dismounted and throwne beside his confidence and fighting on his knees overcomes his enemy Pride is such a wild Beast and such an enemy to Grace that God leaves the Canaanite within us to learn us war that it should not rise up against us to destroy us As the wise Physician leaves his Patient to conflict with a lesse distemper to break the force of a mortal Disease Object But I have had stronger and more stirring desires formerly I am cold and flat to what I was is not this a decay Answ 1 There are at first legal stirrings raised from the Lawes terrors and heightned by the quicknesse and sharpnesse of strong convictions which gall and wound the conscience such a one is as on a Rack he roars cryes out takes on he hath drops of Gods wrath falling on him which puts him into a flame as one in a feaver who cryes out Drink drink This is a diseased not right thirst And there are Evangelical stirrings and desires begotten by the Spirit raised by the Gospel cherished by the Promise These are not so loud turbulent make not like noise but argue more grace The former said Give me ease I am sick I am damned give me a pardon or I dye This saith Give me grace let me have Christ let me be renewed or I dy There was more of selfe-love in those first desires more of love to God in these 2 Hast thou not 1. Bemoyled and bemired thy selfe with the world We cannnot both prize Christ and Mammon grow in Grace and Wealth The stomack that feeds on coals and ashes and such trash must needs forsake his meat 2 Or hath not spiritual pride given thee a fall Thou seest not that need of dependance on God use of Ordinances frequency of Duties but art in conceit above all Take away the wood the fire goes out 3 Happly thou hast obtained thy desire Why should the Sponse seek fear be so solicitous when she hath found her Beloved as when she mist him Shall the children of the Bride-chamber mourn when the Bridegroom is with them Say to thy soul Now return to thy rest The Flouds stop their course when come to the Sea The stone rests when at the center Hope deferred makes heart sicl desire obtained is a tree of life A poor man condemned to dy falls down intreats weeps cryes out for his life it is granted he kisseth the pardon blesseth the Prince thanketh his friends he leaps joyes praiseth God A Month after this man is not so full of joy or grief or care yet his life is as dear to him as ever it was 4 Thou hast more work to do then thou couldest apprehend Thy desires are divided into many streames which then were confined to one object Then thou more earnestly thirstedst after knowledge prayedst more for pardon now more for a broken heart Increase of Faith power against this Lust skil to manage this calling that business and to look to the whole charge of God and the whole Armour of a Christian. One work in hand goes on faster but when wee must use the Sword and Trowel fight and build this Church work goes slowly an end Object 3. But my desires are not uniform equal sometimes up sometimes down I know not what to think on it Resp. This may bee and yet all well 1 This may come from the different actings and assistance of the Spirit which is a free Agent as the wind blowes sometimes higher then the Ship moves faster The Spirit is not as fire or other natural Agents which alway act to the utmost of their activity fire burns as much as it can at all times The Spirit not so but as it pleaseth When the Spirit moved the wheels they moved when it stood they stood When the Spirit of God came upon Samson he was more then a man when the Spirit departed he became like another man 2 Faith acts differently and the Affections are raised or abated according to the actings of Faith The more faith is acted in the perswasion of the love of God the more thou lovest prayest obeyest c. 3 Thy mind is better prepared by spiritual Meditation therefore thou art more affected at another time thou hast slackned thy thoughts and thou art more dull 4 Is not thy body or mind distempered with melancholy This makes thee as blind Samson to the Philistins sport for Satan Luther was wont to call the melancholy head the Divels bath where he could cool and refresh himselfe There are two sights which above all other please Satan 1. To see a wicked man merry 2. A godly man sad He reckons himselfe sure of both when he seeth them thus Object But I find those corruptions in my heart which I never suspected what a sad growth is this Answ. As the day lengthens the cold strengthens When thou wast alive without the Law and thy sins thou wast dead really when sin revives thou art alive As sin reigned unto death so grace by righteousness reigneth to eternal life There may be these two opposite Kings in one Kingdome reigning sin or raging rather and Grace reigning death and life reigning sin and death reigne in thy apprehension Grace and life in Gods intention Where sin aboundeth most Grace aboundeth the more in one sense that is Grace is seen and set out the more to pardon so much sin So in another sense it is as true where Grace abounds most sin abounds the more in making opposition so new so great so strange against Grace Doubtlesse the greatest Scholers have the greatest Doubts and Objections which they cannot answer and the highest Saints have the sorest temptations The more the Spirit lusteth against the flesh the more the flesh lusteth against the Spirit But what doth thy resisting of sin lamenting for it watching and praying against it signifie but that thou art fighting the Lords battles and thou must never think of putting off thy harnesse till death There is no triumphant Church on earth all the Saints are militant We must not look to see the Egyptians drowned till we are on the other side the red sea It is enough if the Lord keep a distance between them and us here that they may not come so neer as to overcome us though in continual sight to terrifie us Sin hath received his deaths wound by Christ his death and the Law of the spirit of life in Jesus Christ but in the grave it is not on the Crosse it is but it is long a dying as if it had nine lives as we say the legs and armes of it are broken it can never come downe it is fast nayled to rule over thee dying it is not dead but shortly what is now dying thou shall see dead and what now thou seest on the Cross thou shalt see in his grave when sin and death and hell shal be cast into the lake of fire All swallowed up in victory Lastly This and all the other
