34. to 36 Of the Phoenix and that Christ is the true Phoenix Page 269 to 271 Philosophy proves God is good Page 119 Christ the best Physician Page 272. ad finem Pittie the incredulous Jewes Page 177 178 Let Pilgrims be comforted that have the Sunne of righteousnesse shining before them Page 222 223 Christ as the Sun among the Planets he is ever in the midst Page 196 197 Plead before the Lord for mercy Page 290 Christ sheds his Beames plentifully Page 184 All the policy in the world cannot hinder Christs risings and manifestations either in soules or Nations Page 257 258 Davids policy when brought before Achish Page 2 3 There is a lawfull Policy Page 3 4 Christ can heale Politically and recover sicke Kingdomes Page 277 278 The Popes insolency in stiling himselfe the Sun among the Starres and assuming many other properties and descriptions of Jesus Christ Page 213. to 216 Prayer helps us to retaine experiences Page 25 In Prayer wee taste God Page 39 Prayer the meanes to be cured Page 290 How a Preacher may worke on his hearers Page 31 Let not the beautifull Mother of Gods Patience bring forth the ugly monster of thy Presumption Page 246 Prizing our experiences will helpe us to remember them Page 24 25 Wait the accomplishment of Promises Page 246 Cleare Prophecies of Christ of old for three Reasons The Vses many Page 165. to 180 We see many glorious Prophecies fulfilled Page 172 We must wait the fulfilling of Prophecies that are yet unfulfilled Page 178 179 All Prophecies but scripturall not much to be heeded Page 179 180 Of the book of Psalms and the occasion of the 34. Psalm Page 1. to 5. R. Christ spreads his Raies like the Sun freely suddenly impartially plentifully Page 181. to 184 The causes of our great Rain and waters Page 19 20 Range not after broken cisterns when the fountains are ful Page 22 Christ for all his cures looks for no Recompence but thankfulnesse Free grace is not Fee grace Page 288 Reckon on the rising of others with but against Christ Page 261 262 A Redeemer for men not Angels Page 11 Relapses dangerous yet curable Page 286 Reliques of corruption and mud in the best heart in this life Page 83 to 100 Most Relish not heavenly things The Reason why Page 57. to 63 How to Remember experiences for ever Page 24 25 The Remembring of our experiences begets trust in God Page 22 23 There is a Remunerative righteousnesse in Christ Page 244 to 246 Repetition of Sermons urged and commended Page 36 True Repentance is never to be repented of unlesse that we repented no sooner Page 54 Tasts of God Reserved for the elect Page 63 Rest not in truth of Grace but labour for more grace else t is not true Page 95. to 99 Of â—â—â—ists Resurrection Page 249 250 Vse Reverence in solemne Assemblies because Angels observe you Page 9 10 Our Reversions better then our possessions Page 92 Christ a bountifull Rewarder of his friends Page 244 Rewards prepared for such as win others to Christ Page 18 19 Christ the Sunne of Righteousnesse 1. inherent in himselfe 2. imparted in us 3. imputed 4. Remunerative All handled at large Page 223. to 246 When Christ riseth Page 247. to 265 Though Christ set he will rise again Page 264 265. When Christ ariseth many will rise against him Page 261 Wherein the manifestations of Christ are like the rising of the Sun and wherein unlike Page 254. to 260 Christs rising is our healing Page 265. ad finem Worship this rising Sun Page 260 261 The Christian Sabbath is Christs day in this sense it is Sunday or a day dedicated to the Sun of righteousnesse though it ought not to be called Sunday but the Lords day as John hath Christned it Page 221 222. God is tasted in the Sacrament there beleevers taste and see how good the Lord is Page 40 Saints may meet with troubles in Gods wayes much more shall wicked ones in the Devils Page 3 Why Saints have not perfect hell here but have some taste of Gods goodnesse to sweeten our pilgrimage Page 80 to 82 How Saints are not perfect here Page 77. to 100 In what sense Saints are said to be filled to be perfect and not to sin Page 87. to 90 Sampson a type of Christ Page 198 199 Our Sanctification from Christ Page 232. to 236 Motives to labour for Sanctification Page 236. to 239 God alone can fill and satisfy the poore heart of man Page 131 132 Onely one Saviour Page 185. to 187 The sacred Scriptures are full of affections and require affections in Christians Page 29 30 All the spirituall Senses accompany true life Page 102 103 Our head Christ is sensible of our infirmities Page 286 Sermons to be repeated in the family Page 36 Christ hath his settings prepare for them Page 162. to 165 In what manner Christ shâ—ds his comfortable beams 181 to 184 The shinings of Christ described Page 181. to 184 We are not meere shops of the Spirit for then our failings would be his Beleevers are so acted by Him as to act with him Page 90 91 Let 's be sicke of this world for here is but a taste of GOD. Page 85. and 99 Men and women naturally sick and in a crazie condition till Christ cure them Page 280. to 282 Satans baits of sin are tasted by many to their cost Page 64. to 66 Some sin against God because he is good Page 136 The Lord tempts not to sin Page 137. to 140 Sinne ordered by Christ and yet he abides pure he can touch pitch and not be defiled Page 203 204 How be that is born of God sinneth not Page 89 Great old sins curable Page 283. to 285 Christ a skilfull Physician Page 272 ad finem Slanders neither to be invented reported nor beleeved Page 140. to 142 God and Christ have been slandered Page 141 142 Sluggishnesse an enemy to grace Page 60 The spirit of slumber hath possessed many Page 63 Wicked Society a snare Page 62 63 Some sofened by Christs shinings others hardned Page 206 God will not spare the impenitent Page 231 Sparkles of glory flew out of Christs abasements 248 249 True knowledge is not bare Speculation Page 101 102 God in Christ a speciall good to the elect Page 124 125 Christ the beauty of Soules Page 194 He cures sick Soules Page 274. to 276 How the Spirit dwels in us Page 90 91 The dazeling splendor of Christ Page 190 to 194 The â—winkling Starre-light of creature-comforts cannot make day if Christ the Sun be wanting Page 207 208 Stout Sinners shall be subdued Page 158 159 Christ Strong in his motions Page 198 Streights to the godly are but tryals Page 3 Christ disparkles his beames and gives comfort Suddenly Page 182 183 Of Christs Sufferings Page 230 231 Christ is the Sun of righteousnesse he is like the Sun in 21 respects unlike in five Page 180. to 211 An old Heresie that Christ dwels
in the Sunne refuted Page 216. to 218 What it is to be cloathed with the Sunne Page 220 We set our Watches not by clockes but by the Sunne so we must sâ— order our opinions and lives not by example but Rule the first may faile the latter cannot Page 221 The Lords day is Sun-day or a day dedicated to the Sunne of râ—ghteousnesse Page 221 222 Superstition hinders our taste of God Page 61 In the Lords Supper we taste how good the Lord is Page 40 Sâ—â—â—aring a vain sin Page 66 Heaven sweetned by our combat here Page 86 87 The motions of Christ swift Page 199 What the Sybils foretold of Christ Page 166. to 168 T. Taste divine goodnesse in Angels attendance Page 6. to 12 There is a corporall or spirituall taste Page 37 We must taste or try God and his wayes Page 36. to 37 We may taste the Lords rich goodnesse many wayes Page 38. to 48 Whether unregenerate ones may taste God and how their taste differs from the taste of Beleevers Page 49. to 53 Taste and try God and his wayes for five reasons Page 53. to 57 Some taste not God in any mercy or duty for six reasons Page 59 to 63 Others taste how good the creature is not how good the Creator is Page 63 64 Many are tasting and nibbling at Satans baits Page 64. to 66 Some hinder others from tasting Page 67 68 The reason why so many rage against God and his wayes is that they never tasted their sweetnesse Page 68 69 Examine your tastes by the effects Page 69 70 Five motions to taste God and his goodnesse Page 74. to 77 A Taste and but a taste of God here The truth proved reasons shewed inferences urged and objections answered all at large against Perfectionists Page 77. to 100 Tasting and seeing must goe together Page 100 to 118 Tasts of God make us blessed and helpe us to Trust in God Page 22. to 26 Christ Teacheth onely his friends and such as feare and obey him Page 104 105 God Tempts no man for he is good Page 137. to 140 Tempting men to sinne a Devillish office and a fearfull sin Page 19. 67 68 〈◊〉 〈◊〉 nesse is laudable Page 5. 146 147. 288 Afflictions to the godly are but Trialls Page 3 Trouble for Saints much more for sinners Page 3 The Troubles of this life sweeten Heaven and should make us long to be there Page 85 86. 99 Experiences beget Trust Page 22 23 V. Visions from God how knowne Page 108. to 114 Of uncleannesse Page 66 Undervalued Saints shall one day be admired Page 92 God a universall good Page 120. to 124 How Christ shines universally on all Page 183 Unregenerate ones may goe farre in seeming holinesse and yet be Reprobates Page 49. to 52 A due carriage of the voice sends an occult influence into others Affections Page 32 33 Saints void of sinne how Page 89 Reprobates shall be utterly destroyed Page 159 W. Trouble may be met with in Gods wayes and much more in the wayes of sinne Page 3 Angells guard us in our wayes not in our wandrings Page 9 The wayes of God are undeservedly evill spoken of Page 53 Learn to Wait on God Page 291 Set the Watches of your lives not so much by the clocke of example as the Sun diall of the Word Page 221 God gives us but a little taste of himselfe here to weane us from the world 84 85 99 Children must not feare the Dogges whip Page 160 How farre wicked men may goe in Religion Page 99. to 52. Wicked mens company is a snare Page 62 63 How Gods will is done here as in heaven Page 91 â—hrist brings healing in his Wings Page 265. ad finem â—he Wing gathereth cherishes and defends the young Page 267 268 Christs Wings are his Beames or influences Page 271 272 Of winning others to Christ Page 12. to 21 The Wisdome of God manifested in our spirituall preservation Page 83 A Woman cloathed with the Sunne Page 220 Carnall ones shall wonder at the sight of a glorified Saint with his Diadem on his head at the day of Judgement Page 92 Christs motions are wonderfull Page 197. to 200 Strong affections send out melting words Page 29. 31 The Word is full of affections and requires affections in all Christians Page 29 30 In the Word wee taste Gods goodnesse Page 38 The Word will câ—re us Page 276. 289 How all the Works of God are perfect when grace here is not Page 89 90 How Good works justifie us Page 242 Let 's bee sick of this world Page 99 The world must not judge of Christians by their Possessions but Reversions Page 92 Worship not due to Angells Page 8 9 Worship the rising Sunne Christ Jesus Page 260 Writing downe Experiences is the way to remember them 25 Z The Zeale of Saints shall judge the world Page 82 FINIS
