to Christ in all his offices that we may be guided acted and ordered by Christ in all things See Rom. 6.13 but câ—iefly u See Eln. Par. on Rom. 12.1 pag. 220. Rom. 12.1 I beseech you therfore brethren by the mercies of God that you present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable service When a sinner lies down at Christs feet and saith w Christus non indiget nostro obsequio sed nos â—llius do minio Hieron Here am I doe with me as seemeth good in thy sight I am not mine owne thou hast bought me with a price c. He that stands ready prest for God is not far from righteousnesse 3. By communication and infusion of the Spirit of Christ to new-mould our hearts to purge us and wash us and sanctifie us Rom. 8.10 11. If Christ be in you the body is dead because of sinne but the Spiis life because of righteousnesse for the Spirit of Christ dwels in you and quickens you c. The inferences from this point are three First Inference 1 see the dangerous condition not onely of prophane Gospellers that hope to be saved by Christ as well as others and yet are farre from righteousnesse see Heb. 12.14 but also of subtile Libertines that under the glorious pretence of exalting free grace secretly undermine holinesse and sanctification From such turn away you have not so learned Christ Secondly Inference 2 labour to find and feele this work in you that Christ is the Sunne and Fountain of righteousnesse imparted in you as well as in others that you may know him Ephes 4.24 and the power of his resurrection and that for these considerations 1. Imparted Righteousnesse is the Image of God and that Amability of inward splendor in which we were created at the beginning it makes us exceeding beautifull and lovely in the sight of GOD Angels and Men Grace makes us like the Kings Daughter All glorious within x Nigra est exterius Christi sponsa sed formosa interius Heare Christ Cant. 4.7 Thou art all faire my love there is no spot upon thee Grace is the most becomming thing in the world 2. 'T is the end of our y Ephes 1.4 Election z Titus 2.14 Redemption and a 1 Cor. 1.2 Vocation This is Gods great designe to make a holy and righteous people that we may honour him and the Gospel Nay 3. 'T is not the least part of glory and blisse eternall Ephes 5.27 Righteousnesse is Heaven begun and Hâ—aven is Grace finisht Not onely Turkes Note but many Christians make false draughts of heaven conceiving it barely a place of content and happinesse but if you pencill Heaven out aright Psal 17.1 Phil. 1.23 and give it the true complexion you 'l find it the greatest Hell to carnall ones because a place of such holinesse there we shall have fulnesse and perfection of grace beatificall visions and enjoymens of God and serve God with Halelujahs and Adorations Ier. Burronghs now in glory and that without intermission or weariednesse Now if this be Heaven then Grace and Righteousnesse here is not the least part of that blessednesse 3. and lastly Inference 3 See whence all your infus'd righteousnesse must be fecht not from Divine Ordinances your own endeavours for bodily exercise profits little and 't is not of him that wills or runnes but God that shews Mercy Not from blessed Saints or b Angels o Summa est stultitia invocare Angelos cum invocaÌ„dus sit Deus apud quem est potestas juvandi Musc in Psal 34.7 pag. â—8 they cannot heare you nor helpe you To which of them will you turne They live on Free-Grace theâ—selves Not from God out of Christ shall stubble petition the fire not to devoure it Will a man expect Grace and favour from his enemy that whets his sword and bends his bow for destruction But then be sure you goe nay run to God in Christ who is the Sun and proper full free Fountaine of righteousnesse infused And then to encourage you consider foure things full of comfort 1. He can easily doe it c Planè nihil Deo d fficile cui voluâ—sse sâ—cisse eâ—â— Ambros. with a words speaking for all power is in his hands no soule so unrighteous or filthy but Christ can wash it 2. He loves to doe it 't is his office and delight to doe it he was anointed for this end and mercy is pleasing unto him 3. He hath done it for thousands as vile and grace-lesse as thy selfe he doth it daily and hourely for others doubt not but he will doe it for thee also 4. He hath engaged himselfe by Promise to doe it for all that are d Juvat qui jubet elected Is not this the Tenor of the new Covenant I will give you a new heart c Da Domine quâ—d jubâ—s jâ—bâ— quod vis Aug. confess lib. 10. cap. 31. and I will cause you to know feare and love me c. What saith Christ to h s aâ—xious Spouse I le make thee boâ—â—e s of gold with studds of silver And in Ezekiel Iâ—e m ke thee lovely by the comelinâ—sse I le put upon thee So then he hath promis't to worke all our works in us and for us To conclude this run fly to Christ as the Doves unto their windows crowd about him give him no rest say Lord whither should wee goe but unto thee for thou art the Sun of righteousnesse in thee is our light and life Doe thus and stand in Gods way lie at the poole frequent the Ordinances and know if thou canst but desire Grace thou hast it already 3. Christ the Sun of righteousness imputed 3. As Christ is the Sun of infused so of imputed righteousnesse Now the imputed righteousnesse of Christ is nothing else but that rich long and spotlesse Robe of Divine righteousnesse wherewith every Beleever stands gloriously cloathed in the sight and account of God and this by Imputation Rom. 4.6 God imputeth Righteousnesse without works And 5.19 By the obedience of one shall many be made righteous f Per vitrum virâ—de omnia viridia videntur ita c. As red things put into a green glasse will appeare greene so sinners put into Christ are accounted righteous g Qui e go in nobis peccâ—â—ores sumus in Châ—ist per Châ—â—stum justi sumus Pâ—meranâ—s in 1 Corinth 1.30 whereupon followeth that gracious action of God which is justi fâ—eation which compâ—izeth not onely h Col. 1 21 22. 1 Per. 2.24 remission whereby wee are free'd from the guilt and punishment of sin but i Phil. 3.9 2 Cor. 5.21 acceptation whereby wee are accounted just in the sight of God And the former of these is grounded on his k Heb. 9.22 Isa 53.5 passive the latter on his active obedience and his originall Righteousnesse so that now wee have fully
