A Sincere Believer COMFORTED AND ENCOVRAGED OR A Practical Treatise discovering the goodness of God to a sinful soul in the enjoyment of Christ With the great benefit and comfort he hath thereby Whereby as through a prospective a true Christian may plainly see how to fit and prepare himself in such a manner as his endeavours may not be in vaine By R. D. M. A. and Minister of the Gospel in the Isle of WIGHT Recommended to the serious perusal of all true Christians By Thomas Goodwin D. D. and Will Strong M. A. Deceased Psal 119.103 How sweet are thy words unto my taste LONDON Printed by M. S. and are to be sold by Austin Rice at the Sign of the Three Hearts in St. Pauls Church-yard near the Westend 1656. TO THE RIGHT Honorable HENRY Earle of Kent Lord Hastings Weisford and Lord Grey of Ruthin and to his truly Noble and Religious Lady My much honored Lord and Lady GOD hath said He will honour those that honour him a 1 Sam. 2.30 This is made good concerning you The Lord hath shed much honour upon you that you may the more honour him b Th. Gataker his parley with Princes p. 76. It is matter of equity you should honour God more then others seeing c Quid aequius quid justius quam ut vos honorantem honoret is ipsi above others he hath honoured you and this is true and lasting policie For the Lord can make great d Quod illo dintâ— sit nostrum nobis superbientibus sit alienum Aug. Hom. 14. and unmake at pleasure it is in Him to set up or pull downe True e Nobilitas summa est atque unica virtus Juven Sat. 8. Nobility hath Vertue and Grace for its chiefe ingredients f Acts 17.11 T was this made the Bereans noble g Isai 43.4 Since thou wast pretious in my sight thou hast been honourable and I have loved thee saith the Lord to his poore Church But as the Lapwing hath a crown upon his head and yet feeds on dung so many who are invested with the Robe of Honour live uâ—worthily faults are not onely sooner espied but are h Monstrosa res est sedes prima vita ima Bern. more odious in great ones then in others Again i Nobilis genere nobilior sanctitate Aug. Epist 179. how beautifull is Grace hanging in the bosome of Honour What opportunities have such for well-doing How wil their example win others How glorious is it to be honourable in the eyes of God and good men k 1 Cor. 1.26 Not many Noble are called and therefore how doe the graces of the Spirit shine out in such Be perswaded to count this your greatest honour to study the things of etâ—rnity to countenance Religion more and more and to l Minime Deus est acceptor personarum nescio tamen quo pacto virtâ—s in nobili plus placet an forte quia plus claret c. Bern. ad Sophiâ—m virg lay forth your selves for the kingdome of Christ that so you may move in the highest Spheare of your power for GOD and his people and then your Name shall be sweet to posterity and the foundation of your House shall be laid sure But pardon me Right Honourable why doe I perswade you to that which I know is the great designe of your hearts and the businesse of your lives You are pretious in Gods eyes you are zeaâ—ous for his glory and I wish that â—ll our Nobility and Gentry were â—uch as you are You have appeared â—or God in the worst of times m The true Diamond shines best in the dark â—ou have been for God in tempests â—s well as calmes in foule weather â—s well as faire you have stood up â—or the truth when others have â—ood up against it n Non tam vos quam Christum in vobis persequuntur Salvian de Prov. lib. 8. and you see 〈◊〉 is not in vain to side with God â—hat wonders what miracles â—ath God wrought in our dayes our comfort lies here that you have acted cordially and unweariedly in the work you have stood for the truth and the truth hath stood for you Now the Lord root you in the truth and in the love of it that you o Matth. 7.25 may be bottom'd on the Rock Jesus Christ p 1 Cor. 15.50 and so be stedfast and unmoveable alwayes abounding in the work of the Lord. O taste and see how good the Lord is to you and his people that trust in him Endeavour q Origo fontium omnium mire bonorum omnium Deus Bern. in Cant to taste God in your mercies and to get a spirituall Relish of that Divine sweetnesse that is in Christ It is my humble desire to assist your honours in this great work by these rude Notes which I here present unto you wherein the Spirituall taste is opened and applied beseeching your Honours to vouchsafe the perusall acceptation and protection of this book Three things command and encourage me to lay these Notes at your feet 1. That experience which you have in Spirituall things whereby you can judge of Divine truths and delight in them 2. That earnest desire which I have of making some publick acknowledgements of your great undeserved favours to me seeing it is not in my power to retaliate 3. That confidence I have of your pardon for this my boldnesse and acceptance of these poor endeavours because Goodnesse and Greatnesse Clemency and Eminency doe meet in your bosoms and kisse each other And thus commending you to God Acts 20.38 and the word of his grace which is able to build you up and give you an inheritance among them that are sanctified I rest Novemb. 14. 1648. Your Honours to be commanded by you in the Lord ROBERT DINGLEY ⧠To the spirituall Reader of this BOOKE HAving had acquaintance with the worthy Author I was desired by him to peruse this ensuing worke which I have done with much quickning to my own heart Rejoycing to finde in these times when the streames of mens thoughts both Ministers and others are too much diverted to other Channells a pious soule taken up with and pursuing after the sweet and gracious Goodnesse that is in God and the incomparable Beauty in Jesus Christ and that of a free sight and taste of either setting out the same to others Unto which he was incited by the very Scripture he had chosen as a foundation to his more private Meditations about this Goodnesse He could not look upon the first words Taste and see but he found himselfe called upon thereby to invite others to the Participation of it and to that end to make it publique being led on herein to follow him whose speech this was David who is set before us as the Patterne of Affectionate Piety in the Old Testament as Paul is in the new Thus by his practice making good his own Comment on the Text and
