to satisfiâ— thee all commers When all the Elect which are a numberlesse number Rev. 5.12 shall have tasted divine sweetnesse here and drunk their fill of those Crystall Rivers in glory 't were blasphemy to think there should be the lesse in God still in Christ fulnesse dwels The Sunne hath not the lesse for filling all the lesser vessels of the Starres with light So here c. 2. The best way to draw more abundantly out of this well is to communicate to others the o Though both armes grow yet that which a man useth is the stronger and bigger so is it with our gifts and graces Trap. on Mat. 25.16 pag. 567. Scienâ—iarum ea vis est natura ut quo plus doceas eo ditior ac doctior fias Bodin more you improve and impart talents the more talents shall be given you but to bury one in the eaâ—th is the way to have that taken from you Besides as when others feed with you this doth encrease your appetice and draw down that which you would not have eaten alone so at this heavenly banquet the more the merrier nay the better cheare Much is to be gotten by communion with Saints And a Saint cannot convince and reclaime another but he betters himselfe and exercises his graces and gifts and as a needle or a Weavers shuttle are the better for using so are our graces c. 8. True grace and envie cannot sleepe in one bed nor rest in one soule Reas 8 There is no envie in spiritualls allowable Hypocrisie and envie may be twins but if thou hast true grace thou wilt not envie grace and gifts in others but cherish those sparks and encrease them as much as may be Heare Moses Numb 11.29 Would all the Lords people were Prophets John he must increase John 3.30 but I must decrease See how well contented he was One member doth not envy another for what it is hath or weares p 1 Cor. 12. We are all one body anothers grace will not darken thine but all together make one constellation 9 Beleevers cannot but delight to make joy in heaven Reas 9 to make Christ the q Si angeli sibi invicem in coelo gratulantur dum videÌ„t restitui ingregem suum quod diffluxerat nos etiam ejusdem gaudij socios esse decet Calv. Angels and all the glorified Saints to break out into singing and rejoycing Why this is the work of Heaven at the conviction and conversion of one sinner A coy sinner cannot stoop and sip of this nectar but there is shouting in heaven and loud musick amongst the Angells as you see Luk 15.10 If at the making of the world as Job 38.7 then much more at the conversion of a sinner which is the greater wonder at the making of new heavens and a new earth wherein dwells righteousnesse 2 Pet. 3.13 Lastly Reas 10 by consequence r Nihil praestantius aut magis optabile quam animam eripere e morte aeternâ Calvin in Jacob. 5.20 nothing finds such acceptance and recompence with God as this No usury so gainfull as the winning of soules James 5.20 He that converts his brother hath saved a soule from death and shall hide a multitude of sinnes God will mention it to their praise and comfort another day For if the workes of mercy towards the bodies of others which are vessells of dung and breathing lumps of clay shall yet be mentioned that day as Mat. 25.35 then much more such as aimed at the good of others soules which are Jewels of such price that one soule is more worth then the world Surely this will hide a multitude of other failings and this may bring many temporall comforts and blessings along with it To winde up this bottome in a word here is matter of reproofe and duty 1. Of reproofe to two sorts of men Vse 1 1. To such as are negligent in this duty All minde their Å¿ Quaerere quae sua suÌ„t est privat am utilitatem gloriaÌ„ quaerere et negligere communem utilitatem et gloriaÌ„ Christi seu evangelii Erasmus Sarcerius in Psal 1.21 own things few the things of Christ and the soules of others Every one takes up that wicked speech of Cain Am I my brothers keeper 2. To such as allure men to sinne earthlinesse and vanity They say not with David taste c. but as children of the Devill they imitate their father and are tempters to evill saying O taste and see how sweet sin is how good the creature is These are of the forlorne hope that march undauntedly upon the mouth of hell these shall be damn'd with a witnesse Here above others comes in the ring-leader in intemperance every Town almost hath a king of drunkards These perswade and force men not onely to taste but drink deep of that cup of devils these carry the sins of others to Gods tribunall The hottest seats in hell are kept for these t God hath plagued our drunkennesse with immoderate raine which hath spoyled much corn and is like to produce scarcity The Lord hath turned our summer into winter and whereas Christ said The harvest is great and the labourers are few wee may say the labourers are many the harvest is little Famine is a most fearfull judgement Lam. 4.9 10. Ocyus torquet lentius tabefacit sensim occidit Basil Ser. 3. contra div avaros Two sins chiefly produce this great raine and waters that have faln 1. Our Starre gazing and Prognostications which foretell these things God suffers it to come to passe as a judgement on the Land for suffering such things to harden people in the belief of them some beleeving the Almanacks have carried their corn wet into the barne fearing more raine and there it grows See Perkins touching yearly Prognostications third Volum pag. 653 to 667. 2. Our gluttony and swinish drunkennesse wee have fought against God with his blessings and now he begins to disarm us For this floud of drinke within are come flouds of water without this sweeping raine as Solomon calls it Pro. 28.3 Let Magistrates therefore scatter our innumerable Conventicles of drunkards let Ministers stand in the gap and say Spare thy people O Lord and let us all humble our selves under his mighty hand Wee have deserved showres of fire and brimstone from heaven God is now plaguing the land for these sins Now they health it on their knees a sacrifice to the devill and force others to drink as those that thrust the bottle to the nose Habak 2.15 But the time is at hand when they shall beg upon their knees for one drop of water when they shall be fed with fire and brimstone for ever The very heathen shall rise up in judgement against them see Ester 1.8 Vse 2 2. Of exhortation to all men to evidence the truth of their own conversion by alluring others to Christ perswading them to taste how good God is
I will give health and cure and I will cure them and reveale unto them the abundance of Peace and Truth and I will clense them from their iniquities which I will pardon c. x Cicer. Tusc Sanabilibus aegrotamus malis Seneca de Irâ lib. 2. cap. 13. Even Heathens have acknowledged the sick soul of man may be cured well Christ is that great y Interna vulnera BalsamuÌ„ internum internall Physician Ministers z 1 Cor. 3.9 Rom. 10.14 15. who are said to co-work with him are the externall 2 Tim. 2.24 25 26. The servant of the Lord must not strive but be gentle to all apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the Truth and that they may recover themselves out of the snare of the Devill who are taken captive by him at his will a 1 Cor. 3.6 But all this while wee can doe nothing without Christ wee may thrust cripples into the Poole 't is he stirres the water Not wee but Jesus of Nazareth cures sinners But how doth Christ heal them Quest I answer By his bloud Ans 1 Behold the Physician bleeds to death for the Patient StilomuÌ„s Pourâ—â—ossiâ—â—ing p. 302 and the bloud of the Physician saith b Sanguis medici medicameÌ„tum aegri Aug. Austin is the medicine of the Patient Heare the Apostle Peter in his 1 Epistle 2 Chapter 24. vers By his stripes wee are healed The application of that to the Conscience cureth us for the bloud of Christ clenseth from all sin and without the shedding of bloud there could be no remission no curing of us oh this was a powerfull and precious medicine indeed it c Clemens Alexandrinus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. The remedyagainst all the venome of corruption cures all our maladies Alchermes Bezoar Dust of Pearls or Aurum Potabile are not so comfortable or restorative to the weak body as this bloud to the sick soule d 1 Pet. 1. 18. Acts 20.28 This is such a medicine that Heaven and Earth had not the like or another You see how he cures soules chiefly by his bloud other secondary means he useth For 2. As Christ cures souls by his bloud Answ 2d so also by his Word Psal 107.20 He sent out his word and healed them And this was the reason why the Syr. and Arab. read the Text thus He shall arise with healing upon his Tongue For Peace is the fruit of his lippes promising pronouncing interceding Till he speake peace by his f Sicut corpori Deus praeparavit medicameÌ„ta ex herbis it a animae praeparavit medicamenta ex his sermonibus Origen Word there 's no healing for us Next Christ heales by his rod he sends sicknesses into our flesh Answ 3d to convey health into our minde g God afflicts us non studio nocendi sed desiderio sanandi Aug. Epist 48. He wounds us to cure us The fruit of afflictions to Beleevers is the taking away of sinne Isa 27. Now fin is the soules sicknesse The rod is a Teaching rod David found it good for him viz. his soule that he had been afflicted Lastly Answ 4 Christ heales us by his Spirit I will send the Comforter to you saith Christ Joh. 14.26 He will helpe our infirmities Rom. 8.26 This is that h 1 Joh. 2.20.27 2 Cor. 1.21 22 oyle which Christ the good Samaritan poures into a wounded Conscience to asswage the griefe of soules and administer ease and refreshment to such as groane for mercy Rom. 8.16 In our greatest spirituall distempers his e Heb. 4.12 i Sumus quideÌ„ nos valde infirmi at spiritus saÌ„ctus adjuvare non desinit Chrystoph Hosmon Grace is sufficient for us he stayes us with flaggons and comforts us with apples when we are sicke of Love You see Christ heales the soule spiritually and how 3. Christ heales Politically be comes with healing in his wings when he pleaseth to divided and distempered Nations that are at the brinke of desolation The deadly wounds of Nations may be cured Rev. 13.3 When wee thinke a Nation is so full of wounds and botches that it must needs perish Christ can heale it And 't is his imployment to heale Nations as well as bodies or soules Jer. 30.17 They that spoyle thee shall be a spoyle for I will restore health unto thee and heale thee of thy wounds Oh that God would say thus to these distemper'd and distracted Kingdomes and oh that he would k Dolorem medicinae spes salutis mitigat make us willing to be healed No differences are too great for Christ to compose ours are intricatâ— l Ann. Dom. 1648. Julii our severall opinions and factions and fractions what are they but so many diseases upon our Mother the Church of England A whole Colledge of State-Physicians have been long in Consultation many veines have been opened c. Yet still shee is sick sick almost unto Death Well no Nation so desperately sick but Christ can cure it and that easily speedily he can rebuke the madnesse of the people give our Senators wisdome unite head and members hush the Nations and make warres to cease m Sanitas gentium est agnitis Redemptionis beneficiis c. Pignetus in Apoc. 22.2 The leaves of that Tree of life that hath twelve manner of fruits are for the healing of the Nations Rev. 22.2 n Tho Brightman on the Rev. Pag. 882. This tree of life with his variety of fruit and medicinall leaves is Jesus Christ 't is he that will nourish and heale the Nations professing the Gospel o Ezek. 47.12 Thus it hath been proved to you Quest there is healing in Christ now let us see wherefore it is thus or how it comes to passe and on what grounds that Beleevers finde healing from these blessed wings of their Redeemer Reason 1 1. All 's to be laid down at the p Mihi meritum dâ—est non illi misericordia Bernard Serm. 14. 61. feete of free grace Answ Reason 1 He will have mercy because he will have mercy 't is your Saviours good will to heale you wee have merited nothing can challenge nothing when he might thinke of hell he thinks of healing should he for ever leave us rotting in our sinnes Christ were just 2. Beleevers finde healing from Christ Reason 2 because they are related and united to him are made one with him being in Christ wee have new natures and are new creatures q Porro foliis fides coÌ„fertur in Rev. 22.2 Pignetus in Locum He tooke our nature saith Austin that he might heale it of all diseases and then takes the Elect and unites them to himselfe that they all may partake of the Cure 3. 'T is his office to heale them Reason 3 and Christ was sent for this end Isa 61.1 He hath sent mee to binde up the
Lulla by Lulla's watch to smother grace in the cradle they seek by all meanes to coole ensnare divert and discourage such as begin to hanker after God and cast a favourable eye on Religion saying Touch not taste not handle not such precise and factious doings But the hottest place in hell is kept for such seducing discouragers See what Christ saith Matth. 23.13 Woe unto you that shut up the Kingdome of heaven for ye neither go in your selves nor suffer others that are entring to goe in These are compared in a Latin p Canis in praesept Proverb to a Dog in the Manger that will not himselfe taste the hay or provender nor suffer the Cattell to come neere it that have a mind to it but lies snarling at them This is the lively picture of Seducers and Discouragers they will not taste the goodnesse of God themselves nor yet permit others to doe it These are the Devils Factors and he will pay them their wages Paul describing the Revelations of Christ to his soule saith and immediatly I conferred not with flesh and blood Gal. 1.16 that is with carnall reason say some which is an evill counsellour for the soule Rom. 8.7 But I rather think that by flesh and blood is meant evill men as divers q Martin Luber and Perkins on the place Expofitors conclude So then in that nick of time when he began to taste God in converting love he would not consult with such at Damascus as might rather hinder then forward him in the worke For this doe all wicked men lest the goodnesse of others should discover or molest their wickenesse 2. Vse To inform us in the true reason of all that rage and fury Vse 2 that boyles up in the spirits of men and women against God and his wayes They r Scientia non habet inimicum praeter ignorantem speak evill of things they know not nor ever tasted Jude 10. This made them crucifie Christ Acts 3.17 They are sortishly ignorant of that reall worth and sweetnesse that is in God and Religion and heâ—ce comes all their rage and foame against such things If men that are now as furious as Lyons and Tygers did but make triall of holinesse and understand things aright they 'd be as tame as lambs as Isai 11.6 When Christ offers to wash men from their sinnes they cry out with Peter Thou shalt never wash my feet but when they begin to see his love and taste his goodnesse then Lord not my feet onely but my hands and my head Joh. 13.9 In a word men are not so averse before tasting as they are greedy afterwards 3. Vse Somwhat by way of triall and examination Vse 3 whether you have tasted divine goodnesse and sweetnesse yea or no. The effects of this taste are three Regeneration Estimation and Exultation 1. Regeneration and vivification of the soule and infusions of celestiall quicknings This taste will frame thee to be a new creature producing an unfained change in the heart and bringing the spirit to a continuall care of pleasing God Thus the word is called the savour of life unto life 2 Cor. 2.15 16. A man cannot taste God and remain in a dead condition Some boast of Revelations but have they a principle of life are they purged from their filth doe they walk close with God 2. Estimation of God above all earthly thing preferring celestiall before sublunary sweetnesse All will be counted dirt and dung to Christ Phil. 3.8 or as some render it dogs meat to Christ viz. course and contemptible food after such junkets The soule will esteeme Christ as the people did David more worth then Å¿ 2 Sam. 18.3 ten thousand or as t Ruth 4.15 Naomi did Ruth better then seven sons u Acts Monuments None but Christ none but Christ said Lambert lifting up such hands as he had and his fingers ends flaming A good heart prizes God in Christ above all the world For as the shining of the Sun drownes the Starres so the unconceivable sweetnesse of Christ turns other sweets which the soule admired before into w As the Priests of Mercury eating their figgs and honey cryed out Sweet is truthâ— so here c. bitternesse And if the soule meet with any sweetnesse any content in earthly things it still admires God and cannot but infer If the creature be so sweet how sweet is the Creator If the viaticum be so pleasant in my journey how glorious will the feast be at home Have you such thoughts of Christ You indeed have tasted the goodnesse of God 3. x Ab illis qui gustaruÌ„t mirâ cum dulcedme percipitur vita nova Mar. Luther in 1 Pet. 2.3 Exultation and delight springing from the love of complacency as the schools call it when the soule is lost in a desired labyrinth of spirituall enjoyments and the longings of the soule are shuffled with the breathings of the Spirit When the soule doth acquiesce repose feast and solace it self in the sweet fruition of Christ in whom fullnesse dwells and all that the sinner desires now is that he may be able to y Beatitudo hominis est gustus bonitatis Dei Scultetus Id. Typ Psal 3 Pag. 272. manage his joyes and that his heart may not be too little for his comfort and so breake with the longing it hath after God but that it may be content to live a while in banishment and wait with patience till the marriage day in heaven Oh here 's a soule that is crowded with glorious thoughts of Christ and many times knows not whether it be in the body or out of the body Psal 36.8 They shall be satisfied with the fatnesse of his house and in thy light shall they see light This tasting is an earnest of heaven and the first fruits of z Bona conscientia maximuÌ„ semper praestat solatium Euthym 'T is a continuall feast glory and therefore well may such sing and leap for joy and then say Returne to your rest for the Lord bath dealt bountifully with you Psal 116.7 scil They joyfully take their a Gustus doni coelestis totum hominem refocillat Christo Hosman in Heb. 6.4 recumbency in the bosome of Christ Were you ever acquainted with these joyes for no Christian hath them continually and hath the God of hope fill'd you with joy and peace in beleeving thou hast tasted how good how sweet the Lord is Heare what b Acts Monu fol. 1361. Lawrence Saunders the Martyr said unto his wife before his death Deare wife riches I have none to leave behinde wherewith to endow you after the worldly manner but that treasure of tasting how sweet Christ is to hungry consciences whereof I thank my Christ I doe feele part and would feele more loe that I bequeath unto you and to the rest of my beloved in Christ to retain the same in sense of heart alwayes Pray pray I am merry and I
when he changed his behaviour before Abimelech who drove him away and he departed 1 Sam. 21.12 13. David being in continuall feare of his life by reason of Sauls cruelty flies to Gath a Citie of the Philistims Doubtlesse there he hoped to have sojourned unknown and although he could not but apprehend much danger in flying thither by b Arthur Iackson on the place reason of the many victories he had obtained over the Philistims and for killing Goliah who was of Gath why yet such was Sauls wrath and Davids feare that he had more hope of safety there then in the land of Israel Well but David is fallen out of the pan into the fire for no sooner is he got thither but the servants of King Abimelech c Abimelech a coÌ„mon name to the Philistian Kings as Pharaoh to the Aegyptian whose proper name was Achish discover apprehend and carry him before the King And now David was put to his shifts his plot was this He changed his behaviour before them and feigned himselfe mad he scrabbles on the doores of the gate and lets his spittle drivell on his beard See the desired effect Achish frownes upon his servants saying Lo you see the man is mad wherefore then have you brought him to me Have I need of mad men that ye have brought this fellow to play the mad man in my presence So David departed thence and escaped to the Cave Adullam From all which you may note foure things 1. That Saints going on in Gods wayes Note 1 See Heb. 11.36 37. may be brought into wonderfull straights and be put to very strange shifts This God suffers to try them Reason and to set Faith and Patience and Prayer a-work to heighten his glory and their thankfulnesse in the deliverance and to make Heavens joyes the sweeter at last Judge not such as are brought into straights Vse 1 as though they were d Luke 13.2.4 greater sinners then others you see it may be the portion of Gods own children keeping in his own wayes Guesse likewise what perplexities are treasured up for unsanctified wretches Vse 2 that goe on in sin e 1 Pet. 4.13 where shall the ungodly and sinner appeare 2. Note 2 There is f vid. Salt marsh of this subject a lawfull kind of policie which holy men may use without sin for their owne safety and preservation The Scripture abounds with examples 1 Sam 26.12.21 Judg. 3.19 Josh 8.4 cum mulâ—is aliis Reas They are bid to be wise as Serpents and they have need of policie for they live as sheep among wolves 1. Vse 1 To silence those that say Religion dulls mens wits and makes them fools and sots voyd of ingenuity whereas Religion doth not abolish but refine wit and policy that they be not extravagant 2. Vse 2 This pleads not for sinfull craft and Machiavilian jugling which is so rise in our dayes that some stick not to say The Jesuits are fooles to us g 2. Cor. 4.2 3. Note 3 God many times so h 2 Sam. 15.31 Isai 54.17 infatuates his enemies that they let slip great advantages for the ruine of his friends That so when it is too late his enemies may see their folly Reason gnaw their tongues for vexation and his friends so escaping as i Psal 124.1 8. a bird out of the snare may see Gods wisdome and acknowledge his goodnesse Let enemies be warned no longer to engage against the holy Wayes and Ones of God Vse 1 for k Psal 2.10 he can blind their eyes and infatuate their counsels Let Beleevers be l Phil. 4.6 carefull in nothing Vse 2 GOD can relieve them in the greatest straights and commonly a Saints extremity g 2 Cor. 4.2 is the Lords opportunity 4. And lastly Note 4 on all occurrences tending to our deliverance we must not sacrifice to our own nets to our policie or wit in contriving things but lay hold on the opportunity to admire and blesse God So did David From this deliverance arose the 34 Psalm God deserves and expects this from us Reason 't is all the rent we pay unto him for all ouâ— mercies it tends to his glory and ouâ— good it is the worke of heaven and so should be our delight And therefore Let us blush at our unthankfulnesse Vse and setting up the Idols of our own wit and in dustry as though the Creature could act without God and remember to throw aside all the praise for him that will not give him m Isaiah 2.48 glory to another 3. Of this verse and the coherence in the first place For the Text that I have culd out of this Psalm we shall examine the coherence and then the words themselves 1. The coherence which stands thus David blesseth God for this deliverance and perswadeth others to taste him and trust in him I n Verse 1.3.4 6 7 1. will bless the Lord at all times his praise shall continually be in my mouth c. O magnifie the Lord with me and let us exalt his name together I sought the Lord and he heard me and delivered me from all my feares This poore mancried and the Lord heard him and saved him out of all his troubles The Angell of the Lord encampeth round about them that feare him and delivereth them O taste and see that the Lord is good blessed are all they that trust in him The notes from the coherence are three 1. The presence of Angels encamping round about Beleevers Note 1 should raise up in their spirits an holy security in troubles and make them taste and see how good the Lord is For 1. 'T is Angell in the singular number but he speaks of an Host else how could he encamp 1 Kings 10.22 1 Chron. 11.4 Psal 105 33 40. Heb. 12.22 and often in the Hebrew one is put for a multitude You read of an innumerable company of Angels And when there is mention of particulars of o Psal 68.17 twenty thousand thousands of thousands This glorious Host encamps round about the people of God And if p 2 Reg. 19 35 one Angel in a night made such havock among their enemies as to slay an hundred fourscore and five thousand Assyrians then why should we doubt but huge Hosts of these are able to guard the Church and subdue their enemies especially considering that 2. This is their office as you see Heb. 1.14 and Psa 91 11. The q Angeli in hunc finem creati sunt ut serviant Calv. work of Angels is to attend and wait on the heires of glory and beare them up in their hands lest they dash their feet against a stone viz. lest they come to any evill Reason 3 3. They can do nothing without power commission from God if Christ would not worke without a commission much lesse dare Angels that are meere Creatures And therefore in the midst of their encampings we should r