are Physicians of no value Remember this there is a Time of healing see Eccles 3.3 Beware of dallying with God and letting it slip Be not so cruelly injurious to your precious soules as to let it slip unimproved for then e Qui aegrotaÌ„t animo quo gravius aegrotant hoc magis abhorrent á quiete et à medico Plutarch I tremble to utter it you 'l be judicially blinded and hardned of God least or for feare you should be converted and Christ should heale you Joh. 12.40 A sad place And a f Plorante medico ridet phreneticus plorantibus amicis August sad case to be past healing and yet on this side Hell To laugh at the Physician that shews you your danger and weeps over you To spit out divine Physick and fling away those Plaisters that are spread with the goare bloud of Christ how can they escape that neglect so great salvation 3. Here is marvellous comfort Vse 3 and glad tidings for poore sicke sinners that long to be healed for all pained and afflicted consciences that see * Dolores animae sunt animae dolorum and a wounded spirit who can beare no meanes of helpe in themselves but looke after Christ for ease Many doubts and Tentations are ready to perplex your hearts I would faine stifle your objections 1. Object Object 1 O but my sinnes are no ordinary sinnes my diseases are grievous my sins are heightned and aggravated sinnes as being committed against light and against love against meanes and against mercies c. Can or will Christ cure such evills I answer Solutio Surely yea for all sinners without exception are invited to come unto him and he undertakes to cure them Mat. 11.28 Come unto mee I le give you ease and rest saith Christ See Psal 103.3 He forgives all thine Iniquities great and small and heales all thy diseases g Verbum Dei Panacea vocatur à sanandis Omnibus Morbis It is a wicked distinction of Rome that divides sinnes into veniall and mortall because though some sinnes comparatively are greater then others yet no h Non leve quo Deus laeditur Salvian de Provid lib. 2. sinne is truely little or triviall because committed against a righteous Law and Infinite Justice nor any sinne mortall if by Faith and Repentance you close in with Christ Banish therefore all despaire say not with Cain My sinne is greater then I can beare my disease too dangerous to be cured Thou lyest Cain saith i Gen. 4.13 Mentirâ—s Cam. August Austin Where sinne abounds his Grace will much more abound The more dangerous thy disease the more glorious the Cure Now Christ will get him a name The sinne against the Holy Ghost is not too hard for Christ to heale but t is ever accompanied with malicious willfulnesse and all such will not be healed Suppose that sinne capable of Repentance and you must needs say 't is also capable of pardon k Sanantur nullo vulnera cordis ope not true in Divinitie God ean make Scarlet and Crimson sinnes whiter then Snow 2. Green wounds may be cured Object 2 but mine are old sores I have lived thirty fourty yeares in my sins is there any help for me I feare not Yes For God hath said it Sol. Ezek. 18.22 Isai 65.20 at what time soever you come hee will cure you The sinner of an hundred yeares old shall be accursed that is if hee continue in his sinne l Let not the oldest sinner despaire of mercy yet beware of customary sinning Consuetudo peccandi tollit sensum peccati Aug. Repent with the Thiefe in thy last houre and thou art safe when death is killing thy body Christ may bee healing thy soule however presume not remember that common but true saying True repentance is never too late but late repentance is seldome true and know the purchasing of heaven is like the buying the Sybils prophesie the longer we stand off the dearer 't will cost us the more teares harder repentance deeper sorrow the sooner thy bones are set the lesse pain c. m Qui promi sit poenitenti veniam non promisit pecconâ—â— crastinum Aug. He that promised mercy to the penitent never promised a morrow to the sinner saith Austin 3. The next objection is this Object 3 Mine are relapses and of all diseases those are the most dangerous I have recovered out of sin and have fallen again and again into the same sinne This I confesse is sad Sol. veâ—y sad but yet Christ can heale you and cure you Hosea 14.4 I will heale your back slidings and love you freely n Quoties ce cidit peccando toties resurgit poenitendo Solomon saith The righteous man falleth seven times a day if that bee spoken of sin and the same sin yet it includes his repentance o Peccasti poenitere Millies peccasti Millies poenitere Chrysostom Homil. 2. in Psal 50. for how could he fall seven times unlesse he had euen six Only sin not that grace may abound try not experiments with your poore souls 4. Object 4 Oh if Christ were but sensible of my spirituall diseases I make no question but he would heale me I answer Christ was a man of p Christ was Homo doloris say to him Non ignare mali miseris succurrito Christe sorrows Sol. and was in all points tempted as we are yet without sinne Hee is touch't withe feeling of our infirmities and in all our afflictions he also as our head and husband is offlicted he condoles and sympathizes with us Christ beares our sicknes saith Isaiah God hath fitted him as with a Body to be a Saviour so with a heart to be a pitifull Physician q Amarum peculum prius â—ivit Mâ—dicus 〈◊〉 vibâ—â— eâ—â—erâ—t 〈◊〉 rotus Ita Christus c. Augustin in Psal 98. he hath tasted every bitter cup before us and his very bowels yearn over us 5. Oh but if Christ were at hand Object 5 it were somewhat but he is gone into Heaven 'T is true his Body is there Sol. but his Divinity is every where John 14.18 Heb. 13.5 I will not leave you comfortlesse I will come unto you saith Christ Psalm 34.18 He is neere unto the afflicted in spirit their eye-lids may be glewed up that they cannot see him yet hee it neer them even at hand and his presence is a little Heaven 6. But others neglect me Object 6 few pity me why should I thinke CHRIST regards me You all remember the Parable Sol. Luke 10.34 Christ was that good Samaritan Hee therefore heales thee and helps thee because no heart will pitie thee no hand can help thee but his Hee wants neither love nor power to doe thee good Ezek. 16.5 6. When thou layest rotting in thy sinnes none eye pitied thee nor had compassion upon thee but thou wast cast out in the open field to the loathing of thy person in that day r