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
us into tentation r Hac loquendi formâ utitur ne nos inducas in TentationeÌ„ non quod Deus quenquam tentat sed quia Deus non modo Satanae libidini nos per mittit ut ignem concupiscentiae accendat sed eo utitur irae suae ministro quoties vult homines in exitium praecipites agere ipse quoque suo modo in Tentationem inducit Calvinus in Matth. 6.13 Imbecilles sumus homines ideò non debemus nosmetipsos in Tentationes injicere sed si inciderimus orandum nè absorbeamur á tentatione Absorptus enim victus ille in profundum Tentationis inductus est at non item qui incidit vincit Theophylact. Enar. in Mat. 6.13 In 8 to Pag. 16. yet he cannot be said to allure or tempt any man to sin his goodnesse is such 3. Next is the Lord so exceeding good then beleeve not calumnies Vse 3 for heretiques have said even of God that he is not good who yet is goodnesse it selfe Sardian began it and Marcion after him saith Tertullian Marcion being excommunicated for uncleannesse in envy taught that blasphemy Å¿. He urged Amos 3.6 But malum Poenae and Bonum justitiae are all one and it is in order to his own glory Tertull. contrà Marcion lib. 2. cap. 14. Chrysostome saith he had conference with a Marcionite and the blasphemer reasoned thus God is not good because he takes account of sin c. To whom the Father answered God is therefore good for if men now exceed Lyons and Beares and Tygres what then would they doe if God should take no account of sinne And t Etiam in severitate est bonitas Dei ut recurrat unusquisque castigatus pedem referat a peccatis ad tramiteÌ„ bonamque conversationeÌ„ revertatur Ambros Ambrose saiâ— the goodnesse of God is seene in his harshnesse and severity against sinne which doth not onely dishonour God but debase us So that you see God is good although he takes an account of sinne let heretiques and blasphemers think and say what they will Well Brethren the servant is not better then his Master remember God and Christ and the Saints have been slandered and falsely accused before you and therefore think it no new thing if you meet with like usage Was not u Quum dira in eum congererent convitia Judaei horum primores Pharisaei Scribae quumque non deessent gravissima scelera quae Dominus ipse Christus in adversarios potuisset ejaculari obticuit tamen imò pro hostibus suis Patrem obsecravit caecitatis eorum misertus Bullinger in 1 Pet. 2.23 Christ that went up and down doing good and was goodnesse it selfe was not he termed a wine-bibber a blasphemer a Devill Yet being reviled he reviled not againe saith Peter All the Saints before you have tasted of the same cup. Amos was accused by Amaziah as one that preacht against the King and Ezra 4. the King is told that if the Jewes rebuild the wall they will pay no Toll nor Tribute Paul was called a pestilent fellow and a mover of sedition Calvin Beza and Bucer accused as layers of sedition of rebellion Was not Luther called the very Trumpet of rebellion and Eliah the troubler of Ishael The Arrians charged Athanasius with adultery murder and witchraft so true was that prophesie of Christ Men shall hate you and speak all manner of evill falsly for my names sake As it is a great sinne to invent coyn and w Prov. 22.1 Eph. 4.31 Exod. 23.1 Prov. 3.29 Exod. 22.28 raise slanders to bespatter innocency which is very rife in our dayes even among Professors of different judgements x 1 Tim. 5.19 Levit. 19.16 1 Cor. 13.5 1 Sam. 24.9 Prov. 17.4 Psal. 15.3 Mat. 1815. Prov. 10.18 1 Thess 4.11 Genes 18.21 so it is no lesse a sinne to heare beleeve and blaze slanders y 2 Kings 19.14.18 Psal 31.18.20 1 Pet. 2.12 1 Pet. 3.16 and see the 9 verse Eccles 7.21 Psal 38.12 13. Else Prov 15.1.15 Prov. 26.4 Job 27.5 Psal 37.6 Isai 61.7 1 Pet. 4.14 and Matth. 5.12 and beleevers ought to make good use of slanders and not return railing for railing 4. Admire the goodnesse of Gods Nature Vse 4 let it kindle in our hearts z Psal 31.19 and 21.33 desires after him He is provoked every day and yet he spares us and he would fain overcome our evill with his good Heare O Heavens and give eare O earth let Angels and Men stand gazing and wondring at the matchlesse goodnesse of God Oh how should this singe our affections and make us all in love yea all love to Christ a Ama unum illud bonum in quo omne bonum est sufficit Ansel in Prosol cap. 25. O Love the Lord all yee Saints here is a Load-stone to draw your hearts the goodnesse of God to beleevers we live upon his goodnesse every â—oment no subsisting without it Oh the unsearchable riches of Free Grace c Ama quod amando carere nequeas Guigo Med. cap. 17. You may love and prize other things and yet not enjoy them whosoever loves God is one with him which was a sweet meditation of Guigo 5. Is the Lord so exceeding good Vse 5 Oh then delight not to grieve him feare to displease him can you find in your hearts to anger such a God as is goodnesse sweetnesse it selfe Who would provoke such a God What delight can you take in sadding the heart of Christ which overflows with love and all this to make work for repentance to vaile his face from you for in very faithfulnesse he must frown and afflict you Bernard saith for a man to doe good for good is naturall to doe evill for evill is sinfull but for a man to doe evill for good is Diabolicall There is mercy d There is an active filiall as well as a passive slavish feare where justice breeds but stubbornnesse mercy breeds reverence Res est sollicitiâ—plena timoris amor Sir Richard Baker on Psal 130.4 p. 189. Justice perhaps may have the knee of feare yet none but Mercy hath her heart Id. ibid. with God that he may be feared Psalm 130. 4. The e Deus Opt. Max. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Longanimitate probat genus humanum Procopius in Reg. lib. 3. c. 19. long-suffering and goodnesse of God should lead us to repentanee Rom. 2.4 f Davidem Regem suum i. e. Christum ejus filium Nomen Patris pro Filio frequentissimum est in Scripturis David pro Christo Hier. Zanchius in Hos 3.5 bonitatem ejus Indicat ergo Deum non appariturum formidabilem neque terribilem sed clementem bonum ideoque illos suaviter ad se attracturum sua bonitate 〈◊〉 ei sponte hilariter inserviant Nec apparet ita bonus clemens nisi in Christo quia per Christum solum Dei bonitas nobis gustanda proponitur