servants in our families Civill powers and Martiall in kingdomes here 's the goodnesse of God but that all the Host of Heaven should be abased to so low a work this especially invites us to taste and see Divine goodnesse Lord what is Man that thou art thus mindfull of him Tygers and Devils might deservedly be our companions and lo Angels are sent to minister unto us Angels encamp about us who have often encamped against thee 3. Aguard of Angels is a b Optimè ergò infirmitati nostrae consulit Deus cum tales dat nobis adjutores qui Satanae nobâ—scum resistaÌ„t suâ—mque operam moais omnibus impendant ad nos tuendos Calv. in Heb. 1.14 Dan. 8.16 9.21.23 suitable reliefe to the Saints in tentations and inward assaults from Satan and his evill Angels they are not more ready to tempt and divert then good Angels to revive and counsell us Indeed this is properly the worke of the Spirit to come with inward strengthenings and yet good Angels may be his instruments or agents Oh admire the goodnesse of God in making such a suitable provision for our security And so much for that poynt Secondly in that David is not content to taste Gods goodnesse himselfe unlesse he call upon others to joyne with him Observe Such as by sweetest experience have once tasted Divine goodnesse themselves Note 2 cannot but stirre up others to be sharers with them O taste and see with me how good c. As if David should have said I for my part have seen and tasted much of God and his goodnesse which may seem strange never more then in my greatest straights For the golden conduit pipes of solemne Ordinances and creature enjoyments being cut off I have been driven to goe to Gods fulnesse and drink more immediatly and plentifully at the well head I am loath to eat these heavenly viands and soule ravishing morsels of contentment alone Come hither all you that feare God and love God Psal 66.16 and I will tell you what God hath dâ—ne for my soule O come fellow-sinners taste and see with me how good the Lord is how comfortable the embraces of Christ are and how sweet communion with heaven is c. I shall now lay you down the grounds and arguments The first shall be drawn from Scripture-examples of Saints that have been carefull to doe this Reason 1 1. Paul c Acts 26.29 wish'd heartily that both Agrippa and all that heard him were altogether such as he was excepting his bonds He that had received the five Talents went and traded with them d Matth. 25.16 'T is said e Malach. 3.16 They that feared the Lord spake often to one another in Malachi So soon as f Luke 5.29 Matthew was converted he called together an huge multitude of Publicans and others to meet at his house Philip had no sooner tasted communion with Christ but he runs to Nathanael to invite him to Christ saying O come and see g John 1.45 Above all The woman of Samaria had no sooner tasted Christs living waters h John 4.28 but in post haste leaving her water-pot she runs into the Citie to call out her friends and neighbours to see and taste how good the Messiah was And so David here in this Psalm c. and elsewhere Psa 51.12 13. where he vowes that if God will restore to him the joyes of his salvation that then he will teach transgressors Gods wayes that sinners might be converted unto him Now all these examples are written for our instruction 2 Thess 3.9 1 Chron. 11.1 and we must imitate Saints in wel-doing God hath strictly commanded this Reason 2 If those that have received the wealth of the world Luke 22.13 Ezek. 18.32 1 Pet. 4.10 then much more those that have obtained the Heavenly Riches of Gods grace are warned to doe good therewith to others and to be ready in poynt of distribution and communication 3. 'T is Gods end in bestowing his graces and comforts on us Reason 3 not that we should keep them to our selves but benefit others by them and so bee serviceable to the publique to the Body and for that is every member made and furnished with abilities i Injuriam facit acceptis Christi bonis qui illa tenaciter sibi soli usurpat Musculus in Johan 1.16 2 Cor 1.4 Men doe not light a Candle to thrust it under a Bushel but to set it up in a Candlestick that it may give light to all Matth. 5.15 The manifestation of the Spirit is given to every man to profit withall and God comforts us in all our tribulations that we may be able to comfort them which be in trouble Let not God faile of his end O deceive not his expectation 4. Next Reason 4 't is the nature of true Grace to be diffusive and communicative k Acts 4 20. Grace cannot long be conceal'd they that have tasted divine sweetnesse cannot chuse but speak of it to others their hearts would burst if they should be silent Jerem. 20. â— Grace is like fire in the bones they that have it cannot hide it 't is compared to new wine and it must have vent the blind men that were cured were charged to be silent but they could not hold their peace c. 5. The love which beleevers beare to Christ Reason 5 provokes them to doe all they can for the enlarging of his kingdome it fills mens heads with many projects and defignes of that nature and it makes them restlesse in this particular 2 Cor. 5.11 See v. 14. Knowing the terrour of the Lord we perswade men saith Paul The love of Christ that constraines us The soule never thinkes it can doe enough for Christ who formerly did so much against him c. 6. Love and pitty to the pretious souls of men puts them on it Reason 6 The l Gal. 5.6 first and chief work of Faith is love and there is no love in him to his neighbour that loves not his soule Levit. 19.17 2 Thess 3 15. Having found grace and comfort our selves let us pitie others that are as yet strangers to Christ unacquainted with that divine sweetnesse that is in him and say to them Why will ye dye If there be any love to thy brothers soule any pitie for his spirituall condition allure him to taste the mercy and goodnesse of God to all that come by Christ to him 7. Themselves have not the lesse Reason 7 but the more by prevailing with others m Rom. 1.11 12. 2 Cor. 9.6 to partake with them I long to see you that I may impart unto you some spirituall gift that I may be comforted with you n Nihil periculi est si intelligamus Paulum verè sperasse à Romanorum fide suam quoque instaurandam So here For 1. Christ Jesus is an inexhaustible fountaine there is an unfathomable Ocean of sweetnes in God enough
pecces Philip. in Job feare Sin not therefore because God is good Vse 1 this is the way to turne his sweetnesse into fury But say of God Vse 2 he is so great I will not venture to displease him he is so good I will feare to forfeit him But I have been too long in the coherence let us now come to the words themselves O taste and see that the Lord is good Wherein you have two generall parts 4. Of the text it selfe an exhortation and an encouragement 1. 1. The division The exhortation in these words O taste and see 2. The encouragement in the words following That the Lord is good In the first the exhortation you have 1. The manner with an interjection expressing the passion of that minde that utters it Oh taste and see Oh! T is a little word but full of affections Oh! Taste and see 2. The matter or the exhortation it self Taste and see where 1. You have two distinct duties urged viz. the exercise of two spirituall senses viz. 1. Tasting Oh taste get an holy relish of God and the Word 2. Seeing and see endeavour to get a glimpse of God 2. You have the golden linke that fastens them together taste and see As a man cannot see clearely till he tasts God so he cannot taste God till he see something of him Ignoti nulla cupido And as tasting without seeing will be blind devotion so seeing without tasting will be naked speculation Ergo Taste and see In the second which is the encouragement you have three things viz. 1. The proper fountaine of goodnesse the Lord The Lord is good He saith not that sin is good or that the creature is good for there is but one good and that is God See Mat. 19.17 viz. none absolutely good but God 2. A lively description of God the Lord is good q. d. not onely just holy powerfull wise c. but he is good mercy is his darling attribute and God glories most in it as Exod. 34.6 Mercy triumphs over justice If you would describe God to the life say he is good 3. The application of all this to us for you see this goodnesse must be tasted as meat in the platter will not nourish us unlesse we taste it so here God is full of goodnesse but all this will be nothing to you nay it shall be something against you unlesse you taste it unlesse by faith you apply it and have interest in it Thus you have the division of the Text 2. The observations now for the observations those which I shal insist on are five 1. Doct. All that exhort others should endeavour to work much upon the affections 2. Doct. Sinners should taste of God and venture to make triall of him his wayes Tasting implyes trying 3. Doct. There is but a taste of God in this life Tasting is but tasting not full satisfaction 4. Doct. They onely that taste can see how good the Lord is Such onely as taste communion with God in his wayes and have experimentall enjoyments of God can rightly see and discover his sweetnesse and goodnesse 5. Doct. The Lord in Christ is exceeding good unto all his Saints yea he is not onely good in the concrete but goodnesse it selfe in the abstract Of all these in order First Doct. 1 All that undertake to exhort others must endeavour to worke upon the affections I shall not be long here This poynt you see is gathered from the manner of exhortation which is by an interjection setting forth the eagernesse of the speaker Oh taste and see And againe in the next verse O feare the Lord you his Saints The very heart of David you see is ready to leap out of his mouth Oh taste and see Whence I observe that all who exhort c. This interjection is frequently used in sacred Scriptures setting forth the passions and affections of the soule especially foure viz. 1. Joy Deut. 33.29 2. Griese Jer. 44.4 Mat. 23.37 3. Love Psal 119.97 4. Desire vehement desire and so t is used here and elsewhere Gen. 17.18 and Deut. 5.29 and 2 Sam. 23.15 and Job 6.8 Strong desires and affections breake out in passionate and melting expressions For the tongue is the hearts interpreter and out of the abundance within the mouth speaketh but to come to the point That such as undertake to exhort others and win them should principally endeavour to work upon the affections Let us open the Quare and Quomodo why they must endeavour so to doe and how they may come to doe it First for the Quare 1 Quare why why this must be their great designe The reasons are three First Reas 1 The word which they unfold and urge is very full of affections of terrour to awe us of love to woe us of pitie to lament us c. O what melting expressions are scattered there Oh Jerusalem Jerusalem c. Luk 24.32 Did not our hearts burn whilst he opened the Scripture to us There be coals of fire in the Scripture to singe all your affections and make your hearts to turne and burn within you and your fingers to drop with myrrhe Is not my word like a fire or hammer Fire is the most melting and stirring of all the elements Heb. 4.12 c. See Jer. 5.14 Heb. 4.12 Secondly Reason 2 as the word is full of affections it selfe so it lookes to be obey'd with full affections 2 Corinth 9.7 God loves a cheerfull giver he saith My sonne give me thy heart Quod cor non faeit non fit So that if we doe not stirre up the affections of others the religion we beget in them will be little better then formality Laodicea's sin Rev. 3.15 16. v. Thirdly Reason 3 men are blockish and dull in affections to embrace heavenly things They are dull of bearing Heb. 5.11 There is a lumpish heavinesse and a sottish stupidity and a cursed carelesnesse that sits on the spirits of unregenerate men in reference to any thing that good is with Gallio They care for none of these things Acts 18.17 'T is not a small matter will move and stir men and bring them to sit as on Nettles before us We must make them care for c Quicquid facis cum hilaritate fac August d In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. slow paced these things and scatter hell fire in their faces till they cry out What shall we doe to be saved Secondly for the Quomodo 2. Quomodo How how may we doe it I answer Foure things are required 1. Ability to speak to the life As a curious Painter limbs to the life as if it were a living man indeed so e William Fenner in a treatise of the affections Gal. 3.1 opened a man must set out heaven as if the people did see it with their eyes and describe Hell as if they were walking a turn among the damned And if this will not work
and delight in God! O that this day there might be joy in heaven over the conversion of some soul Wel a believer under the word falls a wishing too p Psal 119.15 and 55.6 O that my wayes were directed according to thy Statutes O that I had the silver wings of a Dove to flye into the bosome of Christ To conclude God and Christ fall a wishing over you too in whose will and power it is to doe you good q Deut. 5.29 O that there were such an heart in you that you would feare me and keepe my statutes r Luke 19.42 Oh that thou hadst known in this thy day c. Now I say when there is wishing on all sides what should hinder execution Sixthly repetition meditation and conference about the Word at home Å¿ Deut. 14.8 Levit. 11.7 Those beasts which chewed not the cud were unclean So here Psa 62.11 God hath spoken once twice have I heard this That power belongs unto God So here God speakes once to you in the Sermon you must heare it twice in repetition at home Thus the noble t Acts 17.11 Bereans searched the Scriptures daily whether the things they heard of Paul and Silas were so or no. And thus I have done with that poynt Sinners should be induced to taste God Doctr. 2 to venture upon him and make triall of him and his wayes Tasting implies trying In the Doctrinall part we shall inquire 1. What this tasting Gods goodnesse is 2. Whether unregenerate men may have this taste 3. Why all must strive for experimentall tastes of God First what this tasting is 1. Enquiry I answer there is a corporall and a mysticall taste 1. There is a Corporall taste 1 There is a corporal taste 1 Sam 14 43. It may be defined thus u Aristotle Tasting is one of the most necessary exterior senses distinguishing such sensibiobjects as are tastable So that to taste is to chew and consider what 't is we receive before wee take it down for nourishment The taste easily distinguâ—shes between that which is bitter and sweet stale or new It quickly gives sentence what is pleasant and what is offensive The curious palate serves to relish or disrelish things So 2 Sam. 19.35 to taste is to try and discern Now thus Gods goodnesse is not to be tasted unlesse occasionally by taking a rise from the creature to the Creator and by eying his love in outward mercies And so even in bodily food a Beleever tastes how good the Lord is he sees God as a Father providing food convenient for him and he tastes Divine goodnesse in every morsell of bread he eates Whether you eat or drinke saith the Apostle or what ever you doe doe w Intellectus comparatur gustui quia intellectus noster judicat de re ut sensus saporibus Erhard Schnepsius in Psal 34.6 pag. 204. all to the glory of God Mat. 6.31.32 1 Cor. 10.31 q. d. See and admire his goodnesse in these things and be sure you be sober and temperate in the use of them But this corporall taste is not meant here 2. A spirituall taste 2. There is a Mysticall and Spirituall taste which is to examine try consider and relish divine goodnesse and partake of its sweetnesse and joy How we taste Gods goodnesse But how be we said spiritually to taste the goodnesse of GOD I answer Five wayes 1. In Ordinances First in Divine Ordinances which God hath appointed for this end viz. 1. The Word 1. The Word by hearing or reading of it a beleever x Heb. 6.4 Gustus verbi nos suaviter delectat Calv. tasts God in the Word and findes a world of sweetnesse there See Psa 119.103 How sweet are thy words to my taste yea sweeter then hony to my mouth The Word is exceeding swest and none but beleevers can taste it For as Ezekiel ate the Roll Ezek. 3.3 Ezek. 3. which was in his mouth as honey so a beleever doth spiritually y In sacris Scripturis abuÌ„dat quod robustus comedat quod parvulus sugat Fulgentius Serm. de Confess feed on the Word and if the threatnings of the Word are sweet to them for that Roll was full of curses Ezek. 3.10 because they are assured they belong not to them and that God shall gain glory to his truth and justice by them Oh then how sweet are the promises which are called the unsearchable riches of Christ and exceeding great and pretious promises 2 Pet. 1.4 When all the world cannot cheere up a drooping heart the thought of a promise doth the work For the promise is full free and firm Now if the promise is so sweet how sweet is the performance How sweet is the enjoyment of Christ in whom all the promises are z Cor. 1.20 Yea and Amen 2. Prayer 2. Prayer A Saint tastes God and lives upon God in prayer by this he draws out of the well of salvation which is deep but very sweet David saith he is a Prope est omnibus qui ubique adest nec refugere eum possumus si offendimus nec fallere si delinquimus nec amittere si colamus Amb. in Psalm 119. Iâ—lum maximè fovet qui appropinquat sibi Idem nigh but Paul he is rich to all that call upon him And Christ saith Your heavenly Father will give good things to them that ask him viz. by and in prayer they shall taste of his goodnesse For making their requests known to him the very peace of God which passeth understanding shall keep their hearts and mindes through Christ Jesus Phil. 4. I here appeale unto beleevers Have not you known the time that you have touched the hem of Christs garment and tasted of the joyes of heaven in prayer and holy enlargednesse of heart when thou hast wrestled with God Have you not seen heaven cleft Christ sitting at Gods right hand There is no beleever but frequently tastes the goodnesse of God in and by prayer For God saith not Seeke ye me in vain 3 The Seales 3. The Seales viz. 1. b In baptismo signuÌ„ est aqua res autem ablutio animae per sanguinem spiritum Christs carnis mortificatio Calv. in 1 Pet. 3.21 That of Admission into the Church there we taste Gods goodnesse in c Baptismus pactum seu foedus gratiae quod init inter baptismum nobiscum Christus Bulling in Act 2.38 culling us out of the world planting us in the garden of his Church Thereby our sinnes are washed away and we are baptized with the holy Ghost and with fire 2. We taste divine goodnesse in â—he Sacrament of Confirmation the Lords Supper we feed upon Christ in those Elements of Bread and Wine There Christ crucified is emblematically set forth and sacramentally received and the heart raised 〈◊〉 to taste the goodnesse of God Mat. 26. d Quid igitur
