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
seed and gives it root the stony for lack of this depth withered Mark it while you will the well seasoned Christian with Mortification seldom warps and shrinks but your flashy high flown spirits over filled with joy at first The meat well powdered with salt keeps long sweet without it corrupts and putrifies 7. A good measure of Humility God giveth more grace to the humble The low valleys are ever more Rich then the lofty hils Trees in time of drought wither not because of deep roots when as the corn and grasse burn quite away 8. Sincerity makes to grow up to him in all things who is the head This the Nutritive grace Mortification prepares the way for Humility humility for Sincerity sincerity for growth growth for perseverance perseverance for the Crowne Faith is the mother or seed grace mortification the planting or ploughing grace humility the rooting grace sincerity the watering grace perseverance the crowning grace Sincerity makes grace to be and makes grace to grow without sincerity no grace is only seems Faith is not faith without sincerity repentance no true repentance prayer no prayer And without sincerity grace thrives not but decayes wanting what should water and nourish The life and growth of all grace is bound up in the life of sincerity 9. Lastly but especially wait and pray for the Rising of the Sun of Righteousnesse for a further and fuller manifestation of Christ to thy soule when Christ came in to Thomas and took him by the hand he raised him from the lowest pit of unbeliefe and doubting to the highest pitch of confidence and Rejoycing My Lord and my God The Sun returning makes the trees shoote again at Spring which grew not all winter Let me adde a few Motives to seek after a Growth The Husbandman loves to go out to see his corn grow in the field the mother how her child comes on at nurse the father his son at School The first Motive This an Argument of Truth how differs the living child from the dead the Picture from a true man but in growth Where you see not growth suspect truth 2 There is a Perfection attainable here As many as are perfect let us be thus minded Phil. 3. 15. That is 1. A perfection comparative with others that fall short not absolute The Stars compared with the other parts of heaven are perfect lights with the Sun are darknesse Saints compared with other men are lights but with Christ they are but darkness 2 In Desires Endeavors in voto The Godly have weak performances strong desires are stinted and bounded in their doings but their desires are boundlesse aspiring infinite 3 They have an inchoated not complete perfection as a child in his parts which daily receive a growth We must labour after such a perfection as we are capable of The child cannot speak when born first he gets one word then another then all his Native Language perfectly so must we be growing All Natures works tend to it The child grows first in stature when no more in stature then in strength when no more in strength then in judgment when no more in judgement then in affection then in Grace Sin stayes not till it come to its unhappy perfection and shall Grace stop in the middle Shall the tares ripen for the fire and not the wheat for the Garner 3 There is no perfection here viz. Actual Absolute Complete This contradicts not but fortifies the former Motive As many of us as are perfect Phil. 3. 15. yet ver 12 he puts not himself into that number I have not yet attained I am not yet perfect therefore follow the harder after it If I were at the Race end I might rest I am but entered therefore must look forward not backward The water runs out of the Springs and stops not till it come together and makes a River The River stayes not till it comes to the Sea there is his fulnesse Our measure and pitch is to do the will of God on earth as it is in heaven and our pattern Be perfect as your Father in Heaven is perfect Be holy as God is holy which because wee can never reach we must be still striving after The body at length comes to his growth the soul never in this life The Christian herein like the Crocodile which ceaseth not to grow till it cease to live Therefore the Godly is described thirsting after Righteousnesse The greedy Worldlings desires after Riches are enlarged as Hell and the desires of the Godly after Grace are enlarged as Heaven Another saith Had I so much Grace I should be satisfied Be thankful for the least be not satisfied with the most Grace The Godly at first saith Oh that I had knowledge after what will knowledg do without Repentance when he hath Repentance yet I want Faith when Faith I would have more when more I would have Assurance when Assurance I thirst still I would have Christ more union more communion When Christ on earth he longs to be with Christ in heaven The young Christian is like the young House-keeper who thinks a few things go to furnish and keep a house but the well experienced Christian like the old House-keeper findes much to do about a house many things wanting many decaying 4 Non progredi est regredi If wee go not forward we go backward and this motus recessus is ever motus trepidationis a sad and dreadful motion God hath made all Creatures to go forward that is a handsom motion to go backward how unhandsome is it The Spirit moved the wheeles ever forward never backward The Sun rising gets heat and strength till noon when it declines night hastens on at Spring it goes higher every day and makes dayes longer till it comes to the Tropick or Solstice then farewel Spring Autumn and Winter hastens The Sun once stood still but it was prodigious and fatal to the enemies of God once went back and was a signe of