Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	good_a	life_n	10,536	5	4.7272	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81485	A sincere believer, comforted, and encouraged. Or; a practical treatise, discovering the goodness of God to a sinful soul, in the enjoyment of Christ With the great benefit and comfort he hath thereby. Whereby as through a prospective, a true Christian may plainly see how to fit and prepare himself in such a manner, as his endeavours may not be in vaine. By R.D.M.A. and minister of the gospel in the Isle of Wight. Recommended to the serious perusal of all true Christians. By Thomas Goodwin, D.D. and Will Strong, M.A. deceased.	Dingley, Robert, 1619-1660.; Goodwin, Thomas, 1600-1680.; Strong, William, d. 1654.	1656 (1656)	Wing D1500; ESTC R230249	203,361	369

Christ 1. A Prediction The division of the Text. The Sun of righteousnesse shall arise viz. the Saviour shall come There were many cleare predictions in the old Testament of the coming of Christ 2. A description of him in the Beauty of his person and manner of operation 1. His person is described 1. in that he is exceeding glorious as the Sun and 2. in that he is very pure a Sunne of righteousnesse 2. The manner of his operation is described likewise for 1. It is by arising and discovering himself and beauty to the soule 2. It is with healing in his wings So that the main Poynts are foure Doctrines 4 1. Jesus Christ is that glorious Sun that with resplendent lustre shines out upon the Church 2. Christ is a Sun of righteousnesse 3. There is a time of his arising and discovering himselfe to the world to the soule 4. When Christ who is the Sun of righteousnesse doth arise on beleevers he brings healing under his wings he doth much for us is poynt of grace and comfort First of the coherence Of all which in order lend me your helping hand by prayer I begin with the coherence of the Text 1. Note from the coherence as it hath reference to the foregoing words where the first note is this that h Exod. 34.6 7. and Rom. 2.3 4 5 6. Christ is at once a scorching Oven to pro●● sinners and a refreshing Sunne to droopi●● Saints The Poynt may easily be prov'd from the Titles Wisdome and Justice of Christ 1. From his Titles He is called a Saviour in reference to beleevers and a brother a friend a husband but in reference to the wicked a Judge a creditor an enemy A Lamb to his friends when on the Throne A Lyon to his enemies c. 2. From his Wisdome onely children and fooles smile or frown alike upon all friends and enemies others know when to looke pleasingly and when gravely much more a He can make forth himselfe in severall postures sutable to severall relations Christ in whom are hid all the treasures of wisdome and knowledge 3. From his justice which calls upon him to give every one according to his workes As for beleevers though they can merit nothing at Gods hands yet Christ hath purchased heaven for them and God hath promised rewards unto them and therefore God is faithfull and just to forgive reward and save them And as for Reprobates they doe even dare God and dishonour him much by breaking his Lawes and slighting his Commands And besides God hath severely threatned them in the Word and therefore he is not just unlesse they suffer By way of Inference Let not Dogs catch the childrens bread Inference 1 not children feare the Dogs whip First is Christ at once an Oven and a Sun Then let not Dogs catch the childrens bread nor wicked wretches meddle with Saints comforts What have you to doe to take my promise into your mouthes that are resolved to goe on in a course of sin Many dainties are preparing for the Saints but you shal not taste of the Supper How ill will a Jewell become a Swines snout Surely Gospel comforts are pretious Jewels and wicked ones saith Peter are filthy Swine Think not because he is good to others he must needs be so to you for at the same time he is a Sun and an Oven Read the first verse and you will see four things speaking terror to impenitent sinners notwithstanding all the choyce comforts appertaining to beleevers 1. Foure things in the Context thunder terror Forbearance is no Quittance a Reprieve no pardon a Truce no Peace The day commeth that shall burn as an Oven Though 't is not yet come it is comming Eccles 8.11 and Psa 50.21 22. 