Pâ—nem vides praeterea nihil sed audis tesseram esse corporis Christi ne dubita impleri à Domino quod verba sonant corpus quod nequaquà m cernis spirituale esse tibi alimentum Calv. in Mat. 26.26 This is my Body and this is my Blood q. d. These outward Signes and Seales are most sure and certain pledges of my Body and Blood which I doe as truly give to be spirituall food as I give the Bread and Wine to be bodily food to every beleever 1 Cor. 10.16 This was long since promised Isai 25.6 The Lord will make a feast of fat things of wine on the Lees well refined So Prov. 9.5 Here Christ as the Master of the Feast bids us welcome saying Eat O friends yea drink abundantly my beloved Here the the hungring and thirsting Soule hath refreshment and strength from heaven here it is put in mind of Christ and all that he hath done and endured for us Here it hath heavings and violent liftings of heart towards God And Christ saith Open your mouthes wide and I will fill them with good things Here the Soule hath meetings with God and is convinc'd of his love and the truth of his promises For this is a Seale of the righteousnesse of Faith Rom. 4.11 It confirmes the covenant of grace to us You see how we taste the goodnesse of God in the Lords Supper 4. Conference 4. In Society and Communion and Christian conference with the Saints and speaking often to one another of the things of Heaven Mal. 3.16 For thereby we taste of others gifts which are given them for others to profit withall and they will be ready to comfort us with the comforts wherewith they have been comforted of God as 2 Cor. 1.4 Indeed much of God may be seen and tasted in communion with the Saints 'T is a piece of heaven upon earth 't is the joy of Christians All my delight saith David is in them that excell in vertue Communion with the Saints is often made a step to fellowship with Christ as 1 Iohn 1.4 c Haec itaque socletas cujus meminit Johannes est Ecclesia Christi quae in symbolo dicitur sanctorum communio habet auteÌ„ maxima bona spiritualia c. Thomas Naogeorgus in 1 Johan 1.4 That yee may have communion with us and that also our communion may be with the father Throw a dead Charcoale among the living and it will soon sparkle and kindle Simile First indeed sparkle viz. Thou wilt dislike their wayes principles but afterwards kindle and glow with love to God and his truth when you have lookt better into them and tasted Gods goodnesse among them 5. Meditation 5. In f Gustare est cogitare Erhard Schueptius Comment in Psal 34.6 Meditation This is a Saints pastime it recreates and perfumes the tyred spirits 't is a Ladder by which the Soul-clambers up to heaven 't is a duty is ever at hand Prov. 6.22 When thou goest it shall lead thee when thou sleepest it shall keep thee when thou awakest it shall talk with thee When thou art alone nay in the darke when travelling c. On all occasions you may let out your soul in meditation when other duties cannot be performed Nay when you sleep you may be medling with this duty For having communion with God in the day and closing thy eyes with some meditation even thy dreames may be of the love of God and the glory of heaven as the experiences of the Saints can witnesse Meditation it enterâ— us into the first degrees of those heavenly joyes and imparts to us some beginnings of the vision and fruition of God It enables us with Moses to discerne as we are able some glimpses of God that our faces shine with purity and divine splendor By this we are ravished with Paul and are catcht up into paradise and in the twinkling of an eye are driven as in a fiery Chariot into heaven By this with holy g Soli Stephano conspicua fuit Dei gloria impiis enim qui eodem loco stabanc hoc spectaculum latebat undè sequitur non in coelis sed potius in Stephano editum fuisse miraculum Calvin in Acts 7.56 Stephen we see the heavens opened and Jesus sitting at the right hand of God Indeed admirable are the effects of divine meditation It confirms our knowledge Psal 119.99 It strengthens our memory Ps 63.6 It enflames our love as bellows the cynders Psal 119.97 and Psal 39.3 It cherishes affiance in God as Psal 119.147 148. It maintains a true and son-like feare of God Psal 4.4 It hushes and quiets the soule in afflictions Psal 119.23 1 Pet. 4.12 Thinke it not strange q. d. It matters much what our thoughts and meditations are in trouble It promotes prayer Psal 143.5 6. Eccles 5.2 and praising God This tunes the harp Psal 63.5 6. It weanes and sequesters the heart from the world It spiritualizes our discourse Psal 77.12 Mat. 12.34 If there be fire on the hearth some sparks will flie out at the chimney In a word it casts a secret influence on the life Josh 1.8 Psal 1.3 and 119.15 Purge the fountaine and the streames will run pure The life is easily transformed when the heart is new moulded What shall I say h Cogitare est vivere Tull. Acad. Quaest lib. 1. Meditation is the very life of our life as a Heathen could say and see by the light of nature It is the food of our soules the fuell of our zeale the spur of our devotion The soule that can meditate on God is never lesse i Nunquam minus solus quam cum solus alone then when alone for his fellowship is then with the Father and his Sonne Jesus Christ It delights to walke in these groves and fold the armes in these shadie bowers of solitary but divine meditation where it heares the Nightingale of a good conscience warble melodiouslâ— k Psal 104.34 My meditation of thee shall be sweet saith David and in the multitude of my thoughts thy comforts delight my soule q. d. I caste much of God in this duty and it feeds me with many sweet morsells of contentment Psal 104.34 But now doe beleeverâ— taste the goodnesse of God in divine medication Quest Ans I answer 1. By meditating of all his glorious perfections especially the boundlesse dimensions of his sweetest attribute which is his mercy So l Hic locus hortatur omnes homines ut velint cogitare de bonitate Domini Erhard Schnepfius in Psal 34.6 Pag. 204. taste and see viz. consider a little with me saith David here how good the Lord is q. d. By meditating dive into the Ocean of divine sweetnesse and contemplate of him that is beauty and goodnesse it selfe 2. By meditating m Nolite omnia beneficia Dei sine gustu deglutire aut maligne perpetuâ oblivione sepelire sicut faciunt impii Sed adbibete palatum videte
and like those burthens of Cinnamon that refresh those that carry them through the deep sands of Arabia and all his d Quid enim levius eo onere quod non soluÌ„ non onerat sed portat omnem cui portaÌ„duÌ„ imponitur Ber. epist 72. yokes to be easie so that in the very keeping Gods wayes is great reward Psal 19.11 Many bring an evill report on Canaan but behold these faire clusters The graces of God are grapes gathered from that Vine above O taste and see how good the Lord is and how good grace is 2. Wee shall never know the true sweetnesse of God and his wayes Reas 2 till wee taste and try them thus in the Text taste and see till you taste you can never clearly see how good the Lord is And who my brethren would be ignorant of the soules summum bonum and range up and downe seeking contentment when 't is onely to be found in a neglected Messiah Thy poore heart will not onely be voyd of content but ignorant of the proper fountaine till thou hast tasted God and then thou wilt rate thy selfe for trying no sooner This is certain for 3. Reas 3 The comfortable experiences of all the Saints 2. Cor. 7.10 Trap in locum who never e Concerning this tasting there is no repentance unlesse that it was nosooner as 1 Cor. 15.8 repented for so doing should invite us to taste and try True repentance is never to be repented of 2 Cor. 7.10 Job cursed the day of his birth but no man was ever heard to curse the day of his new birth saith one upon those words Hypocrites have play'd the Apostates but they never tasted God Theirs was but cadaver fidei or the picture of grace See 1 Joh. 2.19 They might be wens or botches on the body but they never were memberâ— No never did any repent of their tasting God and venturing on Religion though persecution hath immediately attended their profession Men of our time calling ranke and parts have chearefully waded through all the difficultieâ— following Religion f Nec ratione componimur sed omnes consuetud ne ab ducimuâ— Sen. Epist 122. There 's a multitude of examples round about you tasting and rellishing divine sweetnesse The Wise men had but one starre to guide them to Christ but wee have all the assembly of Gods Saints the company of renowned g Diutius durant exempla quam mores Corn. Tacit. Hist lib. 4. cap. 17. Martyrs many precious Christians as so many millions of starres to allure and conduct and enlighten us to Christ All which will certainly rise up in judgement against us if we follow them not Mat. 12.41 42. Besides others could never prize Christ and rejoyce in him thus if there were not a glorious fullnesse and soule quieting sweetnesse in him There 's that in Christ that can satisfie every longing soule Let this make us consider and inquire what Christ is and taste his goodnesse 4. Either you must taste of Gods goodnesse or fury Reas 4 you must taste of one h Ingens telum necessitas Livius There is a cup in Gods right hand of that is ten thousand times sweeter then Nectar Of this he intreats you to taste and many will not But then there is a cup of trembling in his left hand into which the dregs of his fury are wrung out and of this cup they shall taste and drink deep to eternity You must all have to doe with God one way or other as children with a father or as traytors with a Judge God can raise himselfe glory out of your ashes If you will forsake your own mercies shut the dore against the offers of grace justice shall break in upon you as armed men and deliver you to the tormentors i Deut. 30.19 Behold I set life and death hell and heaven sweet and bitter before you this day you must taste of one Make therefore with Mary a wise and judicious choice Taste and see how good the Lord is and then you shall never taste and see how terrible he is how just he is how powerfull he is for the destruction of the creature yet so that it may ever live to feele what infinite power justice and wisdome can inflict upon it to all eternitie Fiftly and lastly Reas 5 If you taste here you shall have your fill k Habemus vitae futurae pignus Theophylact hereafter for what is grace but glory begun and what is glory but grace finished Now indeed you can get out a glimpse of God There 's much coldnesse and darknesse in you and you l 1 Cor 13.12 know and taste but in part A thousand things step in to break off your communion with God But the day is at hand even at the dore when thou shalt see God face to face when you shall swim in those chrystall rivers of pleasure * Neque enim erimus otiosi spectatores sed participes gloriae Bern. in Divers 1. in a word when you shall have your fill and will of God In the meane time this taste will at once prepare you for that fullnesse and assure you of it and make you instrumentall for the lifting up Christ upon his throne and glorifying God in the midst of a crooked and perverse generation which must needs be joy and delight to every gracious heart in this life Phil. 2.15 Let us come now to the improvement of this usefull poynt in Application First Vse 1 somewhat must be spoken by way of just reproofe to four sorts of people and 1. To all such as taste not how good the Lord is and how sweet his mercies wayes and ordinances are with m Acts 18.17 Gallio they care for none of these things they savour not they rellish not the things that are of God c. The last may some say Object was spoken of Peter a childe of light an eminent Apostle c. 'T is most certain Sol. Mat. 16.23 The Saints in some things are darke and sometimes they seeme to be utterly voyd of any spirituall relish in the best things for a Christians palate may be downe he may have his seasons of deadnesse as the best gardens have their winters and the Sun his eclypses And in this posture all the precious ordinances are juicelesse to the soule It still goes to prayer but not with wonted affections to the word but no relish to the Table of the Lord but now no tastings of the things signified And this is the greatest burthen to a gracious heart in the whole world it mourns under deadnesse and laments these indispositions and is weary of this temper n Peccata non nocent si non placent Aug. de Tem. p. 18. Quest But how may the soules palate be raâ—â—ed and its relish restored Answ o Nemo intelligit quam bonus sit Deus nisi qui variis tribulationibus est exercitatus NaÌ„ dulcia non norit qui
and they will not Now therefore turne not from his sacred breathings but know the things belong to your peace seek the Lord whilst he may be found before the day of grace be finisht for then though all the glorious Saints and Angels of heaven should downe upon their knees and beg for one smile upon you for one drop of mercy God would turne away from them and sweare you should never enter into his n Luke 13.24 rest never be offered to taste his goodnesse any more Then may you have wishings and wouldings to return but all your faint purposes o Hos 6.4 shall vanish as the early dew before the Sun God will harden their hearts as he did the heart of Pharaoh that they shall not let their fins goe Now therefore lay hold on the golden seasons and opportunities of grace 5. And lastly Motive 5 p Of the passion Vide Lombard lib. 3. JoanneÌ„ Docaeum Bishop Bilson Henry Jacob and Mr Herle Christ tasted gall for thee Mat. 27.34 that thou mayst taste Ambrosia for him He tasted death for thee Heb. 2.9 that thou mightest taste life for him and drinke of those heavenly Nepenthes that Ocean of pleasure Psal 16. He sweat and fainted in his agonies that he might stay the with flagons and comfort thee with apples He fasted fortie dayes that thou mightest be feasted to eternitie He wore a crowne of thorns that thou maist weare a crowne of glory He suffered among base evill doers that thou maist be blessed among those sweet companions in heaven In a word he endured the sorest paines that thou maist enjoy the greatest pleasures O therefore deceive not his expectation but let him see the travell of his soule and be satisfied Isa 57.11 'T is sad when Christ shall complain as Isa 49.4 5 6 verses q 1 Cor. 1.17 O make not his death to be of none effect to you forbeare to fetch any more sighs from that heart that is so full of love to you and now at length be perswaded to give up your selves to Christ to taste and see how good the Lord is The next poynt is that There is but a taste of God here Tasting is no more then tasting a little of a thing Doct. 3d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.8 p. 28. 1 Sam. 14.29 not full satisfaction But now to lav you down the Quod sit and Cur sit and Quid inde That it is so why it is so and what will follow by way of improvement 1. For the Quod sit That this is so 1. Quod sit I shall prove it by Scripture and Arguments drawn out of the Word 1. By plain Scripture 1 Pet. 2.2 3. As new borne babes desire the sincere milke of the Word that yee may grow thereby if so be you have h Monemur verbo gustandi nos in hac vitâ illam bonitateÌ„ Dei experiri tantuÌ„ ex parte gustus quidem nobis praebetur non plena fruitio Hen. Mollerus in Psal 34.6 Pag. 275. tasted that the Lord is gracious q. d. If you have tasted a little of God desire to suck more sweetnesse from the promises and labour to grow in grace so that here we live in a tasting desiring and growing condition 2. By arguments drawn out of the Word which are two especially 1. Arg. The makings forth of God are not perfect in this Administration Argu. 1 i Exod. 13.21 As a 14 Saints blackest night here hath a pillar of fire so his brightest day hath a pillar of cloud The Lord gives out but a little of himselfe now in comparison of what he means to doe hereafter These are part of his wayes saith Job but how little a portion is heard of him Job 26. ult All that we have and do from him is imperfect So 1 Cor. 13.12 Wee k Chytraeus said my greatest knowledg is to know that I know nothing and even in the Scriptures said Austin which are my chiefe study and trade of life Multa plura nescio quam scio August Epist 119. cap. 21. know but in part and wee prophesie in part but when that which is perfect is come then that which is in part shall he done away at the 9 and 10. verses Then at the 12. verse Now wee see through a glasse darkly but then face to face Now I know in part but then I shall know him even as also I am knowne Here we doe but get a taste of divine sweetnesse we cannot reach unto the thousandth part of the joyes of Gods presence and favour nay we come so farre short of them that we cannot conceive them 1 Cor. 2.9 l Exod. 33.23 i. e. Aliquam gloriae mâ—ae imperfectam imaginem Junius in locum God shews us but his back parts he keeps the best wine till last as Christ did at the wedding The best of Christ is behinde as the sweetest hony lies in the bottome God workes not as naturall Agents that cannot suspend their power but work to the utmost as fire in burning c. but he lets out himselfe by degrees and he workes as pleases him We m Of this subject vide J. Gerhard locorum theolog tom 4. de bonis operibus sect 3. pag. 59. are not capable of much here Arg. 2 we can but taste The heart is like a viall glasse with a very small neck and will not fill on a sudden though it lye in the Sea where all fulnesse is Grace that bubbles into the heart by degrees as fast as sinne goes out that comes in guttatim drop by drop He that thinks he hath no sinne deceives himselfe and makes God a lyar There 's many reliques of corruption in the best heart which hinder the workings of grace n Ad divinae legis obedientâ—am fert spiritus caro in contrariam partem retrahit ut homo guodammodo duplex est Calv. There 's a perpetuall combat between the Flesh and the Spirit so as one weakens and hinders the other See Rom. 7.23 and Gal. 5.17 The workings of our fleshly principle hinders us from or in wel-doing that either we shall neglect it quite or performe it amisse Besides this there are innumerable with-drawing insinuations from the Tempter and encumbrances from the world and the cares and businesse of this life all which doe hinder the reception of much grace and will see wee shall but taste God in this life 2. Cur sit 1. Why a tast Thus farre of the Quod sit Now secondly which Janus-like hath two faces For wee must shew you why the Lord gives us a taste and then why but a taste of his goodnesse in this life First let us examine the Reasons why the Lord will give his people a taste of his goodnesse Why seeing every one hath his hell the godly here and the damned to eternity yet it is not perfect hell with beleevers here as it is with reprobates in hell fire The Reasons are foure Reason
1 1. Because the wicked have not perfect heaven here True they are the worlds darlings they swim in pleasure and crown themselves with Rose-buds but they feel at some times a secret griping of o Nihil est miserius quam animus hominis conscius Plaut conscience the terrorâ— of the law as so many flashes of hell fire astonish them and they are often laid upon the Rack of an accusing clamorous conscience which is a taste of infernall torments and therefore 't is but equall the Saints now in their hell should have some tastes of God and the powers of the world to come Reason 2 2. God knowes not how to conceale his love from them in this life as Joseph had much adoe to keep a grave countenance and conceale himselfe from his brethren Genes 42.7.24 and 45. 1. v. to 15. v. His love at the length brake out into teares and kisses So it is here God knowes not how to conceale his love from the elect but it must break forth in this life He is the God of peace and delights to speak peace to beleevers p Dr. Homes on Isai 55.9 pag. 12. His thoughts of grace and favourâ— spring meerly from the sweet and unâ—â—â—â—able excellency of his nature which mâ—â—◠〈◊〉 â—ver hammering and contriviâ—◠〈◊〉 â—or his people as you see Jerem. 29â—â—â— Iâ— God takes a great deale of pleasure in thinking then much more in acting for us See Deuter. 30.9 Mich. 7.18 Reason 3 3. To stay us with his love and tastes of his goodnesse and so keep us from despaire If there were nothing of God to be tasted here wee should quickly tire and faint retire and fall in our journey to heaven The Lord sees that we have need of refreshment and strength and comfort from him q Psa 103.14 He remembers that wee are but dust he r Rev. 2.2.19 knowes our frame our labour our patience our tentations and he would not have us pine and sink and give up heaven for lost and therefore he gives us tastes of his goodnesse to Å¿ Psaâ— 125.3.5 encourage us and keep us from sin the taste we have here of God will doe it For it is the earnest of the Spirit and our sealing up unto the day of redemption and Faith is the evidence of things not seene and the least glimpse of Christ and Heaven will doe much Heb. 11.26 4. And lastly Reas 4 to make us lights in the world to honour him allure others to tast with us or stop their mouthes and t Hoc non aliter intelligendum quaÌ„ quod fides Apostolorum Israelitis sit ademptura omnem excusationem Alioqui Christus solus in judicio sedebit judâ—x Musculus in Mat. 19.28 condemne them for not tasting when pleading impossibility God will shew them men and women of their time estates parts and callings that were religious and shined forth in the midst of a crooked and perverse generation See Matth. 12.41.42 We read that the Saints shall judge the world 1 Cor. 6.2 and Matth. 19.28 This I conceive will be done two wayes 1. By their consent unto and applause of Christs judgement saying Hallelujah Honour and power be to the Lord for true and righteous are his judgements Rev. 19.1 2. 2. By their u Erunt tanquaÌ„ assessores judicabunt mundum pietate fiâ—â— integritate Calv. in 1 Cor. 6.2 holy lives and good examples as Ambrose speakes Their zeale shall judge the worlds coldnesse their piety the worlds prophanesse their prizing and embracing Christ the worlds rejection and shamefull neglect of Christ In a word their tasting Divine sweetnesse the worlds disrelishing the wayes of holinessâ— 2ly Why but a taste Thus you see why the Saints have here a taste of Gods goodnesse Next we must shew you why they have no more then a taste here Seeing we might think sure it would be better for us and God would have more glory if we were wholly purged from sin and grace were perfected in us in this world c. The Reasons why God notwithstanding gives us but a taste of himselfe and his grace and goodnesse are foure 1. To manifest his power and wisdome in our preservation and perseverance in the strength of that tasting Reas 1 He makes us live and thrive with a small taste of his goodnesse and keeps a little spark of grace alive in the midst of the rowling waves of corruption w Vide Lockyer his usefull instructions on Col. 1.11 Hereby the mighty power of God is displayed You are strengthened with all might saith the Apostle according to his glorious power 'T is glorious power indeed that can keep grace alive in such naughty hearts as we beare about us Moreover the Wisdome of God is seen by turning poyson into food For their very falls and failings x Rom. 8.28 better them and all things work for their good And hereby the Devill is the more confounded when he sees that for a taste of Gods goodnesse we disrelish glutting our selves with his follies and the pleasures of sinne A Father saith well The teares of true penitents doe more scortch the Devils then all the flames of hell For hereby all their hopes are blasted and the great underminer countermined and blown up 2. That we might not be puffed up Reas 2 and to keep us vigilant and humble and in continuall dependance upon him that wee may seek for supplies from heaven to recrute our graces and strengthen the things that are ready to dye that so that which is y 1 Thess 3.10 Rom. 11.20 lacking in our Faith and other Graces may be filled up Be not high minded but feare God resists the proud but gives more grace to the humble The survey of our imperfections should make us humble as the Peacock looking on his black feet le ts fall his plumes and then humility gets larger and further tastes of God as the silver deawes flow from the mountaines to the lowest vallies The z Deus non infundit oleum misericordiae nâ—si in vas contritum Bern. high and lofty one will dwell in a broken heart 3. To weâ—ne us from the world Reas 3 and mind us this is not our home and make us long for our dissolution If the Saints should have a fulnesse of grace and outward things in this life they would cry Bonum est esse hic It a Mat. 17.14 is good for us to be here Come let us build Tabernacles c. Now therefore God would give us but a bait but a taste here in our pilgrimage that our hearts may not bee glewed to the world and take up our rest here but that we may long for clearer b Ibi non gustabuÌ„t quaÌ„ suavis est Dominus sed implebuntur satiabuntur dulcedine mirifica Cyprian Serm de Christi ascens visions and fuller enjoyments of God when we shall be filled with all the fulnesse of God scil with Christs