tenuibus contemptis principris auspicatur ut inspâ—ratiprogressus ejus potentiâ—m melius illustrent Martions Bucerus in Mat. 13.31 mustard seed Look on your selves as elected to be blamelesse and without spot Who is be that despiseth the day of small things Zech. 4.10 Christ would not have us despise little things A bonfire was but a sparke at first the huge oak an akorn the glorious Angels disdain not attendance on little ones little in their own eyes little in the eyes of the world 'T is Christ that raiseth the worth of little and meane places and persons Bethleem the least and yet not the least the least in it selfe but not the least in respect Christ was borne there Jesus Christ is formed in thy heart The second Temple came short of the outward magnificence of the former yet 't is said to be more glorious then the first because Christ came into it c 2 Cor. 6.16 and thou also art the Temple of the holy Ghost The pupill of the eye is very little yet seeth a great part of the heaven at once though faith be no bigger then a mustard seed yet 't is all eye to behold Christ d Fides licèt exigua et infiâ—ma accipit tamen quae largitur Deus haud secus ac puerulus parvulâ vel scabiosà mendecus manus ille panem hic stipe porrectam accipit perindè câ—si major aut sanior esset Spin. de justitia Christi 3.7 Pearls Diamonds though little are of much esteem but nothing under heaven is of that worth and use as a little grace Oh therefore let not your spirits droop in despondency though as yet you have got but a small taste of God Once more As you doe but taste the graces and consolations of God here so nor afflictions and the bitter fruits of sin 'T is said of beleevers that e Isa 54.8 God in a little wrath hides his face from them for a moment God is not alwayes chiding your good houres are many to your bad you doe but taste of afflictions and f A maritudineÌ„ radicis dulcedo pomi coÌ„pensat Ita. c. desertions nay beleevers doe but taste of death it selfe Mat. 16.28 which is never spoken of the wicked but onely the elect They doe but taste death but sip at this bitter cup Passing the first death is but a taste of death nay 't is a silver bridge to glory and saith Cyprian Cyprian the midwife of immortality g Mors aeterna vera mors est hanc non videbunt Martin Bucerus in Johan 8.51 But they drink deep of that dismall cup that carouse in it to eternity by partaking of the second death Lay these things together you can but taste God here the least taste is not to be despised and you shall but taste of the bitter fruits of sin O therefore complain not mourn not as men and women without hope Rejoyce in the Lord and again I say rejoyce Suffer then the word of Exhortation Vse 4 t is to two duties Labour for more of God in this life rest not in this that you have grace in truth neither thinke it enough that you have tasted divine goodnesse let not this make you sloathfull and secure that there is no perfection here for as there are degrees and some taste more then h Qui melior esse non cupit nec est bonus ubi incipis nolle fieri melior ibi desinis esse bonus Bernard in Epist 91. Ideò deteriores sumus quia meliores esse debemus Salvian de Provid lib. 4. others so this is a sure signe thou hast no grace that thinkest thou hast enough and if thou cease to be better thou begin'st to decline for 't is the nature of true grace like a spark to aspire towards its proper element a Saint never leaves climing till he get above the clouds See Phil. 3.12 13 i Ingredi sine macula dicitur non qui jam perfectus est sed qui ad ipsam perfectioneÌ„ irreprchensibiliter currit Ingrâ—ssü quippe hoc iter nostrum quo tendimus ad perfectioneÌ„ Aug. lib. de perfec justitiae Not as though I had already attained either were already perfect now mark what he inferreth but I follow after if I may apprehend that for which also I am apprehended of Christ Jesus Brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behinde and reaching forth unto those things which are before I presse forward to the mark See the Apostle saith not let us be carelesse and lazie for we get but a small taste of God wee cannot be perfect Saints let us not therefore be righteous overmuch and so more precise then wise but eat drinke and be merry c. He doth not argue thus But the Saints have here but a little grace therefore let us be vigilant let us up and be doing and get as much as we * Finis appetitio non habet limites definitos Arist Pol. 1.6 can for surely some have lesse then others more may be had the most we can get will be but enough strive therefore to excell in grace to get farther tafts of God that so you may be exemplary and sit high in glory Growth honours God much Joh. 15.8 It makes us stand fast in trialls and endure the shock of a tentation 2 Pet. 1.5.10 Mat. 14.31 It gives us the comfort of our graces in life and death 2 Tim. 4.7 and fits us for greater measures of glory There are degrees k Non modo inter coelestia terrestria discrimen est sed ne coelestibus quideÌ„ omnibus aequalis est gloria Calvin 1 Cor. 15.41 and Mat. 10.41 42. And surely the more grace here the more glory there the better man hath undoubtedly the bigger mansion And we may safely eye this in duty Heb. 11.26 Many Christians have been eminent in grace we are encompassed with a cloud of witnesses let 's be followers of them who through faith and patience inherited the promises Either quit the name of Christians or quit your selves like Christians the body must grow up to Christ in all things that we may be conformable to our head Eph. 4.15 16. Luke 2.52 Our head hath received all fullnesse to this end Eph. 1. ult Joh. 10.10 Nay our growth makes up his fullnesse even the fullnesse of Christ mysticall though Christ personall be full without us Eph. 4.13 l Vid. Mr Tho. Goodwin of growth Nonnulli hoc ad quantitatem aetatem corporum resurgentium in novissimo die retulerint at apertis verbis loquitur Apostolus de doctrinâ quâ crescimus ad perfectionem cognitionis Christi sivè quâ crescimus plenè in Christum ut agnoscamus solum Christum nostram esse salutem Philip. Melancthon in Eph. 4.13 The pitch of every Christians growth is called the stature of the fullnesse of Christ There is Plenitudo Partium