2. c De excelso gravior est casus major de alto ruina Be n. ad soror cap. 39. God wil chiefly set himself against proud stout sinners such as flourish in wickednesses as a green Bay tree such as the world takes notice of for jolly and happy fellowes Psal 37.35 36. Job 24.23 24. Prov. 33.35 Rev. 6.15 16. Jam. 5.1 And therefore envy them not but rather pitie them for their fall is the d Et gravius sun●n● culmine nuss●●●uunt M●●n in E●●● 1. greater 3. Sinners though never so great rich or honorable yet they shall have no power to resist Christ or to help themselves The proud shall be as stubble Though in this life they be Iron and Brasse proud stout against God yet they shall be as stubble weak and unable to make resistance as little strawes or small stickes poore stubble that cannot fortifie themselves against the flame Jer. 13.24 Isa 47.14 Idem 27.4 Psal 37.20 Isa 1.31 Nab. 1.10 Dan. 4.30 32. Isa 40.22 Dan. 4 35. They are as stubble and grashoppers to him and his arm is clothed with power 4. Reprobates shall be fully and utterly destroyed God will leave them neither root nor branch their ruine is irrepairable not that sinners hereafter shall be annihilated or have leave to dye no they must live to feele what infinite power can inflict upon them c Quia omnis peccator peccat suo aeterno But the meaning is they shall be utterly wasted of all joy and comfort and hope O consider this you stiffe necked sinners look up and behold every cloud is lined with thunder and the brow of GOD is pleated with wrinkles of displeasure f Notandū est pios in manus duntaxat hominum incidere impios vero quod longe terribilissimū est in manus Dei viventis B●●linger in Heb. 10.31 O 't is a fearfull thing to fall into the hands of the living God those hands that span the heavens and shake the pillars and foundations of the earth those hands that have been stretched out all the day long to embrace you but you would not Is Christ a Sun as well as an oven Inference 2 Then as Dogges must not catch the childrens bread so children need not feare the Dogs whip all these instruments of death are nothing to you that are children of life Feare not tremble not you heires of glory for 't is your Fathers good will to give you a Kingdome Loe his bosome is opened to you you are his Jewels and the Signet on his right hand T is true the Oven is heated and prepared but will hee throw the apple of his eye in will Christ cut off his members and fling them in Whilst the Oven is heating for reprobates is not heaven fitting and furnishing and perfuming for you Lift up your drooping heads for your redemption draweth nigh g Necesse enim fuit communi mundi tristitiae anxietati piorum gaudium opponi quasi e regione n●tari inter ipsos reprobos discrimen ne Christi adventum exhorrescerent Scimus Scripturā non de ultimo tantum judicio sed de omnibus quae quotidie Deus exercet varie loqui prout

must endeavour to work on the affections Why The reasons three How The meanes foure pag. 28. to 33 The uses two where six directions how we may so heare as to bee affected under the Word pag. 33. to 37 2. Doct. All sinners should be induced to taste and try God and his wayes Where 1. What this tasting is pag. 37 Answ 1. There is a corporall taste and hereby occasionally we may taste God pag. 37 38 2. There is a mysticall or spirituall taste and we may be said thus to taste God five wayes pag. 38 to 48 1. In Divine ordinances which God hath appointed as conduit pipes to convey somewhat of himselfe to us viz. 1. the Word 2. Prayer 3. Seales 4. Conference 5. Meditation pag. 38. to 45 2. By Faith and particular Applications of Christ to the soule for where there is tasting there must be touching pag. 45 46 3. By partaking of Divine influences from the spirit of Christ scil the adorning gifts and renewing graces of the holy Ghost pag. 46 47 4. In outw●rd behaviour and reformation and turning our feet into his testimonies to make triall of his wayes pag. 47 48 5. In experimentall and actuall discoveries of sweetnesse and fulness● in God pag. 48 2. Whether unregenerate men may ha●e these tastes of God and still continue in the old Adam pag. 49 Answ 1. They may seeme to goe farre w●●re Heb. 6.4 5. is opened They goe 8 long s●●ps in religion pag. 49. to 51 2. And yet they are void of spirituall life and senses and so come short of true beleevers in many things pag. 51 to 53 3. Why we should labour for experimentall tasts of God pag. 53 1. Because God and his good wayes are undeservedly evill spoken of and 't is not wisdome to goe by hear-say pag. 53 54 2. Wee shall never know the true worth and sweetnesse of God and religion till we taste and try them pag. 54 3. Wee are much encouraged by the comfortable experiences of ad Saints who never repented their so doing pag. 54 55 4. Either wee must taste of Divine goodnesse or fury pag. 55 56 5. If you taste Divine good●esse here you shall have your fill and will of God hereafter pag. 56 57 1Vse Matter of reproof 1. to such as 〈◊〉 ●●t wil not taste God and his 〈◊〉 Where six reasons are given why millions to ●●i●●●ry day never tasted God in 〈◊〉 m●rcy they 〈◊〉 received or duty they have performed pag. 57. to 64 2. To su●● as seeke for sweetnesse and satisfaction in the creature out of God pag. 63 64 3. Such as are ever and anon tasting sin these nibble at Satans baits pag. 64 to 67 4. To