into water melting heavenly hearts into tears of love The Sun hath a productive influence which animates all seeds and Christ all graces And a Restrictive influence sometimes binding the earth with a bar of Iron that no seed breaks forth such Christ his restraining hand upon corruption that though all seeds of it in our nature it breaks not forth Again his mollifying influence dissolveth congealed mountains of snow and rocks of ice into fluid water and Christ at work upon the heart dissolveth Petram in fontem Petrum in Lachrymas turneth impenitents into Penitents unbelief into faith obstinacy into obedience Lastly The Suns admirable alterative influence causeth mines and springs of Gold and Silver to grow in the bowels and kidneyes of the earth the proper seat of clods and stones Christ hath an higher operation in the soul in that strange alteration made there in the midst of a vile earthly heart where nothing grew but stone nothing lay but mire and clods of dust there he seateâ—h mines of heavenly Treasure Faith more precious then gold and Holiness more precious then Rubies Instead of the thorn shall come up the Fir tree in stead of the bryar the Myrtle Tree And it shall be accounted to the Lord for a Name and for an everlasting sign that shall not be cut off And in another place For Brass will I bring Gold and for Iron Silver for wood brass and for stone iron Here is a great alteration indeed 1. This shewes what reason the Apostle had to use those two great expressions of Christ. 1. That he filleth all in all 2. which is more That he is all in all 1. That he fils all herein he is as the Sun for his influence All that is 1. All Persons Men Angels men of meaner or more excellent encowments he fils All Ministers Magistrates c. 2. All Places heaven with glory earth with grace heâ— with terrour whole world with wisdome Power Providence omnipresence omni-influence prisons with liberty dungeons with light crosses with triumph 3 He filleth all Ordinances preaching with efficacie Prayer with prevalencie Sacraments with nourishment the Sabbath with blessings 4. Relations Magistracie withhonour fear obedience from their inferiors with love justice courage watchfulness care fidelity circumspection towards their inferiors with zeal authority boldnesse diligence towards God Ministry with ability assistance Paternal affections maternal bowels Nurses care towards their flocks and with successe in their labours Conjngall relations with love sweetnesse condescention compliance and mutuall delight in each other 5. All his peoples hearts the ignorant with knowledge the dead with life unbelieving with faith secure with fear impenitent with repentance stony with softnesse sad with comfort troubled with peace unsatisfied with certainty weak with strength wavering with stability 6. All Conditions riches with thankfulnesse poverty with contentednesse mercies with sweetness afflictions with tolerableness prisons with comforts sicknesse with patience persecutions with joyfulnesse death with peace 7. All things when he saith all you may imagine more I cannot name every one reproof with terrour conviction with fear promises with hope consolations with assurance Sacraments with comfort desires with faithfulnesse labours with fruitfulnesse 8. All in All. In all thy needs in all thy straits and in all thy fulnesse in all cases encouragements dispensations he fills thy prosperity thy adversity thy society thy solitude c. 2. The other expression is far higher He is All in all The Sun for light is all in all to make day all the world over staâ—s cannot do it his heat all in all to make summer his influence all in all to make spring and harvest So Christ is all in all Had we the united merits of all the Angels and Saints in heaven they could not help us being lapsed and fallen one poore man would begger them all to set him up had we the sufferings of all the Martyrs since the beginning of the world for the benefit and relief of one man it were too low a price for him It cost so much Christ only could bear the charges of it Christ is all in all who can cast up the summa Totalis of this reckoning To be somewhat in some case is as far as any creature can goe an Angel is somewhat in some case not all in any thing not somewhat in all somewhat in excellency of grace glory and many perfections somewhat to benefit man nothing to satisfie Gods Justice nothing to Redeem man but Christ is all and in all They are good Ministers to the Saints bad Mediators for the Saints The best creatures and graces have but one and that a finite use Christ hath many and infinite Bread is somewhat to a hungry person nothing to a sick Physick somewhat to a sick not to a person in health sight to a blind a pardon to a condemned person mony to a poor man Of Graces repentance is somewhat to a guilâ—y soul knowledge to an ignorant soul certainty to a doubting faith to a distrusting righteousnesse to a soul conflicting with strong corruptions but it is only Christ who is all in all to a poor man rich man sick found bond free living dying condemned pardoned man he is all in all to an ignorant knowing repenting believing righteous man he is all in all He is bread clothing gold eye-salve liberty pardon physician way truth light wisdome righteousnesse sanctification Redemption all in all Especialiy Christ may be said to be all in all in ten respects 1. His Teaching is All in All in the matter of our Illumination mans teaching nothing were it by Paul or Apollo Who teacheth like him 2. His Drawing is all in all in the matter of our conversion not others perswasion not our own preparation Draw me we wil run after thee 3. His Bloud all in all in the matter of our Reconciliation Col. 1. 20. Rom. 3. 23. 4. His Death all in all in matter of Divine satisfaction 1 Cor. 15. 3. 5. His Righteousnesse all in all in the matter of our Justification Rom. 3. 22. 6. His Spirit all in all in the matter of Sanctification 1 Cor. 6. 12. 7. His Intercession all in all in the matter of our Acceptation Heb. 7. 25. 8. His Grace all in all in the matter of our Supportation against sin and Satan 2 Cor. 12 9. 9. His Peace all in all in the matter of our compleat satisfaction and consolation â—ere Ioh. 16. 33 and 14. 27. 10. And his Presence all in all to our Glorification and compleat Beautitudâ— hereafter Phil. â— 23. Use 2. This informs us what singular benefit we have by the influence of Christ upon us more then if we had his corporal presence it was expedient that he should goe away both for his own glory and our advantage the spirit had not descended nor his Intercession been so prevalent if he had not departed The Suns body if it were possible to be with us