A Sincere Believer COMFORTED AND ENCOVRAGED OR A Practical Treatise discovering the goodness of God to a sinful soul in the enjoyment of Christ With the great benefit and comfort he hath thereby Whereby as through a prospective a true Christian may plainly see how to fit and prepare himself in such a manner as his endeavours may not be in vaine By R. D. M. A. and Minister of the Gospel in the Isle of WIGHT Recommended to the serious perusal of all true Christians By Thomas Goodwin D. D. and Will Strong M. A. Deceased Psal 119.103 How sweet are thy words unto my taste LONDON Printed by M. S. and are to be sold by Austin Rice at the Sign of the Three Hearts in St. Pauls Church-yard near the Westend 1656. TO THE RIGHT Honorable HENRY Earle of Kent Lord Hastings Weisford and Lord Grey of Ruthin and to his truly Noble and Religious Lady My much honored Lord and Lady GOD hath said He will honour those that honour him a 1 Sam. 2.30 This is made good concerning you The Lord hath shed much honour upon you that you may the more honour him b Th. Gataker his parley with Princes p. 76. It is matter of equity you should honour God more then others seeing c Quid aequius quid justius quam ut vos honorantem honoret is ipsi above others he hath honoured you and this is true and lasting policie For the Lord can make great d Quod illo dintâ— sit nostrum nobis superbientibus sit alienum Aug. Hom. 14. and unmake at pleasure it is in Him to set up or pull downe True e Nobilitas summa est atque unica virtus Juven Sat. 8. Nobility hath Vertue and Grace for its chiefe ingredients f Acts 17.11 T was this made the Bereans noble g Isai 43.4 Since thou wast pretious in my sight thou hast been honourable and I have loved thee saith the Lord to his poore Church But as the Lapwing hath a crown upon his head and yet feeds on dung so many who are invested with the Robe of Honour live uâ—worthily faults are not onely sooner espied but are h Monstrosa res est sedes prima vita ima Bern. more odious in great ones then in others Again i Nobilis genere nobilior sanctitate Aug. Epist 179. how beautifull is Grace hanging in the bosome of Honour What opportunities have such for well-doing How wil their example win others How glorious is it to be honourable in the eyes of God and good men k 1 Cor. 1.26 Not many Noble are called and therefore how doe the graces of the Spirit shine out in such Be perswaded to count this your greatest honour to study the things of etâ—rnity to countenance Religion more and more and to l Minime Deus est acceptor personarum nescio tamen quo pacto virtâ—s in nobili plus placet an forte quia plus claret c. Bern. ad Sophiâ—m virg lay forth your selves for the kingdome of Christ that so you may move in the highest Spheare of your power for GOD and his people and then your Name shall be sweet to posterity and the foundation of your House shall be laid sure But pardon me Right Honourable why doe I perswade you to that which I know is the great designe of your hearts and the businesse of your lives You are pretious in Gods eyes you are zeaâ—ous for his glory and I wish that â—ll our Nobility and Gentry were â—uch as you are You have appeared â—or God in the worst of times m The true Diamond shines best in the dark â—ou have been for God in tempests â—s well as calmes in foule weather â—s well as faire you have stood up â—or the truth when others have â—ood up against it n Non tam vos quam Christum in vobis persequuntur Salvian de Prov. lib. 8. and you see 〈◊〉 is not in vain to side with God â—hat wonders what miracles â—ath God wrought in our dayes our comfort lies here that you have acted cordially and unweariedly in the work you have stood for the truth and the truth hath stood for you Now the Lord root you in the truth and in the love of it that you o Matth. 7.25 may be bottom'd on the Rock Jesus Christ p 1 Cor. 15.50 and so be stedfast and unmoveable alwayes abounding in the work of the Lord. O taste and see how good the Lord is to you and his people that trust in him Endeavour q Origo fontium omnium mire bonorum omnium Deus Bern. in Cant to taste God in your mercies and to get a spirituall Relish of that Divine sweetnesse that is in Christ It is my humble desire to assist your honours in this great work by these rude Notes which I here present unto you wherein the Spirituall taste is opened and applied beseeching your Honours to vouchsafe the perusall acceptation and protection of this book Three things command and encourage me to lay these Notes at your feet 1. That experience which you have in Spirituall things whereby you can judge of Divine truths and delight in them 2. That earnest desire which I have of making some publick acknowledgements of your great undeserved favours to me seeing it is not in my power to retaliate 3. That confidence I have of your pardon for this my boldnesse and acceptance of these poor endeavours because Goodnesse and Greatnesse Clemency and Eminency doe meet in your bosoms and kisse each other And thus commending you to God Acts 20.38 and the word of his grace which is able to build you up and give you an inheritance among them that are sanctified I rest Novemb. 14. 1648. Your Honours to be commanded by you in the Lord ROBERT DINGLEY ⧠To the spirituall Reader of this BOOKE HAving had acquaintance with the worthy Author I was desired by him to peruse this ensuing worke which I have done with much quickning to my own heart Rejoycing to finde in these times when the streames of mens thoughts both Ministers and others are too much diverted to other Channells a pious soule taken up with and pursuing after the sweet and gracious Goodnesse that is in God and the incomparable Beauty in Jesus Christ and that of a free sight and taste of either setting out the same to others Unto which he was incited by the very Scripture he had chosen as a foundation to his more private Meditations about this Goodnesse He could not look upon the first words Taste and see but he found himselfe called upon thereby to invite others to the Participation of it and to that end to make it publique being led on herein to follow him whose speech this was David who is set before us as the Patterne of Affectionate Piety in the Old Testament as Paul is in the new Thus by his practice making good his own Comment on the Text and
and like those burthens of Cinnamon that refresh those that carry them through the deep sands of Arabia and all his d Quid enim levius eo onere quod non soluÌ„ non onerat sed portat omnem cui portaÌ„duÌ„ imponitur Ber. epist 72. yokes to be easie so that in the very keeping Gods wayes is great reward Psal 19.11 Many bring an evill report on Canaan but behold these faire clusters The graces of God are grapes gathered from that Vine above O taste and see how good the Lord is and how good grace is 2. Wee shall never know the true sweetnesse of God and his wayes Reas 2 till wee taste and try them thus in the Text taste and see till you taste you can never clearly see how good the Lord is And who my brethren would be ignorant of the soules summum bonum and range up and downe seeking contentment when 't is onely to be found in a neglected Messiah Thy poore heart will not onely be voyd of content but ignorant of the proper fountaine till thou hast tasted God and then thou wilt rate thy selfe for trying no sooner This is certain for 3. Reas 3 The comfortable experiences of all the Saints 2. Cor. 7.10 Trap in locum who never e Concerning this tasting there is no repentance unlesse that it was nosooner as 1 Cor. 15.8 repented for so doing should invite us to taste and try True repentance is never to be repented of 2 Cor. 7.10 Job cursed the day of his birth but no man was ever heard to curse the day of his new birth saith one upon those words Hypocrites have play'd the Apostates but they never tasted God Theirs was but cadaver fidei or the picture of grace See 1 Joh. 2.19 They might be wens or botches on the body but they never were memberâ— No never did any repent of their tasting God and venturing on Religion though persecution hath immediately attended their profession Men of our time calling ranke and parts have chearefully waded through all the difficultieâ— following Religion f Nec ratione componimur sed omnes consuetud ne ab ducimuâ— Sen. Epist 122. There 's a multitude of examples round about you tasting and rellishing divine sweetnesse The Wise men had but one starre to guide them to Christ but wee have all the assembly of Gods Saints the company of renowned g Diutius durant exempla quam mores Corn. Tacit. Hist lib. 4. cap. 17. Martyrs many precious Christians as so many millions of starres to allure and conduct and enlighten us to Christ All which will certainly rise up in judgement against us if we follow them not Mat. 12.41 42. Besides others could never prize Christ and rejoyce in him thus if there were not a glorious fullnesse and soule quieting sweetnesse in him There 's that in Christ that can satisfie every longing soule Let this make us consider and inquire what Christ is and taste his goodnesse 4. Either you must taste of Gods goodnesse or fury Reas 4 you must taste of one h Ingens telum necessitas Livius There is a cup in Gods right hand of that is ten thousand times sweeter then Nectar Of this he intreats you to taste and many will not But then there is a cup of trembling in his left hand into which the dregs of his fury are wrung out and of this cup they shall taste and drink deep to eternity You must all have to doe with God one way or other as children with a father or as traytors with a Judge God can raise himselfe glory out of your ashes If you will forsake your own mercies shut the dore against the offers of grace justice shall break in upon you as armed men and deliver you to the tormentors i Deut. 30.19 Behold I set life and death hell and heaven sweet and bitter before you this day you must taste of one Make therefore with Mary a wise and judicious choice Taste and see how good the Lord is and then you shall never taste and see how terrible he is how just he is how powerfull he is for the destruction of the creature yet so that it may ever live to feele what infinite power justice and wisdome can inflict upon it to all eternitie Fiftly and lastly Reas 5 If you taste here you shall have your fill k Habemus vitae futurae pignus Theophylact hereafter for what is grace but glory begun and what is glory but grace finished Now indeed you can get out a glimpse of God There 's much coldnesse and darknesse in you and you l 1 Cor 13.12 know and taste but in part A thousand things step in to break off your communion with God But the day is at hand even at the dore when thou shalt see God face to face when you shall swim in those chrystall rivers of pleasure * Neque enim erimus otiosi spectatores sed participes gloriae Bern. in Divers 1. in a word when you shall have your fill and will of God In the meane time this taste will at once prepare you for that fullnesse and assure you of it and make you instrumentall for the lifting up Christ upon his throne and glorifying God in the midst of a crooked and perverse generation which must needs be joy and delight to every gracious heart in this life Phil. 2.15 Let us come now to the improvement of this usefull poynt in Application First Vse 1 somewhat must be spoken by way of just reproofe to four sorts of people and 1. To all such as taste not how good the Lord is and how sweet his mercies wayes and ordinances are with m Acts 18.17 Gallio they care for none of these things they savour not they rellish not the things that are of God c. The last may some say Object was spoken of Peter a childe of light an eminent Apostle c. 'T is most certain Sol. Mat. 16.23 The Saints in some things are darke and sometimes they seeme to be utterly voyd of any spirituall relish in the best things for a Christians palate may be downe he may have his seasons of deadnesse as the best gardens have their winters and the Sun his eclypses And in this posture all the precious ordinances are juicelesse to the soule It still goes to prayer but not with wonted affections to the word but no relish to the Table of the Lord but now no tastings of the things signified And this is the greatest burthen to a gracious heart in the whole world it mourns under deadnesse and laments these indispositions and is weary of this temper n Peccata non nocent si non placent Aug. de Tem. p. 18. Quest But how may the soules palate be raâ—â—ed and its relish restored Answ o Nemo intelligit quam bonus sit Deus nisi qui variis tribulationibus est exercitatus NaÌ„ dulcia non norit qui