recovery Our Sun neither stands nor goes back but is alway ominous 5 This the only way to be secured from the incursion of Error and prevailing Impieties That ye be not drawne away from your stedfastnesse into the error of the wicked grow in Grace is Saint Peters Antidote When was Solomon drawn to commit or permit those foul Idolatries and tolerate all those new Religions but when he cooled in his love and was declined The man and beast seldom falls going up hill usually downe hill the Carters Proverb When did Cart overthrow up hill Take heed how you descend Those that were made a prey to house-creeping and house-subverting Seducers were only such as had made no proficiency but learning and learning and never able to come to the grounded knowledge of the truth leave off growth in strictness and the next error carries thee away 6 Those may be able to look Christ in the face at death and Judgement who have been growing You come behind in
of the Divine Essence in three Persons I and my Father are one John 10. 30. There are three that beare record in heaven the Father the Word and the Spirit and these three are one 2. So in Christ visible for his humanity invisible for his Divinity Unity is the perfection of his person Only in the former Unity of Essence there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius not aliud here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud not alius in this unity of Person As in the Creature Sun there is a conjunction and union of two different qualities light and heat Light such as is in heaven among the Stars none such on earth Heat such as is in living creatures on earth none such in the Stars So in Christ there is an union of an heavenly and earthly nature 1. Of a Deity which the other persons have without humanity 2. Of Humanity which we have without a Deity In this one High Priest alone the Thummim and the Urim the perfections of God and the light of men conjoyn'd 1. Then give unto Christ the glory of this Singular attribute of Unity in a double Unity 1. The Unity of faith 2. Unity of Love 1. By an Unity of faith eye Christ only eye him with a single eye look up to no other Mediator go not to glean in any other field as was said to Ruth one Sun gives light to all the world there needs no more He were a mad man should say set me up another Sun or light me a Candle at noon day to help out the Sun He more irrational who saith give me somewhat besides Christ another Mediator It is looked upon as prodigious in nature to see two or three Suns or Parelii together There is no such thing they are but imaginary Suns in a cloud having a little light no heat or vigorous Influence There is but one Sun which gives light to these so to set up Saints merits the Virgin Maries Intercession or our own duties were prodigious all have what they have from Christ and contribute nothing to him And these Parelii are never seen but when the Sun is low at morning or evening never at noone This flying to the Saints with Papists or imagined Righteousnesse with some carnal Protestants is only a sign of a dim knowledg and of a weak faith never of a sound judgment and a wel-informed mind How unhandsome is a new piece on an old garment or the garment part wollen part linnen Christ will be Solus or nullus Look to me and be saved all the ends of the earth for I am God and there is none else Isa. 45. 22. Each man puts out his candle and opens his window to let in heaven light when the Sun is up do so for your souls tread out your sparks they may burn thee they cannot lighten thee Isa. 50. 11. Behold all ye that kindle a fire that compasse your selves about with sparks walk in the light of your fire and in the sparks that ye have kindled this shall ye have of my hand ye shall lye down in sorrow 2. Next look after the other great Unity The Unity of love the Unity of the spirit in the bond of Peace Faith and love are the two great uniting graces faith to the head love to the members As there are two great unions in heaven the first of three in one Trinity in Unity the other of two in one two natures in one person So next to these two most glorious Unions there are two mysterial Unions in earth of faith to Christ where two are one of love to the Church where all are one And as this is Gods perfection so the Churches according to Christs last Prayer John 17. 17. That they may be all one as Thou Father art in me and I in thee That they may be made perfect in one It was the glory and beauty of the Wheels that they were so Artificially joyned one within another that though divers they seemed one wheel and they had all one motion for one Spirit animated them All those innumerable fixed Stars keep their proper and certain station are therefore never eclipsed nor do they eclipse others but move together uniformly one motion is common to all The Planets move in several Orbs no two together and they are all eclipsed one by another Christians should as Stars in the Firmament not thwart cloud censure slight eclipse each other disparaging this mans Ministry question that mans sincerity Oh that the Trumpet might not make an uncertain or different sound but bee all as one as when the Temple was dedicated and when Jericho was besieged all the Priests blew together all the people gave one shout thereby should Babylons walls be finally ruined and Jerusalems fully repaired Then would it be said Who is this that looketh forth as the morning fair as the Moon clear as the Sun terrible as an Army with banners This Unity of the Spirit would become the bond and cement of our Peace our bands and beauty the staff of the Church in her now old age and bring in those Primitive times again when after stormes The Churches