The rising sun, or, The sun of righteousnesse shining upon the sons of unrighteousnesse a theological sun-dyal wherein is to be seen the rising, motion, influence and manifold operations of Christ upon the soul ... as also the description of the true believer ... as also the highest degrees and full growth and grace are here delineated ... / by John Sheffeild [sic]

MAL. 4. 2.

But unto you that fear my name, shall the Sun of righteousnesse arise with heal∣ing in his wings, and ye shall go forth and grow up as Calves of the Stall.

THis last Angelical Prophet is* 1.1 purely Evangelicall in his short Prophetick Gospel, de∣scribing 1. The Gospel Church in her worship. 2. The head thereof the Messias, and 3. His eminent forerunner John the Baptist.

1. The Gospel Church and her spirituall and holy worship is described, cap. 1. 11. From the rising of the Sun, unto the going down of the same, my Name shall be great a∣mong the Gentiles; and in every place Incense shall be offered unto my Name, and a pure of∣fering: and my Name shall be great among the heathen, saith the Lord of hosts.

2. John Baptist Christ his forerunner is described, 1. Under his two Names and Titles. 2. Under his twofold office in rela∣tion to those Titles. 1. He is called a Mes∣senger,* 1.2 (Ecce mittam Angelum meum) and his office or errand in that respect, was to

make way for Christ as his Herald or Har∣binger.

2. He is in a figure called Elias, and so in the Gospel he is call'd: and his office was* 1.3 in that respect, to make ready a People for the Lord, by Turning father and child, as Elias had brought back a halting people from Baal to God.

3. Here is a descrip∣tion of Christ

• 1. In his Person.
• 2. His coming.

1. His Person, under sundry denominati∣ons. 1. The Lord whom ye seek, shall come* 1.4 suddenly to his Temple. Adon, one of the Titles of God, shewing his equality with the father, cap. 3. 1.

2. The Angel or messenger of the cove∣nant;] he the Mediator herein distinct from, and inferior to the Father; The Fa∣ther sending, The Son sent.

3. The Angel in whom ye delight.] Christ is 1. The delight of the father, Isa. 42. 1. 2. The delight and desire of the godly, Hag. 2. 7.

4. A Refiner and Purifier of his Church, with his fire, soap, and fanne in his hand, ver. 3. Matth. 3. 11.

5. Here stiled the Sun of Righteousnesse, cap. 4. 2.

2. His coming described, and that 1. In a more Terrible manner, 2. In a more com∣fortable manner.

1. More Terribly, and that 1. To wick∣ed men, set out in 4. Expressions. 1. His

Coming wil to them be a scorching coming, and a scouring coming; as fire to scorch, as soap to scour, as refiners fire, and fullers soap, cap. 3. 2.

2. As a Judge] ver. 5. I wil come neere to you in Iudgment: He will bring their judg∣ment home to them, lay it close, he will not be slack to repay them to their face, Deut. 7. 10. He wil not go behind the door, as we say, to tell them their own, for Con∣viction and Condemnation.

3. To convince them, he wil be both Judg and Evidence, an eye witnesse, a swift wit∣nesse, h. e. 1. Ready to depose, and make proof of what he chargeth them withall: or 2. Importunately instant and pressing for Judg∣ment. How sad wil it be with wicked men, when Christ shall turn Informer and accuser against them; the Churches Advocate be∣comes solicitor against them! Intercessor* 1.5 turne Plaintiffe, as Elias interceeding a∣gainst Israel ▪ I will come neer to you in judgment, and wil be a swift witnesse against the sor••erers, and against the adulterers, and against false swearers, and against those that oppresse the hireling in his wages, the widow and the fatherlesse, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts, ver. 5.

4. To see execution done. cap. 4. 1. His day of execution shall be as a flaming ••ur∣nace, or a fiery oven, which shall burn the wicked as stubble. In all which respects, it

may well be said, who may abide the day of his coming, and who may stand when he ap∣peareth? cap. 3. 1.

2. To his own people, his first coming is a hot, smart coming, he shall be as fire, and soap in his Temple, even to the Sons of Levi, he shall try, then refine, and scour, and purge them as the fullers cloth, after much washing and beating, or the Gold after much burning.