trust I shall be maugre the teeth of all the devills in hell and so I resign me to my Christ in whom I know I shall be strong as he seeth needfull A diversion to mourners close-mourners for the withdrawings of Christ Droop not disconsolate soules you that with Mary seek Christ sorrowing you 'l find him in the Temple Attend the meanes live upon a promise call to minde your former experiences And c Mulier foetuÌ„ conceptum non semper molitaÌ„ tem sentâ—t uâ—i tamen sâ—mei iterum seâ—sit praegnantem sâ—â—ssâ— non ambigiâ— Spin. de Instit Christi as women reckon from the first stirring of some weeks they feel not motion so doe you did you ever feel any spirituall motions within any holy desires and pantings after God any joy and delight in him doubt not but Christ is formed in you the hope of glory Christ sometimes in the soule as the soule in the body of him that is asleep which lies as a senslesse helplesse lump yet still the soule is there d Diu desiderata duâ—â—â—us obtinentur ciâ—â— data vilâ—sâ—umt Aug. de verb. Dom. 5. Christ withdraws his presence that thou mâ—ist prize it and the longer he stayes the â—weeter will his discovery and returne be at â—ast Be not therefore like the Panther that lets â—oe that which he gets not at three jumpings but rather like the e Rotâ— ab undâ—â—â—jâ—cta 〈◊〉 â—â—â—â—em revoviâ—â—r Sal. wheele in a. Water mill the more violently 't is driven â—â—ay the more swiftly it turnes upon the streames Give God no rest till thou hast â—est in him and then 't is sufficient answer that thou hast a heart to continue praying See what may be the cause of this distemper and endeavour to lament and remove that and again I say chew the cud of your former experiences and with David remember the dayes of old Ps 143.5 Ejaculatio Thou hast formerly tasted coÌ„munion with God say Lord if thou meanest to damne wherefore didst thou shew me such things I am not able Lord to trace thy footsteps or understand thy wayes O shine upon my prooping graces that are ready to die Return O Lord how long O put me into a condition of glorifying thee and confirming others 't is thou must speake peace friends Ministers promises cannot doe it without thee If thou art silent who can comfort me and if thou smilest what can disturb me Oh therefore passe before me in thy glory and suffer me once more to taste thy loving kindnesse so shall my heart dance for joy and heaven shall ring of praises And having thus done wait wait I say on the Lord admire the least dawnings of refreshing and behold he that shall come will come and not tarry one moment longer then to fit thee for his presence Well now suffer the word of Exhortation which I put to all of you Vse 4 and especially such as are in the state of nature Oh taste and see that the Lord is good Oh be perswaded in the bowells of Christ Jesus to consider things well and make tryall of God and his wayes O taste divine goodnesse You 'l never repent of it but wish you had tasted sooner The greater thy sinnes are the more need to taste of mercy Take some motives to the work 1. If you taste other things bodily Motive 1 the pleasure is short and vanishing All the pleasures of this life are but for a moment even the twinkling of an eye to eternity but no pleasure so short as the f Vide Clem. Alex. Paedag. lib. 2. cap. 1. Aselli marini cor in ventre so a gluttons heart nay his God Phil. 3.19 is in his belly Euseb Nierembergius Hist nat lib. 1. cap. 19. gluttons And therefore that great Epicure Philoxenus wished at a feast that he had a neck as long as a Crane that so his meat might be longer in tasting and going downe Nay as the pleasure is short so saciety breeds loth somnesse and the most pleasant things become most g Prometheus told Mercury that Sales in côvivio ad vitandaÌ„ temuleÌ„tiam edacitateÌ„ were coÌ„mendable Lucian in Promet Tom. 1. p. 166. When men are perswaded to intemperance to feed drink without feare 't is inimica amicitia August ser 231. de Temp. Epulis nostris intersit Christus unpleasant But now if once you taste divine goodnesse it shall be a lasting pleasure and thou shalt have the relish in thy soule as long as thou livest to stay and comfort thee in desertions And the h Be dâ—â—â—k with love Cant. 5.1 and the Spirit Eph. 5.18 more you feed upon Christ the more appetite and desire wilt thou have after him The soule can never loath this Manna nor nauseate divine i Magnum enim dâ—sâ—rimâ—â— inter delicias corporis cordis Greg. in Evang. Domin 2. 〈◊〉 sweetnesse 2. God invites and allures you to taste him Motive 2d it shall be no presumption Isa 55.1 2. Ho every one that thirsteth come buy and eate wine and milke and let your soule delight in fatnesse And Rev. 22.17 Let whosoever will come and take of the waters of life freely Christ would willingly have sinners taste of his love and smell to every flower in his bosome he stretches out his armes all the day long and would sain gather you into his embraceâ— 3. Kings have their tasters Motive 3d and so have you as k PotioneÌ„ prius bibit Medicus nè bibere timeret aegrotus August in Psal 98. Physitians taste the cordialls so wee desire to be examples and goe before you in holinesse to demonstrate there 's no danger nor ill taste in the wayes of God We beleeve and therefore we speake and as St Paul saith we should be able to comfort others with the same comforts wherewith we are comforted of God 2 Cor. 1.14 Wee should be loth to enjoyne you any thing but what we endeavour to practice our selves l Plus Plato ex moribus quam ex verbis Socrates traxit So Seneca Epist 60. and indeed there is no such way to prevaile with others to taste divine goodnesse as by falling to our selves 4. Consider what the damned would give that they might be capable of tasting divine goodnesse Motive 4 if Judas had a thousand worlds and they would be taken he would part with them all for one houre of the day of grace to get a taste of mercy Dives in the Parable begs but in vaine m Illic impii miseriae suae sensu dire torquentur solatium aliquod cupiunt non habent Calvin in Luc. 16.23 for a drop or two of water to coole his mouth He desires not to tast the water of life but a drop of common water that runs downe in torrents among us But God will not let the damned taste so much of his goodnesse as that comes to who yet in this life are woed to taste of the richest nectar
and they will not Now therefore turne not from his sacred breathings but know the things belong to your peace seek the Lord whilst he may be found before the day of grace be finisht for then though all the glorious Saints and Angels of heaven should downe upon their knees and beg for one smile upon you for one drop of mercy God would turne away from them and sweare you should never enter into his n Luke 13.24 rest never be offered to taste his goodnesse any more Then may you have wishings and wouldings to return but all your faint purposes o Hos 6.4 shall vanish as the early dew before the Sun God will harden their hearts as he did the heart of Pharaoh that they shall not let their fins goe Now therefore lay hold on the golden seasons and opportunities of grace 5. And lastly Motive 5 p Of the passion Vide Lombard lib. 3. JoanneÌ„ Docaeum Bishop Bilson Henry Jacob and Mr Herle Christ tasted gall for thee Mat. 27.34 that thou mayst taste Ambrosia for him He tasted death for thee Heb. 2.9 that thou mightest taste life for him and drinke of those heavenly Nepenthes that Ocean of pleasure Psal 16. He sweat and fainted in his agonies that he might stay the with flagons and comfort thee with apples He fasted fortie dayes that thou mightest be feasted to eternitie He wore a crowne of thorns that thou maist weare a crowne of glory He suffered among base evill doers that thou maist be blessed among those sweet companions in heaven In a word he endured the sorest paines that thou maist enjoy the greatest pleasures O therefore deceive not his expectation but let him see the travell of his soule and be satisfied Isa 57.11 'T is sad when Christ shall complain as Isa 49.4 5 6 verses q 1 Cor. 1.17 O make not his death to be of none effect to you forbeare to fetch any more sighs from that heart that is so full of love to you and now at length be perswaded to give up your selves to Christ to taste and see how good the Lord is The next poynt is that There is but a taste of God here Tasting is no more then tasting a little of a thing Doct. 3d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.8 p. 28. 1 Sam. 14.29 not full satisfaction But now to lav you down the Quod sit and Cur sit and Quid inde That it is so why it is so and what will follow by way of improvement 1. For the Quod sit That this is so 1. Quod sit I shall prove it by Scripture and Arguments drawn out of the Word 1. By plain Scripture 1 Pet. 2.2 3. As new borne babes desire the sincere milke of the Word that yee may grow thereby if so be you have h Monemur verbo gustandi nos in hac vitâ illam bonitateÌ„ Dei experiri tantuÌ„ ex parte gustus quidem nobis praebetur non plena fruitio Hen. Mollerus in Psal 34.6 Pag. 275. tasted that the Lord is gracious q. d. If you have tasted a little of God desire to suck more sweetnesse from the promises and labour to grow in grace so that here we live in a tasting desiring and growing condition 2. By arguments drawn out of the Word which are two especially 1. Arg. The makings forth of God are not perfect in this Administration Argu. 1 i Exod. 13.21 As a 14 Saints blackest night here hath a pillar of fire so his brightest day hath a pillar of cloud The Lord gives out but a little of himselfe now in comparison of what he means to doe hereafter These are part of his wayes saith Job but how little a portion is heard of him Job 26. ult All that we have and do from him is imperfect So 1 Cor. 13.12 Wee k Chytraeus said my greatest knowledg is to know that I know nothing and even in the Scriptures said Austin which are my chiefe study and trade of life Multa plura nescio quam scio August Epist 119. cap. 21. know but in part and wee prophesie in part but when that which is perfect is come then that which is in part shall he done away at the 9 and 10. verses Then at the 12. verse Now wee see through a glasse darkly but then face to face Now I know in part but then I shall know him even as also I am knowne Here we doe but get a taste of divine sweetnesse we cannot reach unto the thousandth part of the joyes of Gods presence and favour nay we come so farre short of them that we cannot conceive them 1 Cor. 2.9 l Exod. 33.23 i. e. Aliquam gloriae mâ—ae imperfectam imaginem Junius in locum God shews us but his back parts he keeps the best wine till last as Christ did at the wedding The best of Christ is behinde as the sweetest hony lies in the bottome God workes not as naturall Agents that cannot suspend their power but work to the utmost as fire in burning c. but he lets out himselfe by degrees and he workes as pleases him We m Of this subject vide J. Gerhard locorum theolog tom 4. de bonis operibus sect 3. pag. 59. are not capable of much here Arg. 2 we can but taste The heart is like a viall glasse with a very small neck and will not fill on a sudden though it lye in the Sea where all fulnesse is Grace that bubbles into the heart by degrees as fast as sinne goes out that comes in guttatim drop by drop He that thinks he hath no sinne deceives himselfe and makes God a lyar There 's many reliques of corruption in the best heart which hinder the workings of grace n Ad divinae legis obedientâ—am fert spiritus caro in contrariam partem retrahit ut homo guodammodo duplex est Calv. There 's a perpetuall combat between the Flesh and the Spirit so as one weakens and hinders the other See Rom. 7.23 and Gal. 5.17 The workings of our fleshly principle hinders us from or in wel-doing that either we shall neglect it quite or performe it amisse Besides this there are innumerable with-drawing insinuations from the Tempter and encumbrances from the world and the cares and businesse of this life all which doe hinder the reception of much grace and will see wee shall but taste God in this life 2. Cur sit 1. Why a tast Thus farre of the Quod sit Now secondly which Janus-like hath two faces For wee must shew you why the Lord gives us a taste and then why but a taste of his goodnesse in this life First let us examine the Reasons why the Lord will give his people a taste of his goodnesse Why seeing every one hath his hell the godly here and the damned to eternity yet it is not perfect hell with beleevers here as it is with reprobates in hell fire The Reasons are foure Reason