regained rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost were multiplied Why should there not bee as one God one Church as one Lord one Baptism as one Spirit one Faith as one Father one Family as one Christ one Hope as one way one Heart as one Bread one Body as one Cup one Lip Cor unum via una Dominus unus Nomen unum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 12. All should be one How delightful is it to see ten thousand beams streaming from the same Center of the Sun in heaven meet and re-center in the same punctulum on earth What a resplendent light and piercing heat do they give So when all the Graces coming from the same head do unite and con-center together what beauty light and heat is there The Beams dispersed are weakned united are more burning as in a Burning glass where all the Sun seems contracted in so narrow compass Where is most of Unity there is most of Christ. And now thou glorious Sun of Righteousness and blessed Peace maker who art all Union and the Fountain of it in whose Person the Father and Holy Ghost was from eternity united in whose Incarnation the Humane Nature was united to the Divine in whose Mediation the Divine was again united to the Humane In the strength of these two great Unions produce a third that union of our Nature with it self that there may be no more Schismes in the body Thou that didst slay the enmity between Jew and Gentile slay that between Christian and Christian and as thou art the foundation stone of our faith be also the corner the coupling stone of our Love and the
only cast no shadow behind thee in the face of the Sun the Dyals do not in the face of Christ how grosse is it Be full of eyes within without before behind as those living Creatures Revel 4. 6. or those living wheels Ezek. 1. 18. Canst thou the secret sympathy behold Betwixt the bright Sun and the Marigold And not consider that we must no less Follow in life the Sun of Righteousness Let the morning Sun find thee praying with Jacob Gen 32 24. The noon Sun see thee working and the evening Sun see thee meditating with Isaak Gen 24. 63. Let not the Sun when risen see thee sleeping unrisen Sun all day moving behold thee all day standing still and Sunne setting leave thy Lust and Passion not set CHAP. V. The Suns Omnipresence a shadow of Christ. NExt to Christ his Omniscience consider his Omnipresence the ground and cause of that Omniscience In both which respects God may be said to have set his Tabernacle in the Sun which shadowes out both Christs Humanity also is called the Tent or Tabernacle of the Divinity The Sun locally in Heaven is virtually in earth his light heat influence every where overspreading the face of the Sea and Land penetrating the depths of both to the bottom of the sea and to those subterraneous minerals in the bosom and secret chambers of the earth Christ when ascending heaven left his promise as Elijah his mantle with his Disciples Lo I am with you alway to the end of the world And where ever two or three are gathered together in my name I am in the midst of them This may be a sensible Rebuke to the blind Atheists who are not to be dealt with by Scripture or reason who having puâ— out both their own eyes of reason and conscience would pull out Gods also of Omniscience and Omnipresence and having shut out the sense of a Deity out of their own thoughts would dispute the Essence of God out of the world If thou art not a man of Conscience art thou of Reason If not of Reason art thou of Sense Then I shall convince thee Wilt thou believe thy own senses Darest thou trust thine own eyes open them thou seest the light of the Sun or shut them if thou wilt thou feelest the heat of the Sun which though in Heaven is not far from thee but ever round about thee Doth its light scatter all clouds and shall any cloud or darkness cover thee Doth its influence reach the subterraneous cavernes and shall any corner hide thee from the presence of God This great Apostle as some have called it hath preached Heathens out of Atheisme and shall it not Christians Every beam of the Suns visible eye writes upon the heart of a rational man The invisible eye and presence of God is here Among all those abominations represented to Ezekiel the last and most hideous was that posture of faces towards the Sun and backs towards the Temple Solem exosculari Deum exoculare At the same time to see the Sun seeth us and to say the Lord seeth us not but hath forsaken the earth is such brutish reasoning as Heathens have no such Logick Hell hath no such bad Divinity The Heathen by their Logick could see in lumine Numen in the Suns light another Invisible Sun of greater light And Hell it self is not so full of darkness but whatsoever other impieties there remaine there is no room for Atheism Nullus in Inferno est Atheos ante fuit How should this consideration of Christs continual presence both awe and cheer the gracious soul provoking it to faith patience fortitude diligence in the work of God Christ is ever present 1. As an Observer He remembred every of the seven Churches of this in those seven Epistles I know thy works c. 2. As an Assister Lo I am with you alwayes to the end of the world 3. As a strong supporter Jer. 1. 