diffusive fulnesse the influences of his grace and the rayes of his glory Oh this makes a Saint say with David My soule breakes for the longing it hath after thee with the Spouse Make haste my beloved c Cant. 8.14 as the swift Roe on the mountaines of Spices with Paul I desire to be d Heathens that knew not Christ have had strong grounds of comfort against the fear of death Tull. in Tusc Seneca passim in Epistolis Couradus Vorstius Com. in Phil. 1.23 Vide introductionem Lypsii in Stoicam Philosâ—pâ—iam dissolved and be with Christ and with John O come Lord Jesu come quickly When the childe hath tasted of the breast it thirsts with most greedinesse to be filled and when the soule hath got a taste a glympse of God it longs to be satisfied to smell to every flower in Christs bosome to view God face to face when sorrow shall take wings and flye away when corruption and temptation shall bee no more but Grace shall be swallowed up of Glory and you shal shine as the Sun in the Firmament Truly my brethren the manner of Gods dispensation here which you see is but in tastes of his goodnesse must needs raise up in beleevers continuall breathings and thirstings and inflamed desires after God Alexander the Great sailing in a boysterous Sea discovered before the rest of his companions the happy land of Arabia by the smell of those sweet odors which the winde conveyed to him whereupon himselfe and his fellow-souldiers took encouragement and knew they had not farre to goe What is grace but a smell of heaven before-hand to encourage poor sinners sailing in this Aegean Sea to glory how should this make us long to land there and kisse the ground of our native Countrey which is heaven And then 4. And lastly Reas 4 this will sweeten heaven to those that taste here A haven is most welcome after a storme a palace is most glorious to him that comes out of a dungeon a feast to the hungry is most welcome and robes to the naked our fears our sweat e Afflictiones sunt tanquam grata condimenta quibus desideria nostra incenduntur promissiones divinae redduntur dulciâ—â—s Basil our combat here will exceedingly sweeten and as foyles set of our rest our joy our crowne there Who think you will most admire heaven the Angels that have been there from the beginning or forlorn captives and poore pilgrimes that come in a manner out of hell into heaven Christ and heaven shall be admired in all them that f 2 Thess 1.10 beleeve c. For these Reasons we may guesse positively we know not why God will give us but a taste of his goodnesse here g Rom. 11.33 Indeed his wayes are past finding out these are but conjectures Well the Reasons of these things shall bee fully cleared up to you in the clouds when all the workings of God which you see now peece-meale shall bee laid in a frame together and you shall all be forc'd to fall down and cry h Rev. 4.8.11 Holy Holy Holy Thou art just and righteous in all thy dealings with the children of men Great is thy wisdom and thou doest what thou pleasest and when I come now to the improvement of the poynt 3ly Quiâ— And first this meets with the wild fancies of some that dream of a fulnesse and perfection here and stick not to call themselves Perfectionists whereas you see we do but taste God here and to be kindly sensible of our imperfections is the highest pitch of perfection attainable in this life as Hierome i Haec hominibus sola perfectio si imperfectos se esse noverint Hieron lib. â— adversus Pelag. speaks But let us heare their Arguments First how often say they is it said beleevers are filled in this life Ob. 1 Open your mouthes wide saith God and I will fill them with good things See Luke 1.53 Romans 15.13 Ephefians 5.18 Now is tasting a little of God and being fille with his goodnesse all one I answer First the Saints are said to be filled in this life Sol. 1 because they receive according to their present capacity you may suppose a glasse to be so small that a drop will fill it we are straitned in our bowels 2 Cor. 6.12 and are of slender and shallow capacities in the things of heaven and so a small drop of grace fills us and yet 't is but a taste for our hearts are widened and enlarged to take in much more above 2. We may be said to be filled because every faculty hath divine infusions by that taste See 1 Thess 5.23 3. The soul hath more reall satisfaction by that taste then all the worlds abundance When the belly is filled with the hidden treasure of the earth the heart may still be void of contentment Ecclesiast 1.2 But the least taste of GOD fills and refreshes and delights the Soule Psalm 116.7 2. Ob. You read often of the Saints perfection here Ob. 2 as Genes 17.1 Walk before me and bee perfect So Matth. 5.48 Philip. 3.15 There is a perfection in substance or parts Sol. and there is a perfection in measure or degrees The first Saints attaine in this life they have sincerity and grace in all parts and faculties as you heard and they have respect unto all Gods commands as David and Paul see Luke 1.6 k Ex quo factum est virtutem quae nunc est in homine justo perfectam hactenus nominari ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate cognitio in humilitate confessio Aug. lib. 3. contra duas Epistolas Pelag. cap. 7. they are deeply sensible of their imperfections mourn for their failings they have the foundation and seeds of perfection but for perfection in measure or degrees that is in heaven 3. Ob. But he that is born of God sinneth not Ob. 3 1 John 3.9 therefore what should hinder perfection of grace within True Such an one sinneth not willingly customarily impenitently Sinne is a burthen to him and he makes not a trade of sinne But if men will say they have no sinne conscience will accuse them and experience will judge them for making God a lyar who saith In many things we sin all l William Pemble of Justification sect 3. cap. 1. pag. 181. Where is that man or how is he named that can say he finds no rebellion nor distemper in his affections nor disorder in any motion of the soule all within is sweetly tuned to obedience without jarre or discord from corruption c. Certainly Pauls confession will make such ashamed m Rom. 7.21 and 24. when I would d ee well evill is present with me O who shall deliver me from this body of death 4. Ob. All the workes of God are perfect Ob. 4 Deut. 32.4 But grace is the work of God Phil. 2.13 Ergo grace
nisi sanctius vixeris Chrys ask what worth hee saw in that poore piece answered Couldst thou see with my eyes thou wouldst wish thy self all eye and be ravished with it And so could carnally minded men but see truths with a beleevers eyes and in Gods light Oh how would they love Jesus Christ and prize holinesse Well these with all their knowledge are as tinkling Cymbals in the eares of God which make sorry musicke without any distinction of notes They say wee see and therefore their sinne remaines but John saith they are downright lyars 1 John 2.4 He that saith I know him and keepes not his commandements is a lyar and the truth is not in him He that saith I k One day God will require of men non quid legerint sed quid egerint nec quid dixerint sed quomodo vixerint know God and yet takes no delight nor joy in God is the loudest lyar under heaven for he knowes not God at all as he ought to know him and as the truth is in Jesus And surely the lowest and hottest place in hell is kept for these they shall bee beaten with many stripes and lasht with whips of Scorpions that knew their masters wil and did it not Sapientes sapienter descendunt in infernum saith Bernard Bernard Rom. 1.21.24 they shall be damned with a witnesse and curse the time that ever they heard of Christ or knew his wil for this wil add unto their plagues 3. Vse 3 The main thing will be to search and enquire whether we so see as withall to taste Gods goodnesse viz. whether our visions are of the right complexion yea or no. First Character 1 doe you thirst after l Such as had lived long without making progresse in knowledge were called by Philo very properly Longaevi pueri B. Cowper on Psa 119.9 more knowledge and lye panting for clearer visions of God This you could not doe but that you have tasted Gods goodnesse and so long to see and know and enjoy more of it Psal 119.97 Oh how I love thy Law it is my meditation all the day And at the 99. v. I have more understanding then my Teachers How came David to bee continually meditating of the Word and getting more and more knowledge of God Why he loved the Lord so as could not be expressed Oh how I love him Hee had tasted divine goodnesse and so came to see so much of God But see 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the Word that you may grow thereby if so be you have tasted that the Lord is gracious q.d. Else I shal in vain presse you to labour for more knowledge for wicked ones m Job 21.14 desire not the knowledge of God or his wayes They love Darknesse rather then Light saith Christ Secondly is thy knowledge experimentall Character 2 Then hast thou tasted God Brethren the knowledge of a formall professor or nominall Christian is much like the speculative knowledge of a Geographer that sits in his dry chamber warm gown looking on a Map of the world or turning his Globe where he beholds the Rockes and Streights without any danger or feare with his finger and nimble wit he flies over the most boysterous and tempestuous Seas and now is in pleasant Countries rich Mines spicy Gardens but all this in fancy not fruition n Quam multi sun◠qui sermone valent loquuntur non tamen sale coelesti conditi sūt recēsentque multa de mensa regiâ quorum nulium adepti sunt gustum Macar ho. 16. So it is with a formall Professor he gathers all his knowledge out of bookes discourses and Sermons nothing by experience Whereas a true beleever as hee can discourse of the joyes of heaven so hee clearly sees them with Stephen by the eye of Faith and sensibly feedes on them by the power of hope he stands not on the shore observing the tempestuous seas and temptations in which others toyle but himselfe is miserably tossed too fro and turmoyled in the tempest and by the grace of God he gets through all and is more then conquerour He doth not onely read of Crystal fountains spicy Islands and rocks of Diamonds but he himself is inriched invested with them and his soule is filled with spirituall sweetnesse Is thy knowledge thus experimentall as Jobs was o Titelman restrains it to a bodily sight of God appearing then in a visible shape but others say it describes celestiall visions appearances of Christ to the soule Job 42.5 I have heard of thee by the hearing of the eare but now mine eye seeth thee i. e. Most of thee Job had knowledge afore but now in his trials and afflictions he was taken off from the world and tasted communion with God more then ever and now he sees God by a clearer light Ah now mine eyes see thee q. d. My soule was in a mist till now but now I have clearer visions of thy glory and splendor Thirdly Charact. 3 is thy knowledge diffusive Art thou informing others and doing all the good thou art able that ignorance may be cudgel'd out of mens mindes and that some chink may be opened to let in the light of the Gospell Is this thy designe endeavour and delight Then surely thou hast tasted and seen God in his goodnesse p Vide Thom. Cartwright Dr Jermin on Pro. 10.21 Prov. 10.21 The lippes of the Righteous will feed many Others monopolize knowledge to themselves lest others should outstrip and darken them but mark the lips of the righteous will feed many 'T is a table furnished not with earthly but heavenly dainties and 't is a free table such as come are welcome David saith Gregory prayes for a Dore not a Barre Keep O Lord the Dore of my lips Now a dore q Ostium non obstaculū quia ostium clauditur aperitur Greg. saith the Father is both shut and opened and therefore though the lips of the righteous be shut that no hurtfull thing come forth yet they will open also in a free hospitality whereby to feed many Philip having tasted communion with Christ was not contented to see Christ himself unlesse he call Nathanael saying r John 1.45 Come and see and the ſ 4.28 woman of Samaria calleth her kindred to see the worlds Saviour This is the nature of spirituall knowledge that is accompanied with tastes of Gods goodnesse t Latum discrimen inter corporalia spiritualia bona nam si quis reperiret in agro aliquo thesaurum co solus uti vellet nec cuipiam patefaceret Musculus in John 4.28 At verae Christi cognitionis natura est ut qui eam nactus fuerit nihil habeat prius qu am plurimis eam communicare Martin Bucerus Neque enim sepulta otiosa jacere potest in fidelium cordibus Dei cognit io quin se apud homines proferat Calvinus They
you will take up your Bibles and look more narrowly into these things and like noble Bereans search the Scriptures whether that which we deliver be so or no d Austian beg'd of God that if it were his pleasure Moses might come unto him to tell him the meaning of some Texts in Genesis Doe thou call out for his Spirit he can best teach thee When John wept much Christ opened the book sealed with seven seales Rev. 5.4 5. till you will down upon your knees and seek God in secret for light and endeavour to live up to received light surely all our paines is but ploughing of a rock or a watering a dry rootlesse stake in the hedge which will never be fruitfull some chaos of confused notions may swim in your heads you may think you know enough but as sure as the Lord is in heaven and you will nere come there if you passe away in this golden dream you 'll never have full distinct and cleare knowledge of God and the mysteries of salvation for till you taste you can never see how good the Lord is Lastly Vse 5 by the rule of contraries which alwayes holds true e Eadem ratio contrariorum As you cannot see unlesse you taste so likewise you cannot taste unlesse also you see somewhat of God without some tasting there 's no cleare vision and without some knowledge there 's no right tasting The will and affections boyle up as the understanding is inlightned and principled Ignoti nulla cupido for Ignoti nulla cupido a man cannot let out his desires after unknowne things Sound knowledge bree is holy affections and enkindles heavenly desires after God We must first discover some want of Christ and worth in Christ ere our hearts can bray and pant after him f Simul admonet Christus quam efficax sit bonoâ—uÌ„ suorum cognitio utpote ad ea expetenda nos stimulat animosque nostros accendit Si sciâ—es inquit peterâ—s Calvinus in Joh. 4.10 See John 4.10 If thou knewest the gift of God saith Christ to thaâ— woman and who it is that saith give me to drinke thou wouldst have long'd to be tasting of his living waters that now speakes to thee So that no seeing or knowing no tasting they are loving twinns that are never asunder the soule must have a glimpse of God or it can never taste his goodnesse One that is blinde may yet feed heartily but not so here for our g Elu-Parr on Rom. 10.2 Pag. 122. zeale must be according to knowledge Rom. 10.2 else we shall be like a small ship without ballast or fraught but with mighty sayler which is sooner either toppled over or dasht against a rock 1. A zeale according to knowledge Exod. 32.27 1 Reg. 18.40 2. Not so in Philip. 3.6 1 Tim. 1.13 Acts 13. So Latimer saith before his coÌ„version he was a most fiery and obstinate Papist zeale without knowledge is like a string in an Instrument over-strained beyond the proportion of sound wherein is harmony which makes a squeaking and unpleasant noyse 't is usually compared to fire not on the hearth but in the middle of the roome which instead of roasting the meat may burne the house or to mettle in a blinde horse which makes him rush against the wall and hurt his rider Blind devotion in Papists and others God abhorres therefore wee must see and know God in some measure or we can never taste him and savour spirituall things aright But when the day-starre begins to arise in our minds this glimmering light breeds in us an unspeakable refreshing and * Giudere nisi sapienteÌ„ neâ—aÌ„t â—toici Aug. de Civ Dei Lib. 14. Cap. 8. gladnesse of heart in Gods presence and it sets a mans soule upon a constant wondring at the glory of the things revealed The man sees in a mirrour he sees and admires he sees and rejoyceth nothing more transports and ravishâ—s the heart then visions of God smiling in the face of Christ Thus you have heard that as a man cannot see unlesse he taste Conclusio so he cannot taste unlesse he see God both must goe together and therefore content not your selves with one unlesse you have the other what God hath joyned together let no man separate Taste and see how good the Lord is Tasting without seeing will be blinde devotion seeing without tasting will be naked speculation tasting and seeing together will be sincere conversion The Lord is exceeding good unto all his people Doct. 5 yea he is goodnesse h Suavitas Bonitas Dei quam in Christo sentimus allicere nos debet Calvin in 1 Pet. 2.3 and perfection and sweetnesse it selfe Davids argument to prevaile with you to taste and see God is drawne you see from the goodnesse and sweetnesse of God so then this is our last poynt which is few words but full of matter God is good See it proved from inspired and heathenish quills 1. The Scripture in every leafe confirmes it Psal 119.68 Thou art good and â—â—est good Thou art good in thy selfe nay goodnesse it selfe and an overflowing fountain as thou art so thou doest good The Lord best knows his own excellencies See Exod. 34.6 God proclaim'd himselfe to be mercifull and gracious abundant in goodnesse and truth c. 2. i Deus opt max. â—uideÌ„ ante Opt. quaÌ„ max. quâ—a meâ—ius est prodesse omnibus quam opes magnas habere Tull. de Naturâ Deorum Lib. 2. Deus nullo uspiam modo injustus sed planè justissimus nec ei quisquaÌ„ similiâ—r inveniri potest quaÌ„ qui inter nos justissimus fuerit Plato in Theaeteto in Timaeo Deus omnium optimus saelicissimus ad hujus similitudinem quo quisque propius accedit hoc melior beatior dixit Socrates Rot. lib. 3. Apoph Seneca passim in Epistolis in libro de Beat Vita ca. 20. in lib. 4. de Benef. cap. 28. Bonum est a quo omnia pendent quodque omnia appetunt accipientia ab ipso principium ejusque penitus indiga ipsum vero nullius egenum ipsum sibi sufficiens nihil penitus appetens mensura omâ—ium atque terminus Plotin lib. 8. Ennead 1. c. 2. Deus bonus imo ipsum bonum est nec aliud quicquam praeter bonum Trism ser 2. Pimandri The very Heathens maintaine this poynt in calling God Optimum Maximum that is the best and greatest so Tully most frequently Plato call'd him the horn of plenty and the Ocean of beauty without the least spot of injustice Socrates saith God is the best and happiest good and the neerer we come to his likenesse the better and happier are we Seneca up and down his Epistles goes very farre in this poynt so that he is called by some Divine Seneca A man may prove it philosophically that God is good 1. God is the chiefe being and therefore the chiefe good because Entity or being