nisi sanctius vixeris Chrys ask what worth hee saw in that poore piece answered Couldst thou see with my eyes thou wouldst wish thy self all eye and be ravished with it And so could carnally minded men but see truths with a beleevers eyes and in Gods light Oh how would they love Jesus Christ and prize holinesse Well these with all their knowledge are as tinkling Cymbals in the eares of God which make sorry musicke without any distinction of notes They say wee see and therefore their sinne remaines but John saith they are downright lyars 1 John 2.4 He that saith I know him and keepes not his commandements is a lyar and the truth is not in him He that saith I k One day God will require of men non quid legerint sed quid egerint nec quid dixerint sed quomodo vixerint know God and yet takes no delight nor joy in God is the loudest lyar under heaven for he knowes not God at all as he ought to know him and as the truth is in Jesus And surely the lowest and hottest place in hell is kept for these they shall bee beaten with many stripes and lasht with whips of Scorpions that knew their masters wil and did it not Sapientes sapienter descendunt in infernum saith Bernard Bernard Rom. 1.21.24 they shall be damned with a witnesse and curse the time that ever they heard of Christ or knew his wil for this wil add unto their plagues 3. Vse 3 The main thing will be to search and enquire whether we so see as withall to taste Gods goodnesse viz. whether our visions are of the right complexion yea or no. First Character 1 doe you thirst after l Such as had lived long without making progresse in knowledge were called by Philo very properly Longaevi pueri B. Cowper on Psa 119.9 more knowledge and lye panting for clearer visions of God This you could not doe but that you have tasted Gods goodnesse and so long to see and know and enjoy more of it Psal 119.97 Oh how I love thy Law it is my meditation all the day And at the 99. v. I have more understanding then my Teachers How came David to bee continually meditating of the Word and getting more and more knowledge of God Why he loved the Lord so as could not be expressed Oh how I love him Hee had tasted divine goodnesse and so came to see so much of God But see 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the Word that you may grow thereby if so be you have tasted that the Lord is gracious q.d. Else I shal in vain presse you to labour for more knowledge for wicked ones m Job 21.14 desire not the knowledge of God or his wayes They love Darknesse rather then Light saith Christ Secondly is thy knowledge experimentall Character 2 Then hast thou tasted God Brethren the knowledge of a formall professor or nominall Christian is much like the speculative knowledge of a Geographer that sits in his dry chamber warm gown looking on a Map of the world or turning his Globe where he beholds the Rockes and Streights without any danger or feare with his finger and nimble wit he flies over the most boysterous and tempestuous Seas and now is in pleasant Countries rich Mines spicy Gardens but all this in fancy not fruition n Quam multi sun◠qui sermone valent loquuntur non tamen sale coelesti conditi sūt recēsentque multa de mensa regiâ quorum nulium adepti sunt gustum Macar ho. 16. So it is with a formall Professor he gathers all his knowledge out of bookes discourses and Sermons nothing by experience Whereas a true beleever as hee can discourse of the joyes of heaven so hee clearly sees them with Stephen by the eye of Faith and sensibly feedes on them by the power of hope he stands not on the shore observing the tempestuous seas and temptations in which others toyle but himselfe is miserably tossed too fro and turmoyled in the tempest and by the grace of God he gets through all and is more then conquerour He doth not onely read of Crystal fountains spicy Islands and rocks of Diamonds but he himself is inriched invested with them and his soule is filled with spirituall sweetnesse Is thy knowledge thus experimentall as Jobs was o Titelman restrains it to a bodily sight of God appearing then in a visible shape but others say it describes celestiall visions appearances of Christ to the soule Job 42.5 I have heard of thee by the hearing of the eare but now mine eye seeth thee i. e. Most of thee Job had knowledge afore but now in his trials and afflictions he was taken off from the world and tasted communion with God more then ever and now he sees God by a clearer light Ah now mine eyes see thee q. d. My soule was in a mist till now but now I have clearer visions of thy glory and splendor Thirdly Charact. 3 is thy knowledge diffusive Art thou informing others and doing all the good thou art able that ignorance may be cudgel'd out of mens mindes and that some chink may be opened to let in the light of the Gospell Is this thy designe endeavour and delight Then surely thou hast tasted and seen God in his goodnesse p Vide Thom. Cartwright Dr Jermin on Pro. 10.21 Prov. 10.21 The lippes of the Righteous will feed many Others monopolize knowledge to themselves lest others should outstrip and darken them but mark the lips of the righteous will feed many 'T is a table furnished not with earthly but heavenly dainties and 't is a free table such as come are welcome David saith Gregory prayes for a Dore not a Barre Keep O Lord the Dore of my lips Now a dore q Ostium non obstaculū quia ostium clauditur aperitur Greg. saith the Father is both shut and opened and therefore though the lips of the righteous be shut that no hurtfull thing come forth yet they will open also in a free hospitality whereby to feed many Philip having tasted communion with Christ was not contented to see Christ himself unlesse he call Nathanael saying r John 1.45 Come and see and the ſ 4.28 woman of Samaria calleth her kindred to see the worlds Saviour This is the nature of spirituall knowledge that is accompanied with tastes of Gods goodnesse t Latum discrimen inter corporalia spiritualia bona nam si quis reperiret in agro aliquo thesaurum co solus uti vellet nec cuipiam patefaceret Musculus in John 4.28 At verae Christi cognitionis natura est ut qui eam nactus fuerit nihil habeat prius qu am plurimis eam communicare Martin Bucerus Neque enim sepulta otiosa jacere potest in fidelium cordibus Dei cognit io quin se apud homines proferat Calvinus They
glorified Saints the same Whom he loves once he loves unto the end Thou shalt see an end of all perfections under the Sunne but of Gods goodnesse to beleevers there shall be no end Here is matter of reproofe Vse 1 or rather lamentation 1. Over such as have lived without tasting this goodnesse all their dayes How many have wasted the greatest part of their precious and irrecoverable time and are so besotted and taken up with outward things good in their kinde and place that to this day they are ignorant of divine sweetnesse have lived without any sense of this goodnesse ever since they were born 2. Over all that sinne against this infinite goodnesse these presume upon God and sinne that grace may abound Nothing is more common then to be drawn by the mercy of God to all licenticusnesse Tell men of sinne and they tush at it d An quia Deus bonus est idâ—à tu malus Ambros Pravi cordis est â—drò malum esse quia Deus bonus est Bernard in Cant. Whoh God is good and Christ hath dyed and at what time soever c. Thus the greatest motive to obedience is made an encouragement to prophanenesse but this will prove a sad aggravation of all thy unkindnesse and abused patience will turne into fury Exod. 34 6 7. He is abundant in goodnesse and will by no means cleare the guilty i.e. Obstinate impenitent wretches that despise his goodnesse e Ergò ubi non regnat Dei timor securitas in rebus prosperis est contemptus ac ludibrium immensae ejus bonitatis Undè sequitur graviores poenas jure daturos quibus in hac vita Deus frustrà pepercerit Calvin in Rom. 2.4 Cavendum ergò ne illicito bonorum abusu infaelicem hunc thesaurum nobis reponamus Idem in Rom. 2.5 Rom. 2.4 And so treasure up to themselves wrath against the day of wrath Ah foolish and perverse sinners doe you thus requite the Lord for all his goodnesse and wish no better to your own soules The Lord give you hearts to consider where you are what you are doing and whither you are going As yet you behold the white flagge of mercy but God will shortly hang out his black flagge of defiance and then laugh you to scorn c. 2 Vse Is the Lord so exceeding good Vse 2 then f Deus inquit naturâ bonus est nullis malis sollicitari potest ideoque neminem solâ—icitat ad mala Bulling in Jacob 1.13 Deus malum non appetit ergò neque maâ—è agendi nobis author est Calvinus Deo reprobante non irrogatur aliquid quo homo fit deterior sed tantum non erogatur quo fiat melior Augustin let not any man say when he is tempted he is tempted of God James 1.13 God tempts no man Why He is goodnesse it selfe That which is good of it selfe hath no evill mixed with it Honey hath no sowre in it the Sunne hath no darknesse and God is nothing but goodnesse and therefore cannot tempt men to sin Yea but some will say he decreed my sin for nothing comes to passe without his will and the second causes move not unlesse they be moved by the first I answer The first cause is not the cause of the error that is in the motion of the second though it be the cause of the motion As in the wheeles of a Clock the principall wheele with his motion turns about the lesser yet if there be any error in the motion of a lesser wheele for want of a tooth or the like it is no cause at all thereof Now sin is not properly a motion but an error in the motion of thy heart Gods will being the first cause produceth the motions of the heart for in him we live move and have our being but if there be any sin any errour in the motion of thy heart thine own will is the cause thereof God onely withdraws his grace from thee and leaves thee to thy selfe as not being bound unto thee He doth not urge thee nor presse thee unto sin he doth not infuse or instill into thy minde any wicked motions as doth Satan he onely leaves thee to thy lusts g Bish Davenant in his Animadversions on a Treatise called Gods love to mankinde pag. 49.69.113.137.144.162 and 164. Bishop Davenant saith well Preterition or Reprobation is not a decree necessitating men to sin but a decree permitting men not elect out of the freedome of their own wills to neglect and abuse such meanes as God hath appointed for salvation h Fulgent ad Monim lib. 1. cap. 17. Fulgentius i Prosper ad object Vinc. resp 3. Prosper k Zanch. de Naturâ Dei lib. 5. pag. 7 12. Zanchy l Suarez in â—pusc lib. 2. pag. 175. Suarez and m Calv n on 2 Thess 2. Calvin all say the same thing Divines holding reprobation say no more then this that God hath a hand in the production of sinfull Actions but not as they have formalem rationem peccati he is not the cause of the Obliquity or sinfulnesse of the Action but leaves us to our perverse wills and n In 1. Aquin. qu. 19. p. 436. and Valentianus in opusc lib. 2. cap. 1. pag. 126. Aquinas himselfe confesseth this although I confesse a learned Divine hath gone too far of late But hath not Christ taught us to pray the Father he would not lead us into Tentation I answer the meaning is this We pray that God would neither suffer us to be led by others nor lead us himselfe judicially into tentation 1. That he would not suffer others and deliver us up to the world Satan or our own lusts to be tempted and conquered by them For none can tempt us without leave from God as in the case of Ahab and Job Now wee pray not that God would never let us once be tempted but that he would uphold us give us strength to withstand 1 Cor. 10.13 Or policy to escape it and that he would make us watchfull patient and victorious that it may turne for our good 2. We pray that he would not lead us o Sir Richard Baker on the Lords Prayer pag. 186. with the left hand of justice into Tentation in a judiciall manner p Chemnit inâ— harmon C. 51. pag. 621. punishing one sin with another as 2 Sam. 24.1 Psal 81.3 Rom. 1.28 Eph. 4.18 Act. 5.3 2 Tim. 2.15 which he doth for these sinnes q Ward on Mat. 6.13 pag. 316. especially 1. Ignorance Rom. 2.21 2 Cor. 4.4 2. Inconstancy wavering in Religion Eph. 4.14 Rom. 1.25 3. Security and slighting of Gods calls Prov. 1.24 c. 29 30. 1 King 22.8 4. Cleaving to some bosome sinne Rom. 1.26.29 2 Pet. 2.12 13. especially if through back-sliding and Apostafie 2. Pet. 20 21 22. 5. Calumniating and scandalizing of God and Religion Rom. 1.21 Thus you see that although we are taught to pray God not to lead
