A Sincere Believer Comforted and Encouraged

To the spiritual Reader of this BOOKE.

H Aving had acquaintance with the worthy Author, I was desired by him to peruse this ensuing work, which I have done with much quickening to my own heart; Rejoicing to find in these times, (when the streams of men's thoughts both Ministers and others are too much diverted to other Channells) a pious soul taken up with, and pursuing after the sweet and gracious Goodness 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 Goodness: He could not look upon the first words, Taste and see, but he found himself called upon thereby to invite others to the Participation of it, and to that end to make it public; being led on herein to follow him, whose speech this was, David; (who is set before us as the Pattern 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 without which it had been defective; And with Philip, (the same that having been taken with the beauty of the Sun, cried out with vehement and unsatisfied longings, Shew us the Father, and it sufficeth ), He inviteth all true Nathanaells to come and see the glory of that Messiah hath shined into his own soul; And what in the one Treatise, and then in the other, he hath held forth both this Goodness (so desired) of the Father; and this Glory (so desirable) of the Son. That God who hath commanded Light to shine out of darkness, shine (graciously) into our hearts, to give (us) the light of the knowledge of the Glory of God, in the face of Jesus Christ; And to this end Bless This, and all other Glimpses and Discoveries of himself in the mouths and writings of all his servants, enamored with him. Amen.

H Ere is presented to thy view a Treatise, which will lead thee to the power of Godliness; and the holiness of the inward man; which in this age I fear few study and set their hearts upon, men generally being taken up either with notions or novelties, in nothing more placing their Religion then in a taste of every new opinion; a confluence of which water (an unclean Spirit in judgment being sent forth) hath made up that flood with which so many in our time have been swept away.

It hath been a comfort to me in many endless and inextricable questions, that the Kingdom of God consists not in meat and drink, but in righteousness, and peace, and joy in the Holy Ghost; not in doubtful disputations, and unpracticall curiosity, but the Doctrine of the free grace of God, and the fullness of the righteousness of Christ, are plain to him that will understand, and that in the true and saving knowledge of these, is eternal life to be had.

And it hath been a Rule to me, that the more holy and spiritual any man is, the more fully his heart is in these things. For the Word being a mould, and these being the great things thereof, they must needs make the deepest impression upon the heart that is rightly cast into it. And it is observed of the Saints of old; Mos iste semper in Ecclesiâ viguit, ut quo quis{que} foret religiosior, eo promptius novellis adinventionibus contrairet.

Of spiritual Truths there is a twofold knowledge held forth in Scripture, a seeing and tasting knowledge (for the new man hath his senses as well as the old) and both are conjoined in this Text and Tract.

1. Seeing knowledge, Joh. 6.40. which proceeds from a spirit of renovation, spiritualizing the faculty, giving an understanding to know him that is true, 1 Joh. 5.20. and from a spirit of Revelation discovering by a divine light spiritual objects; not only to the speculative, but also to the practical judgment; and in these the teaching of God, and the demonstration of the Spirit, do consist.

2. Tasting knowledge, 1 Pet. 2.3. when a relish of the goodness is brought with the Truth into the whole heart, that it becomes to a man sweeter then honey and the honeycombe; which sweetness doth effectually draw and inflame the soul after the things thus tasted, to obtain a further and full enjoyment; the earnest of the Spirit, and the grapes of Eshcol, which leaves in the soul such a taste, that it can never be satisfied, till he drink out of the rivers of his pleasure.

There is indeed a sight that unregenerate men may have of things spiritual, and a taste answerable to this sight, Heb. 6.4, 5. (which are the highest works of the Spirit in a temporary believer, not evil in themselves, nor to be lightly esteemed; so men neither rest in them, nor fall from them) as the one is but a form, so is the other also, as being only from a supposed sweetness, and doth produce only a false joy, proceeding only from the Spirit ••• varing nature, and not renewing it; the Spirit working upon a man, and not dwelling in him: And ena ••• ing a man to taste the goodness that comes by spiritual things, and not the good that is in them.

The Author of this Treatise hath taken very good and profitable pains in opening these mysteries and secrets of God, which I do commend unto thee; with this Caution, which I desire may be taken in the Reading of all the writings of men, that they do not take thee off from the holy Scriptures of God. And that the Lord may have glory, and the Church edification by all the Labors of his servants, is the hearty prayer of him who subscribes himself,

A Table of the principal Heads contained in this Book; scil.

In the first part the nature of the Spiritual Taste.

• OF the Book of Psalms, Pag. 1, 2
• Of this 34 Psalm, and the occasion of it, whence four things are observed, pag. 2. to 5
• Of the coherence of the Text, whence 3 points are raised, viz. pag. 5. to 26
  • 1. The presence of Angels encamping round about us, should occasion us to taste and see Divine goodness. Three Reasons and three Uses of that point. pag. 6. to 13
  • 2. Such as by sweet experience have once tasted Divine goodness themselves, cannot but stir up others to partake with them. Ten Reasons of the point, and two uses, pag. 12. to 22
  • 3. They that have tasted Divine goodness, are truly blessed, and should at once trust in God and fear him. pag. 22 to 26
• The Text divided, and Doctrines raised, pag. 26
  • 1. Doct. All that undertake to exhort others, must endeavor to work on the affections. Why? The reasons three. How? The means four. pag. 28. to 33
    • The uses two, where six directions how we may so hear as to be affected under the Word, pag. 33. to 37
  • 2. Doct. All sinners should be induced to taste and try God and his ways. Where
    • 1. What this tasting is? pag. 37
      • Answ. 1. There is a corporal taste, and hereby occasionally we may taste God, pag. 37, 38
    • 2. There is a mystical or spiritual taste, and we may be said thus to taste God five ways pag. 38 to 48
      • 1. In Divine ordinances which God hath appointed as conduit pipes to convey somewhat of himself to us, viz. 1. the Word. 2. Prayer. 3. Seals. 4. Conference. 5. Meditation. pag. 38. to 45
      • 2. By Faith and particular Applications of Christ to the soul; for where there is tasting there must be touching, pag. 45, 46
      • 3. By partaking of Divine influences from the spirit of Christ, scil. the adorning gifts and renewing graces of the holy Ghost, pag. 46, 47
      • 4. In outw • rd behavior and reformation, and turning our feet into his testimonies, to make trial of his ways, pag. 47, 48
      • 5. In experimental and actual discoveries of sweetness and fullness • in God, pag. 48
  • 2. Whether unregenerate men may ha • e these tastes of God, and still continue in the old Adam? pag. 49
    • Answ. 1. They may seem to go far, w •• re Heb. 6.4, 5. is opened. They go 8 long s •• ps in religion, pag. 49. to 51
    • 2. And yet they are void of spiritual life and senses, and so come short of true believers in many things. pag. 51 to 53
    • 3. Why we should labor for experimental tastes of God. pag. 53
      • 1. Because God and his good ways are undeservedly evil spoken of, and 'tis not wisdom to go by hear-say. pag. 53, 54
      • 2. We shall never know the true worth and sweetness of God and religion, till we taste and try them. pag. 54
      • 3. We are much encouraged by the comfortable experiences of ad Saints, who never repented their so doing. pag. 54, 55
      • 4. Either we must taste of Divine goodness or fury. pag. 55, 56
      • 5. If you taste Divine good • esse here, you shall have your fill and will of God hereafter. pag. 56, 57
        • 1 Use. Matter of reproof, 1. to such as 〈◊〉 •• t▪ will not taste God and his 〈◊〉 . Where six reasons are given why millions to •• i • •• ry day never tasted God in 〈◊〉 m • rcy they 〈◊〉 received, or duty they have performed, pag. 57. to 64
          • 2. To su •• as seek for sweetness and satisfaction in the creature out of God, pag. 63, 64
          • 3. Such as are ever and anon tasting sin; these nibble at Satan's baits. pag. 64 to 67
          • 4. To such as binder others from tasting and trying how good the Lord and his ways are, pag. 67, 68
        • 2 Use of information in the true reason of all that rage and fury that boils up in men's spirits against the ways of God. They never tasted nor tried them. pag. 68, 69
        • 3. Use of trial and examination, whether ever we savingly tasted God, pag. 99
  • This is tried by the effects, which are three, 1. Regeneration, 2. Estimation, 3. Exultation. pag. 69 to 71
  • A diversion consolatory to sincere hearts, that mourn for want of the sense of God's love in Christ. pag. 72, 73
  • 4 Use of Exhortation, to unregenerate men and women to taste and try God, pag. 73
  • The Inducements five. pag. 73 to 77
    • 1. The pleasure of bodily tasting is short and vanishing, of spiritual endless. pag. 74
    • 2. God invites and allures you to taste of his marrow and good things, pag. 75.
    • 3. Kings have their Tasters, and so have you; you may safely venture. pag. 75
    • 4. Consider what the damned would give to be capable of this happiness, pag. 75, 76
    • 5. Christ tasted gall & death for thee, do thou taste Grace and Glory for him, pag. 76, 77
• 3. Doct. There is but a taste of God in this life pag. 77 to 100
  • 1. The Quod sit, that it is so, proved
    • 1. By plain Scriptures, pag. 78
    • 2. By undeniable Arguments, scil.
      • 1. The makings forth of God are not perfect in this administration pag. 78, 79
      • 2. We are not capable of much here, corruption remains in the best, pag. 79, 80
• 2. The Cur sit, why'tis so? viz.
  • 1. Why believers have a small taste of God here, and it is not perfect Hell with them, four reasons of that, pag. 80 to 83
  • 2. Why the Lord gives them but a taste, pag. 83 to 87
  • The Reasons four. pag. 83 to 87
    • 1. To manifest his power and wisdom in our preservation. pag. 83, 84
    • 2. To keep us humble. pag. 84
    • 3. To wean us. pag. 84 to 86
    • 4. To sweeten Heavens joys to us. pag. 86.
  • 3. The Quid inde, or inferences, pag. 87 to 100
    • 1. It meets with those that dream of perfection in this life. Five objections answered, pag. 87 to 91
    • 2. Let the world learn how to judge of Christians, not by what they are & receive, but shall be and obtain, pag. 92, 93
    • 3. Weak Christians should be comforted that ever mourn under their imperfections. pag. 93
  • For 1. No perfection under the Sun, pag. 93
  • 2. True grace little at first, pag. 93, 94
  • 3. As you do but taste the graces and •• s •• ations of God here, lo you do has taste of afflictions and death, the bitter fruits of sin, you do but sip at the bitter cup. pag. 94, 95
  • 4. All should be exhorted to two things.
    • 1. To labor for more of God's will, rest not in this, that you have grace in truth; for though the best do but taste, yet some more and oftener then others. There are degrees, pag. 95. to 99
    • 2 To be even weary and sick of the world that ye may have clearer visions and fuller enjoyment of God in the clouds, pag. 99, 100
• 4 Doct. They only that taste can see how good the Lord is, pag. 100 to 118
  • 1. Arg. True knowledge is not bare speculation, 'tis heart-work as well as brain-work, pag. 101, 102
  • 2. God is at once the fountain of light and life, and where there is life, there are all the spiritual senses. pag. 102, 103
  • 3. Illumination is a fruit of Christ's ascension and intercession. pag. 103, 104
  • 4, Christ as a Prophet teacheth only his friends pag. 104
  • 5. Such as have a filial fear, are numbered among his Disciples. pag. 104, 105
  • 6. The promise of Knowledge is to such as obey God, and live up to received light. pag. 105
    • 1 Use. This discovers the true Reason of that little insight into Spiritual things in the midst of so much light that is in the world. pag. 105, 106
    • 2 Use. To mourn over those that have bright notions, and choice speculations in Religion, and yet never tasted God; they see truths, but not with a believers eyes, nor in his light pag. 106 to 108
    • 3 Use, To search and inquire if our visions of God are not delusions. pag. 108
      • 1. Do you thirst after more and more knowledge in the mysteries of Christ? pag. 108
      • 2. Is thy knowledge experimental? pag. 109, 110
      • 3. Diffusive? pag. 110, 111
      • 4. With full assurance? pag. 112
      • 5. Art thou humble and teachable? pag. 112, 113
      • 6. Doth thy knowledge transform and heavenlize thee? pag. 114
    • 4. Use. Labor for such discoveries of God as may have a witness within you: a little sanctified knowledge will go far. pag. 114 to 116
    • 5. Use. This will follow, As without some tasting there is no clear vision, so without some knowledge there's no right tasting. pag. 116. 117
• 5 Doct. The Lord is exceeding good unto all his people. pag. 118 to 149
  • This proved,
    • 1. from inspired quils pag. 118
    • 2 Heathenish and Natural pag. 118, 119
  • The point opened and illustrated in two Enquiries.
    • 1. Enquirie, what goodness, and the goodness of God is? pag. 120
    • 2. Enquirie, What are the Epithites of divine goodness? pag. 1 • 0. to 136
      • 1. He is a universal good to all, the young Ravens, and old Devils, and all the Creation finds it. pag. 120. to 124
      • 2. He is in Christ a special and peculiar good unto his Elect. pag. 124. 125
      • 3. God is an independent good, and no independent being but he. pag. 125. to 129
  • He is most blessed and glorious in himself, and all the creatures cannot add one spark to his felicity. Proved by three things.
    • 1. God was thus good and happy and all sufficient before all worlds. pag. 127
    • 2. God is the Author of all his creatures good. pag. 127
    • 3. That good and perfection that is in the creature, was first in God, and most perfectly good there. pag. 127. 128
    • 4. God is a most free good. pag. 129. 130
    • 5. An absolute, suitable and perfect good is he. 130. to 132
    • 6. A most desirable and delectable good. pag. 132. to 134
    • 7. A lasting and everlasting good, and that two ways.
      • 1. Essentially in himself. pag. 134
      • 2. Relatively to others, and that
        • 1. Ex Parte Ante, looking to their Election. pag. 135
        • 2. Ex Parte Post, Eying their glorification, pag. 135
          • 1. Use. Matter of Lamentation over poor sinners. For
            • 1. Some have lived without tasting this goodness all their days, the time is yet to come that ever they tasted this goodness and sweetness in any ordinance or outward enjoyments. pag. 136
            • 2. Others sin against this infinite goodness without reluctancy. pag. 136
          • 2. Let not any man say when he is tempted, he is tempted of God, he tempts no man, but is goodness itself without mixture. pag. 137. to 140
          • 3. Believe not calumnies, for some heretics, as Sardian and Marcion have said, even of God, that he is not good; Christ slandered. pag. 140. to 142
            • What is the meaning of that Petition, Lead us not into temptation? pag. 139.
            • God many times punishes one sin with another. Five sins especially. pag. 139. 140
          • 4. Admire the goodness of God's nature. 142 to 143
          • 5. Delight not to grieve, fear to displease him. pag. 143. 144
          • 6. Examine if the Lord be good to thee in a peculiar manner; the Characters four. pag. 144 to 146
          • 7. This should persuade sinners that are ignorant of divine sweetness, to taste and try him. pag. 146
          • 8. Let believers be thankful for all this goodness. pag. 146. 147
          • 9. Imitate God in goodness, be and do good pag. 147
          • 10. Esteem nothing sweet or good any farther then you can find or enjoy God in it. pag. 148
          • 11. Keep in with this good God, and be careful to abide in his goodness: Prize his presence, adore his discoveries, implore his aid, and attend his calls. pag. 148. 149

The Table to the second Part you find after, Page 149.

Courteous Reader, The Author earnestly desires one favor at thy hands (before thou readest this Book) which is to correct with thy Pen the Printers mistakes following.

PAge 31▪ in the Margent for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 . pag. 42. in Marg. for Schueptius, r. Schuepfius. p. 51. in Marg. for Manzius, r. Mauzius. p. 58. in Marg. for Aug. de Tem. p. 18. r. Aug. de Temp. 18. p. 60. in Marg. after Business, only a comma; but after Pythagoras, a full stop. p. 69. line 29. for thing, r. things. p. 70. l. 13. the directive w, which stands before bitterness, place l. 15. before earthly p. 73. l. 7. after to damn, add me. p. 73. l. 11. for prooping, r. drooping. p. 78. in Marg. after life, only a comma. p. 91. l. 9. blot out the comma. p. 117. in Marg. for Elu-Par, r. Eln Par. p. 127. in Marg. for, idem in Mat. 19.17. r. P. Martyr in Mat. 19.17. p. 128. l. 12. for there, r. the •• . 〈◊〉 . 2 • . for God, r. 〈◊〉 p. 140 in Marg. for 8 ¹⁰ , r. 8 ⁰⁰ . p. 146. in Marg. (in most copies) for quevere, r. quae •• re. p. 147. in Marg. (in most copies) for gratiarum, r. gra • ia • m: and for, religrovis, r. religions. p. 179. place the directive x, before Prophesies. p. 189. in Marg. for Hexam • n, r. Hexeme • . p. 191. in Marg. for vegetubit aeternum, r. veget abit in aeternum; and for lues, r. luce. p. 198. for Jersome, r. Jerome. p. 208. l. 24. for heart-siftings, r. heart-liftings. p. 211. in Marg. (in most copies) for 1 Cor. 1.30. r. 2 Cor. 1.30. p. 212. in Marg. for Diodati, r. Diodate. p. 213. l. 17. for often, r. of them. p. 214. in Marg. for Sugenium, r. Eugenium. p. 220. l. 25. for 2 Cor. 4.21. r. 2 Cor. 5.21. p. 229. in Marg. for 777. to 779, r. 777. to 791. p. 248. l. 23. for Joh. 12.13. r. Joh. 12.32. p. 252. in Marg. for expectant, r. spectant, p. 259. in Marg. (in many copies) for resigere, r. resistor. p. 262. l. 21. over against the directive *, write in the Margent, 1648. July. p. 277 in Marg. for Julii, r. Jul.

DIVINE RELISHES OF Matchless Goodness.

T HIS Book of Psalms, which for the most part was penned by David, is called by some, The Anatomy of the Soul: For herein we see all the postures and conditions of God's servants lively expressed in very excellent patterns. We find them sometimes mourning for sin, and sin straights; otherwhiles rejoicing in deliverances, & boasting in the smiles of Christ; now putting forth their longings after God, and dependence on him: anon their joy in God, and care to please him: sometimes earnest for themselves, by and by for the Church. This variety of Hymns stands upon record, that in public and private Services, we might use them according to several occasions, not only by reading and meditating on them, but also by singing of them.

The occasion of this Psalm you find in the Title prefixed (which is as truly Scripture as the rest of the Psalm,) A Psalm of David when he changed his behavior before Abimelech, who drove him away and he departed. David being in continual fear of his life, by reason of Saul's cruelty, flies to Gath, a City of the Philistines: Doubtless there he hoped to have sojourned unknown, and although he could not but apprehend much danger in flying thither, by reason of the many victories he had obtained over the Philistines, and for killing Goliath (who was of Gath; ) why yet such was Saul's wrath, and David's fear, that he had more hope of safety there, then in the land of Israel. Well, but David is fallen out of the pan into the fire; for no sooner is he got thither, but the servants of King Abimelech (whose proper name was Achish ) discover, apprehend, and carry him before the King. And now David was put to his shifts, his plot was this, He changed his behavior before them, and feigned himself mad, he scrabbles on the doors of the gate, and lets his spittle drivell on his beard. See the desired effect, Achish frowns upon his servants, saying, Lo, you see the man is mad, wherefore then have you brought him to me? Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? So David departed thence, and escaped to the Cave Adullam.

From all which you may note four things.

1. That Saints going on in God's ways, [Note. 1] may be brought into wonderful straights, and be put to very strange shifts.

This God suffers to try them, [Reason.] and to set Faith, and Patience, and Prayer a-work, to heighten his glory, and their thankfulness in the deliverance, and to make Heavens joys the sweeter at last.

Judge not such as are brought into straights, [Use. 1] as though they were greater sinners then others: you see it may be the portion of God's own children, keeping in his own ways.

Guesse likewise what perplexities are treasured up for unsanctified wretches, [Use. 2] that go on in sin, where shall the ungodly and sinner appear?

2. [Note. 2] There is a lawful kind of policy which holy men may use without sin, for their own safety and preservation. The Scripture abounds with examples, 1 Sam 26.12.21. Judge. 3.19. Josh. 8.4. cum mul • is aliis.

Reas. They are bid to be wise as Serpents, and they have need of policy, for they live as sheep among wolves.

1. [Use. 1] To silence those that say, Religion dulls men's wits, and makes them fools and sots, void of ingenuity; whereas Religion doth not abolish, but refine wit and policy, that they be not extravagant.

2. [Use. 2] This pleads not for sinful craft, and Machiavilian juggling, which is so rise in our days, that some stick not to say, The Jesuits are fools to us.

3. [Note. 3] God many times so infatuates his enemies, that they let slip great advantages for the ruin of his friends.

That so (when it is too late) his enemies may see their folly, [Reason.] & gnaw their tongues for vexation; and his friends so escaping as a bird out of the snare, may see God's wisdom, and acknowledge his goodness.

Let enemies be warned no longer to engage against the holy Ways and Ones of God: [Use. 1] for he can blind their eyes, and infatuate their counsels.

Let Believers be careful in nothing, [Use. 2] GOD can relieve them in the greatest straights, and commonly a Saints extremity is the Lord's opportunity.

4. And lastly, [Note. 4] on all occurrences tending to our deliverance, we must not sacrifice to our own nets, to our policy or wit in contriving things, but lay hold on the opportunity to admire and bless God: So did David. From this deliverance arose the 34 Psalm.

God deserves and expects this from us, [Reason.] 'tis all the rent we pay unto him for all ou • mercies: it tends to his glory and ou • good, it is the work of heaven, and so should be our delight. And therefore

Let us blush at our unthankfulness, [Use.] and setting up the Idols of our own wit and in dustry, as though the Creature could act without God; and remember to throw aside all the praise for him, that will not give him glory to another,

For the Text that I have culled out of this Psalm, we shall examine the coherence, and then the words themselves.

1. The coherence, which stands thus, David blesseth God for this deliverance, and persuadeth others to taste him and trust in him.

I will bless the Lord at all times, & his praise shall continually be in my mouth, &c. O magnify the Lord with me, and let us exalt his name together. I sought the Lord and he heard me, and delivered me from all my fears. This poor mancried, and the Lord heard him, and saved him out of all his troubles. The Angel of the Lord encampeth round about them that fear him, and delivereth them. O taste and see that the Lord is good: blessed are all they that trust in him.

The notes from the coherence are three.

1. The presence of Angels encamping round about Believers, [Note. 1] should raise up in their spirits an holy security in troubles, and make them taste and see how good the Lord is. For,

1. 'It is Angel (in the singular number) but he speaks of an Host, else how could he encamp, and often in the Hebrew one is put for a multitude. You read of an innumerable company of Angels. And when there is mention of particulars of twenty thousand, & thousands of thousands. This glorious Host encamps round about the people of God. And if one Angel in a night made such havoc among their enemies, as to slay an hundred fourscore and five thousand Assyrians. then why should we doubt but huge Hosts of these are able to guard the Church and subdue their enemies; especially considering that.

2. This is their office, as you see Heb. 1.14. and Psa. 91, 11. The work of Angels is to attend and wait on the heirs of glory, and bear them up in their hands, lest they dash their feet against a stone, viz. lest they come to any evil.

[Reason 3] 3. They can do nothing without power & commission from God: if Christ would not work without a commission, much less dare Angels that are mere Creatures. And therefore in the midst of their encampings we should eye Jesus Christ who is their General, the Prince, the Lord of the Angels, and taste his goodness in their attendance.

1. Then it meets with those heart-dejecting and soul-cumbring fears of God's Saints, [Use. 1] who are ready to be startled, and almost distracted at every rumour, and supposed danger in these distempered times (as David Psalm 11.3.) How often have they given up all for lost, and yet God hath wrought deliverance? Surely such forget this truth. An Host of Angels guards the Church, all our outward strength is nothing to this, and yet how ready are we to nestle and repose there? And thus our faith ebbs and flows with our outward accommodations.

My brethren, a Believer having this Guard of Angels about him, is more secure then King Solomon in that posture, Cantie. 3.7, 8. For a stronger power might come and destroy such a Guard, or they might fall out and destroy one another: Drouzinesse might over-take them as an armed man, and then their weapons might be turned against them. Or finally, they might conspire to betray their secure Master. How ever, were they never so strong, unanimous, vigilant, or faithful, they could not keep off hot thunderbolts from heaven, or the arrows of pestilence that fly by night, nay, they could not give a minutes sleep, nor ease an a king tooth, &c.

There is no Believer but hath a stronger and better Guard then that every night, seil. an invincible Guard of Angels with glittering Speares round about him, such honor, such security have all the Saints.

Others run into the contrary extreme, [Use. 2] and worship Angels, and think of them above that which is written. This is to entertain the man, and slight the master, admire the Toole, and not the Workman. God doth not love these doings, he is very jealous, &c. Nay, the Angels are grieved. See Judge. 13.16. & Rev. 22.8.9. Col. 2.18. Yet thus do poor silly Papists, and all of that Synagogue of Satan, that pseudo-Catholic Church. Whereas we should see and taste divine goodnesie in all, and admire God still, saying, if the servants be so powerful and glorious, what then is the Master, he that made them, and keeps them, and sends them to us? How shall we conceive of his greatness and goodness, before whom those creatures screen their faces from the dazzling and stunning brightness of his glory, at whose beck and command they are continually? we may admire him, and love him in our hearts, but we cannot comprehend him in the Epycicle of our minds. These are but spangles, and twinkling stars in the Canopy of heaven, he is that Sun of righteousness that at once illuminates and drowns them. They have all their beauty and luster from him, and are lumps of darkness and deformity compared to him.

Thirdly, [Use. 3] behave yourselves as a people guarded by Angels set upon duty.

And first, [unspec 1] be sure you keep in God's ways, and thy ways ( viz. in your callings general and particular) For GOD hath charged his Angels to keep you in your ways, but not in your wanderings, Psal. 91.11.

[unspec 2] 2. Reverence will become you in Divine Services, if for no other reason, yet for this, that Angels are always looking on you. Angels are present at Divine exercises, and are ey-witnesses of our carriage there. O grieve not your guard of Angels by irreverence.

[unspec 3] 3. Imitate the Angels that guard you in praising God, in prying into Gospel-mysteries, in rejoicing over converted sinners; finally, in performing obedience Angelically, viz. swiftly, without delay; wililngly, without grudging; faithfully, without treachery; humbly, without pride; and constantly, without with-drawing: write after so fair a Copy, echo to the music that is above, come as near them as you can, and beg of God to help you, that you may do his will upon earth, as it is done in heaven.

[unspec 4] Next, thirst for dissolution, when you shall need guarding no longer, but take up your Harps and sit down in the Choir, and bear your part in those melodious Diapasons, then shall you be equal with the Angels, Luke 20.38.

[unspec 5] 5. See Divine goodness, and taste that in Angels attendance: This the coherence chiefly urgeth, and therefore consider the goodness of God in reference to that in these three particulars.

1. God might have left you exposed to dangers, and turned you all going to Hell with the fallen Angels. Truly my brethren, you are more engaged to God then Angels, That God should leave some of them being fallen, and resolve never to pity them, nor look after them more, and yet send his Son to redeem, his elect Angels to guard you, causing his bowels to sound over you, and charging all his servants to show love and respect to you, truly this may give you a taste of free grace, and the goodness of God to you.

[unspec 2] 2. Angels are the most glorious creatures of all, man a little lower then they. They are the glistering Courtiers, and the beautiful companions of Christ. Now that such creatures should be seen to encamp about sinful wretches, dust & ashes, yea Wormes and no Men, this is the goodness of God: that any creatures should be serviceable to man that lost his Dominion over them by the fall, that a Raven should minister unto the Prophet, this is more then we could challenge. Again, that men like ourselves should be ready to guard us, servants in our families, Civil powers and Martial in kingdoms; here's the goodness 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 goodness. Lord what is Man that thou art thus mindful of him? Tigers 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.

[unspec 3] 3. Aguard of Angels is a suitable relief to the Saints in temptations and inward assaults from Satan and his evil Angels: they are not more ready to tempt and divert, then good Angels to revive and counsel us. Indeed this is properly the work of the Spirit to come with inward strengthenings; and yet good Angels may be his instruments or agents. Oh admire the goodness of God in making such a suitable provision for our security. And so much for that point.

Secondly, in that David is not content to taste God's goodness himself, unless he call upon others to join with him, Observe,

Such as by sweetest experience have once tasted Divine goodness themselves, [Note. 2] cannot but stir 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 goodness; & which may seem strange, never more then in my greatest straights: For the golden conduit pipes of solemn Ordinances, and creature enjoyments, being cut off, I have been driven to go to God's fullness, and drink more immediately and plentifully at the well head. I am loath to eat these heavenly viands, and soul. ravishing morsels of contentment alone, Come hither all you that fear God, and love God, and I will tell you what God hath d • ne for my soul. 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 careful to do this. [Reason. 1]

1. Paul wished heartily that both Agrippa, [unspec 1] and all that heard him, were altogether such as he was, excepting his bonds.

He that had received the five Talents, [unspec 2] went and traded with them.

'It is said, [unspec 3] They that feared the Lord spake often to one another in Malachi.

So soon as Matthew was converted, [unspec 4] he called together an huge multitude of Publicans and others to meet at his house.

Philip had no sooner tasted communion with Christ, [unspec 5] but he runs to Nathanael to invite him to Christ, saying, O come and see. Above all,

[unspec 6] The woman of Samaria had no sooner tasted Christ's living waters, but in post haste, leaving her water-pot, she runs into the City to call out her friends and neighbors to see and taste how good the Messiah was.

[unspec 7] And so David here in this Psalm, &c. and elsewhere, where he vows, that if God will restore to him the joys of his salvation, that then he will teach transgressors God's ways, that sinners might be converted unto him.

Now all these examples are written for our instruction, and we must imitate Saints in well-doing.

God hath strictly commanded this: [Reason. 2] If those that have received the wealth of the world, then much more those that have obtained the Heavenly Riches of God's grace, are warned to do good therewith to others, and to be ready in point of distribution and communication.

3. 'It is God's end in bestowing his graces and comforts on us, [Reason. 3] not that we should keep them to ourselves, but benefit others by them, and so be serviceable to the public, to the Body, and for that is every member made and furnished with abilities: Men do 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 withal, and God comforts us in all our tribulations, that we may be able to comfort them which be in trouble. Let not God fail of his end. O deceive not his expectation.

4. Next, [Reason. 4] 'tis the nature of true Grace to be diffusive and communicative: Grace cannot long be concealed, they that have tasted divine sweetness, cannot choose but speak of it to others, their hearts would burst if they should be silent. Grace is like fire in the bones, they that have it cannot hide it, 'tis 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 believers bear to Christ, [Reason. 5] provokes them to do all they can for the enlarging of his kingdom; it fills men's heads with many projects and defignes of that nature, and it makes them restless in this particular, Knowing the terror of the Lord, we persuade men (saith Paul ). The love of Christ that constrains us, The soul never thinks it can do enough for Christ, who formerly did so much against him, &c.

6. Love and pity to the precious souls of men puts them on it. [Reason. 6] The first and chief work of Faith is love, and there is no love in him to his neighbor that loves not his soul. Having found grace and comfort ourselves, let us pity others that are as yet strangers to Christ, unacquainted with that divine sweetness that is in him, and say to them, Why will ye die? If there be any love to thy brothers soul, any pity for his spiritual condition, allure him to taste the mercy and goodness of God to all that come by Christ to him.

7. Themselves have not the less, [Reason. 7] but the more by prevailing with others to partake with them. I long to see you, that I may impart unto you some spiritual gift, that I may be comforted with you, So here. For

1. Christ Jesus is an inexhaustible fountain, there is an unfathomable Ocean of sweetness in God, enough to satisfi • thee & all comers. When all the Elect which are a numberless number, shall have tasted divine sweetness here, and drunk their fill of those Crystall Rivers in glory, 'twere blasphemy to think there should be the less in God, still in Christ fullness dwells. The Sun hath not the less for filling all the lesser vessels of the Stars with light; So here, &c.

2. The best way to draw more abundantly out of this well, is to communicate to others, the more you improve and impart talents, the more talents shall be given you, but to bury one in the ea • th, is the way to have that taken from you. Besides, as when others feed with you, this doth increase your appetice, and draw down that which you would not have eaten alone, so at this heavenly banquet, the more the merrier, nay the better cheare. Much is to be gotten by communion with Saints; And a Saint cannot convince and reclaim another, but he betters himself, and exercises his graces and gifts; and as a needle or a Weavers shuttle are the better for using, so are our graces, &c.

8. True grace and envy cannot sleep in one bed, nor rest in one soul. [Reas. 8] There is no envy in spirituals allowable. Hypocrisy and envy may be twins, but if thou hast true grace, thou wilt not envy grace and gifts in others, but cherish those sparks, and increase them as much as may be. Hear Moses; Would all the Lord's people were Prophets; John; he must increase, but I must decrease; See how well contented he was. One member doth not envy another for what it is, hath, or wears, We are all one body, another's grace will not darken thine, but all together make one constellation.

9 Believers cannot but delight to make joy in heaven, [Reas. 9] to make Christ & the Angels, and all the glorified Saints, to break out into singing and rejoicing. Why this is the work of Heaven, at the conviction and conversion of one sinner. A coy sinner cannot stoop and sip of this nectar, but there is shouting in heaven, and loud music amongst the Angels, as you see Luk 15.10. If at the making of the world, as Job 38.7. then much more at the conversion of a sinner, which is the greater wonder, & at the making of new heavens, and a new earth, wherein dwells righteousness, 2 Pet. 3.13.

Lastly, [Reas. 10] by consequence nothing finds such acceptance and recompense with God as this. No usury so gainful as the winning of souls. James 5.20. He that converts his brother, hath saved a soul from death, and shall hide a multitude of sins. God will mention it to their praise and comfort another day: For if the works of mercy towards the bodies of others, which are vessels of dung, and breathing lumps of clay, shall yet be mentioned that day, as Mat. 25.35. then much more such as aimed at the good of others souls, which are Jewels of such price, that one soul is more worth then the world. Surely this will hide a multitude of other failings, and this may bring many temporal comforts and blessings along with it.

To wind up this bottom in a word, here is matter of reproof and duty.

1. Of reproof to two sorts of men;

[Use. 1] 1. To such as are negligent in this duty. All mind their own things, few the things of Christ, and the souls of others. Everyone takes up that wicked speech of Cain, Am I my brothers keeper?

2. To such as allure men to sin, earthliness, and vanity. They say not with David, taste, &c. but as children of the Devil they imitate their father, and are tempters to evil, saying: O taste and see how sweet sin is, how good the creature is. These are of the forlorn hope, that march undauntedly upon the mouth of hell, these shall be damned with a witness. Here above others comes in the ring-leader in intemperance (every Town almost hath a king of drunkards.) These persuade and force men not only to taste but drink deep of that cup of devils; these carry the sins of others to God's tribunal. The hottest seats in hell are kept for these. God is now plaguing the land for these sins. Now they health it on their knees (a sacrifice to the devil) and force others to drink, as those that thrust the bottle to the nose, Habak. 2.15. But the time is at hand when they shall beg upon their knees for one drop of water, when they shall be fed with fire and brimstone forever. The very heathen shall rise up in judgment against them, see Ester 1.8.

[Use. 2] 2. Of exhortation to all men to evidence the truth of their own conversion by alluring others to Christ, & persuading them to taste how good God is. There is a time for all things, lay hold on opportunities when put into your hands, to reprove the negligent, enlighten the ignorant, reduce the erroneous, revive the disconsolate, and admonish the fallen. To which is required knowledge. Rom. 15.14. a foundation of grace in your own hearts, that you may speak experimentally, and inwardly to them. 2 Cor. 4.3. else you may reclaim others, and be cast-aways your selves. Finally, there is requisite fit and suitable addresses to strong and weak Christians, to civil worldlings, and such as are openly profane, for one key will not open every lock, the wards are not all alike, so here, &c. Well, pluck up the loins of your mind, resolve to meet with difficulties and discouragements, if you set upon this work; without prudence, resolution, and patience, no good will be done. Though your endeavors prevail not on all, they may on some (tis well if thou •• nst melt but one, James 5.20.) though not now, they may hereafter, it may be somewhat may stick by them, as long as they have a day to live, and so though not presently, yet hereafter they may be the better, and glorify God in the day of their visitation, as 1 Pet. 2.12. q. d. It may be on their death beds; as Josephs brethren remembered him in their straights. In a word, though you prevail not at all, your reward is with God. See Isa. 49.5. a place that hath much revived me in the want of success. And so much also of that point.

[Note. 3] 3. There is yet another point from the coherence of my Text with the words following, and that is this.

They that have tasted God's goodness are truly blessed, and should at once trust in God and fear him. But least my porch should be larger then my building, I see I must be brief, and therefore

[Branch. 1] 1. They that have once tasted the sweetness that is in God, are a happy people and truly blessed. If man's summum bonum stands in communion with God, as Scripture ( Psal. 144.15.) and experience demonstrates, (for whoever found contentment at home, knocking at other doors? Then this must needs be a truth, They that have tasted God are blessed. And if so

[Use. 1] O how blessed are those that have their fill and will of God in glory! if so much sweetness in a little drop, how much in the Sea? 1 Cor. 2.9.

[Use. 2] Range not therefore after blessedness in sin, or the creature, they must all say, tis not in us. As Job 28.14. So here; A man can never gather figs of thistles; Seek not the living among the dead.

[Branch. 2] 2. They that have once tasted the goodness of God, should forever trust in him . God is unchangeable. He is ever the same God. Dispensations may vary, but God is the same. They that know thy Name will trust in thee, Psal. 9.10. The Lord hath heard me, and I will call upon him as long as I live, Psal. 116.2. But see a notable place, Rom. 5.4. Tribulation works patience, and patience experience, (scil. of God's relieving us in trouble) and experience hope ( viz. for the future, and in new straights) and hope makes not ashamed ( i.e. it makes a man lift up his head among the waves)

If bare and naked promises are sufficient to stay and strengthen the soul in trouble, [Reas. 1] as Psal. 119. so John 20.29. Then much more performances.

If our experiences help others, [Reas. 2] Isa. 51.9. Rom. 15.4. then much more should they quiet us, and cause us forever to depend on God, and live on him.

[Use. 1] It meets with those who cannot chew the cud when they are put into the pound (such were unclean beasts of old) in afflictions they forget to fetch up their former experiences. They are as much to seek in troubles as if God had never showed them his face, nor been good to them.

[Use. 2] O therefore review and husband your experiences of God's goodness, to keep your poor hearts from sinking in troubles and desertions, and vaylings of Christ's face from you.

To which is requisite Observation and Memory.

1. Observation of the ways and works and proceedings of God with the soul. Psal. 107.43. and Isa. 5.12.

2. Memory, the • aying up of the known and observed works of God; forget not his out-goings, and in-comings to thee. The Philosopher saith, that experience is Multiplex memoria.

Now remembrance includes 4 things.

• 1. A committing to memory those passages of providence, that have given us the sweetest tastes of God and his love and goodness.
• 2. A retaining or keeping them in memory, as in a storehouse, that they slip not from us.
• 3. A recalling them to mind upon occasion offered, bringing out things new and old.
• 4. A skillful applying them to our own uses and occasions in a suitable manner.

How shall I do, [Quest.] so to remember my former experiences of divine goodness, that I may trust in God for the future? Why,

1. H • ghly prize and esteem the gracious dealings of God with thee. [Ans.] Take a due estimate of every smile of Christ, which hath heaven in it, for we easily remember things we esteem highly. Consult Psal. 119.129. and 16. ver. One writing in defense of old age, saith, Where is that old man, that forgets where he lays his treasure? Where your treasure is, there will your hearts and minds be also (saith Christ.)

2. Use continual helps, such as these.

1. Write down your experiences in a book year by year, and peruse them continually. When King Ahasuerus could not sleep, he commanded his Records and Chronicles to be read, Est. 6. And when thy soul hath no rest, peruse this paper or little book of experiences.

2. Christian conference, Psal. 105.1, 2. compare your experiences with others.

3. Holy meditation, which being fixed on God, will be sweet. See Psal. 77.11, 12.

4. Prayer, that the Spirit may be your remembrancer, Joh. 14.26.

Well, by these means you may store up plenty of experiences, and by all draw near to God, and grow more familiar with Christ, more bold and confident, and fearless in future troubles.

3. [Branch. 3] They that have tasted God's goodness must fear him, fear least they grieve him, and fear least they loose him. Psal. 130.4. There is mercy with God, that he may be feared. And Hosea 3.5. They shall fear the Lord and his goodness in the latter days. This is a filial fear.

Sin not therefore because God is good, [Use. 1] this is the way to turn his sweetness into fury.

But say of God, [Use. 2] he is so great I will not venture to displease him, he is so good I will fear to forfeit him. But I have been too long in the coherence, let us now come to the words themselves.

O taste and see that the Lord is good.

Wherein you have two general parts, an exhortation, and an encouragement.

1. The exhortation in these words: O taste and see.

2. The encouragement in the words following: That the Lord is good.

[unspec 1] In the first, the exhortation, you have

1. The manner, with an interjection, expressing the passion of that mind that utters it, Oh taste and see. Oh! It is a little word, but full of affections. Oh! Taste and see.

2. The matter, or the exhortation itself, Taste and see; where

• 1. You have two distinct duties urged, viz. the exercise of two spiritual senses, viz.
  • 1. Tasting, Oh taste, get an holy relish of God and the Word.
  • 2. Seeing— and see, endeavor to get a glimpse of God.
• 2. You have the golden link that fastens them together, taste and see. As a man cannot see clearly till he tastes God, so he cannot taste God, till he see something of him, Ignoti nulla cupido. And as tasting without seeing will be blind devotion, so seeing without tasting will be naked speculation, Ergo, Taste and see.

In the second, which is the encouragement, [unspec 2] you have three things, viz.

• 1. The proper fountain of goodness, the Lord; The Lord is good. He saith not that sin is good, or that the creature is good, for there is but one good, and that is God. See Mat. 19.17. viz. none absolutely good but God.
• 2. A lively description of God, the Lord is good. q. d. not only just, holy, powerful, & wise, &c. but he is good, mercy is his darling attribute, and God glories most in it, as Exod. 34.6. Mercy triumphs over justice. If you would describe God to the life, say he is good.
• 3. The application of all this to us, for you see this goodness must be tasted; as meat in the platter will not nourish us unless we taste it, so here God is full of goodness, but all this will be nothing to you, nay it shall be something against you, unless you taste it, unless by faith you apply it, and have interest in it.