cloathed with the Sun i.e. Jesus Christ uxor fulget radiis mariti even the Spouse shines out in the beames of her Husbands beauty Matth. 13.43 They shall shine as the Sun in the Kingdom of their Father A Christian is never so araied as then Gracious child what wantst that thy Father hath not laid up for thee in this righteous Sun Psal 136.8 Psal 19.5 The Sun in 24 houres turns round the celestiall globe so God and Christ come riding on the clouds the swistest movers in nature Christ can encompasse all Saints i' th world â—stu oculi in a moment Jer. 31.35 He can and will adorn the with immense glory rule thee and speed thee in every performance He will attract thee to himselfe exhale draw and dry up all thy empty vapours and sinful bloody issues make thy dark aire light and fill thy obscure intellectuals with an huge masse of visions Eclipse not then this Sun What! shall fleshly delights and carnall pleasures intervene interpose and chop in 'twixt sweet Christ and thine own soule Will not this veile his beauty from thee Luna ingerens inter solem obtuituÌ„ nostruÌ„ ohumbrat soleÌ„ This moon of earth earthly trash should be under foot Rev. 12.1 Chrysost hom ad Pap. Antioch and cause that thou thy selfe shalt lie downe in sorrow 'T is a wonder to the wise that sith all fire ascends the version of the Sun-beames should be towards the earth and that the light thereof should stream downward But behold a greater viz. Jesus Christ laying out himselfe on sinners to make them Saints the Maker cloathing himself with the person made After Paul came from Paradise 2 Cor. 12.4 Nee Christus nee coelum pacitur hyperbolen A man cannot hyperbolize in speaking of Christ and Heaven Trap. in loc Oecolampadius on his death-bed spake thus Hic sat â—â—is Here 〈◊〉 hin me is divine light in pâ—enty where CHRIST dwells he affirm'd that he saw such things there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not possible for a man to utter for words are to weak to expresse its worth are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word lesse words And if such be the glory of his mansions what is he and what mortall can behold his face and live Excellens sensibile destruit sensum the object is to strong for the seeing faculty James 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man without Jesus Christ is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vuâ—gus fictilis He is but an Earthen pot Isa 64.8 the eye is little whilst here and therefore takes not in much of such light light and brightnes makes one stone excel another stars themselves to our-shine each other but this Sun excels them all having no parallax no variablenesse hee 's alwayes one and the same to his be not thou then wholly void of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tacite consent and seed-plot of grace for Christ Vae mundo à l scandalis vae vae vae ab exemplis bonis Bernard and walk not unworthy of him Finally this pious Author ha's painfully anatomiz'd Christ unto thee as a glorious Sun a Righteous Rising and Healing Sun Doe thou blesse God for such an instrument of Sions good Gratiae cessat decursus ubi non est gratiarum recursus who hath spoken these things from his owne heart to correct and comfort the hearts of others lest the same Sun harden thy heart which is wont to soften others Thus speakes he who prayes that the followers of the Lamb may be many and subscribes himself a lover of the meanest of the Members of Christ From my Study in Brides Church-yard Novemb. 5. 1648. SAMUEL MOORE A Table of the Principall Heads contained in this Discourse viz. this 2d Part. OF the Book of Malachy Page 151 Of this 4th Chapter and its parts Page 152. to 155 The Text divided and Poynts raised Page 155 156 Two Poynts raised from the Coherence 1. Christ is at once a scorching Oven to sinners and a refreshing Sunne to Saints Page 156 Three Grounds Page 157 1 Use Let not dogges catch childrens bread Page 157. to 160 2 Use Let not children feare the dogges whip Page 160 2. Christ a reviving Sun to such as feare the Lord. Page 161 162 c. What this feare of God is and why Christ will shine on such Page 161 162 Three Vses of the Poynt ubi motives and helps to feare God evangelically Page 162. to 165 1 Doct. from the Text in generall is this There were many cleare predictions of the coming of Christ in the old Testament Page 165. to 180 1 Reason to prepare the people for the coming of Christ and quiet them in the expectation of a Messiah Page 168 169 2. Reason to manifest the truth wisdome and power of God in their punctuall fullfilling in all the circumstances Page 169 170 3 Reason To silence and convince the Jewes Page 170 1 Use Against those that thinke hardly of those under the old Testament aâ— though they were not redeemed by Christ Page 171 172 2 Use See our happinesse and duty that see most of those prophesies fulfilled 1. Our happinesse in five respects Page 172. to 176 2. Our duty in five things Page 176. to 180 2. Doct. Jesus Christ is that glorious Sun that shines upon the Church Page 180. to 223 The shell crackt and the kernell commended in 21. particulars 1. The Sunne is of a communicative nature Page 180. 181 2. The manner of the communication observable Page 181. to 185 3. There is but one Sunne although the Starres are innumerable Page 185. to 187 4. The Sunne is at the Lords commandement Page 187 188 5. 'T is a body of an unconceivable magnitude Page 189 190 6. Iâ— hath a dazeling splendor Page 190. to 194 7. The Sunne is the beauty and ornament of the world and discovers the worlds beauty Page 194 So Christ is the beauty 1. Of soules Page 194 2. Of Nations Page 195 196 3. Of Heaven Page 196 197 8. The Sun by situation is in the midst of the Planets Page 196 197 9. The Sunne is very admirable and wonderfull in its motion Page 197. to 200 10. The Sunne by his light is expergefactive or awakening so Christ Page 200 201 11. The Sun pierces and penetrates into the bowells of the earth Page 201 202 12. It easily expells the thickest darknesse Page 202 203 13. The Sun is seene by its own light Page 203 14. It exhales the thick and muddy vapours Page 203 15. The Sunne abides pure in his beames when the ayre is corrupted Page 203 204 16. The Sunnes heat is felt when his face is maskt with clouds Page 204 205 17. The Sunne is usefull to generation and production of fruits Page 205 206 18. It works diversly on different objects as butter clay Page 206 19. The Sunne comforts and cheares up the creatures Page 206 207 20. Neither Moon-light Starre-light nor Torch-light can make day if the Sun
in performing his wisdome in contriving and his power in effecting all that was foretold so that not a tittle was unaccomplished c. z By Lawr. Clarksons Pilgrimage of Saints p. 4. This ought to confirm us in the Divinity of the Scriptures which now among other fundamentall truths is called in question 3. To silence and convince the Jewes Reason 3 that this is Christ the promised Messiah that they are not to look for another How are they besotted that will not be convinced by the old Testament that Christ is come a Impletae erant omnes prophetiae sut latum erat Israeli regnum sacerdotium devenerat in potestateÌ„ gubernationem Gentilium juxta vetereÌ„ Israelis prophetiam Gen. 49. Bullingerus in Joan. 4.25 'T is said in Gen. 49.10 That the Scepter should not depart from Judah till Shilo came They all see confesse the Scepter is removed and quite gone from them and yet they will not beleeve that Christ iâ— come but they looke for another Well the cleare prophesies will be sufficient to damne unbeleeving Jewes and make them speechlesse at the great day Is it so Vse 1 that there were such cleare prophesies of Christ of old and many believed in the Messiah then here is somewhat against such as think hardly of them under the old Testament as though they were not redeemed and saved by Christ whereas Paul tels us plainly They did all eat the same spirituall meat and did all drink the same spirituall drinke For they drank of that spiritual Rock that followed them and that Rock was Christ 1 Cor. 10.3 And Christ was a Lamb slain b Semel actu semper fructu from the beginning of the world c ReputatuÌ„ est illi ad justitiaÌ„ quia rationem non quaesivit Ambros And Heb. 11. you see they were not strangers to faith in Christ Abraham rejoyced to see my day he saw it and was glad saith Christ and his faith was imputed to him for righteousnesse Gen. 15.16 because hee shut his eares against carnal reasonings and resolved to beleeve saith Ambrose And hee embraced God in Christ as his Father saith Calvin Their Sacraments signified the sams things as ours and their Paschall Lamb did lively resemble Christ d Christ a Lamb denominatione qualificatione adumbratione the Lamb of God that takes away the sins of the world John 1.29 Finally the thing promised attained by beleevers under the old Testament was not terrene felicity or an earthly Canaan onely as some imagine but eternal enjoyments of God in the Heavens and this may easily bee proved e Quia vetus Testamentum perinde ac noâ—uÌ„ non ad carnalem seu terrenam foelicitatem praesentisque vitae bona sed multo magis ad beatae immortalitatis spem electos excitabat Bâ—â—â—â— loâ— com pag. 210. For the covenant God made with them and us is one and the same Gen. 17.17 Levit. 26.12 Exod. 3.6 They had the same Spirit of Faith as wee have 2 Cor. 4.13 Heb. 11.1 They reckoned on the same happiness with us Heb. 11.9.10.13.26 Nay Balaam himselfe said he hoped to dye the death of the righteous Numb 23.10 Which David afterwards explains Psal 116.15 vide Psal 39.6 7 8.13 But remarkeable is that of Job Chap. 19. ver 25 26. I know that my Redeemer lives and though wormes destroy this body yet in my flesh shall I see God To conclude our Saviour promising eternall happinesse to beleevers saith they shall sit down with Abraham Isaac and Jacob in the kingdome of Heaven Mat. 8.11 f Mat. 8.11 Unde cert ò colligimus candem quae nobis exhibita est in Christs olim Patribus quoque promissam suisse salut em nâ—qâ—â— enim communâ—â— foret haereditas nisi una essct fides quae est ejus obtinâ—dae ratio Calvinus in locum Thiâ— shall suffice to silence such as think hardly of them under the old Testament Next let us see the happinesse and duty of such as live under the Gospel Vse 2d and see most of those Prophecies fulfilled g Let us see our happinesse 1. The happinesse of Christians foâ— though all that I have said in the first Inference be true yet our happinesse is greater under the Gospel then was theirs under the Law in many respects God by those low administrations in his wisdome provided for the further advancement of Christ and the Gospel which compared with thâ— Law must be manifested in greater brightnesse and glory Christ the Sonne must come in more splendor then Moses the servant h Intelligitur de jis qui in novo Testamento ministri facti sunt Christi ut evangelij majestas supra legeÌ„ illud medium praeconium emineat Calv. in Mat. 11.11 Dr. Taylor in Types John 1.17 opened Mat. 11.11 From the dayes of John the Baptist untill now the Kingdome of heaven suffers violence and the violent take it away by force and he that is least in the Kingdome of Heaven soil under the Gospel is greater then John And wee are Ministers not of the letter onely but of the Spirit 2 Cor. 3.6 But most cleare is that Job 1.17 The Law was given by Moses but grace and truth came by Jesus Christ The Gospel is called Grace not because under the Law the same Grace was not preached but comparatively that was scarce Grace to this There was Grace but here is more Grace Let us open it in five particulars i Velatus in veteri revelatus in novo Testamento 1. More grace in regard of manifestation they had the dawning of the morning but wee the light at noon-day Nay the light of the Sunne is seven-fold and like the light of seven dayes as was prophecied Isa 30 36. All things concerning our salvation are more clearly discovered Col. 1.26 The Apostle termes the Gospel a mystery which had been hidden since the world began and from all ages but now is made manifest to the Saints q. d. God hath now opened his whole heart to his Saints He whispered things darkly to them but now speakeâ— them loudly and clearly to us k Nâ—m illae Revelaâ—â—â—nes Propheticae erant instar Lucernae splendontis in obscuro loco sed praedicationes evangelicae sunt instar solis medio die radiantis Joan Davenant Episc Sarish expos in Coll. 1.26 Scriptura Sol animae nullis celatum est evangelium lux est communis omnibus nullus est in verbo Cimmerius Clemens Alexandrinus in Protrept In jis quae apertè in Scriptura posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi Augustinus de Doct. Christ lib. 2. cap. 9. 2. In Impletion and accomplishment That which before was held forth in a Promise and Prophecie as matter of expectation and desire to us is become a Performance and fullfilling and so a ground of acquiescence rejoycing Hope dâ—ferrâ—d makes the heart sicke and is as smoake to the
coming to judgement when the Trumpet shall sound and the dead shall rise and all appeare before the Judgement-seat of Christ All this must come to passe and all this may be comprized in our comprehensive prophecie in the Text The Sun of righteousnesse shall arise with healing in his wings x See a Tract of Mr. Geerings call'd A discovery of the vanity or iniquity of Iudiciall Astrology Published 1646. 5. And lastly reject other Prophecies Predictions which insnare many soules in our dayes the Devill never drove such a trade as now when many Professors are not ashamed nor afraid to enquire of his Oracles touching publick or private affaires y Leovitius in admonit de usu Astrologiae Erasmus and z Aulus Gellius lib. 14. cap. 1. in sine Phavorinus disputing against Astrologians conclude all Prognostications and Predictions unprofitable saying if they foretell joyfull news they decrease our future pleasures if evill tydings they increase our present pain the feare of danger being often worse then the danger it selfe besides this all Predictions of this kinde are vaine uncertain and ambiguous and misse oftner then hit but above all they are sinfull and unlawfull either in the maker or receiver and God will set his face against such Lev. 20.6.2 Par. 10.13.2 Reg. 1.16 Peep not therefore into the Arke of Gods secrets be willing to goe Gods pace do not outrun Providence but wait wait I say on the Lord and so much of that point And thus having handled the Prediction of Christ I now come to the Description of him The Sun c. The second Doctrine is this that Jesus Christ is that glorious Sun Doct. 2d that with so much resplendent lustre shines out upon the Church For 1. The Sunne is of a communicative nature he doth not contract his beames and confine them within it selfe but diffuses and scatters and spreads his rayes o're the world the Sunne is the fountaine of light and it inlightens the Moone and Starres and whole universe The Lord Jesus is of such a nature Psal 84.11 The a Apud Deum quideÌ„ est sons vitiae justitae virtutis sapientiae at sons nobis occultus inaccessas sed horum omniuÌ„ copta nobis in Christo exposita fuit ut inde petere licâ—at ultro enim ad nos fluere paratus est si modo transituÌ„ illi fide demus Cal. Lord is a Sunne and a Shield the Lord will give grace and no good thing will he withhold from them that walke uprightly Marke he no sooner calls God in Christ a Sun but he talkes of giving and withholding nothing And indeed he makes all the Creatures participant of his goodnesse he gives forth his light unto the Saints who are called Starres Dan. 12.13 The lesser vesseils are filled by him and of his fullnesse wee all receive Grace for Grace Christ hath a sea of Grace and glory able to fill all our channells like the oyntment saith Martin b Hoc aduÌ„bratum est per Aaronem qui dâ—â— in Sacerdoâ—eÌ„ consecraretur perfusus est oleo super caput quod praenimiâ abuÌ„dantiâ in barbam oram vestimenti ejus defluxit sic c. Mart. Bucer Joan. 1.16 Bucer which being poured out on Aarons head trickled downe to his Beard and the very hemme of his garment So that divine and rich anoynting of the Spirit which was in such abundance poured out upon our head Christ flowes down to all his members God in Christ is a generall a communicative good the word here used is Schemesch the Minister of God viz. the Sunne which imparts and ministers light heat for the word c Sam. Torsh in Mal. 4.2 saith Torshel is of Schamasch to serve or minister to God or men according as the Syriack version of the new Testament useth this word Matth. 20.28 The Sonne of Man came not that he might be ministred unto but Deneschtammesch * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee might minister Christ doth benignly impart grace and glory a Fountain he is and that opened Zach. 13.1 2. The manner is observable the Sun communicates his beames freely suddenly impartially abundantly so doth Christ freely d Sol non expectat preces sed statim refulget omnibus videntibus lucem vitvmque affert ita Christus prior dilexit nos cum inimici essemus praevenit sponteque sua maximis beneficiis ditavit ditat Corn. a Lapide in Mal. 4.2 they are not brought by violeÌ„ce or attractives or any art or diligence of man but come of their owne free motion and surely all that Christ doth is freely without money or without price he justifies without the concurrence or help of our merits he is not moved by any thing in us but his own good will and pleasure e Beneplaciti nomen omnia merita diserte excludit Calv. Ephes 1.5 2 Tim. 1.9 Rom. 11.6 Object I but the violent take heaven by force Sol. 'T is certaine but this force is not offered on God but themselves and the world f Violentes rapere regnum coelorum est regni Christi cupiditate adeo flagrare ut vitam omnia quis contemnat modo particiceps sit Evangelii regni coelorum civis Mart. Bucer in Matth. 11.12 whereby they master all impediments and difficulties that else would hinder them from heaven and this not in their own strength but Christs Next the Sun communicates his beams suddenly many times in an instant Have you not seen the Sun mufled with clouds suddenly shew himselfe and in the twinkling of an eye disperse his beames Christ also can suddenly give out comfort to the soule not g Luke 17.24 onely his second comming in glory but his comming in grace may bee compared to lightning which flashes suddenly h Nihil fulgore celerius Erasmus in Matth. 24.27 So Erasmus and Calvin expound Matth. 24.27 The Gospell was suddenly scattered or'e the world grace and joy is oftentimes suddenly infused into the heart 'T is said i Psalm 85.8 God will speak peace unto his people q. d. Look how easily and quickly you can speake a word and with like facility and celerity can Christ give his grace and let out the discoveries of himselfe to us Thou that hast long waited for comfort remember this Christ can and may suddenly shew himselfe unto you when you are ripe for comfort and his set time is come to doe it he will not be long about it comfort may come next moment We are but Praecones Criers Publishers of the Gospels glad tidings but your inward peace and rest must drop from the clouds 'T is a new creation and if God say of a dark soul Let there be light there shall be light and that suddenly nay Christ can cure Nations in an instant k Jer. 18.7 Jer. 18.7 'T is but giving the wheele a turne and the Potter can new make us for wee are as clay in his hands and
and so hee is visible and yet therein most lovely For he is the expresse image of the Father and the brightnesse of his glory Heb. 1.3 And thus the light of the knowledge of the l Dum igitur audimus filium esse splendorem gloriae pa paternae sic apud nos cogitemus-gloriam patris esse nobis invisibilem donec in Christo refulgeat Calv. in Heb. 1.3 glory of God is given us in the face of Christ that face that is white and ruddie in whose cheeks are beds of spices his eyes like Doves eyes his looks bushy and his lips like Lillies fairer then the sonnes or daughters of men the chiefest of ten thousand O his countenance is as Lebanon he is altogether lovely Heaven 's in his smiles This is our beloved and this is our friend O daughters of Jerusalem Cant. 5. When Christ gives the soule a glimpse of himselfe it cannot but say that the beautie of Creatures is uglinesse and deformity to Christ and the best and highest comparisons and expressions are created shadows which come infinitely short of Christ If I had the tongue of men and Angels to describe him it would be as deep silence to Christs shewing of himselfe to you And when you have viewed and gazed upon Christ with all greedinesse to eternitie beleeve this There will remaine unseene treasures of lovelinesse and glory in Christ m In his transfiguration very glorious Matth. 17.2 much more in Heaven Plato speaking of God could say He was the horne of plenty and the Ocean of Beauty He is like the lovely Rose of Sharon O 't is a ravishing sight to see this King in his Beauty n Isa 33.17 Isa 33.17 'T is a changing transforming sight is casts down certain rayes and sparkles of glory on them that view it o 2 Cor. 3.18 Rev. 4.6 2 Cor. 3.18 Angels have eyes within and without Rev. 4.6 But here 's fewell enough to feed them all they cannot get their eyes pulled off from Christ Sinners no sooner see him but they are sicke of love and ready to fall into a swound cry Stay us with Flaggons and comfort us with Apples Cant. 2.5 Tully tells us of Zeuxis that being to draw the Picture of Helena I think for the Temple of the Crotonians he caused divers comely Virgins to stand before him that as a Garland out of severall flowers from all their features and complexions he might draw one perfect Beauty and thus the industrious Chymick extracts a little Gold out of much course mettle should I imitate that Painter or this Chymick set all the delights and glories of the world before mee and put them all together or extract somewhat amiable and excellent out of all the drosse and dung here below as Paul calls it all would not be able to coyne in your hearts an Idea of Christ you 'd still rest unsatisfied and walke in darknesse unlesse the Spirit would reveale Christ unto you as he did unto Paul Gal. 1.16 To conclude this q Gen. 39.6 Joseph was herein a Type of Christ it is said he was a goodly Person and wâ—â—â— favoured r Gratior est pulchro veniens è corpore virtus and though bodily beauty is a gift of God yet saith Austin he was fairer within then without Well herein he was a type of Christ as well as in the other things For Joseph was set p Gloria Christi ineffabilis et exactè in bujus vitae infirmit ate sciri nequit sed quando videbimus Christum a sacie ad Faciem Gerhard Tom. 9. De vitâ aeternâ Å¿ Pulchrior in luce cordis quaÌ„ facie corporis Aug. over the whole Land in generall the Kings house in speciall so Christ is Lord over the whole world but chiefly of his Church which is called Gods Family t Eph. 3.15 Galat. 16.10 Joseph had the custody of the Kings Garner therewith fed all Aegypt and other Nations and Christ hath all the fullnesse of God wherewith he spiritually feeds Jewes Gentiles Beleevers of all Nations that come with empty sacks and hearts to him 7. As the Sunne is bright in it selfe so it is the Beauty and Ornament of the world viz. It discovers the worlds beauty it is that makes all things appeare so lovely and amiable the fairest and most lovely objects is Pictures c. if set in the darke afford no pleasure no delight nor contentment u Christus omnia nâ—vâ luce rovâ vità noâ—apu Châ—â—â—udiue exornat Cornelius A Lapide in Mat. 4.2 Pag. 355. Christ also is the Beauty and Ornament both of soules Nations I and Heaven it selfe 1. Of soules Christ is the beauty of your soules and mine Jeremy's dungeon dark and miery and so are your soules ignorant and deformed till Christ shines in upon you All outward comforts or naturall parts or secular learning or Scripture-knowledge cannot make a soule appeare beautifull to God or good men till Christ shines unlesse the Apostles had been illuminated by this Sun within they had been darknesse it selfe saith w Nisi Apostoli pâ—r hane lucem illuminatisuâ—ssent prorsus Tenâ—brae essent Muse in Joh. 1.9 Musculus 2. As Christ is the beauty and ornament of soules so of Nations Where pure Ordinances are administred there is the beauty of Holinesse and on all such Glory Lament 4.1 God will be a Defence When Christ sits upon his Throne then is a Nation happy Though a Land should abound with mines of gold mountains of Pearle and Rivers of Nectar and were another Paradise yet if Christ and Gospel and Ordinances were not there the Inhabitants might cry Ichabod for the glory is departed But then if Christ is there what can be wanting Haggai prophesied that the second Temple should be far more glorious then the first not that it should be so adorned as the former but that Christ was to be and preach there God hath given Christ and the Word to us he hath given to other Nations other blessings To the Muscovites hides and precious skinnes to the Moores of Barbary Sugar and sweet spices to the Spaniards Wine and fruits to the Indians gold and silver to them of Cathai Pearles and precious Stones to the Persians silk and Margarites to them of Finland Greenland fish and fowls but to us he hath given Christ and his Gospel and all other things needfull for us Oh blessed be the day and happy be the houre wherein they came to us Let that day be as the day wherein Israel came out of Aegypt if wee had more tongues then Argus had eyes if every haire of our heads saith x Sam. Otes on Jude one were a life every life longer then Methuselah's all were too little to praise God for this mercy 3. y Ibi verus Sol justitiae mira suae pulchritudinis visione omnes reficiet it a universos coelestis patriae cives illuminat ultra omneÌ„ solis nostri splendorem