communicatur Id. ibid. pag. 58. 64. And it is said of Beleevers They shall feare the Lord and his goodnesse in the latter dayes Hos 3.5 6. See and examine if the Lord be good to you in this peculiar manner Vse 6 enquire whether you have interest in this God and all his goodnesse whether on good grounds you can say with David My f 0200 0524 V 3 goodnesse g Nostra plus aliis placent P. Syr. my fortresse my deliverer Psa 144.2 1. Art thou purged from thy defilements and art thou pure in heart Then God is peculiarly good to thee Psal 73.1 Truly God is good to Israel even such as are of a clean heart Except thou art clean he cannot with honour love thee and did not he love thee first thou couldst not be made clean 2. Dost thou continually feare him and walk as under his piercing eye 'T was a true saying of Bernard h Soli silii irae iram non sentiunt Bern. in Ep. 256. Onely the sonnes of wrath feare not wrath Psal 31.19 O how great is thy goodnesse which thou hast laid up for them that feare thee God is to be feared i Timendus ne timeatur Greg in Evang. 26. saith Gregory that he may not be feared and they that feare God saith Origen feare nothing else k Timor timore ut clavus clavo pellitur saith one Quit timet Deum timet nihil praeter eum Origen in Levit 16. 3. Are all the stakes of thy trust and confidence pitcht in God Dost thou run to him in distresse and poure out thy complaints in his bosome See Psal 31.19 How great is thy goodnesse which thou hast wrought for them that trust in thee The just shall live by faith their continuall dependance is on God Nay 4. Dost thou but long and thirst after him and vehemently wish thou hadst interest in him and all his goodnesse certainly God is thine Psal 107.9 Hee satisfies the longing soule and fills the hungry soule with goodnes When a woman longs for dainties she hears of 't is a sign saith one she is breeding and if qualms of sicknesse come on her it argues she is w th child and so if thou long'st after Christ and grace comfort and if thou art sick of love be assured that Christ is formed in you l Traps Expos of Mat. 5.6 True desires are the breathings of a broken heart which God will not despise There may be saint wishings and wouldings in the worst thus Balaam desired to dye the death of the righteous but cared not to live their life and Pilate desired to know what was truth but staid not to heare it m Carnales noÌ„ curant quevere quae tamen desideraÌ„t invenire cupientes consequi sed non sequi Bernard But our desires as they must be ardent and violent so also impatient and laborious seconded with endeavours after the thing desired Now if you find in your selves these foure things Purity Feare Trust and Desire conclude with David God is your goodnesse 7. This should perswade sinners that are ignorant of divine sweetnesse Vse 7 to try God and his wayes this is the main duty that is urged in the Text Taste and see how good the Lord is that is take delight in his Word venture upon him yeeld up your selves to his service and turne your feet into his Testimonies n Ab illis qui gustarunt mira cum dulcedine percipitur nova vita Vobis itaque optimi fratres novum hoc videri non debet siquidem gustastis quam benignus sit Deus Masculus you will soone get bidden Manna and have morsels to eat the world knowes not of you will quickly relish Divine sweetnesse and blame your selves you tasted it no sooner As o Annot. on the Bible printed 1645. and Sa Moore in his Christians heart drawn out to Christ pag. 17. Paul lookt upon himselfe as one born out of due time because he was converted no sooner 1 Cor. 15 8. Thou wilt smite on the thigh and say Ah wretch that I am what have I done and where have I been all this while Why have I been such a stranger to God hitherto O that I could heare you thus chiding and rating your selves in this respect 8. Let beleevers be thankfull for all this goodnesse Vse 8 O give unto the Lord the honour due unto his Name and worship him withholy worship You can sing those new Songs which none can learn but the redeemed from the earth Every one cannot finger Davids Harp the upright in heart shall glory the nightingale is welcom into your gardens but not the Skreech owle 'T is Angels work and should bee our delight p Ascensus gratiarnm est descensus gratiae Bernard Surely you will lose nothing by lifting up God in your praises and praise is comely for the upright 't is all the rent you pay to God for his goodnesse q Amnem sequatur qui viam vult ad mare Plauâ—us Origo fontium omnium mare bonorum omnium Deus Bern. in Cant have you not cause of thankfulnesse What greater felicity then to be the object of Divine love God hath given you Christ and with him all things Oh therefore know well your happinesse that so your sleep may be pleasant to you your hearts may be filled with joy and your mouthes with praises 9. Imitate God in goodnesse Vse 9 and be yee followers of God as deare children strive to be holy as he is holy perfect as he is perfect mercifull as he is mercifull good as he is good Be good and doe good as to all men so especially to the houshold of saith r Summa religiouis est imitari quem colis August strive to imitate so sacred a nature and though you must needs come infinitly short yet delight to write after so fair a Copie James bids us be easily intreated full of mercy and good workes and Paul saith Be kinde one to another courteous tender-hearted forgiving one another as God for Christs sake hath forgiven you Å¿ Misericordiam qui non praestat alteri tollia sihi Chrysologus in Serm. 43. lest God repent of all his goodnesse to you 10. Esteeme nothing sweet or good any further then you can finde or enjoy God in it Vse 10 for all goodnesse is derived from him and without him is nothing good that is good Austin loved to read Tully before his conversion but not so much afterwards quia nomen Jesu non crat ibi he could not find Christ named there Tully was unacquainted with God t Dr Stoughton in his love sick Spouse p. 133. The Jewes say the Rabbins throw the Book of Ester to the ground ere they read it because the name of God is not once there The thing I aim at is this Look how much of God you can find in any creature in any mercy in any duty and so much of reall comfort
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
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