2. The benefit redounding to them, 1. They shall officiate and minister better; they shall offer an offering to the Lord in Righteousnesse ver. 3. 2. They shal be bet∣ter accepted of God, ver. 4.

2. In a more comfortable manner, To be a Sun of Righteousnesse.] where we have a de∣scription, 1. of Christ. 2. Of his people.

1. Of Christ, what he is at

• least, and to all his Church▪
• best, and to his chosen ones.

1. At least and to all his Church, he is a Sun.

2. At best to his chosen; where three things Promised. 1. He wil be to them as a Rising Sun, after their long sitting in ob∣scurity, waiting for a joyful morning: and never be to them a departing, declining, or setting Sun when once risen, but as the morning light, shining more and more to perfect day, Prov 4. 18.

2. Above the ordinary Sun, he will be a

Sun of Righteousnesse, imparting not light, but life, John 1. 4. In him was life, and the life was the light of men. The Sun in hea∣ven gives only light, the Sun of Righte∣ousnesse gives life.

3. He wil be a healing Sun to such as are sick, infirme, and sad; amplifyed by the place and part where this healing virtue re∣sides; not in his Vesture, Touch, Lips, Spitle, all which were healing, but in his wings. For a double Reason. 1. To denote his swiftness, he hath wings; ••e that came to be a swift witnesse against the wicked, cap. 3. 5. is as swift a Savior, he comes suddenly and unex∣pectedly into his Temple. cap. 3. 1. 2. Un∣der his wings, to denote the warmer, closer embraces which his servants shal be cheared and healed withall, as tender chickins under the Hen. And this answereth to that cap. 3. 5. As he there came neere in Judgment to wicked ones, so he comes neer in mercy (with healing mercy) to his chosen ones.

2. His people described, and that 1. What they are at least, and worst before this Sun rising and healing them, h. e. before any ex∣traordinary and sensible manifestation of Christ to them. They are such as fear his Name, that is all they can say for them∣selves.

2. What they are at best, when the Sun hath risen and healed them: they shall goe forth with life, strength, and cheerfulnesse, as

the fatted calves of the stall. Calves are no∣ted to be lively, lightsome, skipping creatures Psal. 29. 6. Christ is compared to a fatted Calfe, Luke 15. The Calves sacrificed, were* 1.6 1. Types of Christ and his blood. 2. Of our selves, and our sacrifice of praises.

The words thus far opened, we come now to the Doctrines therein contained, whereof the first is this, viz.

CHAP. I. 1. Christ is to his Church, what the Sun is to* 1.7 the world.

Christ is set forth under many resemblan∣ces, of a Rock, a Spring, the Brasen Serpent, a Lamb, Morning Star, Bread, Water, Light, Garments, Gold, Pearl, of a King, Prophet, Priest, Husband, Head, Root, &c. because no one good thing can set out Christ fully, for all can set him out but partially: and because what ever good is in any or all of these, that is Christ and more, and better; and that when we behold and use any of these, we might be put in mind of Christ.

This is as High, and fit, and full a resem∣blance of him as any one thing can be, if I could as fitly and fully pursue it. Psal. 84. 10. The Lord God is a Sun and shield to his peo∣ple: But especially Christ is so often called, John 1. 12. Ego sum Lux mundi, what is that? But I am the Sun, I am the light of the world. John 1. 4. In him was life, which life was the light of men; and ver. 9. This is the true light

&c. John Baptist was a light, Iohn. 5. 35. burning and shining: but not The Light. A Star of the first magnitude, but not the true light; but Christ only the true Light, as the true Vine, Iohn 15. 1. That is, 1. The great Luminare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. The Univer∣sall light, giving light to all that come into the world. 3. The Original uncreated light, that had his light from himselfe, all others from him. In him was light. Rev. 1. 16. and 10. 1. Christ is described, having his counte∣nance shining, as the Sun in his strength. And Rev. 12. 1. The Church in relation to him, and conjunction with him, cloathed with the Sun; that is, his Righteousnesse. Cant. 6. 10. faire as the Moon, cleare as the Sun; (that is,) full of Christ. The Moon is faire, not clear from spots when at ful; the Sun is al∣waies ful, alwaies clear. The Church hath not only her own imperfect, spotted Righteous∣nesse inherent to make her fair; but Christs perfect, Sunlike, imputed to make her clear without spot or wrinkle, or any such thing.