such as binder others from tasting and trying how good the Lord and his wayes are pag. 67 68 2Vse of information in the true reason of all that rage and fury that boyles up in mens spirits against the wayes of God They never tasted nor tryed them pag. 68 69 3. Vse of triall and examination whether ever we savingly tasted God pag. 99 This is tryed by the effects which are three 1. Regeneration 2. Estimation 3. Exultation pag. 69 to 71 A diversion consolatory to sincere hearts that mourn for want of the sense of Gods love in Christ pag. 72 73 4Vse of Exhortation to unregenerate men and women to taste and try God pag. 73 The Inducements five pag. 73 to 77 1. The pleasure of bodily tasting is short and vanishing of spirituall endlesse pag. 74 2. God invites and allures you to taste of his marrow and good things pag. 75. 3. Kings have their Tasters and so have you you may safely venture pag. 75 4. Consider what the damned would give to be capable of this happinesse pag. 75 76 5. Christ tasted gall death for thee do thou taste Grace and Glory for him pag. 76 77 3. Doct. There is but a taste of God in this life pag. 77 to 100 1. The Quod sit that it is so proved 1. By plain Scriptures pag. 78 2. By undeniable Arguments scil 1. The makings forth of God are not perfect in this administration pag. 78 79 2. We are not capable of much here corruption remains in the best pag. 79 80 2. The Cur sit why'tis so viz. 1. Why beleevers have a small taste of God here and it is not perfect Hell with them foure reasons of that pag. 80 to 83 2. Why the Lord gives them but a taste pag. 83 to 87 The Reasons four pag. 83 to 87 1. To manifest his power and wisdome in our preservation pag. 83 84 2. To keep us humble pag. 84 3. To wean us pag. 84 to 86 4. To sweeten Heavens joyes to us pag. 86. 3. The Quid inde or inferences pag. 87 to 100 1. It meets with those that dream of perfection in this life Five objections answered pag. 87 to 91 2. Let the world learne how to judge of Christians not by what they are receive but shall be and obtaine pag. 92 93 3. Weak Christians should bee comforted that ever mourn under their imperfections pag. 93 For 1. No perfection under the Sun pag. 93 2. True grace little at first pag. 93 94 3. As you doe but taste the graces and ●●s●●ations of God here lo you doe has taste of afflictions and death the bitter fruits of sin you doe but sip at the bitter cup. pag. 94 95 4. All should be exhorted to two things 1. To labour for more of Gods will rest not in this that you have grace in truth for though the best doe but taste yet some more and oftner then others There are degrees pag. 95. to 99 2 To be even weary and sicke of the world that ye may have clearer visions and fuller enjoyment of God in the clouds pag. 99 100 4 Doct. They onely that taste can see how good the Lord is pag. 100 to 118 1. Arg. True knowledge is not bare speculation 't is heart-work as wel as brain-work pag. 101 102 2. God is at once the fountain of light and life and where there is life there are all the spirituall senses pag. 102 103 3. Illumination is a fruit of Christs ascension and intercession pag. 103 104 4 Christ as a Prophet teacheth only his friends pag. 104 5. Such as have a filiall feare are numbred among his Disciples pag. 104 105 6. The promise of Knowledge is to such as obey God and live up to received light pag. 105 1Vse This discovers the true Reason of that little insight into Spirituall things in the midst of so much light that is in the world pag. 105 106 2 Vse To mourne over those that have bright notions and choyce speculations in Religion and yet never tasted God they see truths but not with a beleevers eyes nor in his light pag. 106 to 108 3 Vse To search and enquire if our visions of God are not delusions pag. 108 1. Do you thirst after more and more knowledge in the

There is a time for all things lay hold on opportunities when put into your hands to reprove the negligent enlighten the ignorant reduce the erroneous revive the disconsolate and admonish the falne To which is required knowledge Rom. 15.14 a foundation of grace in your own hearts that you may speake experimentally and inwardly to them 2 Cor. 4.3 else you may reclaime others and be cast-aways your u Monica gained her husband Patricia from being an impure Manichee not by force of argument but purity and chastity of life saith August selves Finally there is requisite fit and sutable addresses to strong and weake Christians to civill worldlings and such as are openly profane for one key will not open every locke the wards are not all alike so here c. Well plucke up the loynes of your minde resolve to meete with difficulties and discouragements if you set upon this worke without prudence resolution and patience no good will be done Though your endeavours prevaile not on all they may on some t is