Thus you have the division of the Text, now for the observations, those which I shall insist on are five.

• 1. Doct. All that exhort others, should endeavor to work much upon the affections.
• 2. Doct. Sinners should taste of God, and venture to make trial of him & his ways; Tasting implies trying.
• 3. Doct. There is but a taste of God in this life. Tasting is but tasting, not full satisfaction.
• 4. Doct. They only that taste can see how good the Lord is: Such only as taste communion with God in his ways, and have experimental enjoyments of God, can rightly see and discover his sweetness and goodness.
• 5. Doct. The Lord in Christ is exceeding good unto all his Saints, yea he is not only good in the concrete, but goodness it self in the abstract.

Of all these in order.

First, [Doct. 1] All that undertake to exhort others, must endeavor to work upon the affections, (I shall not be long here.) This point you see is gathered from the manner of exhortation, which is by an interjection, setting forth the eagerness of the speaker, Oh taste and see. And again in the next verse, O fear the Lord you his Saints; The very heart of David (you see) is ready to leap out of his mouth. Oh taste and see.

Whence I observe, that all who exhort, &c. This interjection is frequently used in sacred Scriptures, setting forth the passions and affections of the soul, especially four, viz.

• 1. Joy. Deut. 33.29.
• 2. Griese. Jer. 44.4. Mat. 23.37.
• 3. Love. Psal. 119.97.
• 4. Desire, vehement desire, and so tis used here, and elsewhere, Gen. 17.18. and Deut. 5.29. and 2 Sam. 23.15. and Job 6.8. Strong desires and affections, break out in passionate and melting expressions; For the tongue is the hearts interpreter, and out of the abundance within the mouth speaketh; but to come to the point.

That such as undertake to exhort others, and win them, should principally endeavor to work upon the affections.

Let us open the Quare and Quomodo, why they must endeavor so to do, and how they may come to do it.

First, for the Quare, why this must be their great design?

The reasons are three.

First, [Reas. 1] The word which they unfold and urge, is very full of affections, of terror to awe us, of love to woe us, of pity to lament us, &c. O what melting expressions are scattered there! Oh Jerusalem, Jerusalem, &c. Luk, 24.32. Did not our hearts burn whilst he opened the Scripture to us? There be coals of fire in the Scripture to singe all your affections, and make your hearts to turn and burn within you, and your fingers to drop with myrrh. Is not my word like a fire, or hammer? Fire is the most melting and stirring of all the elements, &c. See Jer. 5.14. Heb. 4.12.

Secondly, [Reason. 2] as the word is full of affections it self, so it looks to be obeyed with full affections, 2 Corinth. 9.7. God loves a cheerful giver: he saith, My son, give me thy heart. Quod cor non faeit, non fit. So that if we do not stir up the affections of others, the religion we beget in them, will be little better then formality, Laodicea's sin, Rev. 3.15, 16. v.

Thirdly, [Reason. 3] men are blockish and dull in affections to embrace heavenly things: They are dull of bearing, Heb. 5.11. There is a lumpish heaviness, and a sottish stupidity, and a cursed carelessness that sits on the spirits of unregenerate men, in reference to anything that good is, with Gallio, They care for none of these things Acts 18.17. 'It is not a small matter will move and stir men, and bring them to sit as on Nettles before us. We must make them care for these things, and scatter hell fire in their faces till they cry out, What shall we do to be saved?

Secondly, for the Quomodo, how may we do it? I answer, Four things are required,

[unspec 1] 1. Ability to speak to the life: As a curious Painter limbs to the life, as if it were a living man indeed; so a man must set out heaven, as if the people did see it with their eyes, and describe Hell as if they were walking a turn among the damned. And if this will not work on men's affections, they are bewitch, as Gal. 3.1. O foolish Galatians, who hath bewitch you, that you should not obey the truth, before whose eyes Christ hath been evidently set forth and crucified? q. d. Christ crucified hath been described and set out to the life in our Sermons (for that generation saw not his crucifixion on the cross.) Now to this is requisite much knowledge; A man must be well furnished before he can persuade, exhort, insinuate and wind into the hearts of people, Rom. 15.14. To utter seasonable and suitable things fitly, closely, and describe things to the life, requires much knowledge.

[unspec 2] 2. Fullness of affections: He that goes to work upon another, must be brim full of affections himself (saith Quintilian. ) Acts 17.34. you see Paul did so move the people's affections, that they clave to him & believed. How came he to do this? See verse. 16. His spirit was stirred in him, i. e. Paul was greatly affected himself, and so came to affect others. One candle being lighted, will light many. So 2 Cor. 2.4. I wrote unto you with many tears. Pene quot syllabas, tot lachrymas (saith one) he shed as many tears as he wrote syllables; he could hardly write for tears. O that we who are God's Ministers, could be thus affected! The Lord lay it not to our charge that we are not.

[unspec 3] 3. Godliness of life: Aristotle require this in an Orator, That he be a good man. We must speak feelingly and experimentally, as 2 Cor. 4.13. We also believe, and therefore speak. Paul exhorts Titus to show himself a pattern in all things, viz. Such must lead convincing lives, this is more winning then words. See 1 Pet. 3.1. When Eli's sons were wicked, 'tis said, the people abhorred the offering of the Lord, 1 Sam. 2.17.

[unspec 4] Finally, even the voice and gesture have some stroke in this.

1. A due carriage of the voice, which (saith Austin ) sends an occult influence into the affections of men, Phil. 3.18. Of whom I have told you before, and now tell you weeping, they are enemies to the cross of Christ. The Apostle speaks to them with a weeping voice. Let not this be the main thing you look for: It is a brand on the Jews that they were affected with Ezekiel's pleasant voice, and little else. And even a rare and worthy Moses may be defective herein. But the meanest voice hath some hidden grace in it.

2. A decent action, so not over-affected, will work upon the hearers. Ezekiel is bid to stamp with the feet. And John the Baptist was totus vox, all voice, Matth. 3 3. The voice of a crier in the wilderness. He was all voice, that is, saith one, his eyes spake, and his hands spake, and his body spake. The Prophets stretched out their arms to the people in fullness of affection. It is said Paul set his eyes on Elimas that wicked Sorcerer, Acts 13.9. saying, O thou child of the Devil, and enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? His eyes spake as well as his tongue; you see how a man may work on the affections of others.

First then, [Use. 1] this may serve to warn men of our Calling especially, to be zealous in dispensing the word; Our Sermons must not be only informing, but inflaming Sermons. We must not rub itching ears, but shake drowsy hearts; not preach to please them with novelties, or puzzle them with nicities, but fire them with love to the truth, and care of sincere obedience. In a word, not to set forth ourselves, but Jesus Christ in his loveliness to poor sinners, that they may be sick of love to him, and languish with desires after him. This must be our design, our delight.

Secondly, [Use. 2] it follows likewise, that people must so hear, as that they may be roused and melted under the word.

This is done six ways:

[unspec 1] First, by due preparation before hand: this softens the Wax that it may take the impression, &c. Many leap out of their nests into the Assemblies, without seeking God, or perfuming their spirits before they come; and that is the reason they sit like images, unconcerned, under the Word; Preparation tunes the heart, oils the wheels, whets your zeal, and kindles your affections.

[unspec 2] Secondly, by attention, listening to the matter as well as sound of words, else you be no more affected then the Whelps or Birds that hear a sound as well as you. David saith, I will listen what God will speak. Christ saith, He that hath ears to hear, let him hear. q. d. Let him with intention and greediness of spirit receive the Word. 'It is said, Luke 2.20. The people's eyes were fastened on Christ when he taught them. A good help against distraction, and an argument of their attention.

Thirdly, submission and stooping to God, [unspec 3] that your hearts may come under the hammer of the Word, come with broken and bleeding spirits, and as it were, with Ropes about your necks, That you may receive with meekness the engrafted word: Say with Paul, Lord, what wilt thou have me to do?

[unspec 4] Fourthly, representation: Conceive you saw those things with your bodily eyes, which we set out by Metaphora: As when we tell you sin is a plague-soar, imagine you were shut up, and had running soars upon you, and saw the passengers baulk you, and stop their noses, &c. How would you then skream, and cry out with Paul, O who shall deliver me from this body of death? And so here when we pray you to taste divine sweetness, conceive you were at a rich feast, to which men come with edge'd appetites, and eat the fat, and drink the sweet, &c. This would work much on the affections.

[unspec 5] Fifthly, ejaculation: Cast up desires after God, breath after the enjoyments of Christ, fling up divine ejaculations: O that this truth might transform me, and work with power! Now when all wish the same thing, what can hinder the work? We say as in the Text, O taste and see, O be persuaded to hear God, and delight in God! O that this day there might be joy in heaven over the conversion of some soul! Well, a believer under the word falls a wishing too, O that my ways were directed according to thy Statutes! O that I had the silver wings of a Dove to fly into the bosom of Christ! To conclude, God and Christ fall a wishing over you too (in whose will and power it is to do you good) O that there were such an heart in you, that you would fear me, and keep my statutes! Oh that thou hadst known in this thy day, &c. Now I say, when there is wishing on all sides, what should hinder execution?

[unspec 6] Sixthly, repetition, meditation, and conference about the Word at home. 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 speaks once to you in the Sermon, you must hear it twice in repetition at home. Thus the noble 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 point.

Sinners should be induced to taste God, [Doctr. 2] to venture upon him, and make trial of him and his ways. Tasting implies trying.

In the Doctrinal part we shall inquire

1. What this tasting God's goodness is?

2. Whether unregenerate men may have this taste?

3. Why all must strive for experimental tastes of God?

First, what this tasting is? I answer, there is a corporal and a mystical taste.

1. There is a Corporal taste, 1 Sam 14 43. It may be defined thus,

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 'tis we receive before we take it down for nourishment. The taste easily distingu • 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 God's goodness is not to be tasted; unless 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 Believer tastes how good the Lord is; he sees God as a Father providing food convenient for him: and he tastes Divine goodness in every morsel of bread he eats. Whether you eat or drink (saith the Apostle) or what ever you do, do all to the glory of God. q. d. See and admire his goodness in these things, and be sure you be sober and temperate in the use of them.

But this corporal taste is not meant here.

2. There is a Mystical and Spiritual taste, which is to examine, try, consider, and relish divine goodness, and partake of its sweetness and joy.

But how be we said spiritually to taste the goodness of GOD? I answer, Five ways.

First, in Divine Ordinances, which God hath appointed for this end, viz.

1. The Word, by hearing or reading of it, a believer tastes God in the Word, and finds a world of sweetness there. See Psa. 119.103. How sweet are thy words to my taste, yea sweeter then honey to my mouth? The Word is exceeding swest, and none but believers can taste it. For as Ezekiel ate the Roll, Ezek. 3. which was in his mouth as honey; so a believer doth spiritually feed on the Word, and if the threatenings 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 precious promises? When all the world cannot cheer 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 Yea and Amen?

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 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 goodness. For, making their requests known to him, the very peace of God which passeth understanding, shall keep their hearts and minds through Christ Jesus, Phil. 4. I here appeal unto believers. Have not you known the time, that you have touched the hem of Christ's garment, and tasted of the joys of heaven in prayer, and holy enlargednesse of heart, when thou hast wrestled with God? Have you not seen heaven cleft, & Christ sitting at God's right hand. There is no believer, but frequently tastes the goodness of God in and by prayer: For God saith not, Seek ye me in vain?

3. The Seals. viz. 1. That of Admission into the Church; there we taste God's goodness in culling us out of the world, & planting us in the garden of his Church. Thereby our sins are washed away, and we are baptized with the holy Ghost, and with fire. 2. We taste divine goodness in • he Sacrament of Confirmation, the Lord's 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 goodness of God, Mat. 26. This is my Body, and this is my Blood, q. d. These outward Signs and Seals are most sure and certain pledges of my Body and Blood, which I do as truly give to be spiritual food, as I give the Bread and Wine to be bodily food to every believer, 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 hungering and thirsting Soul 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 mouths wide, and I will fill them with good things. Here the Soul hath meetings with God, and is convinced of his love, and the truth of his promises. For this is a Seal of the righteousness of Faith, Rom. 4.11. It confirms the covenant of grace to us. You see how we taste the goodness of God in the Lord's Supper.

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 withal, 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. 'It is a piece of heaven upon earth; 'tis the joy of Christians: All my delight (saith David ) is in them that excel in virtue. Communion with the Saints is often made a step to fellowship with Christ, as 1 John 1.4. That ye 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: First indeed sparkle, viz. Thou wilt dislike their ways & principles; but afterwards kindle, and glow with love to God and his truth, when you have looked better into them, and tasted God's goodness among them.

5. In Meditation. This is a Saints pastime, it recreates and perfumes the tired spirits: 'tis a Ladder by which the Soul-clambers up to heaven: 'tis 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 dark, 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 meddling with this duty; For having communion with God in the day, and closing thy eyes with some meditation, even thy dreams may be of the love of God, and the glory of heaven, as the experiences of the Saints can witness. Meditation it enter • us into the first degrees of those heavenly joys, and imparts to us some beginnings of the vision and fruition of God: It enables us with Moses to discern, 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 catched up into paradise, and in the twinkling of an eye are driven (as in a fiery Chariot) into heaven. By this with holy 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 fear of God, Psal. 4.4. It hushes and quiets the soul in afflictions, Psal. 119.23. 1 Pet. 4.12. Think 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 weans 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 fly 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 fountain, and the streams will run pure.

The life is easily transformed, when the heart is new molded. What shall I say? 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 souls, the fuel of our zeal, the spur of our devotion; The soul that can meditate on God, is never less alone, then when alone; for his fellowship is then with the Father and his Son Jesus Christ. It delights to walk in these groves, and fold the arms in these shady bowers of solitary but divine meditation, where it hears the Nightingale of a good conscience warble melodiousl • , &. My meditation of thee shall be sweet, saith David, and in the multitude of my thoughts, thy comforts delight my soul. q. d. I caste much of God in this duty, and it feeds me with many sweet morsels of contentment. Psal. 104.34.

But now do believer • taste the goodness of God in divine medication? [Quest.] [Ans.] I answer,

1. By meditating of all his glorious perfections, especially the boundless dimensions of his sweetest attribute, which is his mercy. So 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 sweetness, and contemplate of him that is beauty and goodness it self.

2. By meditating of the works of God, the creatures of God, and the doings of God. Consider others deliverances, and your own. Surely David aims 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 Achish (as in the title of the Psalm) and consider your deliverances and mercies from day today. Meditation like the Be hovers up and down, 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 ch • efly •• me at this in the Text. Thus you see the first thing opened. We taste God in his Ordinances, viz. the word, prayer, seases, conference and meditation.

Secondly, We taste God by faith, and particular applications of Christ unto the soul. For where there is tasting, there must be touching and applying the food 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. T • s so here in this spiritual taste, there must be an application of Christ, and union with him by faith, and a grounded persuasion of his goodness to us, or we can never taste him: To ponder God's goodness in himself and to others is not all, but to bring it home and weigh his goodness to me, as, 1 Tim. 1.15. and Gal. 2.20. Oh tis this rasses so sweet a relish in the heart 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 add to thy torment.) Now faith applies that goodness and sweetness that is in God, to a man's own soul in particular: And this lies plainly in the Text. O taste and see how good the Lord is, blessed are they that trust in him. q. d. O be persuaded to taste God, for they must needs be blessed, that believe in him. You see he makes tasting and trusting (or believing) all one. Now though God have never so much power and goodness in him, yet till the soul 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 Savior, &c. But only the believer can sing that song, My goodness, and my fortress, my high tower, and my deliverer, my shield, and he in whom I trust.

Thirdly, We taste God's goodness by partaking of divine influences, viz. the gifts and graces of the Spirit: These are certain rays and sparkles of his goodness shed in upon the heart, to make it resemble God in Goodness.

So then.

1. There's a taste of God's goodness, when we partake of the gifts of the Spirit, as, Heb. 4.6. There it is called tasting of the heavenly powers; Twas a fruit of Christ's ascension, to give gifts unto men .

2. And more especially, we taste God's goodness, when we partake of divine graces, which are the very stamp or image of the divine nature . Cant. 2.3. As the apple tree among the trees of the wood, so is my beloved among the sons. I sat under his shadow with great delight, and his fruit was sweet to my taste. He brought me to his banqueting house, and his banner over me was love . 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. It is called (you know) partaking of the divine nature, and being changed from glory to glory, &c.

4. We taste God's goodness in outward behavior and reformation, when we make trial of him and his ways, and turn our feet into his testimonies; When men search and examine things well, and resolve to try if the ways of God deserve to be evil spoken of. 1 John 4.1. Try the spirits, whether they be of God or no: and so we say to sinners here, Try the ways of God, whether they be sweet or no. Men are apt to speak evil of things they know not. See John 4.10. So I say here. Oh if you did but know what ravishing sweetness were in God and his ways, 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 wickedness in me. God saith: Are not my ways equal? Is not my yoke easy? Do but try and disprove me, and then testify against me, all this to put us on the trial, to prevail with us, but to taste and see how good he is. Job 34.3. The ear trieth words, as the palate tasteth meats; Let us know among ourselves what is true. So the soul by tasting and trying is able to discern between things that differ.

5. We taste God's goodness in experimental and actual discoveries of sweetness and fullness in God, when we have tried and now find soul-filling and satisfying delight and comfort in God; when the soul rejoices with joy unspeakable and glorious, when it hath got earnests of the Spirit, and evidences of glory , when it sees God smiling on the soul, 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 sick 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 fullness of God.

Now when a sinner hath got such discoveries of God, and appearances of Christ, that it longs for these things, then indeed it hath tasted with David, how good the Lord is.

You see what this spiritual taste is.

Now secondly, we must inquire, whether unregenerate men and mere hypocrites may be acquainted with these tastes of God's goodness, and yet still continue in the state of nature? Now to this I answer.

1. Wicked men may seem to go very far in this work, [Ans. 1] as Heb. 6.4, 5. It is evident, this is spoken of unregenerate men. Because the Author saith, they may fall away, and never be renewed (which cannot be said of them that have true grace, Rom. 11.29.)

But there you see an unregenerate man may deceive himself, and others, and go very far; for,

1. They may taste of the heavenly gift, viz. the common gifts and influences of the Spirit as great knowledge, some kinds of 01 faith, hatred of some sin, and a seeming zeal for God, as Judas (before his discovery) had.

2. They may taste of the good word of God by feeling some sudden flashes of joy and delight under the Word, as Herod and Felix did.

3. They may even taste of the powers of the world to come, that is, be taken up with the contemplation and admiration of the Saints blessedness in heaven. Thus Balaam desired by all means, to die the death of the righteous, that his last end might be like theirs. All this is held forth in that one place, Heb. 6. But if we range through the Bible, we shall find many other particulars touching this thing, viz. how far a • hypocrite may go in these tastes of Go • and Religion.

I find eight steps, more are named.

1. They may abound with knowledge • in the mysteries of godliness, 2 Pet. 2.21 1 Cor. 13.1, 2. Luk. 12.47. Mat. 4.6.

2. They may be moved and troubled a • the denunciation of judgment, and si •• quaking under the Word, Acts 24.25 id. 5.33. James 2.19.

3. They may be perplexed in mind about sin, and that both before committing it, as in Mark. 6.26. and afterwards, Mat. 27.3, 4. Gen. 4.13. Exod. 9.27.

4. They may pray themselves. 1 King 21.27.29. Isa. 1.15. Mat. 6.7. nay earnestly desire others to pray for them, Act • 8.24. So did Simon that was in the gall of bitterness, and bond of iniquity.

5. They may make open profession of the strictest ways of godliness, Isa 38.2. Acts 13.50. and 26.5. Mat. 25.7.

6. They may joy, and take delight in the Word, Mar. 6.20. Mat. 13.10. Heb. 6.5. Luke 4.20.22. Ezek. 33.31, 32. Isa. 58.2.

7. They may reform in many things so 2 Kings 10. Luke 18.11. Acts 6.20. and 2 Pet. 2.20, 21.

8. They may hold out with Christ in very great troubles, nay suffer even death in the cause of Christ, 1 Cor. 13.3. How many Jesuits have worn the Tyburne -tippet (as Father Latimer phrases it) rather then renounce the Popes supremacy.

You see hypocrites may ascend many rounds in Jacob's ladder, but the greater is their fall into hell at last, for

2. Notwithstanding all this, [Ans. 2] they are void of spiritual life and senses, like that statue of a man, which they say Albertus Magnus was thirty years about, that by reason of springs and devices within, could walk up and down, and speak articulately, which still was void of life, so here, &c. Some springs within resulting from self-love, some screws of ostentation may produce in the hypocrite speech and motion in the ways of God, but being destitute of spiritual life, he must needs be void of spiritual senses, and so he is a stranger to the taste in the text.

But wherein lies the difference between the taste that may be in reprobates, [Quest.] and the true taste that is in believers? I answer,

1. Wicked men may seem to taste, [Ans.] and do not. Many act a part, and seem to delight in God and religious duties, and yet find a secret loathing and weariness within, but now believers have real tastes of God, and that joy which they express, is but the over-flowings of inward delight and comfort.

2. They may have some general tastings of the mysteries of Christ, but they cannot taste or know those mysteries with sound application as theirs.

3. That taste in wicked men is but for a season, it cannot be lasting: They taste for a fit of a river running by them, but not of a fountain before them.

4. Such may taste, but never digest, they are not the better, there's no change within, but their souls are cages of unclean birds, but now believers are transformed by these tastes of God. What shall I say?

A sincere heart out-strips an hypocrite in many things, for he hates sin universally, Psal. 119.104. He exercises holy duties in public and secret constantly, Job 27.6, 8, 9, 10. Acts 14.16. He obeys the whole will of God cheerfully, Psal. 40.8. and 119.128. 1 John 5.3. They endeavor the glory of Christ above their own good, Rom. 9.3. Luke 14.26. With David they desire to win others, and they call upon them to taste God, 1 Joh. 3.14. Luk. 22.32. But such are especially busy with their own hearts, continually bemoaning the deceitfulness of them, and desiring sincerity with much earnestness, Psal. 119.23, 24. You see a believers taste is much different from the taste that is in hypocrites, who may have a name to live, and a name to taste, but are indeed dead and senseless.

Lastly, let's inquire why sinners should labor for experimental tastes of God? I answer:

1. Because God and his ways are undeservedly evil spoken of by Mammonists, [Ans.] and profane ones, who are not competent judges; for Moles cannot judge of colors, and they speak evil of things they know not, nor ever tried. Much is spoken against God and Religion in all places, as though he were a hard Master, reaping where he sowed not, and his ways tedious, irksome, and uncomfortable; It is not wisdom therefore to go by hearsay. Sinners should try God, & believe their own experiences, so should they find him to be goodness and sweetness it self, taking upon him the most tender relations, &c. and all his ways, to be ways of pleasantness, his burdens light, and like those burdens of Cinnamon, that refresh those that carry them through the deep sands of Arabia, and all his yokes to be easy, so that in the very keeping God's ways is great reward, Psal. 19.11. Many bring an evil report on Canaan, but behold these fair clusters; The graces of God are grapes gathered from that Vine above. O taste and see how good the Lord is, and how good grace is.

2. We shall never know the true sweetness of God and his ways, [Reas. 2] till we taste and try them; thus in the Text, taste and see; till you taste, you can never clearly see how good the Lord is. And who (my brethren) would be ignorant of the souls summum bonum, and range up and down seeking contentment, when 'tis only to be found in a neglected Messiah? Thy poor heart will not only be void of content, but ignorant of the proper fountain, till thou hast tasted God, and then thou wilt rate thyself, for trying no sooner. This is certain; for

3. [Reas. 3] The comfortable experiences of all the Saints, who never repented for so doing, should invite us to taste and try. True repentance is never to be repented of, 2 Cor. 7.10. Job cursed the day of his birth, but no man was ever heard to curse the day of his new birth, saith one upon those words. Hypocrites have played the Apostates, but they never tasted God. Theirs was but cadaver fidei, or the picture of grace. See 1 Joh. 2.19. They might be wens or botches on the body, but they never were member • . No, never did any repent of their tasting God, and venturing on Religion▪ though persecution hath immediately attended their profession. Men of our time, calling, rank, and parts, have cheerfully waded through all the difficulty • following Religion There's a multitude of examples round about you, tasting and rellishing divine sweetness. The Wise men had but one star to guide them to Christ, but we have all the assembly of God's Saints, the company of renowned Martyrs, many precious Christians, as so many millions of stars, to allure and conduct and enlighten us to Christ; All which will certainly rise up in judgment against us, if we follow them not. Mat. 12.41, 42. Besides, others could never prize Christ, and rejoice in him thus, if there were not a glorious fullness, and soul quieting sweetness in him; There's that in Christ that can satisfy every longing soul: Let this make us consider and inquire what Christ is, and taste his goodness.

4. Either you must taste of God's goodness, or fury; [Reas. 4] you must taste of one . There is a cup in God's right hand of that is ten thousand times sweeter then Nectar. Of this he intreats you to taste, and many will not; But then there is a cup of trembling in his left hand, into which the dregs of his fury are wrung out, and of this cup they shall taste and drink deep to eternity. You must all have to do with God one way or other, as children with a father, or as traitors with a Judge. God can raise himself glory out of your ashes. If you will forsake your own mercies, & shut the door against the offers of grace, justice shall break in upon you as armed men, and deliver you to the tormentors. Behold, I set life and death, hell and heaven, sweet and bitter, before you this day, you must taste of one. Make therefore (with Mary ) a wise and judicious choice; Taste and see how good the Lord is, and then you shall never taste and see how terrible he is, how just he is, how powerful he is for the destruction of the creature, yet so that it may ever live to feel what infinite power, justice, and wisdom can inflict upon it to all eternity.

Fifthly and lastly. [Reas. 5] If you taste here, you shall have your fill hereafter, for what is grace but glory begun, and what is glory but grace finished? Now indeed you can get out a glimpse of God. There's much coldness and darkness in you, and you know and taste but in part. A thousand things step in to break off your communion with God. But the day is at hand, even at the door, when thou shalt see God face to face, when you shall swim in those crystal rivers of pleasure : in a word, when you shall have your fill and will of God. In the mean time, this taste will at once prepare you for that fullness, and assure you of it, and make you instrumental for the lifting up Christ upon his throne, and glorifying God in the midst of a crooked and perverse generation, which must needs be joy and delight to every gracious heart in this life.

Let us come now to the improvement of this useful point in Application.

First, [Use. 1] somewhat must be spoken by way of just reproof to four sorts of people, and

[unspec 1] 1. To all such as taste not how good the Lord is, and how sweet his mercies, ways, and ordinances are, with Gallio they care for none of these things, they savor not, they relish not the things that are of God, &c.

The last, may some say, [Object.] was spoken of Peter, a child of light, an eminent Apostle, &c.

'It is most certain, [Sol.] Mat. 16.23. The Saints in some things are dark, and sometimes they seem to be utterly void of any spiritual relish in the best things, for a Christians palate may be down, he may have his seasons of deadness, as the best gardens have their winters, and the Sun his eclypses. And in this posture, all the precious ordinances are juicelesse to the soul: It still goes to prayer, but not with wonted affections; to the word but no relish; to the Table of the Lord; but now no tastings of the things signified: And this is the greatest burden to a gracious heart in the whole world: it mourns under deadness, and laments these indispositions, and is weary of this temper .

Quest. But how may the souls palate be ra •• ed, and its relish restored?

Answ. Bi • ter things are wont to do it. You must feed on Christ, the Paschal Lamb with the bitter herbs of compunction, and Gospel-contrition. Make your moan to God, grieve that you can grieve no more, complain to God of your dryness of eyes, as Isaiah of his leanness; find out the Achan that stole this wedge of gold, the Jonas that causes this tempest within thee. O mourn for that sin especially that is the cause of God's withdrawing. These bitter herbs may recover thy spiritual relish.

But now if this meet with the best, that for a season are deprived of this taste, how much more with them that never had it? The time is yet to come with many millions of souls that ever they tasted the Lord's goodness in any mercy, in any duty. I have read of one that had no bodily taste at all. Nay, I knew one of a very strong and healthy constitution, that had little or no taste. This is the condition of thousands in spiritual things.

Now if you put this question to me, why many cannot feel such sweetness in holy duties as others do, why they pass from duty to duty, and taste nothing of God in the Ordinance? I answer, that indeed it will not be amiss to discover unto you the proper causes of this temper, and they are six.

[unspec 1] 1. Some want the Ordinances in the life and power; They cry out for bread, and there is none to give it them, Rom. 10.14. Such as want the ordinances, will never taste the sweetness of God: For faith comes by hearing. Some live near the Arcttick pole, and six months together see not the light of the Sun. These are to be pitied, but much more such as enjoy not the sunshine of the Gospel, and will never taste Christ.

Not but that strong believers (as David here) in the want of ordinances, enjoy most of God, who is not tied unto means, and then they lie down and drink at the fountain where the water is sweeter and plentifuller: but (mistake not) I speak of unregenerate then who want the ordinary means of conversion, and believers that neglect the ordinances. Now if in these cases there is want of the ordinances, no wonder if people taste not, as otherwise they might, the sweetness and goodness of God.

Next, [unspec 2] others are guilty of sluggishness and negligence under the means. Many Christians are oft restrained in the tastes of the sweetness of God's favor and presence, because they are not careful enough to attend upon him in the use of ordinances: They bestow little pains, few strugglings with their hearts; they hear, and pray, and read, &c. all in a lazy and perfunctory manner. No wonder therefore some taste not such ravishing sweetness as others, for they use not like pains and diligence to search out the comfort of the Word. For as rich Minerals are not gotten on the superficies of the earth, but men must sweat and dig deep into the bowels of the earth to find them. And as the sweetness of a kirnell is not rasted till the shell be cracked, nor the goodness of marrow known till the bone be broken; even so it is here. The sweetness of God, and the rich comforts of the word, are not tasted nor felt by them that look but slightly and superficially into them, but are at no pains to suck the breasts of Consolation, which are the promises, and labor would overcome allthings.

[unspec 3] Again, some have distempered and vitiated palates, and no wonder Angelical viands are not pleasant to them. To a sick man that which is sweet seems sour and ungracious; so it is here: For besides that some have the taste of pleasures and profits, and the lusts of the world in their hearts, when they come to duty, where they should relish divine sweetness; to whom Christ saith, they shall not, because they cannot and will not taste of his Supper in Luke 14.24. and Matth. 13.22. Others dream of a seeming sweetness in forms and pictures and postures, and superstitious worship, which the Prophet calls Feeding upon ashes; and now these are snatched from them, their religion (which consisted in such things) is also gone. So that now they are as people that have lost their God, they can relish nothing else, nor discover any sweetness in pure ordinances. Isai. 65.11. you read of these, They prepare a Table for the Troop, and they furnish the drink offering unto that number. q. d. There are Relics of idolatry, and superstitious doings, and will-worship among them. Now see the thirteenth verse, Therefore thus saith the Lord) my servants shall eat, but you shall be hungry; they shall drink, but you shall be thirsty; they shall rejoice, but you shall be ashamed. q. d. They shall have communion with me, and taste of my goodness, whilst you are strangers altogether unacquainted w ^th me. Others are so taken up with forms of godliness that they taste little of God in any duty, they play the Parrots with God; what is this but mocking of him, & cheating a man's own soul? No greater strangers to God then formalists, more hope of profane ones then such, saith Christ, Matth. 21.31. Thus you see the palates of men may be vitiated and distempered, and prepossessed with other things, so as they cannot taste the goodness of God in a promise, which is compared to wine on the lees well refined. Now as a man that hath eaten lushious food, cannot taste nor relish the best wine, so it is here, &c.

[unspec 4] 4. Many are engaged and entangled in wicked company, in holiness contemning and Christ-disrelishing society, which is a snare and muzzle unto them, that they cannot taste the goodness of God. Prov. 9.5, 6. There you will see there be some that taste not of Wisdomes banquet, because they leave not the way of the foolish. All sense in spirituals is curbed, if not extinguished by carnal and cooling company, who (as you shall see anon) have learned of Satan to oppose beginnings of goodness. See Ephes. 5.11. intimating you cannot have fellowship with unfruitful workers of darkness, but twenty to one you will have fellowship in their works also; For can a man touch pitch and not be defiled? The experiences of many Saints can witness, that carnal company is cooling and ensnaring.

Next, some are delivered up to a spirit of slumber. [unspec 5] God deals in judicial ways of blinding and hardening their hearts, so that they are void of all spiritual senses, as Rom. 11.8. Like those Asses in Hetruria, that feeding upon Henbane would lie for dead. Nay, unregenerate men are not only fast asleep, but dead in trespasses and sins, and what taste hath one that is asleep, or dead?

[unspec 6] Lastly, God doth reserve these tastes as the only portion of his own children, and therefore marvel not though the common multitude attain not to it. Psal. 36.8. They shall be satisfied with the fatness of thy House. They and none but they who are God's children: to others God is a sealed Book, or enclosed well. Divine goodness is Children's bread, • nd Dogs shall not eat of it.

[unspec 2] 2. As it meets with such as taste not the goodness of God; so with such as seek for delight and satisfaction in earthly comforts. The Turks ^c music is any sound, so some patch up a delight out of every vanity. This is certain, except you relish Christ and his love in the creature, you will find no more taste then in the white of an egg. They that have skim'd off the very cream of the creature, as Solomon did, have been like those that have gone to a Lottery with a head full of hopes, but returned with a heart full of blanks. And therefore as Samuel said to Saul, Why should a Kings heart be set upon Asses? So say I, Why should a Christians heart be set upon trifles, winged vanities? They are Physicians of no value; miserable comforters are they all, when thou comest into distress; and yet how many seek for contentment in these perishing things, nay oft think they find it, like them in the Prophet that dreamt they ate, but all this while they are deceived, embracing with Ixion, a cloud instead of Juno. These taste how good the creature is, not the Creator. Others likewise come under this reproof. viz.

[unspec 3] 3. Such as are ever and anon tasting sin, to see how goo • that is, which may be sweet in the mouth (as some poisons are) but gall in the belly. Knowest thou not, O man, that sin will be bitterness in the end? People will be nibbling at Satan's baits, though with the mementany pleasure they swallow the hook of God's eternal vengeance.

[unspec 1] Let our good fellows that are ever tasting of the Cup, remember Dan. 5.2.5. whilst Belshazzar tasted the wine, fingers were seen writing on the wall, Mene, Mene, Tekel, Upharsin, i.e. Thou art weighed as in a balance, and thy kingdom is taken from thee. And that very night was the sot slain. God scores up every superfluous glass that goes down thy throat, and the same night thou mayst be sent to hell to beg for one drop to cool the tip of thy tongue.

Some will say, they drink but a little, [Object.] &c.

But to sit and sip, [Sol.] or but to taste the cup with Drunkards, is unlawful. For loving to eat and drink between meals at unseasonable times, is made a sin of those Princes, Ecclesiastes 10.17. Drinking is made one of the lusts of the Gentiles, as well as drunkenness, and he is accursed that eats and drinks with the drunken in Matth. 24.49, viz. Such as sit by them, and sip with them, and but kiss the cup; For this consents unto their sin, and countenances their villainies, when you should reprove them, and complain of them. See 2 Par. 20.37.

[unspec 2] Next, you that taste of those stolen waters (for so uncleanness is called) remember Whoremongers and Adulterers God will judge. Heb. 13.4. Nay, he plagues them here spiritually, Prov. 2.19. and outwardly, Prov. 6.16.33. And their bones shall be filled with the sins of their youth. Some cry, Causê si non caste, but God that is their Judge, sees them.

[unspec 3] You that by oppression taste of unrighteous gain, remember God will plead the cause of the poor, whose faces you grind, and that your monies so gotten, shall perish with you, Prov. 14.31.

[unspec 4] You that taste the sweet Name of God often in your mouths, but 'tis by lewd and customary swearing and cursing, know the Lord will not hold you guiltless that dare take his Name in vain. Surely your tongues are set on fire of Hell. This of all other sins the most unprofitable, all Religions condemn it, and therefore such shall be damned with a witness, and then they'll have their fill of cursing and blaspheming to eternity.

[unspec 5] You likewise that unpreparedly taste the sacramental Elements, know 'tis ill playing with edge'd tools: the Devil rides astride the bit of bread down your throats, and you eat and drink your damnation, not tasting nor discerning the Lord's Body, 1 Cor. 11.27.29.

And so of all other sins, you cannot taste the sin and escape the smart.

[unspec 4] 4. And lastly, terror to such as hinder others from tasting how good the Lord is. And as some in a way of superstition speak of God's creatures: so others in a way of profaneness speak of God's ways, Touch not, taste not, handle not, Col. 2.21. Have not thou to do with precise ones and ways, let Ministers lungs sails in exhortation, and their eyes in expectation, but taste not, if you love your peace, purse, or pleasure.

Thus as Herod endeavored to kill the Babe Christ; so these Lulla's watch to smother grace in the cradle; they seek by all means to cool, ensnare, divert, and discourage such as begin to hanker after God, and cast a favorable 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 Kingdom of heaven: for ye neither go in yourselves, nor suffer others that are entering, to go in. These are compared in a Latin Proverb, to a Dog in the Manger, that will not himself taste the hay, or provender, nor suffer the Cattle to come near 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 goodness of God themselves, nor yet permit others to do it. These are the Devils Factors, and he will pay them their wages.

Paul describing the Revelations of Christ to his soul, saith, and immediately I conferred not with flesh and blood, Gal. 1.16. that is, with carnal reason (say some) which is an evil counselor for the soul, Rom. 8.7. But I rather think, that by flesh and blood is meant evil men, as divers 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 work: For this do all wicked men lest the goodness of others should discover or molest their wickedness.

2. Use. To inform us in the true reason of all that rage and fury, [Use. 2] that boils up in the spirits of men and women against God and his ways, They speak evil of things they know not, nor ever tasted, Jude 10. This made them crucify Christ, Acts 3.17. They are sortishly ignorant of that real worth and sweetness that is in God and Religion, and he • ce comes all their rage and foam against such things. If men that are now as furious as Lions and Tigers, did but make trial of holiness, and understand things aright, they'd be as tame as lambs, as Isai. 11.6. When Christ offers to wash men from their sins, they cry out with Peter, Thou shalt never wash my feet: but when they begin to see his love, and taste his goodness, then, Lord, not my feet only, 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. Use. Somwhat by way of trial and examination, [Use. 3] whether you have tasted divine goodness and sweetness, yea or no. The effects of this taste are three, Regeneration, Estimation, and Exultation.

[unspec 1] 1. Regeneration and vivification of the soul, and infusions of celestial quickenings: This taste will frame thee to be a new creature, producing an unfeigned change in the heart, and bringing the spirit to a continual care of pleasing God. Thus the word is called, the savor 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? do they walk close with God?

[unspec 2] 2. Estimation of God above all earthly thing, preferring celestial before sublunary sweetness: 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 soul will esteem Christ, as the people did David more worth then ten thousand, or as Naomi did Ruth, better then seven sons. 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 drowns the Stars, so the inconceivable sweetness of Christ, turns other sweets (which the soul admired before) into bitterness; And if the soul meet with any sweetness, 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 goodness of God.

3. Exultation and delight, springing from the love of complacency (as the schools call it) when the soul is lost in a desired labyrinth of spiritual enjoyments, and the longings of the soul are shuffled with the breathings of the Spirit; When the soul doth acquiesce, repose, feast and solace itself in the sweet fruition of Christ, in whom fullness dwells, and all that the sinner desires now is, that he may be able to manage his joys, and that his heart may not be too little for his comfort, and so break 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 soul 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 fatness of his house, and in thy light shall they see light. This tasting is an earnest of heaven, and the first fruits of glory, and therefore well may such sing and leap for joy, and then say, Return to your rest, for the Lord bath dealt bountifully with you, Psal. 116.7. scil. They joyfully take their recumbency in the bosom of Christ. Were you ever acquainted with these joys (for no Christian hath them continually) and hath the God of hope filled you with joy and peace in believing, thou hast tasted how good, how sweet the Lord is. Hear what Lawrence Saunders the Martyr said unto his wife before his death. Deare wife, riches I have none to leave behind 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 do feel part, and would feel more) loe that I bequeath unto you, and to the rest of my beloved in Christ, to retain the same in sense of heart always: Pray, pray. I am merry, and I trust I shall be, maugre the teeth of all the devils in hell, and so I resign me to my Christ, in whom I know I shall be strong as he seeth needful.

Droop not disconsolate souls, you that with Mary seek Christ sorrowing, you will find him in the Temple; Attend the means, live upon a promise, call to mind your former experiences. And as women reckon from the first stirring of some weeks they feel not motion; so do you; did you ever feel any spiritual motions within, any holy desires and pantings after God, any joy and delight in him, doubt not but Christ is formed in you the hope of glory. Christ sometimes in the soul, as the soul in the body of him that is asleep, which lies as a senseless & helpless lump, yet still the soul is there. Christ withdraws his presence, that thou m • ist prize it, and the longer he stays, the • weeter will his discovery and return be at • ast. Be not therefore like the Panther, that lets • oe that which he gets not at three jumpings, but rather like the wheel in a. Water mill, the more violently 'tis driven •• ay, the more swiftly it turns upon the streams. Give God no rest, till thou hast • est in him; and then 'tis sufficient answer that thou hast a heart to continue praying. See what may be the cause of this distemper, and endeavor to lament and remove that, and again I say chew the cud of your former experiences, and with David remember the days of old, Ps. 143.5. Thou hast formerly tasted communion with God, say, Lord if thou meanest to damn, wherefore didst thou show me such things? I am not able Lord to trace thy footsteps, or understand thy ways. O shine upon my prooping graces that are ready to die. Return, O Lord, how long? O put me into a condition of glorifying thee, and confirming others, 'tis thou must speak peace, friends, Ministers, promises cannot do it without thee. If thou art silent, who can comfort me, and if thou smilest what can disturb me? Oh therefore pass before me in thy glory, and suffer me once more to taste thy loving kindness, so shall my heart dance for joy, and heaven shall ring of praises.

And having thus done, wait, wait I say on the Lord, admire the least dawnings of refreshing, and behold he that shall come, will come and not tarry one moment longer then to fit thee for his presence.