In which regard, the Church is called up∣on, and encouraged to clear up, Isa. 60. 1.* 1.8 Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. The Church is the only Halo or Corona, on which this Sun makes his Impression. And the Church Militant and the Triumphant, are the two right Parelii, on either side of this Sun, near to him, and full of his Lustre and Glory.

This is a deep and rich Mine▪ I am digging

into, I dare not promise to bring up all the treasures hid in it; I shall shew you what I can get up, and your selves may go and get much more. No Artist can draw all the Suns light into one roome, were his house all Chrystall; no labour can get all the wa∣ter of the Sea into one vessel. Some abler Pen, or larger heart, may as a larger win∣dow, let in more of this light. I shall but draw the Curtain, and set open my narrow Casement, to let in what I have recei∣ved.

There is in ma∣ny things a likeness unlikeness between Christ and the Sun.

CHAP. 2. The Likenesse between Christ and the Sun.

THeir Likeness is seen in many Particu∣lars, and because so many, I shall not defer the Application of all, til I have spoke of each, as usually we doe, but as we go a∣long, apply each particular, to free your me∣mories from the greater burden, and my self from needlesse repetitions.

Alike they are, 1. In their Essence. 2. Attributes. 3. Properties. 4. Effects. 5. Accidents.

1. In their Essence much alike; who knows the essence and nature of the Sun? what is that light unaccessible which it inhabits,

what is the matter of it, and what and whence that heat? The weary Philosopher astoni∣shed with long admiration, and tyred with deep contemplation of this lower, and lesser Suns light and glory, gave over, seriously wishing himself out of this body, that he might behold the Body of the Sun, and know his Essence. Enquire not after the name, es∣sence and generation of Christ: His Name is Wonderful, Secret. He dwels in light un∣accessible;* 1.9 wel may we at death, come to a clear view of these two Suns, and they are worth a death to come to a ful view of them, especially the Sun of righteousnesse, which we shal then see as he is 1 Joh 3. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with open face; the sight of perfect vision: here we are said only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 1. 14. attentè, consideratè spectare, contemplari. It is but a speculative Theory we have here. The Suns essence is a Quintessence, or rather a Sextessence, (a glorious essence indeed, or none such) being not of a grosse, mixt, but pure, simple, heavenly essence.

The heaven is a Quintessence purer farre then earth or the other elements; but the Starrs are purer then those heavens, and the Sun as much purer then all the starrs put to∣gether. There is a Confluence and Treasure of light put together in the Sun.

So is it with Christ. 1. His Divine Nature is* 1.10 the purest essence, heaven not Pure in his sight; The Angels far below him, they hide their faces in his presence, Isa 6. 2. as the les∣ser

stars their heads before the Sunne.

2. In his humane nature, There dwells the fulnesse of the Godhead bodily, Col. 3. 9. All treasures of wisdome, and knowledg, of grace and glory, more in Christ by far, then in all the Angels: as Saul above all Israel for Stature, higher from the shoulders and* 1.11 upwards, and Absalom above all Israel to be praised for his beauty, from his feet and up∣wards no blemish in him; so is Christ fairer then the children of men from the feet and upwards, and higher then the highest An∣gel from the shoulders and upwards.

1. This may check the pride and blasphe∣my* 1.12 of those proud spirits, and selfe anoin∣ting Cherubs, or new Christs, who call them∣selves not so low as Apostles, but are not, but Christs, and are not Apostles; who say,* 1.13 God is as much in them, as ever he was in Christ, because misunderstanding the sense of that 2 Pet. 1. 3. made partakers of the Di∣vine nature. There is but one Sun, a many Stars, which partake of the nature and light of the Sun: cannot these Stars partake of the Suns light, but they must be so many Suns, ceasing to be Stars? The divine nature we are said to be Partakers of, is the communicati∣on of Divine or holy (God like) qualificati∣ons, such whereof we are capable, excluding the perfections of Christ, which are not com∣municable to the creature. Like as Christ is said to partake of our humane nature, being in all things like to us excluding only these

imperfections of sin, whereof his Divine nature was not capable, nor were sutable to him.