communicatur Id. ibid. pag. 58. 64. And it is said of Beleevers They shall feare the Lord and his goodnesse in the latter dayes Hos 3.5 6. See and examine if the Lord be good to you in this peculiar manner Vse 6 enquire whether you have interest in this God and all his goodnesse whether on good grounds you can say with David My f 0200 0524 V 3 goodnesse g Nostra plus aliis placent P. Syr. my fortresse my deliverer Psa 144.2 1. Art thou purged from thy defilements and art thou pure in heart Then God is peculiarly good to thee Psal 73.1 Truly God is good to Israel even such as are of a clean heart Except thou art clean he cannot with honour love thee and did not he love thee first thou couldst not be made clean 2. Dost thou continually feare him and walk as under his piercing eye 'T was a true saying of Bernard h Soli silii irae iram non sentiunt Bern. in Ep. 256. Onely the sonnes of wrath feare not wrath Psal 31.19 O how great is thy goodnesse which thou hast laid up for them that feare thee God is to be feared i Timendus ne timeatur Greg in Evang. 26. saith Gregory that he may not be feared and they that feare God saith Origen feare nothing else k Timor timore ut clavus clavo pellitur saith one Quit timet Deum timet nihil praeter eum Origen in Levit 16. 3. Are all the stakes of thy trust and confidence pitcht in God Dost thou run to him in distresse and poure out thy complaints in his bosome See Psal 31.19 How great is thy goodnesse which thou hast wrought for them that trust in thee The just shall live by faith their continuall dependance is on God Nay 4. Dost thou but long and thirst after him and vehemently wish thou hadst interest in him and all his goodnesse certainly God is thine Psal 107.9 Hee satisfies the longing soule and fills the hungry soule with goodnes When a woman longs for dainties she hears of 't is a sign saith one she is breeding and if qualms of sicknesse come on her it argues she is w th child and so if thou long'st after Christ and grace comfort and if thou art sick of love be assured that Christ is formed in you l Traps Expos of Mat. 5.6 True desires are the breathings of a broken heart which God will not despise There may be saint wishings and wouldings in the worst thus Balaam desired to dye the death of the righteous but cared not to live their life and Pilate desired to know what was truth but staid not to heare it m Carnales noÌ„ curant quevere quae tamen desideraÌ„t invenire cupientes consequi sed non sequi Bernard But our desires as they must be ardent and violent so also impatient and laborious seconded with endeavours after the thing desired Now if you find in your selves these foure things Purity Feare Trust and Desire conclude with David God is your goodnesse 7. This should perswade sinners that are ignorant of divine sweetnesse Vse 7 to try God and his wayes this is the main duty that is urged in the Text Taste and see how good the Lord is that is take delight in his Word venture upon him yeeld up your selves to his service and turne your feet into his Testimonies n Ab illis qui gustarunt mira cum dulcedine percipitur nova vita Vobis itaque optimi fratres novum hoc videri non debet siquidem gustastis quam benignus sit Deus Masculus you will soone get bidden Manna and have morsels to eat the world knowes not of you will quickly relish Divine sweetnesse and blame your selves you tasted it no sooner As o Annot. on the Bible printed 1645. and Sa Moore in his Christians heart drawn out to Christ pag. 17. Paul lookt upon himselfe as one born out of due time because he was converted no sooner 1 Cor. 15 8. Thou wilt smite on the thigh and say Ah wretch that I am what have I done and where have I been all this while Why have I been such a stranger to God hitherto O that I could heare you thus chiding and rating your selves in this respect 8. Let beleevers be thankfull for all this goodnesse Vse 8 O give unto the Lord the honour due unto his Name and worship him withholy worship You can sing those new Songs which none can learn but the redeemed from the earth Every one cannot finger Davids Harp the upright in heart shall glory the nightingale is welcom into your gardens but not the Skreech owle 'T is Angels work and should bee our delight p Ascensus gratiarnm est descensus gratiae Bernard Surely you will lose nothing by lifting up God in your praises and praise is comely for the upright 't is all the rent you pay to God for his goodnesse q Amnem sequatur qui viam vult ad mare Plauâ—us Origo fontium omnium mare bonorum omnium Deus Bern. in Cant have you not cause of thankfulnesse What greater felicity then to be the object of Divine love God hath given you Christ and with him all things Oh therefore know well your happinesse that so your sleep may be pleasant to you your hearts may be filled with joy and your mouthes with praises 9. Imitate God in goodnesse Vse 9 and be yee followers of God as deare children strive to be holy as he is holy perfect as he is perfect mercifull as he is mercifull good as he is good Be good and doe good as to all men so especially to the houshold of saith r Summa religiouis est imitari quem colis August strive to imitate so sacred a nature and though you must needs come infinitly short yet delight to write after so fair a Copie James bids us be easily intreated full of mercy and good workes and Paul saith Be kinde one to another courteous tender-hearted forgiving one another as God for Christs sake hath forgiven you Å¿ Misericordiam qui non praestat alteri tollia sihi Chrysologus in Serm. 43. lest God repent of all his goodnesse to you 10. Esteeme nothing sweet or good any further then you can finde or enjoy God in it Vse 10 for all goodnesse is derived from him and without him is nothing good that is good Austin loved to read Tully before his conversion but not so much afterwards quia nomen Jesu non crat ibi he could not find Christ named there Tully was unacquainted with God t Dr Stoughton in his love sick Spouse p. 133. The Jewes say the Rabbins throw the Book of Ester to the ground ere they read it because the name of God is not once there The thing I aim at is this Look how much of God you can find in any creature in any mercy in any duty and so much of reall comfort
1. The Word 2. Prayer 289 290 Doe thus and in patience possesse your soules wait wait I say on the Lord his time the best 291. THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST MALA 4.2 Part of it The Sun of righteousnesse shall arise with healing in his wings MALACHY a John Diodate in Argument on Mal. signifies an Angel or Messenger and because there is no mention elsewhere of this Prophet some thinke it no proper name but a name of office and that thereby may be meant Ezra or rather Haggai who is so termed Hag. 1.13 But howsoever it is likely he was the last of the ancient Prophets and certain it is that this Malachy wrote to the severall Tribes which were returned from Babylon after the re-edifying of the Temple confirming the doctrine of the fore-going Prophets and carrying on the Reformation of what was yet corrupt either in Gods service or the peoples lives Of the Chapter This Chapter is neere of kin to the Gospel not onely in place but nature for it is purely Evangelicall sounding with silver Trumpetts the Messiahs approaching Wherein is contained both matter of prediction and injunction 1. There is matter of prediction touching three particulars Judgement Mercy and John the Baptist 1. Of judgement and furry to all impenitent and obstinate sinners vers 1. b So Hierome and the ancient Expositors By it opposing their former blasphemy Mal. 3.15 such as will not receive Christ as his coming the day is coming the grand Assizes that will make a gaole-delivery when all stout-hearted sinners shall as so much stubble be cast into the hot Oven of Gods wrath saith Remigius which is Hell saith Lyra. 2. Of mercy and goodnesse to the Godly vers 2. and 3. Where three things are promised Christ Growth and Victory 1. There is a Promise of the Messiah vers 2. The Sun of righteousnesse shall arise with healing in his wings i. e. Christ shall come according to all your expectations to refresh your drooping soules 2. There is a Promise of Growth in grace vers 2. And ye shall goe forth and grow up as the calves of the stall I know c Hierom. Reâ—â—g Vâ—tab and. so Tertull. lib. de Resur c. 31. some understand this of Christs second coming and the resurrection when beleevers shall goe out of the Prison of this life or the grave into heaven But I rather think it signifies the increase of grace in this life You shall grow The 70 hath it skip or frisk The Chalde You shall thrive or grow fat and plump As the calves of the stall The 70 hath it Like calves at liberty but Marbeck signifies Saginarium a stable or stall where calves are fatted The drift is this All d Corpus nostrum continuè aut crescere coÌ„stat aut decrescere sic etiam necesse est spiritum aut proficere sâ—mper aut deficere Gen. 18.12 Vidit Jacob in scalam Angelos ascendentes descendentes stantem vel residentem neminem Bern. Epist 91. 254. Gods elect shall grow and thrive in grace Ezek. 47.3 4 5. John 15.2 Philip. 1.6 James 2.5 Grace is of a growing nature and the wicked grow every day worse and worse 2 Tim. 3.13 Phil. 3.13 14. 3. There is a Promise of Victory over enemies of the Church vers 3. And yee shall tread down the wicked for they shall be ashes under the soles of your feete in the day that I shall doe this saith the Lord of Hosts You shall tread them down The Chaldee reads it You shall thresh them the meaning is you shall be over them and subdue them and trample them as dirt under your feete Now hence you may observe 1. God many times letts his people see their desire on his and the Churches enemies 2. God many times destroys the wicked enemies of his people by the hands of the Church and by their meanes Yee shall tread e Luther call'd his grones his gunns but beleevers may have other weapons too Psal 58.10 Heb. 12.4 Rev. 17.14 15. c. 3. Wee must wait with patience for these things In the day that I shall doe this saith the Lord. 4. When Gods people engage against their enemies God himselfe will be their Generall The Lord of Hosts Wee have had much experience of these things in our dayes 3. As there is a Prediction of judgement and mercy in these three things so of Gods sending John Baptist to fore-run the Messiah vers 5. and 6. Behold I will send you Elijah the Prophet c. The Papists understand it of the true Elijah and Ribera is fierce for it the reason of their contention is to prove the Pope is not Antichrist for saith Sanders Elijah for certain must resist him but Elijah is not yet come to doe it Ergo f John called Elias noÌ„ propter identitatem personae sed spiritus et virtutiâ— Jun. Parall lib. 1. Par. 31. Pet. Martyr Loc. clas 3. cap. 16. sect 21 22. Lucas Osiander thinks that by Elias here is meant Martin Luther We say that by Elijah here is meant John Baptist Luk. 1.17 Mat. 17.10 11 12 13. and Mat. 11.13 14. All the Prophets prophesied till John and this is Elias which was for to come Saint Mark makes the last words of Malachy to be the first words of his Gospel Now the work of John was by preaching of repentance and thundring out the Law to prepare and make way for Christ for Mercy would be wellcome to sin-discerners 2. As you have a Prediction touching these things so you have an Injunction vers 4. Remember the Law of Moses c. g Lex enim manifestando Dei justitiam homines propriae injustuiae coarguebat Nam in praeceptis Dei tanquam in speculo intueri poterant quam procul abessent à verâ justitiâ it a admonebantur quaereÌ„dam esse alibi justitiam Cal. in Gal. 3.24 The Text. The Law was a School-master to lead us to Christ therefore he bids them reade and minde that Again whilst he is speaking of Christ the Saviour he would not have them grow wanton or secure for the Law must continue a rule of obedience to the worlds end finally because from hence they were to have no more Prophets till Christs coming when John should be his forerunner he would have them give the more diligence in reading and exercising themselves in the Law And thus we have taken a view of the whole Chapter Now to the Text. The Sun of righteousnesse shall arise with healing in his wings If we look on these words with reference to the matter foregoing Two poynts may be observed 1. That Christ who is a scorching Oven to proud sinners is a refreshing Sun to drooping Saints 2. That Christ is a reviving Sun of righteousnesse onely to such as feare God and tremble at his glory If you look on the words as they are in themselves you have in them a prediction and a description of