Well now suffer the word of Exhortation which I put to all of you, [Use. 4] and especially such as are in the state of nature. Oh taste and see that the Lord is good. Oh be persuaded in the bowels of Christ Jesus, to consider things well, and make trial of God and his ways. O taste divine goodness. You will never repent of it, but wish you had tasted sooner. The greater thy sins are, the more need to taste of mercy. Take some motives to the work.

1. If you taste other things bodily, [Motive. 1] the pleasure is short and vanishing; All the pleasures of this life are but for a moment (even the twinkling of an eye to eternity) but no pleasure so short as the gluttons: And therefore that great Epicure Philoxenus wished at a feast, that he had a neck as long as a Crane, that so his meat might be longer in tasting and going down. Nay, as the pleasure is short, so saciety breeds loath somnesse, and the most pleasant things become most unpleasant. But now if once you taste divine goodness, it shall be a lasting pleasure, and thou shalt have the relish in thy soul as long as thou livest, to stay and comfort thee in desertions; And the more you feed upon Christ, the more appetite and desire wilt thou have after him. The soul can never loath this Manna, nor nauseate divine sweetness.

2. God invites and allures you to taste him, [Motive. 2d] it shall be no presumption, Isa. 55.1, 2. Ho, everyone that thirsteth, come buy and eat wine and milk, and let your soul delight in fatness. And Rev. 22.17. Let whosoever will come and take of the waters of life freely. Christ would willingly have sinners taste of his love, and smell to every flower in his bosom; he stretches out his arms all the day long, and would sain gather you into his embrace • .

3. Kings have their tasters, [Motive. 3d] and so have you, as Physicians taste the cordials, so we desire to be examples, and go before you in holiness, to demonstrate there's no danger, nor ill taste in the ways of God. We believe and therefore we speak; and as S ^t Paul saith, we should be able to comfort others with the same comforts, wherewith we are comforted of God, 2 Cor. 1.14. We should be loath to enjoin you anything but what we endeavor to practice ourselves, and indeed there is no such way to prevail with others to taste divine goodness, as by falling to ourselves.

4. Consider what the damned would give that they might be capable of tasting divine goodness; [Motive. 4] if Judas had a thousand worlds, and they would be taken, he would part with them all for one hour of the day of grace, to get a taste of mercy; Dives (in the Parable) begs but in vain for a drop or two of water to cool his mouth. He desires not to taste the water of life, but a drop of common water that runs down in torrents among us. But God will not let the damned taste so much of his goodness as that comes to, who yet in this life are wooed to taste of the richest nectar, and they will not. Now therefore turn 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 finished, for then though all the glorious Saints and Angels of heaven should down upon their knees and beg for one smile upon you, for one drop of mercy, God would turn away from them, and swear you should never enter into his rest, never be offered to taste his goodness anymore; Then may you have wishings and wouldings to return, but all your faint purposes 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 go. Now therefore lay hold on the golden seasons and opportunities of grace.

5. And lastly, [Motive. 5] 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 drink 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 forty days, that thou mightest be feasted to eternity. He wore a crown of thorns, that thou mayest wear a crown of glory. He suffered among base evil doers, that thou mayest be blessed among those sweet companions in heaven: In a word, he endured the sorest pains, that thou mayest enjoy the greatest pleasures. O therefore deceive not his expectation, but let him see the travel of his soul, and be satisfied, Isa. 57.11. 'It is sad when Christ shall complain, as Isa. 49.4, 5, 6 verses. O make not his death to be of none effect to you, forbear to fetch anymore sighs from that heart that is so full of love to you, and now at length be persuaded to give up yourselves to Christ, to taste and see how good the Lord is.

The next point is, that

Tasting is no more then tasting a little of a thing, [Doct. 3d] 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, 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 milk of the Word that ye may grow thereby, if so be you have tasted that the Lord is gracious, q. d. If you have tasted a little of God, desire to suck more sweetness from the promises, and labor 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] 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 himself now, in comparison of what he means to do hereafter. These are part of his ways (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. We know but in part, and we prophesy 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 we see through a glass darkly, but then face to face. Now I know in part, but then I shall know him even as also I am known. Here we do but get a taste of divine sweetness, we cannot reach unto the thousandth part of the joys of God's presence and favor; nay, we come so far short of them, that we cannot conceive them, 1 Cor. 2.9. God shows us but his back parts, he keeps the best wine till last, as Christ did at the wedding. The best of Christ is behind, as the sweetest honey lies in the bottom. God works not as natural Agents, that cannot suspend their power, but work to the utmost, as fire in burning, &c. but he lets out himself by degrees, and he works as pleases him.

We are not capable of much here, [Arg. 2] we can but taste: The heart is like a vial glass with a very small neck, and will not fill on a sudden, though it lie in the Sea where all fullness is. Grace that bubbles into the heart by degrees, as fast as sin goes out, that comes in, guttatim, drop by drop. He that thinks he hath no sin, deceives himself, and makes God a liar. There's many relics of corruption in the best heart, which hinder the workings of grace. There's a perpetual 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 well-doing, that either we shall neglect it quite, or perform it amiss. Besides this, there are innumerable with-drawing insinuations from the Tempter, and encumbrances from the world, and the cares and business of this life; all which do hinder the reception of much grace, and will see we shall but taste God in this life.

Thus far of the Quod sit. Now secondly, which Janus -like hath two faces: For we must show you, why the Lord gives us a taste, and then, why but a taste of his goodness in this life.

First, let us examine the Reasons why the Lord will give his people a taste of his goodness. Why, seeing everyone hath his hell, the godly here, and the damned to eternity; yet it is not perfect hell with believers here, as it is with reprobates in hell fire.

The Reasons are four.

[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 sometimes a secret griping of conscience, the terror • 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 infernal torments; and therefore 'tis but equal the Saints now in their hell, should have some tastes of God, and the powers of the world to come.

[Reason. 2] 2. God knows not how to conceal his love from them in this life, as Joseph had much ado to keep a grave countenance, and conceal himself from his brethren, Genes. 42.7.24. and 45. 1. v. to 15. v. His love at the length brake out into tears and kisses. So it is here; God knows not how to conceal 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 believers. His thoughts of grace and favor • , spring merely from the sweet and un •••• able excellency of his nature, which m ••• 〈◊〉 • ver hammering and contrivi •• 〈◊〉 • or his people, as you see Jerem. 29 ••• . I • God takes a great deal 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 goodness, and so keep us from despair. If there were nothing of God to be tasted here, we 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; He remembers that we are but dust, he knows our frame, our labor, our patience, our temptations, and he would not have us pine and sink, and give up heaven for lost, and therefore he gives us tastes of his goodness to encourage us, and keep us from sin; & the taste we have here of God, will do 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 seen; and the least glimpse of Christ, and Heaven, will do much, Heb. 11.26.

4. And lastly, [Reas. 4] to make us lights in the world, to honor him, allure others to taste with us, or stop their mouths and condemn them for not tasting, when pleading impossibility, God will show 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 ways.

1. By their consent unto and applause of Christ's judgment, saying, Hallelujah, Honor and power be to the Lord, for true and righteous are his judgments. Rev. 19.1, 2.

2. By their holy lives and good examples, as Ambrose speaks; Their zeal shall judge the worlds coldness, their piety the worlds profaneness, their prizing and embracing Christ, the worlds rejection and shameful neglect of Christ. In a word, their tasting Divine sweetness, the worlds disrelishing the ways of holiness • .

Thus you see why the Saints have here a taste of God's goodness: Next we must show 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 himself, and his grace and goodness, are four.

1. To manifest his power and wisdom 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 goodness, and keeps a little spark of grace alive in the midst of the rolling waves of corruption.

Hereby the mighty power of God is displayed: You are strengthened with all might (saith the Apostle) according to his glorious power. 'It is glorious power indeed, that can keep grace alive in such naughty hearts as we bear about us.

Moreover, the Wisdom of God is seen, by turning poison into food: For their very falls and failings better them, and all things work for their good. And hereby the Devil is the more confounded, when he sees, that for a taste of God's goodness, we disrelish glutting ourselves with his follies, and the pleasures of sin. A Father saith well, The tears of true penitents do 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 continual dependence upon him, that we may seek for supplies from heaven to recrute our graces, and strengthen the things that are ready to die, that so that which is lacking in our Faith and other Graces, may be filled up. Be not high minded, but fear. 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, lets fall his plumes: and then humility gets larger and further tastes of God, as the silver dews flow from the mountains to the lowest valleys: The high and lofty one will dwell in a broken heart.

3. To we • 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 fullness of grace, and outward things in this life, they would cry, Bonum est esse hic, It 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 be glued to the world, and take up our rest here, but that we may long for clearer visions, and fuller enjoyments of God, when we shall be filled with all the fullness of God. scil. with Christ's diffusive fullness, & the influences of his grace, and the rays of his glory. Oh this makes a Saint say with David, My soul breaks for the longing it hath after thee; with the Spouse, Make haste my beloved, as the swift Roe on the mountains of Spices; with Paul, I desire to be dissolved, and be with Christ; and with John, O come Lord Jesu, come quickly. When the child hath tasted of the breast, it thirsts with most greediness to be filled; and when the soul hath got a taste, a glimpse of God, it longs to be satisfied, to smell to every flower in Christ's bosom, to view God face to face, when sorrow shall take wings and fly away, when corruption and temptation shall be no more, but Grace shall be swallowed up of Glory, and you shall shine as the Sun in the Firmament.

Truly, my brethren, the manner of God's dispensation here, which you see is but in tastes of his goodness, must needs raise up in believers, continual breathings, and thirstings, and inflamed desires, after God.

Alexander the Great sailing in a boisterous Sea, discovered before the rest of his companions, the happy land of Arabia, by the smell of those sweet odors which the wind conveyed to him; whereupon himself and his fellow-soldiers took encouragement, and knew they had not far to go. What is grace but a smell of heaven beforehand, to encourage poor sinners sailing in this Aegean Sea to glory? how should this make us long to land there, and kiss the ground of our native Country, which is heaven?

And then,

4. And lastly, [Reas. 4] this will sweeten heaven to those that taste here. A haven is most welcome after a storm, a palace is most glorious to him that comes out of a dungeon, a feast to the hungry is most welcome, and robes to the naked; our fears, our sweat, our combat here, will exceedingly sweeten and as foils set of our rest, our joy, our crown there. Who (think you) will most admire heaven, the Angels that have been there from the beginning, or forlorn captives and poor pilgrims, that come in a manner out of hell into heaven? Christ and heaven shall be admired in all them that believe, &c.

For these Reasons we may guess (positively we know not) why God will give us but a taste of his goodness here: Indeed his ways are past finding out; these are but conjectures. Well, the Reasons of these things shall be fully cleared up to you in the clouds, when all the workings of God which you see now piece-meal, shall be laid in a frame together, and you shall all be forced to fall down and cry, Holy, Holy, Holy: Thou art just and righteous in all thy dealings with the children of men. Great is thy wisdom, and thou doest what thou pleasest, and when.

I come now to the improvement of the point.

And first, this meets with the wild fancies of some that dream of a fullness and perfection here, and stick not to call themselves Perfectionists, whereas you see we do but taste God here, and to be kindly sensible of our imperfections, is the highest pitch of perfection attainable in this life, as Jerome speaks.

But let us hear their Arguments.

First, how often say they, is it said, believers are filled in this life? [Ob. 1] Open your mouths wide (saith God) and I will fill them with good things. See Luke 1.53 Romans 15.13. Ephefians 5.18. Now is tasting a little of God, and being fille with his goodness, all one? I answer.

First, the Saints are said to be filled in this life, [Sol. 1] because they receive according to their present capacity (you may suppose a glass to be so small that a drop will fill it) we are straitened in our bowels, 2 Cor. 6.12. and are of slender and shallow capacities in the things of heaven, and so a small drop of grace fills us, and yet 'tis but a taste, for our hearts are widened and enlarged to take in much more above.

[unspec 2] 2. We may be said to be filled, because every faculty hath divine infusions by that taste. See 1 Thess. 5.23.

[unspec 3] 3. The soul hath more real satisfaction by that taste, then all the worlds abundance. When the belly is filled with the hidden treasure of the earth, the heart may still be void of contentment, Ecclesiast. 1.2. But the least taste of GOD fills and refreshes, and delights the Soul. Psalm 116.7.

2. Ob. You read often of the Saints perfection here, [Ob. 2] as Genes. 17.1. Walk before me and be perfect. So Matth. 5.48. Philip. 3.15.

There is a perfection in substance, or parts, [Sol.] and there is a perfection in measure or degrees. The first Saints attain in this life, they have sincerity and grace in all parts and faculties (as you heard) and they have respect unto all God's commands, as David and Paul (see Luke 1.6.) they are deeply sensible of their imperfections, & mourn for their failings, they have the foundation and seeds of perfection, but for perfection in measure or degrees, that is in heaven.

3. Ob. But he that is born of God sinneth not. [Ob. 3] 1 John 3.9. therefore what should hinder perfection of grace within? True,

Such an one sinneth not willingly, customarily, impenitently: Sin is a burden to him, and he makes not a trade of sin. But if men will say they have no sin, conscience will accuse them, and experience will judge them for making God a liar, who saith, In many things we sin all. Where is that man, or how is he named, that can say he finds no rebellion nor distemper in his affections, nor disorder in any motion of the soul, all within is sweetly tuned to obedience, without jar or discord from corruption? &c. Certainly Paul's confession will make such ashamed, when I would dee well, evil is present with me. O who shall deliver me from this body of death!

4. Ob. All the works of God are perfect, [Ob. 4] Deut. 32.4. But grace is the work of God, Phil. 2.13. Ergo grace is perfect.

Works that are merely works of God which he works by himself, [Sol] are all perfect, but grace though it be a work of God is wrought in and by us. Grace hath its beginning in the mind and will of man, and hence it is defiled, as water pure in the fountain is defiled when it passes through a muddy channel.

Now that believers are coworkers with God after the first act of conversion (wherein I confess they are merely passive) to me is evident from that place, Cant. 1.4. Draw me and we will run after thee. 'It is not draw me and we will be dragged after thee, but we will run after thee. So Acts 26.19. Paul saith when the Lord had once touched his heart, he was not disobedient to the heavenly vision: So that Acti agimus, God melts our wills and makes us active in the working out of our own salvation with fear and trembling. Libertines teach otherwise, viz. that the holy Ghost dwells in the Saints in proper person, and there doth formally believe, pray, love, repent, we being always mere patients in mind, will, affections and memory, &c. But we say he dwells in us by spiritual gifts and graces, created in us to act with the vital influence of our understanding, will, and affections, for we are not mere blocks after conversion, but are alive unto God in Christ. We are not the mere shops of the Spirit in which he works, for this would make our failings the Spirits, 'twould nourish all laziness, and security in us; and, in a word, include this blasphemy that we are Christed and Godded with Christ; But on the other side God's working in, with, and by us, lays the true ground and guilt of all our graces, imperfections and defilements, at our own doors.

Lastly, They object yet farther and say, [Object. 5] Christ bids us pray that God's will may be done on earth as in heaven, and he did not teach us to pray for impossibilities Ergo.

I answer, [Sol.] We pray not that we may be equal to the Saints and Angels above, but that we may write after so fair a copy, imitate them more and more, still striving to be and do like them, though the most we can reach unto is to make some broken and imperfect echo's to those Hallelujahs.

So then when we pray we may do God's will on earth as 'tis in heaven, the meaning is that we may strive to do their work in their manner, and that we may come as near them as we can ; It argues not equality or perfection of grace here.

2. Is it so that believers can get but a taste of God and his goodness here, and that the full meals be above, then let us learn how to judge of Christians, not by what they are and receive, but shortly shall be and have. Indeed at present they are in a low condition, loaded with many burdens, slighted and despised in the world, so that if believers had their portion here, they would seem to be of all men most miserable , 1 Cor. 15.19. But remember worldlings our life is hid with Christ in God , and it doth not yet appear what we shall be , 1 Joh. 3.2. We have somewhat in possession, but more in reversion. We are yet in our minority, in our pilgrimage, in our travelling cloths (as it were) but the whole world shall stand amazed at the light of a glorified Saint, shining with divine luster, and enriched with a royal diadem, 2 Thes. 1.10. Then Christ shall be glorified in his Saints, and admired in all them that believe. scil. When the world shall see believers that here are despised and accounted the off-scourings of all things, then shining forth as stars, Dan. 12.3. nay, as the Sun, Mat. 13.43. nay, as Christ himself, their bodies being new molded & fashioned like unto his glorious body: Then shall all the wicked of the world see their folly and madness in despising such, and gnaw their tongues for anguish, envy, and vexation of heart. Hearken profane ones, twill be your wisdom to admire them now, and so look into their ways, and be like unto them, for all your wondering and admiration then shall do you no good, as is evident from Mat. 25.8, 9, 11, 12. For you shall be hurried from the Lord, and the glory of his power, and never see God nor Saint more; consider this you that forget God, and slight the godly, least, &c.

Next, [Use. 3] here's comfort for weak Christians, that are ever mourning and complaining, and so exceedingly discouraged and dis-heartened at the sight of their many failings and infirmities, and ready to sit down in despair and give up all for lost. Hearken dejected souls, open your sluices, and let in refreshing streams of consolation.

[unspec 1] Know and consider in the first place. We can get but a taste of God in this life, there is no perfection under the Sun. Will you be angry at his ways of dispensation? are you wiser then God? And may not he do as he pleaseth? Oh therefore wait, wait I say on the Lord, live more upon Christ and less upon your own actings and incomes, which are not only small, but uncertain in this life, ebbing and flowing with the Sea; But Christ hath a dwelling fullness in him, and his fullness is yours.

Again, [unspec 2] you have no reason to be discouraged at small beginnings; True grace is very little at first, like a small mustard seed. Look on yourselves as elected to be blameless and without spot; Who is be that despiseth the day of small things? Zech. 4.10. Christ would not have us despise little things: A bonfire was but a spark at first, the huge oak an akorn; the glorious Angels disdain not attendance on little ones, little in their own eyes, & little in the eyes of the world: 'It is Christ that raiseth the worth of little and mean places and persons; Bethlehem the least, and yet not the least, the least in it self, but not the least in respect Christ was borne there; Jesus Christ is formed in thy heart. The second Temple came short of the outward magnificence of the former, yet 'tis said to be more glorious then the first, because Christ came into it , and thou also art the Temple of the holy Ghost. The pupil of the eye is very little, yet seeth a great part of the heaven at once, though faith be no bigger then a mustard seed, yet 'tis all eye to behold Christ. Pearls & Diamonds, though little, are of much esteem, but nothing under heaven is of that worth and use as a little grace; Oh therefore let not your spirits droop in despondency, though as yet you have got but a small taste of God. Once more,

As you do but taste the graces and consolations of God here, so nor afflictions and the bitter fruits of sin. 'It is said of believers, that God in a little wrath hides his face from them for a moment, God is not always chiding, your good hours are many to your bad; you do but taste of afflictions and desertions, nay believers do but taste of death it self, Mat. 16.28. which is never spoken of the wicked, but only the elect. They do but taste death, but sip at this bitter cup: Passing the first death is but a taste of death, nay 'tis a silver bridge to glory, and saith Cyprian, the midwife of immortality . But they drink deep of that dismal cup, that carouse in it to eternity by partaking of the second death.

Lay these things together, you can but taste God here, the least taste is not to be despised, and you shall but taste of the bitter fruits of sin. O therefore complain not; mourn not as men and women without hope, Rejoice in the Lord, and again I say rejoice.

Suffer then the word of Exhortation, [Use. 4] tis to two duties.

[unspec 1] Labor for more of God in this life, rest not in this that you have grace in truth, neither think it enough that you have tasted divine goodness, let not this make you slothful and secure, that there is no perfection here; for as there are degrees, and some taste more then others, so this is a sure sign thou hast no grace, that thinkest thou hast enough, and if thou cease to be better thou begin'st to decline; for 'tis the nature of true grace, like a spark to aspire towards its proper element, a Saint never leaves climbing till he get above the clouds. See Phil. 3.12, 13 Not as though I had already attained, either were already perfect (now mark what he inferreth) but I follow after if I may apprehend that for which also I am apprehended of Christ Jesus: Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press forward to the mark. See the Apostle saith not, let us be careless and lazy, for we get but a small taste of God, we cannot be perfect Saints, let us not therefore be righteous overmuch, and so more precise then wise, but eat, drink, and be merry, &c. He doth not argue thus; But the Saints have here but a little grace, therefore let us be vigilant, let us up and be doing, and get as much as we can, for surely some have less then others, more may be had, & the most we can get will be but enough, strive therefore to excel in grace, to get farther tafts of God, that so you may be exemplary and sit high in glory. Growth honors God much, Joh. 15.8. It makes us stand fast in trials, and endure the shock of a temptation, 2 Pet. 1.5.10. Mat. 14.31. It gives us the comfort of our graces in life and death, 2 Tim. 4.7. and fits us for greater measures of glory. There are degrees, , 1 Cor. 15.41. and Mat. 10.41, 42. And surely the more grace here, the more glory there, the better man hath undoubtedly the bigger mansion. And we may safely eye this in duty, Heb. 11.26. Many Christians have been eminent in grace, we are encompassed with a cloud of witnesses, let's be followers of them who through faith and patience inherited the promises. Either quit the name of Christians, or quit yourselves like Christians; the body must grow up to Christ in all things, that we may be conformable to our head, Eph. 4.15, 16. Luke. 2.52. Our head hath received all fullness to this end, Eph. 1. ult, Joh. 10.10. Nay our growth makes up his fullness, even the fullness of Christ mystical, though Christ personal be full without us, Eph. 4.13. The pitch of every Christians growth is called the stature of the fullness of Christ.

There is Plenitudo Partium & Graduum.

1. A fullness of parts, when no member is lacking, Joh. 6.39.

2. Of degrees, when no measure of growth is wanting in every part; Every member must grow according to its fit proportion. O therefore be not contented with a small taste of God, when larger tastes and portions of grace are to be had here, especially in these times of larger Gospel discoveries, and all plenty of means, Luke 12.48. Finally, consider how you are affected in inferior things, how men resolve to be rich, and so fall into many snares, and temptations. Will a competency, a taste of outward things content you, that yet perish in the using? We never think our grounds, orchards, and gardens fruitful enough: When we come to a feast, we think it not enough that we taste of any dainties, unless we are satisfied; it should be thus in spirituals; Wicked men never think they have enough of sin: 'It is their character to grow worse and worse, they drink deep of the cup of pleasure, they heap sin upon sin, till their iniquities reach up to heaven; They draw the threads so big, so long, till they make cords of vanity, and then wreath and twist those cords, till they become cartropes of iniquity; why so believers likewise must aim at a perfection, and go on from virtue to virtue, from glory to glory; As the light that increaseth to the perfect day, Prov. 4.18.

[unspec 2] 2. Is it so that the Saints have but a taste here in comparison of what they shall have hereafter, Oh then let believers be persuaded to be even weary & sick of this world, and say, Woe is us that we must live in the tents of Mesech. Our souls break with longing after God. O you children of promise, and heirs of heaven, why desire some of you to live so long upon earth, where you must drink down continually the bitter potions of care and sorrow, and can get but now and then a taste of divine sweetness and joy? Why love ye not the appearance of Christ? Why long you not to enjoy and swim in those rivers of pleasure, where you may have your fill and will of God? You may guess at the joys of heaven by those tastes of God and ravishings of spirit you have sometimes on earth; Speak you joyntheires with Christ, have you not sometimes in prayer & meditation, when your hearts are enlarged & your souls upon the wing, holy ecstasies and transportations of spirit, in so much that whether you are in the body or out of the body you cannot well tell? Call in your sweet experiences and see if they will not witness to this truth, and have you not esteemed such a moment above all the world, what would you give to have more of them, and to have them more lasting? Why now, my Brethren, if there be such unspeakable joy at tasting the sweetness of God for a little moment, how inconceivable will that happiness be when you shall be filled with those joys for evermore? If our viaticum be so good, how great is that weight of glory which God hath prepared for them that fear him? The Lord give you heaved hearts & winged affections in the consideration of these things. Amen.

4. Doct. They only that taste can see how good the Lord is. They only that taste communion with God, and have enjoyments of God in a holy life, are able rightly to see and discover and know his goodness. A good understanding have all they that do his commandments, saith David, Psal. 111.10. When God turns men from darkness to light, he turns them likewise from the power of Satan unto God.

A man may seem to know much, and yet know nothing a right, no not the least or easiest principle of Religion, till this be done. 1 Corinth. 12.3. No man can see nor say, that Jesus is the Lord, but by the holy Ghost.

They know nothing yet as they ought to know, and as the truth is in Jesus, till they have the Spirit, and by him have tasted how good the Lord is, till they have warm affections in heavenly things, and the bent and purpose of their hearts is to please God, and work by rule.

Let me lay down the grounds or arguments which will open and illustrate the truth.

1. True knowledge is not bare speculation, [Arg. 1] 'tis heart-work as well as brain-work. See 2 Cor. 4.6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God, in the face of Jesus Christ. Where you see,

1. That Jehovah is a very glorious Being, he is clothed with light as with a garment.

2. We are not able with comfort to behold this glory, but in the smiling face of Christ: God out of Christ a consuming fire.

3. Till God shine, we are not able to see him in Christ: the Gospel is a sealed book till he unclasp it by his Spirit.

4. Illumination of a dark soul is as great a wonder as the creation and illumination of the world. But then

5. And lastly, that which I quote the Text for, is this, That when God shines in upon men, he doth not only shine into their heads to illuminate them, but into their hearts to affect and transform, and new mould them. 'It is said, John 17.3. This is life eternal to know Thee and Christ whom Thou hast sent. Gospel knowledge therefore is more then a Metaphysical speculation and sticking in the notion; for thousands with such kind of knowledge perish: saving knowledge is a very glorious and comprehensive grace.

Again, [Arg. 2] God is at once a Fountain of Light and Life as the Sun (to which he is compared, Mal. 4.2.) that doth not only enlighten but enliven and quicken us, Psal. 36.8.9. They shall be satisfied with the fatness of thy House — With thee is the Fountain of life, in thy light shall we see light. You see light and life come together. Now where there is life, there are all the spiritual senses, and the sweetness, that is the sense of God's goodness will delight them all.

1. There's smelling of his rich perfumes, as Psa. 45.8. All thy garments smell of Myrrh, Aloes and Cassia.

2. Touching the hem of Christ's garment by faith, and kissing the sweet lips of Christ, Cant. 1.2.

3. Hearing the pleasant voice of Christ, with which the soul is so taken, that for joy it can speak but broken words, Cant. 2.8.— The voice of my beloved!

4. Tasting the Graces and Comforts of Christ, Cant. 2.3. He is as the Apple tree among the trees of the wood, I sat under his shadow with great delight, and his fruit was sweet to my taste.

5. There's seeing Christ; His countenance is comely, saith the Spouse, He is the fairest of ten thousand, his cheeks as beds of spices, and his lips like Lilies. See Ephes. 1.18.

To behold God in Christ, is a delightful thing, a transforming sight, 2 Corinth. 3.18.

Thus you see that God at the same time is a Fountain of Light and Life, and that where there is spiritual life, there are all the spiritual senses in the greatest vigor; therefore they only that can taste, can see and discover how good the Lord is.

Next, [Arg. 3] Illumination is a fruit of Christ's ascension and intercession; for at his ascension he gave gifts unto men, and Christ prays the Father to sanctify us through his truth, Joh. 17.17. Therefore till we are sanctified by holy truths, and cast into their moulds, till we have tastes of God's goodness, we shall not see divine truths by the light of the Spirit, and by virtue of Christ's intercession: for you see the truths which are of Christ's purchasing of his Father, to be unvail'd unto us, they are renewing, inflaming, and sanctifying truths.

Again Christ (as a Prophet) teacheth only his friends, [Arg. 4] John 15.15. I have called you friends, saith Christ, for all that I have heard of the Father, I have made known unto you, Christ doth freely unbosom himself to his friends, but he spake in parables to his Disciples, lest others should see with their eyes, hear with their ears, and should be enamored with those mysteries, and Christ should heal them. A sad place, Mark 4, 11.12. No man can see and know the Father, but the Son, and he to whom the Son will reveal him, but the Son reveals him to none but his friends; everyone is not let in to see this sight, but the door is shut against them. Now who are the friends of Christ, but such as feast with him, Cant. 5.1. such as have bosom communion with Christ, and sweet embraces from him? They that having tasted Divine sweetness strike an eternal league with God? Now such only shall be taught of Heaven?

And so those that have a filial fear of God, [Arg. 5] are numbered among his Disciples, Psal. 25.12. What man is he that feareth the Lord? Him shall he teach in the way that he shall choose. And at the 14. verse, The secret of the Lord is with them that fear him. He unlockes his Cabinet to such, and to these he shows his rich jewels of truth. Now the original of filial fear is the taste of his goodness and sense of his love, when the soul being tempted to grieve him, saith, He is so great I dare not displease him, and so good I fear to forfeit him, how can I do this wickedness, and sin against my God, a God in covenant with me? Get you hence, What have I to do anymore with Idols? A man fears not to hazard the loss of that in which he never tasted any sweetness or goodness.

Once more,

The promise of knowledge is made to such as obey God, [Arg. 6] John 7.17. If any man will do his will, he shall know his doctrine. Now they only do the will of God that have tasted his goodness. Others may obey the laws of men, or a clamorous conscience, not God's will because it is his will, &c.

By all which you see, that they only that taste, can see God and his goodness. Now to the improvement of this point. [Use. 1]

1. This discovers the true reason of that smallness of knowledge, and that little insight into spiritual things, that is in the world, nay in so glorious a light as we have. Would you know why many souls are so dark? why men and women are ever learning, and never able to come to the knowledge of the truth? why they grope at noon day, and are to seek in the knowledge of the truth? The fault is not in the word, but in themselves. The true reason is this, They endeavor not to get tastes of God, they work not by Rule, they walk not according to the light they have received, they are vain, loose, and earthly in their lives: This is the Reason why men hear Sermon after Sermon, and still are ignorant, why those that for the time ought to be teachers, want instructing in the very first principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. They walk not as the Starlight of Nature, and the Moon-light of Reason doth direct them, nor as the Sunlight of Scripture and example doth require them: they never had any taste of God, any holy desires and endeavors to please God.

To mourn over those that are filled with choice speculations, [Use. 2] and bright notions in Religion, and yet see not God nor his goodness at all, because they refuse to taste and try him and his ways: They see truths, but not with a believers eyes, nor in his light. A painter admiring a Landskip very plain, yet of rare workmanship, and hearing a silly fellow ask what worth he saw in that poor piece, answered, Couldst thou see with my eyes, thou wouldst wish thyself all eye, and be ravished with it. And so, could carnally minded men but see truths with a believers eyes, and in God's light, Oh how would they love Jesus Christ, and prize holiness? Well, these with all their knowledge are as tinkling Cymbals in the ears of God; which make sorry music without any distinction of notes.

They say we see, and therefore their sin remains: but John saith, they are downright liars, 1 John 2.4. He that saith, I know him, and keeps not his commandments, is a liar, and the truth is not in him. He that saith, I know God, and yet takes no delight nor joy in God, is the loudest liar under heaven; for he knows not God at all as he ought to know him, and as the truth is in Jesus. And surely the lowest and hottest place in hell is kept for these, they shall be beaten with many stripes, and lashed with whips of Scorpions, that knew their masters will and did it not. Sapientes sapienter descendunt in infernum, saith Bernard, they shall be damned with a witness, and curse the time that ever they heard of Christ, or knew his will, for this will add unto their plagues.

3. [Use. 3] The main thing will be to search and inquire, whether we so see, as withal to taste God's goodness, viz. whether our visions are of the right complexion yea or no.

First, [Character. 1] do you thirst after more knowledge, and lie panting for clearer visions of God? This you could not do, but that you have tasted God's goodness, and so long to see and know, and enjoy more of it, Psal. 119.97. Oh how I love thy Law, it is my meditation all the day. And at the 99. v. I have more understanding then my Teachers. How came David to be continually meditating of the Word, and getting more and more knowledge of God? Why he loved the Lord so as could not be expressed. Oh how I love him! He had tasted divine goodness, and so came to see so much of God. But see 1 Pet. 2.2, 3. As new borne babes desire the sincere milk of the Word, that you may grow thereby, if so be you have tasted that the Lord is gracious. q.d. Else I shall in vain press you to labor for more knowledge: for wicked ones desire not the knowledge of God, or his ways, They love Darkness rather then Light, saith Christ.

Secondly, is thy knowledge experimental? [Character. 2] Then hast thou tasted God. Brethren, the knowledge of a formal professor, or nominal Christian, is much like the speculative knowledge of a Geographer, that sits in his dry chamber & warm gown, looking on a Map of the world, or turning his Globe, where he beholds the Rocks and Streights without any danger or fear; with his finger and nimble wit, he flies over the most boisterous and tempestuous Seas, and now is in pleasant Countries, rich Mines, spicy Gardens, but all this in fancy, not fruition: So it is with a formal Professor, he gathers all his knowledge out of books, discourses and Sermons, nothing by experience: Whereas a true believer, as he can discourse of the joys of heaven, so he clearly sees them (with Stephen ) by the eye of Faith, and sensibly feeds on them by the power of hope; he stands not on the shore, observing the tempestuous seas and temptations in which others toil, but himself is miserably tossed too & fro, and turmoiled in the tempest, and by the grace of God he gets through all, and is more then conqueror. He doth not only read of Crystal fountains, spicy Islands, and rocks of Diamonds but he himself is enriched & invested with them, and his soul is filled with spiritual sweetness. Is thy knowledge thus experimental, as Jobs was, Job 42.5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. i. e. Most of thee, Job had knowledge afore; but now in his trials and afflictions he was taken off from the world, and tasted communion with God more then ever, and now he sees God by a clearer light. Ah now mine eyes see thee. q. d. My soul was in a mist till now, but now I have clearer visions of thy glory and splendor.

Thirdly, [Charact. 3] is thy knowledge diffusive? Art thou informing others, and doing all the good thou art able, that ignorance may be cudgel'd out of men's minds, and that some chink may be opened to let in the light of the Gospel? Is this thy design, endeavor and delight? Then surely thou hast tasted and seen God in his goodness, Prov. 10.21. The lips of the Righteous will feed many. Others monopolize knowledge to themselves, lest others should outstrip and darken them; but (mark) the lips of the righteous will feed many.

'It is a table furnished, not with earthly, but heavenly dainties, and 'tis a free table, such as come, are welcome. David (saith Gregory ) prays for a Dore, not a Barre, (Keep, O Lord, the Dore of my lips) Now a door (saith the Father) is both shut and opened, and therefore though the lips of the righteous be shut, that no hurtful thing come forth, yet they will open also in a free hospitality, whereby to feed many. Philip having tasted communion with Christ, was not contented to see Christ himself, unless he call Nathanael, saying, Come and see; and the woman of Samaria calleth her kindred to see the worlds Savior. This is the nature of spiritual knowledge, that is accompanied with tastes of God's goodness, They cannot but speak the things that they have heard and seen. They believe and therefore speak. Socrates (an Heathen) knowing there was but one God, said in his Apology for his life, that if they would give him his life on condition to keep that truth to himself, and not to teach it to others, he was resolved rather to die, for he would not promise that ( viz. silence) which he knew himself unable to perform; for he could not bury such a truth by sealing up his lips; much less can they that see truth by a clearer light, keep it to themselves, like new wine it must have a vent.

Fourthly, [Charact. 4] is thy knowledge backed with full assurance and strong confidence (I say not in all things at all times.) This seeing hath tasting joined with it. 1 Joh. 2.3. Hereby we know that we know him, if we keep his commandments. q. d. If we taste communion and take delight in him & his ways, then our knowledge will be backed with full assurance. Though an Angel from heaven preach any other doctrine, let him be accursed, said zealous Paul, that knew whom and what he had believed, and resolved not to be cheated of truth: But now an hypocrite may know and take up many things on trust, and at last begin to believe them; but yet notwithstanding they are clear and steadfast, and fully resolved in nothing, but are driven about with every wind of doctrine; and dance after any pipe that playeth, (saith holy Bayn. ) See Prov. 14.15. Heb. 13.9. We may justly fear these never received truths in the love of them, they never tasted God's goodness.

Fifthly, [Charact. 5] art thou humble in the midst of light and gifts? Doth thy knowledge beat down pride and conceitedness and frowardness, and make thee patient, humble, and teacheable in heavenly things; These are celestial visions, James 3.17. The wisdom that is from above, is first pure, then peaceable, gentle and easy to be entreated, full of mercy, &c. q. d. There is a wisdom or vision that is not from above, and that is earthly, sensual and devilish, full of envy, strife and unquietness; Pride is a veil before their eyes, that they cannot see God: But the wisdom that comes from above, a spark falling from the father of lights, that's accompanied with meekness and humility. See Job 42.6. Now mine eyes see thee, therefore I abhor myself in dust and ashes, q. d. Lord now I begin as through a crevice to discover thy purity and beauty, I cannot but abhor myself for all the unsuitableness, and defirement that cleaves to me, when I see how unlike I am unto thee! &c.

But now if men vapor and count themselves above ordinances, and begin to despise prophesying, these never tasted, neither do they rightly see God, or anything of God. 1 Cor. 8.2. If any man think he knows anything (alas! poor heart I pity him) for he knows nothing as he ought to know, but if any man love God, the same is known of him Intimating that such as boast of their knowledge, know nothing aright, and never loved God nor tasted his goodness.

Sixthly and lastly, [Charact. 6] doth thy knowledge better thee, and make thee still more holy and more heavenly? This knowledge is right, thou hast at once tasted and seen God. See 2 Cor. 3.18. But we with open face beholding in a glass the glory of the Lord Jesus, are changed into the same image from glory to glory. When the soul begins to spy Christ, and views his beauty in the clear crystall glass of the Word, by a strange metamorphosis, 'tis suddenly turned into the same image, whilst certain sparkles of his glory are shed in upon the heart.

You see the right visions of God are transforming, bettering, beautifying visions, as the pearie by the often beating of the Sunbeames upon it becomes radiant; An orient splendor shiues on that soul that hath seen Christ.

4. Can they only clearly see that have tasted God and his goodness? [Use. 4] then it concerns us all to labor for such discoveries of God as may have a witness within us, even for experimental knowledge in the things of heaven; Others may fill their heads with metaphysical notions in divinity, as the Schoolmen that weave it into cobwebs, but a little sanctified knowledge will go a great way; The Sun is not seen but by his own beams: Say with David; In thy light we shall see light. What said: Father? Methinks I see great Doctors and profound Rabbies, with all their speculations crowding into hell to be beaten with many stripes, whilst silly old women with a little sanctified knowledge of God in Christ drop in at heavens gate, and are crowned with Diadems! Oh that all of you could say to me as the Woman of Samaria her friends whom she called out to Christ, said to her, Joh. 4.42. Now we believe, not because of thy saying, for we have heard and seen him ourselves, and know that this indeed is the Christ, the Savior of the world. Mark, when they had once tasted communion with the Messiah, they clearly saw and knew him, no longer now by hearsay, but sweet experience. We may rise up early, and go to bed late, to unfold divine mysteries for you, and we may open the glorious things of eternity to you, but till you will take up your Bibles, and look more narrowly into these things, and like noble Bereans, search the Scriptures, whether that which we deliver be so or no till you will down upon your knees and seek God in secret for light, and endeavor to live up to received light; surely all our pains is but ploughing of a rock, or a watering a dry & rootlesse stake in the hedge, which will never be fruitful; some chaos of confused notions may swim in your heads, & you may think you know enough, but as sure as the Lord is in heaven, and you will nere come there, if you pass away in this golden dream, you will never have full, distinct, and clear knowledge of God, and the mysteries of salvation; for till you taste you can never see how good the Lord is.

Lastly, [Use. 5] by the rule of contraries, which always holds true ; As you cannot see unless you taste, so likewise you cannot taste unless also you see somewhat of God; without some tasting there's no clear vision, and without some knowledge there's no right tasting. The will and affections boil up as the understanding is enlightened and principled, for Ignoti nulla cupido, a man cannot let out his desires after unknown things. Sound knowledge bree is holy affections, and enkindles heavenly desires after God. We must first discover some want of Christ, and worth in Christ, ere our hearts can bray and pant after him. See John 4.10. If thou knewest the gift of God, saith Christ to tha • woman, and who it is that saith, give me to drink, thou wouldst have longed to be tasting of his living waters that now speaks to thee. So that no seeing or knowing, no tasting; they are loving twinns that are never asunder; the soul must have a glimpse of God, or it can never taste his goodness. One that is blind may yet feed heartily, but not so here, for our zeal must be according to knowledge, Rom. 10.2. else we shall be like a small ship without ballast, or fraught, but with mighty sayler, which is sooner either toppled over, or dashed against a rock; zeal without knowledge is like a string in an Instrument over-strained beyond the proportion of sound wherein is harmony, which makes a squeaking and unpleasant noise; & 'tis usually compared to fire, not on the hearth, but in the middle of the room, which instead of roasting the meat may burn the house; or to mettle in a blind horse, which makes him rush against the wall and hurt his rider.

Blind devotion (in Papists and others) God abhors, therefore we must see and know God in some measure, or we can never taste him and savor spiritual things aright: But when the day-star begins to arise in our minds, this glimmering light breeds in us an unspeakable refreshing and gladness of heart in God's presence, and it sets a man's soul upon a constant wondering at the glory of the things revealed: The man sees in a mirror, he sees and admires, he sees and rejoiceth, nothing more transports and ravish • s the heart, then visions of God smiling in the face of Christ.

Thus you have heard that as a man cannot see unless he taste, [Conclusio.] so he cannot taste unless he see God, both must go together, and therefore content not yourselves with one, unless you have the other, what God hath joined together, let no man separate. Taste and see how good the Lord is. Tasting without seeing will be blind devotion, seeing without tasting will be naked speculation, tasting and seeing together will be sincere conversion.

The Lord is exceeding good unto all his people, [Doct. 5] yea he is goodness and perfection, and sweetness it self.

David's argument to prevail with you to taste and see God, is drawn (you see) from the goodness and sweetness of God; so then this is our last point which is few words, but full of matter, God is good.

See it proved from inspired and heathenish quills.