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
judicate Molerus in Psal 34.5 Pag. 275. of the works of God the creatures of God and the doings of God Consider others deliverances and your own Surely David aimes at this here O taste and see how good the Lord is q. d. Oh consider all my deliverances and especially that from the hand of n 1 Sam. 21.12 13. Achish as in the title of the Psalme and consider your deliverances and mercies from day to day Meditation like the Bee hovers up and downe and will taste of every flower in the garden and admire God in all his creatures and in all his providences I have been the longer on meditation because David châ—efly â—â—me at this in the Text. Thus you see the first thing opened Wee taste God in his Ordinances viz. the word prayer seases conference and meditation 2. Wee taste God by faith Secondly Wee taste God by faith and particular applications of Christ unto the soule For where there is tasting there must be touching and applying the food o Aristot In other senses as seeing hearing there must be a medium between the object and organ not so in tasting The thing tasted must be touched Tâ—s so here in this spirituall taste there must be an application of Christ and union with him by p Qui fidit invocat qui invocat exauditur salvatur Hinc ille gustus Musc in Psal 34. faith and a grounded perswasion of his goodnesse to us or wee can never taste him To ponder Gods goodnesse in himselfe and to others is not all but to bring it home and weigh his goodnesse to me as 1 Tim. 1.15 and Gal. 2.20 Oh t is this rasses so sweet a relish in the heart q Hunc verò gustuÌ„ in Christo percipi significat Apostostolus ut certè nullam unquaÌ„ extra Christum requiem dulcedinem inveniat Calvinus in 1 Pet. 2.3 For what would it profit thee that God is good to others and not to thee marrow to others and gall to thee surely this will but adde to thy torment Now faith applyes that goodnesse and sweetnesse that is in God to a mans own soule in particular And this lyes plainly in the Text. O taste and see how good the Lord is blessed are they that trust in him q. d. O be perswaded to taste God for they must needs be blessed that beleeve in him You see he makes tasting and trusting or beleeving all one Now though God have never so much power and goodnesse in him yet till the soule hath interest in him it hath no reason to trust in him for God to such is a consuming fire One that never tasted God by faith may say he is a tower and a Saviour c. r Psal 144.2 But onely the beleever can sing that song My goodnesse and my fortresse my high tower and my deliverer my shield and he in whom I trust Thirdly 3. In partaking of divine influences 2 Cor. 3.18 Wee taste Gods goodnesse by partaking of divine influences viz. the gifts and graces of the Spirit These are certain rayes and sparkles of his goodnesse shed in upon the heart to make it resemble God in Goodnesse So then 1. There 's a taste of Gods goodnesse when wee partake of the gifts of the Spirit as Heb. 4.6 There it is called tasting of the heavenly powers T was a fruit of Christs ascension to give gifts unto men Å¿ Eph. 4.8 2. And more especially wee taste Gods goodnesse when wee partake of divine graces which are the very stamp or image of the divine nature t NotanduÌ„ est naturae nomen hic non substaÌ„tiam sed qualitatem designare Martin Luther in 2 Pet. 1.4 Cant. 2.3 As the apple tree among the trees of the wood so is my beloved among the sonnes I sate under his shadow with great delight and his fruit was sweet to my taste He brought mee to his banquetting house and his banner over mee was love u See Ainsw in locum Now this fruit of Christ which was so sweet to her taste is nothing but the graces of God which are called the fruits of the Spirit Gal. 5.22 Mat. 3.8.10 You see regeneration is tasting of God T is called you know partaking of the divine nature and being changed from glory to glory c. 4. Wee taste God in outward reformation 4. We taste Gods goodnesse in outward behaviour and reformation when we make tryall of him and his wayes and turn our feet into his testimonies When men search and examine things well and resolve to try if the wayes of God deserve to be evill spoken of 1 John 4.1 Try the spirits whether they be of God or no and so we say to sinners here w Requiritur ut gustemus i. e. experimentum capiamus de Deo quod bonus sit Sicut enim nemo certo quanta sit dulcedo mellis cognovit nisi qui gustat ad cum moduÌ„ divinae bonitatis cognitioneÌ„ non poterit habere nisi qui expertus est Musculus in Psal 34.8 P. 309. Try the wayes of God whether they be sweet or no. Men are apt to speake evill of things they know not See John 4.10 So I say here Oh if you did but know what ravishing sweetnesse were in God and his wayes you would soon taste and try them Methinks what David said to God that God saith to sinners Search me and prove me see if there be any way of wickednesse in me God saith Are not my wayes equall Is not my yoke easie Doe but try and disprove me and then testifie against me all this to put us on the tryall to prevaile with us but to taste and see how good he is Job 34.3 The eare tryeth words as the palate tasteth meates Let us know among our selves what is true So the soule by tasting and trying is able to discerne between things that differ 5. In actuall discoveries of sweetnesse in God 5. We taste Gods goodnesse in experimentall and actuall discoveries of sweetnesse and fullnesse in God when wee have tryed and now finde soule-filling and satisfying delight and comfort in God when the soule rejoyces with joy unspeakeable and glorious when it hath got earnests of the Spirit and evidences of glory x Grace is a beginning of glory it may be compared to the golden chaine in Homer whose top was fastned to the chaire of Jupiter when it sees God smiling on the soule now indeed it hath tasted how good the Lord is now it calls out for more of God O stay me with flagons and comfort me with apples for I am sicke of love Now it longs to have its full and will of God and to be even swallowed up of God when he shall lead us into his wine-cellar and shall draw up his sparkles of glory into one confluence and constellation round about him and we shall be filled with all the fullnesse of God Now when a sinner hath
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