The water cold by nature, when boyling on the fire, is made partaker of the nature of the fire, yet is water still; the waters cold∣nesse is not incapable of the fires heat; the fires heat expels not the waters moisture; there is fire and water both, water in nature; as fire in quality. The cold and rusty Iron in the fire, loseth both his coldnesse and co∣lour; of cold becoms fire hot, of rusty fire-red; It partakes of the nature of the fire, yet is but Iron still. Or as Judas may be said, when Satan entred into him, to partake of the na∣ture of the divel, He was a divel; he lived not, but Satan lived in him, (that is) he* 1.14 was full of all sin, hypocrisie, treason, im∣pudence, malice, Impenitence, despaire, as if he had been a very divel rather then a man; yet was Judas Iudas still, a man, not transformed (at least not trasubstantiated) into a Divel. So when Christ enters into us, we are so acted by him, that we seem not to live, but Christ in us, Gal. 2. 20. And so that other place, as much mis-understood, 1 Joh. 5. 17. As he is, so are we in this world, is to be taken; not as if there were no diffe∣rence at all between Christ and us; but there is 1. a sicut similitudinis, as is the father beget∣ting, so is the young infant begotten; Ora. oculique, manusque eadem; an As of like∣nesse. And there is a 2^d Sicut Aequalitatis,

As of Equality: As is God the Father, suc•• is the Son; Coessentiall, coeternal; not a•• [as] of equality, but of similitude betweene Christ and us, we receiving of his fulnesse grace for grace, the same grace, not the same fulnesse.

2. Then give unto Christ the Glory due un∣to his name, sutable to his nature, Divine glory. Worship this rising Sun; it is not idolatry, but Purest Religion, not base Po∣licie, but truest P••ety. The Sun was ido∣latrously worshipped with a forbidden wor∣ship among the Persians of old, and by some of the Atheistical Jews, Ezek 8. 16. But it is commanded that this Sun should be worship∣ped both by men and Angels, Heb. 1. 6. When he bringeth in his first be gotten into the world, he saith, l••t all the Angels of God worship him, Joh. 5. 23. that all men should honour the Son, as they honour the Father. Fear not then to give the same divine honour, religious wor∣ship to the Son, as to the Father, to believe in, place hope on, and make thy prayer to the Son of God. The creature Sun is to be admired for his Brightnesse; it is a shadow of the Deity, not to be adored. The Sun* 1.15 the Creator is to be adored, he being the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The brightnesse of his glory, and the expresse image of his Person, who upholdeth all things by the word of his Power.

CHAP. III. Christ and the Sun alike in their Attri∣butes. Unity the first.

THe Attributes of the Sun and of Christ, wherein they are alike, are either 1 In∣communicable, 2. Communicable.

The first incommunicable Attribute of* 1.16 both is their Unity; Sol quasi solus. Next to the glorious Essence, Unity is the highest perfection of God, and his first Incommuni∣cable Attribute. The Sun among the Crea∣tures is matchlesse in his glory, because of his Unity.

In heaven God hath planted thousands of lesser Lights, whom he cals all by their names; in earth thousands of other creatures, but one Sun for both. In heaven, thousands of fixed Stars, which never fell; in earth, thou∣sands of lesse lights, whom the Father of lights knows, and cals every one by his name: But as the same Sun gives light to the Stars above, and to the creatures below; so one Christ is head to Angels, and Surety for sin∣ners; from him they receive confirming grace,* 1.17 we reconciling. There is one God, & one Sun; one God, and one Mediator; one Blood for Reconciliation, one name for Salvation, one Sacrifice for Universal Redemption, one Righteousnesse for Justification. There was

one Temple, High Priest, Altar of old, one Brazen Serpent, one Rock, one Bread, one Garment of the High Priest, for all his suc∣cessours; now one spotlesse, seamlesse gar∣ment for us all; One must die for all, and he once for all.

Travellers beyond the line, losing their old, find new Stars, no new Sun. They un∣der the Law, had other stars, the Prophets; we on this side the line, other Apostles, Mi∣nisters, and ordinances, the same Sun. The Saints departed, having crossed the line, leave all our Stars, Ministers, private Chri∣stians and Ordinances, but enjoy the same Sun.