together when danger is great but the doubts greater Help is little and their hopes lesse Against this the Godly are often encouraged cautioned charged to beware of it This is to bee resisted at least restrained to bee moderated if it cannot bee mortified 3 Religious fear Noahs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By faith Noah warned of God was moved with fear This is a Religious fear and for its excellency is put for the whole of Religion and Devotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men fearing God translated Devout men Therefore whereas we are often charged against the two former that we have not too much of them we are as oft charged to get more of this which we can never have too much of 1 Sam. 12. 24. Exod. 20. 24. Matth. 10. 28. Fear not but fear again I say fear him Get a double measure of this holy fear to fortifie the heart against these two former fears This Religious fear hath a twofold object 1. Evil and is a fear of abhorrence 2. Good and is a fear of reverence 1 Evil is to be feared with fear of Horror 1 Evil of punishment 1 Temporary judgments I am afraid of thy Iudgment my flesh trembleth for fear of thee Destruction from God was a terror to me said Job and so a curb from sin The love of God is the only constraint to good and the fear of God to the Godly the onely restraint from evil 2 Spiritual Judgments I was afraid said Moses of the anger and hot displeasure of God 3. Most of all Eternal Judgments Knowing the terror of the Lord. How fearful is it to fall into the hands of the living Lord Our God is a consuming fire 2 Evil of sin yet more then all the former This is the mother of all these three fatal Sisters There were no cause to fear Temporal Spiritual or Eternal evil if not for this evil of sin Sin hath filled earth with bryars and thornes the body with Diseases the mind with grief head with cares soul with Terrors labors with toyl yea sin hath put that brimstone into hell and kindled that fire there yea hath carryed fire into Heaven and put wrath into God This is to be feared with a fear of abhorrence and abomination a wicked man may forbear sin the godly fears flyes hates â—in He feares an oath Iob feared God and eschued evil He feared God much but sin more God with fear of Reverence sin with fear of defiance both with a Religious fear This one fear well feared expels all other fears The heart full of this holy fear of sin hath no room to entertain any base tormenting fears 2 Reverential fear is the fear of God and is twofold 1. Of lower Saints proceeding from more weakness and arguing less perfection which fear hath pain doubt perplexity torment and is that we call the spirit of bondage that shuts out confidence and rejoycing And ariseth from these five causes 1 From the apprehension of Gods infinite holiness purity and therefore jealousie and indignation against sin and sinners 2. From the apprehension of the Lawes strictness rigor and severity 3. The dreadful threats of Gods wrath against sinners 4. Then the consideration of their own deep guilt great frailties manifold imperfections lastly which adds to all the rest the apprehension of God aâ— a distance to them and not yet in 1 Covenant relation 2 Of the higher Saints arguing lesse weaknesse and more Perfection therefore when this entereth the other endeth God hath not given us the spirit of fear but of power love and of a sound mind This fear argues perfection and the best constitution Job a perfect man fearing God This spirit of fear was upon our Saviour This ariseth from the apprehension of God in relation and in Covenant with us as our God These fear God 1. As a servant his Master whom he serveth as a son his father whom he honoureth as the Wife her Husband whom she loveth This is a most gracious fear timor amoris the fear of Love 2 They are said to fear his Word and to tremble at it Isai. 66. 2. Where Gods Word comes there comes power and causeth fear one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool This is timor obedentiae fear of obedience 3. They fear his name They count Gods name the most holy reverend and fearful of all things in the world That thou maist fear that glorious and fearful name the Lord thy God Of this the Godly are very tender Joâ— feared God and therefore feared lest hiâ— sons might pollute Gods name in their hearts Others would not that their owne namâ— should suffer these that Gods This is timor honoris the fear of honor The first Reason of this Point why it iâ— the constant disposition of all the Godly even the least of them to fear the name of God is Because this fear is the initial grace the first grace that appears taketh heavens Alarum The fear of the Lord is the beginning of wisdome Before knowledg of God faith in God acquaintance with God dependance upon God delight in him comes fear The Spirit in his first approach injects fear as the first seed of Grace The Spirits businesse is first to be a spirit of Bâ—ndage afterwards of Adoption First to convince of sin afterwards to discover Righteousnesse and Judgement But fear is the holy porch at which all Grace enters In the first conversion of a stout and secure sinner Gods Spirit falls to undermining his hopes by strong convictions of his sin and misery then is Fear awakened Fear taketh the Alarum and calls up Conscience Conscience awakens Repentance Repentance Faith Faith calls up Prayer Prayer looks after the Promise Promise runs to Christ and awakens him as did the Disciples in their storm Lord save us we perish But Fear begins A little more fully to describe this conceive it thus Conviction calls upon a sinner Look well about thy self What meanest thou Oh sleeper Wilt thou dye in a sleep Up Fear see the danger hide thy self seek to escape for thy life now deliver thy selfe as the Roe Fear saith I exceedingly quake and tremble God is angry I am in great danger alone I cannot secure my self Now help Fear all you other Graces up Conscience Conscience saith I am troubled and would relieve Fear but thou must help me Repentance bestir thee Repentance break off sin without delay Repentance saith I would â—ase Conscience and secure Fear help Faith at a dead lift or I can do no good Faith saith I would help Repentance but thou must help me Prayer as Israel in their fear came to Samuel intreating him not to cease to cry to God for them so Faith saith Prayer cry aloud be not silent take no repulse pray not coldly but plead intreat beg for thy life Prayer saith How should I help if the Lord