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
own works even then when he punishes ours i.e. our sinnes w Tho. Goodwin Aggr. of finning against knowledge mercy p 97. If Paul being but one poore vessell was so richly laden with Divine goodnesse and patience as 1 Tim. 1.16 how is this great Bark of the world then fraught 2. As Divine goodnesse is universall to all 2. Epithite so it is a speciall and peculiar goodnesse to the elect 1 Tim. 4.10 He is the Saviour of all viz. in a common way of providence he doth good unto all but he is x Quibus non tantum dat corporalia bona sed etiam spiritualia fidem spem patientiam coÌ„stantiâ—m testatur sâ—nctos verâ— offâ—â—curae Deo non â—â—glâ—gi corâ—â—mâ—â—o Luke 12.6 Aug. Mâ—lorat in 1 Tim. 4.10 especially good to beleevers His peculiar goodnesse to them appeares in his electing love and chusing them from eternity out of the masse of corruption to be chosen vessels of his mercy and all ages must wonder at his â—indnesse to them in Jesus Christ Ephes 2.7 These he inwardly and effectually calls to himselfe and having purged and sanctified them he adornes them with all the Jewels of grace and makes them a pâ—culiar people zealous of good workes he forgives all their unkindnesses and who cun tell how oft he offends He sweetens and sanctifies all their strâ—â—hts and gives them communion with himselfe in all conditions and finally receives them up into the clouds to be in his bosome for ever Incomprehensible is his sweetnesse and indulgence to his own people he is exceeding courteous and affable to them he rayes forh the discoveries of peculiar love on them which maker more happy then when corn wine and oyle increaseth and hereby they lead heaven on earth y Luce solis vitalâ— spiritu teriaeque alimeÌ„tis omâ—es communiter fruuntur sed benedictio quâ— in Christo speranda est panis filiorum Calv. in Mat. 15.26 Now this is childrens bread and Dogges may not eat of it he gives outward blessings to the worst not in love but as one flings a bone to a dogge When z Xenophon Cyrus gave Artabazus a cup of gold and Chrysanthas a kisse in token of speciall favour Artabazus complained that the cup he gave him was not so good gold as the kisse he gave Chrysanthas a CoeluÌ„ terram bonitate implevit sed panis dicitur quicquid ad filiorum adoptionem spectat Calv. ut supra Why so a Christian rejoyces more in the sweet kisses of Christs lips for so are the pledges of divine love termed Cant. 1.2 I mean with true spirituall blessings then if hee should give him all the treasures of the world b Dr Stoughton in his choyce Sermons To be able to say God is mine is better then a thousand mines of gold Psal 144.15 3. God is an Independent good 3d Epithite Independent good Indeed there is no other Independent Being though this name be given to some God onely is independent and hath all in himselfe and from himselfe without reference to others or being beholding to any for what he is or hath Psal 16.2 c H. Ainsworth in Psal 16.2 O my soul thou hast said unto the Lord My goodnesse extendeth not unto thee The Chaldee reades it My good is not given but of thee But the Seventy thus Of my goods thou hast no need d Nihil jubet quod sibi prodest Augustin with which your translation suits that saith My goodnesse extendeth not to thee Can a man be profitable to God saith Eliphaz Job 22.2 e Non accedet Deo quicquam utilitatis si in innocentia vitam egeris sicut è contrario nihil damni vel incommodi ex hominum impietate ille accipit Fran. Titelman in Job 22.2 Bonorum enim nostrorum ipse non indiget non accipit de domo nostra vitulos neque de gregibus nostris hircos omnia ab ipso habemus ut nostris donis vel bonis non possit in aliquo dittor evadere aut beatior quiex sua natura fibi est sufficient issimus nullius rei indigens vel indigere potens Idem in Job 35.7 And if thou be righteous what givest thou him or what receives hee at thy hand saith Elibu Job 35.7 He is El-shaddai a God of all sufficiency in himself If I were hungry sure I would not tell thee saith God for the world is mine and all the fulnesse thereof Psal 50.12 f Vide Doctor Preston his new Covenant on Gen. 17.1 pag. 27. 158 Thus you see God is an Independent good he hath a bottomlesse fountaine of goodnesse within him so that he needs not our praises or services he is most perfectly blessed and happy and glorious in himselfe and all the creatures cannot add so much to his goodnesse or felicity as a drop doth to the Ocean or a spark unto a Bonfire Shall I need to illustrate and confirme this truth unto you It may easily be done Consider three things First God was thus good and happy and all-sufficient before the world was or creature was therefore on whom should he depend Psal 90. Before the mountaines were made or the hils were laid from everlasting thou art God He made the world not that he had need of it or any thing in it but to communicate his goodnesse and to make known his praise From eternity God was taken up with the surveyes of his own beauties and perfections Secondly that g Nemo hominum quicquam excellentiae à seipso habet Calvinus in 1 Cor. 4.7 Nam nihil est aut donorum aut charismatum quod spiritui sancto non debet acceptum referri quicquid in nobis est aut facultatis aut energiae id totum Dei depositum animis nostris commodatum P. Martyr in loc good which the creature hath God must needs be the authour of it all For what have we which we have not received 1 Cor. 4.7 'T is the Spiders Motto Nemini debeo for she climbs up by a threed of her own weaving and the matter of it is spun out of her own bowels But even this creature and all others have their esse and bene esse being and well-being from God Wealth beauty and honour c. all from him so that there is no room for boasting we may not sacrifice to our own net Now he must needs be sufficient of himselfe that is sufficient for all other things h NoÌ„ potest suÌ„mus reruÌ„ conditor in se non habere quae rebus à se conditis dedit quemadmodum sol astris Hugo de anima lib. 4. cap. 15. Nay Thirdly that good and i Quicquid bonitatis in creatura reperitur id oportet esse ex Deo tanquaÌ„ fonte omnis boni Idem in Matth. 19.17 Creata omnia perfectius sunt in Deo quum in seipso Dionys de Divin cap. 7. perfection that is in the creature was first in