though never so out of shape he can soon mend us Isai 64.8 Again the Sun communicates his beams impartially and universally For the Sun shines on the just and unjust l Matth. 5.45 Matth. 5.45 The Lord Jesus is impartiall he is no respecter of persons But in every Nation he that feares God and workes righteousnesse is accepted hee shines more or lesse on all Saints Nay he enlightens every man that comes into the world John 1.19 that is m So Musculus and Calvin on John 1.9 every man that comes into the old World with reason and understanding and every one that is new born and comes into the new world with grace and comfort sooner or later Nay he offereth himself unto every sinner and reprobates keep the shuts of ignorance fast pin'd lest the light should come in because their deeds are evill In a word God by his omnipresence and providence saith Ambrose shines like the Sun every where and in all places of the world n De sole non dubitas quod ubique resplendeat de Deo dubitas quod non ubique fulgeat Ambrose And then Lastly the Sunne sheds his beames not sparingly but abundantly the Sun when he shines can as easily fill a vast Palace as a small closet with light and so Christ deals liberally and upbraids not he gives wisdome and much wisdome light and much light o James 1.5 Iam. 1.5 Of his fulnesse we receive grace for grace as it is in Iohn 1.16 viz. Grace in abundance The metaphor saith Hunnius is taken from the over-flowing Fountaine that poures out water in abundance and yet remaines full the same saith p Metaphora desiâ—mpta est ab exuberante aliquo sonte de quo licet subinde haurias nunquam tameÌ„ exhaurias Aegidius Hunnius in Joh. 1.16 pag. 70. Thesphylact Brethren Christ can as eafily fill the most widened enlarged capacious heart with q Eâ—â—luens plenus manet Theophyâ—act in locum grace and joy as the slender narrow mouth'd streightned soule Thou hast got but a little grace or but a little comfort what is the reason and where lyes the fault Is the Spirit of God streightned Surely no Mich. 2.7 Doth the Fountain in God faile Is his hand shortned or his heart niggardly No no the fault is in thy lelf thy Armes are pinion'd thy mouth sewed up by sin and Satan or else you strive to drink in the crackt dish of your own merits or inventions so that Christ may say as Paul 2 Cor. 6.12 Ye are not streightned in me but in your own bowels r 2 Cor. 6.12 Ye doe not comply ye do not reciprocate Trap. Open your mouthes wide saith God let me alone to stop them with good things For though your hunger and thirst after righteousnesse be increased and your hearts and desires enlarged though you pull down your old barnes your old thoughts and aimes and build bigger yet I will replenish them and satisfie them For ye shall be filled with all the fulnesse of God Will that content you Eph. 3.19 Å¿ Quicquid lucidum est in coelo in terra aliunde mutuatur splendorem suum at Christus lux est ex seipso per se refulgens deinde irradians totum orbem suo fulgore ut non alia sit usquam origo vel causa splendoris Calvinus in Johâ—n in 1.9 Thus you see now Christ communicates himselfe all things receive of Christ but Christ hath a fulnesse in himselfe Mâ—one and Starres borrow light of the Sunne the Sunne hath fulnesse of light in himselfe so hath Christ And yet the Sun is alwayes communicating out of that sulnesse so is Christ and the manner is remarkable freely suddenly generally and abundantly That is the second thing 3. There is but one Sunne and from his singularity he takes his name Sol quia solus There are many Starres but there is onely one Sunne there is but one Sunne of righteousnesse but one Saviour t Vnicus vitae autor est quod Papistae fatentur sed dum tot adminicula confingunt vix centessimaÌ„ salutis parteÌ„ illi faciunt residuam Idem in Acts 4.12 Acts 4.12 Christ is become the head of the corner neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved But one high Priest but one master of Requests in heaven neither good workes nor yet Angels or Saints are co-Saviours with Christ they are not joyned in commission either in point of satisfaction or intercession Suetonius saith Suetonius that when Augustus Caesar either out of humility or policie desired the Senate would adjoyne two Consuls with him Sol quia solus Cicero de nat Deorum lib 2. for the better government of the State The Senate answered That they held it as a diminution of his dignity and a disparagement of their own judgement to joyn any with so incomparable a man as Augustus And surely friends it would much derogate from the worth of Christ and lay folly to our charge if wee should joyne ought with Christ either in redemption or invocation He alone trode the Wine presse of his Fathers wrath hee onely is able to intercede between a guilty sinner and an angry Judge He is fitted and accomplished in all respects so that having him we need no other and all beleevers may say To whom shall we turn or whither shall we goe but unto thee thou hast the words of eternall life Saints cannot heare us Angels cannot help us good workes will not availe us 't is Christ onely that can save us let filly Papists say what they will at last they must confesse this Bellarmine having long argued for justification by works concludes t is safest to rest on Christ onely and u Acts Monuments fol. 953. William Tracy Esquire in Hen. 8. time made it in his Will that no Masses should be said at his Funeral for he trusted in Christ onely and hoped by him to be saved and not by any Saint c. Hereupon his body was taken up and burnt as an Heretick Anno Domini 1532. You see Christ admits no rivals or w Divide si potes Arriane solem tum demum divide Trinitatem Aug. Serm. 1. de verb. Apost sharers as there is but one Sun so there is but one Saviour there are many starres many adopted Sonâ— but not a begotten sonne besides him x John 1.18 1 John 4.9 He is the onely begotten Sonne of God and so the onely Sunne of the Church we acknowledge no other One is our Master and so one is our Saviour even Christ Matth. 23.8 y Math. 23.8 and but one God 4. The Sun is at the Lords commandement Job 9.7 both for its rising and standing still going back or going down the z Titelman in Job 9.7 Sun doth all by order and appointment from God and so did Christ hee spake not by himselfe