1. The Scripture in every leaf confirms it, Psal. 119.68. Thou art good, and •• est good. Thou art good in thyself, nay goodness it self, and an overflowing fountain, as thou art, so thou doest good. The Lord best knows his own excellencies. See Exod. 34.6. God proclaimed himself, to be merciful and gracious, abundant in goodness and truth, &c.

2. The very Heathens maintain this point, in calling God Optimum, Maximum, that is, the best and greatest; so Tully most frequently: Plato called him the horn of plenty, and the Ocean of beauty, without the least spot of injustice. Socrates saith, God is the best and happiest good, and the nearer we come to his likeness, the better and happier are we. Seneca up and down his Epistles goes very far in this point, so that he is called by some Divine Seneca; A man may prove it philosophically that God is good. 1. God is the chief being, and therefore the chief good, because Entity (or being) and goodness are terms convertible. 2. Among the creatures there are found many things good, therefore much more is their Creator good. Quicquid enim in effectu est, id longē praestantius in causâ invenitur. 3. A thing is said to be good in that it is perfect, but God is essentially and absolutely perfect, Ergo. 4. The better a thing is, the more communicative 'twill be, for Bonum est sui communicativum, but God is ever making forth his goodness to the creature in creation and preservation. Ergo. 5. That is good which is the center of all desires, so is God. Deum omnia appetunt entia, non primo, sed quia esse appetunt, saith Scaliger.

But now to pitch on some particulars. We will inquire. 1. What this goodness of God is? 2. How it may be illustrated and set forth.

To the first I answer, Goodness is the perfection of things for which they are desirable. Perfectum id est cui nihil deest, That is perfect which wants nothing, God is thus good.

His goodness may be thus described.

It is a communicable attribute, whereby the divine essence is in, and of it self, merciful, good, liberal, and bountiful, communicating good to the creature ; yea to speak properly, God is goodness it self, for there is no accident in God, whatsoever is in God is God; for God is such as that whatsoever is in him is essential, so that goodness is God, and God is goodness. Psal. 144.2. My goodness, so he calls the Lord.

To the second Enquiry I answer, the goodness of God may be illustrated & set forth by seven Epithites.

1. 'It is so communicative, that he is a general and universal good. Psal. 145.9. The Lord is good to all, and his tender mercies are over all his works. He is kind to the unthankful, and unto the evil, Luk. 6.35. Good to his enemies, yea to all his creatures, good to man and beast. Psal. 73. The whole earth is full of his goodness; In their creation he made all things perfectly good in themselves, and relatively good for some use to others; In their sustentation he continually preserves and governs them; all their life and motion comes from him; The young ravens taste of his bounty, he openeth his hand and all the creatures are satisfied, he causeth the Sun to shine and rain to fall on just and unjust. Thus you see he scatters common beams of his goodness over the whole creation, &c.

Nay to show that God is indeed an universal good, let me tell you the very devils and damned in hell do partake of his goodness. For if God be infinite,

1. In wisdom, to devise still greater and crueller Torments, if he please.

2. In power, by strong hand to put them, when he will, with ease, into execution.

3. In justice, eternally and infinitely to punish sin committed against it, there being sufficient foundation of guilt in the creature to clear and justify God in his proceedings. Then it is evident he could inflict sorer punishments on the damned, then he now doth; for then a thing is infinite when it hath no end, but hath still a farther step to go. Ergo. &c.

Obj. I but 'tis said, they shall have judgment without mercy, [Object.] Jam. 2.13.

Sol. It is called judgment without mercy, [Sol.] in two respects, Duration, and Apprehension.

1. In Duration: For they shall never to eternity be eased of the least jot of that punishment once inflicted on them.

2. In Apprehension, because the greatness of their insufferable torments, doth swallow up all sense of mercy, and make them think the Lord could not inflict sorer punishments upon them.

Quest. But wherein can the Devils partake of this goodness?

Ans. Why in three things, Being, Mitigation, and Employment.

1. In their very Being, not only in respect of their first estate, when in the beginning of the world, they were made glorious creatures, spiritual, immortal, intellectual, free, holy, wise, powerful, and the inhabitants of Paradise, capable of seeing God clearly: But also in their present condition, they are his Creatures; for he made them Angels, though not He, but sin made them Devils, and their Being is continued from God, and some godly learned have maintained Condemnation to be a less evil then Annihilation.

2. In mitigation of their deserved punishment: For certain it is, they are not punished according to the height of that measure of punishment which their sins have merited, and God's wisdom, justice, and power could inflict upon them. For their heinous offense deserved not one Hell only, but a thousand hells, because in so high a State, without any temptation. Matth. 8.29. And the evil Spirits cried out, Art thou come to torment us before the time? Whence we may conclude, there is a time coming when the Devils shall be more tormented then they are as yet.

3. In Employment, and in respect of their ministry, because the chief mirth of Devils is to do mischief, & they are most pleased when God doth use them to try the good, or fry the wicked; or if his mercy do not extend to them in this employment, yet it is undoubtedly shown in them, by bringing light out of darkness, in using such impious and bad Agents for effecting of his good ends. And thus the Lord suffered Satan to perplex Job for his good, though there might be in the Devil a will to destroy: But all power is of God, Rom. 13.1.

Thus you see the very damned and Devils partake of God's goodness, and that there is no place that can be imagined, wherein there is not some impression of Divine goodness: And therefore well might David say, The Lord is good to all, and his tender mercies are over all his works. When he plagues us, 'tis less then our iniquities deserve: for God pitieth his own works even then when he punishes ours. i.e. our sins. If Paul being but one poor vessel, was so richly laden with Divine goodness and patience (as 1 Tim. 1.16.) how is this great Bark of the world then fraught?

2. As Divine goodness is universal to all, so it is a special and peculiar goodness to the elect, 1 Tim. 4.10. He is the Savior of all ( viz. in a common way of providence he doth good unto all:) but he is especially good to believers. His peculiar goodness to them appears in his electing love, and choosing them from eternity out of the mass of corruption, to be chosen vessels of his mercy, and all ages must wonder at his • indnesse to them in Jesus Christ. Ephes. 2.7. These he inwardly and effectually calls to himself, and having purged and sanctified them, he adorns them with all the Jewels of grace, and makes them a p • culiar people, zealous of good works; he forgives all their unkindnesses, and who cun tell how oft he offends? He sweetens and sanctifies all their str •• hts, and gives them communion with himself in all conditions; and finally, receives them up into the clouds, to be in his bosom forever. Incomprehensible is his sweetness and indulgence to his own people, he is exceeding courteous and affable to them; he rays forh the discoveries of peculiar love on them, which maker more happy then when corn, wine, and oil increaseth, and hereby they lead heaven on earth. Now this is children's bread, and Dogs may not eat of it; he gives outward blessings to the worst, not in love, but as one flings a bone to a dog. When Cyrus gave Artabazus a cup of gold, and Chrysanthas a kiss (in token of special favor) Artabazus complained that the cup he gave him, was not so good gold as the kiss he gave Chrysanthas. Why so a Christian rejoices more in the sweet kisses of Christ's lips, for so are the pledges of divine love termed, Cant. 1.2. I mean with true spiritual blessings, then if he should give him all the treasures of the world: 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. Indeed there is no other Independent Being, though this name be given to some: God only is independent, and hath all in himself and from himself, without reference to others, or being beholding to any for what he is or hath, Psal. 16.2. O my soul, thou hast said unto the Lord, My goodness extendeth not unto thee. The Chaldee reads it, My good is not given but of thee. But the Seventy thus, Of my goods thou hast no need; with which your translation suits, that saith, My goodness extendeth not to thee. Can a man be profitable to God (saith Eliphaz ) Job. 22.2. And if thou be righteous, what givest thou him, or what receives he 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 fullness thereof, Psal. 50.12.

Thus you see God is an Independent good, he hath a bottomless fountain of goodness within him, so that he needs not our praises, or services, he is most perfectly blessed, and happy, and glorious in himself, and all the creatures cannot add so much to his goodness, or felicity, as a drop doth to the Ocean, or a spark unto a Bonfire.

Shall I need to illustrate and confirm 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 mountains were made, or the hills were laid, from everlasting thou art God. He made the world, not that he had need of it, or anything in it, but to communicate his goodness, and to make known his praise. From eternity God was taken up with the surveyes of his own beauties and perfections.

Secondly, that good which the creature hath, God must needs be the author of it all: For, what have we which we have not received? 1 Cor. 4.7. 'It is the Spiders Motto, Nemini debeo; for she climbs up by a thread 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 been esse, being and well-being from God. Wealth, beauty, and honor, &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 himself, that is sufficient for all other things. Nay,

Thirdly, that good and perfection that is in the creature, was first in God, and most perfect and good there. All was after the divine Image, Gen. 1.27. they depend upon God as the effigies in a Look ••• glass on the face, which likewise was t •• perfect in the face before it appear • 〈◊〉 the glass. See Jam. 1.17. Every good 〈◊〉 perfect gift comes down from above, & descenu • from the Father of lights. Mark the similitude: As beams flow from the Sun, and are of the like nature, but were more perfect in the Sun ere they flowed there: so all the good which is in the creature, did not only proceed from God as the Author and Creator, but was first in God; certain rays shooting from that Sun of Righteousness, as Christ is called, Mal. 4. • . Mans goodness is but the beam, the image which is not so perfect as the Sun, or face; man may be good in the concrete, but the Lord is good in the abstract.

By these three things you see God is no borrowed, but a most independent good in himself, and that all the creatures neither do, nor can add to it. The bounty of Kings is but as that of the clouds, which though they shower down plentifully, yet they first received all from the earth below them. Now GOD hath all in himself, without any dependence on others, but all things as they had their excellency from him, so they depend upon him for continuation.

4. God is a Free Good; the goodness 〈◊〉 God is free, and therefore it is frequent • •• lled The grace of God. Free grace and ••• dnesse in God are all one. See 1 Pet. 2. 〈◊〉 If ye have tasted that the Lord is gracious. •• verse think Peter hath reference to my Text, and so make goodness and graciousness in God all one. Grace is nothing but the free favor and goodness of God to his people. Rom. 3.24. You are justified freely by his grace. Now this excludes not only God's eying, but our having any foundation of desert in us, 2 Tim. 1.9. We are called not according to works, but his own • urpose and grace. And therefore Isai. 55.1. 〈◊〉 you will see God hath no impulsive mo • ing cause in him to do us good, but only his good will and pleasure: for there he freely invi • es us to partake of his goodness and sweetness made out in Christ: Ho! come, come, thirsty sinners, buy wine and milk without money, and without price, hearken unto me, and eat that which is good, and let your soul delight in fatness. q. d. Taste me freely, for I am good: Come monylesse, penylesse, meritlesse souls, and worthless, graceless sinners, here is mercy in a Savior's bosom for you. You see all the good things of God are freely tendered to all sinners without respect to any merit or desert in men, which would eclipse free grace, if not extinguish it. No, eternal life is the gift of God, not wages, but gift; not due, but free. 'It is called a penny for the laborer, 〈◊〉 crown for the conqueror; not that we, but Christ hath earned it with good store of sweat and blood, and we by holy live testify the truth of our faith, which applies Christ; and God hath freely, yet firmly promised it, and so hath made himself a debtor (saith Austin ) so that still God is a most free good.

5. God is an absolute, suitable, and perfect good unto the soul; Communion with God, and participation of divine goodness and sweetness is a Christians Summum Bonum, his chief good . Varro collected out of the Philosophers books 288 things, in which according to their several conceptions, they would place our summum bonum, man's chief good; And thus forsaking, or rather not spying the fountain they digd unto themselves broken eistems, they shot wide and missed the mark, at which David aimed Psal. 144.15. Happy is that people that is in such a case ( viz encircled with all temporal blessings) yea happy is that people whose God is the Lord. So your Bibles read it, but the Greek Septuagint translates it thus: They count that people blessed that have these things, but I pronounce them happy, who have God for their Lord. Indeed to speak the truth, God in Christ is not only the chief, but only good of the soul; as Mat. 19.17. There is none good but one that is God: Christ as man pute by this Title; There is no absolute complete good but God; There is nothing the soul wants, but 'tis in God (there is a streaming fountain of light and life in him) and there is nothing can fill and content the soul but God; give the child rattles and cymballs, yet nothing will still him but the breast; give the soul all the gewgaws and vanities of the world, and the riches of both the Indies, yet nothing will quiet the soul but God. The heart (saith Hugo ) is little, yet it desires great things, it cannot satisfy a bird of prey for its dinner, and yet the whole world cannot satisfy it; And how is it possible the world, which is globular, should fill the Triangle of man's heart? Some nooks and corners will be empty, it will still range after further satisfaction, but God can make us lie down contented, and see heaven opened before us. In all other things there is some disproportion, imperfection, or emptiness, but in God fullness dwells, and there is no deficiency in him, naked Christ can make Job on the dunghill happy; The soul that hath God saith it hath enough, nay wishes she may be able to manage her joys, and that the heart may not be too little for the comforts, and so break as old bottles filled with new wine, which was David's fear, Psal. 119.20. For,

6. God is a most desirable and delectable good; for the object of the will is good, nothing can be good but it is desired, and nothing is desired but 'tis really or seemingly good ; Now if goodness be that which all desire, and if all desires be bent upon goodness, then it must needs follow that all undeceived Christians (who formerly mistook their good) must needs desire God the author of all good, Christ is the desire & delight of Nations. As John leaned in Christ's bosom, so do all believers, and they solace themselves in his embraces: Austin spake sweetly, Thou O Lord, hast made us for thee (thou art the loadstone of our hearts, and the center of our joys) our poor hearts are never at quiet till they rest in thee, our souls hanker after thee, when shall we fully enjoy thee? As the Needle in a Diall still trembles till it settle in the North point, so with Noabs dove, the soul hovers up and down till it rest upon the Ark Jesus Christ; saying with David, Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee: now loose thyself in a labyrinth of spiritual enjoyments. You see God is the most sweet good, pleasing and filling the soul with rich delight, and therefore here we are bid to taste how good. i. e. how sweet and delectable the Lord is; 'It is usually set out by marrow and fatness, to set forth his inconceivable sweetness. Oh there's amazing and ravishing sweetness in the sense of divine goodness, that will drown all worldly sweetness (as the Sun the Stars) and serve to uphold and revive the soul in the greatest trials; This made the Martyrs to deny themselves in all that is dear to flesh and blood, and embrace Christ and the stake together, for they were satisfied with divine goodness, Jer. 31.14.

7. and lastly, God is an eternal good, a lasting and an everlasting good. How often is this comfortable word repeated in the book of Psalms; The Lord is good and his mercy endureth forever, Psal. 100.5. and 106.1. Now God is an eternal good essentially and relatively, as the Schools distinguish.

1. Essentially he is α and ω, without beginning or end, like a circle; Now God is goodness who is thus eternal, and goodness is the divine essence, therefore it must needs be as eternal as God. Some things have a beginning but no ending, as Angels and men's souls. Some things have no beginning and yet have an end, as the decrees in their final accomplishment; some things both beginning and ending, as all sublunary things, but God and his goodness have neither beginning nor ending.

2. God is an eternal good relatively in respect of others to whom this goodness doth peculiarly belong, and that two ways.

1. Ex Parte Ante, looking to their election. Eph. 1.4. He hath chosen us before the foundation of the world. No new thought can happen to the mind of God, for then he should be subject to change, and therefore all his thoughts of love and goodness must needs be as eternal as himself; And as this is a wonderful prop to believers in their greatest trials; so the decrees of God are miserably abused by some, as two Martyrs Bradford and Philpot with grief observed.

2. Ex Parte Post, Eying their Glorification, for as his purposes of doing good were without beginning, so his executions in bestowing good are without end. Psal. 117.2. His merciful kindness is great, and his truth endureth forever; and, we shall be forever with the Lord, 1 Thes. 4.17. Eternity is the heaven of heaven . When a thousand millions of years are run out, heaven shall be the same, and the glorified Saints the same; Whom he loves once he loves unto the end: Thou shalt see an end of all perfections under the Sun, but of God's goodness to believers there shall be no end.

Here is matter of reproof, [Use. 1] or rather lamentation. 1. Over such as have lived without tasting this goodness all their days; How many have wasted the greatest part of their precious and irrecoverable time, and are so besotted and taken up with outward things, good in their kind and place, that to this day they are ignorant of divine sweetness, & have lived without any sense of this goodness ever since they were born. 2. Over all that sin against this infinite goodness, these presume upon God, and sin that grace may abound. Nothing is more common then to be drawn by the mercy of God to all licenticusnesse. Tell men of sin, and they tush at it — Whoh! God is good, and Christ hath died, and at what time soever, &c. Thus the greatest motive to obedience is made an encouragement to profaneness, but this will prove a sad aggravation of all thy unkindness, and abused patience will turn into fury. Exod. 34 6, 7. He is abundant in goodness, and will by no means clear the guilty. i.e. Obstinate, impenitent wretches, that despise his goodness . Rom. 2.4. And so treasure up to themselves wrath against the day of wrath. Ah foolish and perverse sinners, do you thus requite the Lord for all his goodness, and wish no better to your own souls? The Lord give you hearts to consider where you are, what you are doing, and whither you are going; As yet you behold the white flag of mercy, but God will shortly hang out his black flag of defiance, and then laugh you to scorn, &c.

2 Use. Is the Lord so exceeding good, [Use. 2] then let not any man say when he is tempted, he is tempted of God, James 1.13. God tempts no man. Why? He is goodness it self; That which is good of it self hath no evil mixed with it; Honey hath no sour in it, the Sun hath no darkness, and God is nothing but goodness, and therefore cannot tempt men to sin. Yea but some will say, he decreed my sin, for nothing comes to pass without his will, and the second causes move not unless they be moved by the first. I answer; The first cause is not the cause of the error that is in the motion of the second, though it be the cause of the motion. As in the wheels of a Clock, the principal wheel with his motion turns about the lesser, yet if there be any error in the motion of a lesser wheel for want of a tooth, or the like, it is no cause at all thereof. Now sin is not properly a motion, but an error in the motion of thy heart. God's will being the first cause produceth the motions of the heart, for in him we live, move, and have our being, but if there be any sin, any error in the motion of thy heart, thine own will is the cause thereof, God only withdraws his grace from thee, and leaves thee to thyself, as not being bound unto thee: He doth not urge thee nor press thee unto sin, he doth not infuse or instill into thy mind any wicked motions (as doth Satan) he only leaves thee to thy lusts. Bishop Davenant saith well, Preterition or Reprobation is not a decree necessitating men to sin, but a decree permitting men not elect out of the freedom of their own wills to neglect and abuse such means as God hath appointed for salvation. Fulgentius, Prosper, Zanchi, Suarez, and Calvin, all say the same thing. Divines holding reprobation say no more then this, that God hath a hand in the production of sinful Actions, but not as they have formalem rationem peccati, he is not the cause of the Obliquity or sinfulness of the Action, but leaves us to our perverse wills, and Aquinas himself confesseth this, although I confess a learned Divine hath gone too far of late. But hath not Christ taught us to pray the Father, he would not lead us into Tentation? I answer, the meaning is this, We pray that God would neither suffer us to be led by others, nor lead us himself judicially into temptation.

1. That he would not suffer others and deliver us up to the world, Satan, or our own lusts, to be tempted and conquered by them; For none can tempt us without leave from God, as in the case of Ahab and Job. Now we pray not that God would never let us once be tempted, but that he would uphold us, give us strength to withstand, 1 Cor. 10.13. Or policy to escape it, and that he would make us watchful, patient, and victorious, that it may turn for our good.

2. We pray that he would not lead us with the left hand of justice into Tentation in a judicial manner, punishing one sin with another, as 2 Sam. 24.1. Psal. 81.3. Rom. 1.28. Eph. 4.18. Act. 5.3. 2 Tim. 2.15. which he doth for these sins especially.

1. Ignorance, Rom. 2.21. 2 Cor. 4.4.

2. Inconstancy & wavering in Religion. Eph. 4.14. Rom. 1.25.

3. Security and slighting of God's calls, Prov. 1.24. &c. 29, 30. 1 King. 22.8.

4. Cleaving to some bosom sin, Rom. 1.26.29. 2 Pet. 2.12, 13. especially if through backsliding and Apostafie, 2. Pet. 20, 21, 22.

5. Calumniating and scandalizing of God and Religion, Rom. 1.21. Thus you see, that although we are taught to pray God not to lead us into temptation yet he cannot be said to allure or tempt any man to sin, his goodness is such.

3. Next is the Lord so exceeding good, then believe not calumnies, [Use. 3] for heretics have said even of God, that he is not good, who yet is goodness it self. Sardian began it, and Marcion after him (saith Tertullian, ) Marcion being excommunicated for uncleanness, in envy taught that blasphemy Chrysostom 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 Lions and Bears and Tygres, what then would they do if God should take no account of sin; And Ambrose sai • , the goodness of God is seen in his harshness and severity against sin, which doth not only dishonor God, but debase us. So that you see God is good although he takes an account of sin, let heretics 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 Christ that went up and down doing good, and was goodness it self, was not he termed a wine-bibber, a blasphemer, a Devil? Yet being reviled, he reviled not again, saith Peter; All the Saints before you have tasted of the same cup. Amos was accused by Amaziah, as one that preached against the King: and Ezra 4. the King is told, that if the Jews 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 Elijah the troubler of Ishael? The Arians charged Athanasius with adultery, murder, and witchraft; so true was that prophesy of Christ, Men shall hate you, and speak all manner of evil falsely for my names sake. As it is a great sin to invent, coin, and raise slanders to bespatter innocence, which is very rife in our days, even among Professors of different judgments, so it is no less a sin to hear, believe, and blaze slanders; and believers ought to make good use of slanders, and not return railing for railing.

4. Admire the goodness of God's Nature, [Use. 4] let it kindle in our hearts desires after him: He is provoked every day, and yet he spares us, and he would fain overcome our evil with his good. Hear O Heavens, and give ear O earth, let Angels and Men stand gazing and wondering at the matchless goodness of God. Oh how should this singe our affections, and make us all in love, yea all love to Christ. O Love the Lord all ye Saints, here is a Load-stone to draw your hearts, the goodness of God to believers: we live upon his goodness every • oment, no subsisting without it. Oh the unsearchable riches of Free Grace! 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? [Use. 5] Oh then delight not to grieve him, fear to displease him; can you find in your hearts to anger such a God, as is goodness & sweetness it self? 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 veil his face from you, for in very faithfulness he must frown and afflict you. Bernard saith, for a man to do good for good is natural, to do evil for evil is sinful, but for a man to do evil for good, is Diabolical. There is mercy with God that he may be feared, Psalm 130. 4. The longsuffering and goodness of God should lead us to repentanee, Rom. 2.4. And it is said of Believers, They shall fear the Lord and his goodness in the latter days, Hos. 3.5.

6. See and examine if the Lord be good to you in this peculiar manner, [Use. 6] inquire whether you have interest in this God and all his goodness, whether on good grounds you can say with David, My ^f 0200 0524 V 3 goodness, my fortress, 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 honor love thee, and did not he love thee first, thou couldst not be made clean.

2. Dost thou continually fear him, and walk as under his piercing eye? 'Twas a true saying of Bernard, Only the sons of wrath fear not wrath. Psal. 31.19. O how great is thy goodness which thou hast laid up for them that fear thee? God is to be feared ( saith Gregory ) that he may not be feared; and they that fear God (saith Origen ) fear nothing else

3. Are all the stakes of thy trust and confidence pitched in God? Dost thou run to him in distress, and pour out thy complaints in his bosom? See Psal. 31.19. How great is thy goodness which thou hast wrought for them that trust in thee? The just shall live by faith, their continual dependence is on God. Nay,

4. Dost thou but long and thirst after him, and vehemently wish thou hadst interest in him and all his goodness, certainly God is thine. Psal. 107.9. He satisfies the longing soul, and fills the hungry soul with goodness. When a woman longs for dainties she hears of, 'tis a sign (saith one) she is breeding; and if qualms of sickness come on her, it argues she is w ^th child: and so if thou longest after Christ, and grace, & comfort, and if thou art sick of love, be assured that Christ is formed in you. 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 die the death of the righteous, but cared not to live their life; and Pilate desired to know what was truth, but staid not to hear it . But our desires, as they must be ardent and violent, so also impatient and laborious, seconded with endeavors after the thing desired. Now if you find in yourselves these four things, Purity, Fear, Trust and Desire, conclude with David, God is your goodness.

7. This should persuade sinners that are ignorant of divine sweetness, [Use. 7] to try God and his ways: 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, yield up yourselves to his service, and turn your feet into his Testimonies: you will soon get bidden Manna, and have morsels to eat the world knows not of, you will quickly relish Divine sweetness, and blame yourselves you tasted it no sooner. As Paul looked upon himself 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 hear you thus chiding and rating yourselves in this respect!

8. Let believers be thankful for all this goodness; [Use. 8] O give unto the Lord the honor 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. Everyone cannot finger David's Harp, the upright in heart shall glory; the nightingale is welcome▪ into your gardens, but not the Skreech owl. 'It is Angels work, and should be our delight. Surely you will lose nothing by lifting up God in your praises, and praise is comely for the upright, 'tis all the rent you pay to God for his goodness. have you not cause of thankfulness? 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 happiness, that so your sleep may be pleasant to you, your hearts may be filled with joy, and your mouths with praises.

9. Imitate God in goodness, [Use. 9] and be ye followers of God as dear children, strive to be holy as he is holy, perfect as he is perfect, merciful as he is merciful, good as he is good. Be good and do good, as to all men, so especially to the household of saith: strive to imitate so sacred a nature, and though you must needs come infinitely short, yet delight to write after so fair a Copy. James bids us be easily entreated, full of mercy and good works; and Paul saith, Be kind one to another, courteous, tender-hearted, forgiving one another, as God for Christ's sake hath forgiven you, lest God repent of all his goodness to you.

10. Esteem nothing sweet or good any further then you can find or enjoy God in it; [Use. 10] for all goodness 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. The Jews, 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 real comfort you may expect in them; for God is good, and nothing is good without him.

Lastly, [Use. 11] keep in with this good God, and as the Apostle adviseth you, be careful to ibide in his goodness, Rom. 11.22. that is, having tasted divine sweetness, drive a constant trade with God, keep daily correspondence with Christ, that so you may be preserved in communion with heaven. 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. 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.

To the Well-disposed READER.

T Here are two desirable Suns: and what so much as these are the desire of Nations? Now who that's wise covets not discoveries of the chief of them? This judicious Authors rendition of the Righteous Suns worth, ha's warmed my heart, God grant it cools not thine by accident.

Christ as a Sun is a public good; He's a servant to Saints, He came not to be ministered unto, but to minister: He's a great one, yet Sunlike serves he his inferiors. Stand and wonder at this. The Sun's that vast vessel into which the light natural was gathered at first, which till then was scattered in the Heavens entire Body. But behold! this feeling Author shows thee an higher Sun, filled with all light spiritual, light marvelous: 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 sorrows and sharpest sufferings, improve him heartily, and use him kindly. For did not he open his Arms, Heart and Bowels in the night of his heaviness, to embrace, heal and save you?

Would'st thou be thawed, melted, and well molded 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, ripens that which ha's root, & withers that which ha's none? Desirest thou to be warmed, heated, inlivened, and clothed? Christ's presence as an huge Sun effects all this, and makes thy soul (his heavenly plant) to thrive. The woman, the Church which John saw in his Visions, was clothed with the Sun, i.e. Jesus Christ, & uxor fulget radiis mariti; even the Spouse shines out in the beams of her Husbands beauty. They shall shine as the Sun in the Kingdom of their Father. A Christian is never so arrayed as then.

Gracious child! what wantest that thy Father hath not laid up for thee in this righteous Sun? He can and will adorn the with immense glory, rule thee and speed thee in every performance.

He will attract thee to himself, exhale, draw, and dry up all thy empty vapors, and sinful bloody issues, make thy dark air light, and fill thy obscure intellectuals with an huge mass of visions. Eclipse not then this Sun. What! shall fleshly delights and carnal pleasures intervene, interpose, and chop in 'twixt sweet Christ and thine own soul? Will not this veil his beauty from thee? and cause that thou thyself shalt lie down in sorrow? 'It is a wonder to the wise, that since all fire ascends, the version of the Sun-beams should be towards the earth, and that the light thereof should stream downward: But behold a greater, viz. Jesus Christ laying out himself on sinners to make them Saints, the Maker clothing himself with the person made.

After Paul came from Paradise, where CHRIST dwells, he affirmed that he saw such things there, 〈 in non-Latin alphabet 〉 , which is not possible for a man to utter: for words are to weak to express its worth, are 〈 in non-Latin alphabet 〉 , word less words.

And if such be the glory of his mansions, what is he? and what mortal can behold his face and live? Excellens sensibile destruit sensum the object is to strong for the seeing faculty; the eye is little whilst here, and therefore takes not in much of such light: light and brightness makes one stone excel another, & stars themselves to ourshine each other; but this Sun excels them all, having no parallax, no variableness, he's always one and the same to his: be not thou then wholly void of 〈 in non-Latin alphabet 〉 , a tacit consent and seed-plot of grace for Christ, and walk not unworthy of him.

Finally, this pious Author ha's painfully anatomiz'd Christ unto thee, as a glorious Sun, a Righteous, Rising, and Healing Sun: Do thou bless God for such an instrument of Zion's good, who hath spoken these things from his own heart, to correct and comfort the hearts of others, lest the same Sun harden thy heart, which is wont to soften others. Thus speaks he, who prays that the followers of the Lamb may be many, and subscribes himself a lover of the meanest of the Members of Christ,

A Table of the Principal Heads contained in this Discourse, viz. this 2 ^d Part.

• OF the Book of Malachi. Page 151
• Of this 4 ^th Chapter and its parts. Page 152. to 155
• The Text divided and Poynts raised. Page 155, 156
• Two Poynts raised from the Coherence.
  • 1. Christ is at once a scorching Oven to sinners, and a refreshing Sun to Saints. Page 156
    • Three Grounds. Page 157
    • 1 Use. Let not dogs catch children's bread. Page 157. to 160
    • 2 Use. Let not children fear the dogs whip. Page 160
  • 2. Christ a reviving Sun to such as fear the Lord. Page 161, 162, &c.
• What this fear of God is, and why Christ will shine on such? Page 161, 162
• Three Uses of the Poynt, ubi motives and helps to fear God evangelically. Page 162. to 165
• 1 Doct. from the Text in general is this; There were many clear predictions of the coming of Christ in the Old Testament. Page 165. to 180
  • 1 Reason to prepare the people for the coming of Christ, and quiet them in the expectation of a Messiah. Page 168, 169
  • 2. Reason, to manifest the truth, wisdom, and power of God, in their punctual fulfilling in all the circumstances. Page 169 170
  • 3 Reason. To silence and convince the Jews. Page 170
• 1 Use. Against those that think hardly of those under the Old Testament, a • though they were not redeemed by Christ. Page 171, 172
• 2 Use. See our happiness and duty that see most of those prophesies fulfilled.
  • 1. Our happiness in five respects. Page 172. to 176
  • 2. Our duty in five things. Page 176. to 180
• 2. Doct. Jesus Christ is that glorious Sun that shines upon the Church. Page 180. to 223
• The shell cracked, and the kernel commended in 21. particulars.
  • 1. The Sun is of a communicative nature. Page 180. 181
  • 2. The manner of the communication observable. Page 181. to 185
  • 3. There is but one Sun, although the Stars are innumerable. Page 185. to 187
  • 4. The Sun is at the Lord's commandment. Page 187, 188
  • 5. 'It is a body of an inconceivable magnitude. Page 189, 190
  • 6. I • hath a dazzling splendor. Page 190. to 194
  • 7. The Sun is the beauty and ornament of the world, and discovers the worlds beauty. Page 194
    • So Christ is the beauty,
      • 1. Of souls. Page 194
      • 2. Of Nations. Page 195, 196
      • 3. Of Heaven. Page 196, 197
  • 8. The Sun by situation is in the midst of the Planets. Page 196, 197
  • 9. The Sun is very admirable and wonderful in its motion. Page 197. to 200
  • 10. The Sun by his light is expergefactive, or awakening, so Christ. Page 200, 201
  • 11. The Sun pierces and penetrates into the bowels of the earth. Page 201, 202
  • 12. It easily expels the thickest darkness. Page 202, 203
  • 13. The Sun is seen by its own light. Page 203
  • 14. It exhales the thick and muddy vapors. Page 203
  • 15. The Sun abides pure in his beams when the air is corrupted. Page 203, 204
  • 16. The Suns heat is felt when his face is maskt with clouds. Page 204, 205
  • 17. The Sun is useful to generation and production of fruits. Page 205, 206
  • 18. It works diversely on different objects, as butter, clay, Page 206
  • 19. The Sun comforts, and cheers up the creatures. Page 206 207
  • 20. Neither Moon-light, Star-light, nor Torch-light, can make day, if the Sun be wanting. Page 207, 208
  • 21. We are not greatly troubled when the Sun sets or is eclipst. Page 208, 209
• Wherein Christ and the Sun differ.
  • 1. The Sun is but a creature. Page 209
  • 2. It can discover things obvious, but not give sight to the blind. Page 209, 210
  • 3. Countries in the torrid Zone have too much of the Sun. Page 210
  • 4. The Sun is good by aspect, but evil by conjunction. Page 210, 211
  • 5. The Sun must one day be blown out, viz. at the end of world. Page 211. to 213
• Where 'tis showed in what sense Christ shall deliver up the Kingdom to his Father. Page 212
  • 1 Use. See the audacious impudence of the Pope, that stiles himself the Sun of the Church, and the Sun among the Stars. Page 213. to 216
  • 2 Use. To confute an old heresy, new dressed, that Christ dwells in the orb and circle of the Sun. Page 216 to 218
  • 3 Use. See the happiness of our condition that enjoy this Sun in the Gospel. Page 218
  • 4 Use. It opens their misery that have no interest in Christ, they are as People near the Artick Pole without the Sun. Page 219
  • 5 Use. To check those that seek to cloud and eclipse our Sun, but in vain. Page 219
  • 6. Exhortation to many duties, viz.
    • 1. To admire the beauty and amazing splendor of Christ. Page 220
    • 2. Open your hearts to receive this light, down with the shutts of willful ignorance, and this Sun shines in thee. Page 220
    • 3. Be clothed with this Sun, and have the Moon under your feet. Page 220
    • 4. Set the Watches of your lives not by the clock of example, but the Sun-Diall of the Word. Page 221
    • 5. Delight in Christ's day, commonly called Sunday, or a day dedicated to this Sun. Page 221, 222
    • 6. Labor to be and do like Christ. Page 222
    • 7. Let Pilgrims be comforted. Page 222, 223
• 3. Doct. A Sun of righteousness. Page 223, &c.
• The Point opened at large.
• He is a Sun of righteousness. 1. Inherent. 2. Imparted. 3. Imputed. 4. Remunerative.
  • 1. He is a Sun of righteousness inherent in himself, he is holy and pure, as the Sun without spot: Four Questions answered. Page 224. to 226
  • 1 Inference. Then a vast difference between the first and second Adam. Page 226, 227
  • 2 Inference. Erberies doctrine dangerous. Page 227. to 230
  • 3 Inference. See the desperate madness of this world to condemn such a one as a malefactor. Page 230, 231
  • 4 Inference. Adore the matchless love of Christ, in that having no sin he took ours. Page 231
  • 5 Inference. Hence 'tis manifest, impenitent sinners shall not be spared of God. Page 231, 232
  • 6. Lay Christ as a pattern before you. Page 232
• 2. Christ the Sun or fountain of imparted or infused righteousness, even all those rays of beauty and holiness shed on believers. Page 232, 233, &c.
  • Three Questions answered. Page 233. to 236
    • 1 Inference. See the dangerous condition of profane Gospellers and subtle Libertines. Page 236
    • 2 Inference. Labor to find and feel this work in you, ubi motives to get it done. Page 236, 237
    • 3 Inference. See whence all your infused righteousness must come, not from Ordinances, Angels or God himself out of Christ. Page 237. to 239
• 3. Christ is the Sun and fountain of imputed righteousness. Page 239. to 240, &c.
  • The Poynt opened, and three Questions answered. Page 240 to 243
    • 1 Inference. See the folly and madness of Justitiaries. Page 242
    • 2 Inf. Here's comfort for believers. Page 243
• 4. Christ is the Sun of righteousness remunerative; and that 1. in remembering and rewarding his followers. Page 244
  • And 2. in administering Justice with an equal and impartial hand. Page 245
    • 1 Inf. Let not believers mourn under the non-accomplishment of promises. Page 246
    • 2 Inf. Nor sinners presume, because God is slow to wrath and patient. Page 246
• 4. Doct. There is a time of Christ's arising and discovering himself and beauty to the world, and to the soul. Page 247 to 265
  • 1. Enq. When Christ may be said to arise in the world?
    • 1. Properly and literally, 1. in his incarnation, 2. Crucifixion. 3. Resurrection and Ascension into heaven. Page 247 to 250
    • 2. Spiritually, or mystically. 1. when the Gospel is preached. 2. when his Church is defended. 3. when he comes in glory at the last day. Page 251, 252
  • 2. Enqu. When in a soul?
    • When he comes, 1. to enlighten. 2. Renew. 3. to quicken the soul. Page 252. to 254
  • 3. Enqu. Wherein Christ's revealing and discovering himself is like the Suns rising. 1 -'It is by degrees. 2. it scatters mists and dew, 3. 'It is the rising of millions. 4. not always visible. 5. Its visible rising attended with the singing of birds, and welcome to all but whoremongers and robbers. 6. in the East. 7. All the world cannot hinder it. Page 254. to 258
  • 4. Enqu. Touching the disparity in four things. Page 259, 260
    • 1. Use. Rejoice in Christ's appearances. Page 260
    • 2. Use. Worship this rising Sun. Page 260, 261
    • 3. Use. Reckon on the rising of others with but against Christ. Page 261, 262
    • 4. Use. Prepare for Christ's settings, first on the land, 1. in temporals, 2. in spirituals. Secondly on your souls: three staying thoughts then to quiet the heart Page 262 to 265
• 5. Doct. When Christ thus arises, then he comes with healing in his wings. Page 265. ad finem
  • 1. The expression opened at large. Page 265. to 272
  • 2. The point proved by two Arguments.
    • 1. Arg. Christ a most skillful, careful, and faithful Physician. Page 272, 273
    • 2. Arg. He heals corporally, spiritually, and politically, Page 273. to 278
• Quest. What are the grounds and reasons why Christ heals our souls?
• Ans. 1. 'It is his goodness so to do. 2. His office. 3. Believers are one with him. 4. No other eyes can pity them. 5. Christ would marry and receive them into his bosom. Page 278. to 280
• Caution. We are not perfectly healed here, but still lie under the Physicians hands. Page 280
  • 1 Use. Hence see your natural condition, sick and full of botches and sores. Page 280, 281
  • 2 Use. Terror to all that will not be healed by Christ. Page 282, 283
  • 3 Use. Marveilous comfort for all believers, let them rejoice in Christ. Page 283
• Seven great objections answered. Page 283. to 288
  • 1. Object. My sins are great, and my spiritual diseases grievous. Page 283, 284
  • 2. Object. Green wounds may be cured, but mine are old festered sores. 285
  • 3. Object. My diseases are relapses. 285, 286
  • 4. Object. If Christ were but sensible of my pain, he would cure me. 286.
  • 5. Object. Or if he were at hand be might do somewhat, but he is in heaven. 287
  • 6. Object. Others neglect me, why should Christ regard such a worm • s I am? 287, 288
  • 7. Object. When he doth come and cure me, he will expect large fees, and I have nothing to return him. 288
• 4. Creep under the healing power of Christ's wings. Some motives. 288, 289
• The means, to f •• quent the Ordinances especially. 1. The Word. 2. Prayer. 289, 290
• Do thus, and in patience possess your souls, wait, wait, I say on the Lord, his time the best. 291.

THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST.

M ALACHY signifies an Angel or Messenger, and because there is no mention elsewhere of this Prophet, some think it no proper name, but a name of office, and that thereby may be meant Ezra, or rather Haggai (who is so termed Hag. 1.13.) But howsoever, it is likely he was the last of the ancient Prophets; and certain it is that this Malachi wrote to the several Tribes, which were returned from Babylon, after the re-edifying of the Temple, confirming the doctrine of the fore-going Prophets, and carrying on the Reformation of what was yet corrupt, either in God's service, or the people's lives.

This Chapter is near of kin to the Gospel, not only in place but nature, for it is purely Evangelical, sounding with silver Trumpetts the Messiahs approaching; Wherein is contained both matter of prediction and injunction.

1. There is matter of prediction touching three particulars, Judgment, Mercy, and John the Baptist.

1. Of judgment and furry to all impenitent and obstinate sinners, verse. 1. By it opposing their former blasphemy, Mal. 3.15.) such as will not receive Christ as his coming, the day is coming (the grand Assizes that will make a jail-delivery) when all stout-hearted sinners shall as so much stubble be cast into the hot Oven, of God's wrath, saith Remigius, which is Hell, saith Lyra.

2. Of mercy and goodness to the Godly, verse. 2. and 3. Where three things are promised, Christ, Growth, and Victory.

1. There is a Promise of the Messiah, verse. 2. The Sun of righteousness shall arise with healing in his wings. i. e. Christ shall come according to all your expectations, to refresh your drooping souls.

2. There is a Promise of Growth in grace, verse. 2. And ye shall go forth and grow up as the calves of the stall. I know some understand this of Christ's second coming, and the resurrection, when believers shall go out of the Prison of this life or the grave into heaven; But I rather think it signifies the increase of grace in this life. You shall grow —The 70 hath it, skip or frisk; The Chaldee, You shall thrive or grow fat and plump. As the calves of the stall. The 70 hath it, Like calves at liberty; but Marbeck signifies Saginarium, a stable or stall where calves are fatted. The drift is this, All God's elect shall grow and thrive in grace. Ezek. 47.3, 4, 5. John 15.2. Philip. 1.6. James 2.5. Grace is of a growing nature, and the wicked grow every day worse and worse, 2 Tim. 3.13. Phil. 3.13, 14.