well if thou ●●nst melt but one James 5.20 though not now they may hereafter it may be somewhat may sticke by them as long as they have a day to live and so though not presently yet hereafter they may be the better and glorifie God in the day of their visitation as 1 Pet. 2.12 q. d. It may be on their death beds as Josephs brethren remembred him in their straights In a word though you prevaile not at all your reward is with God See Isa 49.5 a place that hath much reviv'd me in the want of successe And so much also of that poynt Note 3 3. There is yet another poynt from the coherence of my Text with the words following and that is this They that have tasted Gods goodnesse are truly blessed and should at once trust in God and feare him But least my porch should be larger then my building I see I must be briefe and therefore Branch 1 1. They that have once tasted the sweetnesse that is in God are a happy people and truly blessed If mans summum bonum stands in communion with God as Scripture Psal 144.15 and experience demonstrates for who ever found contentment at home knocking at other doores Then this must needs be a truth They that have tasted God are blessed And if so Vse 1 O how blessed are those that have their fill and will of God in glory if so much sweetnesse in a little drop how much in the Sea 1 Cor. 2.9 Vse 2 Range not therefore after blessednesse in sinne or the creature they must all say t is not in us As Job 28.14 So here A man can never gather figs of thistles Seeke not the living among the dead Branch 2 2. They that have once tasted the goodnesse of God should for ever trust in him w The Chaldee expounds it in his word God is unchangeable He is ever the same God Dispensations may vary but God is the same They that know thy Name will trust in thee Psal 9.10 The Lord hath heard me and I will call upon him as long as I live Psal 116.2 x Boni dum spirant sperāt imò cum expirant so Joh. Though he kill me I 'le trust in him But see a notable place Rom. 5.4 Tribulation works patience and patience experience scil of Gods relieving us in trouble and experience hope viz. for the future and in new straights and hope makes not ashamed i.e. it makes a man lift up his head among the waves If bare and naked promises are sufficient to stay and strengthen the soule in trouble Reas 1 as Psal 119. so John 20.29 Then much more performances If our experiences help others Reas 2 Isa 51.9 Rom. 15.4 then much more should they quiet us and cause us for ever to depend on God and live on him Vse 1 It meets with those who cannot chew the cud when they are put into the pound such were unclean beasts of old in afflictions they forget to fetch up their former experiences They are as much to seeke in troubles as if God had never shew'd them his face nor been good to them Vse 2 O therefore review and husband your experiences of Gods goodness to keep your poore hearts from sinking in troubles and desertions and vaylings of Christs face from you To which is requisite Observation and Memory 1. Observation of the wayes and works and proceedings of God with the soule Psal 107.43 and Isa 5.12 2. Memory the ●aying up of the knowne and observed works of God forget not his out-goings and in-comings to thee The Philosopher saith that experience is Multiplex memoria Now remembrance includes 4 things 1. A committing to memory those passages of providence that have given us the sweetest tasts of God and his love and goodnesse 2. A retaining y Omnium rerum the saurus custos est memoria August or keeping them in memory as in a store-house that they slip not from us 3. A recalling them to mind upon occasion offered bringing out things new and old 4. A skilfull applying them to our own uses and occasions in a sutable manner How shall I doe Quest so to remember my former experiences of divine goodnesse that I may trust in God for the future Why 1. H●ghly prize and esteeme the gratious dealings of God with thee Ans Take a due estimate of every smile of Christ which hath heaven in it for we easily remember things we esteeme highly Consult Psal 119.129 and 16. ver z Tull de Senect One writing in defence of old age saith Where is that old man that forgets where he lays his treasure Where your treasure is there will your hearts and mindes be also saith Christ 2. Use continuall helps such as these 1. Write down your experiences in a booke yeare by yeare and peruse them continually When King Ahasuerus could not sleepe he commanded his Records and Chronicles to be read Est 6. And when thy soule hath no rest peruse this paper or little booke of experiences 2. Christian conference Psal 105.1 2. compare your experiences with others 3. Holy meditation which being fixed on God will be sweet See Psal 77.11 12. 4. Prayer that the Spirit may be your remembrancer Joh. 14.26 Well by these meanes you may store up plenty of experiences and by all a T is an old Proverb Sperare expectare multos reddit stultos But this is certain Nunquam confusi Deo confisi draw neere to God and grow more familiar with Christ more bold and confident and fearelesse in future troubles 3. Branch 3 They that have tasted Gods goodnesse must feare him feare least they grieve him and feare least they loose him Psal 130.4 There is mercy with God that he may be feared And Hosea 3.5 They shall feare the Lord and his goodnesse in the latter dayes This is a filiall b Aliud est timere quia peccaveris aliud timere ne