Unity is the glory of the visible heavens, one peerlesse Sun, and of the invisible hea∣vens. 1. The Unity of the Divine Essence in three Persons, I and my Father are one,* 1.18 John 10. 30. There are three that beare record in heaven, the Father, the Word, and the Spirit, and these three are one. 2. So in Christ, vi∣sible for his humanity, invisible for his Divi∣nity; Unity is the perfection of his person. Only in the former, Unity of Essence, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alius, not aliud; here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aliud, not alius, in this uni∣ty of Person. As in the Creature Sun, there is a conjunction and union of two dif∣ferent* 1.19 qualities, light and heat; Light, such as is in heaven among the Stars, none such on earth; Heat, such as is in living creatures on earth, none such in the Stars. So in Christ

there is an union of an heavenly and earth∣ly nature. 1. Of a Deity, which the other persons have without humanity. 2. Of Hu∣manity, which we have without a Deity. In this one High Priest alone, the Thummim and the Urim, the perfections of God, and the light of men conjoyn'd.

1. Then give unto Christ the glory of this Singular attribute of Unity, in a double Uni∣ty. 1. The Unity of faith. 2. Unity of Love.

1. By an Unity of faith, eye Christ on∣ly, eye him with a single eye, look up to no other Mediator; go not to glean in any o∣ther field, as was said to Ruth: one Sun gives light to all the world, there needs no more. He were a mad man should say, set me up another Sun, or light me a Candle at noon day to help out the Sun: He more irrational who saith, give me somewhat besides Christ, another Mediator.

It is looked upon as prodigious in nature to see two or three Suns or Parelii together. There is no such thing, they are but imagina∣ry Suns in a cloud, having a little light, no heat or vigorous Influence. There is but one Sun which gives light to these: so to set up Saints merits, the Virgin Maries Intercession, or our own duties, were prodigious; all have what they have from Christ, and contribute nothing to him. And these Parelii are never seen, but when the Sun is low at morning or evening, never at noone. This flying to the Saints with Papists, or imagined Righte∣ousnesse

with some carnal Protestants, is on∣ly a sign of a dim knowledg, and of a weak faith, never of a sound judgment, and a wel∣informed mind. How unhandsome is a new piece on an old garment, or the garment part wollen, part linnen! Christ will be Solus or nullus. Look to me and be saved, all the ends of the earth, for I am God, and there is none else, Isa. 45. 22. Each man puts out his candle, and opens his window to let in heaven light when the Sun is up; do so for your souls; tread out your sparks, they may burn thee, they cannot lighten thee. Isa. 50. 11. Behold all ye that kindle a fire, that compasse your selves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled: this shall ye have of my hand, ye shall lye down in sorrow.

2. Next look after the other great Unity, The Unity of love, the Unity of the spirit in the bond of Peace. Faith and love are the two great uniting graces, faith to the head, love to the members. As there are two great unions in heaven, the first, of three in one, Trinity in Unity; the other of two in one, two natures in one person; So next to these two most glorious Unions, there are two mysterial Unions in earth, of faith to Christ, where two are one; of love to the Church, where all are one. And as this is Gods perfection, so the Churches, according to Christs last Prayer, John 17. 17. That they may be all one, as Thou Father art in me, and

I in thee,—That they may be made perfect in one. It was the glory and beauty of the Wheels, that they were so Artificially joyn∣ed one within another, that though divers, they seemed one wheel; and they had all one motion; for one Spirit animated* 1.20 them.

All those innumerable fixed Stars, keep their proper and certain station, are there∣fore never eclipsed, nor do they eclipse o∣thers, but move together uniformly; one motion is common to all. The Planets move in several Orbs, no two together, and they are all eclipsed one by another.

Christians should as Stars in the Firma∣ment, not thwart, cloud, censure, slight, eclipse each other, disparaging this mans Ministry, question that mans sincerity. Oh that the Trumpet might not make an uncer∣tain or different sound, but bee all as one, as when the Temple was dedicated, and when Jericho was besieged, all the Priests blew together, all the people gave one shout, thereby should Babylons walls be finally ruin∣ed,* 1.21 and Jerusalems fully repaired. Then would it be said, Who is this that looketh forth* 1.22 as the morning, fair as the Moon, clear as the Sun, terrible as an Army with banners?