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 suaÌ„ 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 â—2 Articles of the Creed through which he passeâ—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 admirâ—bilitèr conjunctae ubi Leo etiam è Triba judah Casâ— 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 Sampsâ—â— was a type of Christ in his Name so in hiâ— 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 milliacorundeÌ„ 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
things to this point to shew how ridiculous and absurd this opinion is 1. If the body of Christ be still a true body as they grant then if it be in the circle of the Sun he hath a solitary hot and uneasie habitation so far above the sublunary world and below the seat of God and blessed soules Hot for the Sun is the fountaine of heat and warmes the whole universe uneasie and restlesse for the Sun is driven round the heavens in a day But how a glorified Christ can be in such an habitation with such inconveniences I see not 2. If this were so and beleeved 't were the way to make us all Persians 't would soone create reverence towards such a glorious Creature having such a Guest But God who gave his people such a charge to beware of worshipping the Sunne Deut. 4.19 And was so offended when 25. of them did it Ezek. 8.16 He would never put such a jewell there as might draw the hearn and eyes of the people to admire it above measure 3. They wilfully mistake the Psalmist for 't is not He hath set his Tabernacle in the Sun but in them hath he set a Tabernacle for the Sun as your Translation and u Ex quo soli disposuit tentorium in eis scil quarto Creationis die Gen. 1.16 Jun. Trem. in Psal 19.4 Junius renders it viz. In the fourth day of the Creation 4. 'T is expresly said Christ is ascended for above all Heavens Eph. 4.10 Therefore above the Orbe of the Sun which hath many Orbs and Heavens above that And Christ told the penitent Theife that that day he should be with him in Pâ—radise and be sits downe at â—he right hand of the Father c. Therefore Christ is not cannot be in the Orbe and circle of the Sun any otherwise then he is every where namely by his Divinitie Vse 3 3. Is Christ the Sunne of the Church then see the happinesse of our condition in this Land never did the Sun of righteousnesse shine brighter upon a Nation 't is a mercy to enjoy the light of the Sun much more the light of the Gospel a mercy to injoy the light of Reason much more the light of Grace This light shines round about you pull downe the shutts of wilfull ignorance and 't will shine in you Vse 4 4. This opens their misery that have no interest in Christ they are as a people without the Sunne Wee reade of some Countries that are w Those that live neare the Articke Pole six moneths without the Sun thousans are without Christ many are exceeding dark and cold as if they had never heard of Christ x Plus ethnicis prosecit vitiorum ignoratio quam in nobis cognitio vâ—rtutis Just the twy-light of Nature hath prevailed more with some Heathens then the Noon-tide of the Gospel with many nominall Christians But if the light of Nature be enough to damne Heathens and Typicall light enough to damne Jewes then you 'l be damn'd with a witnesse that trade in sinne and ignorance * Non crimen Phoebus noctua crimen habet in these dayes of dismantled light and under this glorious Sun of righteousnesse you 'l be worse tormented then filthy Sodomites and fearfully beaten with many stripes Vse 5 5. It serves to check those that continually strive to cloud and eclipse this Sunne that would faine carry us back to y Est taliuÌ„ poena Christus lux enim est quid talibus tam invisum Bernard de confid lib. 5. Aegypt Light is troublesome to such but stand for the Gospel and Ordinances and they 'l stand for you Christ is refreshed as a Gyant to run his race 't is not all the barking of dogges can hinder it all the smoake that comes out of the bottomlesse pit shall not darken him long Next Vse 6 be exhorted hence to many duties viz. 1. Admire the beauty and splendor of this Sunne if the Persians were driven to worship the Sunne how much more should wee adore Christ when all the Angells of Heaven admire him and worship him 2. Open your hearts to receive his light and glory in it the birds chirp and all the Creatures men and beasts seeme to smile together when the Sun shines z Oecolampadius when he lay a dying laid his hand on his heart saying Hic sat lucis here is light enough Oh le ts rejoyce in the light of Christs countenance kisse and embrace Christ and leap for joy when Christ shines 3. Get your selves cloathed with Christ righteousnesse covered with his rober for then you will be a Certe ecciesia quae Christum ejus justitiam induit multo clarius illustratur quam aer à sole Marlorat cloathed with the Sun and have the Moon under your feete Rev. 12.1 Where you have a lofty Poeticall Description of Christs imputed righteousnesse imagine a garment were cut out of the Suâ—â— and put upon you how glorious woulâ— you be Well the righteousnesse of Chriâ—â— is yours and much more glorious See Gâ—â— 3.27 2 Cor. 4.21 b Haec vera est servaruÌ„ Christiâ—ota si unius Christi gloriae intenti coel ciâ— despicient tanquam suâ— pâ—â— bus habeaâ—t 1 Cor. 7.21 And being thus arayeâ— behold the Moon is under your feete i. e. yâ—â— trample on all sublunary things you pâ—â—â—â—rthly things in their right place not aâ—â— Crowne on your heads but as dirt undeâ—â—â—our feete because uncertaine and 〈◊〉 charâ—cable as the Moon and all their light anâ— comfort is borrowed from Christ 4. Set the Watches of your lives by this Sunne not by the world and ill examples but the light and life of Christ 'T is folly it selfe to set the Watches of your lives by the filly clocks of other mens Inventions opinions and practises and not by the unerring Sun-diall of the Word To the Law to the Testimony Search the Scriptures 5. Delight in Christs Day 't is commonly called c Dies sols Christs Day Dies Solis Sun-day or a day dedicated to the Sun of righteousnesse otherwise in the Institution for all the seaven dayes were dedicated to the heathenish Gods Dies Solis Sun-day to the Sunne in the Heavens Dies Lunae Moonday to the Moon Dies Martis Tuesday to Mars Dies Mercurij Wednesday to Mercury Dies Jovis Thursday to Jupiter Dies Veneris Friday to Venus and Dies Saturni Saturday to Saturne Thus all the dayes are dedicated to severall Gods among the Pagans and though I will not conclude it flatly unlawfull to use these names because it is the practice of Christian Churches and the Apostle stucke not to call a Ship d The names of other Gods not to be meÌ„tioned in coÌ„mon talke Exod. 23.13 Josh 23.7 Psal 16.4 Zach. 13.2 Hos 2.17 Castor and Pollux Acts 28.11 Which the Painims feigned to be Gods of the Sea yet many could wish such names were abolisht among the Christians because God saith Thou shalt make no
to Christ in all his offices that we may be guided acted and ordered by Christ in all things See Rom. 6.13 but câ—iefly u See Eln. Par. on Rom. 12.1 pag. 220. Rom. 12.1 I beseech you therfore brethren by the mercies of God that you present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable service When a sinner lies down at Christs feet and saith w Christus non indiget nostro obsequio sed nos â—llius do minio Hieron Here am I doe with me as seemeth good in thy sight I am not mine owne thou hast bought me with a price c. He that stands ready prest for God is not far from righteousnesse 3. By communication and infusion of the Spirit of Christ to new-mould our hearts to purge us and wash us and sanctifie us Rom. 8.10 11. If Christ be in you the body is dead because of sinne but the Spiis life because of righteousnesse for the Spirit of Christ dwels in you and quickens you c. The inferences from this point are three First Inference 1 see the dangerous condition not onely of prophane Gospellers that hope to be saved by Christ as well as others and yet are farre from righteousnesse see Heb. 12.14 but also of subtile Libertines that under the glorious pretence of exalting free grace secretly undermine holinesse and sanctification From such turn away you have not so learned Christ Secondly Inference 2 labour to find and feele this work in you that Christ is the Sunne and Fountain of righteousnesse imparted in you as well as in others that you may know him Ephes 4.24 and the power of his resurrection and that for these considerations 1. Imparted Righteousnesse is the Image of God and that Amability of inward splendor in which we were created at the beginning it makes us exceeding beautifull and lovely in the sight of GOD Angels and Men Grace makes us like the Kings Daughter All glorious within x Nigra est exterius Christi sponsa sed formosa interius Heare Christ Cant. 4.7 Thou art all faire my love there is no spot upon thee Grace is the most becomming thing in the world 2. 'T is the end of our y Ephes 1.4 Election z Titus 2.14 Redemption and a 1 Cor. 1.2 Vocation This is Gods great designe to make a holy and righteous people that we may honour him and the Gospel Nay 3. 'T is not the least part of glory and blisse eternall Ephes 5.27 Righteousnesse is Heaven begun and Hâ—aven is Grace finisht Not onely Turkes Note but many Christians make false draughts of heaven conceiving it barely a place of content and happinesse but if you pencill Heaven out aright Psal 17.1 Phil. 1.23 and give it the true complexion you 'l find it the greatest Hell to carnall ones because a place of such holinesse there we shall have fulnesse and perfection of grace beatificall visions and enjoymens of God and serve God with Halelujahs and Adorations Ier. Burronghs now in glory and that without intermission or weariednesse Now if this be Heaven then Grace and Righteousnesse here is not the least part of that blessednesse 3. and lastly Inference 3 See whence all your infus'd righteousnesse must be fecht not from Divine Ordinances your own endeavours for bodily exercise profits little and 't is not of him that wills or runnes but God that shews Mercy Not from blessed Saints or b Angels o Summa est stultitia invocare Angelos cum invocaÌ„dus sit Deus apud quem est potestas juvandi Musc in Psal 34.7 pag. â—8 they cannot heare you nor helpe you To which of them will you turne They live on Free-Grace theâ—selves Not from God out of Christ shall stubble petition the fire not to devoure it Will a man expect Grace and favour from his enemy that whets his sword and bends his bow for destruction But then be sure you goe nay run to God in Christ who is the Sun and proper full free Fountaine of righteousnesse infused And then to encourage you consider foure things full of comfort 1. He can easily doe it c Planè nihil Deo d fficile cui voluâ—sse sâ—cisse eâ—â— Ambros. with a words speaking for all power is in his hands no soule so unrighteous or filthy but Christ can wash it 2. He loves to doe it 't is his office and delight to doe it he was anointed for this end and mercy is pleasing unto him 3. He hath done it for thousands as vile and grace-lesse as thy selfe he doth it daily and hourely for others doubt not but he will doe it for thee also 4. He hath engaged himselfe by Promise to doe it for all that are d Juvat qui jubet elected Is not this the Tenor of the new Covenant I will give you a new heart c Da Domine quâ—d jubâ—s jâ—bâ— quod vis Aug. confess lib. 10. cap. 31. and I will cause you to know feare and love me c. What saith Christ to h s aâ—xious Spouse I le make thee boâ—â—e s of gold with studds of silver And in Ezekiel Iâ—e m ke thee lovely by the comelinâ—sse I le put upon thee So then he hath promis't to worke all our works in us and for us To conclude this run fly to Christ as the Doves unto their windows crowd about him give him no rest say Lord whither should wee goe but unto thee for thou art the Sun of righteousnesse in thee is our light and life Doe thus and stand in Gods way lie at the poole frequent the Ordinances and know if thou canst but desire Grace thou hast it already 3. Christ the Sun of righteousness imputed 3. As Christ is the Sun of infused so of imputed righteousnesse Now the imputed righteousnesse of Christ is nothing else but that rich long and spotlesse Robe of Divine righteousnesse wherewith every Beleever stands gloriously cloathed in the sight and account of God and this by Imputation Rom. 4.6 God imputeth Righteousnesse without works And 5.19 By the obedience of one shall many be made righteous f Per vitrum virâ—de omnia viridia videntur ita c. As red things put into a green glasse will appeare greene so sinners put into Christ are accounted righteous g Qui e go in nobis peccâ—â—ores sumus in Châ—ist per Châ—â—stum justi sumus Pâ—meranâ—s in 1 Corinth 1.30 whereupon followeth that gracious action of God which is justi fâ—eation which compâ—izeth not onely h Col. 1 21 22. 1 Per. 2.24 remission whereby wee are free'd from the guilt and punishment of sin but i Phil. 3.9 2 Cor. 5.21 acceptation whereby wee are accounted just in the sight of God And the former of these is grounded on his k Heb. 9.22 Isa 53.5 passive the latter on his active obedience and his originall Righteousnesse so that now wee have fully
scil for protection and salvation and so in righteousnesse he will not deceive their expectations Psal 31.1 Isai 45.19 They rest upon him and he will not fail them Thus you see Christ is righteous in defending and rewarding his subjects especially in that he doth it impartially without respect of persons In every Nation he that feareth God and worketh righteousnesse is accepted by him Acts 10.35 Secondly He is the Sun of righteousnesse remunerative in administring justice to evill doers for he will by no meanes cleare the guilty and he will judge righteous judgement Mens Lawes are like Cobwebs which catch little flyes and the buzzing great ones escape and breake thorough but great and small shall be judged by God y Gods Law it 's like Vulcans iron net that tooke the Gods it apprehends condemnes all alike if he finde sin in his own children he will smite them but none of his enemies shall escape at the Great Day Now z Wilson in Dict. Wilson takes this punishing of Reprobates to be a maine thing intended in these words and to confirme this exposition he compares the Text with the first verse The day comes that shall burne like an Oven and all the proud and such as doe wickedly shall be stubble and the day that comes shall burne them up saith the Lord of Hosts that it shall leave them neither root nor branch but to you that feare my Name the Sun of righteousnesse viz. that doth all these righteous things shall arise with healing in his wings a If you would know how it standeth with his righteousnesse and justice to punish the fathers sin upon the children See Greg. Williams second Golden Candlestick Pag. 753. see Psal 94.1 O God to whom vengeance belongs O God to whom vengeance belongs shew thy selfe 'T is in the Hebrew shine forth He desires the Sun of righteousnesse to shew himselfe in subduing his enemies and rendring a reward to the proud The Inferences will be two 1. Let not the Godly mourne under the non-accomplishment of Promises Inference 1 for God is righteous and there 's no shadow of change with him his time is best Thou hast but a little power over thy lusts thou fearest relapsing c. All this while forget not God is faithfull that hath promised and the patient expectation of the poore shall not perish for ever Think not the Lord is slack as some men count slacknesse but wait wait I say on the Lord. 2. Let not the wicked presume Inference 2 because God is patient and waits for their conversion Eccles 8.11 Because sentence against an evill work is not executed speedily therefore b Pecudes macello destinatae liberi imè saltaÌ„t per pascua alius in opere sudaÌ„tibus c. Drexelius de Praedestinatione Pa. 42. the heart of the sonnes of men is fully set in them to doe evill Impunity causeth impudency But quod defertur non aufertur c Si nunc omne peccatum manifesta plectaretur poena nihil ultimo judicio reservari putaretur c. Augustin De Civ Dei lib. 1. cap. 8. Forbearance is no Acquittance As lead which of all mettalls is the coldest being set on the fire and melted becomes the hottest so abused patience turnes into fury d Diu quidem fert mortalium peccaâ—a ubi vero patientiae ejus intuitu augeri malitiam videt tum poenas sumit Basil and the longer the hand is lifting up the heavier will be the blow at last ponder this all you that forget God and your latter end e Patientia Dei ad poenitentiam invitat malos sicut flagelium Dei ad patientiam erâ—dit bonos Augustin Thus you see in how many respects Christ is a Sun and such a Sun a Sun of Righteousnesse There is a time of Christs arising Doct. 4th and discovering himselfe to the world to the soule In handling this poynt wee will shew you foure things 1. When Christ may be said to arise in the world 2. When also in a soule 3. Wherein Christ arising and discovering himselfe may be compar'd unto the rising of the Sun 4. Wherein they differ And then wee shall apply all 1. When Christ is said to arise in the world First When Christ may be said to arise in the world I answer Christ this Sun of Righteousnesse may be said to arise in the world either properly and literally or spiritually and mystically 1. Properly or literally First Christ may be said to arise in the world properly or literally and that in his Incarnation Crucifixion Resurrection and Ascension All these wayes Christ did properly arise in the world and all may be foretold by Malaeby when he said Christ was to arise with healing in his wings 1. Christ may be said very properly to arise in the world at his Incarnation and Nativity e Arias Clarius Theodoret and Montanus Divers are of this judgement that the Prophet aimed at this chiefly See f Heb. 7.15 9.26 Heb. 7.15 'T is evident that our Lord sprang out of Judah and that after the similitude of Melchisedeck there ariseth another Prophet g Nonnulli haec accipiunâ— de primo Christi ortu et advenâ—u in mundumquem ipse quasi Sol oriens illuminavit calesecit omnique gratiâ virtute faecundavit Corn. a Lapide in Mal 4.2 Pag. 355. When the Day-starre appeares the Sun is at hand so before Christs Nativity a starre appeared whence the Wise men concluded the Sun of righteousness was rising Mat. 2.2 Wee have seene his starre in the East and are come to worship him How did the Patriarcks and Prophets desire to see that Day But saw it not As all the Birds chirp and sing to welcome the rising Sun so the Shepheards went glorifying and praising God nay a huge Host of Angells sang Carolls over Christ at his Nativity Luk. 2. The Burthen this Glory to God in the highest on Earth Peace good will towards Men. 2. Christ did literally arise in his Crucifixion when he was lifted up on the Crosse and by his sufferings made atonement for the sinnes of the Elect Joh. 12.132 Object Then if ever did this glorious Sun seeme to set in obscurity Object when wicked men had their wills his companions theeves his drink gall and vinegar and he cryed out that God had for saken him Sol. Sol. Here consider two things 1. That from his h Vide Dr Taylor of Christs Temptations from Mat. 4.11 Paâ— 363. greatest abasements many sparkles of his Divinity flew out for in the midst of his Passion the Temple was rent the Graves opened the Heavens darkned the thiefe converted and many of the people convinced who smote on their breasts saying This was a righteous Person c. 2. That in his Death he trod on Deaths neck and destroyed him that had the power of Death the Devill i See Mr. Sands in Trav. This spoyl'd their Oracle and made that lamentable