18. They shall fight against theâ— but shall not prevail for I am with thee 4. As a bountiful Rewarder Therefore as all these Epistles begin with novi opera I know thy works they end in vincenti dabo To him that overcometh will I give c. to represent to you continually Christ present as an Observer from the first as a rich rewarder at the last Hence let Godly and wicked both learn to reason as godly Jacob and wicked Laban See if no man be present yet God is ever present Call thy dwelling Mizpah for wheresoever thou art God hath his Watch Tower neer thee CHAP. VI. The fourth Incommunicable Attribute Omni-influence AFter the Omniscience and Omnipresence of Christ already touched let us come to consider that Admirable and Incommunicable Attribute of Omni-influence wherewith the upper and neather Sun are adorned and enriched The Sun hath his residence in heaven only but his Influence is diffused into all the heavenly bodies and to all these Sublunary Creatures air earth water and all the hoste of them yea to those subterraneous Mettals and Minerals hid from the Vultures eye We have the influence and benefit of the Sun in every breath of air bit of bread in each dish of flesh fish fowle yea in each herb used for food or Physick The Sun hath an universal influence upon the Creature in his Generation production vegetation maturation c. So Christ upon the new Creature and upon all his actions and motions Sol homo generat hominem The Sunne and man beget a man the Sun and seed bring forth corn the Sun and showrs bring on Harvest But the Sun is one in every thing So Christ his influence is All in all In works of Nature nothing was made without him at first Joh. 1. 3. In works of Grace nothing is or can be done without him John 15. 3. Without me yee can do nothing Christ in the instruction gives saving knowledge Christ in the conviction worketh repentance Christ and the Promise work faith Christ and the Consolation works peace Accedat Christus ad Elementum fiet Sacramentum Christ and the Element make a Sacrament Christ in the Sacrament makes a rare Feast The Sun hath a various and marvellous influence but our Sun far more The Suns influence of light dispels darkness out of the air Christ out of the soul. The Suns influence of heat takes off the cold from the Creature brings in a reviving warmth but what like the cheering of Christ his love it takes off deadness restores the new Creature Thy favour is better then life sweeter then wine The Suns attractive influence draweth up grosse earthy and watry vapours and converteth them into air Christ in conversion is so attractive that hee drawes earth up to Heaven and turnes Corruption into Grace The Suns dissolving influence again sends downe those Vapors when purged and prepared in rich and fruitful showres and Christ those hearts full of grace and Peace he had before attracted turning again air
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
held to be eighteen times bigger then the Earth and those of the first Magnitude an hundred and seven times greater The Moon however it seem to us is the very least of all but Mercury and is Quadragesima pars terrae the Earth being thirty nine times bigger and the Sun seven thousand times or thereabout as is conceived Should all the earth and seas be supposed to be where the Sun is it would be as a Mathematical Point no bigger then a Diamond or a spark But who can compute the Greatness of the higher Sun Christ Iesus Canst thou by searching find out God Canst thou find out the Almighty unto perfection It is higher then Heaven what canst thou do dâ—eper then Hell what canst thou know The Suns Body can be measured his Diameter is taken to be so many thousand miles his motion observed to be so many hundred miles each hour But Christ his greatness unsearchable the Sun to him an Atom or spark the Heavens a span the earth as the dust of the Ballance the sea a drop of a bucket and all the Iles a little nothing and man less then nothing With the sole of his foot he covereth the earth and sea in the hollow of his hand holds all the deep 1. What high thoughts should this beget in us of Christ To whom will you liken him or can you equal him Regum timendorum in proprios greges Reges in ipsos Imperium Christi He bringeth Princes to nothing He can crush them as a moth and with his looks or frowns can undo them and their projects yea command them into Hell God looked on Pharaoh and he never looked up after it His wheels moved no more Ahasuerus looked displeasedly Hamans face was covered and he was presently led to Execution Fear him fear him 2. But let the poor Believers rejoice We have a great Savionr whose Grace Mercy Wisdom Merits are infinite He is many times bigger then the earth All sins of the world before his Merits no more then a cloud before the Sun I shall speak two great words 1. The one this That if all sins of all Believers were all laid on one person they were nothing to countervail his Meritorious satisfaction 2. The other a greater yet as true That if all sins of unbelievers since the world was were upon the account of one man that if you could suppose one man to be guilty of Cains Murder Pharaâ—â—s Obstinacy Ahabs Impiety Sauls Rage Ahitophels Treason Absoloms Parricide and Incest and Judas his Christicide and despair too and Sauls blasphemy withal yet this man flying to Christ Jesus should have all these sinnes done away as a cloud and should be as safe as Abel the Righteous The latter Act of turning Tamar out of doores was more shameful then the former in deflouring her To turne Christ out of doors after all other Contumelies and abuses is the foulest sin Any were admitted to the Feast but they who slighted the Invitation and had abused Mercy He who despised Moses Law dyed without Mercy yet there is a sorer punishment for such as trample under foot the bloud of Christ and despight the Spirit of Grace Can any thing be sorer then to dye without Mercy you 'l say Yes this 1. They dyed without Mercy at mans hands might find Mercy at Gods These without Gods Mercy 2. They dyed Temporally these Eternally 3. They if they went to Hell also have a more tolerable Hell there are several Dungeons there