and they will not Now therefore turne not from his sacred breathings but know the things belong to your peace seek the Lord whilst he may be found before the day of grace be finisht for then though all the glorious Saints and Angels of heaven should downe upon their knees and beg for one smile upon you for one drop of mercy God would turne away from them and sweare you should never enter into his n Luke 13.24 rest never be offered to taste his goodnesse any more Then may you have wishings and wouldings to return but all your faint purposes o Hos 6.4 shall vanish as the early dew before the Sun God will harden their hearts as he did the heart of Pharaoh that they shall not let their fins goe Now therefore lay hold on the golden seasons and opportunities of grace 5. And lastly Motive 5 p Of the passion Vide Lombard lib. 3. Joannē Docaeum Bishop Bilson Henry Jacob and Mr Herle Christ tasted gall for thee Mat. 27.34 that thou mayst taste Ambrosia for him He tasted death for thee Heb. 2.9 that thou mightest taste life for him and drinke of those heavenly Nepenthes that Ocean of pleasure Psal 16. He sweat and fainted in his agonies that he might stay the with flagons and comfort thee with apples He fasted fortie dayes that thou mightest be feasted to eternitie He wore a crowne of thorns that thou maist weare a crowne of glory He suffered among base evill doers that thou maist be blessed among those sweet companions in heaven In a word he endured the sorest paines that thou maist enjoy the greatest pleasures O therefore deceive not his expectation but let him see the travell of his soule and be satisfied Isa 57.11 'T is sad when Christ shall complain as Isa 49.4 5 6 verses q 1 Cor. 1.17 O make not his death to be of none effect to you forbeare to fetch any more sighs from that heart that is so full of love to you and now at length be perswaded to give up your selves to Christ to taste and see how good the Lord is The next poynt is that There is but a taste of God here Tasting is no more then tasting a little of a thing Doct. 3d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.8 p. 28. 1 Sam. 14.29 not full satisfaction But now to lav you down the Quod sit and Cur sit and Quid inde That it is so why it is so and what will follow by way of improvement 1. For the Quod sit That this is so 1. Quod sit I shall prove it by Scripture and Arguments drawn out of the Word 1. By plain Scripture 1 Pet. 2.2 3. As new borne babes desire the sincere milke of the Word that yee may grow thereby if so be you have h Monemur verbo gustandi nos in hac vitâ illam bonitatē Dei experiri tantū ex parte gustus quidem nobis praebetur non plena fruitio Hen. Mollerus in Psal 34.6 Pag. 275. tasted that the Lord is gracious q. d. If you have tasted a little of God desire to suck more sweetnesse from the promises and labour to grow in grace so that here we live in a tasting desiring and growing condition 2. By arguments drawn out of the Word which are two especially 1. Arg. The makings forth of God are not perfect in this Administration Argu. 1 i Exod. 13.21 As a 14 Saints blackest night here hath a pillar of fire so his brightest day hath a pillar of cloud The Lord gives out but a little of himselfe now in comparison of what he means to doe hereafter These are part of his wayes saith Job but how little a portion is heard of him Job 26. ult All that we have and do from him is imperfect So 1 Cor. 13.12 Wee k Chytraeus said my greatest knowledg is to know that I know nothing and even in the Scriptures said Austin which are my chiefe study and trade of life Multa plura nescio quam scio August Epist 119. cap. 21. know but in part and wee prophesie in part but when that which is perfect is come then that which is in part shall he done away at the 9 and 10. verses Then at the 12. verse Now wee see through a glasse darkly but then face to face Now I know in part but then I shall know him even as also I am knowne Here we doe but get a taste of divine sweetnesse we cannot reach unto the thousandth part of the joyes of Gods presence and favour nay we come so farre short of them that we cannot conceive them 1 Cor. 2.9 l Exod. 33.23 i. e. Aliquam gloriae m●ae imperfectam imaginem Junius in locum God shews us but his