mention of the names of other ther Gods Exod. 23.13 And the Israelites changed the Names of Idolatrous places Numb 32.38 However call not the sabbath-Sabbath-day Sunday unlesse in reference to Christ the Sun of righteousnesse whose day it is and therefore called the Lords day Rev. 1.10 viz. A day set apart for if not by the Lord Christ to commemorate his Resurrection The rising of this Sun of righteousnesse in the Text Oh therefore lift up Christs glory in his own day speake good of his Name 't is not more for Christs honour then your good For without the conscionable and spirituall observation of the Lords day Religion lyes a bleeding 6. Learne of Christ the Sun of righteousnesse labour to be and doe like him The Sun keeps his Orbe c E sede itio facile fiâ— seditio doe you keepe your stations be you likewise of a f Injurtam facit acceptis Christi bonis qui illa tenacuèr sibi soli usurpat Musculus in Johan 1.16 doe you keepe your stations be you likewise of a f publick communicative nature keep still in motion and therein be swift and constant 7. and lastly Let Pilgrims take comfort your journey is long and wayes deepe but the Sunne is before you Musculus in Johan 1.16 Christ shines upon you here is some comfort you shall see your way Is this all No This Sun is in love with thee and courts thee in thy way it lookes upon thee cloathed with its own beauty Cant. 6.10 Who is shee that lookes forth as the morning faire as the Moone and cleare as the Sunne See how Christ admires his own Graces in thee By nature thou art blacker then Hell but he counts thee cleare as the Sun Glorious Titles are given to Beleevers which belong to Christ g Psal 105.15 Rom. 8.33 Gen. 23.6 Rom. 8.17 Rev. 5.10 Phil. 2.15 They are said to be anoynted and chosen to be Princes Heires Kings and lights in this world And there you see he compares his Church to the Sunne who yet is full of spots unlesse in reference to his own righteousnesse on her h Ezek. 16.14 and so she is perfect She is faire as the Moone cleare as the Sun Well goe on to admire and follow this Sun of righteousnesse then see for your comfort Mat. 13.43 When this life is ended you shall shine forth as Suns in the Kingdome of your Father Who hath eares to heare let him heare Jesus Christ is the Sun of righteousnesse Doct. 3d scil 1. The Sun of Righteousnesse Inherent he is in himselfe a holy pure and righteous Sun without spot without sinne 2. The Sunne or Fountaine of righteousnesse imparted scil All spiritual Graces are rayes shed from this pure Sun into the Heart 3. The Sun and Fountaine of Righteoutnesse imputed scil That perfect righteousnesse of God wherewith a Beleever is cloathed 4. The Sun of righteousnesse remunerative in scattering rewards and punishments i Non quia solis ctiam splendorem non superabunt sed quod nunc nihil fulgentius sole videmus Chry. Hom. 12. in Matth. with a just equall and impartiall hand All these may very well be included in the Text and therefore wee shall speak of them severally by Gods assistance First 1. Christ the Sun of righteousnesse inherent 1 Pet. 2.22 Christ is the Sun of righteousnesse inherent in himself which is nothing else but the full and perfect conformity of â—strists humane Nature Will and Wayes at all times and in every thing to the Will and Law of God according to the exactest rigor of the same k Dicitur ergo Christus per Antonomasiam Sol justitiae id est justus verusque sol bonus benignus liberalis bona sua omnibus impertiens Musculus in Mal. 4. p. 357. He did no sin but was a Lamb without blemish a Sunne without spot If Christ had not been innocent himself his sufferings had not been available for us John saith The Word dwelt among us full of Grace and Truth John 1.14 where Truth comprehends all the vertues of the minde and Grace all the beauties and perfections of the will Never man spake nor lived like him Enoch is commended for Piety Abraham for Truth Job for Patience Isaac for Meditation Joseph for Chastity Moses for Meeknesse Phineas for Zeale Samuel for Uprightnesse Daniel for Devotion and Solomon for Wisdome l Omnia in eo adeo erant divina quadam elegant ia suspicienda ut nihil possit fingi eo gratosius omnia quoque ejus absolutam adeo inimitabilem virtutem prae se ferebant ut nemo posset illum homine esse majorem dubitare Mart. Bucerus in Joh. 1. But all in Christ eminently when he was upon earth Hee went up and down doing good and judg'd it became him to fulfill all righteousnesse Matth. 3.15 This could not be otherwise for in him dwelt the fulnesse of the Godhead bodily 1. Quest Was he not like us in all things Quest 1 Yes sin onely excepted 2. Quest Did he not spring from a sinfull woman Quest 2 Ans True yet he was not conceived in sinne m Qumvis ex Abrahae semine genitus sit Christus nihil tamen contagii ex vitiosa natura contraxit quoniam ab psa origine purum servavit Dei spiritus nec tantum ut in se privatim sanctitate pol leat sed magis ut suos sanctificet Calvâ—n Luc. 1.35 See this point â—f the Incarnation excellently treated of by James Vsher Archbishop of Armah in a little Tract called Immanuel bound with his Body of Divinity pag. 3 4 5 c. for he was not begotten after the ordinary course by man but formed of the onely substance of a pure virgin and that in the conception overshadowed and sanctified by the holy Ghost and so that holy thing Jesus came without sinne from â—infull flesh 3. Quest How could justice afflict him in that measure that was innocent Quest 3 Ans n Non tantum pro nobis mortuus est Christus sed tanquaÌ„ a Deo maledictus peccator omnium scelestissimus imputatione mortuus est sie enim mori multo magis est quam meri Gal. 2.13 Sâ—rcerius in 2 Cor. 5.21 Christ Jesus had then all the sins of the Elect upon him and so was the greatest sinner in the world not by pollution but imputation 2 Corinth 5.21 He hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him See Isai 53.45 Quest. 4. But was hee not tearmed a Blasphemer Quest 4 a Wine-bibber an enemy to Caesar a Devil Ans God had one Son without sin no Sonne without slanders and persecutions And usually the worlds poysoned arrowes are shot at a white mark they are levelled at the godly to hide or lessen the reall wickednesse of themselves and fellow-sinners they blaze and aggravate the pretended infirmities of such as walke by Rule No soule so
scil for protection and salvation and so in righteousnesse he will not deceive their expectations Psal 31.1 Isai 45.19 They rest upon him and he will not fail them Thus you see Christ is righteous in defending and rewarding his subjects especially in that he doth it impartially without respect of persons In every Nation he that feareth God and worketh righteousnesse is accepted by him Acts 10.35 Secondly He is the Sun of righteousnesse remunerative in administring justice to evill doers for he will by no meanes cleare the guilty and he will judge righteous judgement Mens Lawes are like Cobwebs which catch little flyes and the buzzing great ones escape and breake thorough but great and small shall be judged by God y Gods Law it 's like Vulcans iron net that tooke the Gods it apprehends condemnes all alike if he finde sin in his own children he will smite them but none of his enemies shall escape at the Great Day Now z Wilson in Dict. Wilson takes this punishing of Reprobates to be a maine thing intended in these words and to confirme this exposition he compares the Text with the first verse The day comes that shall burne like an Oven and all the proud and such as doe wickedly shall be stubble and the day that comes shall burne them up saith the Lord of Hosts that it shall leave them neither root nor branch but to you that feare my Name the Sun of righteousnesse viz. that doth all these righteous things shall arise with healing in his wings a If you would know how it standeth with his righteousnesse and justice to punish the fathers sin upon the children See Greg. Williams second Golden Candlestick Pag. 753. see Psal 94.1 O God to whom vengeance belongs O God to whom vengeance belongs shew thy selfe 'T is in the Hebrew shine forth He desires the Sun of righteousnesse to shew himselfe in subduing his enemies and rendring a reward to the proud The Inferences will be two 1. Let not the Godly mourne under the non-accomplishment of Promises Inference 1 for God is righteous and there 's no shadow of change with him his time is best Thou hast but a little power over thy lusts thou fearest relapsing c. All this while forget not God is faithfull that hath promised and the patient expectation of the poore shall not perish for ever Think not the Lord is slack as some men count slacknesse but wait wait I say on the Lord. 2. Let not the wicked presume Inference 2 because God is patient and waits for their conversion Eccles 8.11 Because sentence against an evill work is not executed speedily therefore b Pecudes macello destinatae liberi imè saltaÌ„t per pascua alius in opere sudaÌ„tibus c. Drexelius de Praedestinatione Pa. 42. the heart of the sonnes of men is fully set in them to doe evill Impunity causeth impudency But quod defertur non aufertur c Si nunc omne peccatum manifesta plectaretur poena nihil ultimo judicio reservari putaretur c. Augustin De Civ Dei lib. 1. cap. 8. Forbearance is no Acquittance As lead which of all mettalls is the coldest being set on the fire and melted becomes the hottest so abused patience turnes into fury d Diu quidem fert mortalium peccaâ—a ubi vero patientiae ejus intuitu augeri malitiam videt tum poenas sumit Basil and the longer the hand is lifting up the heavier will be the blow at last ponder this all you that forget God and your latter end e Patientia Dei ad poenitentiam invitat malos sicut flagelium Dei ad patientiam erâ—dit bonos Augustin Thus you see in how many respects Christ is a Sun and such a Sun a Sun of Righteousnesse There is a time of Christs arising Doct. 4th and discovering himselfe to the world to the soule In handling this poynt wee will shew you foure things 1. When Christ may be said to arise in the world 2. When also in a soule 3. Wherein Christ arising and discovering himselfe may be compar'd unto the rising of the Sun 4. Wherein they differ And then wee shall apply all 1. When Christ is said to arise in the world First When Christ may be said to arise in the world I answer Christ this Sun of Righteousnesse may be said to arise in the world either properly and literally or spiritually and mystically 1. Properly or literally First Christ may be said to arise in the world properly or literally and that in his Incarnation Crucifixion Resurrection and Ascension All these wayes Christ did properly arise in the world and all may be foretold by Malaeby when he said Christ was to arise with healing in his wings 1. Christ may be said very properly to arise in the world at his Incarnation and Nativity e Arias Clarius Theodoret and Montanus Divers are of this judgement that the Prophet aimed at this chiefly See f Heb. 7.15 9.26 Heb. 7.15 'T is evident that our Lord sprang out of Judah and that after the similitude of Melchisedeck there ariseth another Prophet g Nonnulli haec accipiunâ— de primo Christi ortu et advenâ—u in mundumquem ipse quasi Sol oriens illuminavit calesecit omnique gratiâ virtute faecundavit Corn. a Lapide in Mal 4.2 Pag. 355. When the Day-starre appeares the Sun is at hand so before Christs Nativity a starre appeared whence the Wise men concluded the Sun of righteousness was rising Mat. 2.2 Wee have seene his starre in the East and are come to worship him How did the Patriarcks and Prophets desire to see that Day But saw it not As all the Birds chirp and sing to welcome the rising Sun so the Shepheards went glorifying and praising God nay a huge Host of Angells sang Carolls over Christ at his Nativity Luk. 2. The Burthen this Glory to God in the highest on Earth Peace good will towards Men. 2. Christ did literally arise in his Crucifixion when he was lifted up on the Crosse and by his sufferings made atonement for the sinnes of the Elect Joh. 12.132 Object Then if ever did this glorious Sun seeme to set in obscurity Object when wicked men had their wills his companions theeves his drink gall and vinegar and he cryed out that God had for saken him Sol. Sol. Here consider two things 1. That from his h Vide Dr Taylor of Christs Temptations from Mat. 4.11 Paâ— 363. greatest abasements many sparkles of his Divinity flew out for in the midst of his Passion the Temple was rent the Graves opened the Heavens darkned the thiefe converted and many of the people convinced who smote on their breasts saying This was a righteous Person c. 2. That in his Death he trod on Deaths neck and destroyed him that had the power of Death the Devill i See Mr. Sands in Trav. This spoyl'd their Oracle and made that lamentable