3. There is a Promise of Victory over enemies of the Church, verse. 3. And ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of Hosts. You shall tread them down. The Chaldee reads it, You shall thresh them; the meaning is, you shall be over them, and subdue them, and trample them as dirt under your feet. Now hence you may observe. 1. God many times lets his people see their desire on his and the Churches enemies. 2. God many times destroys the wicked enemies of his people, by the hands of the Church, and by their means. Ye shall tread, &c. 3. We must wait with patience for these things— In the day that I shall do this saith the Lord. 4. When God's people engage against their enemies, God himself will be their General— The Lord of Hosts: We have had much experience of these things in our days.

3. As there is a Prediction of judgment and mercy in these three things, so of God's sending John the Baptist to fore-run the Messiah, verse. 5. and 6. Behold I will send you Elijah the Prophet, &c. The Papists understand it of the true Elijah, and Ribera is fierce for it, the reason of their contention is to prove the Pope is not Antichrist, for (saith Sanders ) Elijah for certain must resist him, but Elijah is not yet come to do it, Ergo — We say that by Elijah here is meant John the Baptist, Luk. 1.17. Mat. 17.10, 11, 12, 13. and Mat. 11.13, 14. All the Prophets prophesied till John, and this is Elias which was for to come. Saint Mark makes the last words of Malachi to be the first words of his Gospel: Now the work of John was by preaching of repentance, and thundering out the Law to prepare and make way for Christ, for Mercy would be welcome to sin-discerners.

2. As you have a Prediction touching these things, so you have an Injunction, verse. 4. Remember the Law of Moses, &c. The Law was a School-master to lead us to Christ, therefore he bids them read and mind that: Again, whilst he is speaking of Christ the Savior, he would not have them grow wanton or secure, for the Law must continue a rule of obedience to the worlds end; finally, because from hence they were to have no more Prophets till Christ's coming, when John should be his forerunner, he would have them give the more diligence in reading and exercising themselves in the Law. And thus we have taken a view of the whole Chapter; Now to the Text.

The Sun of righteousness shall arise with healing in his wings.

If we look on these words with reference to the matter foregoing; Two points may be observed.

• 1. That Christ who is a scorching Oven to proud sinners, is a refreshing Sun to drooping Saints.
• 2. That Christ is a reviving Sun of righteousness only to such as fear God and tremble at his glory.

If you look on the words as they are in themselves, you have in them a prediction and a description of Christ.

1. A Prediction; The Sun of righteousness shall arise; viz. the Savior shall come.

There were many clear predictions in the Old Testament of the coming of Christ.

2. A description of him in the Beauty of his person and manner of operation.

1. His person is described. 1. in that he is exceeding glorious as the Sun, and 2. in that he is very pure, a Sun of righteousness.

2. The manner of his operation is described likewise; for 1. It is by arising and discovering himself and beauty to the soul. 2. It is with healing in his wings.

So that the main Poynts are four. [Doctrines. 4]

• 1. Jesus Christ is that glorious Sun that with resplendent luster shines out upon the Church.
• 2. Christ is a Sun of righteousness.
• 3. There is a time of his arising and discovering himself to the world, to the soul.
• 4. When Christ who is the Sun of righteousness doth arise on believers, he brings healing under his wings, he doth much for us is point of grace and comfort.

Of all which in order; lend me your helping hand by prayer.

I begin with the coherence of the Text, as it hath reference to the foregoing words where the first note is this, that Christ is at once a scorching Oven to pro •• sinners, and a refreshing Sun to droopi •• Saints.

The Poynt may easily be proved from the Titles, Wisdom, and Justice of Christ.

1. From his Titles; He is called a Savior, in reference to believers, and a brother, a friend, a husband; but in reference to the wicked, a Judge, a creditor, an enemy; A Lamb to his friends when on the Throne, A Lyon to his enemies, &c.

2. From his Wisdom; only children and fools smile or frown alike upon all, friends and enemies; others know when to look pleasingly, and when gravely; much more Christ, in whom are hid all the treasures of wisdom and knowledge.

3. From his justice, which calls upon him to give everyone according to his works: As for believers, though they can merit nothing at God's hands, yet Christ hath purchased heaven for them, and God hath promised rewards unto them, and therefore God is faithful and just to forgive, reward and save them. And as for Reprobates, they do even dare God, and dishonor him much, by breaking his Laws, and slighting his Commands. And besides, God hath severely threatened them in the Word, and therefore he is not just, unless they suffer.

By way of Inference,

Let not Dogs catch the children's bread, [Inference. 1] not children fear the Dogs whip.

First, is Christ at once an Oven and a Sun? Then let not Dogs catch the children's bread, nor wicked wretches meddle with Saints comforts: What have you to do to take my promise into your mouths that are resolved to go on in a course of sin? Many dainties are preparing for the Saints, but you shall not taste of the Supper. How ill will a Jewell become a Swines snout? Surely Gospel comforts are precious Jewels, and wicked ones (saith Peter ) are filthy Swine,. Think not because he is good to others, he must needs be so to you, for at the same time he is a Sun and an Oven. Read the first verse, and you will see four things speaking terror to impenitent sinners, notwithstanding all the choice comforts appertaining to believers.

1. Forbearance is no Quittance, a Reprieve no pardon, a Truce no Peace. The day cometh that shall burn as an Oven. Though 'tis not yet come, it is coming; Eccles. 8.11. and Psa. 50.21, 22.

2. God will chiefly set himself against proud & stout sinners, such as flourish in wickednesses as a green Bay tree; such as the world takes notice of for jolly and happy fellows, Psal. 37.35, 36. Job 24.23, 24. Prov. 33.35. Rev. 6.15, 16. Jam. 5.1. And therefore envy them not, but rather pity them, for their fall is the greater.

3. Sinners though never so great, rich, or honorable, yet they shall have no power to resist Christ, or to help themselves. The proud shall be as stubble. Though in this life they be Iron and Brasse, proud & stout against God, yet they shall be as stubble, weak and unable to make resistance, as little staws, or small sticks, poor stubble that cannot fortify themselves against the flame, Jer. 13.24. Isa. 47.14, Idem 27.4. Psal. 37.20. Isa. 1.31. Nab. 1.10. Dan. 4.30, 32. Isa. 40.22. Dan. 4, 35. They are as stubble and grasshoppers to him, and his arm is clothed with power.

4. Reprobates shall be fully and utterly destroyed, God will leave them neither root nor branch; their ruin is irrepairable; not that sinners hereafter shall be annihilated, or have leave to die: no, they must live to feel what infinite power can inflict upon them. But the meaning is, they shall be utterly wasted of all joy, and comfort, and hope.

O consider this you stiff necked sinners, look up and behold, every cloud is lined with thunder, and the brow of GOD is pleated with wrinkles of displeasure: O 'tis a fearful thing to fall into the hands of the living God, those hands that span the heavens, and shake the pillars and foundations of the earth, those hands that have been stretched out all the day long to embrace you, but you would not.

Is Christ a Sun as well as an oven? [Inference. 2] Then as Dogs must not catch the children's bread, so children need not fear the Dogs whip: all these instruments of death, are nothing to you that are children of life, Fear not, tremble not you heirs of glory, for 'tis your Fathers good will to give you a Kingdom: Loe, his bosom is opened to you, you are his Jewels, and the Signet on his right hand. It is true, the Oven is heated and prepared, but will he throw the apple of his eye in? will Christ cut off his members, and fling them in? Whilst the Oven is heating for reprobates, is not heaven fitting, and furnishing, and perfuming for you? Lift up your drooping heads, for your redemption draweth nigh. Mark the Text.

BUT unto you, &c. The adversative form shows the opposition of these to them that were mentioned before, and the manifest difference of God's dealing: They shall be cast into the oven, but unto you the Sun of righteousness shall arise with healing in his wings. A blessed BUT to us, a BUT full of Nectar, level all your golden Arrows of thankfulness at this BUT. The Sun is hot as well as a flaming Oven, but not so hot, Christ is a suitable good unto all his people, fitted to their wants and capacities. And so much of that point.

Christ is a reviving Sun of Righteousness to such as fear God. This is so linked with my Text, that somewhat must be spoken. We'l inquire

1. What the fear of God is.

2. Why Christ will shine upon such.

First, what the fear of God is.

There is a slavish and sinful fear, which only fears God's 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 fear, 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 .

• 1. The fear of God's 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. 'It is frequently put for the whole worship of God, Acts 9.31. Pro. 31.30.

Secondly, why the Sun of righteousness will shine out upon such as fear hi • 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 favor to such, not only in the Text, but Matth. 5. Blessed are they that mourn, for they shall he comforted. And Isai. 50.10. Who is among you that feareth the Lord, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay himself on his God .

Then let us bewail the want of this grace among us, [Use. 1] and mourn for them as will not mourn for themselves. Wherefore are men so careless what they think, speak, or do? They have not the fear of God in their hearts , though they fear things they need not. Psal. 36.1-5. Rom. 3.10. to 29. Gen. 20.11. Why is the face of Christ the Sun of Righteousness 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 [Use. 2] number of them that fear the name of God.

1. Is it your constant care to avoid those things that are displeasing to God, Pro. 3.7. even every known sin, though never so secret? Levite. 19.14. Genes. 42.18. Nehem. 5.15.

2. Do you study to do that which is acceptable to God, aiming at Perfection? See Eccles. 12.13. Deut. 5.20. Psalm 112.1. 2 Cor. 7.1.

3. Do you slight the displeasure and power of men in comparison of God's, 1 Pet 3.14, 15. Mat. 10.28. Isa. 8.12, 13.

4. Do you employ and demean yourselves 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 persuaded to get and cherish in your hearts a filial fear of God, [Use. 3] that so the Sun of righteousness may love to scatter his beams upon you.

1. Take some motives.

1. The fearful condition of such as are secure, and without any fear of God, Psal. 90.11. Eccles. 8.13. Jer. 2.19.

2. The blessed estate of such as live in the fear of God, they are favorites 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.

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. Acqu • int yourselves 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 sin, 1. Pet. 1.17. 4. His truth in fulfilling his threatenings, Heb. 3.16. 5. His particular judgments against sin, Rom. 11.20. 6. The uncertainty of life, and the last trumpets blast, 2 Cor. 5.10 7. His infinite mercy, and all his benefits, Psalm 130.4. Jer. 5.24▪ Psal. 72.5.

Consider the motives, and follow the rules, and doubt not but the fear of God shall possess you, and the Sun of righteousness revive you. Amen.

And thus much of the coherence, come we now to the words themselves.

The Sun, &c.

And first, let us speak somewhat of the words, as a prediction of the Messi • h: For Malachi fore-tells that Christ the Sun of righteousness should arise with healing in his wings. Observe thence,

There were clear 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 Angel, to inure the people and prepare them for the incarnation, all the ceremonies under the Law pointed out Christ, and all the Prophets foretold of the Messiah: Daniel and Haggai spake so clearly of the time of Christ's coming, which was to be while the second Temple stood, that the Jewish Doctors and Rabbins knew not what to say to excuse their unbelief, but confessed indeed, that his coming was to be about that time, and that the sins of the people caused him either not to come at the promised time; or if he did come, yet hitherto to hide himself in the Seas, or inaccessible Rocks, and not to manifest himself unto his people Ish Copher, that is, a Reconciler, or a Peacemaker between God and Man. . The Prophets did not only speak of the time, but also punctually foretold almost everything that should happen throughout the life of the Messiah, and touching his death and resurrection. Isaiah said, a Virgin shall conceive him; Micah, that he should be born in Bethlehem-Judah; Hosea foretold of his flight into Egypt; Malachi, that John should fore-run him, David, that his own Disciple should betray him. In a word, how falsely he should be accused, how basely he should be handled, what kind of death he should die, betwixt the wicked, how his garments should be taken from him, how he should have gall and vinegar to drink, how his bones after death should not be broken, nor his flesh lie so long a • to see corruption. &c. The Sybils spake much of Christ by way of prediction (as Varro, Baronius and Austin tell us ) they long before Christ (being heathens inspired by God ) said, that a famous one should be born of the virgin Mary, daughter to Anna, and wife to Joseph at Bethlehem, that he should be baptized in Jordan, and the holy Ghost should come down upon him as a Dove. The most famous of the Sybils for this, was Erythraea, that made a Poem, whose initial letters put together make these words,

Jesus of Christ Son of God, Savior.

The sum of this Acrostichis, & other Prophesies of Christ by Sybilla, is thus abridged by Austin out of Lactantius.

Cicero speaks much of this, and wonders what those initial letters (mentioned) would have.

This Erythrea lived about the time of Codrus before the siege of Troy: she lived about 2700 years ago.

Thus God gave some light to the Gentiles, by some of their own prophesies, which they would read and heed, and their Emperors kept and perused in all their straights. Virgil lived 20 or 30. years before Christ, his fourth Eglog is much concerning Christ, and learned of the Sybile. 'Twas much admired of the Ancients, Jerome thinks he had faith, one Marcellinus they say, was converted to Christianity by that only. The Sybils prophesies were so fulfilled in Christ, & quoted by the ancient Fathers of the Church, that the Pagans commonly styled Christians Sybillianists, saith Origen. All this and much more was foretold of Christ. But why were there such clear prophesies of Christ in the Old Testament? I answer, for three reasons especially.

1. To prepare the people for the coming of Christ, [Reas. 1] to stay and quiet their hearts in the expectation, God would train up his Church by ceremonies and predictions to strengthen their faith in Christ. The Church in its nonage and infancy was under these Tutors, which were as Schoolmasters to bring them to Christ. God respected them as children, and erected for them in Jewry a little free School, set up in a corner of the world, he appointed the Law and Prophets as their Primmer or A. B. C. out of which they might easily spell a Messiah and so they did. For about the time of Christ's coming, the people of God had raised expectations and longing desires after him. We read of Simeon, that he waited for the consolation of Israel, Luke 2.25. And in the same chapter it is said, that Hannah spake of Christ to all that looked for Redemption in Jerusalem, verse 38. Yea we read, that not only the Jews, but Samaritans expected his coming, John 4.25. The woman (of Samaria ) said, I know that Messias cometh, which is called Christ, when he is come he will tell us all things. So that by these prophesies of Christ, all the Regions round about were white unto the harvest, v. 35.

2. To manifest the Truth, Wisdom, [Reason. 2] and Power of God in the punctual fulfilling of them in all their circumstances. Nothing was done by Christ which was not foretold; and nothing was foretold of Christ, which was not done ▪ Matthew hath noted 32. several prophesies concerning Christ fulfilled in his Birth, Life and Death: to all which John hath added many more, and still the burden or undersong of every event is this, Ut impleretur — That it might be fulfilled which was written by the Prophets, saying, &c. which insinuates the sweet harmony between the Prophets and Apostles . So that as Numenius said, Plato was nothing else but Moses translated out of Hebrew into Greek: and Ascham, that Virgil is nothing else but Homer turned out of Greek into Latin: so the New Testament is nothing else as it were, but 〈◊〉 • ehearsal and exposition of the Old, which wonderfully commends unto us the truth of God in performing, his wisdom in contriving, and his power in effecting all that was foretold, so that not a tittle was unaccomplished, &c. . This ought to confirm us in the Divinity of the Scriptures, which now among other fundamental truths is called in question.

3. To silence and convince the Jews, [Reason. 3] that this is Christ the promised Messiah, & that they are not to look for another. How are they besotted that will not be convinced by the Old Testament, that Christ is come. 'It is said in Gen. 49.10. That the Scepter should not depart from Judah till Shilo came. They all see & confess the Scepter is removed and quite gone from them, and yet they will not believe that Christ i • come, but they look for another. Well, the clear prophesies will be sufficient to damn unbelieving Jews, and make them speechless at the great day.

Is it so, [Use. 1] that there were such clear prophesies of Christ of old, and many believed in the Messiah? then here is somewhat against such as think hardly of them under the Old Testament, as though they were not redeemed and saved by Christ, whereas Paul tells us plainly, They did all eat the same spiritual meat, and did all drink the same spiritual drink: For they drank of that spiritual Rock that followed them, and that Rock was Christ, 1 Cor. 10.3 And Christ was a Lamb slain from the beginning of the world. And Heb. 11. you see they were not strangers to faith in Christ. Abraham rejoiced to see my day, he saw it, and was glad, saith Christ, and his faith was imputed to him for righteousness, Gen. 15.16. because he shut his ears against carnal reasonings, and resolved to believe, saith Ambrose. And he embraced God in Christ as his Father, saith Calvin. Their Sacraments signified the sams things as ours, and their Paschal Lamb did lively resemble Christ, the Lamb of God that takes away the sins of the world, John 1.29. Finally, the thing promised & attained by believers under the Old Testament, was not terrene felicity, or an earthly Canaan only, as some imagine, but eternal enjoyments of God in the Heavens, and this may easily be proved; For the covenant God made with them and us, is one and the same, Gen. 17.17. Levite. 26.12. Exod. 3.6. They had the same Spirit of Faith as we have, 2 Cor. 4.13. Heb. 11.1. They reckoned on the same happiness with us, Heb. 11.9.10.13.26. Nay, Balaam himself said, he hoped to die the death of the righteous, Numb. 23.10. Which David afterwards explains, Psal. 116.15. vide Psal. 39.6, 7, 8.13. But remarkable is that of Job, Chap. 19. ver. 25, 26. I know that my Redeemer lives, and though worms destroy this body, yet in my flesh shall I see God.

To conclude, our Savior promising eternal happiness to believers, saith, they shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven, Mat. 8.11. Thi • shall suffice to silence such as think hardly of them under the Old Testament.

Next let us see the happiness and duty of such as live under the Gospel, [Use. 2d] and see most of those Prophecies fulfilled.

1. The happiness of Christians, fo • though all that I have said in the first Inference be true, yet our happiness is greater under the Gospel, then was theirs under the Law, in many respects. God by those low administrations, in his wisdom provided for the further advancement of Christ, and the Gospel, which compared with th • Law must be manifested in greater brightness and glory. Christ the Son must come in more splendor then Moses the servant Mat. 11.11. From the days of John the Baptist until now the Kingdom of heaven suffers violence, and the violent take it away by force, and he that is least in the Kingdom of Heaven, ( soil. under the Gospel) is greater then John; And we are Ministers not of the letter only, but of the Spirit, 2 Cor. 3.6. But most clear is that Job. 1.17. The Law was given by Moses, but grace and truth came by Jesus Christ; The Gospel is called Grace, not because under the Law the same Grace was not preached; but comparatively, that was scarce Grace to this; There was Grace, but here is more Grace; Let us open it in five particulars.

1. More grace in regard of manifestation, they had the dawning of the morning, but we the light at noon-day; Nay, the light of the Sun is seven-fold, and like the light of seven days, as was prophesied, Isa. 30 36. All things concerning our salvation are more clearly discovered Col. 1.26. The Apostle terms the Gospel a mystery, which had been hidden since the world began, and from all ages, but now is made manifest to the Saints. q. d. God hath now opened his whole heart to his Saints; He whispered things darkly to them, but now speak • them loudly and clearly to us

2. In Impletion and accomplishment; That which before was held forth in a Promise and Prophecy, as matter of expectation and desire, to us is become a Performance, and fulfilling, and so a ground of acquiescence & rejoicing. Hope d • ferr • d makes the heart sick, and is as smoke to the eyes, or vinegar to the teeth, but their expectations are our exultations. Acts 13.33. And we declare unto you glad tidings, how that the Promise • hat was made unto the Fathers, God hath fulfilled the same unto us their children .

3. By Indulgence; for the Jews had a burthensome and chargeable service in the Ceremonial Law, but that now is abolished by Christ. Act. 15.10. A yoke which neither we nor our Fathers were able to be • re; But now we are invited to come and take of Christ a yoke that is easy, and a burden that is light, Mat. 11.28.

4. In Extention and Apprehension by believers in all Countries; Before 'twas confined to the Jews, and in Jewry only was God known but now the Partition wall is broken down, and the Gospel is commanded to be preached, unto every creature, Gentiles as well as Jews. Rom. 1.16. & 3.29. And the Grace of God that bringeth salvation hath appeared unto all men, Tit. 2.11. And now in every Nation he that feareth God, and worketh righteousness, is accepted with him, Act. 10.39. Good news for us Gentiles, The Wilderness is become as a watered garden.

5. In Perfection and wonderful growth of Faith and Grace in the hearts of ordinary believers above them, by reason of the Plentifull effusions of the Spirit since Christ's ascension. Joh. 7.39. The Holy Ghost was not yet given, because Jesus was not yet glorified, i. e. Not so much given. 'It is true, some particular Saint, as Abraham might have a greater measure of the Spirit then ordinary believers have under the Gospel. But now the bulk of Believers have the Spirit of glory resting on them, and shining in them. Joel 2.28. I will pour out my Spirit on all flesh. Believers then for the generality of them had but little of the Spirit; hence it is said ; The Law was but a shadow of good things to come, not the Image and Truth it self, viz. It had a rude and dark delineation of good things to come, as a draug • made by a Painter with a cole, but the Gospel exhibits the picture it self in the flourish and Beauty, saith Taylor that is, the Truth, and Being, the Glory, and Perfection thereof; Let's see our happiness in these five respects.

2. Let's not only see our happiness, but consider our duty; Let me name five particulars.

[unspec 1] 1. Admire God, and the Scriptures, when you see the Prophecies so punctually fulfilled; for if Ptolemy was astonished at the 72 Interpreters, because being placed in sundry Roomes, and never conferring not seeing one another, they did notwithstanding write the same, not only for sense of matter, but sound of words upon the self same Text, as Justin Martyr, and others report, then how should we admire God in that divine concordance, between the Prophets, and Apostles, who writing the word of God in divers places at divers times and upon divers occasions, do notwithstanding so harmoniously agree, that they seem not, saith Bellarmine, divers Penmen, but only divers pens of one and the same Writer.

[unspec 2] 2. Believe the fulfilling of the Prophecies; Indeed the Apostles and Disciples, saw and heard those things that many Prophets and righteous men desired to see and hear, but could not, Mat. 13.17. But for us that live sixteen hundred years since the accomplishment; we have as much need of Faith to believe these things are done, as they before Christ had to believe they should be done; and yet to believe the History only is nothing, (the very Devils do that) unless we can say with Paul, He died for us, and gave himself for us, and that be came into the world to save sinners, whereof we are the chief, &c.

[unspec 3] 3. Pity the Incredulous, even obstinate Jews, that say the Prophecies are not fulfilled, but still expect the Messiah. They pitied us Gentiles when they said, we have a little Sister hath no breasts, let us mourn for the Jews and say, We have an elder Sister hath no eyes. God hath promised to restore them. And God hath miraculously preserved them for that end; For whereas sundry very ancient People, and famous, as Persians, Chaldeans, Assyrians, Trojanes, Vandals, Lombards, Goths, Saxons, Picts, &c. are either quite distinct or destroyed, or else being severed & scattered, have not so held their own, as to keep still their own Ordinances, and preserve themselves for their civil life and Religion unmixed with other people whither they came; yet behold a strange thing, and remarkable, saith Beza, the Jews only notwithstanding their great, and long dispertions, and calamities, do yet not only remain in innumerable multitudes, but keep their Tribes distinct, and unconfounded, and enjoy all their Ordinances, except sacrificing of Beasts, and will show you their pedigree, and descent from Abraham; and doubtless saith Calvin, they are thus miraculously preserved against the time of their conversion, which now will be visible to all. Others of the learned concur with Calvin herein. O therefore let us with Beza be importunate with God to hasten their conversion, &c.

[unspec 4] 4. Wait for the full accomplishment of all the prophecies touching Christ, and his kingdom. Much is foretold in the Psalms, Daniel, and the Revelation, which is not yet fulfilled, as The Preaching of the Gospel to all Nations, the coming down of Antichrist, the coming in of Jews and Gentiles (in the fullness) under the Standard of Christ. His giving a time of refreshing to the Church, towards the end of all things, when there shall be new Heavens and new Earth, in which shall dwell righteousness, (spiritual, halcyon, glorious times indeed) and finally, his second coming to judgment, when the Trumpet shall sound, and the dead shall rise, and all appear before the Judgment-seat of Christ. All this must come to pass, and all this may be comprised in our comprehensive prophecy in the Text, The Sun of righteousness shall arise with healing in his wings .

5. And lastly, reject other Prophecies, & Predictions, which ensnare many souls in our days; [unspec 5] the Devil never drove such a trade as now when many Professors are not ashamed, nor afraid to inquire of his Oracles touching public or private affairs, Erasmus and Phavorinus disputing against Astrologians, conclude all Prognostications and Predictions unprofitable, saying, if they foretell joyful news, they decrease our future pleasures, if evil tidings they increase our present pain, the fear of danger being often worse then the danger it self; besides this, all Predictions of this kind, are vain, uncertain, and ambiguous, and miss oftener then hit; but above all, they are sinful, and unlawful, either in the maker, or receiver, and God will set his face against such, Lev. 20.6.2 Par. 10.13.2 Reg. 1.16. Peep not therefore into the Ark of God's secrets, be willing to go God's pace, do not outrun Providence, but wait, wait I say, on the Lord; and so much of that point: And thus having handled the Prediction of Christ, I now come to the Description of him, The Sun, &c. The second Doctrine is this, that

Jesus Christ is that glorious Sun, [Doct. 2d] that with so much resplendent luster shines out upon the Church. For,

[unspec 1] 1. The Sun is of a communicative nature, he doth not contract his beams, and confine them within it self, but diffuses, and scatters, and spreads his rays over the world, the Sun is the fountain of light, and it enlightens the Moon, and Stars, and whole universe. The Lord Jesus is of such a nature. Psal. 84.11. The Lord is a Sun and a Shield, the Lord will give grace, and no good thing will he withhold from them that walk uprightly. Mark, he no sooner calls God, in Christ a Sun, but he talks of giving, and withholding nothing. And indeed he makes all the Creatures participant of his goodness, he gives forth his light unto the Saints, who are called Stars, Dan. 12.13. The lesser vesseils are filled by him, and of his fullness we all receive Grace for Grace; Christ hath a sea of Grace, and glory, able to fill all our channells, like the ointment (saith Martin Bucer ) which being poured out on Aaron's head, trickled down to his Beard, and the very hem of his garment: So that divine, and rich anointing of the Spirit, which was in such abundance poured out upon our head Christ, flows down to all his members: God in Christ is a general, a communicative good, the word here used is Schemesch, the Minister of God, viz. the Sun which imparts and ministers light & heat: for the word ( saith Torshel ) is of Schamasch, to serve or minister to God or men, according as the Syriac version of the New Testament useth this word Matth. 20.28. The Son of Man came not that he might be ministered unto, but ( Deneschtammesch ) that he might minister. Christ doth benignly impart grace and glory, a Fountain he is, and that opened, Zach. 13.1.

2. The manner is observable, [unspec 2] the Sun communicates his beams freely, suddenly, impartially, & abundantly; so doth Christ freely, they are not brought by violence or attractives, or any art or diligence of man, but come of their own free motion; and surely all that Christ doth, is freely, without money, or without price, he justifies without the concurrence or help of our merits, he is not moved by anything in us, but his own good will and pleasure, Ephes. 1.5. 2 Tim. 1.9. Rom. 11.6.

Object. I but the violent take heaven by force.

Sol. 'It is certain: but this force is not offered on God, but themselves and the world, whereby they master all impediments and difficulties that else would hinder them from heaven, and this not in their own strength, but Christ's.

Next, the Sun communicates his beams suddenly many times in an instant. Have you not seen the Sun mufled with clouds, suddenly show himself, and in the twinkling of an eye, disperse his beams? Christ also can suddenly give out comfort to the soul, not only his second coming in glory, but his coming in grace may be compared to lightning, which flashes suddenly. So Erasmus and Calvin expound Matth. 24.27. The Gospel was suddenly scattered or'e the world, grace and joy is oftentimes suddenly infused into the heart. 'It is said, God will speak peace unto his people. q. d. Look how easily and quickly you can speak a word, and with like facility and celerity can Christ give his grace, and let out the discoveries of himself to us. Thou that hast long waited for comfort, remember this, Christ can, and may suddenly show himself unto you, when you are ripe for comfort, and his set time is come to do it, he will not be long about it, comfort may come next moment: We are but Praecones, Criers, Publishers of the Gospels glad tidings, but your inward peace and rest must drop from the clouds. 'It is a new creation, and if God say of a dark soul, Let there be light, there shall be light, and that suddenly; nay, Christ can cure Nations in an instant, Jer. 18.7. 'It is but giving the wheel a turn, and the Potter can new make us: for we are as clay in his hands, and though never so out of shape, he can soon mend us, Isai. 64.8.

Again, the Sun communicates his beams impartially, and universally: For the Sun shines on the just and unjust, Matth. 5.45. The Lord Jesus is impartial, he is no respecter of persons, But in every Nation he that fears God and works righteousness, is accepted; he shines more or less on all Saints: Nay, he enlightens every man that comes into the world, John 1.19. that is, every man that comes into the old World with reason and understanding; and everyone that is new born, and comes into the new world, with grace and comfort, sooner or later: Nay, he offereth himself unto every sinner, and reprobates keep the shuts of ignorance fast pin'd, lest the light should come in, because their deeds are evil. In a word, God by his omnipresence and providence (saith Ambrose ) shines (like the Sun) everywhere, and in all places of the world . And then

Lastly, the Sun sheds his beams not sparingly, but abundantly; the Sun when he shines can as easily fill a vast Palace, as a small closet with light, and so Christ deals liberally, and upbraids not; he gives wisdom and much wisdom, light and much light, I am. 1.5. Of his fullness we receive grace for grace, as it is in John 1.16. viz. Grace in abundance. The metaphor (saith Hunnius ) is taken from the over-flowing Fountain, that pours out water in abundance, and yet remains full: the same saith Thesphylact. Brethren, Christ can as eafily fill the most widened, enlarged, capacious heart with grace, and joy, as the slender narrow mouthed, straightened soul. Thou hast got but a little grace, or but a little comfort, what is the reason? and where lies the fault? Is the Spirit of God straightened? Surely no, Mich. 2.7. Doth the Fountain in God fail? Is his hand shortened, or his heart niggardly? No, no, the fault is in thy lelf, thy Arms are pinion'd, thy mouth sewed up by sin and Satan, or else you strive to drink in the cracked dish of your own merits or inventions, so that Christ may say as Paul, 2 Cor. 6.12. Ye are not straightened in me, but in your own bowels Open your mouths wide (saith God) let me alone to stop them with good things. For though your hunger and thirst after righteousness be increased, and your hearts and desires enlarged, though you pull down your old barns, your old thoughts and aims, and build bigger, yet I will replenish them and satisfy them: For ye shall be filled with all the fullness of God. Will that content you? Eph. 3.19.

Thus you see now Christ communicates himself: all things receive of Christ, but Christ hath a fullness in himself, M • one and Stars borrow light of the Sun, the Sun hath fullness of light in himself, so hath Christ. And yet the Sun is always communicating out of that sulnesse, so is Christ, and the manner is remarkable, freely, suddenly, generally, and abundantly. That is the second thing.

[unspec 3] 3. There is but one Sun, and from his singularity he takes his name, Sol, quia solus. There are many Stars, but there is only one Sun: there is but one Sun of righteousness, but one Savior, Acts 4.12. Christ is become the head of the corner, neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved. But one high Priest, but one master of Requests in heaven, neither good works, nor yet Angels or Saints are co-Savior's with Christ, they are not joined in commission either in point of satisfaction, or intercession. Suetonius saith, that when Augustus Caesar either out of humility or policy, desired the Senate would adjoin two Consuls with him, for the better government of the State. The Senate answered, That they held it as a diminution of his dignity, and a disparagement of their own judgment, to join any with so incomparable a man as Augustus. And surely friends, it would much derogate from the worth of Christ, and lay folly to our charge, if we should join ought with Christ, either in redemption or invocation: He alone trode the Wine press of his Fathers wrath, he only is able to intercede between a guilty sinner, and an angry Judge: He is fitted and accomplished in all respects, so that having him, we need no other, and all believers may say, To whom shall we turn, or whither shall we go, but unto thee, thou hast the words of eternal life. Saints cannot hear us, Angels cannot help us, good works will not avail us, 'tis Christ only that can save us: let filly Papists say what they will, at last they must confess this. Bellarmine having long argued for justification by works, concludes tis safest to rest on Christ only; and William Tracy Esquire, in Hen. 8. time, made it in his Will, that no Masses should be said at his Funeral, for he trusted in Christ only, and hoped by him to be saved, and not by any Saint, &c. Hereupon his body was taken up and burnt as an Heretic, Anno Domini 1532. You see Christ admits no rivals, or sharers; as there is but one Sun, so there is but one Savior; there are many stars, many adopted Son • , but not a begotten son besides him, He is the only begotten Son of God, and so the only Sun of the Church, we acknowledge no other: One is our Master (and so one is our Savior) even Christ, Matth. 23.8. and but one God.

[unspec 4] 4. The Sun is at the Lord's commandment, Job 9.7. both for its rising and standing still, going back or going down; the Sun doth all by order and appointment from God, and so did Christ, he spake not by himself, or of himself, but all he did by virtue of his Fathers Commission, and he came about his Fathers business, John 5.30.36. And we read when he prayed the Father, that the Cup might pass from him, still he put in this, Not as I will, but as thou wilt, Matth. 26.39. And so in all things he was guided by his Fathers will, and came into the world to do it, Heb. 10.7. Lo, I come to do thy will, O God.

Object. [Object.] How then is Christ equal with the Father, is not this some disparagement to Christ? Socinians urge it as an argument against his Deity and coequality with the Father. They discourse thus, He that doth nothing of himself, but is altogether at the will and appointment of another, is inferior to him whose will he obeys. But — John 5.19.30. Ergo.

Sol. [Sol.] The Son doth nothing of himself, that is, as distinct from the Fathers work, seeing as they are God, they have one working and one will, and so John 5.22. 'tis said, The Father judgeth no man. i. e. not alone, but by the Son: the Son doth all things, the Fathers will going before, not in time and nature, but order of persons, and this society and order of divine operations, doth not abolish but establish the equality of persons. So that although the Son be guided by the Fathers will, and in point of subsistence depends on the Father, as the rivolet on the Fountain, yet this is no disparagement to Christ, & still he counts it no robbery to be equal with the Father; Consult John 5.26.

[unspec 5] 5. The Sun is a body of a wonderful magnitude, called a great light, Genes. 1.16. And 'tis questionless the greatest of all the celestial bodies. Anaxagoras held the Sun much greater the •• Peloponesus, country in Greciae Anaxim inder to be as • igge as the earth: but since Mathematicians have found that it exceedeth the earth in bigness 166 times , and none of the other stars of the first magnitude (whereof there are 15.) to exceed the earth above 18. times; and yet this vast Body shows but little to the eye, because a man's sense cannot comprehend the dimensions by reason of its huge distance from us, which Eratosthenes affirms to be an hundred thousand thousand, and five hundred thousand miles from the earth. But not to stand on curiosities, you see the Sun is of a wonderful magnitude. Let me allude to this, Jesus Christ is very GREAT in his power and goodness, Titus 2.13. See that Socinus confounding Text, Christ is there called the Great God, Christ is thus great without quantity, his magnitude is unmeasurable, and there are no bounds or limits to his greatness, David saith, His Greatness is unsearchable, Psal. 145.3. For he fills heaven and earth, Jer. 23.24. And ve • how little is Christ in the worlds eye? Surely they which dote upon the glory of the world, and make Sense the Judge, will have low thoughts of Christ: Christ is at a distance, he stands a far off from the proud, but he is nigh unto such as are of a broken heart, Psalm 38.18. For they are made nigh by his blood, and the more they believe, the nearer they approach to him, Rom. 13.11. and so the more they discover and admire his greatness with the Psalmist, Thou art great, O Lord God, and there is none like unto thee.

6. The Sun hath a d • zeling brightness and splendor, so that no creature can behold it for a long time, with a st dfast and undazeled eye but the Eagle; no man can behold it with a fixed eye, unless he look downward, and see it in the w •• e, thick and gross medium, so that what is said of the Spouse, is much truer of Christ, Cant. 6.10. He looks forth a • the morning, he is fair as the Moon, clear as the Sun, &c. he is of such amazing brightness, and resplendent luster, and astonishing beauty, that were we to view him in his glorious Being, our eyes would dazzle and wink at it. For the Angels are glad to screen their faces with their wings, and cry, Holy, holy, holy, the world is full of thy glory. As the picture of the Sun upon a Table, comes short of the Sun in its orb, so the Son it self 01 comes infinitely shorter of Christ. Nay, let us imagine saith one, that millions of Suns were all massed and framed into one Sun, & the sense of seeing, and faculty of understanding that are in all mankind were contracted into one man, and that the Lord should set Christ by that Sun in his glory and splendor, why truly that Sun comparatively would be a Globe of darkness, and that eye could not view Christ's Glory, nor that understanding comprehend it. But though carnal men cannot see Christ and live, see Christ and rejoice, yet Eagle-eyed souls (such are believers, Matth. 24.28.) they shall through Christ, look upon God in the clouds, and behold him face to face, and the object shall be suitable and delightful; nay, in this life we may look downward and see this Sun in the paile of water, Christ in our flesh, Christ in the Word & Ordinances, Christ in the image of his children, and so he is visible; and yet therein most lovely: For he is the express image of the Father, and the brightness of his glory. Heb. 1.3

And thus the light of the knowledge of the glory of God, is given us in the face of Christ, that face that is white, and ruddy, in whose cheeks are beds of spices, his eyes like Doves eyes, his looks bushy, and his lips like Lilies, fairer then the sons or daughters of men, the chiefest of ten thousand; O his countenance is as Lebanon, he is altogether lovely, Heaven's in his smiles, This is our beloved, and this is our friend, O daughters of Jerusalem, Cant. 5.

When Christ gives the soul a glimpse of himself, it cannot but say that the beauty of Creatures is ugliness, and deformity to Christ, and the best and highest comparisons and expressions are created shadows, which come infinitely short of Christ; If I had the tongue of men and Angels to describe him, it would be as deep silence to Christ's showing of himself to you; And when you have viewed and gazed upon Christ with all greediness to eternity, believe this; There will remain unseen treasures of loveliness and glory in Christ Plato speaking of God could say; He was the horn of plenty, and the Ocean of Beauty; He is like the lovely Rose of Sharon. O 'tis a ravishing sight to see this King in his Beauty Isa. 33.17. 'It is a changing, transforming sight, is casts down certain rays, and sparkles of glory, on them that view it 2 Cor. 3.18. Angels have eyes within and without, Rev. 4.6. But here's fuel enough to feed them all, & they cannot get their eyes pulled off from Christ; Sinners no sooner see him, but they are sick of love, and ready to fall into a swound, cry, Stay us with Flaggons, and comfort us with Apples! Cant. 2.5. Tully tells us of Zeuxis, that being to draw the Picture of Helena (I think for the Temple of the Crotonians ) he caused divers comely Virgins to stand before him, that as a Garland out of several flowers, from all their features, and complexions, he might draw one perfect Beauty; and thus the industrious Chymick extracts a little Gold, out of much course mettle; should I imitate that Painter, or this Chymick, set all the delights and glories of the world before me, and put them all together, or extract somewhat amiable and excellent, out of all the dross and dung here below, as Paul calls it; all would not be able to coin in your hearts, an Idea of Christ, you would still rest unsatisfied, and walk in darkness, unless the Spirit would reveal Christ unto you, as he did unto Paul, Gal. 1.16.

To conclude this, Joseph was herein a Type of Christ, it is said he was a goodly Person, and w ••• favored, and though bodily beauty is a gift of God, yet saith Austin, he was fairer within, then without; Well, herein he was a type of Christ as well as in the other things; For Joseph was set over the whole Land in general, the Kings house in special; so Christ is Lord over the whole world, but chiefly of his Church, which is called God's Family Joseph had the custody of the Kings Garner, & therewith fed all Egypt, and other Nations, and Christ hath all the fullness of God, wherewith he spiritually feeds Jews & Gentiles, Believers of all Nations, that come with empty sacks, and hearts to him.

[unspec 7] 7. As the Sun is bright in it self, so it is the Beauty and Ornament of the world, viz. It discovers the worlds beauty, it is that makes all things appear so lovely, and amiable; the fairest, and most lovely objects, is Pictures, &c. if set in the dark, afford no pleasure, no delight, nor contentment. Christ also is the Beauty and Ornament, both of souls, Nations, I and Heaven it self.

1. Of souls, Christ is the beauty of your souls, and mine; Jeremy's dungeon, dark, and miry, and so are your souls ignorant, and deformed, till Christ shines in upon you; All outward comforts, or natural parts, or secular learning, or Scripture-knowledge, cannot make a soul appear beautiful to God, or good men, till Christ shines; unless the Apostles had been illuminated by this Sun within, they had been darkness it self, saith Musculus.

2. As Christ is the beauty and ornament of souls; so of Nations: Where pure Ordinances are administered, there is the beauty of Holiness; and on all such Glory, God will be a Defense: When Christ sits upon his Throne, then is a Nation happy; Though a Land should abound with mines of gold, mountains of Pearl, and Rivers of Nectar, and were another Paradise, yet if Christ, and Gospel, and Ordinances were not there, the Inhabitants might cry Ichabod, for the glory is departed; But then if Christ is there, what can be wanting? Haggai prophesied that the second Temple should be far more glorious then the first, not that it should be so adorned as the former, but that Christ was to be and preach there; God hath given Christ, and the Word to us, he hath given to other Nations other blessings; To the Muscovites hides, and precious skins; to the Moors of Barbary Sugar, and sweet spices; to the Spaniards Wine, and fruits; to the Indians gold, and silver; to them of Cathai, Pearls and precious Stones; to the Persians silk, and Margarites; to them of Finland, Greenland, fish and fowls; but to us he hath given Christ, and his Gospel, and all other things needful for us; Oh blessed be the day, and happy be the hour, wherein they came to us; Let that day be as the day wherein Israel came out of Egypt; if we had more tongues then Argus had eyes, if every hair of our heads, saith one, were a life, & every life longer then Methuselah's, all were too little to praise God for this mercy.

3. As Christ is the beauty and ornament of souls, and Nations, so of Heaven it self; As you see Rev. 21.23. The glory of the Lord doth lighten it, and the Lamb is the Sun there: Now when Christ shines out in his full splendor, and hath a constellation of lesser Suns round about him: This makes those streets paved with Diamonds, to sparkle gloriously by reflection; Indeed the brightness of this place is inconceivable, saith Chrysostom, we that sleep in dark holes cannot apprehend it; But all this amazing light and glory flows from the face of Christ, the Sun of righteousness. Brethren, Heaven it self, would be an obscure place, if God and Christ were not there; He is the Crown of Crowns, the Glory of Glories, and the Heaven of Heaven. Luther said, he had rather be in Hell with Christ, then in Heaven without him; and Paul desired to be dissolved, [unspec 8] and be with Christ; He well knew to be with Christ was Heaven.