back parts he keeps the best wine till last as Christ did at the wedding The best of Christ is behinde as the sweetest hony lies in the bottome God workes not as naturall Agents that cannot suspend their power but work to the utmost as fire in burning c. but he lets out himselfe by degrees and he workes as pleases him We m Of this subject vide J. Gerhard locorum theolog tom 4. de bonis operibus sect 3. pag. 59. are not capable of much here Arg. 2 we can but taste The heart is like a viall glasse with a very small neck and will not fill on a sudden though it lye in the Sea where all fulnesse is Grace that bubbles into the heart by degrees as fast as sinne goes out that comes in guttatim drop by drop He that thinks he hath no sinne deceives himselfe and makes God a lyar There 's many reliques of corruption in the best heart which hinder the workings of grace n Ad divinae legis obedient●am fert spiritus caro in contrariam partem retrahit ut homo guodammodo duplex est Calv. There 's a perpetuall combat between the Flesh and the Spirit so as one weakens and hinders the other See Rom. 7.23 and Gal. 5.17 The workings of our fleshly principle hinders us from or in wel-doing that either we shall neglect it quite or performe it amisse Besides this there are innumerable with-drawing insinuations from the Tempter and encumbrances from the world and the cares and businesse of this life all which doe hinder the reception of much grace and will see wee shall but taste God in this life 2. Cur sit 1. Why a tast Thus farre of the Quod sit Now secondly which Janus-like hath two faces For wee must shew you why the Lord gives us a taste and then why but a taste of his goodnesse in this life First let us examine the Reasons why the Lord will give his people a taste of his goodnesse Why seeing every one hath his hell the godly here and the damned to eternity yet it is not perfect hell with beleevers here as it is with reprobates in hell fire The Reasons are foure Reason

communicatur Id. ibid. pag. 58. 64. And it is said of Beleevers They shall feare the Lord and his goodnesse in the latter dayes Hos 3.5 6. See and examine if the Lord be good to you in this peculiar manner Vse 6 enquire whether you have interest in this God and all his goodnesse whether on good grounds you can say with David My f 0200 0524 V 3 goodnesse g Nostra plus aliis placent P. Syr. my fortresse my deliverer Psa 144.2 1. Art thou purged from thy defilements and art thou pure in heart Then God is peculiarly good to thee Psal 73.1 Truly God is good to Israel even such as are of a clean heart Except thou art clean he cannot with honour love thee and did not he love thee first thou couldst not be made clean 2. Dost thou continually feare him and walk as under his piercing eye 'T was a true saying of Bernard h Soli silii irae iram non sentiunt Bern. in Ep. 256. Onely the sonnes of wrath feare not wrath Psal 31.19 O how great is thy goodnesse which thou hast laid up for them that feare thee God is to be feared i Timendus ne timeatur Greg in Evang. 26. saith Gregory that he may not be feared and they that feare God saith Origen feare nothing else k Timor timore ut clavus clavo pellitur saith one Quit timet Deum timet nihil praeter eum Origen in Levit 16. 3. Are all the stakes of thy trust and confidence pitcht in God Dost thou run to him in distresse and poure out thy complaints in his bosome See Psal 31.19 How great is thy goodnesse which thou hast wrought for them that trust in thee The just shall live by faith their continuall dependance is on God Nay 4. Dost thou but long and thirst after him and vehemently wish thou hadst interest in him and all his goodnesse certainly God is thine Psal 107.9 Hee satisfies the longing soule and fills the hungry soule with goodnes When a woman longs for dainties she hears of 't is a sign saith one she is breeding and if qualms of sicknesse come on her it argues she is w th child and so if thou long'st after Christ and grace comfort and if thou art sick of love be assured that Christ is formed in you l Traps Expos of Mat. 5.6 True desires are the breathings of a broken heart which God will not despise There may be saint wishings and wouldings in the worst thus Balaam desired to dye the death of the righteous but cared not to live their life and Pilate desired to know what was truth but staid not to heare it m Carnales nō curant quevere quae tamen desiderāt invenire cupientes consequi sed non sequi Bernard But our desires as they must be ardent and violent so also impatient and laborious seconded with endeavours after the thing desired Now if you find in your selves these foure things Purity Feare Trust and Desire conclude with David God is your goodnesse 7. This should perswade sinners that are ignorant of divine sweetnesse Vse 7 to try God and his wayes this is the