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prolicitur canibus Beza Not to dwell here Lastly we are not much troubled when we see the Sun set because wee expect it shall arise the next morning And the Sunne cannot bee totally p Sol nunquam totus obscuratur quod luna minor sit Arist eclipsed as the Moon may because the Moon which interposes is farre lesse then the Sunne 'T is so here let 's not be over-much dismayed when this Sun of righteousnesse sets q Psal 30.5 For though sorrow indure for a night yet joy may return the next morning Jesus Christ may be eclipsed but never totally as the worlds comforts may for though his face be hidden in great part yet some crevice of light remains to cheare and sustain the soule r Si impius es cogita Publicanum si immundus attende meretricem si homicida prospice latronem si iniquus cogita blasphemuÌ„ Peccasti poenitere millies peccasti millies poenitere Chrysost Hom. 2. in Psal 50. Wherein Christ and the Sun differ because sinne which interposes between Christ and us is farre lesse then Christ if sinne abound his grace will much more abound for his mercy is broader then our sinne or misery Thus you have seen at large the resemblance opened betweene Christ and the Sun yet know that in some things they are unlike especally five First the Sunne is but a creature when all is done but by Christ God made the Sun and world and all things in it Christ is from everlasting Prov. 8.25 Job 17.5 Secondly the Sunne can discover things obvious to the eye but cannot give sight a blind man may grope for the doore at noon-day Å¿ Rev. 3.8 Psal 36.9 whereas Christ inlightens the hidden man of the heart and gives t Deus qui lux est interioris hominis plus illi praestat quam Sol oculo nam Sol oculum ad se conversum illuminat aversum a se clausum deserit Deus vero non solum mentem ad se conversum illuminat sed etiam mentem ad se convertit quod lux oculo non praestat Augustin contra Pelag. lib. 2. cap. 5. eyes as well as light this Sunne hath healing under his wings and among other things hee cures our blindnesse Psalm 146.8 The Lord openeth the eyes of the blind 3ly some countries have too much of the Sun as they that lye in the torrid Zone and the Moore lookes black with it But no soule nor people can have too much of Christ nor can be tan'd and sunne-burnt here but the more we behold Christ the fairer and clearer we shal be So 2 Cor. 3.8 Indeed the Spouse saith I am black because the Sun hath lookt upon me Cant. 1.6 But She there speakes of the scortching Sunne of affliction not the refreshing Sunne of righteousnesse 4ly Astronomers tell us that whereas all other planets conjunction is the perfectest amity the Sunne contrariwise is good by u Agglutinaâ—â—r Domino 〈◊〉 6 1â— ut â—â—â—â—â—et arctioâ—â—â— esse coniunâ—â—â—onem Christi â—â—biscum quam viri cum uxore Cal. Non tamen eo proficit haec conjunctio ut illi efficiamur aequales P. Mart. Aspect but evill by conjunction Christ is good by aspect but then the sweetnesse and perfection of our amity consists in conjunction w Heb. 2.11 Joh 15.5 Eph. 5.30 31 32. Rom. 12.5 union and communion we are made one with x 1 Sam. 18.1 John 4.16 Joh. 17.23 Christ by love y Joh. 6.56 Eph. 3.17 Rom. 11.20 Gal. 2.20 faith and the z Rom. 8.11 Gal. 4.6.1 Joh. 3.24 4.13 Spirit being joyned to him we are one with a John 14.20 the Father b Phil. 3.9 1 Cor. 1.30 John 7.22.24 all that Christ is hath is ours and all our sinnes and miseries are his by c 1 Cor. 5.21 imputation and d Heb. 4.15 Isai 63.9 sympathy And being once joyned to him we can never be e Rom. 8.1.35 separated from him This is a glorious union and love-knot indeed neither men nor Devils can unty or dissolve it Lastly that lovely Candle must shortly be blown out for the Heavens shall passe away with a noyse the world and all in it shall be burnt up with fire f Vbi lumen immensum lumen incorporeum lumen incorruptibile lumen incomprehensibile lumen indeficiens lumen inextinguibile quod es tu Domine Deus meus Augustin in Soliloq cap. 36. But Christ shall endure for ever Both mentioned Rev. 22.5 And there shall be no night there and they need no candle neither any light of the Sun for the Lord God gives them light and they shall reigne for ever and ever Christ the Mediator shall bee King and shine among the Saints to all eternity Object But is it not said at the end of the world Christ shall deliver the Kingdome up to the Father 1 Corinth 15.24.28 g Nonnulli offenduntur cum Christum audiunt Regnum traditurum Deo Patri-fingunt enim propter haec illum esse longe minorem num existimant ita filium traditurum esse regnum ut illud fibi non retineat si hoc velint cogentur eadem ratione statuere Patrem se abdicasse universa potestate quando tradidit regnum filio Mat. 11.27 P. Martyr in 1 Cor. 15.24 how then shall he continue to shine in his wonted splendor for ever Sol. Distinguish between the substance of Christs Kingdome and the form or manner of administration in the former respect it is absolutely eternall Christ shall be a Head and a Husband and a Rewarder of his members for ever and an Everlasting Father for so Christ is called Isa 9.6 In the latter way the Lord Christ shall keep his Kingdome as Mediator till the last soule belonging to the Election come into Heaven and the doores are shut and then having no farther worke to doe as Mediator he shall surrender up the kingdome to his Father i I. Diodati in his Pâ—ous Annotations on the Bible opening that place and then the Father Son and Spirit in unity of Essence shall begin immediately to reigne over his Church and fill all his with Light Love Life and Glory But think not saith Peter Martyr 't will disanull Christs greatnesse to give up the Kingdome to the Father for the Fathers Greatnesse was not eclipst when he first gave the Kingdome to Christ Mat. 11.27 But onely the office of Mediatorship will now be shut up and God will change the meaner forme of Christs Kingdome into more perfection and beauty which Christ long'd for Job 17.5 Glorifie thou mee with thine own selfe with the Glory which I bad with thee before the world was So that you see Christ hath a double Kingdome Oeconomicall and Essentiall the former as Mediator which he resigns at the worlds end the latter as God which he possesseth with the Father and the Spirit for