as Mansions in Heaven then those who have so much abused Grace What weight may a weak man swim with upon his back who hath bladders under his armes What sin can sink him that hath Christ in his armes Thou maist sink with all Duties without Christ and be safe after all thy sins with Christ. Thy sins are many great only less then infinite Christ is great and infinite and more then one way infinite his Person Blood Obedience Intercession Grace Power so many Infinites Should I tell an ignorant person That the Sun is One hundred sixty and six times bigger then the Earth he would laugh at it and not believe me yet so it is though he believe it not So should I say Christ his Grace Mercy and Merits are One hundred sixty and six times more then all our sins put together to an Unbeliever he would not assent yet so it is The Apostle calls them the unsearchable Riches of Christ. A little of sins Poison one drop of Pride may corrupt all our Righteousness A spoonful of Poison may infect a whole Vessel of Wine All Poisons cannot infect the Air the sea the Sun much less which will dissipate and correct all Malignity A little sin may mar all our Box of Duty and mar a mans yea Angels Righteousness and make us past recovery by Duties of the Law oâ— help of Angels but not past Christs help The Stars of the first Magnitude are One hundred and seven times bigger then the Earth yet shew nothing to the Sun The Angels are one hundred times more pure then we yet they need Christ and are nothing to him Oh Unbeliever cast not thy selfe and hope and safety wilfully away The Sun with one look dispels all darkness from the one Hemisphere and at another the darkness of the other Two looks enlighten the whole world What can two drops of the bloud of Christ do and two of his looks He looked and prayed for the sins of all those before his coming they were done away he looked again up to his Father for all these since his coming and they are gone Thus this one Lamb taketh away the sins of the world But as it sometime falls out with an over carfulf woman riding over water a good horse under her her Husband before her to hold by yet betrayed by her causeless fears she lets all go and casts her self down and is either drowned or well washed So do often we when we have Christ to hold by and are as safe as he himselfe we cast away our confidence and disquiet our selves with unnecessary fears Lord carest thoâ— not that we perish Let the Great ones of the world who are as the Sun in these lower heavens many times greater then other men Resemble this great Pattern who is not so much greater then the other Stars as it exceeds them all in Glory Beauty Light Influence cherishing the inferior Orbs with his beames and presence It affecteth not the highest Sphere but the most convenient is well content others should be above it in place so it may be more for common benefit He that ruleth over men must be just ruling in the fear of God And he shall be as the light of the morning when the Sun ariseth even a morning without clouds as the tender grass springing out of the earth by clear shining after rain It is observed how all Creatures thrive and mend when removed into a better Soyl. Plants or Beasts taken
not offended in him 6. Others are judicially blinded He hath blinded their eyes and hardned their heart that they should not see with their eyes and understand with their heart and be converted and I should heal them Again God hath given them the Spirit of slumber eyes that they should not see and ears that they should not hear unto this day So that it is as much a mercy to have an eye to see as the Sun to give us light and the same cause to blesse God for giving an eye or eare as for the Gospel and for giving faith as wel as giving Christ. Christ without faith profiteth no more then the Sun without an eye or meat without a mouth This being a communicable Attribute it gives us an imitable example the Uncommunicable Attributes of God are Un-imitable To aspire to be equal to God in glory which he wil not give to another was the Pride of Lucifer in Omniscience was the sacriledge of Adam in Power was the insolence of Babylon in wisdome and Policie the ambition of Tyre they all perished in such attempts but to affect to be like God in holinesse purity mercy forbearance c is a Gospel duty So to affect to be like the Sun in his splendor glory to move in a higher orbe that we might shine alone and all others be eclipsed by our fame and glory were to say with Lucifer I will walk among the stars But to be as like the Sun as may be in Communicativenesse wil be our glory There is to be a communicativenesse 1. In Spiritual 2. Civil matters 1. In Spiritual things and that 1. By the Ministers who must be as the lights of heaven and the Salt of the earth go about as Christ himself doing good He must be eyes to the blind warmth to the cold The Sun when gotten higher gives more heat then when it was lower you must be more useful then when you were private Christians 2. By private Christians who must exhort one another speak one to another As you have received a gift minister the same as good stewards of the manifold grace of God The manifestation of the Spirit is given to every one to profit withall Yet God being the God of order not confusion intended not that all should become publick teachers to extinguish the calling of the Ministry they are to be Stars in private not Suns it were to be wish'd indeed that the light of the Moon were like the light of the Sun and that the hearers were almost and altogether such as the Preacher that all the Lords people were Prophets but not that the Sun should be pul'd down and the Moon and Stars which are to give light only