branch which through the two Golden Pipes of his Spirit and his Ordinances empties his oyl of grace into the hearts his people 2. Extraordinary and Anniversary if the Sun see thee not every day as the remoter parts yet wil it ere the yeare go about if it hath ever shined in that clime So if Christ gives thee not a daily visit stay thou at the appointed time the Vision wil speak The Redeemer wil return out of Sion If thou hast ever tasted that the Lord is gracious or canst say thou hast feared the name of the Lord then though thou walkest in darkness and hast no light yet trust in the name of the Lord and stay thy self on thy God Say with the Church in hope of his coming when I fal I shal rise againe though I sit in darkness the Lord shall be a light unto me and with the Prophet I wil wait upon the Lord who hideth his face from the house of Jacob and I wil look for him CHAP. XVI The fourth thing wherein there is a likenesse between Christ and the Sun is their effects AMong the many like effects I shall content my self to name a few Having among the Properties touched on divers already and finding this discourse begin to swel beyond my first intention 1. The Suns appearance makes the day puts an end to night not all the staâ—s conjoyned so it is Christ his appearance which makes the Christians day when he appeared to Saul and Silas at midnight in the dungeon they could see to sing praise God and when to Paul before at mid-day his eyes were dazeled not with the Suns but with that light of Christ appearing far above the brightness of the Sun 2. The Suns first appearance bringeth day his neerer approach the spring his hotter beams the Summer his longer continuance brings on the harvest So is it with the Soul to whom after the first day of grace caused by Christ his first appearance the neerer approach of his Vernal rising with his Healing-wings-embrace causeth the growth or spring The walking in the light of his countenance all the day long makes the long summers day and his abiding with us makes ouâ— harvest and our joy to be full 3. The Sun departing night comes on his longer absence brings on winter in the one so much darknesse in the other so much of cold wet and dirt as if it been never had either day or Summer What a night of darknesse came upon Lot and Peter Christs back once turned but what a longer winter for cold and mire and dirty waies on David upon that sad dereliction The actings of Saints in such cases differing little from the most vile actings of gracelesse men if they were to be judged by such single exorbitances But Sunne ariseth and returneth those then awake by repentance and come to themselves again 4. It is the Sun which makes that difference in climes and countries makes one more sweet and delightful another more sad and not inhabitable those neer both Poles makes one more fertile others more barren And what is it but Christs presence which makes the Church differ from the rest of the world he makes it a Goshen whereas they have a perpetual night and winter What was it wherein Israel might glory above all other nations but this they had God so neer to them in all which they called to him for His cloud and pillar was continually among them 5. The Sun is the great Restorer of the world Redintegrates the Universe once in the yeare at the Spring as some conceive at Autumn as others puts the world into the same condition wherein it was created Herein a great Resemblance of Christ who is the worlds great Restorer and Renewer who hath put lost mankind into the same condition of happiness wherein hee was at first created as if he had never fallen or sinned Behold I make all things new saith Christ. 6. I might further also speak of the Productive and as it were the Creating effects of the Sun in bringing forth new Creatures yearly as well as of his reductive reviving and redeeming the plants and herbs before dead and gone as also of his nutritive and augmentative effects on all Vegetables his admirable Alterative vertue and operation on Metals and Minerals his Conservative Maturative and Consummative Vertue and Effects on the Fruits and living Creatures but I have touched on them already Herein is Christ his vigorous operations fully represented who besides his redeeming lost man maketh the new Creature createth grace de novo where none was recovereth what was lost reviveth what was decayed nourisheth what is weak increaseth what is small conserveth what is wrought hath a more admirable alterative force in an earthly or stony heart then the Sun in causing Gold and Silver to grow in the earth making flesh to grow where stone was spirit where flesh was grace where sin Heaven where Hell was turning a Swine-sty into an holy Temple and besides he ripeneth perfecteth consummateth whatever work of grace he hath wrought already 7. Sun rising man goes forth cheerfully to his labour but setting man comes home and gives over work What may not a weak man undertake Christ present and assisting I can do all things through Christ strengthening me said the Apostle but what caâ— the strongest do withour him Without me saith the Lord they shal bow down under the Prisoners and fall under the slaine The Chariot though it have four wheels and they all oyled yet moves not a step till drawne Our Wil though very active naturally and oyled with all the skill Art can use or with all the force Arguments can make stâ—rs not in any gracious manner till assisted by Grace and acted by Christ Draw me wee will run after thee and my soul shall be as the Chariots of Aminadib 8. The Sun present we see our way the Traveller stumbles not but when withdrawn hee loseth his way stumbles or falls into a pit gropeth as if blind is full of perplexed doubts and sadnesse of heart While Christ was with his Disciples he kept them though they were as sheep among wolves not one of them was lost but when he was seized on their light was taken away the same night they were all scandalâ—zed and fell Judas while he kept Christs company stumbled not Christ departed he fell into a pit and broke his neck Peter stumbled and got a foule fall When we follow the light of Christ his holy example or have the light of his Grace following us wee never fall but when wee leave his example or his spirit leaves us wee presently miscarry 9. Let me add one more We see all the Creatures how they are delighted with the presence of the Sun When the Sun approacheth the Elements change their habit and temper the Air growes more mild warm and pleasant and all those numerous tenants those daughters of Musick