spotlesse and innocent which hath not met with some o See of slanders before p. 140 141 142. slanders and godly Ministers especially are besmeared herewith to blast the fruits of their Ministery a main engine of Satans But I remember a saying of Austin He that willingly takes from my good name unwillingly addes to my reward p Quisquis volens detrahit famae meae nolens addit mercedi meae August Matth. 5.11 12. And thus we have a little opened this truth That Christ is a Sun of Righteousnesse inherent in himselfe he was Righteousnesse and Holinesse it selfe Let mee inferre six things from hence First Inference 1 we see then a vast difference between the two q Adam Christus sunt tanquam duo principia vel duae radices generis humani hoc vult Paulus conditioneÌ„ quam per ChristuÌ„ consequimur longe potiorem esse quam fuerit sors primi hominis Calv. in 1 Cor. 15.45 Adams The first Adam who was the head of Mankinde was made a living Soule the last Adam who was the head of all the Elect was made a quickning Spirit The first man is of the earth earthly the second man is the Lord from heaven So Paul 1 Cor. 15. The first Adam had a posse non peccare and posse non mori the second Adam had a non posse peccare and a non posse mori The first Adam and all his children that lay then in his loynes had before the fall a possibility of standing the second Adam and all his seed according to the Spirit had an impossibility of falling our condition in the first Adam was very glorious innocent and free from all sinne had he stood our condition in the second Adam is very sure and certain though pester'd with some corruption In a word the first Adam by his folly infected all the world with sinne the second Adam by his power redeemed the world from r If the Reader would see this point described to the life see a Book cald Sparkles of Glory writ by John Saltmarsh which Book though dangerously erroneous in many things yet handles the point of the two Adams very clearly onely derogating a little from the first Adam in innocence Pag. 1 2 3 c. to the 15. Try all things c. sin Secondly what shall we thinke of Erberies doctrine Inference 2 that blasphemously speakeâ— of Christ as a meere man Å¿ Vide the account given to the ParliameÌ„t by the Ministers sent to Oxford p. 30.38.41 saying Why did Christ take some Disciples to pray with him Because he was afraid to pray alone Why did he pray the same words over and over Because hee could not goe forward but had the spirit of bondage as I have had I dare not say any more for the time is not yet come to speak the truth c. t Erberies relation p. 8. ad finem And he laid down this Thesis at a conference in Oxford that the Saints have the same fulnesse of the Godhead as Christ hath dwelling in them in the same measure though not in the same manifestation This likewise he endeavoured to prove at a publick meeting But his Disciple Robert u Robert Wastfield â—n his blaâ—phemons booke called Christ coming in the clouds pag. 17.18 Wastfield saith plainly God Christ and the Saints shall bee all one the fulnesse of the Godhead shall dwell in us bodily and God shall bee as fully and as really manifest in the flesh of the Saints here in this life as ever he was in the flesh of our elder brother which was crucified at Jerusalem c. Paul Best likewise saith Paul Best in his wicked book called Mysteries discovered pag. 4.6.11.14 'T is high blasphemy to equalize Christ with God w O sweet Jesus art thou thus requited for all thy love Thy patience is infinite for all judgement is committed unto thee thou couldst grapple with such blasphemers as once with Julian and dash them in pieces as potters vessels and destroy them with hot thunderbolts from heaven But forbearance is no quittance nor yet any Argument why such should bee tolerated Well the Sun of Righteousnesse shall breake through all these clouds and shine gloriously I will lay downe two positions then which nothing is clearer in the Word 1. Beleevers in this life doe finde and feele many Reliques of corruption and that Saint that hath received most grace comes short of perfection x This point proved before pag. 77. all objections answered 1 Cor 13.12 Rom. 7.23 Gal. 5.17 1 Cor. 15.19 1 John 3.2 Phil. 3.12 13. 2. Jesus Christ is true and perfect God The Deity of Christ proved for time coeternall for nature coessentiall for dignity coequall with the Father and Spirit y Doctor Gr. Williams his third Golden Candlestick part 1. cap. 3.4 c. pag. 777. to 779. 1. Coeternall Isai 9.6 Titus 2.13 1 John 5.20 See also Prov. 8.25 Job 38.4 Rev. 1.8 2. Coessentiall John 10.30 1 John 5.7 3. Coequall For 1. All the Divine properties are ascribed to Christ Matth. 28.20 Phil. 3.21 Matth. 9.4 Heb. 13.8 and so of the rest 2. The peculiar operations of the Deity are ascribed to Christ John 13.18 Col. 1.16 Heb. 1.3 John 1.9 16.7 14.13 Matth. 9.6 1 Cor. 11.13 Rev. 1.18 John 5.24 3. Divine honour and worship is due unto him and exhibited of all the Saints Phil. 2.10 John 17.5 and Rev. 5.13 And indeed Reason tels us that Christ the Mediator must be perfect God z Lombard li. 3 dist 5. Bellarm. lib. 1. cap. 4. de Christo pag. 62. ad 77. Athanasius in lib. de exposition Fidei Fulgentius in resp ad object Aâ—râ—â—norum Dionysius de divin nom For none can satisfie for sinnes nor be a a Psal 49.7 Saviour of soules but God onely No b Heb. 2.14 finite creature was able to vanquish all our enemies Sin Satan Death c. much lesse abide and overcome the infinite wrath of God and the sufferings due unto us for our sinnes Finally his Divinity made his sufferings of an infinite value and as Mediator he was to undertake for our good behaviour for the future and send his Spirit to apply the benefits of his death c. All this shewes he must be God And thus you see the dangerous madnesse of those that make him a meere man Acts 20.28 Heb. 9.14 or not perfect God that is the Sunne of righteousnesse and of unspotted purity and glory Next Inference 3 see the desperate madnesse of this evil world to condemn such a man as a malefactor that never had sin that never offeÌ„ded any in all his life but shone out before God Angels and Men in such immaculate innocency that from the crown of the head to the sole of the foot there was no spot on him all places fared the better for him he healed their sick fed the hungry in soule and body d Christus