8. The Sun by situation is in the midst of the Planets, three above him, and three below him; Nature and the God of Nature hath placed him in the middle (for which many reasons are given) why so Christ was and is still in the midst; When his parents sought him, they found him in the Temple, In medio Doctorum, in the midst of the Doctors, disputing with them, Luk. 2.46. When he was crucified, they hung him between two thieves, and he was in the midst, Joh. 19.18. After his resurrection when the Disciples were assembled, Jesus came, and stood in the midst, and said, Peace be unto you, Joh. 20.19. And still he is In medio Candelabrorum, In the midst of the Golden Candlesticks, viz. The Assembly of Saints, Rev. 1.13. Now who this is that walks there, and how described, you read afterwards, His countenance shines as the Sun, and it is the Son of Man, verse. 13. & 16. And now in glory he fits upon a Throne of Gold, Angels and Saints innumerable are round about him, Revel. 5.11. So that still Christ is in medio, in the midst; The center of all our desires, and joys.

[unspec 9] 9. The Sun is very admirable, and wonderful in its Motion , which is Strong, Swift, Constant, and Distinguishing.

Strong, for it is a Giant-like motion Psal. 19.5. He rejoiceth as a strong man to run his race; and he goeth forth in his might, saith Deborah, Judge. 2.21. The motions of Christ are strong, and powerful, especially when he comes to convert souls, to help his people, and avenge himself on his enemies. Isa. 63.1. He travails in the greatness of his strength, and is mighty to save: This is plainly spoken of Christ, and his motions towards his church, he travails in his strength, and who shall let, or hinder him? Now Sampson was herein a Type of Christ, and that both in his Name, and Arm. 1. In his Name (Sampson) whether with Jersome you interpret it, Their Sun, or with Mercerius, A little Sun: Sampson cheered the hearts of men, in those dark, and sad times of Idolatry, and oppression, yet he was but a little Sun in respect of Christ, whom he did typify, The Sun of righteousness, who is so exceeding great, and glorious, that God thought fit to inure the people's eyes by looking first on a lesser light, John the Baptist (who is presently foretold after my Text, and was before Christ arose, a burning and shining light ) 2. As Samps •• was a type of Christ in his Name, so in hi • Arm, in his Strength, for Samson grew, and the Spirit waxed strong in him, so as he became a Savior of incomparable strength Thus Jesus Christ grew, in stature, and in favor, with God, and man, and the Spirit was so strong in him, (because unmeasured) that he became a Savior too strong for Infernal Powers, he slew that roaring Lyon the Devil , and subdues our lusts, he laid heaps upon heaps, and destroyed more enemies by his death, then life . In these and many other things was Sampson a type of Christ. Again,

As the Suns motion is strong, so it is swift, he makes hast, saith Solomon, Eccles. 1.5. As one that runs a race for a wager, Psal. 19.5. And indeed we may well wonder, that so vast a Globe of fire, should be hurried round the heavens in a day, and not set the whole world afire with the swiftness of its motion; and yet if you behold it, it seems to stand still, &c. The motions of Christ the Sun of righteousness, are swift, & speedy, he flies with healing in his wings; The word saith elsewhere, that he flies on the wings of the wind, and skips like a young Roe: But Christ never makes more hast then when he comes to the relief of his people; Though it may be led by sense, we think he stands still, and hath forgotten to be gracious.

Next, The Suns motion is constant and unwearied, Psal. 89.36. His seed shall endure forever, and his Throne as the Sun before me: The Sun is ever in motion, once he stood still, not to ease himself, but for his Creators pleasure; The Sun doth not tire nor spend himself by his motions; 'It is so here, Christ's motions are continual, he is ever in motion for his people's good, by Providence, and Grace; He is indefatigable, and unwearied in doing of us good, for all his layings out do not spend him, he is the same, yesterday, today, and forever; Once more,

The Suns motion is distinguishing, Differencing times and seasons, day and night, winter and summer, spring and autumn, are according to the access and recesse of the Sun: So Christ's motions make great difference of times with persons, 'It is summer, or winter, joy and sorrow, according to Christ's coming, and going. Consult, Psal. 104.28, 29, 30. You see the wonderful motion of the Sun, which is strong, swift, constant, and distinguishing.

[unspec 10] 10. The Sun is expergefactive, or awakening out of sleep, So Christ, and his discoveries rouse us out of security, and the pleasant dreemes of sin; As the Converts, Acts 2. that cried, What shall we do? Paul was asleep till this light shone round about him, then he cried, Lord what wilt thou have me to do? Darkness is a great provocation to sleep, and therefore we shut up windows, draw and pin our Curtains for that end; So here, the unconverted Gentiles that sleep in sin, are said to sit in darkness, and the shadow of Death; But now when the Sun of righteousness shines in, this awakens, and raises us, crying, Now 'tis high time to awake out of sleep; The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and put on the armor of light, Rom. 13.12. And so,

As the Sun makes Candles, or Fires, as it were ashamed to burn, so Christ, and his love, shames us out of sin, and puts out the fire of lust, and makes the dim Candles of carnal reasons to go out .

[unspec 11] 11. The Sun by his heat pierceth, and penetrates into the bowels of the Earth, dives as deep as the bottom of the Sea, and nothing is hid from his heat, Psal. 19.6. All things are naked to Christ, and his eye is everywhere, he sees thee in thy closet, as well as open field, he is present by his workings, in every corner of the Earth, yea of Heil , and he searcheth the heart, and reins .

[unspec 12] 12. The Sun can easily expel the thickest darkness, which is full of error, terror, &c. Though like that darkness in Egypt which might be selt . The darkness was exceeding great, not moved at Artificial lights, and the air was thickened with gross mysts, and vapors, that it might be felt: This Origen mystically, but fitly applies to those thick mysts and fogs of ignorance, in which unregenerate ones are inveloped till Christ shines; It sets forth, saith Ferus, the spiritual darkness of their souls: Brethren, Christless souls are very dark, yet no heart so sottishly ignorant, but Christ can enlighten it, and instruct it; Eph. 5.8. Ye were sometimes darkness, but now are light. Mark all in the Abstract, not dark, but darkness, not enlightened, but light; here's a change indeed: So in that 1 Pet. 2.9. Who hath called you out of darkness into his marpellous light. in your unregeneracy, you sat fettered with Egyptian darkness, but now Christ shines, You are called on a sudden into a marvelous light; Many say they are not book-learned, but the truth is, they are not holy; I knew one that lived in desperate ignorance 40 years, yet afterwards when the Sun of righteousness shined in upon her, she soon learned to read, searched the Scriptures day and night, and quickly attained a vast proportion of knowledge; No soul too dark and ignorant for Christ to enlighten.

[unspec 13] 13. The Sun is seen by his own light, and so is the Sun of righteousness by his own beams: Nature may show you there's a God, but not that there's a Savior. Divine light is not seen, but by it self, and its own rays; darkness cannot discover it. Job. 1.5. And the light shined in darkness, and the darkness comprehended it not. Only Christ can discover himself to the soul; if we mean to see him, we must plough with his heifer, and then in his light, we may see light, Psal. 36.9. For he gives us the light of the knowledge of the Glory of God in the face of Christ, as it is 2 Cor. 4.6.

[unspec 14] 14. The Sun exhales thick and muddy vapors, which else would poison the air, and therefore it is said to be healing in the Text; So Christ exhales, and dries up, the stinking sinks of sin, and mud of corruption, that else would poison and ruin his people, he ariseth with healing in his wings.

[unspec 15] 15. The Sun in his beams, abides pure, when the air is corrupted; light admits not of corruption, its not infected though it look into styes, draught-houses, and all other filthiness; Christ is pure, he is a Sun of righteousness, though the Creatures he hath to do with are infected. Sin cannot infect Christ, though he know it, see it, order it, yet he is not defiled by it. Christ can handle Pitch, and escape pollution.

[unspec 16] 16. The Suns heat is felt, when his light is not seen, his power and efficacy is not at all bound up, when his face is hid: Saints may have Grace when they want comfort from Christ: Hear the Spouse, I will seek him, whom my soul loves, when she lost, she still loved him, and resolved to seek him. Hear Job, Though be slay me, yet will I trust in him, David likewise harps upon the same string; Though I walk thorough the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me. Here are three things.

1. David a child of God reckons on such a time, when by dismal desertions, he should take a Turn in the dark and damp valleys of the shadow of death. i.e. be encompassed with dreadful terrors, & sor • trials.

2. He resolves that in such a case he will fear no evil. q. d. I will not be dismayed, and utterly confounded, and finke into the gulf of despair.

3. He gives the reason, and shows the hand that holds him, Thy rod and staff comfort me (with such, Shephears used to guide and rule their flocks. ) Thou wilt teach, stay, comfort and uphold me in such a condition. The Saints are bid to rest on God then, as you see Isaiah 50.10. we may feel his Arm sustaining of us, when we cannot see his face shining on us; we may have assurance of adherence when we want assurance of evidence.

17. The Sun is useful to generation and production of fruits, Sol & homo generant hominem; and the fruits of the earth are all fetched out by the Sun, Deut. 33.14. It makes the plants which lay hid in their graves, to peep out, and bear fruit: Why thus we are regenerated and born anew by the Spirit of Christ: All the precious fruits of the Spirit, as holiness, faith, love, joy, patience, &c. they are all drawn forth by Christ; he is very profitable to every soul where he is, he comes richly laden with blessings, and makes our spices to flow out, Cant. 4.16. Good things in us lie dead and bound up, unless the Spirit let them out, he cherishes the graces that are ready to die: we need not only grace to put life into us at first; but likewise the fresh in-comes of the Spirit to quicken and draw forth that grace we have.

[unspec 18] 18. The Sun works diversely on divers objects, it melts Snow, Ice, and soft Wax, but it hardens and stiffens the Clay, it makes gardens sweet, and dunghills noisome. Thus Christ the sun of righteousness, softens some, and judicially hardens others according to his pleasure, Rom. 9.18. From good hearts that are like beds of Spices, he exhales by shining on them, the sweet savor of thankfulness; but the more Christ shines in a way of mercy to the wicked, the more like dunghills they evaporate the filthy streams of ingratitude, sinning freely because grace abounds. Thus Christ is set for the rising and falling of many.

[unspec 19] 19. Next, The Sun comforts and cheers up the creatures. Diogenes priz • d the Sunshine above anything Alexander could give him, light is sweet and pleasant, but darkness is uncomfortable and dismaying, and it damps the spirits of men; but when the Sun shines, all the creatures seem to smile together: when Christ the Sun of righteousness breaks out of the cloud, Oh how sweet is his voice, and his countenance is lovely! the sight of it is better then wine, or life it self i. David saith, Life up the light of thy countenance. And, Thou that sittest between the Cheruhims, shine forth. Psal. 80.1. The soul that seeth Christ shining, and God smiling, hath joy unspeakable and full of glory.

[unspec 20] 20. Neither Moon-light, Star-light, nor Candle-light, can make day if the Sun be wanting; and they are all drowned & cannot appear when the Sun is up with his greater glory. Brethren, 'tis not the Moon-light of Reason, the Star-light of Ordinances, nor the dim Candle-light of Creature comforts, that can make day in the soul if Christ be wanting. And as all the creatures are sensible of the Suns absence, the Marigolds droop, and wrap up themselves, as unwilling to be viewed by any eye but his; and the birds refuse to sing their pleasant notes: So it is with the soul, no comfort in Christ's with-drawing, the Spouse is even sick and dying, when Christ doth not beam forth his love-rays upon her. I am bowed down and go mourning all the day long, saith David, Psalm 38.6. But hear Job, I went mourning without the Sun, (this may be meant of the Sun of God's favor) my Harp also is turned to lamentation, Job 30 28.31. The soul in such a case hangs up the Harp on the willow-tree, she refuseth to be comforted by other Iovers; bring music, and friends, and contentments, &c. all's but the white of an egg , if Christ the yelk (which is the Suns picture) be wanting: no true relish or sweetness in anything without Christ. But then when a soul is in a storm, when environed with afflictions and temptations, then to miss Christ is double misery. Paul describing his dangerous voyage to Rome; aggravates the tempest thus; Then neither Sun nor Stars appeared many days, Acts 27. When there are storms within, and tempests without, then to have no sight of Christ, is irksome, to have no comfort without, nor within neither, this is sad.

But on the other side, when Christ the Sun of righteousness shines with full face, with perpendicular rays, this drowns the lesser glory of Moon and Stars, this darkens your outward comforts, which indeed are not worthy a glance of your eye in respect of Christ: the soul that sees him, is in a continual rapture, and with heart-siftings and leapings, sings, There is no beloved like this beloved, he is the fairest of ten thousand: And then looking upon other things, it counts all dross and dung for Christ . (Not to dwell here.)

[unspec 21] Lastly, we are not much troubled when we see the Sun set, because we expect it shall arise the next morning. And the Sun cannot be totally eclipsed, as the Moon may; because the Moon which interposes, is far less then the Sun. 'It is so here, let's not be over-much dismayed when this Sun of righteousness sets, For though sorrow endure 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 soul, because sin which interposes between Christ and us, is far less then Christ; if sin abound, his grace will much more abound, for his mercy is broader then our sin or misery.

Thus you have seen at large the resemblance opened between Christ and the Sun, yet know that in some things they are unlike, especally five.

[unspec 1] First, the Sun 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.

[unspec 2] Secondly, the Sun can discover things obvious to the eye, but cannot give sight, a blind man may grope for the door at noon-day, whereas Christ enlightens the hidden man of the heart, and gives eyes as well as light: this Sun hath healing under his wings, and among other things he cures our blindness, Psalm. 146.8. The Lord openeth the eyes of the blind.

[unspec 3] 3 ^lie , some countries have too much of the Sun, as they that lie in the torrid Zone, and the Moore looks black with it: But no soul nor people can have too much of Christ, nor can be tan'd and sun-burnt here, but the more we behold Christ, the fairer and clearer we shall be; So 2 Cor. 3.8. Indeed the Spouse saith, I am black, because the Sun hath looked upon me. But She there speaks of the scortching Sun of affliction, not the refreshing Sun of righteousness.

[unspec 4] 4 ^lie , Astronomers tell us, that whereas all other planets conjunction is the perfectest amity, the Sun contrariwise is good by Aspect, but evil by conjunction: Christ is good by aspect, but then the sweetness and perfection of our amity, consists in conjunction, union and communion: we are made one with Christ▪ by love faith, and the Spirit, being joined to him, we are one with the Father, all that Christ is, hath, is ours, and all our sins and miseries are his by imputation and sympathy. And being once joined to him, we can never be separated from him. This is a glorious union and love-knot indeed, neither men nor Devils can untie or dissolve it.

[unspec 5] Lastly, that lovely Candle must shortly be blown out; for the Heavens shall pass away with a noise, the world and all in it shall be burnt up with fire . But Christ shall endure forever. 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 reign forever and ever. Christ the Mediator shall be 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 Kingdom up to the Father, 1 Corinth. 15.24.28. how then shall he continue to shine in his wonted splendor forever?

Sol. Distinguish between the substance of Christ's Kingdom, and the form or manner of administration: in the former respect it is absolutely eternal, Christ shall be a Head, and a Husband, and a Rewarder of his members forever, and an Everlasting Father, for so Christ is called, Isa. 9.6. In the latter way the Lord Christ shall keep his Kingdom as Mediator, till the last soul belonging to the Election come into Heaven, and the doors are shut, and then having no farther work to do, as Mediator, he shall surrender up the kingdom to his Father , and then the Father, Son, and Spirit, in unity of Essence, shall begin immediately to reign over his Church, and fill all his, with Light, Love, Life, and Glory; But think not, saith Peter Martyr, 'twill disannul Christ's greatness, to give up the Kingdom to the Father, for the Fathers Greatness was not eclipst, when he first gave the Kingdom to Christ, Mat. 11.27. But only the office of Mediatorship will now be shut up, and God will change the meaner form of Christ's Kingdom, into more perfection, and beauty, which Christ longed for, Job. 17.5. Glorify thou me with thine own self, with the Glory which I bad with thee before the world was! So that you see Christ hath a double Kingdom, Economical, 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 forever; For of his Kingdom as God there shall be no end, Luk. 1.33. Heb. 1.8. When the extinguisher is clapt upon the Sun, Christ shall continue to give light unto the Church, and that forever; For the Lamb is the Sun there, Rev. 21.23.

Let us come to the Inferences of this point.

First, [Use. 1] is Christ Jesus the glorious Sun of the Church, and is this a peculiar title, and character of Christ, then admire the impudence of Antichrist, that man of sin, that can hear his flatterers, call him the Sun of the world; Nay the Pope pronounceth himself to be greater then the Emperor, by so much as the Sun is greater then the Moon: Proud things have been done by Popes, and said often: Pope Gregory the seventh, made the Emperor Henry the 4 ^th stand three days, and three nights, at his gates barefoot, in frost, and snow, to entreat for Absolution; and Pope Alexander the third, made Frederick the Emperor at Venice fall down, and ask him forgiveness, whilst he trod on his neck, applying that Scripture to himself, Super aspidem, & Basiliscum ambulabis. Never such fearful Tenets, as now, concerning the Pope; That God ratifies what ever he doth; that if the Pope doth at any time change his mind, it is presumed God doth also change his; That 'tis not lawful to appeal from the Pope to Christ; That the Pope may decree against the Epistles of Paul, because greater then Paul; Nay it was disputed in their Schools, whether he be a pure man, or as it were a God, and whether he doth not participate both Natures, Divine, & Human, as Christ doth. What shall I say; All the Titles of Christ have been given to Pope • , as Bishop Morton shows; as, 1. The Bridegroom of the Church; This title was put into the Miter 1300. An. This title peculiar to Christ, Joh. 3.29. Bernard was much offended at the Popes presumption in this, Ministers are but Paranymphs, or undersuitors for Christ, and the friends of the Bridegroom. 2. Pope Innocentius the eight, was said to be in Royalty, and Unction above his fellows; An attribute proper unto Christ, Heb. 1.9.3. Pope Paulus the second, a Celestial Majesty. 4. Pope Pius the fourth, The voice, and Oracle of Truth; proper to Christ, Job. 14.6.5. Pope Innocent the eight, (mentioned but now) One above all Principalities, and Powers, and whatsoever is named in this, or the other world, see Eph. 1.21. 2 Thes. 2.4.6. Pope Sixtus Quintus, called the Corner stone in Zion, proved, pretlous, and chief foundation; proper to Christ. Isa. 28.14. 1 Pet. 2.6.7. Pope Gregory the 13 ^th , called Power, Might, or Majesty of God on Earth: and again, Our Lord God the Pope. Lastly, for this Metaphor in the Text, as Athanasius was anciently called the light of the Church, and Basil, the great light of the world, and Sun among the Stars; So generally the Title of Sun hath been given to many Popes, by their cogging Parasites, and blasphemous Flatterers.

Object. Some may say, [Ob.] others gave unto Popes these Titles, they required them not.

Sol. [Sol.] Will this excuse poor Herod at the day of Judgment, that the people cried out, The voice of God and not man! He required it not; But ought to have sharply reproved them, and did not: Simon Magus is not read to have required that estimation, as to be called; The mighty Power of God, Acts 8.10. Besides it cannot be denied, but that these Titles were used of Authors, in their Dedicatory Epistles, and Personal Orations unto Popes, and were never reproved for it; Nay whereas Pope Gregory 13 ^th , as you heard, was called, Power, Might, or Majesty of God on Earth, and our Lord God the Pope, himself authorised it in the Papal Gloss.

And now having said somewhat of Popes blasphemous Titles, 'twere easy to say as much of their wicked lives, which show them to be Devils Incarnate : Innocentius the eighth, had 16 Bastards. John the 13 ^th deflowered Virgins, and drank healths to the Devil. Gregory the ninth, a notorious liar. John the eighth, a whore. Sylvester the second, for the Popedom gave body and soul to the Devil. In a word, all of them from Boniface the third, An. Dom. 605. have been blasphemers, murderers, & heretics, acting the part of the Antichrist; That sits in the Temple, and hath borns like the Lamb (which cannot be said of the Turk) and he hath exalted himself above all that is called God; Above Kings, and Emperors, and Christ himsel • e : But shortly it shall appear Antichrist is no Sun, but a blazing Meteor, which shall fall as lightning from heaven, or rathe • a Globe of darkness, and ignorance, whom Christ the Sun of Righteousness shall destroy with the brightness of his coming. AMEN.

[Use. 2] 2. From hence I may take occasion to speak somewhat of an old heresy, newly revived with some in these days, that Christ dwells in the Orbe, and circle of the Sun, and is ascended no higher; this was the opinion of the Manichees, Hermians, and Passionists, as both Nazianzen and Austin affirm: And this heresy, among others, is revived, and new dressed in these licentious, & wanton times. The Scriptures they wrest and abuse to maintain this strange opinion, are all those Allegorical Texts, that liken Christ to the Sun, such as my Text, and likewise that place, Psal. 19.4. which they read thus; He hath set his Tabernacle in the Sun; whence they infer, Christ dwells bodily in the circle of the Sun, and there sits as in a fiery chariot.

The naming of this heresy is sufficient confutation, and yet because there are who talk of such a thing, I shall speak four things to this point, to show how ridiculous and absurd this opinion is.

1. If the body of Christ be still a true body, as they grant, then if it be in the circle of the Sun, he hath a solitary, hot, and uneasy habitation, so far above the sublunary world, and below the seat of God, and blessed souls; Hot, for the Sun is the fountain of heat, and warms the whole universe; uneasy, and restless, for the Sun is driven round the heavens in a day; But how a glorified Christ can be in such an habitation, with such inconveniences, I see not.

2. If this were so, and believed, 'twere the way to make us all Persians, 'twould soon create reverence towards such a glorious Creature, having such a Guest; But God who gave his people such a charge, to beware of worshipping the Sun, Deut. 4.19. And was so offended when 25. of them did it, Ezek. 8.16. He would never put such a jewel there, as might draw the hearn and eyes of the people to admire it above measure.

3. They willfully mistake the Psalmist, for 'tis not, He hath set his Tabernacle in the Sun, but in them hath he set a Tabernacle for the Sun, as your Translation and Junius renders it, viz. In the fourth day of the Creation.

4. 'It is expressly said, Christ is ascended for above all Heavens, Eph. 4.10. Therefore above the Orbe of the Sun; which hath many Orbs, and Heavens above that; And Christ told the penitent Thief, that, that day he should be with him in P • radise, and be sits down at • he right hand of the Father, &c. Therefore Christ, is not, cannot be in the Orbe, and circle of the Sun, any otherwise then he is everywhere, namely, by his Divinity.

[Use. 3] 3. Is Christ the Sun of the Church, then see the happiness of our condition in this Land, never did the Sun of righteousness shine brighter upon a Nation; 'tis a mercy to enjoy the light of the Sun, much more the light of the Gospel; a mercy to enjoy the light of Reason, much more the light of Grace: This light shines round about you, pull down the shutts of willful ignorance, and 'twill shine in you.

[Use. 4] 4. This opens their misery that have no interest in Christ, they are as a people without the Sun. We read of some Countries, that are six months without the Sun, thousans are without Christ; many are exceeding dark, and cold, as if they had never heard of Christ; the twy-light of Nature hath prevailed more with some Heathens, then the Noon-tide of the Gospel, with many nominal Christians; But if the light of Nature be enough to damn Heathens, and Typicall light enough to damn Jews, then you will be damned with a witness, that trade in sin, and ignorance in these days of dismantled light, and under this glorious Sun of righteousness, you will be worse tormented then filthy Sodomites, and fearfully beaten with many stripes.

[Use. 5] 5. It serves to check those that continually strive to cloud and eclipse this Sun, that would fain carry us back to Egypt. Light is troublesome to such, but stand for the Gospel, and Ordinances, and they'll stand for you: Christ is refreshed, as a Giant to run his race, 'tis not all the barking of dogs can hinder it, all the smoke that comes out of the bottomless pit, shall not darken him long.

Next, [Use. 6] be exhorted hence to many duties; viz.

1. Admire the beauty and splendor of this Sun; if the Persians were driven to worship the Sun, how much more should we adore Christ, when all the Angels of Heaven admire him, and worship him.

2. Open your hearts to receive his light, and glory in it; the birds chirp, and all the Creatures, men, and beasts, seem to smile together when the Sun shines . Oh lets rejoice in the light of Christ's countenance kiss and embrace Christ, and leap for joy when Christ shines.

3. Get yourselves clothed with Christ righteousness, covered with his rober, for then you will be clothed with the Sun, and have the Moon under your feet, Rev. 12.1. Where you have a lofty Poetical Description of Christ's imputed righteousness imagine a garment were cut out of the Su •• and put upon you, how glorious woul • you be? Well, the righteousness of Chri •• is yours, and much more glorious. See G •• 3.27. 2 Cor. 4.21. And being thus array • behold the Moon is under your feet. i. e. y •• trample on all sublunary things, you p •• •• rthly things in their right place, not a •• Crown on your heads, but as dirt unde •• • our feet, because uncertain, and 〈◊〉 char • cable as the Moon, and all their light an • comfort is borrowed from Christ.

4. Set the Watches of your lives by this Sun, not by the world, and ill examples, but the light and life of Christ. 'It is folly it self, to set the Watches of your lives by the filly clocks of other men's Inventions, opinions, and practices, and not by the unerring Sundial of the Word; To the Law, to the Testimony, Search the Scriptures.

5. Delight in Christ's Day, 'tis commonly called Dies Solis, Sun-day, or a day dedicated to the Sun of righteousness; otherwise in the Institution, for all the seven days were dedicated to the heathenish God's. Dies Solis, Sun-day, to the Sun in the Heavens: Dies Lunae, Moonday, to the Moon: Dies Martis, Tuesday, to Mars: Dies Mercurij, Wednesday, to Mercury: Dies Jovis, Thursday, to Jupiter: Dies Veneris, Friday, to Venus: and Dies Saturni, Saturday, to Saturn: Thus all the days are dedicated to several God's among the Pagans, and though I will not conclude it flatly unlawful to use these names, because it is the practice of Christian Churches; and the Apostle stuck not to call a Ship, Castor and Pollux, Acts 28.11. Which the Painims feigned to be God's of the Sea, yet many could wish such names were abolished among the Christians, because God saith, Thou shalt make no mention of the names of other there God's, Exod. 23.13. And the Israelites changed the Names of Idolatrous places, Numb. 32.38. However, call not the Sabbath-day, Sunday, unless in reference to Christ the Sun of righteousness, whose day it is, and therefore called the Lord's day, Rev. 1.10. viz. A day set apart, for, if not by the Lord Christ, to commemorate his Resurrection; The rising of this Sun of righteousness in the Text, Oh therefore lift up Christ's glory in his own day; speak good of his Name, 'tis not more for Christ's honor, then your good; For without the conscionable and spiritual observation of the Lord's day, Religion lies a bleeding.

6. Learn of Christ, the Sun of righteousness, labor to be, and do like him. The Sun keeps his Orbe, do you keep your stations, be you likewise of a do you keep your stations, be you likewise of a ^f public communicative nature, keep still in motion, and therein be swift, and constant.

7. and lastly, Let Pilgrims take comfort, your journey is long, and ways deep, but the Sun is before you, Christ shines upon you, here is some comfort, you shall see your way; Is this all? No; This Sun is in love with thee, and courts thee in thy way, it looks upon thee clothed with its own beauty. Cant. 6.10. Who is she that looks forth, as the morning, fair, as the Moon, and clear as the Sun! See how Christ admires his own Graces in thee? By nature thou art blacker then Hell, but he counts thee clear as the Sun: Glorious Titles are given to Believers, which belong to Christ They are said to be anointed and chosen; to be Princes, Heirs, Kings, and lights in this world; And there you see he compares his Church to the Sun, who yet is full of spots, unless in reference to his own righteousness on her , and so she is perfect; She is fair, as the Moon, clear as the Sun. Well, go on to admire, and follow this Sun of righteousness, & then see for your comfort. Mat. 13.43. When this life is ended, you shall shine forth as Suns in the Kingdom of your Father; Who hath ears to hear, let him hear.

Jesus Christ is the Sun of righteousness, [Doct. 3d] scil.

1. The Sun of Righteousness Inherent, he is in himself a holy, pure, and righteous Sun, without spot, without sin.

2. The Sun or Fountain of righteousness imparted. scil. All spiritual Graces, are rays, shed from this pure Sun into the Heart.

3. The Sun, and Fountain of Righteoutnesse imputed. scil. That perfect righteousness of God wherewith a Believer is clothed.

4. The Sun of righteousness, remunerative, in scattering rewards and punishments, with a just, equal, and impartial hand. All these may very well be included in the Text, and therefore we shall speak of them severally by God's assistance.

First, Christ is the Sun of righteousness inherent in himself, which is nothing else but the full and perfect conformity of • strists human Nature, Will and Ways, at all times, and in everything, to the Will and Law of God, according to the exactest rigor of the same; He did no sin, but was a Lamb without blemish, a Sun without spot. If Christ had not been innocent himself, his sufferings had not been available for us: John saith, The Word dwelt among us, full of Grace and Truth, John 1.14. where Truth comprehends all the virtues of the mind, and Grace all the beauties and perfections of the will. Never man spake nor lived like him. Enoch is commended for Piety, Abraham for Truth, Job for Patience, Isaac for Meditation, Joseph for Chastity, Moses for Meekness, Phineas for Zeal, Samuel for Uprightness, Daniel for Devotion, and Solomon for Wisdom: But all in Christ eminently when he was upon earth: He went up and down doing good, and judged it became him to fulfill all righteousness, Matth. 3.15. This could not be otherwise, for in him dwelt the fullness of the Godhead bodily.

1. Quest. Was he not like us in all things? [Quest. 1] Yes, sin only excepted.

2. Quest. Did he not spring from a sinful woman? [Quest. 2]

Ans. True, yet he was not conceived in sin; for he was not begotten after the ordinary course by man, but formed of the only substance of a pure virgin, and that in the conception overshadowed and sanctified by the holy Ghost, and so that holy thing Jesus came without sin from • infull flesh.

3. Quest. How could justice afflict him in that measure that was innocent? [Quest. 3]

Ans. Christ Jesus had then all the sins of the Elect upon him, and so was the greatest sinner in the world, not by pollution, but imputation, 2 Corinth. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. See Isai. 53.45.

Quest. 4. But was he not termed a Blasphemer, [Quest. 4] a Wine-bibber, an enemy to Caesar, a Devil?

Ans. God had one Son without sin, no Son without slanders and persecutions. And usually the worlds poisoned arrows are shot at a white mark, they are levelled at the godly; to hide or lessen the real wickedness of themselves and fellow-sinners, they blaze and aggravate the pretended infirmities of such as walk by Rule. No soul so spotless and innocent which hath not met with some slanders, and godly Ministers especially are besmeared herewith, to blast the fruits of their Ministry: a main engine of Satan's. But I remember a saying of Austin, He that willingly takes from my good name, unwillingly adds to my reward, Matth. 5.11, 12. And thus we have a little opened this truth, That Christ is a Sun of Righteousness inherent in himself, he was Righteousness and Holiness it self. Let me infer six things from hence.

First, [Inference. 1] we see then, a vast difference between the two Adams; The first Adam, who was the head of Mankind, was made a living Soul; the last Adam, who was the head of all the Elect, was made a quickening Spirit; The first man is of the earth, earthly, the second man is the Lord from heaven. So Paul, 1 Cor. 15. The first Adam had a posse non peccare, and posse non mori: the second Adam had a non posse peccare, and a non posse mori: The first Adam, and all his children that lay then in his loins, had before the fall, a possibility of standing; the second Adam, and all his seed, according to the Spirit, had an impossibility of falling: our condition in the first Adam, was very glorious, innocent, and free from all sin, had he stood: our condition in the second Adam, is very sure and certain, though pestered with some corruption. In a word, the first Adam by his folly, infected all the world with sin; the second Adam by his power redeemed the world from sin

Secondly, what shall we think of Erberies doctrine, [Inference. 2] that blasphemously speak • of Christ as a mere man, saying, Why did Christ take some Disciples to pray with him? Because he was afraid to pray alone. Why did he pray the same words over and over? Because he could not go forward, but had the spirit of bondage as I have had. I dare not say anymore, for the time is not yet come to speak the truth, &c. And he laid down this Thesis at a conference in Oxford, that the Saints have the same fullness of the Godhead as Christ hath, dwelling in them in the same measure, though not in the same manifestation. This likewise he endeavored to prove at a public meeting. But his Disciple Robert Wastfield saith plainly,

God, Christ, and the Saints shall be all one, the fullness of the Godhead shall dwell in us bodily; and God shall be as fully and as really manifest in the flesh of the Saints here in this life, as ever he was in the flesh of our elder brother which was crucified at Jerusalem, &c.

Paul Best likewise saith, 'It is high blasphemy to equalize Christ with God. w

O sweet Jesus, art thou thus requited for all thy love? Thy patience is infinite, for all judgment is committed unto thee; thou couldst grapple with such blasphemers, as once with Julian, and dash them in pieces as potters vessels, and destroy them with hot thunderbolts from heaven. But forbearance is no quittance, nor yet any Argument why such should be tolerated.

Well, the Sun of Righteousness shall break through all these clouds, and shine gloriously.

I will lay down two positions, then which nothing is clearer in the Word.

1. Believers in this life do find and feel many Relics of corruption, and that Saint that hath received most grace, comes short of perfection, 1 Cor, 13.12. Rom. 7.23. Gal. 5.17. 1 Cor. 15.19. 1 John 3.2. Phil. 3.12, 13.

2. Jesus Christ is true and perfect God, for time coeternal, for nature coessential, for dignity coequal with the Father and Spirit. .

• 1. Coeternall, Isai. 9.6. Titus 2.13. 1 John 5.20. See also Prov. 8.25. Job 38.4. Rev. 1.8.
• 2. Coessentiall, John 10.30. 1 John 5.7.
• 3. Coequall. For
  • 1. All the Divine properties are ascribed to Christ, Matth. 28.20. Phil. 3.21. Matth. 9.4. Heb. 13.8. and so of the rest.
  • 2. The peculiar operations of the Deity are ascribed to Christ, John 13.18. Col. 1.16. Heb. 1.3. John 1.9. & 16.7. & 14.13. Matth. 9.6. 1 Cor. 11.13. Rev. 1.18. John 5.24.
  • 3. Divine honor and worship is due unto him, and exhibited of all the Saints, Phil. 2.10. John 17.5. and Rev. 5.13.

And indeed Reason tells us, that Christ the Mediator must be perfect God; For none can satisfy for sins, nor be a Savior of souls, but God only. No finite creature was able to vanquish all our enemies, Sin, Satan, Death, &c. much less abide and overcome the infinite wrath of God, and the sufferings due unto us for our sins. Finally, his Divinity made his sufferings of an infinite value; and as Mediator he was to undertake for our good behavior for the future, and send his Spirit to apply the benefits of his death, &c. All this shows he must be God. And thus you see the dangerous madness of those that make him a mere man, or not perfect God, that is, the Sun of righteousness, and of unspotted purity and glory.

Next, [Inference. 3] see the desperate madness of this evil world, to condemn such a man as a malefactor that never had sin, that never offended any in all his life, but shone out before God, Angels and Men, in such immaculate innocence, that from the crown of the head to the sole of the foot, there was no spot on him; all places fared the better for him, he healed their sick, fed the hungry in soul and body, yet men despised him, and the nations abborred him, saith Isaiah, and they counted him as one without form or comeliness: Nay, they studied ways to grieve and misuse him, they spat on him, and buffeted him, and preferred Barabbas before him, &c. The reasons, John 15.18.20. Acts 2.23.

Fourthly, wonder and adore the matchless love of Christ to us, [Inference. 4] in that he bore our sins for us, who never knew sin, he that in himself was a milk white Lamb without spot, put on the skin of a L • opard, and so by imputation was laden with sins. Paul saith, He was made sin for us, that knew no sin. Not made sinful, but Sin, even all sin, a lump of sins by imputation. Oh what heart can sufficiently admire his love.

Fifthly, hence it is manifest, [Inference. 5] impenitent sinners shall not be pi • tied, or spared of God; for did not God spare him that never offended, and will he spare them that never leave offending? O what madness hath besotted men, as with stubborn willfulness still to trust upon an unknown mercy in God, though they live in their sins, when Christ having sin but imputed, was not spared, God bruised him, and •• t him to grief, saith Isaiah; and the Lord afflicted him in the day of his fierce wrath, saith Jeremy: His own Father that so entirely loved him, yet finding others sins upon him, was presently a devouring fire, and an over-flowing torrent of wrath upon him: Oh therefore how shalt thou escape that never hadst his love, nor never leavest thy sinning? Consider this you that forget God.

Sixthly and lastly, [Inference. 6] seeing Christ is thus a Sun of Righteousness by inherent holiness in himself, let us all lay him as a pattern before us, and purify ourselves as he is pure. The Moon is fair, but she hath her spots; the Stars glistering, but they have their erratick motions: Behold the Sun, it hath neither spot in its face, nor error in its course: the best of Saints have their spots, their failings, follow them no further then they follow Christ: But Christ is a Sun without spot: a Sun of Righteousness, enriched with all grace and glory; O therefore eye him, and learn of him, Let the same mind be in you as was in Christ, walk in love, justice, meekness, and heavenly-mindedness, as he walked; though you come short of the Copy, yet write after it.

2. As Christ is the Sun of inherent Righteousness in himself , so also he is the Fountain of imparted or infused Righteousness too, and in believers all their goodness and holiness proceeds from him, and all their spiritual graces are certain rays shed from that glorious and pure Sun into the heart.

Now this imparted righteousness is nothing else but the conformity of our minds, wills & affections, of our thoughts, words and deeds to God's holy Word and Will, accord •• g to the measure of grace received from Christ, Rom. 6.18. Being free from sin, we become the servants of righteousness.

Thus you see there is a righteousness of imparted holiness in the Saints, although stained with many imperfections.

Quest. 1. But how come Believers by it? [Quest. 1]

Answ. 'It is created, Ephes. 4.24. The new man is created in righteousness and true holiness, so that grace is another creation. The same power that made the world, goes to the new making of a heart, 2 Cor. 4.6. Eph. 1.18, 19.

Quest. 2. Created? [Quest. 2] But by whom?

Answ. Surely, by Jesus Christ, the Sun of righteousness (in the Text.) For Christ is the Fountain of their infused holiness, as the Sun is the fountain of light, 1 Cor. 1.30. Christ Jesus of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. And John 1.16. Of his fullness we all receive grace for grace. So that all our water of joy is drawn out of this Well of salvation, as Christ is called, Isai. 12.3.

Christ as Mediator was not only to pacify God, but (as I said) to engage and undertake for a change in us, and that we should be pliable and obedient, submitting to the new Covenant; Christ therefore by his Spirit must purge his Church, and principle his Elect, that they may be presented spotless to the Father. Agian,

All grace is conveyed unto us through this Conduit-pipe, a Mediator; because herein God is well pleased with us, and so in him will give grace and glory, and withhold no manner of good thing from us.

Lastly, the gifts and graces of the Spirit are the fruits of Christ's Ascension, as Elias when he was translated, let fall his garment, so Christ at his Ascension poured down his Spirit, and let fall some golden rays of his glory, John 16.7. I might add to this, that Christ by his intercession prevails so • grace for us, Luke 22.32. In all • these respects Christ may be said here, to be the Sun or Fountain of our imparted righteousness, though the Spirit properly work it.

Quest. 3. How is Christ the Sun and F • untain of the Saints Righteousness imparted? [Quest. 3]

I answer, by Conformity, Resignation, and Infusion.

1. By conformity with Christ in his Life, Death, and Resurrection; by faith we draw virtue from these to tranforme, mortify, and quicken us, Rom. 6.11. In that Christ lives he lives unto God, reckon ye also yourselves to be dead indeed unto sin, and alive unto God through Jesus Christ our Lord. You see Christ did not these things for himself, we as his members have fellowship with him in all, our old man was crucified with him, and we are risen with Christ. Coloss. 3.1. that is, by virtue of his resurrection.

2. By Resignation, & giving up ourselves to Christ in all his offices, that we may be guided, acted, and ordered by Christ in all things. See Rom. 6.13. but c • iefly Rom. 12.1. I beseech you therefore brethren by the mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. When a sinner lies down at Christ's feet, and saith, Here am I, do with me as seemeth good in thy sight, I am not mine own, thou hast bought me with a price, &c. He that stands ready pressed for God, is not far from righteousness.

3. By communication and infusion of the Spirit of Christ to new-mould our hearts, to purge us, and wash us, and sanctify us, Rom. 8.10, 11. If Christ be in you, the body is dead, because of sin, but the Spiis life, because of righteousness: for the Spirit of Christ dwells in you, and quickens you, &c.

The inferences from this point are three.

First, [Inference. 1] see the dangerous condition not only of profane Gospellers, that hope to be saved by Christ as well as others, and yet are far from righteousness (see Heb. 12.14.) but also of subtle Libertines, that under the glorious pretence of exalting free grace, secretly undermine holiness and sanctification, From such turn away, you have not so learned Christ.

Secondly, [Inference. 2] labor to find and feel this work in you, that Christ is the Sun and Fountain of righteousness imparted in you, as well as in others, that you may know him, and the power of his resurrection, and that for these considerations.

1. Imparted Righteousness is the Image of God, and that Amability of inward splendor in which we were created at the beginning, it makes us exceeding beautiful and lovely in the sight of GOD, Angels, and Men; Grace makes us like the Kings Daughter, All glorious within. Hear Christ, Cant. 4.7. Thou art all fair my love, there is no spot upon thee. Grace is the most becoming thing in the world.

2. 'It is the end of our Election, Redemption, and Vocation. This is God's great design to make a holy and righteous people, that we may honor him and the Gospel. Nay,

3. 'It is not the least part of glory, and bliss eternal, Ephes. 5.27. Righteousness is Heaven begun, and H • aven is Grace finished. Not only Turks, but many Christians make false draughts of heaven, conceiving it barely a place of content and happiness; but if you pencil Heaven out aright, and give it the true complexion, you will find it the greatest Hell to carnal ones, because a place of such holiness, there we shall have fullness and perfection of grace, beatifical visions, and enjoymens of God; and serve God with Hallelujahs and Adorations, and that without intermission, or weariednesse. Now if this be Heaven, then Grace and Righteousness here is not the least part of that blessedness.