his hard bondage Christ Iesus had that first Testimony before that first and great tentation of forty dayes Moses and Gideon were prepared and forearmed with several signes that they might not dread those difficult undertakings they were set upon if we have well provinder'd the horse over night his Master reckons he may travel him the farther next day Expect some change of weather when thou seest the Sun rising early and shining gloriously 4. Often againe after some great and sad tryal Iacob never so much afraid of Esaus face a little before he saw Gods face and when he heard of Esau coming with his Troops to cut him off hee saw Gods host encamping at Mahanaim to secure him after the Trumpet had sounded louder and louder in Sinai terrours Moses spake and the Lord answered after the last and sorest throw the child is borne And after the great thunderclap heaven is opened and the refreshing showers fall plentifully on the thirsty earth 5. Often even when under the heat and brunt of sorest tryalls and conflicts Holy Steven standing before the Judge who condemned him and the people who shut their ears against his Apology sees heaven open and his Saviour standing up to absolve him in heaven who was condemned on earth in the midst of the fiery furnace the Son of God walked among those precious sons of men Into the dungeon where Paul and Silas were cast the Sun arose and shone out at midnight The spirit of Glory and of God never sits neerer nor rests longer upon any then upon Gods servants under their greatest sufferings 6. Sometimes again after some singular act of a well tryed obedience After that high acting of Abrahams faith and obedience in a ready offering of his son God could not hold but speaks expressely By my selfe I have sworn that in blessing I will blesse thee The like to Jacob after hee had sanctified his whole family and had taken his journey to Bethel the Lord appeared more fully and renewed the former promise and covenant with him 7. But if at none of these forenamed times then usually a while before they taste â—f death The Sun breaks out when near â—â—tting and gives the signe of the faire day â—f eternity following Moses saw not Canaan but at Nebo there saw and dyed Steâ—â—en saw heaven open at his death never before before he had been full of faith now of Assurance before of Courage now of Comfort hee had believed in Christ before â—ow hee beholds him hee was a precious Saint before now like an Angel full of glory from a lower heaven here on earth he ascendes to a higher from vision he goes â—o fruition Iesus Christ gave up the Ghost â—n peace after that bloody agony in the garden his bloudy death on the Crosse and after that double horrour of darknesse The Sun withdrawing his natural and the Father his divine â—ight from his spirit yet all ended well 8. But if not then nor before then certainely immediately upon the dissolution then is this and all the other promises not fulfilled in life perfectly accomplished therefore wee are said here on earth to embrace the promises there to inherite them Here the childe of God is heire of the promises yet as the great heire during minority hath but a smal part not the whole of his inheritance till he come to full age Death is the time to us when we come to that state There are many promises never actually and wholly fullfilled til death then are they all to the full Manyare called Blessedâ— here that are onely so by vertue of a promisâ— to be fulfilled then Blessed are the poor iâ— spirit Blessed such as mourne as hunger anâ— thirst after righteousnesse They have thâ— promise now they have the blessedness anâ— the fruition of the promise then Now juâ— ad rem then jus in re 9. Lastly after all and above all at thâ— day of judgement There shal be a rising oâ— the Sun and a rising of the Saints when thiâ— Bridegroome shal put on his glorious robe attended with ten thousands of his Saints the children of the Bride-chamber and shall be admired in all those that believe hee with his Crowne on his head they with theiâ— Palmes in their hands Then shall bee saiâ— to all that feare his name arise and stand up from the dead and Christ shall give thee light arise and shine for thy light is come Theâ— shall all feare cease teares be wiped away death and finne be svvallovved up in victory darknesse and shadows flye away And thâ— Lamb shall be the Sun this Sun shining iâ— his strength never more to set to all eternity Then shall the Sunne be ashamed and the Moone confounded when the Lord of Hostâ— shall reigne in Mount Zion and in the New Jerusalem and before his Ancients gloriously 1. This shewes that the people of God may expect and meet with sad times here both for themselves and for the Church They who can say are there any comforts like my comforts Shal there be any joys like my joyes May at present say Behold and see if there be any sorrows like my sorrows I am he who hath seen affliction by the rod of his wrath Hee hath led me and brought mee into darknesse and not into light In the world tribulation is the Churches legacy and first payment In Christ peace their last portion and ful payment 2. Yet may the godly expect glorious times also many are apt to dream of such on earth but that will not be til Christs kingdom is of this world which never was yet There are two glorious times the godly may expect 1. On earth for their souls when this glorious promise is fulfilled when this Sunne of righteousnesse hath risen on them with healing in his wings This is the most glorious day to be expected on earth All Solomons glory nothing to this The approach of God in those signal manifestations of his presence to Isaael is oft called the glory of the Lord and the greatest glory of his people 2. The other is in heaven There are glorious times to bee expected indeed when the Sun shall no more give light by day nor the Moone by night but the Lord shall be thy everlasting light and thy God thy glory These are the onely glorious times the Scripture speaks of Therefore let the over-busie and earthy Disciple take off his thoughts from Kingdomes and the right-hand and left-hand in seats of glory And think againe of the old Cup and Baptisme of Christ wherin the true professour may sooner become an Anabaptist then he is aware Baptized not baptismo flaminis but sanguinis not flaminis but flammae not with the holy Ghost but with fire 3. This informes us that the foundation of all true peace and comfort is layd in Grace The Sun of righteousnesse onely riseth on them that feare his Name Grace and