by the night in absence and defect of Ministers should rule by day and openly teach in the sight of the Sun It went of old for a fable I fear as this age hath turned many truths into fables so it wil some fables into truths and it may prove too true that our Phaetons in the Chariot of Phoebus wil set all on fire It is twice noted in sacred history that the lowest of the people were made Priests and both times ominous In Jeroboam's time whose house sunk with it and in Hosheah's Reigne when the ten Tribes were finally cut off But both times it was but to officiate to Calves and the Images in the high Places never to the true God Woodden Priests and Golden Calves may go well together as was said of Caligula who would himself be adored as a God and would have his Horse consecrated for his Priest there was like God like Priest as the Historian observed As for the Church of Christ she is described to be clothed with the Sun the Moon under her feet and a crown of Stars on her head It is a sad change that now she should be stript of the Sun clothed with the Moon and have the Stars trod under her feet 2 In Civil things 1 All rich persons should remember their charge To be rich in good works ready to distribute willing to communicate thereby laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Again Distributing to the necessitie of the saints given to Hospitality propounding to themselves that example of him who when he was rich became poor that we through his poverty might be made rich Or this of the lower Sun who is liberal to the poore and shines not only on the fertile pastures but on the barren rocks and sandy wildernesses whence no fruit can be expected 2. But especially the Magistrate who was wont to be emblem'd with a Sword in one hand Ballances in the other eyes closed to be without respect of persons in administring justice and by a fountaine to denote their communicativenesse He should not as Lucifer affect a higher orb and climb unduely to that place to which he is not called Such prove prodigies not stars and are as the blazing stars the astonishment of the world made up of fiery and malignant matter which after they have caused terror in the Land of the Living consume themselves and appeare no more The Sun is not placed in the highest but in the middle Sphere there more safe there more useful Saturn is far higher and Mars also is above him but both of malignant Aspect The Sun is the Earths Patron and Benefactor The Sun is more full of lively heat and influence when gotten higher a warning to those exalted to Higher Places to grow better as they are grown greater Prodesse magiâ— quam praeesse Yet it is commonly observed in the Heavens That the Sun moves slower when it is at the Highest swifter when lower and we ordinarily find men with their Advancement to lose much of their activity and usefulness Yet it was the grave advice of Plutarch That Magistrates should herein also resemble the Sun moving when at highest more slowly as to violence not to activity but more deliberately and with Moderation for the benefit of the Commonwealth and their own particular security CHAP. X Of several Properties of the Sun whereof first his Greatness THE third thing wherein the resemblance holds between these two Suns is their like Properties whereof there be many we shall begin with that of Greatness Who knoweth or will believe the stupendious magnitude of the Sun All the Etherial Bodies far exceed these Earthly in their Greatnesse The Sun especially which though the ignorant Countrey man believes as Epicurus taught that it is but Bipedalis or of the bigness of a Bushel the Learned know that of necessity it must be far bigger then the whole Globe of the Earth and Seas One hundred and sixty times bigger the Learned say although by conjecture rather then certainty to be exactly so and no more The fixed Stars are said to be of six Magnitudes the least whereof are
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
tippling some were great husbands building planting buying selling Both perished together The interposition of the earth eclipseth the Moon depriving it of the light of the Sun If the world get between Christ and thy heart all is gone 3 Pride is a blasting East wind which destroyes Grace and breeds those Caterpillars which destroye both leaf and blossom This is to the soul not as a Disease but poison Diseases stop growth poison takes away life though taken in meat or Cordials Pride is poison to Grace death to the soul though it be taken in the best Duties and parts This destroyed the Angelical nature when spiritual pride got into heaven It infected the humane till then in innocency It is a â—anker oft bred in the fairest rose but destroys it The Divel seeks to get into his service the best wits choicest parts greatest Scholers and by pride he makes them sure What drew Arius Paulus Samosatenus Novatus c. into their Schismes and pestilent Heresies but their pride and arrogancy 4. Evil company is as great a hinderance to growth in Grace as any of the former We may compare these four to those four devourers That which the palmer worm of idlenesse hath left hath the Loâ—ust of worldly activenesse eaten that which that Locust hath left hath the Canker of Pride eaten and what that Cankerworm hath left hath this Caterpillar of ill company quite eaten Or else to those four destroyers the Sword Famine Pestilence and this ill company worst of all the evil Beasts Oh Inimica Amicitia Austin cryes out upon it Judas took no hurt in the Apostles society yet among the High Priests he was undone Peter sitting by the High Priests fire fell in and burnt himself Loâ— had perished in Sodom had he not hasted out Nothing