you may expect in them for God is good and nothing is good without him Lastly Vse 11 keep in with this good God and as the Apostle adviseth you be carefull to ibide in his goodnesse Rom. 11.22 that is having tasted divine sweetnesse drive a constant trade with God keep daily correspondence with Christ that so you may be preserved in communion with heaven u Deus prius quam deseratur neminem deserit Augustin God forsakes none but they first forsake him True once gracious and ever gracious but know men may dream they have grace and yet be deceived and such as have grace may want comfort and but just scramble to heaven w Be not like a waning but like a new Moon that is increasing Many begin gloriously but end shamefully our end must be best El. Par. on Rom. p. 192 Illi permanent in Dei bonitate qui retinent fidem bonam conscientiam Nic. Hemingius in Rom. 11.22 Frustra velociter currit qui priusquam ad metas venerit deficit Greg. Mor. lib. 2. cap. 40. To conclude keep close unto your God prize his presence adore his discoveries admire his bounty implore his aid and attend his calls so shall God take delight in you and you in Him Amen MESSIAH'S SPLENDOR OR THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST By ROBERT DINGLEY Minister of the Gospel And he shall be as the light of the morning when the Sun riseth 2 Sam. 23.4 I Iesus am the bright Morning-Starre Rev. 22.16 A light to lighten the Gentiles and the Glory of thy people Israel Luk. 2.32 Lumen est umbra Dei Deus est lumen luminis Plato Pol. 6. LONDON Printed by Matthew Simmons at the guilded Lyon in Aldersgate-streete 1649. TO THE HONORED and religious Lady Mris Elizabeth St Johns wife to the truly Honourable Patriot Oliver Saint-Johns Lord chiefe Justice of the common Pleas. As also To her worthy and vertuous sister Mris Mary Langhorn wife to Mr William Langhorn Esquire R.D. dedicates his Book and wishes an abundance of Grace here and eternall enjoyments of God in Glory THé light of the Gospel is as the Sun which shines more and more unto the perfect day a Eo hominem virtute praestanteÌ„ sub vehit ut non ante ascendendi fineÌ„ faciat quam ad summum illud praestantissimumque lumen pervenit Dr Jermin out of Nazianzen Knowlegde shall cover the earth as waters the b Hab. 2.14 Sea The light of the c Isa 30.26 Moon shall be as the light of the Sun and the light of the Sun as the light of seven dayes Now if ever are these Scriptures fullfilling a great light appeares and in the midst of this light you are not in darknesse but d 2 Pet. 1.19 the day-starre is risen in your bearts Oh shut not your eyes against any truth of God rest not in the things you have received but e 2 Pet. 3.18 grow in grace and in the knowledge of Christ f 1 Tim. 1.19 Many there are who of faith make shipwrack Try g 1 Thes 5.21 all things but hold fast that which is good You have formerly honoured mee with your attention when I was present among you h At Barnes in Surrey * And you were members of my Congregation you were indeed the fairest flowers in my garden and much encouragement I received from you in my Ministry for which I blesse God and you and for all the favours you have shewed mee Be pleased now to peruse these notes which I acknowledge unworthy your piercing and judicious eyes The subject of these Sermons is Christ in his beauty i Effluens plenus manet Theophylact. shedding his rayes of glory on all that stand round about him This should be k 1 Cor. 2.2 the subject of all our Sermons who are the Messiahs Paranymphs l 2 Cor. 5.20 under-suitors for Christ 'T is a mercy to enjoy the light of the Sun m Of old it grew into a Proverb Satius esse soleÌ„ non lucere quam Chrysostomum non docere much more the bright beames of Gospel-Discoveries Let us walk in this light and live up to it let us prize it and rejoyce in it Now the good Lord bring your hearts more and more in love with Christ and helpe you so to live in him and to him now that shortly you may enjoy n Gaudium in fine sed sine fine Bern. de divers 19. endlesse felicity in his bosome This shall be his prayer for you that is Novemb. 4. 1648. Your servant in Christ ROBERT DINGLEY To the Wel-disposed READER THere are two desireable Suns Per metaphoram filius Dei vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol justuâ—ae Mal. 4.2 Vide Matth. 17.2 and what so much as these are the desire of Nations Now who that 's wise covets not discoveries of the chiefe of them This judicious Authors rendition of the Righteous Suns worth ha's warm'd my heart God grant it cooles not thine by accident Christ as a Sunne is a publick good Matth 20.23 He 's a servant to Saints He came not to be ministred unto but to minister He 's a great one yet Sun-like serves he his inferiours Stand and wonder at this The Sun 's that vast vessell into which the light naturall was gather'd at first which till then was scatter'd in the Heavens intire Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol qui significat servum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaeis ministrare Dan. 7.10 Quod verbum in Chaldaica paraphrasi Gen. 40. v. 4. usurpatur sic dictus quoa in adminiscrando tumâ—ne totius â—â—unâ—â— miniâ—â—er siâ— He took upon â—im the form of a servant Phil. 2.7 Non solum servi ut subesset sed quosi mali servi ut vapâ—â— laret Bern. ter quart Heb. Cant 1.13 Exod. 16.21 But behold this feeling Author shewes thee an higher Sun fill'd with all light spirituall light marvellous Christistians where 's your admiration and adoration of this glorious Sun Behold you that love to see him he 's a bundle of Myrrh to you let him lie all night between your breasts in your nights of sorrowes and sharpest sufferings improve him heartily and use him kindly For did not he open his Armes Heart and Bowels in the night of his heavinesse to embrace heale and save you Would'st thou be thawed melted and well moulded into an heavenly Frame In this elaborate Treatise thou hast a glimpse of the means Lov'st thou to be scorched kindly and not consumed Let this Sun look upon thee What but this brings forth thy fruit Cant. 1.6 ripens that which ha's root withers that which ha's none Desirest thou to be warmed heated inlivened and cloathed Christs presence as an huge Sun effects all this Deut. 33.14 Job 8.16 Mark 4.6 Rev. 21.32 and makes thy soule his heavenly plant to thrive The woman the Church which John saw in his Visions was