Funerall and inutterable howling of innumerable Spirits on the Sea-shore when the Marriner advised by a voyce pronounced these words Great PAN is dead The truth of which was avouched by Thamus Eph. 4.8 and others that heard it before Tiberias Caesar as Plutarch saith k Quid est captivavit captivitatem vicit mortem Mortem procuravit Diabolus et ipse Diabolus de morte Christi est captivatus Augustinus Christs death gave that blow to the head of the old Serpent which renders him a conquered enemy In this skirmish he smote all our enemies on the cheek bone bringing them to perpetuall shame and spoyling Principalities and Powers so that this was a joyfull rising to the world 3. Christ the Sun of righteousnesse may be literally said to rise to the world at his Glorious Resurrection from the dead 'T is said Mark 16.2 that the Maries came to the Sepulcher at the rising of the Sun Indeed two glorious Suns were risen that day for an Angel said unto them come see the place where the Lord lay Christ is not here but is risen This was much for Christs glory for hereby he declared himselfe to be the Sonne of God He seemed to be under a cloud in his Passion saith one l Sam. Torshell on the Text. pag. 82. but brake forth in his Resurrection and that by his m Nonpotestate precariâ sed virtute propriâ ut victor prodiit de Sepultur â. Bern. de Resurrect Christ Qui Agnus extuerat in passione factus est Leo in Resurrectione Idem Vide Ambrose in Joh. lib. 24. cap. 26. own power he suffered as a Lamb but rose as a Lyon saith Bernard And theâ— his Resurrection was for our good that wee might be assured of Remission and n Christus solus resurrexit sed non totus Bernard rise up with him to newnes of life Rom 25. He rose again for our justification not that any part of the Price of our Redemption was unpayed at his Passion but that our deliverance was not manifested till then God would never have let him out of the prison of the Grave but that all the debt was pay'd And if Christ were not risen then is your faith vaine and you are of all men most miserable saith Paul 4. Christ may be said literally to rise at his blessed Ascension Luke 24.51 Whilst he lift up his hands and blessed them he was parted from them and carried up into Heaven Having finisht his Fathers worke he is exalted in our o Dum naturam humanam syderibus Christus importavit crâ—dentibus cielum patere posse monstravit Aug. in Act. Nature to consecrate a way and prepare a plane for us p Bish usher in his Body of Divinity he hath taken with him the pawâ—e of our flesh and left with us the earnest of his Spirit Our Head is ascended and all wee his members shall follow which is an unspeakable comfort to Beleevers Secondly 2. Mystically or spiritually as Christ the Sun of righteousnesse may be said properly and literally to rise to the world these foure wayes so he may be said to arise mystically and spiritually to the world and that three wayes When the Gospel is preached Church defended and the world judged 1. When the Gospel is preached and Christ comes in the purity and power of hiâ— Ordinances 1 Joh. 2.8 The darknesse is past and the true light now shines viz. The Gospel But see Luk. 1.78 Zachary in his Song prophesied of Christ That he should give knowledge of salvation to his people through the tender mercy of our God whereby the Day-spring from on high hath visited us to give light to them that sit in darknesse and in the shadow of Death and guide their feete into the way of peace This place q Jun. Paral. lib. 1. par 50. Junius and r Dan. Heinsius exercit ad Luc. 1.78 lib. 3. cap. 1. Heinsius parallells with the Text Paul expresses it plainly 2 Cor. 4.4 The Devill blinds the eyes of them that beleeve not least the light of the Glorious Gospel of Christ who is the image of God should shine upon them See Psal 102.16 2. When his Church is defended and his people prosper in the world when beleevers shall inherit the Earth and Civill Powers come into godly hands Then doth Christ arise on a Nation then is the Sunne seene in the Mount Isa 66.5 They that hated you shall be cast out and the Lord shall appeare to your joy and they shall be ashamed The Sun will arise o're the Hills Christ will appeare to your joy c. Å¿ Verum hic agi de secundo Christi adveÌ„tu patet ex praetedentibus sequentibus quae omnia expectaÌ„t ad dieÌ„ judicii Nam sicut Sol obscura illuminat videnda et confpicua oculis ommum exhibct sic Chrisius pioruÌ„ virtutâ—m justitiam quae in hâc vitâ ab imptis obscurabatur in die judicii illustraoâ—t clarificabit toti orbi conspicuam gloriosam exhibebit Corn. a Lapide in Malac. 4.2 Pag. 355. 3. When the world is judged and Christ comes in all his Glory at the last day This Jerome and a Lapide think to be the meaning of the Text for as the rising of the Sun discovers the things that lay hid so Christ at the day of Judgement will open the secrets of all hearts he will come in flaming fire and so astonish and dazle the eyes of his enemies 2 Sam. 12 12. So here you see how Christ doth arise unto the world literally and mystically I see not but Malachy might respect all this and prophesie of Christs whose administration from his Nativity till his rendring up of the Kingdome to his Father * When Christ riseth in a soule Secondly When Christ the Sun of righteousnesse may be said to arise in a soule I answer When he comes in an inlightning renewing and quickning manner to the soule 1. Christ may be said to arise upon a soule when he comes to inlighten and informe it when light breaks into the mind 2 Pet. 1.19 Wee doe well in taking heed to the Word till the Day-starre that is Christ Rev. 22.16 arise in our hearts Till then though t Non omnes quâ—◠〈◊〉 scriptuâ—â—â— admirandâ—â—nt â—â—usiâ—â— rant nisi qui coelesti splendore gratià â—otiuntur Basil incircled with Gospel discoveries our u Rom. 1.21 foolish hearts will be darkned but when Christ whom the Prophet calls the Sunne and Peter the Starre that ushers in the Sunne when he I say shall arise with in us in our hearts to give us sanctified and experimentall insight into the things of Heaven then indeed wee shall be taught to purpose and know w 1 Pet. 2.9 all things 2. Christ ariseth in a soule when he comes to renew and transforme it when he suddenly works a change within and all things become new new Principles new Projects new resolutions How
came Saul to fall a Jew and rise a Christian See Acts 26.16 Christ appeared to him for that purpose See what came on 't x See Perkins 2. Volumne on Gal. 1.16 Pag. 180. opening that place Gal. 1.16 When it pleased God to reveale his Sonne in mee immediately I conferr'd not with flesh and bloud q. d. I was alter ego a chang'd man no longer a persecuting Saul but a praying Paul and I went not to consult with flesh and bloud that is neither with carnall company nor old Principles No I was not disobedient to the heavenly vision Nay I was resolved to obey it and stop my eares to all discouragements c. All this when the Sun of righteousnesse arose in mee when Christ appeaâ—â—â— and reveal'd himselfe to mee 3. Christ the Sun of righteousnesse ariseth in a soule when hee comes to quicken and revive it when the soule hath spirituall enjoyments of God and spirituall actings to God which is the very life of poor Christians when there is grounded assurance of his love and all joy and peace in beleeving when the soule is willing to be ordered by Christ and bound up in the will of God and can tell how to live upon God now indeed Christ is risen with healing under his wings to such a sinner why else doth David say touching Gods favour O lift up the light of thy countenance and return O Lord and cause thy face to shine upon me c. 3. Wherein Christs revealing himselfe like the rising of the Suâ—â—e 3. Thirdly Let us now see wherein Christs revealing and discovering himself and his beauty may be fitly compared to the rising of the Sun I answer The similitude holds in 7 things chiefly 1. The rising of the Sunne is not all in an instant he riseth by degrees and such also is the rising of Christ the Sun of righteousnes in a soul you read of the dawning of the day of grace there 2 Pet. 1.19 when there is the twilight of grace some glimmerings of light in the mind and the soule seeth things imperfectly as the blind man whom Christ â—nred first saw men as trees afteâ—wâ—rds more distinctly At first the sâ—uâ—e sees darkly and obscurely afterwards y Nunc quum lux nobis veritatis insulget cum sese regni coelestis su avitas meÌ„tibus apâ—rit â—am quideÌ„ dies est sed perfeâ—tus erit â—ies quando â—am quicquam dâ—nocte peccati in meÌ„te nostra â—n nâ—rit Câ—eâ— Râ—gisâ— epâ—â—â—â— 7. Ind. 1â— ep 126 Vide idem in Exek Homil. 5. l. 1. more clearly 7. Ind. 11. ep 126. for every beleever increaseth in knowledge and grace and goes forward to perfection Vide idem in Ezek. Homâ—â— 5. l. 1. as Prov. 4.18 The path of the just is as the Sunne that shines more and more unto the perfect day 'T is the same in the world this Sunne riseth by degrees and the Gospell hath small beginnings in many places Dan. 2.34 That little stone shall break in peeces the greatest Monarchies of the earth and grow up into a huge Mountaine that shall fill the world for all the kingdomes of the earth shall become the kingdomes of our Lord and his Christ z Rome was not built in a day neither will it bee pul'd down in a day And then shall that Promise be fulfilled Isa 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun as the light of seven dayes 2. The rising of the Sunne dispels all a Judg. 5.31 Fogges Mistâ— and Dewes Hos 6.4 So 't is with Christ the rising of this Sunne scattered Jewish ceremonies which were but as dark Types and shadows of things to come b Figurae suerunt quae portenderent ea quae post essent vere exhibenda a Christo Bullinger in locum Col. 2.17 These all flew away at the rising of this Sunne and still his and the Gospels rising scatter the thick mists of superstition and ignorance in which kingdomes are inveloped So Rev. 2.16 especially 1 Thess 2.8 Hee shall destroy Antichrist with the brightnesse of his comming which is not spoken saith Doctor Sclater of his last corporall comming but of the c Dr. William Sclater in expos on the Epistles to the Thess pag. 143. 144. spirituall manifestations of his presence in the Church at the appearance whereof the very throne of Antichrist shall totter and Popery vanish as the dew before the rising Sunne Christ doth the like in soules for when he ariseth and shoots his bright beames into our hearts all the damp foggâ— of unbeliefe are chased and dispelled and he gives us the cleare d 2 Cor. 4.6 light of the knowledge of the glory of GOD in the face of Christ 3. The rising of the Sunne is the rising of many millions besides the Sunne whom it awakens and raises and sends out to work Psal 104.22.23 The Sunne arises and the Lions goe into their Dennes but man riseth and goeth forth to his worke and to his labour unto the evening 'T is so when Christ ariseth and manifests himselfe sinners will then arise from the Down bed of Security and work out their own salvation whilst the day lasts See Isai 40.1 Arise and shine for thy light is come and the glory of the Lord is risen upon thee e Non significat Paulus tune demuÌ„ affulgere nobis Christi lumeÌ„ ubisurrexerimus ex morte sed demonstrat nos resurgere a morte quum nos Christus illuminat Calv. in Eph. 5. â—4 So Ephes 5.14 Awake thou that sleepest and arise from the dead for Christ shall give thee light q. d. The Sunne of righteousnesse is risen therefore do you also arise The light and love of Christ Oh how it shames men out of sinne and security 4. The rising of the Sunne is not alwayes visible Christ may be risen in point of grace and thou know it not nor see him in point of comfort 5. The visible rising of the Sunne is attended with the f Omnes pene aves mane caÌ„tillant cantuque suo solem orieÌ„tem salutant Muâ—cul chirping and singing of birds yea it is welcome to g Oriens sol est instar sponsi de Thalamo suo prodeuntis Corn. a Lapide in Mal. all but Theeves and Whoremongers who saith Solomon delight in the duskish twilight The rising of the Sunne of righteousnesse is welcome to the Saints they sing and leap for joy 2 Sam. 23.4 He viz. Christ shall bee as the light of the morning when the Sun ariseth an old prophesie of Christ q.d. Oh hee shall be very welcome and refreshing to us but wicked men love darknesse rather then light because their deeds are evill 6. The Sunne ariseth in the h Num. 34.15 East and i TempluÌ„ versus orientem non ut solem orientem adorarent sed solis dominum Procopius in libros Regum lib. 3. c. 6. many conclude Christ