broken-hearted and proclaime liberty to the Captives Now when Christ was r Christus in Evangel Johan satis ostendit quaenam sit patris voluntas nempe ut injunctum sibâ— munus expleret Calvin anointed that is furnished and solemnly designed for this work if for this end God sent him from Heaven surely wee may conclude he both can and will heale us of our sinnes 4. There is no other eye will pitty us nor hand can helpe us Reason 4 therefore this Good Samaritan he will doe it but more of this anon 5. and lastly Reason 5 Christ would marry the Elect and he would faine delight in Beleevers this he will not cannot doe till they are healed of all their diseases Christ finds us filthy Toads but makes us glorious Saints And pities the Elect He finds them in their bloud but at length he adornes them because he would with honour delight in them Å¿ Pulchra est elegans allusio ad magnorum principum moreÌ„ qui siquando humili obscurò loco natam puellam in uxorem ducturi sunt prius eam ab omnibus sordibus abluunt auâ—o gemmis ornant denique moribus nobilitate dignis imbuunt ne principis mariti thoro ullam maculam aut ignon iniae notam â—spergat Calvin in Eph. 5.26 Eph. 5.26 27. If a great Prince were to marry a beggar voyde of Nobility or Portion or Beauty but full of vermin boyles and innumerable diseases would he not first cause her to be cleaned heal'd and adorn'd Was Ahasuerus so dainty that the most beautifull Virgins in all his Provinces must for 12. moneths be purified and anointed with oyle and sweet odors before they were admitted into the Kings House And can you thinke that Christ will marry finners and never have them washt nor cured when the Heavenâ— are impure in his sight No he is of purer eyes then to behold iniquity and he marries none but such as he can and will delight in and no soule so loathsome and diseased but he can presently heale it Take one Caution Caution and that is this Wee are not t Rom. 7.23 1 Cor. 13.12 perfectly healed in this life for 't is not health in his wings as the Geneva translation reads it but healing in his wings u Vide Augustin Tract 80. in Johan de Civit. Dei lib. 9. cap. 27. Calvin adversus Anabaptist Art 2. And Luther de profectuin Christianismo where he saith a man is Christianus â—ather in fiâ—ri then in facto Wee have no perfect health from Christ onely wee are now healing Christ is in hand with the Cure and will never give us over till the cure is perfect in Heaven So then wee conclude the state of the best is to be cured in part and still lie under the Physicians hande See Pemble of Justif sect 3. cap. 2. Pag. 184. Let us now winde up all in Application 1. Is it so that Christ comes with healing in his wings with his hands full of salves and plaisters to us then see and bewaile the naturall estate and condition of mankinde u Morbi perniciores pluresque sunt animi quam corporis M. T. Cicero The diseases of the soule are more and more grievous said Tully then the diseases of the body The whole head is sicke and the whole heart is faint from the crowne of the head to the sole of the foote there 's nothing but bruises and running sores Wee have bâ—â—â—â—â— minds lame wills crooked affections w See Bp. Abernethy concerning Physicke for the soule where he numbers up 34 pestilent diseases of the soule and their causes symptoms and cures and Dr. Taylor in his principles of Christian practice on Luk. 5.31 Pag. 552. There 's the Tympany of pride the Aposthume of selfe-love the plague of discontent the stone of hardnesse in heart the burning feaver of lust the dropsie of drunkennesse the consumption of envie the ague of inconstancy the lethargie of sloath the apoplexy of security the falling sicknesse of apostacy the palsey of timerousnesse and the Gangreen of heresie c. And so I might goe on till I were out of breath and you out of patience Lord what a monster is man Yea rather what a monster is a sinner for man was made a glorious Creature but forbidden fruit brought these diseases And when x Si ad aegritudinem animi accedat aegritudo corporis duplicatur infirmitas duplicatur dolor Hieron in Isa One with all these soule-maladies uncured falls into bodily behold what a Map of misery what a picture of trouble the man is no health without nor none within neither the Physician is readie to give his body for dead and the Minister his soule for damn d This is sad indeed Oh that wee could see our sicknesse Mat. 9.12 opened for the whole that is such as dreame themselves so have no need that is see no need of the Physician viz. Jesus Christ but those that are sicke deadly sicke sicke at heart sicke all over viz. such as now perceive their sicknesse such as now groane for mercy and are quite weary of sinne 2. Here is terror for all those Vse 2 as being in this sad and deplorable condition refuse to be healed they will not come under the healing wings of Christ Matth. 23.37 When Christ offers to heale them y Hosea 7.1 then their iniquity is discovered and like Babylon they z Non impotentes sed nolentes condemnabuntur Bern. de Pass Dom. cap. 32. will not be cured they have been drunkards and they will not learne temperance they have been filthy and they are filthy still they are bad and will be no better Mr Fenner a Will. Fenner in a Booke call'd selfe-murder opening Ezâ—k 18.31 32. Pag. 8. ad fineÌ„ hath exceedingly cleared this point that the reason why wicked men are not heal'd why they doe not repent and come out of their sinnes is not because they cannot though they cannot but because they will not For God damns men for will-nots not for cannots They deserve to perish saith Musculus b Merito perit aegrotus qui medicuÌ„ non vocat sed ultro venientem respâ—it Muscul that slight their Physician who freely offers to cure them These have recourse to silly Empericks and use other remedies that cannot helpe as the Medicines of spirituall Aegypt which are c Si Deus secunduÌ„ merita tibi daret damnaret te Aug. in Psal 102. merits Jer. 46.11 Or Libertine Teachers and Principles Jer. 8.11 Or finally the comforts and pleasures of this life as well sinfull as lawfull Some thinke to drowne the cryes of Conscience with d Soli filij irae iâ—om non â—â—ntiâ—nâ— Bernard 〈◊〉 2â—6 carnall jollity or multitude of employments many that are Sermon-sicke and finde some qualmes upon their hearts hope to drinke away care and fling away the pensive thoughts of sinne with their Dice c. But all these
are Physicians of no value Remember this there is a Time of healing see Eccles 3.3 Beware of dallying with God and letting it slip Be not so cruelly injurious to your precious soules as to let it slip unimproved for then e Qui aegrotaÌ„t animo quo gravius aegrotant hoc magis abhorrent á quiete et à medico Plutarch I tremble to utter it you 'l be judicially blinded and hardned of God least or for feare you should be converted and Christ should heale you Joh. 12.40 A sad place And a f Plorante medico ridet phreneticus plorantibus amicis August sad case to be past healing and yet on this side Hell To laugh at the Physician that shews you your danger and weeps over you To spit out divine Physick and fling away those Plaisters that are spread with the goare bloud of Christ how can they escape that neglect so great salvation 3. Here is marvellous comfort Vse 3 and glad tidings for poore sicke sinners that long to be healed for all pained and afflicted consciences that see * Dolores animae sunt animae dolorum and a wounded spirit who can beare no meanes of helpe in themselves but looke after Christ for ease Many doubts and Tentations are ready to perplex your hearts I would faine stifle your objections 1. Object Object 1 O but my sinnes are no ordinary sinnes my diseases are grievous my sins are heightned and aggravated sinnes as being committed against light and against love against meanes and against mercies c. Can or will Christ cure such evills I answer Solutio Surely yea for all sinners without exception are invited to come unto him and he undertakes to cure them Mat. 11.28 Come unto mee I le give you ease and rest saith Christ See Psal 103.3 He forgives all thine Iniquities great and small and heales all thy diseases g Verbum Dei Panacea vocatur à sanandis Omnibus Morbis It is a wicked distinction of Rome that divides sinnes into veniall and mortall because though some sinnes comparatively are greater then others yet no h Non leve quo Deus laeditur Salvian de Provid lib. 2. sinne is truely little or triviall because committed against a righteous Law and Infinite Justice nor any sinne mortall if by Faith and Repentance you close in with Christ Banish therefore all despaire say not with Cain My sinne is greater then I can beare my disease too dangerous to be cured Thou lyest Cain saith i Gen. 4.13 Mentirâ—s Cam. August Austin Where sinne abounds his Grace will much more abound The more dangerous thy disease the more glorious the Cure Now Christ will get him a name The sinne against the Holy Ghost is not too hard for Christ to heale but t is ever accompanied with malicious willfulnesse and all such will not be healed Suppose that sinne capable of Repentance and you must needs say 't is also capable of pardon k Sanantur nullo vulnera cordis ope not true in Divinitie God ean make Scarlet and Crimson sinnes whiter then Snow 2. Green wounds may be cured Object 2 but mine are old sores I have lived thirty fourty yeares in my sins is there any help for me I feare not Yes For God hath said it Sol. Ezek. 18.22 Isai 65.20 at what time soever you come hee will cure you The sinner of an hundred yeares old shall be accursed that is if hee continue in his sinne l Let not the oldest sinner despaire of mercy yet beware of customary sinning Consuetudo peccandi tollit sensum peccati Aug. Repent with the Thiefe in thy last houre and thou art safe when death is killing thy body Christ may bee healing thy soule however presume not remember that common but true saying True repentance is never too late but late repentance is seldome true and know the purchasing of heaven is like the buying the Sybils prophesie the longer we stand off the dearer 't will cost us the more teares harder repentance deeper sorrow the sooner thy bones are set the lesse pain c. m Qui promi sit poenitenti veniam non promisit pecconâ—â— crastinum Aug. He that promised mercy to the penitent never promised a morrow to the sinner saith Austin 3. The next objection is this Object 3 Mine are relapses and of all diseases those are the most dangerous I have recovered out of sin and have fallen again and again into the same sinne This I confesse is sad Sol. veâ—y sad but yet Christ can heale you and cure you Hosea 14.4 I will heale your back slidings and love you freely n Quoties ce cidit peccando toties resurgit poenitendo Solomon saith The righteous man falleth seven times a day if that bee spoken of sin and the same sin yet it includes his repentance o Peccasti poenitere Millies peccasti Millies poenitere Chrysostom Homil. 2. in Psal 50. for how could he fall seven times unlesse he had euen six Only sin not that grace may abound try not experiments with your poore souls 4. Object 4 Oh if Christ were but sensible of my spirituall diseases I make no question but he would heale me I answer Christ was a man of p Christ was Homo doloris say to him Non ignare mali miseris succurrito Christe sorrows Sol. and was in all points tempted as we are yet without sinne Hee is touch't withe feeling of our infirmities and in all our afflictions he also as our head and husband is offlicted he condoles and sympathizes with us Christ beares our sicknes saith Isaiah God hath fitted him as with a Body to be a Saviour so with a heart to be a pitifull Physician q Amarum peculum prius â—ivit Mâ—dicus 〈◊〉 vibâ—â— eâ—â—erâ—t 〈◊〉 rotus Ita Christus c. Augustin in Psal 98. he hath tasted every bitter cup before us and his very bowels yearn over us 5. Oh but if Christ were at hand Object 5 it were somewhat but he is gone into Heaven 'T is true his Body is there Sol. but his Divinity is every where John 14.18 Heb. 13.5 I will not leave you comfortlesse I will come unto you saith Christ Psalm 34.18 He is neere unto the afflicted in spirit their eye-lids may be glewed up that they cannot see him yet hee it neer them even at hand and his presence is a little Heaven 6. But others neglect me Object 6 few pity me why should I thinke CHRIST regards me You all remember the Parable Sol. Luke 10.34 Christ was that good Samaritan Hee therefore heales thee and helps thee because no heart will pitie thee no hand can help thee but his Hee wants neither love nor power to doe thee good Ezek. 16.5 6. When thou layest rotting in thy sinnes none eye pitied thee nor had compassion upon thee but thou wast cast out in the open field to the loathing of thy person in that day r
Mihi meritum deest non illi misericordia Bernard Serm. 14. Nisi gratuita non est gratia Aug. de grat Chr. cap. 23. and when I passed by thee and saw thee polluted in thy blood I said unto thee Live Live q. d. when thou wast in that wofull pickle like Job on the Dunghill full of the botches of sinne loathsome to thy selfe and all others that were good then was my time of love then did I wash anoint and adorne thee A sweet Scripture and sutable thereunto is that place Psa 27.10 When father and mother and all forsake mee then the Lord will take me up 7. O but when he doth come Object 7 he will expect large fees and what have I that am poore blind naked and miserable I answer Remember that place Sol. Hosea 14.4 I will heale your rebellions freely Luke 8.43 One that spent all on Physicians and found no ease came to Christ and was cured for nothing So here Free Grace is not Fee Grace Å¿ Ascensus gratiarum est descensus gratiae Bernard it exspects no recompence but requires thankfulnesse What doth Christ else require of thee David therefore was full of praises Psa 103.1 2 3. Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefites who forgives thine iniquities and heales thy diseases Extoll your Physician to the Clouds tell others what hee hath done for your soules and send all your sick friends and neighbours to him This is all the fee he expects from thee To conclude all Vse 4 Suffer now the word of exhortation to come and creep under the healing power of Christs wings by faith what will it profit you to t Labour ut sit mens sana in corpore sano have healthy bodies and diseased souls And how will you do when both body and soule are sick together and one cannot help nor serve the other One that hath spirituall life and is void of spirituall health may and will get to heaven But Lord what murmuring what groaning what complaining will proceed from such a soule tending to Gods dishonour the soules discomfort and others disheartning God requires Cheerfulnesse and Rejoycing c. This cannot bee done till health is procured u Ipsa vita morbus est ipsa immortalitas vera santitas Aug. de Temp. 74. if the cure bee begun here it shall be perfected in heaven for death will put an end to all diseases and such shall cease from sin w Vltimus optimus medicus morboruÌ„ etiaÌ„ immedicabilium mors These are the Motives Now for the Meanes and I have done Frequent the Ordinances especially the Word and Prayer 1. The Word stand in Gods way goe into his Garden among his beds of Spices where he is gathering medicinall herbs for thee lie at the beautifull Gates of the Temple There is a searching healing and quickning power conveyed by the preaching of the Word Prov. 27.18 The tongue of the wise is health hee sent out his Word and so healed them Psalm 107.20 w Prima pars sanitatis velle sanari Seneca 2. Prayer grovell in the dust at his feet pant for mercy lay open your sores and spread all your infirmities and grievances before him and then intreat him to cure you Say with David x Psal 41.4 Lord bee mercifull unto me and heale my Soul for I have sinned against thee y Luke 7.7 And what the Centurion desired for his servant doe thou begge for thy Soule Speak but the word and my soule is healed i. z Nam qui cor pore aegrotus est absque rubore morbum suum medico revelat qui autem animo aegrotat vitia sua studiose celat nonnunquam virtutis specie palliat Musculus in Matth. 5.24 Be large and free in confession When you goe to a Physician you hide nothing you are ashamed of nothing c. So it must be here To confesse sinne is the way to finde ease and mercy a Prov. 28.13 Psal 32.3 4. Strangulat in clusus dolor atque exaestuat intus Ovid Trist 5.1 Whilst I kept silence saith David my bones consumed in my roaring all the day long Cry out therfore with the blind man after Christ Thou Sonne of David have mercy upon me and say with the Leper a Lord if thou wilt thou caâ—st cure me Never did poorer creature begge thy pitty and behold mercy is thy delight yea thou hast commanded me to come unto thee and promised I shall find ease and rest in thee I have nothing to plead for my selfe but misery is the proper object of mercy Lord I am Misery it selfe amd thou art Mercy it selfe yea thou hast power in thy hands immediatly to doe me good doe it for thy Names sake So shall my mouth bee filled with praises and my heart with joy Doe thus and then wait upon God For there is nothing to bee done in this cure without b Subsidium fidei est patientia Bullingerus in Heb. 10.36 Deus non exandit ad voluntatem ut exaudiat ad salutem Augustin in Psalm 80. Patientia nos Deo commendat servat iram temperat linguam fraenat mentem gubernat c. Ita Cecil Cypr. Serm. 30. de bono patientiae patience and doubt not but the Sunne of RIGHTEOVSNESSE will arise upon thee with Healing in his Wings Amen FINIS Septemb. 9º 1648. Imprimatur JOSEPH CARYL An Alphabeticall Index of the speciall points contained in both parts A IN Christs Abasements the Deity appeared Page 248 249 We must abide in Gods goodnesse Page 148 149 Christ sheds his beams abundantly Page 184 185 God an absolute and perfect good Page 130 131 132 The two Adams much different Page 126 127 Adams estate in innocency neither so good nor so sure as a beleevers estate in the righteousnesse of Christ Page 243 We should admire the goodnesse of Gods Nature Page 142 143 Carnall ones shall admire glorified Saints at the last day though now they undervalue despise them so much Page 92 93 Adoration not due to Angels elect Page 8 9 Great advantages let slip by enemies when the Lord doth infatuate them and their counsels Page 4 5 Affections will appeare in expressions Page 29 Affections requisite in such as would win others for divers reasons Page 29 30 How to kindle affections in others Page 31. 32 33 How to have affections kindled in our bosomes under the Gospel-wooings Six helps Page 34 35 36 We must allure others to Christ Page 12. to 21 Sad to allure men to sin Page 19 20 The encamping of Angels round about us should make us sensible of divine care and goodnesse Page 6. to 12 Angels are numerous Page 6 'T is the office of Angels to guard us Page 6 7 No guard like a guard of Angels Page 7 Angels can do nothing without a commission 7 Angels must be imitated not worshipped