travel c David after his broken bones were set again could pray praise God believe resist sin performe any Duty as well as ever he could in all his life 5 Then the danger of death is over no danger to them that fear his name Christ hath undertaken your cure and yet never Patient dyed under his hand 6 When one is healed hee is restored to his perfect health to be as wel as ever he was yea some are made more healthful by Physick then ever they were before Christ whom he healeth maketh to be as wel as before they fell ill yes in as good condition for safety as Adam before his fall and in a better for Glory then could have been if Adam had not sinned Adams sin cast us out of Paradise Christ lets us into Heaven Adams sin drove him from the Typical Christ hath brought us to the Celestial tree of Life Therefore this Sanitas is vera salus Health and Salvation or saving health And Christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as the Prophet joyned them in his Prayer so Christ in his Promise Heal me and I shall be healed save me and I shall be saved Qu. 2. What are the means Christ useth in this healing Answ. Four especially 1 His Word He sendeth his word and healeth them He sends it and the Minister is he that brings it I create the fruit of the lips peace and I will heal him The waters issuing out of the Sanctuary are healing waters and the Sabbath day was oft the day of Cures The good word of a man makes the bones fat and cheeres a drooping spirit How forcible is the good Word of God then 2. His bloud By his stripes are we healed every blow given Christ was a blow to our sin every wound of Christ was health to our souls The bloud of Christ who through the eternal Spirit offered himself to God is only that which can ease the troubled purge the defiled and heal the wounded conscience Christs spittle could cure the blind his touch open the eares and mouth of the dumb and deaf his word could send home health to the Centurions servant his very garment stop an Issue of bloud but only a plaister of his bloud can heal a broken heart purge out old festered sores and allay the Inflammations of the soul. This is present remedy against the venemous stings of Satans rage and the poisoned Arrowes of Gods wrath It is not thy tears if thou shouldest weep out thine eyes nor thy bloud if thou couldst bleed out thy heart can heal thee but this bloud perfectly cleanseth us from all sin all without exception It is Soveraign against all sores sins blasphemies fear despair it self If Ahab and Saul yea if Cain and Judas had gone to this bloud they had been saved He whose sins are as Scarlet shall become being washed in this fountaine as white as Snow He that hath a bloudy Issue of bloudy crying Crimes Davids bloody Issue or Manassehs the blackest Malefactor he that hath a bloody-flux of Oathes or Blasphemies may be healed and saved Pauls bloody-flux of Blasphemy and Persecution Many Diseases are Opprobria Medici none Christi Many sinners are dangerously sick none can be desperately that he takes in hand The Divels case is desperate mans not There is an impossibility they should be saved but a possibility of every mans even the vilest sinner but a certainty of the Salvation of all that fear his name 3 The Spirit of Christ. This is the oyl the Samaritan applyed to the wounded man the former was the wine Christ with his bloud washeth the sore then with his Spirit softeneth suppleth closeth the wound Justification and Sanctification are of an even length to whom one to him both belong That is Purgative this Restorative that expels old ill humours this breedeth new spirits 4 His love and favour In his favour is life health Salvation This is Christs extreme unction which he useth after this the soul is ready and willing to depart The love-sick soul is only curable by the love of Christ shed abroad into the heart This healing is under the wings of Christ a Metaphor taken from birds who cherish their young under their wings It is the nearer approaches and warmer embraces of Christ that are our health David calls The help of Gods countenance Psal. 42. 5. the health of his own countenance ver 9. The sick child is half cured by lying in his Mothers bed and bosome As one whom his mother comforteth so will I comfort thee and thou shalt be comforted saith the Lord to his afflicted people Christ is said to have wings for four Reasons 1. The wings are to cover The Cherubims with their wings covered their bodyes Christs are covering sin covering wings 2 The dams wings with their warmth recover the drooping young Christs are sin-covering but soul-recovering wings 3 The wings are used to secure the young The Eagle carryes her young upon her wings she â—eareth nothing above but only from below and it must pieâ—ce her first if hurt her young The hen hideth her chickens under her wings nothing from below hurts them but the Kites above How safe are the Godly whom Christ doth secure both wayes beareth them on his wings as the Eagle hideth them under his wings as the Hen that whether Satan above strike at the chicken or the world below shoot at the young Eagle both are safe and Christ must bee first wounded ere wee are hurt 4. The wings are given to hasten the flight and speed the way Christ is said to have wings to shew when he comes how speedily he will come and will not tarry therefore is he for strength called a Gyant he travelleth in his strength mighty to save for his expedition likened to the Roe that is the swiftest Creature of foot and yet for more swiftnesse to the winged fowle whose motion is swifter then the Roes He is said to ride upon the Horses and Chariots of Salvation yea for more swiftnesse yet he is said to ride upon Cherubims or the wings of the wind yet swifter his pace is as the lightning Quest. But there is a sad and serious Question to be answered If Christ have promised to come with healing how is it that many fearing God remain uncured Ans. 1. It may be they are not healed and then it is their sin 2. It may be they are cured and then it is their Error 1. It may be they are not cured and then it is their sin 1 They go not to this Physician They go from Doctor to Doctor and from Duty to Duty as shee that spent all on Physicians and came to Christ in the last place These are not better but worse by Duties The Silkworm spends the first part of her life in eating and sleeping the latter in working and dyes in working out of