satisfied divine justice and are most absolutely perfect and more righteous then Adam in Innocency but all this not in our own persons but in and by another even Christ All that he is hath done and endured being freely imputed unto us as if wee had been done and suffer'd it This is our Imputed righteousnesse and though it have many names in Scripture yet it flows onely from Christ the Sun and Fountaine of this Righteousnesse I finde that this is call'd the Righteousnesse of God of Faith of Saints and of Christ 1. This Imputed Righteousnesse is often call'd the Righteousnesse of God even the Divine Essence and in particular the Father Rom. 3.21 and 10.3 2 Cor. 5.21 Because God hath appointed to justifie man this way and no other and he as Judge is the justifier for the party offended must forgive m Non ait ut digni fit is sed ut dâ—gni habeâ—mini So Cajetan in 2 Thes 1.5 Rom. 3.26 2. 'T is call'd the Righteousnesse of Faith Rom 4.13 10.6 9.30 Because Faith onely is the hand that apprehends and Instrument that applies it Rom. 3.28 Faith singles out Christ as the onely sufficient l Rom. 3.22 Isa 9.6 1 Cor. 1.30 meanes of life and cleaves eternally to him for salvation 3. 'T is call'd the Righteousnesse of Saints Rev. 19.8 Because they onely are the subject of it and Christ never gives Imputed without infused Righteousnesse 4. 'T is call'd the Righteousnes of n Christus ut solus justus est ita suam justitiam in nos transferendo justos nos reddit Bullingerus Christ Jer. 23.6 And in the Text he is called the Sun of Righteousnesse because he lived and dyed for us and thus as Mediator efficiently justifies And so the Lord seeth no Iniquity in Jacob nor perversnesse in Israel Numb 23.25 1. Quest Are wee not righteous in Gods sight Quest 1 partly by Christs righteousnesse and partly by our own I answer No the Text is expresse Rom. 3.28 Wee conclude a man is justified by Faith without the deeds of the Law Linsey-woolsey-Garments were of old forbidden and so ploughing with the Oxe and Asse wee must not mingle nor couple Christs Righteousnesse and ours in Justification 2 Quest How Quest 2 Say our adversaries what righteous by another mans righteousnesse This is as if one should be said Alterius Doctrinâ doctus Learned by anothers learning c. I answer Dispar exemplorum ratio there is not the same Reason For one man is not united unto another as the Faithfull are to Christ Wee are members of his Body and are acted by one and the same Spiâ—it 3 Quest Doth not S. James say Quest 3 Wee are justified by works and not by faith onely Surely yes But he speaks not saith o Vide Bullingerum et Calvinum in Jacob 2.24 Calvin of the Imputation but demonstration of righteousnesse wee are righteous by works Non causative sed declarative Before others and in our own consciences But the word is full Rom. 8.33 By the deeds of the Law shall no flesh be justified in his sight The Inferences will be two First Inference 1 see the folly and madnesse of Justiciaries that doe not onely p Periculosa habitatio â—oruÌ„ quâ— habitant in Mâ—â—itis Bernard endanger their own precious soules but throw much dirt in the face of Christ for going about to establish their own righteousnesse they have not submitted themselves to the righteousnesse of God q The Papists jeeringly call it putative righteousness as Rom. 10.3 These dote on their own rags and reject his Robes They feed on husks and refuse viands Narcissus like they are enamour'd with their own shadows They stand a tip-toe and scornfully over-look Christ But when 't is too late then such will see the vanity of their own righteousnesse r Opera ante fidem inania ut cursus celerrimus praeter viâ—m Augustin Enarrat in Psal 31. when Death and Devills looke them in the face then they 'l know what it is to slight Christ The Lord rouze such and shew them their hopes are Cobwebs their foundations sandy and their end destruction except they get into Christ Å¿ Bâ—llarmâ—n hath his Tutâ—ssimum est c. Secondly How much comfort Inference 2 and confidence doth this administer to Beleevere they have the perfect righteousnesse of God upon them you may go to God with boldnesse look Death in the face with triumph and throw the Gauntlet to sinne Men and Devills as Rom. 8. What shall I say You have recovered more by Christ then you lost by Adam For 1. Adams righteousnesse was uncertain and â—uch as it was possible for him to loose 't was in his own keeping and therefore he lost it so soone But the righteousnesse wee have by Christ is made surer to us were it in our own custody wee might be tempted to sell it as Esau his birth-right for a messe of pottage But blessed be God it is in Christs hands and so it cannot be taken from us Our life is t Ponitur in tuto quia reponitur in Christo Col. 3.3 1 Pet. 1.5 hid with Christ in God and wee are kept by the Power of God to salvation 2. Admit Adams righteousnesse had been unchangeable yet had it been but the righteousnesse of man O but this is the righteousnesse of God and as the second Adam was a farre more excellent person then the first so is his righteousnesse more absolute more glorious To conclude Thou that hast the least faith thou that art the poorest and weakest beleever know thou art bottom'd on this rock cloath'd in this purple the very perfect righteousnesse of God is thine by imputation O that thou hadst eyes to see thy happinesse and an heart to be affected with it that so thou mayst rejoyce in it and be thankfull for it 4. Christ the Sun of righteousnesse remunerative 4. And lastly Christ is the Sun of righteousnesse remunerative he is a Sunne of righteousnesse or righteous dealing in impartiall distributions of rewards and punishments First he is the Sun of Righteousnesse remunerative in remembring defending and rewarding his followers and that because he hath promised it and they depend on him for it 1. u Promittendo se fecit debitorem Aug. Because he hath promised it and now must be as w Servus sum expecto alimeÌ„tum miles sum exigo ab Imperatore stipendium vocatus sum postulo ab invitante promissum Ambr. good as his word I could easily instance in Temporals Spirituals and Eternals I referre you to the Margent x Psal 36.6 7. 2 Pet. 1.1 and Psal 24.5 Heaven is called a Prize for the Runner a Penny for the Digger * NoÌ„ in merit is nostris sed in misericordia Dei salus humana consistiâ— Orig. in Rom. lib. 9. cap. 11. not that man but Christ hath earn'd it and God hath promis'd it 2. The Saints depend on him for it
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