Page 8 9 Angels guard us whilst in our wayes Page 9 Angels are present at our solemne Assemblies Page 9 10 Saints after death like Angels Page 10 Fali'n Angels lye unpittied unredeemed Page 11 Elect Angels 〈◊〉 joyce at our conversion Page 10 18 Antichrist assumes the Titles of Christ and calls himselfe the Sun among the Starres Page 213. to 216 Rejoyce in the Appearances of Christ Page 260 Christ hath his times of arising Page 247. to 265 To the world 247. to 252. To the soule Page 252. to 254 The manifestations of Christ like the Suns arising and wherein unlike with the Vses of all Page 154. to 165 When Christ doth arise hee comes with healing in his wings Page 165. ad finem Of Christs Ascension Page 250 Christ good by Aspect and conjunction Page 210 211 In solemne Assemblies Angels eye us Page 9. 10 True knowledge hath full assurance Page 112 Astronomers say the Sun is good by aspect and evill by conjunction this false of Christ Page 210 211 Of attention under the Word Page 34 Light is awakening Page 200 201 B. Backslidings are curable Page 286 In Baptisme we may taste divine goodnesse Page 40 Christ sheds his Beames like the Sun freely suddenly impartially and abundantly Page 181. to 185 The Beauty of Christ is unconceiveable and indeed unutterable Page 190. to 194 Small beginnings in grace should not discourage us Page 93 to 95 Beleevers estate in Christ hetter then Adams Page 243 True knowledge betters us Page 114 Birds sing at Sun rising so beleevers rejoyce at the appearance of Christ Page 257 Of the bird of the Sunne and how Christ is like the Phoenix Page 296 to 271 Of the birth of Christ Page 247 248 True Blessednesse consists in tasting Gods love Page 22 Blind devotion abominable Page 116. 117 Most men blockish in spirituall things Page 30 The blood of Christ heals us Page 275 276 Christ heales Bodies as well as soules Page 273 274 How the born of God sin not Page 89 Childrens bread not for whelps Page 158 Of bringing others into Christ Page 12. to 21 C. Many calumnies fastned on God Christ and all that are godly Page 140 141 142 We are not capable of much grace here Page 77. to 100 Christ a most carefull Physician Page 273 Christ changes us 253 Childrens bread Page 158 Christ an inexhaustible fountain of divine sweetnesse Page 16. 17 Christ teacheth onely his friends Page 104 Christ like the Sun in 21. respects unlike in five The Vses of that Allegory Page 180. to 223 Christ is of a communicative nature 180. 181. How Christ communicates his beams 181. to 185. Christ at his Fathers command 187 188. Christ is exceeding great in power 188. to 190. Christ is of a dazeling splendor matchless beauty 190. to 194. Christ is the ornament of Soules Nations and Heaven it selfe Page 194. to 196 Christs motions are admirable Page 197 to 200 Christ is seen by his own light Page 203 Christs influences may be felt when his face is hid Page 204 Christ melts some and hardens others Page 206 Christ cheares up Saints with his beams Page 206 207 Nothing makes day if Christ be wanting and if Christ shine all other glories are drowned Page 207 208 Christ gives sight as well as light Page 209 210 Our happinesse stands in union with Christ Page 210 211 How Christ shall deliver up his Kingdome to the Father and yet reigne for ever Page 211 212 An old heresie that Christ dwels in the circle of the Sun refuted Page 216. to 218 Christ a Sun or Fountain of righteousnesse inherent imparted imputed Remunerative Page 223. to 246 Christ hath his times of rising and discovering himselfe and his beauty Page 247. to 265 When Christ doth arise he comes with healing in his wings Page 265. ad finem Of Christs birth Page 247 248 Of Christs crucifixion Page 248 249 Of Christs resurrection Page 249 250 Of Christs ascension Page 250 Christ a carefull Physician Page 272. ad finem Christ the true Phoenix Page 269. to 271 The happinesse of Christians since Christ above those that lived under the Law in five respects Page 172 to 176 What it is to be cloathed with the Sun Page 220 Commission from God inables Angels to help us Page 7 A positive command to win others Page 14 Bad company a snare Page 62 63 God a communicative good Page 180 to 185 True knowledge communicative Page 110 111 Christ knowes not how to conceale his love from us here as Joseph could not from his brethren Page 81 We conceale nothing from the Physician Page 290 Conference helps us to remember experiences Page 25 41 Confession the way to absolution Page 290 In contemplation we taste Gods goodnesse Page 42. to 45 We should contemplate of all Gods perfections and out-goings Page 44 We must continue in Gods goodnesse Page 148 149 Of converting others Page 12. to 21 Of corporall taste its pleasure short Page 37. and 74 Christ can heale corporally Page 273 274 We co-work with God Page 90 91 Men greedy to taste the creature not the creator Page 63 64 Creep under the healing wings of Christ Page 288. ad finem Some will not be cured Page 282 283 Great cures wrought by Christ Page 272 ad finem D The Damned do not tast one drop of divine goodnesse Page 75 76 Thickest darknesse expeld by Christs shinings Page 202 203 David his great streights 2. His flying so Gath to save his life 2. His policy there and the successe 2 3. His thankfulnesse there for that deliverance Page 5 Death destroyed in an overcomming Christ Page 249 Death makes Saints like Angels 10. yea like Christ Page 223 Christ heales us and adornes us because he would fain take delight in us Page 279 280 In blackest desertions some strength from Christ to upbold us 204 205. Christs designe in giving us grace is that we should invite others and enlarge his dominions Page 14 15 Christ a most desirable good who is able to give full content to the soule and rich delight 132 133. To hinder Despaire we get here some tastes of Gods goodnesse Page 81 82 The very Devils and damned in hell partake of Gods goodnes although they cannot taste or perceive it This is prov'd Page 121. to 123 Blind Devotion abominable to God Page 116 117 True knowledge is diffusive Page 110 111 Jesus Christ a diffusive good Page 180. to 184 Directions how to win others to Christ Page 21. and 31 In experimentall discoveries of divine sweetnesse God is best tasted Page 48 Christ hath his times of discovering himselfe and his beauties to the world and to the soule Page 247. to 265 We must not be discouraged at small beginnings Kome was not reared in a day Page 93 94 Discouraging others is a fearfull sin Page 67 Christs motions are distinguishing Page 200 Christ workes diversly on divers objects Page 206 As Dogges must not catch the childrens bread so children
must not feare the Dogges whip Page 157. to 161 Of drawing others to Christ Page 12. to 21. and 29. to 34 Drooping Saints cheared Page 72 73 The sweet presence of Christ drownes other comforts as the Sun the Starres Page 207 208 Drunkennesse a beastly sin Page 65 Naturally all are dull of hearing Page 30 A duty to invite others to Christ Page 12. to 21. and 29. to 34 Long to die for here is but a taste of God Page 85. to 99 E. Christ never totally Eclipst Page 209 Eja-culations under the Word usefull Page 35 36 Some leave Christ and run to Empericks Page 282 Angels encamping about us a sign of the Lords care Page 6. to 12 Encouragement to Droopers Page 72 73 Gods end in giving us grace what Page 14 15 God can infatuate his enemies let all such be warn'd in time Page 4 Reigning envy and sincerity cannot dwell together Page 17 Christ equall with the Father Page 188. 212 Erberies doctrine damnable Page 227. to 230 Esteem nothing sweet or good any further then you can enjoy God in it Page 148 Estimation followeth tasting divine goodnesse Page 69 70 God an eternall good two wayes Page 134 135 How to evidence truth of grace Page 20 21. Examine if God bee good to you 144 145. Examine your feare of God 163. Examine your tastes of God Page 69 Examples of many Saints that have invited others to holinesse Page 13 14 Light is expergefactive Page 200 201 Experiences husbanded and revived beget trust how to remember experiences Page 22. to 25 True knowledge is experimentall Page 109 110 Wounding expressions flow from violent affections Page 29 31 Exultation a fruit of fasting divine goodnesse Page 70 F. When Christs Face is hid his power is felt Page 204 By faith Christ is tasted and applied 45 46. Of the righteousnes of faith 239. to 244. Christ a faithful Physician Page 173 Of the feare of God the kinds marks motives and helps of and to the filiall fear of God Page 161. to 164 If once we have tasted how good the Lord is we shall feare to forfeit him or grieve him Page 25 26 They that feare God shall be taught of him Page 104 105 Christ a reviving Sun to such as feare him Page 162 Christ will not expect large fees when he hath cured us Page 288 Christian felicity stands in getting tastes of God Page 22 Not our fill of God here we get but a taste of his goodnesse This truth handled at large and objections scattered Page 77 to 100 Your fill hereafter if you taste now Page 56 57 In what sense we are said to bee filled here Page 87 88 Follow God in goodnesse learn of him Page 147 The folly of Justiciaries Page 242 Formes of godlinesse Page 61 62 Christ a Fountain of light and life Page 102 103 God a free good Page 129 130 Christ shoots his beams freely Page 181 182 All the fruits and graces of the Spirit are excited and drawn forth by Christs shinings Page 205 206 Such as will not taste the Lords goodnesse must taste of his fury Page 55 56 The reason of mens fury against the wayes of God is that they never tasted nor tried them Page 68 and 69 G. Of Gaining others to Christ 12. to 21. and 29. to 34. Christ tâ—sted gall for thee do thou taste Nectar for him Page 76 77 Christ cluckes and gathers beleevers into sweet communion with himselfe and one another Page 267 268 God a generall good to all Page 120. to 124. and 183 A decent gesture becomes an Orator Page 33 The holy Ghost is not in us as a man in his shop for then our failings would be his Page 90. 91 In the common gifts of the Spirit some taste of GOD. Page 46. and 59 The glory of God is infinitely beyond the glory of elect Angels Page 8 9 Christ the crowne of our crowns the glory of glory the heaven of heaven Page 196 Christ is true and perfect God Page 229 230 Godliness of life the best engine to worke on others affections Page 32. The unparalleld Goodness of God treated of at large Page 118 to 149 The goodnesse of God is seen in his Angels attendance on us Page 10 11 12 The Lord as a Creator a generall good to all Page 120. to 124. God in Christ a peculiar good to the Elect. Page 124 125 The Lord an Independent good Page 125. to 128 The Lord a free good Page 129 130 God an absolute sutable and compleat good Page 130. to 132 The Lord is a most desireable and delectable good Page 132 133 God is an eternall good a lasting and everlasting good both absolutely and relatively Page 134 135 11. Things inferred hence that God is good Page 136. to 149 Christ ariseth when the Gospel is preached Page 251 Grace hath this nature to becken others to Christ and the end of Gods giving Grace is this Page 14 15 Grace and envie cannot sleepe in one bed Page 17 18 Wee taste God in the sweet Graces of his Spirit Page 46 47 The Sunne is very great Page 188 189 Great sinnes are pardonable and curable Page 284 Grieve not your good Father Page 143 Grovell in the dust before God Page 290 Rest not in Truth of Grace but grow in Grace daily Page 95. to 99 No Guard like a Guard of Angels Page 7 8 You may guesse at Heaven by your joyes here Ex pede Herculem 99 100 H. Hainous sinnes curable Page 283. to 286 Christ at hand he is neare unto beleevers Page 287 True happinesse consists in Tasts of God Page 22 Christ hardens some in their sinnes Page 206 Christ comes with healing in his wings he can heale corporally spiritually and politically Page 272. to 278 Why Christ heales soules The Vses of all Page 278. ad finem What Heathens have said of the goodnesse of God Page 118 119 Christ is Heavens beauty Page 196 â—uesse what Heaven is by your comforts here Page 99. 100 Heaven sweetned by the miseries and combates of this life that cloud our joyes here Page 86 87 Heaven full of joy at the conversion of one sinner Page 18 Why it is not perfect Hell with beleevers in this life Page 80 81 82 In Hell it selfe some footsteps of Gods goodnesse proved Page 121 to 123 And yet 't is as true in Hell no tasting or perceiving the least drop of Gods goodnesse Page 75 76 Helps to retaine experiences Page 24 25 God knows not how to hide his love utterly from the Elect in this life such is his love Page 81 Nothing can hinder Christs workings either in soules or Nations Page 257 258 Some strive to hinder others from Tasting the wayes of holinesse Page 67 68 True knowledge ingenders Holinesse Page 114 Holy men may use some Policy Page 3 4 Honourable sinners shall be abased Page 188 159 True knowledge is meek and Humble Page 112 113 The Lord gives us but a taste of his goodnesse to
fill the Triangle of mans heart Some nooks and corners will be empty it will still range after further satisfaction but God can make us lie down contented and see heaven opened before us In all other things there is some disproportion imperfection or emptinesse but in God fullnesse dwells and there is no deficiency in him r Habenti Deum nihil potest deesse Cyprian naked Christ can make Job on the dunghill happy The Å¿ Perdiderat omnia illa quae dederat Deus sed habebat ipsum qui omnia â—ederat Deum soule that hath God saith it hath enough nay wishes she may be able to manage her joyes and that the heart may not be too little for the comforts and so break as old bottles filled with new wine which was Davids feare Psal 119.20 For 6. 6 Epithite Delectable good God is a most desireable and delectable good for the object of the will is good nothing can be good but it is desired and nothing is desired but 't is really or seemingly good t Beatitudo hominis est gustus homitatis Dei Scultetus in Psal 34.6 pag. 272. Now if goodnesse be that which all desire and if all desires be bent upon goodnesse then it must needs follow that all undeceived ChristiaÌ„s who formerly mistook their good must needs desire God the author of all good Christ is the desire delight of Nations As John leaned in Christs bosome so doe all beleevers and they solace themselves in his embraces u Fecistinos domine proptâ—r te semper inquietum est cor nostrum donec requiescat in te c. August confess lib. 1. caâ— 3 Austin spake sweetly Thou O Lord hast made us for thee thou art the loadstone of our hearts and the centre of our joyes our poore hearts are never at quiet till they rest in thee our soules hanker after thee when shall wee fully enjoy thee As the Needle in a Diall still trembles till it settle in the North poynt so with Noabs w Of the sending forth of this Dove and of her returning unto Noah whom Heathens name Deâ—calion there is expresse mention in Plutarch Dialog de Indust Animal This was a lively emblem of the soules resting in Christ who was typified by the Ark. Ainsworth dove the soule hovers up and down till it rest upon the Ark Jesus Christ saying with David Return to thy rest O my soul for the Lord hath dealt bountifully with thee now loose thy selfe in a labyrinth of spirituall enjoyments You see God is the most sweet good pleasing and filling the soule with rich delight and therefore here we are bid to taste how good i. e. how sweet and delectable the Lord is 'T is usually set out by x Psal 63.5 Marrow and fatnesse Both words in thâ— originalâ—â—â—â—â—fie fatneâ—â—â— and heâ—â—â—◠〈◊〉 meant satiety of divine pleasures as Psal 36.9 Idem Ornabi◠〈◊〉 opiparè convivium conquisitissimiâ— epulis vino purissimo atque 〈◊〉 catissimo diligentèr extructum omnes nationes invitabit qu◠〈◊〉 cum incensâ side convenerint participes suae clementiae atque benignitatis efficiet H. Osorius in Paraph. in Isaiam 26.6 v. Pag. 80. Vid. Psal 65.11 Isa 55.2 Me audite eritis repente bonorum divinorum ubertate completi animique vestri prae rerum coelestium saturitate copiâ erunt ingenti gaudio cumulati Idem Pag. 201. Ignatius the Martyr cryed Ignis erux bestiae tota in me tormenta diaboli veniant tantum ut Christo fruar Drex 12. Sig. Praed Pag. 135. marrow and fatnesse to set forth his unconceivable sweetnesse Oh there 's amazing and ravishing sweetnesse in the sense of divine goodnesse that will drown all worldly sweetnesse as the Sunne the Starres and serve to uphold and revive the soule in the greatest tryalls This made the Martyrs to deny themselves in all that is deare to flesh and bloud and embrace Christ and the stake together for they were satisfied with divine goodnesse Jer. 31.14 7. Epithite Eternall good 7. and lastly God is an eternall good a lasting and an everlasting good How often is this comfortable word repeated in the book of Psalmes The Lord is good and his mercy endureth for ever Psal 100.5 and 106.1 Now God is an eternall good essentially and relatively as the Schools distinguish 1. Essentially he is α y Facile aeternitas Dei evincitur Nam 1. Deus est suum esse uniforme ergo etiam est sua aeternitas Tho. Aquin p. 1. q. 10. ar 2.2 Sive motus ab aeterno ponatur quod dicit Philosophus sive in tempore caepisse esseratur quod dicit veritas perindè est ad aeternitatem Dei commonstrandam Gerhardi Loc. Theolog. Tom. 1. pag. 120. and ω without beginning or end like a circle Now God is goodnesse who is thus eternall and goodnesse is the divine essence therefore it must needs be as eternall as God Some things have a beginning but no ending as Angels and mens soules Some things have no beginning and yet have an end as the decrees in their finall accomplishment some things both beginning and ending as all sublunary things but God and his goodnesse have neither beginning nor ending 2. God is an eternall good relatively in respect of others to whom this goodnesse doth peculiarly belong and that two wayes 1. Ex Parte Ante looking to their election Eph. 1.4 He hath chosen us before the foundation of the world No new thought can happen to the minde of God for then he should be subject to change and therefore all his thoughts of love and goodnesse must needs be as eternall as himselfe And as this is a wonderfull prop to beleevers in their greatest tryalls so the decrees of God are miserably abused by some as two Martyrs z Acts and Mon sol 1663. Bradford and a Idem fol. 1505. Philpot with griefe observed 2. Ex Parte Post Eying their Glorification for as his purposes of doing good were without beginning so his executions in bestowing good are without end Psal 117.2 His mercifull kindnesse is great and his truth endureth for ever and we shall be for ever with the Lord 1 Thes 4.17 Eternity is the heaven of heaven b The Saints happinesse in heaven nullâ rerum vic ssitudine tolletur vel minuetur Adam Sasbout Hom. 2 in Gen. 3.19 Gaudium in fine sed gaudium sine fine Bernard de Divers 19. Amiantus is a stone that can never be defiled Isidor Etym. lib. 16. cap. 4. And Amarantus a most curious flower that being gathered continues a long time fresh and greene Ctemens Paedagog in lib. 1. cap. 8. Well the Saints one day shall weare such a crown as shall be studded with the stone Amiantus and garnished with the flower Amarantus For Peter saith 't is undefiled and that fadeth not away 1 Pet. 1.4 Trap. When a thousand millions of yeares are run out heaven shall be the same and the
glorified Saints the same Whom he loves once he loves unto the end Thou shalt see an end of all perfections under the Sunne but of Gods goodnesse to beleevers there shall be no end Here is matter of reproofe Vse 1 or rather lamentation 1. Over such as have lived without tasting this goodnesse all their dayes How many have wasted the greatest part of their precious and irrecoverable time and are so besotted and taken up with outward things good in their kinde and place that to this day they are ignorant of divine sweetnesse have lived without any sense of this goodnesse ever since they were born 2. Over all that sinne against this infinite goodnesse these presume upon God and sinne that grace may abound Nothing is more common then to be drawn by the mercy of God to all licenticusnesse Tell men of sinne and they tush at it d An quia Deus bonus est idâ—à tu malus Ambros Pravi cordis est â—drò malum esse quia Deus bonus est Bernard in Cant. Whoh God is good and Christ hath dyed and at what time soever c. Thus the greatest motive to obedience is made an encouragement to prophanenesse but this will prove a sad aggravation of all thy unkindnesse and abused patience will turne into fury Exod. 34 6 7. He is abundant in goodnesse and will by no means cleare the guilty i.e. Obstinate impenitent wretches that despise his goodnesse e Ergò ubi non regnat Dei timor securitas in rebus prosperis est contemptus ac ludibrium immensae ejus bonitatis Undè sequitur graviores poenas jure daturos quibus in hac vita Deus frustrà pepercerit Calvin in Rom. 2.4 Cavendum ergò ne illicito bonorum abusu infaelicem hunc thesaurum nobis reponamus Idem in Rom. 2.5 Rom. 2.4 And so treasure up to themselves wrath against the day of wrath Ah foolish and perverse sinners doe you thus requite the Lord for all his goodnesse and wish no better to your own soules The Lord give you hearts to consider where you are what you are doing and whither you are going As yet you behold the white flagge of mercy but God will shortly hang out his black flagge of defiance and then laugh you to scorn c. 2 Vse Is the Lord so exceeding good Vse 2 then f Deus inquit naturâ bonus est nullis malis sollicitari potest ideoque neminem solâ—icitat ad mala Bulling in Jacob 1.13 Deus malum non appetit ergò neque maâ—è agendi nobis author est Calvinus Deo reprobante non irrogatur aliquid quo homo fit deterior sed tantum non erogatur quo fiat melior Augustin let not any man say when he is tempted he is tempted of God James 1.13 God tempts no man Why He is goodnesse it selfe That which is good of it selfe hath no evill mixed with it Honey hath no sowre in it the Sunne hath no darknesse and God is nothing but goodnesse and therefore cannot tempt men to sin Yea but some will say he decreed my sin for nothing comes to passe without his will and the second causes move not unlesse they be moved by the first I answer The first cause is not the cause of the error that is in the motion of the second though it be the cause of the motion As in the wheeles of a Clock the principall wheele with his motion turns about the lesser yet if there be any error in the motion of a lesser wheele for want of a tooth or the like it is no cause at all thereof Now sin is not properly a motion but an error in the motion of thy heart Gods will being the first cause produceth the motions of the heart for in him we live move and have our being but if there be any sin any errour in the motion of thy heart thine own will is the cause thereof God onely withdraws his grace from thee and leaves thee to thy selfe as not being bound unto thee He doth not urge thee nor presse thee unto sin he doth not infuse or instill into thy minde any wicked motions as doth Satan he onely leaves thee to thy lusts g Bish Davenant in his Animadversions on a Treatise called Gods love to mankinde pag. 49.69.113.137.144.162 and 164. Bishop Davenant saith well Preterition or Reprobation is not a decree necessitating men to sin but a decree permitting men not elect out of the freedome of their own wills to neglect and abuse such meanes as God hath appointed for salvation h Fulgent ad Monim lib. 1. cap. 17. Fulgentius i Prosper ad object Vinc. resp 3. Prosper k Zanch. de Naturâ Dei lib. 5. pag. 7 12. Zanchy l Suarez in â—pusc lib. 2. pag. 175. Suarez and m Calv n on 2 Thess 2. Calvin all say the same thing Divines holding reprobation say no more then this that God hath a hand in the production of sinfull Actions but not as they have formalem rationem peccati he is not the cause of the Obliquity or sinfulnesse of the Action but leaves us to our perverse wills and n In 1. Aquin. qu. 19. p. 436. and Valentianus in opusc lib. 2. cap. 1. pag. 126. Aquinas himselfe confesseth this although I confesse a learned Divine hath gone too far of late But hath not Christ taught us to pray the Father he would not lead us into Tentation I answer the meaning is this We pray that God would neither suffer us to be led by others nor lead us himselfe judicially into tentation 1. That he would not suffer others and deliver us up to the world Satan or our own lusts to be tempted and conquered by them For none can tempt us without leave from God as in the case of Ahab and Job Now wee pray not that God would never let us once be tempted but that he would uphold us give us strength to withstand 1 Cor. 10.13 Or policy to escape it and that he would make us watchfull patient and victorious that it may turne for our good 2. We pray that he would not lead us o Sir Richard Baker on the Lords Prayer pag. 186. with the left hand of justice into Tentation in a judiciall manner p Chemnit inâ— harmon C. 51. pag. 621. punishing one sin with another as 2 Sam. 24.1 Psal 81.3 Rom. 1.28 Eph. 4.18 Act. 5.3 2 Tim. 2.15 which he doth for these sinnes q Ward on Mat. 6.13 pag. 316. especially 1. Ignorance Rom. 2.21 2 Cor. 4.4 2. Inconstancy wavering in Religion Eph. 4.14 Rom. 1.25 3. Security and slighting of Gods calls Prov. 1.24 c. 29 30. 1 King 22.8 4. Cleaving to some bosome sinne Rom. 1.26.29 2 Pet. 2.12 13. especially if through back-sliding and Apostafie 2. Pet. 20 21 22. 5. Calumniating and scandalizing of God and Religion Rom. 1.21 Thus you see that although we are taught to pray God not to lead