brings the Plague so soon as eating drinking and conversing with the Infected Nebuchadnezzar became a Beast by conversing with Beasts and man turns to earth lying in the earth Such as the company such is or shortly will be the man Worldly company will make thee worldly profane profane corrupt company opinionative and erroneous Satan and his black Retinue come out in dances to meet this their great Champion singing Pride and other Commanders have slaine their thousands but good fellowship otherwise called ill society hath slain his ten thousands Other sins send men single to hell this as Phinehas Javelin strikes two dead at one stroke or as Samsons Jaw-bone layes heaps upon heaps 5 Any raigning sin hinders growth If the Worshipper comes with Idols in his heart his inquiry after God will not profit Many complain of the Minister they cannot profit by him their Idols cause it Ahab could neither proâ—it by Elijah nor Micajah not one good Sermon from them both Judas might be with Christ all his dayes yet not profit he was a Thief and a Hypocrite Nor could Herod profit by John Baptist. Herodias the right eye that caused him to offend should have been plucked out It is the Physicians Aphorisme Corrupt Bodyes the more they are fed the more they are corrupted Therefore Peters prescript is to lay aside all malice guile hypocrisies c. before you come to the sincere milk of the Word if you would grow thereby 6 An ill dyet or an ill Ministry Would you grow without meat or by eating unwholsom flatulent or poisoned meat Take â—eed oâ— such a Ministry and fix thy selfe under that godly Minister whom God hath set over thee in the Lord. We will not have our child suck every nurse nor doth the often changing the Nurse benefit but endanger the child Be not carryed about with divers and strange Doctrines But take heed how and what and whom you hear 7 Intermitting Duties Pray without â—easing quench not the spirit despise not prophecying neglect not the gift that is in thee forsake not the assembling of your selves together Intermitting Duties for two or three dayes is like intermitting meat for as long a time The Amalakitish servant was taken up fainting but when he had eaten againe his spirit came to him again We need Duties to keep grace and soul together as much as meat to keep life and soul together When the candle is newly blown out you may easily blow it in again but when the fire is out no blowing can light it When wee goe from Duty to Duty the heart is kept burning when we let grace dy for want of present blowing up we are insensibly hardned and Grace decayes 8 Self sufficiency There is more hope of a fool then of him that is wise in his own conceit He that thinks he hath already attained seeks to go no further He that thinks he hath Learning Wisdom Riches enough to serve his turne gives over the wise mans seeking and intermeddling with all wisdom The emptiest Vine brings forth most fruit to it self 3 Helps to Growth 1 Thou must be the plant which God hath planted He is the only Husbandman we are Gods Husbandry Every plant which his right hand hath not planted at length is rooted up Nature Art Education Industry all moral perswasions make not a heavenly plant Flesh and bloud did nothing to Peter but the Father which is in Heaven 2 As planted by the Fathers hand so ingrafted into Christs root Therefore is the branches fruitfulnesse ascribed to a double cause 1 The Fathers pruning and purging Every branch that beareth fruit heâ— purgeth that it may bear much fruit 2 To our Insition into and abiding in Christ. Hee that abideth in me and I in him the same bringeth forth much fruit for without me ye can doe nothing Those parts of the tree which are nearest the root are biggest those twigs which furthest off least 3 The Spirit of God hath the third hand in a Christians growth When the Spirit breathed on the dry bones they stood up and became an Army Saul when the Spirit came upon him had another heart became another man The Apostles were well grown before but when the holy Ghost came upon them then they grew mightily Pray Blow O North wind and breath thou South wind that the Spices of my garden may flow 4 To hold communion with the body as well as with the head that being knit together by those mystical bonds and joynts there may be an increase in the body to the edifying of it self in love Yea that it may increase with the increase of God a Divine and admirable increase The branch cut off from the arm of the tree is cut off from the root also and withers The sheep straying from the flock is devoured safe when it abides with his fellowes then the Shepherds eye is upon it 5 To attend upon living and lively Ordinances The tree of life growes close by the River of the water of life no where else 6 A good depth of Mortification to begin withal The ground deep ploughed retaineth the