must not feare the Dogges whip Page 157. to 161 Of drawing others to Christ Page 12. to 21. and 29. to 34 Drooping Saints cheared Page 72 73 The sweet presence of Christ drownes other comforts as the Sun the Starres Page 207 208 Drunkennesse a beastly sin Page 65 Naturally all are dull of hearing Page 30 A duty to invite others to Christ Page 12. to 21. and 29. to 34 Long to die for here is but a taste of God Page 85. to 99 E. Christ never totally Eclipst Page 209 Eja-culations under the Word usefull Page 35 36 Some leave Christ and run to Empericks Page 282 Angels encamping about us a sign of the Lords care Page 6. to 12 Encouragement to Droopers Page 72 73 Gods end in giving us grace what Page 14 15 God can infatuate his enemies let all such be warn'd in time Page 4 Reigning envy and sincerity cannot dwell together Page 17 Christ equall with the Father Page 188. 212 Erberies doctrine damnable Page 227. to 230 Esteem nothing sweet or good any further then you can enjoy God in it Page 148 Estimation followeth tasting divine goodnesse Page 69 70 God an eternall good two wayes Page 134 135 How to evidence truth of grace Page 20 21. Examine if God bee good to you 144 145. Examine your feare of God 163. Examine your tastes of God Page 69 Examples of many Saints that have invited others to holinesse Page 13 14 Light is expergefactive Page 200 201 Experiences husbanded and revived beget trust how to remember experiences Page 22. to 25 True knowledge is experimentall Page 109 110 Wounding expressions flow from violent affections Page 29 31 Exultation a fruit of fasting divine goodnesse Page 70 F. When Christs Face is hid his power is felt Page 204 By faith Christ is tasted and applied 45 46. Of the righteousnes of faith 239. to 244. Christ a faithful Physician Page 173 Of the feare of God the kinds marks motives and helps of and to the filiall fear of God Page 161. to 164 If once we have tasted how good the Lord is we shall feare to forfeit him or grieve him Page 25 26 They that feare God shall be taught of him Page 104 105 Christ a reviving Sun to such as feare him Page 162 Christ will not expect large fees when he hath cured us Page 288 Christian felicity stands in getting tastes of God Page 22 Not our fill of God here we get but a taste of his goodnesse This truth handled at large and objections scattered Page 77 to 100 Your fill hereafter if you taste now Page 56 57 In what sense we are said to bee filled here Page 87 88 Follow God in goodnesse learn of him Page 147 The folly of Justiciaries Page 242 Formes of godlinesse Page 61 62 Christ a Fountain of light and life Page 102 103 God a free good Page 129 130 Christ shoots his beams freely Page 181 182 All the fruits and graces of the Spirit are excited and drawn forth by Christs shinings Page 205 206 Such as will not taste the Lords goodnesse must taste of his fury Page 55 56 The reason of mens fury against the wayes of God is that they never tasted nor tried them Page 68 and 69 G. Of Gaining others to Christ 12. to 21. and 29. to 34. Christ tâ—sted gall for thee do thou taste Nectar for him Page 76 77 Christ cluckes and gathers beleevers into sweet communion with himselfe and one another Page 267 268 God a generall good to all Page 120. to 124. and 183 A decent gesture becomes an Orator Page 33 The holy Ghost is not in us as a man in his shop for then our failings would be his Page 90. 91 In the common gifts of the Spirit some taste of GOD. Page 46. and 59 The glory of God is infinitely beyond the glory of elect Angels Page 8 9 Christ the crowne of our crowns the glory of glory the heaven of heaven Page 196 Christ is true and perfect God Page 229 230 Godliness of life the best engine to worke on others affections Page 32. The unparalleld Goodness of God treated of at large Page 118 to 149 The goodnesse of God is seen in his Angels attendance on us Page 10 11 12 The Lord as a Creator a generall good to all Page 120. to 124. God in Christ a peculiar good to the Elect. Page 124 125 The Lord an Independent good Page 125. to 128 The Lord a free good Page 129 130 God an absolute sutable and compleat good Page 130. to 132 The Lord is a most desireable and delectable good Page 132 133 God is an eternall good a lasting and everlasting good both absolutely and relatively Page 134 135 11. Things inferred hence that God is good Page 136. to 149 Christ ariseth when the Gospel is preached Page 251 Grace hath this nature to becken others to Christ and the end of Gods giving Grace is this Page 14 15 Grace and envie cannot sleepe in one bed Page 17 18 Wee taste God in the sweet Graces of his Spirit Page 46 47 The Sunne is very great Page 188 189 Great sinnes are pardonable and curable Page 284 Grieve not your good Father Page 143 Grovell in the dust before God Page 290 Rest not in Truth of Grace but grow in Grace daily Page 95. to 99 No Guard like a Guard of Angels Page 7 8 You may guesse at Heaven by your joyes here Ex pede Herculem 99 100 H. Hainous sinnes curable Page 283. to 286 Christ at hand he is neare unto beleevers Page 287 True happinesse consists in Tasts of God Page 22 Christ hardens some in their sinnes Page 206 Christ comes with healing in his wings he can heale corporally spiritually and politically Page 272. to 278 Why Christ heales soules The Vses of all Page 278. ad finem What Heathens have said of the goodnesse of God Page 118 119 Christ is Heavens beauty Page 196 â—uesse what Heaven is by your comforts here Page 99. 100 Heaven sweetned by the miseries and combates of this life that cloud our joyes here Page 86 87 Heaven full of joy at the conversion of one sinner Page 18 Why it is not perfect Hell with beleevers in this life Page 80 81 82 In Hell it selfe some footsteps of Gods goodnesse proved Page 121 to 123 And yet 't is as true in Hell no tasting or perceiving the least drop of Gods goodnesse Page 75 76 Helps to retaine experiences Page 24 25 God knows not how to hide his love utterly from the Elect in this life such is his love Page 81 Nothing can hinder Christs workings either in soules or Nations Page 257 258 Some strive to hinder others from Tasting the wayes of holinesse Page 67 68 True knowledge ingenders Holinesse Page 114 Holy men may use some Policy Page 3 4 Honourable sinners shall be abased Page 188 159 True knowledge is meek and Humble Page 112 113 The Lord gives us but a taste of his goodnesse to