vel ad fideles vel ad incredulos dirigit sermonem Sic Calv. in Luc. 21.28 Mark the Text. BVT unto you c. The adversative forme shewes the opposition of these to them that were mentioned before and the manifest difference of Gods dealing They shall be cast into the oven but unto you the Sun of righteousnesse shall arise with healing in his wings A blessed BUT to us a BUT full of Nectar levell all your golden Arrowes of thankfulnesse at this BUT The Sunne is hot as well as a flaming Oven but not so hot Christ is a sutable good unto all his people fitted to their wants and capacities And so much of that poynt 2d Note from from the coherence Christ is a reviving Sun of Righteousnesse to such as feare God This is so linkt with my Text that somwhat must be spoken Wee 'l enquire 1. What the feare of God is 2. Why Christ will shine upon such First what the feare of God is h Aliud est timere quia peccaveris aliud timere ne pecces Philip in Job There is a slavish and sinfull feare which onely feares Gods anger and scares us away from him 1 John 4.18 Gen. 3.8 Rev. 6.16 Jam. 2.19 Rom. 8.15 2. There is a Filiall and Reverentiall feare compounded of Admiration and love Its object is Excellency and its ground apprehension of disproportion Heb. 12.28 Eccles 5.2 9.4 Prov. 13.13 Hos 3.5 Isa 25.3 4. Jer. 5.24 33.9 Now precedency is given here and elsewhere in the Scripture to this grace for many reasons k John Brian in a Sermon on 1 Sam. 12.16.17 18 pag. 13 15. 1. The feare of Gods Name is the fountain root or foundation of Religion Psal 111.10 2. It gives beauty and amability to all other Graces and Duties Psalm 2.11 5.7 3. 'T is frequently put for the whole worship of God Acts 9.31 Pro. 31.30 i Nemo melius diligit quam qui maxime veretur offendere Salvian Epist 4. Secondly why the Sunne of righteousnesse will shine out upon such as feare hiâ— name I answer Such are humbled and emptied and see their need of mercy and such will not abuse his love and the Lord hath promised his favour to such not onely in the Text but Matth. 5. l Beati qui lugent nam hoc modo formantur ad percipienâ—â—n aeterâ—â—â—â—audium qâ—â—sâ—stâ—â—â—u lis eâ—â—tantur ne alibi quam in Deo solidam consolationem quaerant Calvin in Mat. 5.4 Blessed are they that mourn for they shall hee comforted And Isai 50.10 Who is among you that feareth the Lord that walketh in darknesse and hath no light Let him trust in the name of the Lord and stay himselfe on his God * Manencibus igitur in tenebris filiis diffidentiae evadit in novam hanc lucem lucis filius de potestate tenebrarum si tamen jam fidenter Deo dicere potest particeps ego sum omnium timentium te So Bernard speaking occasionally of my Tâ—xt Bernard Epist 107. m Gemendus est qui non gemit Greg. Then let us bewaile the want of this grace among us Vse 1 and mourn for them as will not mourn for themselves Wherefore are men so carelesse what they think speak or doe They have not the feare of God in their hearts n Pueri lucernam non timent larvam timent Ita c though they feare things they need not Psal 36 1-5 Rom. 3.10 to 29. Gen. 20.11 Why is the face of Christ the Sunne of Righteousnesse hid from many It is to be feared they have gone to the utmost bounds of their liberty if not beyond it 2. See if you be in that small but blessed Vse 2 number of them that feare the name of God 1. Is it your constant care to avoid those things that are displeasing to God Marks of the feare of God Pro. 3.7 even every known sin though never so secret Levit. 19.14 Genes 42.18 Nehem. 5.15 2. Doe you study to doe that which is acceptable to God aiming at Perfection See Eccles 12.13 Deut. 5.20 Psalm 112.1 2 Cor. 7.1 3. Doe you slight the displeasure and power of men in comparison of Gods 1 Pet 3.14 15. Mat. 10.28 Isa 8.12 13. 4. Doe you imploy and demeane your selves in holy things with reverence using the very Name and Attributes of God in your ordinary discourse with trembling Daniel 6. 1 Corinth 7.25 Luke 12.45 Isai 8.12 13. 3. Be perswaded to get and cherish in your hearts a filiall feare of God Vse 3 that so the Sunne of righteousnesse may love to scatter his beams upon you 1. Take some motives 1. The fearfull condition of such as are secure and without any feare of God 1. Motives to feare God Psal 90.11 Eccles 8.13 Jer. 2.19 2. The blessed estate of such as live in the feare of God they are favourites of Heaven and the blessings of this life and the next belong to such Psal 147.11 Prov. 22.4 Psa 85.9 103.17 2. Use these helps 2. Helps to the feare of God 1. Be much in reading and hearing the Word Deut. 13.11 Psalm 19.9 Deut. 17.19 2. Be frequent in Prayer Jer. 32.40 Psal 86.11 3. Acquâ—int your selves with godly sorrow 2 Cor. 7.11 4. Act Faith on the promises Hebr. 11.7 5. Give scope unto your hearts in meditation 1. Touching Divine Omnipresence Prov. 15.3 2. His Omnipotency Luke 12.5 3. His justice in punishing sinne 1. Pet. 1.17 4. His truth in fulfilling his threatnings Heb. 3.16 5. His particular judgements against sin Rom. 11.20 6. The uncertainty of life o Hierome thought he alwayes heard this sound in his eâ—â—â—s Surgite Mortui c. and the last trumpets blast 2 Cor. 5.10 p Psal 147.11 Cum dixisset timentes adjecit sperantes August Vis a Deo fugere ad ipsum fuge vis fugere ab irato fuge ad placatum Idem in Psa 30 7. His infinite mercy and all his benefites Psalm 130.4 Jer. 5.24 Psal 72.5 Consider the motives and follow the rules and doubt not but the feare of God shall possesse you and the Sun of righteousnesse revive you Amen And thus much of the coherence come we now to the words themselves The Sunne c. And first Of the Text it selfe let us speak somewhat of the words as a prediction of the Messiâ—h For Malachi fore-tels that Christ the Sunne of righteousnesse should arise with healing in his wings Observe thence There were cleare predictions of the coming of Christ under the old Testament Doct. 1 No sooner was man fallen but Christ was promised The Seed of the woman shall break the Serpents head Christ often appeared in the visible shape of an Angell to inure the people and prepare them for the incarnation q See Doctor Taylor of the types and shadowes of Christ all the ceremonies under the Law pointed out Christ and all the Prophets foretold of the Messiah Daniel and Haggai