balm and wine Parchment perfume apparel cord and line His wood for fire his harder leaves are fit For thousand uses of invencive wit Sometimes thereon they grave their holy things Laws Lauds of Idols and the gifts of Kings Sometimes conjoyned by a cunning hand Upon their roofs for rowes of tiles they stand Sometimes they twine them into equal threds Smal ends makes needles greater arrow heads His upper sap the sting of serpents cures His new sprung bud a rare Conserve endures And they extract from liquor of his feet Sharp vinegar pure hony sugar sweet 2 No mans sin or misery can make his case desperate where Christ is Physician The Leprosie dead Palsie Stone in the heart Bloudy Issue heart Ruptures Plague in the heart the stinging of Serpents strokes of divine vengeance or whatsoever else is incurable by men or Angels Christ doth perfectly cure without difficulty or danger 3 Oh how then are we bound to God for sending such a Doctor from heaven when mans case was desperate How much to Christ Jesus who voluntarily undertook such a low Imployment to be master of the society of Crâ—pples lame blind impotent persons When Charles the Great had perswaded Aygâ—â—andus an Affrican King â— Mahometan upon his voluntary promise to become a Chri stian to receive Baptism he entertained him at his Court placed there a company of poor and lame people at whom the barbarous King wondring the Emperor told him they were the servants of our Master Jesus Christ at which he grew offended and refused to be a Christian because he saw Christs servants to be in so mean condition But it is the glory of Christ to have the greatest respect to such What a speech is that Heaven is my throne and earth my footstool but to this man will I look who is of a contrite spirit and poor God will leave heaven and earth to look after a poor distressed soul. As a mother that hath other children whom she leaveth her maâ—ds to look after but one is sickly whom she saith I le look to this my self I 'l trust none of you'all I 'l sit up with it stay by it I 'l not stir from it So Christ chargeth the Angels to look after other of his Servants but him that is poor and contrite in heart saith Christ I 'l look to that poor soul all you Angels have not skil nor care nor compassion enough I 'l not from him but look to him and he is wel looked to whom Christ looks to 4. Here is then a singular encouragement for all distressed souls to go to Christ. To whom did he ever say Thy case is past cure Whom did he ever cast out and reject with repulses and denyals And now he is not absent though invisibly present His passion he hath put off but not his compassion Therefore wouldst thou bee made whole observe these five Directions 1 Before all other means used come to Christ Aâ—a was never cured because he only used meanes The Haemorrâ—oesse never mended while she used means and came not to Christ. But it must be 1. A coming with Faith The Centurions and the Lepers coming Lord if thou wilt thou canst make mee clean 2 With Prayer importunate Prayer as that father who besought Christ for his son and put Omnipotency upon it If thou canst do any such thing as ever thou didst help poor Creature as ever thou wilt have compassion on us and help us This was the coming of the Canaanitesse who when she had begg'd and waited for an answer and at length was called dog or little better shee retorts the terme Lord I am a dog But as ever kind Master threw crumb to dog or as ever thou scatteredst the least crumb of mercy to poor unworthy creature think upon mee Her faith and importunity prevailed 3 With Repentance This Mary Magdalens coming and thus came the penitent Thief at the last hour and was saved but the impenitent Thief dyed at the foot of Christ. Impenitency damnes while Christ looks on and is trodden downe while it looks on the plenty that it self never tastes of Were Christ to dye a thousand times he would not save one Impenitent person 2. Direction After coming to Christ then use of means not before Then must we go and wash in five waters 1. In the water of Repentance This was Magdalens wash and wash seven times in this Jordan with Naaman David washt seven times making so many Penitentiall Psalmes upon his Penitential washings and was cleansed In this sense we must be all Anabaptists yea Hemerobaptists God commanded divers Baptisms or washings Heb. 9. 10. So oft as any touched a dead body or any thing unclean he was to wash againe so we so oft as we are defiled by any dead works as they are called In which respect we may say with Tertullian I am born to dayly repentance 2. In the water of Baptisme a more sacred laver which we may not despise or neglect it is a Gospel fountaine of Christs own opening This our Poole of Siloam to which all Christs are sent Arise why tarâ—yest thou and be baptized and wash away thy sins This washing is but once there is one Lord and one Baptism 3. In the water of the Word This is the Churches wash wherewith Christ hath after Baptism further cleansed his Church That he may sanctifie and cleanse it by the washing of water with the word The Word is as the water of the Sanctuary Healing water Wherewith shal the young man cleanse his way By thy Word This is the Churches Holy water 4. In the Bloud of Christ. This the most precious Bath above all the rest the Kings Bath Herein those sealed Saints had washed their long robes and made them so white in the Bloud of the Lamb. 5. After all these the last washing is in the Sanctifying water of the Spirit Christs Bloud fetcheth out the guilt the Spirit the staine This the Apostle calls the Laver of Regeneration and Renovation of the Holy Ghost Christ Jesus comes with water and bloud This was shadowed ouâ— in the Ceremonious cleansing of the Leper where there was the bloud of a slain bird applyed with another living bird and running water and the person was pronounced clean Besides the blood of a dead Saviour there must be the application of running water and a living spirit Therefore beg after all the former washings another dipping of the spirit Lord wash me throughly from mine Iniquities and cleanse me from my sin If we be not thus Anabaptized our first baptisme is null as to salvation Except a man be born of water and of the spirit he cannot enter the Kingdome of God 3. Direction Then to Duties here is their proper place not before take up thy bed and walk expect not Christ to say thy sins are forgiven goe in peace be whole And that he should carry thy bed after