on earth would not be of that use as now his influence is though his residence only in heaven It might astonish and dazle us not so cheer us it is better for us that Christ is mediating in heaven then if he were working miracles againe on earth 3. Be ready to acknowledg Christ and his influence in every good in illumination conversion consolation c. his attractive productive restorative sin restraining heart changing his gracious dissolving mollifying and his alterative influence So in every ordinance if there be force in the Word any sweet in the Promise any life in the Minister any quickning in the Sermon any warmth in a Christian any relish in the Sacrament any benefit in a Correction give Christ the glory Tast Christ in All as we may the Sunne in each morsell of bread and draught of drink Again In every outward good have we any joy in our enjoyments any comfort in our wants It is he that hath sanctified and sweetned all our toyl labour meat drink marriage poverty riches crosses afflictions He is the tree that hath sweethed the bitter water he the Salt that hath cured the cursed and unsavory waters he like Noah comforts us concerning our toil He hath restored us to a child like right to and a blessing in all mercies In Christ God hath given us all things Rom. 8. 32. And in him it is that God hath blessed us with all spiritual blessings Ephes. 1. 3. and hath given unto us all things that pertain to life and Godlinesse Therefore all things are yours saith the Apostle because Christ is yours 4. This shewes whence it is if the influence of Christ be of that force that some are called thereupon converted changed sanctified after that supported comforted and to the last preserved others are not called at all or not moved when called but remaine blind or deaf as the Adder are hardened contradict oppose and â—erish in their unbelief and gainsayings The Scripture puts it upon this energeticall speciall and distinguishing operation of the influence of Christ. To you it is given to knâ—w thâ— mysteries of the Kingdome to others it is not given it is revealed to babes it is hidden from the wise and prudent the poor simple weak despised are chosen and called when not many wise Rich noble are called The father chuseth some and then giveth them to Christ then draweth them to Christ then chargeth Christ with them Those he keepeth in his hand none pâ—ucketh them out Peter is yet winnowed by Satan Christ prayeth for him he recovers his standing though he fell Paul is buffeted but Christ assisteth with sufficient sin-resisting Grace and Paul is upheld Again whence is it that the same Ministry is effectual in some plâ—ce to some persons not to others Paul preacheth at Jerusalem but in vain They will not receive thy testimony concerring mâ— there was no such influence At Rome he preached and spread the faith the Reason is given The Lord who made Peters Ministry effectual to the Jews wrought effectually in Pauls when he came among the Uncircumcised 5. Lastly This may satisfie sober men curiosicy is never satisfied in clearing Christ notwithstanding such his influence from being Author or partner in any sin or Anomaly In him we live move and have our being yea even the Divels and wicked men live move have their being in and from him he sustains their persons governeth their actions concurreth in their operations this is not evil Judas could not betray Christ nor Pilate condemn nor Souldiers crucifie him if such power had not been given from above Shimei could not have cursed or flung a stone at David if God by his concurring permission had not said Shimei Curse David The lame horse is ridden by his Owner that he moves is from his Master that he goes faster slower this way or that is from his Master that he halts is from his owne lameness not his Master A Scholer useth an ill made blotting pen that it writes is from the Scholer that it writes ill or blots is from it self A Workman layes a strait rule to crooked timber the Workman and the rule make it not crooked Object Why doth not God mend this then Resp. 1. Stay there thou piece of clay 2. Who shall give the Potter Law he is not bound 3. He can bring the greatest good out of the greatest evil Gen. 50. 20. Christs Garments are alwayes white as wool when our wayes are unequal his wayes equal Christ is as the Sun The Sun is the efficient cause of Light therefore cannot be of darkness of heat therefore not of cold upon his departure follows darkness and coldness not caused by the Sun if it be so said it is improperly causa deficiens not efficiens God who is the sole Author of good cannot be an abettor of evil Jam. 1. 13. The Sun shineth on a Meadow it brings forth sweet flowers on the dunghill it shineth that stinks the Sun puts not that stink on the dunghil The word of Christ comes to the Jaylor and Lydia and is a sweet savour of life to the High Priests they are cut to the heart and storm and stink The Sun shines on Gardens Herbs Plants they yeild their fruit to recompence the Dressers pains But though the weeds also have a common influence of the Sun they put forth noisom leaves and Flowers and seeds of their own that these weeds grow is from the Sun that they bear such leaves flowers and seed is from their own nature and pristine seed When God in Scripture is said to harden it is not so to be understood that he doth it Infundendo malitiam sed non infundendo mollitiem not by provoking unto sin but by denying or withdrawing his Grace and the influence of his Spirit CHAP. VII Perfection another Incommunicable Attribute PErfection is another Attribute of this lesser Sun much more of Christ the greater and brighter Sun In the one is a Perfection of Light Lustre Beauty no spot darkness or defect in it in the other is all Perfection of Wisdom Righteousness Sanctification Redemption all Treasures of Wisdom and Knowledg all fulness of the Godhead bodily Perfection implyeth two things 1. Perfectum est id cui nihil addi detraâ—ive potest That is Perfect to which nothing can be added or diminished both are so The Suns light is of that perfection that all Stars shning add nothing at all to it All hid lessen not the Suns light All Angels and Saints add nothing to Christ. Though the Sun enlighten all the Stars it hath never the less Christ beggars not himselfe at all by relieving us The Sun hath the same light if there were no eye did heed it Christ had the same glory and blessednesse before the world began when none to observe it 2. That is perfect which is not possible to be tainted corrupted or prejudiced by