will appear there when he comes to judgement from Matth. 24.27 7. And lastly as all the united power and policie of the world cannot hinder the rising of the Sun the next day so though Men and Devils make one Conclave and lay their heads together they cannot hinder the rising of Christ this Sunne of righteousnesse in a soule in the world 1. In the soule of an elect child of God when God hath a purpose to doe a soule good who can let him what can hinder him Phil. 4.22 Paul mentions a Church in Neros house whence Doctor k Doct. Hen. Airay in Lect. on Phil. 4.23 pag. 948. Airay observes that Gods mercy is such that hee will and his power such that he can beget children in the faith in the worst places and companies where the truth is most opposed to shew that nothing can hinder him and to magnifie Free grace the more 2. Nothing can hinder the rising of Christ in the world the Gospel must flourish maugre all opposition l If Luthers dim candle could not be blown out much lesse the Sunne of the Gospel See Richard Web on Psal 2. p. 20. Psal 2.1 2. When people and great ones rage and storme against Christ they imagine a vaine thing as if one should think to stop with his hand the current of the Sea or devise Engines or Bulwarks to keep the Sun from rising a vain a mad thing no though such combine against Christ though all the natioÌ„s m Rev. 12.8 Mat. 16.18 Isai 8.10 Psal 121.4 of the world should joyn heads and purses to destroy the Gospel 't were a vain imagination hee that sits in heaven would laugh them to scorn and wise discreeâ— persons fearing the Lord may wonder aâ— them Why doe the Heathen rage c. No weapons formed against Christ shall prosper n Portae urbiuÌ„ munitissimae sunt fere propugnacula habent firmissima per inferos autem omnem vim contrariam Satanicam omnem hostis impetum intellige Magnae sunt firmissimae â—romissiones quae fidelium conscientias tranquillant consolantur quum cogitant se ita stabilitos ac fundatos ut certo sciant se resistere posse omni potestati Satanicae Zuinglius in Matth. 16.18 And the gates of hell shall not prevail against the Church Christ is stronger and wiser and diligenter then all his enemies he must reign 4. The disparity between Christs the Sunnes rising Fourthly somewhat of the disparity wherein Christ and the Sunnes arising differ 1. The Sunne riseth every day and never misseth so doth not Christ David waited above a year for his rising How long saith hee wilt thou hide thy face from me Beleevers may bee long in desertionâ— 2. The Sunne riseth but for a day and no longer Eccles 1.5 The Sun riseth and the Sunne goeth down and hasteth to the place where he arose Christ hath his settings but not his daily settings though a Christians comfort be short lived yet it may live longer then the o Ephemeron eodem die quo oritur moritur Arist Hist Anim. lib. 4. cap. 33. Ephemeron which riseth and dieth in a day Isai 54.8 In a little wrath I hid my face from thee for a moment but now with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer 3. When the Sun ariseth to us he sets to the p Austin and Lactantius denied that there were Antipodes which Hackwel may wel wonder at Antipodes those of the other Hemispheare but 't is not ever so here Christ can and will arise to the whole world at one time Rev. 11.15 4. The time of the Suns rising may be known to a minute though it may vary coÌ„tinually but no man knowes when Christ will manifest himself to a soule or to kingdomes in darknesse Times and seasons are in the Fathers hands and secret things belong unto God To shut up this point be directed and exhorted to foure duties 1. Rejoyce in the appearances of Christ Vse 1 delight in his discoveries in our dayes Mary did thus Luk. 2.31 32. Luk. 1.46 Luke 1. My Spirit hath rejoyced in God my Saviour And so did Simeon Let thy servant depart for mine eyes have seen thy salvation which thou hast prepared before the face of all people a light to lighten the Gentileâ— and the glory of thy people Israel Oh let us be glad and rejoyce for the q Rev. 19.7 marriage of this Lamb is come the Bride-groome shewes himselfe and the Bride hath made her selfe ready Amen Halelujah 2. Worship and adore at the rising of this Sunne Vse 2 let the eyes of your mindes bee turned towards Christ as the Faces of the Cherubims were towards the mercy-seat The Persians every morning worshipt the rising Sunne whilst their r In the Comment on Lactantius neighbours in opposition curst it and flung stones at it All which could not hinder his progresse So here Let beleevers lie prostrate before Christ for all the Angels of Heaven worship him whilst some oppose Christ and goodnesse in opposition to some good men whom they judge their enemies and so to vex others they will damne themselves but do you worship the rising Sun with the Å¿ Matth. 1.11 wise men that fell down and offer'd gold frank-incense and myrrh But Mistake not I doe not mean that you should t Pompeius dixit plures esse qui solem orieÌ„tem quam occidentem adorent change and turn with the times and ever admire the side which is uppermost you must not thus worship the rising Sunne 3. Reckon on the rising of others with Vse 3 but against Christ For when Christ arises persecution will arise for the Gospels sake Matth. 13.21 False Prophets will arise to darken Christ Mat. 24.24 And that in u claborate Epistle before a booke of Will. Fenner called Self-murder all Ages though God hath found out some to countermine them See Tho. Hils behold I have told you before that you may not wonder when it comes to passe w See how the Heathens disputed against the Christians with fire and sword Euseb lib. 5. cap. 10. the world will rage against you Cain will be killing Abel to the end of all things and men shall speak all manner of evill against you drunkards shall spawle their slanders upon you false brethren that will not endure sound doctrine shall hate you so that between prophane x Many a man may say with Hypermnestra Est mihi supplicii causa fuisse pium Ovid. Epist ones and hereticks y Non tam vos quam Christum in vobis persequuntur Salv. de Prov. lib. 8. you 'l have little rest when Christ is risen either in you or the Land But z Patientiae in prosper is nullus usus est Greg. Moral lib. 11. cap. 19. in patience possesse your soules a Mariners say no storme like a long calm Aristotles she goats were
Mihi meritum deest non illi misericordia Bernard Serm. 14. Nisi gratuita non est gratia Aug. de grat Chr. cap. 23. and when I passed by thee and saw thee polluted in thy blood I said unto thee Live Live q. d. when thou wast in that wofull pickle like Job on the Dunghill full of the botches of sinne loathsome to thy selfe and all others that were good then was my time of love then did I wash anoint and adorne thee A sweet Scripture and sutable thereunto is that place Psa 27.10 When father and mother and all forsake mee then the Lord will take me up 7. O but when he doth come Object 7 he will expect large fees and what have I that am poore blind naked and miserable I answer Remember that place Sol. Hosea 14.4 I will heale your rebellions freely Luke 8.43 One that spent all on Physicians and found no ease came to Christ and was cured for nothing So here Free Grace is not Fee Grace Å¿ Ascensus gratiarum est descensus gratiae Bernard it exspects no recompence but requires thankfulnesse What doth Christ else require of thee David therefore was full of praises Psa 103.1 2 3. Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefites who forgives thine iniquities and heales thy diseases Extoll your Physician to the Clouds tell others what hee hath done for your soules and send all your sick friends and neighbours to him This is all the fee he expects from thee To conclude all Vse 4 Suffer now the word of exhortation to come and creep under the healing power of Christs wings by faith what will it profit you to t Labour ut sit mens sana in corpore sano have healthy bodies and diseased souls And how will you do when both body and soule are sick together and one cannot help nor serve the other One that hath spirituall life and is void of spirituall health may and will get to heaven But Lord what murmuring what groaning what complaining will proceed from such a soule tending to Gods dishonour the soules discomfort and others disheartning God requires Cheerfulnesse and Rejoycing c. This cannot bee done till health is procured u Ipsa vita morbus est ipsa immortalitas vera santitas Aug. de Temp. 74. if the cure bee begun here it shall be perfected in heaven for death will put an end to all diseases and such shall cease from sin w Vltimus optimus medicus morboruÌ„ etiaÌ„ immedicabilium mors These are the Motives Now for the Meanes and I have done Frequent the Ordinances especially the Word and Prayer 1. The Word stand in Gods way goe into his Garden among his beds of Spices where he is gathering medicinall herbs for thee lie at the beautifull Gates of the Temple There is a searching healing and quickning power conveyed by the preaching of the Word Prov. 27.18 The tongue of the wise is health hee sent out his Word and so healed them Psalm 107.20 w Prima pars sanitatis velle sanari Seneca 2. Prayer grovell in the dust at his feet pant for mercy lay open your sores and spread all your infirmities and grievances before him and then intreat him to cure you Say with David x Psal 41.4 Lord bee mercifull unto me and heale my Soul for I have sinned against thee y Luke 7.7 And what the Centurion desired for his servant doe thou begge for thy Soule Speak but the word and my soule is healed i. z Nam qui cor pore aegrotus est absque rubore morbum suum medico revelat qui autem animo aegrotat vitia sua studiose celat nonnunquam virtutis specie palliat Musculus in Matth. 5.24 Be large and free in confession When you goe to a Physician you hide nothing you are ashamed of nothing c. So it must be here To confesse sinne is the way to finde ease and mercy a Prov. 28.13 Psal 32.3 4. Strangulat in clusus dolor atque exaestuat intus Ovid Trist 5.1 Whilst I kept silence saith David my bones consumed in my roaring all the day long Cry out therfore with the blind man after Christ Thou Sonne of David have mercy upon me and say with the Leper a Lord if thou wilt thou caâ—st cure me Never did poorer creature begge thy pitty and behold mercy is thy delight yea thou hast commanded me to come unto thee and promised I shall find ease and rest in thee I have nothing to plead for my selfe but misery is the proper object of mercy Lord I am Misery it selfe amd thou art Mercy it selfe yea thou hast power in thy hands immediatly to doe me good doe it for thy Names sake So shall my mouth bee filled with praises and my heart with joy Doe thus and then wait upon God For there is nothing to bee done in this cure without b Subsidium fidei est patientia Bullingerus in Heb. 10.36 Deus non exandit ad voluntatem ut exaudiat ad salutem Augustin in Psalm 80. Patientia nos Deo commendat servat iram temperat linguam fraenat mentem gubernat c. Ita Cecil Cypr. Serm. 30. de bono patientiae patience and doubt not but the Sunne of RIGHTEOVSNESSE will arise upon thee with Healing in his Wings Amen FINIS Septemb. 9º 1648. Imprimatur JOSEPH CARYL An Alphabeticall Index of the speciall points contained in both parts A IN Christs Abasements the Deity appeared Page 248 249 We must abide in Gods goodnesse Page 148 149 Christ sheds his beams abundantly Page 184 185 God an absolute and perfect good Page 130 131 132 The two Adams much different Page 126 127 Adams estate in innocency neither so good nor so sure as a beleevers estate in the righteousnesse of Christ Page 243 We should admire the goodnesse of Gods Nature Page 142 143 Carnall ones shall admire glorified Saints at the last day though now they undervalue despise them so much Page 92 93 Adoration not due to Angels elect Page 8 9 Great advantages let slip by enemies when the Lord doth infatuate them and their counsels Page 4 5 Affections will appeare in expressions Page 29 Affections requisite in such as would win others for divers reasons Page 29 30 How to kindle affections in others Page 31. 32 33 How to have affections kindled in our bosomes under the Gospel-wooings Six helps Page 34 35 36 We must allure others to Christ Page 12. to 21 Sad to allure men to sin Page 19 20 The encamping of Angels round about us should make us sensible of divine care and goodnesse Page 6. to 12 Angels are numerous Page 6 'T is the office of Angels to guard us Page 6 7 No guard like a guard of Angels Page 7 Angels can do nothing without a commission 7 Angels must be imitated not worshipped