main duty that is urged in the Text Taste and see how good the Lord is that is take delight in his Word venture upon him yeeld up your selves to his service and turne your feet into his Testimonies n Ab illis qui gustarunt mira cum dulcedine percipitur nova vita Vobis itaque optimi fratres novum hoc videri non debet siquidem gustastis quam benignus sit Deus Masculus you will soone get bidden Manna and have morsels to eat the world knowes not of you will quickly relish Divine sweetnesse and blame your selves you tasted it no sooner As o Annot. on the Bible printed 1645. and Sa Moore in his Christians heart drawn out to Christ pag. 17. Paul lookt upon himselfe as one born out of due time because he was converted no sooner 1 Cor. 15 8. Thou wilt smite on the thigh and say Ah wretch that I am what have I done and where have I been all this while Why have I been such a stranger to God hitherto O that I could heare you thus chiding and rating your selves in this respect 8. Let beleevers be thankfull for all this goodnesse Vse 8 O give unto the Lord the honour due unto his Name and worship him withholy worship You can sing those new Songs which none can learn but the redeemed from the earth Every one cannot finger Davids Harp the upright in heart shall glory the nightingale is welcom into your gardens but not the Skreech owle 'T is Angels work and should bee our delight p Ascensus gratiarnm est descensus gratiae Bernard Surely you will lose nothing by lifting up God in your praises and praise is comely for the upright 't is all the rent you pay to God for his goodnesse q Amnem sequatur qui viam vult ad mare Plau●us Origo fontium omnium mare bonorum omnium Deus Bern. in Cant have you not cause of thankfulnesse What greater felicity then to be the object of Divine love God hath given you Christ and with him all things Oh therefore know well your happinesse that so your sleep may be pleasant to you your hearts may be filled with joy and your mouthes with praises 9. Imitate God in goodnesse Vse 9 and be yee followers of God as deare children strive to be holy as he is holy perfect as he is perfect mercifull as he is mercifull good as he is good Be good and doe good as to all men so especially to the houshold of saith r Summa religiouis est imitari quem colis August strive to imitate so sacred a nature and though you must needs come infinitly short yet delight to write after so fair a Copie James bids us be easily intreated full of mercy and good workes and Paul saith Be kinde one to another courteous tender-hearted forgiving one another as God for Christs sake hath forgiven you ſ Misericordiam qui non praestat alteri tollia sihi Chrysologus in Serm. 43. lest God repent of all his goodnesse to you 10. Esteeme nothing sweet or good any further then you can finde or enjoy God in it Vse 10 for all goodnesse is derived from him and without him is nothing good that is good Austin loved to read Tully before his conversion but not so much afterwards quia nomen Jesu non crat ibi he could not find Christ named there Tully was unacquainted with God t Dr Stoughton in his love sick Spouse p. 133. The Jewes say the Rabbins throw the Book of Ester to the ground ere they read it because the name of God is not once there The thing I aim at is this Look how much of God you can find in any creature in any mercy in any duty and so much of reall comfort

August in Manuali cap. 7. Visio Christi est tota vita aeterna si mali Dei faciem viderent poenis carerent Idem lib. de Spiritu Animâ in cap. 55. As Christ is the beauty and ornament of soules and Nations so of Heaven it selfe As you see Rev. 21.23 The glory of the Lord doth lighten it and the Lamb is the Sun there Now when Christ shines out in his full splendor and hath a constellation of lesser Suns round about him This makes those streets paved with Diamonds to sparkle gloriously by reflection Indeed the brightnesse of this place is unconceivable saith Chrysostome wee that sleepe in darke holes cannot apprehend it But all this amazing light and glory flowes from the face of Christ the Sun of righteousnesse Brethren Heaven it selfe would be an obscure place if God and Christ were not there He is the Crowne of Crowns the Glory of Glories and the Heaven of Heaven z Luther in Genes Luther said he had rather be in Hell with Christ then in Heaven without him and Paul desired to be dissolved and be with Christ He well knew to be with Christ was Heaven 8. a Sol cor coeli dicitur quia in medio In medio ponitur ul vim suā undequaque diffundat sic Alstedius The Sun by situation is in the midst of the Planets three above him and three below him Nature and the God of Nature hath placed him in the middle for which many reasons are given why so Christ was and is still in the midst When his parents sought him they found him in the Temple In medio Doctorum in the midst of the Doctors disputing with them Luk. 2.46 When he was crucified they hung him between two theeves and he was in the midst Joh. 19.18 After his resurrection when the Disciples were assembled Jesus came and stood in the midst and said Peace be unto you Joh. 20.19 b Virtus in medio consistit Christus in medio stat And still he is In medio Candelabrorum In the midst of the Golden Candlesticks viz. The Assembly of Saints Rev. 1.13 Now who this is that walks there and how described you reade afterwards His countenance shines as the Sun and it is the Son of Man vers 13. 