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod prolicitur canibus Beza Not to dwell here Lastly we are not much troubled when we see the Sun set because wee expect it shall arise the next morning And the Sunne cannot bee totally p Sol nunquam totus obscuratur quod luna minor sit Arist eclipsed as the Moon may because the Moon which interposes is farre lesse then the Sunne 'T is so here let 's not be over-much dismayed when this Sun of righteousnesse sets q Psal 30.5 For though sorrow indure for a night yet joy may return the next morning Jesus Christ may be eclipsed but never totally as the worlds comforts may for though his face be hidden in great part yet some crevice of light remains to cheare and sustain the soule r Si impius es cogita Publicanum si immundus attende meretricem si homicida prospice latronem si iniquus cogita blasphemuÌ„ Peccasti poenitere millies peccasti millies poenitere Chrysost Hom. 2. in Psal 50. Wherein Christ and the Sun differ because sinne which interposes between Christ and us is farre lesse then Christ if sinne abound his grace will much more abound for his mercy is broader then our sinne or misery Thus you have seen at large the resemblance opened betweene Christ and the Sun yet know that in some things they are unlike especally five First the Sunne is but a creature when all is done but by Christ God made the Sun and world and all things in it Christ is from everlasting Prov. 8.25 Job 17.5 Secondly the Sunne can discover things obvious to the eye but cannot give sight a blind man may grope for the doore at noon-day Å¿ Rev. 3.8 Psal 36.9 whereas Christ inlightens the hidden man of the heart and gives t Deus qui lux est interioris hominis plus illi praestat quam Sol oculo nam Sol oculum ad se conversum illuminat aversum a se clausum deserit Deus vero non solum mentem ad se conversum illuminat sed etiam mentem ad se convertit quod lux oculo non praestat Augustin contra Pelag. lib. 2. cap. 5. eyes as well as light this Sunne hath healing under his wings and among other things hee cures our blindnesse Psalm 146.8 The Lord openeth the eyes of the blind 3ly some countries have too much of the Sun as they that lye in the torrid Zone and the Moore lookes black with it But no soule nor people can have too much of Christ nor can be tan'd and sunne-burnt here but the more we behold Christ the fairer and clearer we shal be So 2 Cor. 3.8 Indeed the Spouse saith I am black because the Sun hath lookt upon me Cant. 1.6 But She there speakes of the scortching Sunne of affliction not the refreshing Sunne of righteousnesse 4ly Astronomers tell us that whereas all other planets conjunction is the perfectest amity the Sunne contrariwise is good by u Agglutinaâ—â—r Domino 〈◊〉 6 1â— ut â—â—â—â—â—et arctioâ—â—â— esse coniunâ—â—â—onem Christi â—â—biscum quam viri cum uxore Cal. Non tamen eo proficit haec conjunctio ut illi efficiamur aequales P. Mart. Aspect but evill by conjunction Christ is good by aspect but then the sweetnesse and perfection of our amity consists in conjunction w Heb. 2.11 Joh 15.5 Eph. 5.30 31 32. Rom. 12.5 union and communion we are made one with x 1 Sam. 18.1 John 4.16 Joh. 17.23 Christ by love y Joh. 6.56 Eph. 3.17 Rom. 11.20 Gal. 2.20 faith and the z Rom. 8.11 Gal. 4.6.1 Joh. 3.24 4.13 Spirit being joyned to him we are one with a John 14.20 the Father b Phil. 3.9 1 Cor. 1.30 John 7.22.24 all that Christ is hath is ours and all our sinnes and miseries are his by c 1 Cor. 5.21 imputation and d Heb. 4.15 Isai 63.9 sympathy And being once joyned to him we can never be e Rom. 8.1.35 separated from him This is a glorious union and love-knot indeed neither men nor Devils can unty or dissolve it Lastly that lovely Candle must shortly be blown out for the Heavens shall passe away with a noyse the world and all in it shall be burnt up with fire f Vbi lumen immensum lumen incorporeum lumen incorruptibile lumen incomprehensibile lumen indeficiens lumen inextinguibile quod es tu Domine Deus meus Augustin in Soliloq cap. 36. But Christ shall endure for ever Both mentioned Rev. 22.5 And there shall be no night there and they need no candle neither any light of the Sun for the Lord God gives them light and they shall reigne for ever and ever Christ the Mediator shall bee King and shine among the Saints to all eternity Object But is it not said at the end of the world Christ shall deliver the Kingdome up to the Father 1 Corinth 15.24.28 g Nonnulli offenduntur cum Christum audiunt Regnum traditurum Deo Patri-fingunt enim propter haec illum esse longe minorem num existimant ita filium traditurum esse regnum ut illud fibi non retineat si hoc velint cogentur eadem ratione statuere Patrem se abdicasse universa potestate quando tradidit regnum filio Mat. 11.27 P. Martyr in 1 Cor. 15.24 how then shall he continue to shine in his wonted splendor for ever Sol. Distinguish between the substance of Christs Kingdome and the form or manner of administration in the former respect it is absolutely eternall Christ shall be a Head and a Husband and a Rewarder of his members for ever and an Everlasting Father for so Christ is called Isa 9.6 In the latter way the Lord Christ shall keep his Kingdome as Mediator till the last soule belonging to the Election come into Heaven and the doores are shut and then having no farther worke to doe as Mediator he shall surrender up the kingdome to his Father i I. Diodati in his Pâ—ous Annotations on the Bible opening that place and then the Father Son and Spirit in unity of Essence shall begin immediately to reigne over his Church and fill all his with Light Love Life and Glory But think not saith Peter Martyr 't will disanull Christs greatnesse to give up the Kingdome to the Father for the Fathers Greatnesse was not eclipst when he first gave the Kingdome to Christ Mat. 11.27 But onely the office of Mediatorship will now be shut up and God will change the meaner forme of Christs Kingdome into more perfection and beauty which Christ long'd for Job 17.5 Glorifie thou mee with thine own selfe with the Glory which I bad with thee before the world was So that you see Christ hath a double Kingdome Oeconomicall and Essentiall the former as Mediator which he resigns at the worlds end the latter as God which he possesseth with the Father and the Spirit for
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
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