3. and lastly, [Inference. 3] See whence all your infused righteousness must be fecht, not from Divine Ordinances, & your own endeavors, for bodily exercise profits little, and 'tis not of him that wills or runs, but God that shows Mercy. Not from blessed Saints, or ^b Angels, they cannot hear you, nor help you, To which of them will you turn? They live on Free-Grace the • selves; Not from God, out of Christ; shall stubble petition the fire not to devour it? Will a man expect Grace, and favor from his enemy, that whets his sword, and bends his bow for destruction? But then, be sure you go, nay run to God in Christ, who is the Sun, and proper, full, free Fountain of righteousness infused. And then to encourage you, consider four things full of comfort.

1. He can easily do it, with a words speaking, for all power is in his hands, no soul so unrighteous, or filthy, but Christ can wash it.

2. He loves to do it, 'tis his office and delight to do it, he was anointed for this end, and mercy is pleasing unto him.

3. He hath done it for thousands, as vile, and grace-less as thyself, he doth it daily, and hourly for others, doubt not, but he will do it for thee also.

4. He hath engaged himself by Promise, to do it for all that are elected; Is not this the Tenor of the new Covenant? I will give you a new heart, and I will cause you to know, fear, and love me, &c. What saith Christ to h s a • xious Spouse? I will make thee bo •• e s of gold, with studds of silver; And in Ezekiel; I • e m ke thee lovely, by the comelin • sse I will put upon thee; So then he hath promisit, to work all our works, in us, and for us.

To conclude this, run, fly to Christ, as the Doves unto their windows, crowd about him; give him no rest, say, Lord, whither should we go, but unto thee; for thou art the Sun of righteousness, in thee is our light, and life!

Do thus, and stand in God's way, lie at the pool, frequent the Ordinances, and know, if thou canst but desire Grace, thou hast it already.

3. As Christ is the Sun of infused, so of imputed righteousness; Now the imputed righteousness of Christ is nothing else, but that rich, long, and spotless Robe of Divine righteousness, wherewith every Believer stands gloriously clothed, in the sight, and account of God, and this by Imputation. Rom. 4.6. God imputeth Righteousness without works. And 5.19. By the obedience of one shall many be made righteous . As red things put into a green glass, will appear green, so sinners put into Christ are accounted righteous ; whereupon followeth that gracious action of God, which is justi f • eation, which comp • izeth not only remission, whereby we are free'd from the guilt, and punishment of sin, but acceptation, whereby we are accounted just in the sight of God.

And the former of these is grounded on his passive, the latter on his active obedience, and his original Righteousness; so that now we have fully satisfied divine justice, and are most absolutely perfect, and more righteous then Adam in Innocency, but all this not in our own persons, but in, and by, another, even Christ; All that he is, hath done, and endured, being freely imputed unto us, as if we had been, done, and suffered it.

This is our Imputed righteousness, and though it have many names in Scripture, yet it flows only from Christ, the Sun, and Fountain of this Righteousness.

I find that this is called the Righteousness of God, of Faith, of Saints, and of Christ.

1. This Imputed Righteousness, is often called the Righteousness of God, even the Divine Essence, and in particular, the Father. Rom. 3.21. and 10.3. 2 Cor. 5.21. Because God hath appointed to justify man this way, and no other, and he as Judge is the justifier; for the party offended must forgive, Rom. 3.26.

2. 'It is called the Righteousness of Faith, Rom 4.13. & 10.6. & 9.30. Because Faith only is the hand that apprehends, and Instrument, that applies it, Rom. 3.28. Faith singles out Christ, as the only sufficient means of life, and cleaves eternally to him for salvation.

3. 'It is called the Righteousness of Saints, Rev. 19.8. Because they only are the subject of it, and Christ never gives Imputed, without infused Righteousness.

4. 'It is called the Righteousness of Christ, Jer. 23.6. And in the Text he is called the Sun of Righteousness, because he lived and died for us, and thus as Mediator efficiently justifies; And so the Lord seeth no Iniquity in Jacob, nor perverseness in Israel, Numb. 23.25.

1. Quest. Are we not righteous in God's sight, [Quest. 1] partly by Christ's righteousness, and partly by our own?

I answer, No, the Text is express, Rom. 3.28. We conclude, a man is justified by Faith without the deeds of the Law. Linsey-woolsey-Garments were of old forbidden, and so ploughing with the Ox, and Ass, we must not mingle, nor couple Christ's Righteousness, and ours in Justification.

2 Quest. How? [Quest. 2] Say our adversaries, what righteous by another man's righteousness? This is as if one should be said, Alterius Doctrinâ doctus, Learned by another's learning, &c.

I answer, Dispar exemplorum ratio, there is not the same Reason; For one man is not united unto another, as the Faithful are to Christ, We are members of his Body, and are acted by one, and the same Spi • it.

3 Quest. Doth not S. James say, [Quest. 3] We are justified by works, and not by faith only?

Surely yes? But he speaks not saith Calvin, of the Imputation, but demonstration of righteousness; we are righteous by works, Non causative, sed declarative, Before others, and in our own consciences; But the word is full, Rom. 8.33. By the deeds of the Law, shall no flesh be justified in his sight.

The Inferences will be two.

First, [Inference. 1] see the folly, and madness of Justiciaries, that do not only endanger their own precious souls, but throw much dirt in the face of Christ, for going about to establish their own righteousness, they have not submitted themselves to the righteousness of God , as Rom. 10.3. These dote on their own rags, and reject his Robes; They feed on husks, and refuse viands; Narcissus like, they are enamored with their own shadows; They stand a tip-toe, and scornfully overlook Christ; But when 'tis too late, then such will see the vanity of their own righteousness ; when Death, and Devils look them in the face, then they'll know what it is to slight Christ; The Lord rouse such, and show them their hopes are Cobwebs, their foundations sandy, and their end destruction, except they get into Christ!

Secondly, How much comfort, [Inference. 2] and confidence doth this administer to Beleevere, they have the perfect righteousness of God upon them, you may go to God with boldness, look Death in the face with triumph, and throw the Gauntlet to sin, Men, and Devils, as Rom. 8. What shall I say? You have recovered more by Christ, then you lost by Adam. For,

1. Adams righteousness was uncertain, and • uch as it was possible for him to loose, 'twas in his own keeping, and therefore he lost it so soon; But the righteousness we have by Christ, is made surer to us; were it in our own custody, we might be tempted to sell it, as Esau his birth-right for a mess of pottage; But blessed be God, it is in Christ's hands, and so it cannot be taken from us: Our life is hid with Christ in God, and, we are kept by the Power of God to salvation.

2. Admit Adams righteousness had been unchangeable, yet had it been but the righteousness of man; O but this is the righteousness of God, and as the second Adam was a far more excellent person then the first, so is his righteousness more absolute, more glorious.

To conclude; Thou that hast the least faith, thou that art the poorest and weakest believer, know thou art bottomed on this rock, clothed in this purple, the very perfect righteousness of God is thine by imputation, O that thou hadst eyes to see thy happiness, and an heart to be affected with it, that so thou mayst rejoice in it, and be thankful for it.

4. And lastly, Christ is the Sun of righteousness remunerative; he is a Sun of righteousness, or righteous dealing in impartial distributions of rewards and punishments.

[unspec 1] First, he is the Sun of Righteousness remunerative, in remembering, defending, and rewarding his followers, and that because he hath promised it, and they depend on him for it,

1. Because he hath promised it, and now must be as good as his word. I could easily instance in Temporals, Spirituals, and Eternals. I refer you to the Margent. Heaven is called a Prize for the Runner, a Penny for the Digger; not that man, but Christ hath earn'd it, and God hath promised it.

2. The Saints depend on him for it, scil. for protection and salvation, and so in righteousness he will not deceive their expectations, Psal. 31.1. Isai. 45.19. They rest upon him, and he will not fail them.

Thus you see Christ is righteous in defending and rewarding his subjects, especially in that he doth it impartially, without respect of persons: In every Nation he that feareth God and worketh righteousness, is accepted by him, Acts 10.35.

[unspec 2] Secondly, He is the Sun of righteousness remunerative, in administering justice to evil doers, for he will by no means clear the guilty, and, he will judge righteous judgment. Men's Laws are like Cobwebs, which catch little flies, and the buzzing great ones escape, and break thorough; but great, and small, shall be judged by God ; if he find sin in his own children, he will smite them; but none of his enemies shall escape at the Great Day: Now Wilson takes this punishing of Reprobates to be a main thing intended in these words, and to confirm this exposition, he compares the Text with the first verse; The day comes that shall burn like an Oven, and all the proud, and such as do wickedly shall be stubble; and the day that comes shall burn them up, saith the Lord of Hosts, that it shall leave them, neither root nor branch, but to you that fear my Name, the Sun of righteousness, viz. that doth all these righteous things, shall arise with healing in his wings; see Psal. 94.1. O God, to whom vengeance belongs, O God, to whom vengeance belongs, show thyself? 'It is in the Hebrew, shine forth; He desires the Sun of righteousness to show himself in subduing his enemies, and rendering a reward to the proud.

The Inferences will be two.

1. Let not the Godly mourn under the non-accomplishment of Promises, [Inference. 1] for God is righteous, and there's no shadow of change with him; his time is best; Thou hast but a little power over thy lusts, thou fearest relapsing, &c. All this while forget not God is faithful, that hath promised; and the patient expectation of the poor shall not perish forever; Think not the Lord is slack, as some men count slackness, but wait, wait, I say on the Lord.

2. Let not the wicked presume, [Inference. 2] because God is patient, and waits for their conversion. Eccles. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Impunity causeth impudency; But quod defertur, non aufertur, Forbearance is no Acquittance; As lead which of all metals is the coldest, being set on the fire, and melted, becomes the hottest, so abused patience, turns into fury, and the longer the hand is lifting up, the heavier will be the blow at last, ponder this all you that forget God, and your latter end .

Thus you see in how many respects Christ is a Sun, and such a Sun, a Sun of Righteousness.

There is a time of Christ's arising, [Doct. 4th] and discovering himself to the world, to the soul.

In handling this point, we will show you four things.

• 1. When Christ may be said to arise in the world?
• 2. When also in a soul?
• 3. Wherein Christ arising, and discovering himself may be compared unto the rising of the Sun.
• 4. Wherein they differ; And then we shall apply all.

First, When Christ may be said to arise in the world?

I answer; Christ this Sun of Righteousness, may be said to arise in the world, either properly, and literally, or spiritually, and mystically.

First Christ may be said to arise in the world properly, or literally, and that in his Incarnation, Crucifixion, Resurrection, and Ascension; All these ways Christ did properly arise in the world, and all may be foretold by Malaeby when he said, Christ was to arise with healing in his wings.

1. Christ may be said very properly to arise in the world, at his Incarnation, and 〈1 page duplicate〉 〈1 page duplicate〉 Nativity. Divers are of this judgment, that the Prophet aimed at this chiefly. See Heb. 7.15. 'It is evident that our Lord sprang out of Judah, and that after the similitude of Melchizedek, there ariseth another Prophet ; When the Day-star appears, the Sun is at hand, so before Christ's Nativity a star appeared, whence the Wise men concluded the Sun of righteousness was rising, Mat. 2.2. We have seen his star in the East, and are come to worship him. How did the Patriarchs and Prophets desire to see that Day? But saw it not. As all the Birds chirp, and sing to welcome the rising Sun; so the Shepherds went glorifying and praising God, nay a huge Host of Angels sang Carolls over Christ at his Nativity, Luk. 2. The Burthen this; Glory to God in the highest, on Earth, Peace, good will towards Men.

2. Christ did literally arise in his Crucifixion, when he was lifted up on the Cross, and by his sufferings made atonement for the sins of the Elect, Joh. 12.132.

Object. Then if ever did this glorious Sun seem to set in obscurity, [Object.] when wicked men had their wills, his companions thieves, his drink gall and vinegar, and he cried out that God had forsaken him. [Sol.]

Sol. Here consider two things.

1. That from his greatest abasements, many sparkles of his Divinity flew out; for in the midst of his Passion, the Temple was rent, the Graves opened, the Heavens darkened, the thief converted, and many of the people convinced, who smote on their breasts, saying, This was a righteous Person, &c.

2. That in his Death, he trod on Deaths neck, and destroyed him that had the power of Death, the Devil . This spoil'd their Oracle, and made that lamentable Funeral, and inutterable howling of innumerable Spirits on the Sea-shore, when the Mariner advised by a voice, pronounced these words, Great PAN is dead; The truth of which was avouched by Thamus, and others that heard it before Tiberias Caesar, as Plutarch saith. Christ's death gave that blow to the head of the old Serpent, which renders him a conquered enemy. In this skirmish he smote all our enemies on the cheek bone, bringing them to perpetual shame, and spoiling Principalities and Powers, so that this was a joyful rising to the world.

3. Christ the Sun of righteousness may be literally said to rise to the world, at his Glorious Resurrection from the dead. 'It is said, Mark. 16.2. that the Mary's came to the Sepulcher at the rising of the Sun: Indeed, two glorious Suns were risen that day; for an Angel said unto them, come see the place where the Lord lay, Christ is not here, but is risen. This was much for Christ's glory, for hereby he declared himself to be the Son of God; He seemed to be under a cloud in his Passion, saith one , but brake forth in his Resurrection, and that by his own power, he suffered as a Lamb, but rose as a Lyon, saith Bernard: And the • his Resurrection was for our good, that we might be assured of Remission, and rise up with him to newness of life, Rom, 25. He rose again for our justification, not that any part of the Price of our Redemption was unpayed at his Passion, but that our deliverance was not manifested till then; God would never have let him out of the prison of the Grave, but that all the debt was paid; And if Christ were not risen, then is your faith vain, and you are of all men most miserable, saith Paul.

4. Christ may be said literally to rise at his blessed Ascension. Luke 24.51. Whilst he lift up his hands, and blessed them, he was parted from them, and carried up into Heaven. Having finished his Fathers work, he is exalted in our Nature, to consecrate a way, and prepare a plane for us, he hath taken with him the paw • e of our flesh, and left with us the earnest of his Spirit; Our Head is ascended, and all we his members shall follow; which is an unspeakable comfort to Believers.

Secondly, as Christ the Sun of righteousness, may be said properly and literally to rise to the world these four ways; so he may be said to arise mystically and spiritually to the world, and that three ways; When the Gospel is preached, Church defended, and the world judged.

1. When the Gospel is preached, and Christ comes in the purity and power of hi • Ordinances. 1 Joh. 2.8. The darkness is past, and the true light now shines. viz. The Gospel. But see Luk. 1.78. Zacharias in his Song prophesied of Christ, That he should give knowledge of salvation to his people, through the tender mercy of our God, whereby the Day-spring from on high, hath visited us, to give light to them that sit in darkness, and in the shadow of Death, and guide their feet into the way of peace. This place, Junius, and Heinsius, parallells with the Text, Paul expresses it plainly 2 Cor. 4.4. The Devil blinds the eyes of them that believe not, least the light of the Glorious Gospel of Christ, who is the image of God, should shine upon them. See Psal. 102.16.

2. When his Church is defended, and his people prosper in the world, when believers shall inherit the Earth, and Civil Powers come into godly hands; Then doth Christ arise on a Nation, then is the Sun seen in the Mount, Isa. 66.5. They that hated you shall be cast out, and the Lord shall appear to your joy, and they shall be ashamed: The Sun will arise over the Hills, Christ will appear to your joy, &c.

3. When the world is judged, and Christ comes in all his Glory at the last day; This Jerome and a Lapide think, to be the meaning of the Text; for as the rising of the Sun discovers the things that lay hid, so Christ at the day of Judgment, will open the secrets of all hearts, he will come in flaming fire, and so astonish, and dazzle the eyes of his enemies. 2 Sam. 12 12. So here; you see how Christ doth arise unto the world literally, and mystically; I see not but Malachi might respect all this, and prophesy of Christ's whose administration, from his Nativity, till his rendering up of the Kingdom to his Father.

Secondly, When Christ the Sun of righteousness may be said to arise in a soul.

I answer; When he comes, in an enlightening, renewing, and quickening manner to the soul.

1. Christ may be said to arise upon a soul, [unspec 2] when he comes to enlighten, and inform it, when light breaks into the mind, 2 Pet. 1.19. We do well in taking heed to the Word, till the Day-star (that is, Christ, Rev. 22.16.) arise in our hearts: Till then though encircled with Gospel discoveries, our foolish hearts will be darkened, but when Christ, whom the Prophet calls the Sun, and Peter, the Star that ushers in the Sun, when he, I say, shall arise with in us, in our hearts, to give us sanctified, and experimental insight, into the things of Heaven, then indeed we shall be taught to purpose, and know all things.

2. Christ ariseth in a soul, when he comes to renew, and transform it, when he suddenly works a change within, and all things become new, new Principles, new Projects, new resolutions: How came Saul to fall a Jew, and rise a Christian? See Acts 26.16. Christ appeared to him, for that purpose; See what came on it, Gal. 1.16. When it pleased God to reveal his Son in me, immediately I confer'd not with flesh and blood. q. d. I was alter ego, a changed man, no longer a persecuting Saul, but a praying Paul, and I went not to consult with flesh and blood, that is, neither with carnal company, nor old Principles; No, I was not disobedient to the heavenly vision; Nay, I was resolved to obey it, and stop my ears to all discouragements, &c.

All this when the Sun of righteousness arose in me, when Christ appea ••• and revealed himself to me.

3. Christ the Sun of righteousness ariseth in a soul when he comes to quicken and revive it, when the soul hath spiritual enjoyments of God, and spiritual actings to God (which is the very life of poor Christians) when there is grounded assurance of his love, and all joy and peace in believing, when the soul is willing to be ordered by Christ, and bound up in the will of God, and can tell how to live upon God; now indeed Christ is risen with healing under his wings to such a sinner: why else doth David say touching God's favor, O lift up the light of thy countenance, and return O Lord, and cause thy face to shine upon me, &c.

3. Thirdly, Let us now see wherein Christ's revealing and discovering himself, and his beauty, may be fitly compared to the rising of the Sun?

I answer,

The similitude holds in 7 things chiefly,

1. The rising of the Sun is not all in an instant, he riseth by degrees; and such also is the rising of Christ the Sun of righteousness in a soul: you read of the dawning of the day of grace there, 2 Pet. 1.19. when there is the twilight of grace, some glimmerings of light in the mind, and the soul seeth things imperfectly, as the blind man whom Christ • nred, first saw men as trees, afte • w • rds more distinctly: At first the s • u • e sees darkly and obscurely, afterwards more clearly; for every believer increaseth in knowledge and grace, and goes forward to perfection, as Prov. 4.18. The path of the just is as the Sun that shines more and more unto the perfect day. 'It is the same in the world, this Sun riseth by degrees, and the Gospel hath small beginnings in many places, Dan. 2.34. That little stone shall break in pieces the greatest Monarchies of the earth, and grow up into a huge Mountain, that shall fill the world; for all the kingdoms of the earth shall become the kingdoms of our Lord, and his Christ. And then shall that Promise be fulfilled, Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun as the light of seven days.

2. The rising of the Sun dispels all Fogs, Mist • , and Dewes, Hos. 6.4. So 'tis with Christ, the rising of this Sun scattered Jewish ceremonies, which were but as dark Types, and shadows of things to come , Col. 2.17. These all flew away at the rising of this Sun; and still his and the Gospels rising scatter the thick mists of superstition and ignorance, in which kingdoms are inveloped. So Rev. 2.16. especially 1 Thess. 2.8. He shall destroy Antichrist with the brightness of his coming; which is not spoken (saith Doctor Sclater ) of his last corporal coming, but of the spiritual manifestations of his presence in the Church, at the appearance whereof the very throne of Antichrist shall totter, and Popery vanish, as the dew before the rising Sun: Christ doth the like in souls; for when he ariseth, and shoots his bright beams into our hearts, all the damp fogg • of unbelief are chased and dispelled, and he gives us the clear light of the knowledge of the glory of GOD in the face of Christ.

3. The rising of the Sun is the rising of many millions besides the Sun, whom it awakens, and raises, and sends out to work, Psal. 104.22.23. The Sun arises, and the Lions go into their Dennes; but man riseth and goeth forth to his work and to his labor unto the evening. 'It is so when Christ ariseth and manifests himself, sinners will then arise from the Down bed of Security, and work out their own salvation whilst the day lasts. See Isai. 40.1. Arise and shine, for thy light is come, and the glory of the Lord is risen upon thee. So Ephes. 5.14. Awake thou that sleepest, and arise from the dead, for Christ shall give thee light. q. d. The Sun of righteousness is risen, therefore do you also arise. The light and love of Christ, Oh how it shames men out of sin and security!

4. The rising of the Sun is not always visible; Christ may be risen in point of grace, and thou know it not, nor see him in point of comfort.

5. The visible rising of the Sun is attended with the chirping and singing of birds, yea it is welcome to all but Thieves and Whoremongers, who (saith Solomon ) delight in the duskish twilight. The rising of the Sun of righteousness is welcome to the Saints, they sing and leap for joy, 2 Sam. 23.4. He ( viz. Christ) shall be as the light of the morning when the Sun ariseth, (an old prophesy of Christ) q.d. Oh he shall be very welcome and refreshing to us, but wicked men love darkness rather then light, because their deeds are evil.

6. The Sun ariseth in the East, and many conclude Christ will appear there when he comes to judgment, from Matth. 24.27.

7. And lastly, as all the united power and policy of the world cannot hinder the rising of the Sun the next day; so though Men and Devils make one Conclave, and lay their heads together, they cannot hinder the rising of Christ, this Sun of righteousness in a soul in the world

1. In the soul of an elect child of God, when God hath a purpose to do a soul good, who can let him? what can hinder him? Phil. 4.22. Paul mentions a Church in Nero's house; whence Doctor Airay observes, that God's mercy is such that he will, and his power such that he can beget children in the faith, in the worst places and companies where the truth is most opposed, to show that nothing can hinder him, and to magnify Free grace the more.

2. Nothing can hinder the rising of Christ in the world, the Gospel must flourish maugre all opposition, Psal. 2.1, 2. When people and great ones rage and storm against Christ, they imagine a vain thing (as if one should think to stop with his hand the current of the Sea, or devise Engines or Bulwarks to keep the Sun from rising, a vain, a mad thing) no though such combine against Christ, though all the nations of the world should join heads and purses to destroy the Gospel, 'twere a vain imagination; he that sits in heaven would laugh them to scorn, and wise discree • persons fearing the Lord, may wonder a • them. Why do the Heathen rage? &c. No weapons formed against Christ, shall prosper. And the gates of hell shall not prevail against the Church. Christ is stronger, and wiser, and diligenter then all his enemies, he must reign.

Fourthly, somewhat of the disparity wherein Christ and the Suns arising differ.

1. The Sun riseth every day, and never misseth; so doth not Christ: David waited above a year for his rising, How long (saith he wilt thou hide thy face from me? Believers may be long in desertion • .

2. The Sun riseth but for a day, and no longer, Eccles. 1.5. The Sun riseth and the Sun goeth down, and hasteth to the place where he arose. Christ hath his settings, but not his daily settings; though a Christians comfort be short lived, yet it may live longer then the Ephemeron, which riseth and dieth in a day, Isai. 54.8. In a little wrath I hid my face from thee for a moment, but (now) with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.

3. When the Sun ariseth to us, he sets to the Antipodes, those of the other Hemispheare, but 'tis not ever so here, Christ can and will arise to the whole world at one time. Rev. 11.15.

4. The time of the Suns rising may be known to a minute, though it may vary continually, but no man knows when Christ will manifest himself to a soul, or to kingdoms in darkness. Times and seasons are in the Fathers hands, and secret things belong unto God.

To shut up this point, be directed and exhorted to four duties.

1. Rejoice in the appearances of Christ, [Use. 1] delight in his discoveries in our days; Mary did thus, Luke 1. My Spirit hath rejoiced in God my Savior. And so did Simeon, Let thy servant depart, for mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to lighten the Gentile • , and the glory of thy people Israel. Oh let us be glad and rejoice, for the marriage of this Lamb is come, the Bride-groome shows himself, and the Bride hath made her self ready, Amen, Hallelujah.

2. Worship and adore at the rising of this Sun, [Use. 2] let the eyes of your minds be turned towards Christ, as the Faces of the Cherubims were towards the mercy-seat. The Persians every morning worshipped the rising Sun, whilst their neighbors in opposition cursed it, and flung stones at it: All which could not hinder his progress; So here.

Let believers lie prostrate before Christ, for all the Angels of Heaven worship him, whilst some oppose Christ and goodness, in opposition to some good men whom they judge their enemies, and so to vex others they will damn themselves; but do you worship the rising Sun, with the wise men that fell down and offered gold, frank-incense, and myrrh. But,

Mistake not, I do not mean that you should change and turn with the times, and ever admire the side which is uppermost, you must not thus worship the rising Sun.

3. Reckon on the rising of others with, [Use. 3] but against Christ: For when Christ arises, persecution will arise for the Gospels sake, Matth. 13.21. False Prophets will arise to darken Christ, Mat. 24.24. And that in all Ages though God hath found out some to countermine them; behold, I have told you before, that you may not wonder when it comes to pass, the world will rage against you, Cain will be killing Abel to the end of all things, and men shall speak all manner of evil against you, drunkards shall spawle their slanders upon you, false brethren, that will not endure sound doctrine, shall hate you; so that between profane ones and heretics, you will have little rest when Christ is risen, either in you, or the Land. But in patience possess your souls. These are God's Scullions, to clear up his vessels of honor. Spice is the sweeter for pounding, and ground is at once defaced and enriched by dung. The Saints are better by persecution; the higher the waters arose, the nearer the Ark was to Heaven, scourging keeps the Top going, and God would have his corrections to better us; prepare for a storm.

4. Prepare for Christ's settings: [Use. 4] This Sun of righteousness may set on the Land, and on your souls.

1. On the Land, Christ may soon set on the land in things Temporal and Spiritual.

1. In things temporal, how soon may the Sun of righteousness set on us, and still be righteous? Amos 8.9.10. I will cause the Sun to go down at noon, and I will turn your Feasts into mourning, and all your Songs into lamentation. * Truly, I fear there's a tempest at hand, the Sun seems to be clouded already. Well, into your chambers, and shut the doors about you, get into the clefts of the Rock, and hide yourselves for a moment, till the indignation of the Lord be everpast, • sa 26.20.

2. In spiritual things the Sun may soon set: Some believe the Witnesses are not slain, and that Popery shall over-run us for a season, and all that are faithful shall be scattered. This is possible, I am sure we have deserved it. Mic. 3.6. The Sun shall go down over the Prophets, and the day shall be dark over them. We may fear lest our slighting the Word and Ministers, and unsuitable walking, should produce as sad an effect as that, and then we may hang our Harps on the Willow trees, and say, The glory is departed from us.

2. On our Souls Christ may set there also, Psal. 27.9. Hide not thy face from me. Cant. 5.6. My beloved had with drawn himself. Christ may hide his face and withdraw from the best soul, to make her prize his presence, and disrelish sin more then ever: Set things in order, provide a great deal of grace against such a time, that then you may quit yourselves like men, and not put out your hands to evil. In particular, live in charity, let not the Sun, nor this Sun, saith Austin, go down upon 〈1 page duplicate〉 〈1 page duplicate〉 thy wrath, love thy neighbor as thyself, Christ better.

Take three staying considerations in Crists setting.

1. When he with-draws from us, he manifests himself to others of our bre • hren, and fellow-members; when the Sun sets with us, he riseth in the other Hemispheare. Moses wisht his name blotted out, & Paul himself accursed for the people's sake, & for others good. Envy not others enjoyments, but be glad when you see, or hear of them, as being yourselves of the same body with them.

2. When the Sun is set, there may be Moon and Star-light, and these though they will not make day (as we said) are some comfort to Travelers. In Christ's with-drawings you have faith (the evidence of things not seen) and all the promises as stars round about her, a glorious spangled Canopy over you , so that you shall live by faith, and adhere to Christ in such a condition, the seed of grace shall remain in you, and you shall continue to love Christ.

3. And lastly, possess your vessels with patience, Christ will rise again, Though sadness come at night, joy may return the next morning, Psal. 30.5. The Hebrew hath it thus, Singing will come in the morning. The Chaldee thus, In the morning he raiseth us up with a Song. There is a sweet place like this, Isai. 17.14. which Ainsworth reads thus, At even tide loe there is trouble, but before the morning it is gone. ( Junius and Tremellius read it otherwise, and so doth your Translation.) You see the Sun of Righteousness though he set, will arise. For he that shall come will come, and not tarry one moment longer, then to fit you for his presence. Psal. 112.4. Unto the upright there ariseth light in darkness, for he is gracious and full of compassien. Christ will not be always chiding. And see Isai. 60.21.19. The Lord shall arise, and his glory shall be seen upon thee. Let believers that walk in darkness, comfort one another with these words.

Now we come to the fifth and last point which is this:

When Christ the Sun of Righteousness arises, [Doctrine. 5] he brings Healing in his wings

In opening this point, first we will explain this expression of Christ, Healing in his wings: Secondly prove the point, and then wind up all in Application.

First, to open this expression: And here we must show what is meant by Healing; and then what by healing in such a place. Healing in his Wings.

1. What is meant by Healing. The Geneva trranslation reads it, Health under his wings. But Tremellius translates it, Cum curatione, and so your Bibles, with healing. Surely it intimates that all sinners are in a sick and languishing condition without Christ, and that he is the great Physician of souls, which alone can cure all your spiritual diseases, viz. your sins by pardoning, and renewing grace.

But how is healing in the Sun? [Quest.] I answer.

As by the beams of the Sun the air is purged and sweetened, [Answ.] dew and cold offensive moistures dried up, and health procured to men; and as by them all things are warmed and cherished, plants, beasts and men are quickened, and all things at Spring revived which seemed dead, or bedrid in Winter: So Christ the Sun of Righteousness, by his word and Spirit, purgeth them whom he enlightens,, and he brings life and health into the world.

2. What is meant by healing under his wings, healing in such a place?

I answer,

The Syr. and Arab. translates it, Health upon his tongue, thinking that a fitter place, because he came and preached life, and now intercedes for health for us. But we must not be wiser then the Text, that saith, In alis, In his wings.

Expositors differ: Some will have it taken from Hennes, that cherish their young with their wings. Others say, 'tis the same Metaphor carried on, and that by wings is meant the Sun-beams. Let us examine them both.

1. Some will have it to be an Allegory distinct from that of the Sun, taken from Hennes that cherish their little Chickens under their Wings. Thus Austin and others, both as the Wing gathers, defends, and cherishes the young: i. As it cluckes and gathers the young together that were scattered before. So Matth. 23.37. How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, but ye would not. The Hens clucking, and spreading her hovering wings, calls the Chickens together, that strive who shall come first under her wings; The Lord Jesus Christ by his Word and Spirit, cluckes and gathers the Saints to himself, and into sweet communion one with another. See Cant. 2.4. He had me into his Wine-cellar, and his Banner over me was love. The use of the Banner, Flagge, or Ensign in War, is (at the sound of the Trumpet or Drumme) to gather the Soldiers to the Company, or Captain to whom they belong: Love is Christ's Banner, and the displaying and manifesting of that (with the shrill Trumpet of the Word) gathers the Elect militant unto Christ the Captain of their salvation, and into sweet communion one with another, especially in these latter times.

2. As the Wing gathers, so it cherishes the feeble Chicken: The warmth of the Wing hatches the Egg, and strengthens the young Chicken: Why thus Christ receives us into his bosom, and into communion with himself to revive and cherish, and strengthen the things are ready to die, and with the P • llican he feeds us with his own blood; Come unto me (saith Christ) and I will give you rest, Mat. 11.28.

3. As the Wing defends the young, and that,

1. From the storm and tempest: So Christ is a refuge against the storm, and a shadow against the heat, Isai. 25.4. & 51.16. This is the best shelter to the soul in time of persecution.

2. From ravenous birds of prey, that watch to devour them; Christ guards and defends us from all the powers of darkness, tis he keeps us from all danger, Psal. 91.3, 4. He will cover thee with his feathers, and under his wings shalt thou trust. And 17.8. Keep me as the Apple of thine eye, Hide me under the shadow of thy wings. So that if you make it a distinct metaphor, it holds forth the bosom-embraces, and providential dispensations of Christ.

Cornelius ae Lapide would have it to point out a further mystery, That as Christ is the Sun of the Church, so the true Bird of the Sun, which is the Phoenix They say that rare creature, for there is but one, lives about five Ages, and then building her a Nest of sweet Spices, which with the heat of the Sun and her Body kindle; there she burneth, and from her Ashes ariseth a new one to succeed her: sure I am there is but one Savior, and in such a Nest he suffered on the Cross, and rose out the third day exceeding glorious, With healing in his wings.

The flight of that rare creature (the Phoenix) into Egypt, is reported by Tacitus, to happen under Tiberius: And Solinus tells us, That being taken some thirty years afterwards, it was by the command of Claudius shown publicly at Rome, and the whole matter registered among the Acts of the City. Origen, Lactantius, Eusebius, Clement, with many others, speak confidently of the Phoenix. Tert ullian thinks he hath Scripture for it. For so that place Job 29.18. which in the vulgar is, I shall die in my Nest, and multiply my days as the Palme, and in our Translation as the Sand, he reads thus, I shall die in my Nest, and multiply my days as the Phoenix. And thus Beda and the Greek Septuagint translate it.

We answer, The word Phoenix signifies also a Palm-tree, as well as that rare bird, and there it can have no animal signification: So that this is a fallacy of equivocation, from a community in Name, inferring à commmon Nature: learned men bring many arguments against this Fiction.

1. Most Authors speak doubtfully of it, and many flatly deny it.

2. It would produce a vegetable production in Animals, and unto sensible natures transfer the propriety of plants, that is, to multiply among themselves according to the Law of creation, Gen. 1. For'tis said, that without all conjunction it begets and reseminates it self.

3. It's unity is repugnant to sacred Scripture, which plainly affirms, there went of every sort two at least into Noah's Ark, Gen. 7.9.14, 15. Every fowl after his kind, every bird of every sort, went into the Ark, two and two of all flesh, wherein there is the breath of life .

Thus you see the first exposition, that by wing is meant a different metaphor from the Sun, and the fancy of Cornelius a Lapide, that likens Christ to the Bird of the Sun, calling him the true Phenix that arises on us with healing in his wings.

2. I rather think with learned Torshell, and Tremellius, that 'tis the same metaphor followed, and poetically enlarged; For as Christ is compared to the Sun, so the Beams of the Sun are called wings; and that partly because of the Suns motion, which is exceeding swift, Psal. 19.5. And he suddenly disparkles out his Beams, when he peeps from behind the Curtaines of a Cloud; and partly, because the Sun spreads his light in its rifing, as a Bird his wings, so the Scripture speaks, Joel 2.2. The morning spread upon the mountains, and Psal. 139.9. If I take the wings of the morning, viz. In regard of expansion, and dissipation, therefore are the Beams of the Sun called wings. Now all this is true of Christ; He ariseth with healing in his wings, viz. his sweet beams of Grace, his celestial influence are his wings, and these wings carried him to Heaven, to prepare a place for us; Christ's motions are swift, and he sheds his Beams of joy suddenly: Again, he spreads his influences both in the soul and world.

1. In the soul, over all the faculties, mind, will, memory, and affections. 1 Thes. 5.23. The least true Grace is diffused over all the faculties.

2. In the world over Jews and Gentiles, the Church lies dispersed all the world over, and of his fullness we all receive, Grace for Grace: By this time you see what is meant by healing in his wings? Now 2. we will clear up the point to you, that when Christ ariseth, he comes with healing in his wings.

The Arguments shall be two, Christ is a most skillful, careful, and faithful Physician, and then he cures, Corporally, Spiritually, and Politically.

First, Christ is a most skillful, careful, and faithful Physician .

1. He is most skillful to know the state of his patients, with the cause and cure of the malady. He feels the pulse of the soul, and knows what is in man, Joh. 2. He is Cardiognostes, and cannot be deceived, Psal. 103.3. He can cure all diseases .

2. He is careful and dilignent in visiting his Patients, Luk. 1.68. He hath visited, and redeemed his people; Nay, by his Spirit the Comforter is with us always to the end of the world.

3. He is faithful, and sinners may venture their souls in his hands. Heb. 10.23. He is faithful that hath promised; When sinners ask a fish, he will not give them a Serpent, he never deceives their expectations, that cast themselves on him; He will give you bitter Pills, and in very faithfulness, he must afflict you; but you may safely trust him, he will not give you poison instead of Physic, fear him not.

Secondly, Christ cures Corporally, Spiritually, and Politically, [Argument. 2] Ergo—He bath healing in his wings.

1. He heals corporally, [unspec 1] He many times comes with healing in his wings to groaning bodies that lie at the Gates of Death . Mat. 8.16. He healed all that were sick; And thus God healed Abimileck, Job, and Hezekiah, with many others mentioned in the Word; When he hath farther work for you, he easily rebukes your diseases, and plasters up your Tabernacle of clay; He brings down to the dust, and raises up again: How often hath Christ set us upon our legs, to give us more time of repentance; He hath shakit us over the Grave, and then numb • ed us again among the living, by restoring health to us: Behold his power, his patience, his goodness to us; Oh let us return according to these mercies received; When thou art sick, trust not in Physicians but Christ, for when they leave thee, Christ can cure thee; But above all, make a spiritual improvement of such visitations, that the sickness of thy body, may be the health of thy soul. You see Christ is the best Physician of the body, the whole College of Physicians must put him before them, and in all their un lertakings say this will help, if Christ our great D ^r . please.

Christ heals spiritually, [unspec 2] he comes with healing in his wings to diseased souls, that lie at the Gates of H • ll; He forgives, and subdues their sins, revives, and comforts their souls. Luk. 4.18. The Spirit of the Lord is upoa me, and he hath anointed me to preach the G • spel to the poor, he hath sent me to heal the broken-hearted, and preach deliverance to the captives, and set at liberty those that are bruised. See Jer. 35.6, 8. Behold, I will give health, and cure, and I will cure them, and reveal unto them, the abundance of Peace, and Truth, and I will cleanse them from their iniquities, which I will pardon, &c.

Even Heathens have acknowledged the sick soul of man may be cured; well, Christ is that great internal Physician, & Ministers, who are said to co-work with him, are the external. 2 Tim. 2.24, 25, 26. The servant of the Lord must not strive, but be gentle to all, apt to teach, patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledgement of the Truth, and that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will: But all this while we can do nothing without Christ, we may thrust cripples into the Poole, 'tis he stirs the water, Not we but Jesus of Nazareth cures sinners.

But how doth Christ heal them? [Quest.]

I answer; By his blood, [Ans. 1] Behold the Physician bleeds to death for the Patient, and the blood of the Physician, saith Austin, is the medicine of the Patient. Hear the Apostle Peter in his 1 Epistle 2 Chapter, 24. verse; By his stripes we are healed. The application of that to the Conscience cureth us; for, the blood of Christ cleanseth from all sin, and without the shedding of blood there could be no remission, no curing of us; oh this was a powerful, and precious medicine indeed, it cures all our maladies; Alchermes, Bezoar, Dust of Pearls, or Aurum Potabile, are not so comfortable, or restorative to the weak body, as this blood to the sick soul ; This is such a medicine, that Heaven and Earth had not the like, or another; You see how he cures souls, chiefly by his blood, other secondary means he useth.

For 2. As Christ cures souls by his blood, [Answ. 2d] so also by his Word. Psal. 107.20. He sent out his word, and healed them. And this was the reason why the Syr. and Arab. read the Text thus; He shall arise with healing upon his Tongue; For, Peace is the fruit of his lips, promising, pronouncing, interceding; Till he speak peace by his Word, there's no healing for us.

Next, Christ heals by his rod, he sends sicknesses into our flesh, [Answ. 3d] to convey health into our mind ; He wounds us to cure us; The fruit of afflictions to Believers, is the taking away of sin, Isa. 27. Now fin is the souls sickness; The rod is a Teaching rod; David found it good for him, viz. his soul, that he had been afflicted.

Lastly, [Answ. 4] Christ heals us by his Spirit; I will send the Comforter to you, saith Christ, Joh. 14.26. He will help our infirmities, Rom. 8.26. This is that oil, which Christ the good Samaritan pours into a wounded Conscience, to asswage the grief of souls, and administer ease, and refreshment to such as groan for mercy, Rom. 8.16. In our greatest spiritual distempers, his Grace is sufficient for us, he stays us with flagons, and comforts us with apples, when we are sick of Love.

You see Christ heals the soul spiritually, and how.

3. Christ heals Politically, be comes with healing in his wings when he pleaseth, to divided and distempered Nations, [unspec 3] that are at the brink of desolation. The deadly wounds of Nations may be cured, Rev. 13.3. When we think a Nation is so full of wounds, and botches, that it must needs perish, Christ can heal it. And 'tis his employment to heal Nations, as well as bodies, or souls. Jer. 30.17. They that spoil thee, shall be a spoil, for I will restore health unto thee, and heal thee of thy wounds; Oh that God would say thus to these distempered, and distracted Kingdoms, and oh that he would make us willing to be healed! No differences are too great for Christ to compose; ours are intricat • ; our several opinions, and factions, and fractions, what are they but so many diseases upon our Mother the Church of England? A whole College of State-Physicians have been long in Consultation, many veins have been opened, &c. Yet still she is sick, sick almost unto Death! Well, no Nation so desperately sick, but Christ can cure it, and that easily, speedily, he can rebuke the madness of the people, give our Senators wisdom, unite head and members, hush the Nations, and make wars to cease; The leaves of that Tree of life, that hath twelve manner of fruits, are for the healing of the Nations, Rev. 22.2. This tree of life, with his variety of fruit, and medicinal leaves, is Jesus Christ, 'tis he that will nourish, and heal the Nations professing the Gospel .

Thus it hath been proved to you, [Quest.] there is healing in Christ, now let us see wherefore it is thus, or how it comes to pass, and on what grounds, that Believers find healing from these blessed wings of their Redeemer?