Experience then â—â—to the next of Hope then into the highest Certainty Hope maketh not ashamed because the Love of God is shed abroad into our hearts by the Holy Ghost which is given unto us This is to have the white stone and to eat of the hidden Manna 3 In Experiences The Favourite grows great by the many favours gifts jewels Offices the Prince bestowes on him The Christian grows rich in experiences which he wears as Bracelets and keeps as his richest Jewels He calls one Eben-ezer hitherto God hath helped another Nepthali I have wrestled with God and prevailed another Gershom I was a stranger another Joseph God will yet add more and another Penuel I have seen the face of God I have been delivered from the Lion therefore shall be from the Bear from Lion and Bear therefore from the Philistin from the Philistin therefore from Saul from Saul therefore God will deliver me from evâ—y evilwork and preserve me blamelesâ— to his heavenly Kingdom This is scalâ—â—â—â—i or the growth of God as it is called a most excellent growth from a spirit of Bâ—ndagâ— to a spirit of Adoption from a spirit of stâ—â— to a spirit of love and of a sound â—ind that the soul can â—â—â— downe and say Now returne to thy rest the Lord hath dealt grâ—ciousâ—y with thee Now I know why I have believed and wherefore I have believed and whom I have believed and I know â—â— it able to keep whâ—â— I have committed to him to that day When he can say with the Samaritans Now wee believe not because of thy Report and because we have so read and heard but because we have seen and heard him himself This is the glorious growth when Thomas who was shut up in unbelief and made such sad conclusions I do not believe though you all affirm it nay worse I will not believe wilful Thomas Mr. Bradford calls him or worse I shall never believe it is impossible I should as impossible as for a Venice Glasse to fall to the ground unbroken as a distressed Gentlewoman said but was confuted shall have Christ come in to him revealing himself more familiarly singling out Thomas from all the rest and bid him believe his own eyes and hands and make proof of the love of Christ. He breaks into the highest admirations and in fulnesse of Assurance cries out My Lord and my God! Before all unbelief here all faith 4 In acceptablenesse Jesus increased in stature and wisdom and in favour with God and man This is a growth indeed So when from a state of loathing we grow into a state of loving removed out of our blood into a state of beauty of nakedness to Ornaments of deformity to comeliness as is expressed in the Prophet Abraham first a servant then a friend first Electus then Dilâ—ctus before from faith to faith here from love to love from love of commiseration to love of benevolence from benevolence to complacency What a preferment in Esther of a Captive taken into Heges custody thence into the Kings bed thence into his highest favour thence to the Crown thence to ask whatsoever she would This the honour of Angels and the rising of all the Saints from an enemy to reconciliation then a servant then a son then an heir then a co-heir with Christ then to inherit all things I will bee his God and let him ask what he will that my love and his joy may be full Thou shalt be no more termed forsaken but thou shalt bee called Hephzibah for the Lord delighteth in thee Moses at first was charged not to draw neer after Moses was singled out to draw neer when Israel must keep their distance afterward he talketh face to face with God as a friend at last he desireth and is admitted to behold the glory of God and see all his goodness pass before him as if he had been an Angel 1. This is to bee ascribed to a threefold cause 1. To the nature of Grace which as Art and Nature do with their works bringeth all her works to perfection The Workman leaves not his work unperfected Grace is as the leaven mustard seed as the corne which by natures force dies revives roots sprouts brings forth a blade then a stalk then an ear then full corn Grace as great Rivers hath slender beginnings Sin is killed by degrees God begins with a reproof reproof begets a conviction conviction grief grief growes unto hatred hatred unto loathing loathing causeth a divorce of sin that divorce death Reproof discovers sin conviction fears it sorrow lamâ—nts it hatred resists it loathing shuns it divorce puts it away So the greatest measure of Grace proceeds from a spark first a motion in the Ministry or by the Spirit begets a desire that desire cannot go but creeps in longing and wishing longing shewes it self in a tear the tear begets a Prayer that Prayer begins acquaintance acquaintance brings on experience experience more hope hope diligence diligence confidence confidence assurance assurance satisfaction Thus where ever is life is growth The least twig grows but the biggest dead branch growes not the young child growes the old picture grows not unlesse fouler and more uncomely True grace hath a seed of God in it and grows counterfeit Grace growes not unlesse as a Carcasse more unsavoury every day then other 2 This growth is helped forward by the benefit of quickning Ordinances whereby the soul is made fruitful as the watred garden Those that are trees of Gods planting by the waters side shall grow more and more fruitful They that be planted in the house of the Lord the Churches Nursery shall flourish in the courts of our God 3 But most of all is this to be ascribed to the singular undertaking promise and blessing of God Grace for all its nature might decay and when it is as Jordan in harvest overflows all his banks yet without a fresh supply it might stand still bee driven back or quite dryed up And Ordinances cannot help if God put not influence into Ordinances and put this golden oyle into those golden pipes therefore Paul looks for salvation through the supply and auxiliary Grace as additional force to help out Habitual for lack of which supply the stony ground miscarryed it lacked root below and moisture from above the root of spiritual union to Christ and the moisture of spiritual unction from Christ. Now God hath undertaken for his people where he hath begun a good work to finish it Faithful is he who hath called you he wil do it you may rely upon it 1 To apply this What thankfulnesse doth this call for from those in whom Grace is wrought It is a mercy to be prized when the poor growes rich the despised favoured the diseased strong but none to this the sinner to grow gracious to grow out of Gods displeasure into his favour when the