16. And now in glory he fits upon a Throne of Gold Angels and Saints innumerable are round about him Revel 5.11 So that still Christ is in medio in the midst The centre of all our desires and joyes 9. The Sun is very admirable and wonderfull in its Motion c Sutable to the 12. signes of the Zodiack are the ●2 Articles of the Creed through which he passe●h There was somewhat in Christ and his motions to answer all the signes Pro Ariete est illa Mansueta Ovis quae ad Occistonem ducitur Pro Tauro continuus labor defatigatio Pro Geminis duae Naturae admir●bilitèr conjunctae ubi Leo etiam è Triba judah Cas● imonia Virgmis Libra Justitiae c. Cresollius in Mystagogo lib. 3. pag. 481. which is Strong Swift Constant and Distinguishing Strong for it is a Giant-like motion Psal 19.5 He rejoyceth as a strong man to run his race and he goeth forth in his might saith Deborah Judg. 2.21 The motions of Christ are strong and powerfull especially when he comes to convert soules to helpe his people and avenge himselfe on his enemies Isa 63.1 He travails in the greatnesse of his strength and is mighty to save This is plainly spoken of Christ and his motions towards his church he travails in his strength and who shall let or hinder him Now Sampson was herein a Type of Christ and that both in his Name and Arme. 1. In his Name Sampson whether with Jersome d And so it is interpreted in that old Rithme Sampson dictus Sol corum Christus lux est electorum Quos illustrat gratia you interpret it Their Sun or with Mercerius A little Sunne Sampson cheared the hearts of men in those darke and sad times of Idolatry and oppression yet he was but a little Sun in respect of Christ whom he did typifie The Sunne of righteousnesse who is so exceeding great and glorious that God thought fit to inure the peoples eyes by looking first on a lesser light John the Baptist who is presently foretold after my Text and was before Christ arose a burning and shining light 2. As Samps●● was a type of Christ in his Name so in hi● Arme in his Strength for Samson grew and the Spirit waxed strong in him so as he became a Saviour of incomparable strength Thus Jesus Christ grew in stature and in favour with God and man and the Spirit was so strong in him because unmeasured that he became a Saviour too strong for Infernall Powers he slew that roaring Lyon the Devill e Et Christianorum processit examen instar apum August de Temp. Serm. 107. and subdues our lusts he laid heaps upon heaps and destroyed more enemies by his death then life f Vide Dr. Taylors Types Pa. 55. to 59. In these and many other things was Sampson a type of Christ Againe As the Sunnes motion is strong so it is g Sol tam velox est ut 24 horis conficiat milionem milliarium insuper 140 milliacorundē Musculus swift he makes hast saith Solomon Eccles 1.5 As one that runnes a race for a wager Psal 19.5 And indeed wee may well wonder that so vast a Globe of fire should be hurried round the heavens in a day and not set the whole world afire with the swiftness of its motion and yet if you behold it it seemes to stand still c. The motions of Christ the Sun of righteousnesse are swift speedy he flyes with healing in his wings The word saith elsewhere that he flies on the wings of the winde and skips like a young Roe But Christ never makes more hast then when he comes to the reliefe of his people Though it may be led by sence we thinke he stands still and hath forgotten to be gracious Next The Suns motion is h Solem hunc intueamur videamus num quid defor mitatis aut debilitatis ex toto seculorum senio contraxerit Idem in Psal 93. Pag. 706. constant and unwearied Psal 89.36 His seed shall endure for ever and his Throne as the Sun before me The Sun is ever in motion once he stood still not to ease himselfe but for his Creators pleasure The Sun doth not tyre nor spend himselfe by his motions 'T is so here Christs motions are continuall he is ever in motion for his peoples good by Providence and Grace He is indefatigable and unwearied in doing of us good for all his layings out doe not spend him he is the same yesterday to day and for ever Once more The Suns motion is distinguishing Differencing times and seasons day and night winter and summer spring and autumne are