[Reason. 1] 1. All's to be laid down at the feet of free grace, [Answ.] [Reason. 1] He will have mercy, because he will have mercy; 'tis your Savior's good will to heal you, we have merited nothing, can challenge nothing, when he might think of hell, he thinks of healing; should he forever leave us rotting in our sins, Christ were just.

2. Believers find healing from Christ, [Reason. 2] because they are related and united to him, & are made one with him; being in Christ, we have new natures, and are new creatures . He took our nature, saith Austin, that he might heal it of all diseases, and then takes the Elect, and unites them to himself, that they all may partake of the Cure.

3. 'It is his office to heal them, [Reason. 3] and Christ was sent for this end, Isa. 61.1. He hath sent me to bind up the broken-hearted, and proclaim liberty to the Captives. Now when Christ was anointed, that is, furnished, and solemnly designed for this work, if for this end God sent him from Heaven, surely we may conclude, he both can, and will heal us of our sins.

4. There is no other eye will pity us, nor hand can help us, [Reason. 4] therefore this Good Samaritan he will do it, (but more of this anon.)

5. and lastly, [Reason. 5] Christ would marry the Elect, and he would fain delight in Believers, this he will not, cannot do, till they are healed of all their diseases; Christ finds us filthy Toads, but makes us glorious Saints: And pities the Elect; He finds them in their blood, but at length he adorns them, because he would with honor delight in them . Eph. 5.26, 27. If a great Prince were to marry a beggar, void of Nobility, or Portion, or Beauty, but full of vermin, boils, and innumerable diseases, would he not first cause her to be cleaned, healed, and adorned? Was Ahasuerus so dainty, that the most beautiful Virgins in all his Provinces, must for 12. months be purified, and anointed with oil, and sweet odors, before they were admitted into the Kings House? And can you think that Christ will marry sinners, and never have them washed, nor cured, when the Heaven • are impure in his sight? No; he is of purer eyes, then to behold iniquity, and he marries none, but such as he can, and will delight in, and no soul so loathsome, and diseased, but he can presently heal it.

Take one Caution, [Caution.] and that is this;

We are not perfectly healed in this life, for 'tis not health in his wings, as the Geneva translation reads it, but healing in his wings . We have no perfect health from Christ, only we are now healing, Christ is in hand with the Cure, and will never give us over, till the cure is perfect in Heaven. So then we conclude, the state of the best is to be cured in part, and still lie under the Physicians hand. See Pemble of Justif. sect. 3. cap. 2. Pag. 184.

Let us now wind up all in Application.

1. Is it so, that Christ comes with healing in his wings, with his hands full of salves and plasters to us, then see, and bewail the natural estate and condition of mankind; The diseases of the soul, are more, and more grievous, said Tully, then the diseases of the body: The whole head is sick, and the whole heart is faint, from the crown of the head, to the sole of the foot, there's nothing but bruises, and running sores. We have b ••••• minds, lame wills, crooked affections. There's the Tympany of pride, the Aposthume of self-love, the plague of discontent, the stone of hardness in heart, the burning fever of lust, the dropsy of drunkenness, the consumption of envy, the ague of inconstancy, the lethargy of sloth, the apoplexy of security, the falling sickness of apostasy, the palsy of timerousnesse, and the Gangreen of heresy, &c. And so I might go on till I were out of breath, and you out of patience; Lord, what a monster is man? Yea rather what a monster is a sinner, for man was made a glorious Creature, but forbidden fruit brought these diseases; And when One with all these soul-maladies uncured, falls into bodily, behold what a Map of misery, what a picture of trouble the man is, no health without, nor none within neither; the Physician is ready to give his body for dead, and the Minister his soul for damn d: This is sad indeed!

Oh that we could see our sickness, for the whole (that is, such as dream themselves so) have no need (that is, see no need) of the Physician, viz. Jesus Christ, but those that are sick, deadly sick, sick at heart, sick all over; viz. such as now perceive their sickness, such as now groan for mercy, and are quite weary of sin.

2. Here is terror for all those, [Use. 2] as being in this sad, and deplorable condition, refuse to be healed; they will not come under the healing wings of Christ, Matth. 23.37. When Christ offers to heal them , then their iniquity is discovered, and like Babylon, they will not be cured, they have been drunkards, and they will not learn temperance, they have been filthy, and they are filthy still, they are bad, and will be no better: M ^r Fenner , hath exceedingly cleared this point, that the reason why wicked men are not healed, why they do not repent, and come out of their sins, is not because they cannot (though they cannot) but because they will not; For God damns men for will-nots, not for cannots; They deserve to perish, saith Musculus , that slight their Physician, who freely offers to cure them: These have recourse to silly Empericks, and use other remedies that cannot help, as the Medicines of spiritual Egypt, which are merits, Jer. 46.11. Or Libertine Teachers, and Principles, Jer. 8.11. Or finally, the comforts, and pleasures of this life, as well sinful, as lawful; Some think to drown the cries of Conscience with carnal jollity, or multitude of employments; many that are Sermon-sick, and find some qualms upon their hearts, hope to drink away care, and fling away the pensive thoughts of sin, with their Dice, &c.

But all these are Physicians of no value. Remember this, there is a Time of healing, (see Eccles. 3.3.) Beware of dallying with God, and letting it slip; Be not so cruelly injurious to your precious souls, as to let it slip unimproved; for then (I tremble to utter it) you will be judicially blinded, and hardened of God, least (or for fear) you should be converted, and Christ should heal you, Joh. 12.40. A sad place! And a sad case to be past healing, and yet on this side Hell. To laugh at the Physician, that shows you your danger, and weeps over you! To spit out divine Physic, and fling away those Plaisters, that are spread with the gore blood of Christ, how can they escape, that neglect so great salvation!

3. Here is marvelous comfort, [Use. 3] and glad tidings, for poor sick sinners, that long to be healed, for all pained, and afflicted consciences, that see no means of help in themselves, but look after Christ for ease; Many doubts and Tentations are ready to perplex your hearts, I would fain stifle your objections.

1. Object. [Object. 1] O but my sins are no ordinary sins, my diseases are grievous, my sins are heightened, and aggravated sins, as being committed against light, and against love, against means, and against mercies, &c. Can, or will Christ cure such evils?

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 me, I will give you ease, and rest, saith Christ. See Psal. 103.3. He forgives all thine Iniquities (great and small) and heals all thy diseases : It is a wicked distinction of Rome, that divides sins into venial, and mortal, because though some sins comparatively are greater then others, yet no sin, is truly little, or trivial, because committed against a righteous Law, and Infinite Justice; nor any sin mortal, if by Faith, and Repentance, you close in with Christ: Banish therefore all despair; say not with Cain, My sin is greater then I can bear; my disease too dangerous to be cured! Thou liest Cain, saith Austin; Where sin 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 sin against the Holy Ghost is not too hard for Christ to heal, but tis ever accompanied with malicious willfulness, and all such will not be healed: Suppose that sin capable of Repentance, and you must needs say, 'tis also capable of pardon; God ean make Scarlet and Crimson sins whiter then Snow.

2. Green wounds may be cured, [Object. 2] but mine are old sores, I have lived thirty, forty years in my sins, is there any help for me? I fear, not.

Yes: For God hath said it, [Sol.] at what time soever you come, he will cure you. The sinner of an hundred years old shall be accursed; that is, if he continue in his sin. Repent with the Thief in thy last hour, and thou art safe; when death is killing thy body, Christ may be healing thy soul: however presume not, remember that common but true saying, True repentance is never too late, but late repentance is seldom true; and know the purchasing of heaven is like the buying the Sybils prophesy, the longer we stand off, the dearer 'twill cost us, the more tears, harder repentance, deeper sorrow; the sooner thy bones are set, the less pain, &c. 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 sin?

This I confess is sad, [Sol.] ve • y sad; but yet Christ can heal you, and cure you, Hosea 14.4. I will heal your back slidings, and love you freely. Solomon saith, The righteous man falleth seven times a day: if that be spoken of sin, and the same sin, yet it includes his repentance: for how could he fall seven times, unless he had even six? Only sin not that grace may abound, try not experiments with your poor souls.

4. [Object. 4] Oh if Christ were but sensible of my spiritual diseases, I make no question but he would heal me. I answer.

Christ was a man of sorrows, [Sol.] and was in all points tempted as we are, yet without sin. He is touched 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 bears our sickness, saith Isaiah, God hath fitted him as with a Body to be a Savior, so with a heart to be a pitiful Physician, 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.

'It is true, his Body is there, [Sol.] but his Divinity is everywhere. I will not leave you comfortless, I will come unto you, saith Christ. Psalm 34.18. He is near unto the afflicted in spirit: their eye-lids may be glued up that they cannot see him, yet he it near them; even at hand, and his presence is a little Heaven.

6. But others neglect me, [Object. 6] few pity me, why should I think CHRIST regards me?

You all remember the Parable, [Sol.] Luke 10.34. Christ was that good Samaritan, He therefore heals thee, and helps thee, because no heart will pity thee, no hand can help thee but his. He wants neither love nor power to do thee good. Ezek. 16.5, 6. When thou layest rotting in thy sins, 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, 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 woeful pickle, like Job on the Dunghill, full of the botches of sin, loathsome to thyself, and all others that were good; then was my time of love, then did I wash, anoint, and adorn thee. A sweet Scripture, and suitable thereunto is that place, Psa. 27.10. When father and mother and all forsake me, 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 poor, blind, naked, and miserable? I answer:

Remember that place, [Sol.] Hosea 14.4. I will heal your rebellions freely. 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; it exspects no recompense, but requires thankfulness: What doth Christ else require of thee? David therefore was full of praises, Psa. 103.1, 2, 3. Bless the Lord, O my soul, and all that is within me bless his holy Name. Bless the Lord, O my soul, and forget not all his benefits, who forgives thine iniquities, and heals thy diseases. Extoll your Physician to the Clouds: tell others what he hath done for your souls, and send all your sick friends and neighbors to him: This is all the fee he expects from thee.

To conclude all, [Use. 4] Suffer now the word of exhortation, to come and creep under the healing power of Christ's wings by faith: what will it profit you to have healthy bodies and diseased souls? And how will you do when both body and soul are sick together, and one cannot help nor serve the other? One that hath spiritual life, and is void of spiritual health, may, and will get to heaven. But Lord! what murmuring, what groaning, what complaining will proceed from such a soul, tending to God's dishonor, the souls discomfort, and others disheartening? God requires Cheerfulnesse and Rejoicing, &c. This cannot be done till health is procured: if the cure be begun here, it shall be perfected in heaven: for death will put an end to all diseases, and such shall cease from sin

These are the Motives. Now for the Means, and I have done.

Frequent the Ordinances, especially the Word and Prayer.

1. The Word, stand in God's way, go into his Garden, among his beds of Spices, where he is gathering medicinal herbs for thee, lie at the beautiful Gates of the Temple. There is a searching, healing, and quickening power conveyed by the preaching of the Word, Prov. 27.18. The tongue of the wise is health, he sent out his Word and so healed them, Psalm 107.20.

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 entreat him to cure you; Say with David , Lord be merciful unto me, and heal my Soul, for I have sinned against thee. And what the Centurion desired for his servant, do thou beg for thy Soul, Speak but the word, and my soul is healed: i. Be large and free in confession. When you go to a Physician, you hide nothing, you are ashamed of nothing, &c. So it must be here. To confess sin is the way to find ease and mercy. Whilst I kept silence, saith David, my bones consumed in my roaring all the day long. Cry out therefore with the blind man after Christ, Thou Son of David have mercy upon me, and say with the Leper, ^a Lord if thou wilt thou ca • st cure me. Never did poorer creature beg thy pity; 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 myself, but misery is the proper object of mercy, Lord I am Misery it self, amd thou art Mercy it self; yea, thou hast power in thy hands immediately to do me good, do it for thy Names sake: So shall my mouth be filled with praises, and my heart with joy.

Do thus, and then wait upon God: For there is nothing to be done in this cure, without patience, and doubt not but the Sun of RIGHTEOUSNESSE will arise upon thee with Healing in his Wings. Amen.

Imprimatur

An Alphabetical Index of the special points contained in both parts.

A
• IN Christ's Abasements the Deity appeared. Page 248, 249
• We must abide in God's goodness. 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 innocence neither so good nor so sure as a believers estate in the righteousness of Christ. Page 243
• We should admire the goodness of God's Nature, Page 142, 143
• Carnal 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 appear 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 bosoms 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 goodness. Page 6. to 12
• Angels are numerous. Page 6
• 'It is the office of Angels to guard us. Page 6, 7
• No guard like a guard of Angels. Page 7
• Angels can do nothing without a commission. 7
• Angels must be imitated, not worshipped. Page 8, 9
• Angels guard us whilst in our ways. Page 9
• Angels are present at our solemn Assemblies. Page 9, 10
• Saints after death like Angels. Page 10
• Fali'n Angels lie unpittied, unredeemed. Page 11
• Elect Angels 〈◊〉 joyce at our conversion. Page 10, 18
• Antichrist assumes the Titles of Christ, and calls himself the Sun among the Stars. Page 213. to 216
• Rejoice 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 soul. Page 252. to 254
• The manifestations of Christ like the Suns arising, and wherein unlike, with the Uses of all. Page 154. to 165
• When Christ doth arise, he comes with healing in his wings. Page 165. ad finem
• Of Christ's Ascension. Page 250
• Christ good by Aspect and conjunction. Page 210, 211
• In solemn Assemblies Angels eye us. Page 9. 10
• True knowledge hath full assurance. Page 112
• Astronomers say the Sun is good by aspect, and evil 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 Baptism we may taste divine goodness. Page 40
• Christ sheds his Beams like the Sun, freely, suddenly, impartially, and abundantly. Page 181. to 185
• The Beauty of Christ is inconceivable, and indeed unutterable. Page 190. to 194
• Small beginnings in grace should not discourage us. Page 93 to 95
• Believers estate in Christ hetter then Adams. Page 243
• True knowledge betters us Page 114
• Birds sing at Sun rising; so believers rejoice at the appearance of Christ. Page 257
• Of the bird of the Sun, and how Christ is like the Phoenix. Page 296 to 271
• Of the birth of Christ. Page 247, 248
• True Blessedness consists in tasting God's love. Page 22
• Blind devotion abominable. Page 116. 117
• Most men blockish in spiritual things. Page 30
• The blood of Christ heals us. Page 275, 276
• Christ heals Bodies as well as souls. Page 273, 274
• How the born of God sin not. Page 89
• Children's bread not for whelps Page 158
• Of bringing others into Christ. Page 12. to 21

C.
• Many calumnies fastened 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 careful Physician. Page 273
• Christ changes us. 253 Children's bread. Page 158
• Christ an inexhaustible fountain of divine sweetness. Page 16. 17
• Christ teacheth only his friends. Page 104
• Christ like the Sun in 21. respects, unlike in five. The Uses 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 dazzling splendor, & matchless beauty. 190. to 194. Christ is the ornament of Souls, Nations, and Heaven it self. Page 194. to 196
• Christ's motions are admirable. Page 197 to 200
• Christ is seen by his own light. Page 203
• Christ's influences may be felt when his face is hid. Page 204
• Christ melts some, and hardens others. Page 206
• Christ cheers 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 happiness stands in union with Christ. Page 210, 211
• How Christ shall deliver up his Kingdom to the Father, and yet reign forever. Page 211, 212
• An old heresy that Christ dwells in the circle of the Sun, refuted. Page 216. to 218
• Christ a Sun or Fountain of righteousness, inherent, imparted, imputed, Remunerative. Page 223. to 246
• Christ hath his times of rising and discovering himself and his beauty. Page 247. to 265
• When Christ doth arise he comes with healing in his wings. Page 265. ad finem
• Of Christ's birth. Page 247, 248
• Of Christ's crucifixion. Page 248, 249
• Of Christ's resurrection. Page 249, 250
• Of Christ's ascension. Page 250
• Christ a careful Physician. Page 272. ad finem.
• Christ the true Phoenix. Page 269. to 271
• The happiness of Christians since Christ, above those that lived under the Law, in five respects. Page 172 to 176
• What it is to be clothed with the Sun. Page 220
• Commission from God enables 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 knows not how to conceal his love from us here, as Joseph could not from his brethren. Page 81
• We conceal 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 God's goodness Page 42. to 45
• We should contemplate of all God's perfections and outgoings. Page 44
• We must continue in God's goodness. Page 148, 149
• Of converting others. Page 12. to 21
• Of corporal taste, its pleasure short. Page 37. and 74
• Christ can heal 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 taste one drop of divine goodness. Page 75, 76
• Thickest darkness expeld by Christ's shinings. Page 202, 203
• David his great straits. 2. His flying so Gath to save his life. 2. His policy there, and the success. 2, 3. His thankfulness there for that deliverance. Page 5
• Death destroyed in an overcoming Christ. Page 249
• Death makes Saints like Angels. 10. yea like Christ. Page 223
• Christ heals us and adorns us, because he would fain take delight in us. Page 279, 280
• In blackest desertions some strength from Christ to upbold us, 204, 205. Christ's design 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 soul, and rich delight. 132, 133. To hinder Despair we get here some tastes of God's goodness. Page 81, 82
• The very Devils and damned in hell partake of God's goodness, although they cannot taste or perceive it. This is proved 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 experimental discoveries of divine sweetness, God is best tasted. Page 48
• Christ hath his times of discovering himself and his beauties to the world, and to the soul. 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 fearful sin. Page 67
• Christ's motions are distinguishing. Page 200
• Christ works diversely on divers objects. Page 206
• As Dogs must not catch the children's bread, so children must not fear the Dogs whip. Page 157. to 161
• Of drawing others to Christ. Page 12. to 21. and 29. to 34
• Drooping Saints cheered. Page 72, 73
• The sweet presence of Christ drowns other comforts, as the Sun the Stars. Page 207, 208
• Drunkenness a beastly sin. Page 65
• Naturally all are dull of hearing. Page 30
• A duty to invite others to Christ. Page 12. to 21. and 29. to 34
• Long to die; for here is but a taste of God. Page 85. to 99

E.
• Christ never totally Eclipst. Page 209
• Eja-culations under the Word useful Page 35, 36
• Some leave Christ, and run to Empericks. Page 282
• Angels encamping about us a sign of the Lord's care. Page 6. to 12
• Encouragement to Droopers. Page 72, 73
• God's end in giving us grace, what? Page 14, 15
• God can infatuate his enemies, let all such be warned in time, Page 4
• Reigning envy and sincerity cannot dwell together Page 17
• Christ equal with the Father. Page 188. 212
• Erberies doctrine damnable. Page 227. to 230
• Esteem nothing sweet or good any further then you can enjoy God in it. Page 148
• Estimation followeth tasting divine goodness. Page 69, 70
• God an eternal good two ways. Page 134, 135
• How to evidence truth of grace. Page 20, 21.
• Examine if God be good to you. 144, 145. Examine your fear of God. 163. Examine your tastes of God. Page 69
• Examples of many Saints that have invited others to holiness. Page 13, 14
• Light is expergefactive. Page 200, 201
• Experiences husbanded and revived, beget trust, how to remember experiences. Page 22. to 25
• True knowledge is experimental. Page 109, 110
• Wounding expressions flow from violent affections, Page 29 & 31
• Exultation a fruit of fasting, divine goodness. Page 70

F.
• When Christ's Face is hid, his power is felt. Page 204
• By faith Christ is tasted and applied. 45, 46. Of the righteousness of faith. 239. to 244. Christ a faithful Physician. Page 173
• Of the fear of God: the kinds, marks, motives, and helps of and to the filial fear of God. Page 161. to 164
• If once we have tasted how good the Lord is, we shall fear to forfeit him, or grieve him. Page 25, 26
• They that fear God, shall be taught of him. Page 104, 105
• Christ a reviving Sun to such as fear him. Page 162
• Christ will not expect large fees when he hath cured us. Page 288
• Christian felicity stands in getting tastes of God. Page 22
• Not our fill of God here, we get but a taste of his goodness. This truth handled at large, and objections scattered. Page 77 to 100
• Your fill hereafter if you taste now. Page 56, 57
• In what sense we are said to be filled here. Page 87, 88
• Follow God in goodness, learn of him. Page 147
• The folly of Justiciaries. Page 242
• Forms of godliness. Page 61, 62
• Christ a Fountain of light and life. Page 102, 103
• God a free good. Page 129, 130
• Christ shoots his beams freely. Page 181, 182
• All the fruits and graces of the Spirit are excited and drawn forth by Christ's shinings. Page 205, 206
• Such as will not taste the Lord's goodness, must taste of his fury. Page 55, 56
• The reason of men's fury against the ways of God, is, that they never tasted nor tried them. Page 68 and 69

G.
• Of Gaining others to Christ, 12. to 21. and 29. to 34. Christ t • stead gall for thee, do thou taste Nectar for him. Page 76, 77
• Christ cluckes and gathers believers into sweet communion with himself, and one another. Page 267, 268
• God a general good to all. Page 120. to 124. and 183
• A decent gesture becomes an Orator. Page 33
• The holy Ghost is not in us as a man in his shop: for then our failings would be his. Page 90. 91
• In the common gifts of the Spirit, some taste of GOD. Page 46. and 59
• The glory of God is infinitely beyond the glory of elect Angels. Page 8, 9
• Christ the crown of our crowns, the glory of glory, the heaven of heaven. Page 196
• Christ is true and perfect God. Page 229, 230
• Godliness of life the best engine to work on others affections. Page 32.
• The unparalleled Goodness of God, treated of at large. Page 118 to 149
• The goodness of God is seen in his Angels attendance on us. Page 10, 11, 12
• The Lord as a Creator a general good to all. Page 120. to 124.
• God in Christ a peculiar good to the Elect. Page 124, 125
• The Lord an Independent good. Page 125. to 128
• The Lord a free good. Page 129, 130
• God an absolute, suitable, and complete good. Page 130. to 132
• The Lord is a most desirable and delectable good. Page 132, 133
• God is an eternal good, a lasting, and everlasting good, both absolutely, and relatively. Page 134, 135
• 11. Things inferred hence that God is good. Page 136. to 149
• Christ ariseth when the Gospel is preached. Page 251
• Grace hath this nature to beckon others to Christ, and the end of God's giving Grace is this. Page 14, 15
• Grace, and envy, cannot sleep in one bed. Page 17, 18
• We taste God in the sweet Graces of his Spirit. Page 46, 47
• The Sun is very great. Page 188, 189
• Great sins are pardonable, and curable. Page 284
• Grieve not your good Father. Page 143
• Grovell in the dust before God. Page 290
• Rest not in Truth of Grace, but grow in Grace daily. Page 95. to 99
• No Guard like a Guard of Angels. Page 7, 8
• You may guess at Heaven by your joys here, Ex pede Herculem. 99, 100

H.
• Hainous sins curable. Page 283. to 286
• Christ at hand; he is near unto believers. Page 287
• True happiness consists in Tasts of God. Page 22
• Christ hardens some in their sins. Page 206
• Christ comes with healing in his wings, he can heal, corporally, spiritually, and politically. Page 272. to 278
• Why Christ heals souls; The Uses of all. Page 278. ad finem.
• What Heathens have said of the goodness of God. Page 118, 119
• Christ is Heavens beauty. Page 196
• • uesse what Heaven is by your comforts here. Page 99. 100
• Heaven sweetened by the miseries and combats of this life, that cloud our joys here. Page 86, 87
• Heaven full of joy at the conversion of one sinner. Page 18
• Why it is not perfect Hell with believers in this life. Page 80, 81, 82
• In Hell it self, some footsteps of God's goodness, proved. Page 121, to 123
• And yet 'tis as true in Hell, no tasting or perceiving the least drop of God's goodness. Page 75, 76
• Helps to retain experiences. Page 24, 25
• God knows not how to hide his love utterly from the Elect in this life, such is his love. Page 81
• Nothing can hinder Christ's workings, either in souls, or Nations. Page 257, 258
• Some strive to hinder others from Tasting the ways of holiness. Page 67, 68
• True knowledge engenders Holiness. Page 114
• Holy men may use some Policy. Page 3, 4
• Honorable sinners shall be abased. Page 188, 159
• True knowledge is meek and Humble. Page 112, 113
• The Lord gives us but a taste of his goodness to make and keep us Humble. Page 84
• Hypocrites may climb many rounds in Jacob's ladder, and tumble down at last. Page 49. to 51
• The most glorious Hypocrite comes far short of the weakest believer in many things. Page 51. to 53

I
• Elect Jews under the Law saved by Christ as well as we. Page 171, 172
• Pity the unbelieving Jews. Page 177, 178
• Christ Illuminates the soul. Page 252, 253
• True Illumination a fruit of Christ's Ascension. Page 103
• Imitate God in goodness. Page 147
• Imitate Angels. Page 10
• Impenitent sinners shall not be spared. Page 231
• Imperfections in the best here; The point proved, reasons added, inferences urged, and objections answered. Page 77. to 100
• Of Imputed righteousness. Page 233. to 244
• Of Christ's Incarnation. Page 247, 248
• Incredulous Jews to be pitied. Page 177, 178
• God an Independent good, indeed there is no Independent being besides him. Page 125. to 128
• Inexhaustible fountains in Christ. Page 16, 17
• Infatuation of God's enemies, makes way for his people's escape. Page 4
• In divine Influences of the Spirit, God is tasted and enjoyed. Page 46, 47
• Inherent righteousness. 1. in Christ. 2. in us. Page 24. to 39
• Innocency condemned by the world. Page 230. 231
• Comfort may come in an instant. Page 182, 183
• Invitation of others unto holiness. Page 12. to 21
• Joseph was a Type of Christ. Page 193, 194
• Joy in heaven at the conversion of one soul. Page 18
• Glorious discoveries of Christ, at the day of Judgment. Page 252
• How Saints shall Judge the world. Page 82
• Judge not of Christians by their possessions, but by their reversions. Page 92
• Christ will administer Justice to evil deers. Page 245
• The folly and danger of Justiciaties is great. Page 242
• How we are justified by works. Page 242

K.
• Behold the King (Jesus) in his beauty. Page 190. to 194
• Christ the King of Saints, he is exceeding great, and glorious, as the Sun among the Stars. Page 188. to 190
• Gospel- Knowledge is not bare speculation. Page 101, 102
• Knowledge a fruit of Christ's Ascension. Page 103
• Saving Knowledge is communicated to the friends of Christ, and such as filially fear, and obey him. Page 104, 105
• The true reason of our small Knowledge, is our little practice, little love to Christ. Page 105, 106
• Some have much superficial knowledge, and are filled with clear notions, and bright speculations, and yet are void of Divine Light. Page 106, 107
• Six infallible marks of saving knowledge, and the visions of Heaven. Page 108, to 114
• A little experimental knowledge, will go farther then a sea of notional. Page 114. to 116
• Without a competency of knowledge, there can be no holiness, no Grace. Page 116, 117

L
• Of lazy sluggishness in spiritual things. Page 60
• How God is said to lead into Temptation. Page 139, 140
• Learn of God who is Goodness it self. Page 147
• Where there is a spiritual life, there are all the spiritual senses. Page 102, 103
• Get a holy weariness of this life, for here is but a taste of God. Page 85. & 99
• Christ is the glorious fountain of Light, filling the lesser vessels with his glory. Page 180. to 223
• Christ is seen by his own Light. Page 203
• Inward light examined. Page 108. to 114
• There is but a little taste of God here, the full meal is in Heaven. Page 77. to 100
• Why so little knowledge in the world, in comparison of what may he had, and is obtained by many. Page 105, 106
• The Lord's day to be strictly observed, as a day dedicated to Christ, and set apart for spiritual enjoyments, and improvements. Page 221, 222
• Christ's love is matchless. Page 231
• The love of God is not utterly concealed from Saints in their Pilgrimage. Page 81
• Such as have low thoughts of believers now, shall one day admire them. Page 92, 93

M.
• The worlds madness in condemning Christ. Page 230
• Christ's magnitude unmeasurable. Page 189, 190
• Malachi, what it signifies, and who it was. Page 151
• The makings forth of God, are not perfect in this Administration. Page 78, 79
• Erberie makes Christ a mere Man. Page 227
• God doth manifest his wisdom, and power, in our preservation, for we have here but a spark of Grace, in an Ocean of corruption. Page 83, 84
• There is a time of Christ manifesting himself to Nations, and souls. Page 247. to 265
• Christ heals us to marry us. Page 279, 280
• The matchless love of Christ to be admired. Page 231
• There is but one Mediator. Page 185. to 187
• Meditation helps us to retain, and improve our experiences. Page 25
• By Meditation the goodness of God is tasted. Page 42. to 45.
• We must meditate of his Perfections, and out-goings. Page 44
• How memory is helped to conserve experiences, by prizing, writing them, conference, meditation, and Prayer. Page 24, 25
• Christ ever in the midst. Page 196, 197
• Christians are here in their minority. Page 92
• Their misery unutterable, that are without Christ. Page 219
• The Church is governed by a Monarchy, for they have but one King which is Christ. Page 185. to 187
• The Moon -light of reason cannot make day. Page 207, 208
• Rest not in sincerity, but get more Grace. Page 95. to 99
• He that would get more of Christ, must freely communicate, of what he hath received. Page 17
• The motions of Christ wonderful. Page 197. to 200
• A multitude of Angels to guard us. Page 6

N.
• Christ the Ornament of Nations. Page 195, 196
• Christ can heal Nations. Page 277, 278
• Of Christ's Nativity. Page 247, 248
• Neglect of winning others a sin. Page 19
• When others neglect us, Christ pitieth us. Page 287, 288
• Our happiness under the New Testament, above theirs under the old, in five respects. Page 172. to 176
• Christ nigh unto the broken in heart. Page 287

O.
• The promise of knowledge is to such as obey God. Page 105
• Observation of God's dealings, will make us trust in God forever. Page 24, 25
• The occasion of the 24 ^th Psalm. Page 2. to 5
• Occurrences tending to our deliverance, should beget thankfulness. Page 5
• It is the office of Angels to guard believers. Page 6
• It is Christ's office to cure us. Page 279
• Oh! an Interjection paints out four Affections, viz. Joy, Griese, Love, and Desire. Page 28, 29
• Old sins curable. Page 285
• Saints under the old Testament, saved by Christ as well as we. Page 171, 172
• There is but one Savior. Page 185. to 187
• Oppression a great sin. Page 66
• How an Orator, may work on the Affections. Page 31
• That Christ dwells in the Orbe, or circle of the Sun, an old heresy refuted. Page 216. to 218
• Christ orders sin, and yet abides pure. Page 203, 204
• In Ordinances God is tasted. Page 38. to 45
• Many want Ordinances, a sad case! Page 59
• Christ the Ornament of souls, Nations, and Heaven it self. Page 194. to 196
• The same Christ is a flaming Oven to the wicked, and a reviving Sun to such as fear him. Page 156. to 161

P.
• Dally not with God's Patience. Page 246
• Patience requisite to a cure. Page 192
• How People may profit by the Word. Page 34. to 36
• Of the Phoenix, and that Christ is the true Phoenix. Page 269 to 271
• Philosophy proves God is good. Page 119
• Christ the best Physician. Page 272. ad finem.
• Pity the incredulous Jews. Page 177, 178
• Let Pilgrims be comforted that have the Sun of righteousness shining before them. Page 222, 223
• Christ as the Sun among the Planets, he is ever in the midst. Page 196, 197
• Plead before the Lord for mercy. Page 290
• Christ sheds his Beams plentifully. Page 184
• All the policy in the world cannot hinder Christ's risings, and manifestations, either in souls or Nations. Page 257, 258
• David's policy when brought before Achish. Page 2, 3
• There is a lawful Policy. Page 3, 4
• Christ can heal Politically, and recover sick Kingdoms. Page 277, 278
• The Popes insolency, in styling himself the Sun among the Stars, and assuming many other properties and descriptions of Jesus Christ. Page 213. to 216
• Prayer helps us to retain experiences. Page 25
• In Prayer we taste God. Page 39
• Prayer the means to be cured. Page 290
• How a Preacher may work on his hearers. Page 31
• Let not the beautiful Mother of God's Patience, bring forth the ugly monster of thy Presumption. Page 246
• Prizing our experiences, will help us to remember them. Page 24 25
• Wait the accomplishment of Promises. Page 246
• Clear Prophecies of Christ of old for three Reasons; The Uses many. Page 165. to 180
• We see many glorious Prophecies fulfilled. Page 172
• We must wait the fulfilling of Prophecies that are yet unfulfilled. Page 178, 179
• All Prophecies but scripturall, not much to be heeded. Page 179, 180
• Of the book of Psalms, and the occasion of the 34. Psalm. Page 1. to 5.

R.
• Christ spreads his Raies, like the Sun, freely, suddenly, impartially, plentifully. Page 181. to 184
• The causes of our great Rain and waters. Page 19, 20
• Range not after broken cisterns, when the fountains are full. Page 22
• Christ for all his cures looks for no Recompence but thankfulness; Free grace is not Fee grace. Page 288
• Reckon on the rising of others with, but against Christ. Page 261, 262
• A Redeemer for men, not Angels. Page 11
• Relapses dangerous, yet curable. Page 286
• Relics of corruption, and mud in the best heart in this life. Page 83 to 100
• Most Relish not heavenly things; The Reason why. Page 57. to 63
• How to Remember experiences forever. Page 24, 25
• The Remembering of our experiences begets trust in God. Page 22, 23
• There is a Remunerative righteousness in Christ. Page 244, to 246
• Repetition of Sermons urged, and commended. Page 36
• True Repentance is never to be repented of, unless that we repented no sooner. Page 54
• Tasts of God Reserved for the elect. Page 63
• Rest not in truth of Grace, but labor for more grace, else tis not true. Page 95. to 99
• Of ••• ists Resurrection. Page 249, 250
• Use Reverence in solemn Assemblies, because Angels observe you. Page 9, 10
• Our Reversions better then our possessions. Page 92
• Christ a bountiful Rewarder of his friends Page 244
• Rewards prepared for such as win others to Christ. Page 18, 19
• Christ the Sun of Righteousness, 1. inherent in himself, 2. imparted, in us 3. imputed, 4. Remunerative. All handled at large. Page 223. to 246
• When Christ riseth. Page 247. to 265
• Though Christ set, he will rise again. Page 264, 265.
• When Christ ariseth, many will rise against him. Page 261
• Wherein the manifestations of Christ are like the rising of the Sun, and wherein unlike. Page 254. to 260
• Christ's rising is our healing. Page 265. ad finem
• Worship this rising Sun. Page 260, 261
• The Christian Sabbath is Christ's day: in this sense it is Sunday, or a day dedicated to the Sun of righteousness, though it ought not to be called Sunday, but the Lord's day, as John hath Christened it. Page 221, 222.
• God is tasted in the Sacrament: there believers taste and see how good the Lord is. Page 40
• Saints may meet with troubles in God's ways, much more shall wicked ones in the Devils. Page 3
• Why Saints have not perfect hell here, but have some taste of God's goodness to sweeten our pilgrimage. Page 80 to 82
• How Saints are not perfect here. Page 77. to 100
• In what sense Saints are said to be filled, to be perfect, and not to sin. Page 87. to 90
• Sampson a type of Christ. Page 198, 199
• Our Sanctification from Christ. Page 232. to 236
• Motives to labor for Sanctification. Page 236. to 239
• God alone can fill and satisfy the poor heart of man. Page 131, 132
• Only one Savior. Page 185. to 187
• The sacred Scriptures are full of affections, and require affections in Christians. Page 29, 30
• All the spiritual Senses accompany true life. Page 102, 103
• Our head Christ is sensible of our infirmities. Page 286
• Sermons to be repeated in the family. Page 36
• Christ hath his settings, prepare for them. Page 162. to 165
• In what manner Christ sh • ds his comfortable beams. 181 to 184
• The shinings of Christ described. Page 181. to 184
• We are not mere shops of the Spirit, for then our failings would be his, Believers are so acted by Him, as to act with him. Page 90, 91
• Let's be sick of this world, for here is but a taste of GOD. Page 85. and 99
• Men and women naturally sick, and in a crazy condition till Christ cure them. Page 280. to 282
• Satan's baits of sin are tasted by many to their cost. Page 64. to 66
• Some sin against God because he is good. Page 136
• The Lord tempts not to sin. Page 137. to 140
• Sin ordered by Christ, and yet he abides pure; he can touch pitch and not be defiled. Page 203, 204
• How be that is born of God sinneth not. Page 89
• Great old sins curable. Page 283. to 285
• Christ a skillful Physician. Page 272 ad finem
• Slanders neither to be invented, reported, nor believed, Page 140. to 142
• God and Christ have been slandered. Page 141, 142
• Sluggishness an enemy to grace. Page 60
• The spirit of slumber hath possessed many. Page 63
• Wicked Society a snare. Page 62, 63
• Some sofened by Christ's shinings, others hardened. Page 206
• God will not spare the impenitent. Page 231
• Sparkles of glory flew out of Christ's abasements. 248, 249
• True knowledge is not bare Speculation. Page 101, 102
• God in Christ a special good to the elect. Page 124, 125
• Christ the beauty of Souls. Page 194
• He cures sick Souls. Page 274. to 276
• How the Spirit dwells in us. Page 90, 91
• The dazzling splendor of Christ. Page 190 to 194
• The • winkling Star-light of creature-comforts, cannot make day if Christ the Sun be wanting. Page 207, 208
• Stout Sinners shall be subdued. Page 158, 159
• Christ Strong in his motions. Page 198
• Streights to the godly are but trials. Page 3
• Christ disparkles his beams, and gives comfort Suddenly. Page 182, 183
• Of Christ's Sufferings. Page 230, 231
• Christ is the Sun of righteousness, he is like the Sun in 21 respects, unlike in five. Page 180. to 211
• An old Heresy that Christ dwells in the Sun, refuted. Page 216. to 218
• What it is to be clothed with the Sun. Page 220
• We set our Watches, not by clockes, but by the Sun; so we must s • & order our opinions and lives, not by example, but Rule; the first may fail, the latter cannot. Page 221
• The Lord's day is Sun-day, or a day dedicated to the Sun of r • ghteousnesse. Page 221, 222
• Superstition hinders our taste of God. Page 61
• In the Lord's Supper we taste how good the Lord is. Page 40
• S ••• aring a vain sin. Page 66
• Heaven sweetened by our combat here. Page 86, 87
• The motions of Christ swift. Page 199
• What the Sybils foretold of Christ. Page 166. to 168

T.
• Taste divine goodness in Angels attendance. Page 6. to 12
• There is a corporal or spiritual taste. Page 37
• We must taste or try God and his ways. Page 36. to 37
• We may taste the Lord's rich goodness many ways. Page 38. to 48
• Whether unregenerate ones may taste God, and how their taste differs from the taste of Believers. Page 49. to 53
• Taste and try God and his ways for five reasons. Page 53. to 57
• Some taste not God in any mercy or duty for six reasons, Page 59 to 63
• Others taste how good the creature is, not how good the Creator is. Page 63, 64
• Many are tasting and nibbling at Satan's baits. Page 64. to 66
• Some hinder others from tasting. Page 67, 68
• The reason why so many rage against God and his ways, is that they never tasted their sweetness. Page 68, 69
• Examine your tastes by the effects. Page 69, 70
• Five motions to taste God and his goodness. Page 74. to 77
• A Taste and but a taste of God here. The truth proved, reasons shown, inferences urged, and objections answered all at large against Perfectionists Page 77. to 100
• Tasting and seeing must go together. Page 100 to 118
• Tasts of God make us blessed, and help us to Trust in God. Page 22. to 26
• Christ Teacheth only his friends, and such as fear and obey him. Page 104, 105
• God Tempts no man for he is good. Page 137. to 140
• Tempting men to sin, a Devillish office, and a fearful sin. Page 19. & 67, 68
• 〈7 letters〉 nesse is laudable. Page 5. & 146, 147. & 288
• Afflictions to the godly, are but Trialls. Page 3
• Trouble for Saints, much more for sinners. Page 3
• The Troubles of this life sweeten Heaven, and should make us long to be there. Page 85, 86. 99
• Experiences beget Trust. Page 22, 23

V.
• Visions from God how known. Page 108. to 114
• Of uncleanness. Page 66
• Undervalued Saints shall one day be admired. Page 92
• God a universal good. Page 120. to 124
• How Christ shines universally on all. Page 183
• Unregenerate ones may go far in seeming holiness, and yet be Reprobates. Page 49. to 52
• A due carriage of the voice, sends an occult influence into others Affections Page 32, 33
• Saints void of sin, how? Page 89
• Reprobates shall be utterly destroyed. Page 159

W.
• Trouble may be met with in God's ways, and much more in the ways of sin. Page 3
• Angels guard us in our ways, not in our wanderings Page 9
• The ways of God are undeservedly evil spoken of. Page 53
• Learn to Wait on God. Page 291
• Set the Watches of your lives not so much by the clock of example, as the Sun dial of the Word. Page 221
• God gives us but a little taste of himself here, to wean us from the world. 84, 85, & 99
• Children must not fear the Dogs whip. Page 160
• How far wicked men may go in Religion? Page 99. to 52.
• Wicked men's company is a snare. Page 62, 63
• How God's will is done here as in heaven. Page 91
• • hrist brings healing in his Wings. Page 265. ad finem.
• • he Wing gathereth, cherishes, and defends the young. Page 267, 268
• Christ's Wings are his Beams or influences. Page 271, 272
• Of winning others to Christ. Page 12. to 21
• The Wisdom of God manifested in our spiritual preservation. Page 83
• A Woman clothed with the Sun. Page 220
• Carnal ones shall wonder at the sight of a glorified Saint, with his Diadem on his head, at the day of Judgment. Page 92
• Christ's motions are wonderful. Page 197. to 200
• Strong affections, send out melting words. Page 29. & 31
• The Word is full of affections, and requires affections in all Christians. Page 29, 30
• In the Word, we taste God's goodness. Page 38
• The Word will c • re us. Page 276. & 289
• How all the Works of God are perfect, when grace here is not. Page 89, 90
• How Good- works justify us. Page 242
• Let's be sick of this world. Page 99
• The world must not judge of Christians by their Possessions, but Reversions. Page 92
• Worship not due to Angels. Page 8, 9
• Worship the rising Sun Christ Jesus. Page 260
• Writing down Experiences is the way to remember them. 25

Z
• The Zeal of Saints shall judge the world. Page 82