This Unity of the Spirit would become the bond and cement of our Peace; our bands and beauty, the staff of the Church in her now old age, and bring in those Pri∣mitive times again, when after stormes

The Churches regained rest, and were edified,* 1.23 walking in the fear of the Lord; and in the comfort of the Holy Ghost, were multiplied. Why should there not bee as one God, one Church; as one Lord, one Baptism; as one Spirit, one Faith; as one Father, one Fa∣mily; as one Christ, one Hope; as one way, one Heart; as one Bread, one Body; as one Cup, one Lip? Cor unum, via una, Domi∣nus* 1.24 unus, Nomen unum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 12. 12. All should be one.

How delightful is it to see ten thousand beams streaming from the same Center of the Sun in heaven, meet and re-center in the same punctulum on earth! What a resplen∣dent light, and piercing heat do they give? So when all the Graces coming from the same head do unite and con-center together, what beauty, light, and heat is there? The Beams dispersed are weakned, united are more burning, as in a Burning glass, where all the Sun seems contracted in so narrow compass. Where is most of Unity, there is most of Christ. And now thou glorious Sun of Righteousness, and blessed Peace maker, who art all Union, and the Fountain of it, in whose Person the Father and Holy Ghost was from eternity united, in whose Incar∣nation the Humane Nature was united to the Divine; in whose Mediation the Divine was again united to the Humane. In the strength of these two great Unions, produce

a third, that union of our Nature with it self, that there may be no more Schismes in the body. Thou that didst slay the enmi∣ty between Jew and Gentile, slay that be∣tween Christian and Christian: and as thou art the foundation stone of our faith, be also the corner (the coupling) stone of our Love; and the binding stone to hold all the Building together.

CHAP. IV. Omniscience the second Incommunicable At∣tribute.

THE next Incommunicable Attribute of Christ is his Omniscience, whereof the Suns All-seeing Eye is a lively Resem∣blance. Sol solus Oculus, mundi Ocellus, Dei lumen, visibile numen. The Sun is all eye, hath thousands of beams in every place, looks upon every object with so direct a face, (as a well drawn Picture) as if it be∣held none else; filling the largest windowes, peeping in at the least crevise or key hole: the heaven above, earth beneath, aire be∣tween, enlightned all at once with his splen∣dor, vieweth all Regions. The worlds great overseer, glanceth into the Dungeon, and shineth with the same beauty on the poorest cottage as on Princes Palaces; the noisome dunghil, and the delightful Garden, both

are alike viewed and observed; there is no∣thing* 1.25 hid from the heat thereof; in it hath God placed his ••abernacle, it is his Chariot where∣in he rides his daily circuit. What can be such an Emblem of Gods Omniscience, and of that Visibile Numen, Jesus Christ, who is all eye, whose eyes are as flames of fire, whose face shineth as the Sun in his might, hath his beams, his eyes running to and fro, and* 1.26 his spies out, watching in every place, be∣holding the evil and the good? nothing hid from the Suns heat, nor this Suns sight. All things are naked and opened to the eyes of* 1.27 him, with whom we have to do.

Whither canst thou go, O sinner, from his presence, and where wilt thou hide thee from his eye? darknesse and light are both alike to him, secret thoughts and open acts both alike; the thought afar off••••e can di∣scern, as clear as we can the word spoken in* 1.28 our ears. There is no darknesse or shadow of death, where the workers of iniguity may hide themselves from him.

1. What a delightfull meditation is this* 1.29 to him who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose left hand (neighbour) knows not what his right hand doth; who shuts his doors & praies in se∣cret; shuts up his Trumpet, and gives Alms in* 1.30 secret; anoints his face, and fasts in secret; shuts up his lips, and mourns in secret? as being nunquam minus solus quam cum solus, and thinking nullibi tot Testes ubi sine Teste; Thou art never lesse alone, then when alone;

nor hast so many observers, as when there is none to observe. Gods sincere ones are his secret ones. The Ark which was close made up on every side, had a window in the Top,* 1.31 open only to heaven. Matth. 10. 26. Fear not, nothing is covered that shall not be manifest; what thou speakest in the ears shall be proclaimed on the house top; and what in secret, shal be rewarded open∣ly. Christ spyed out Nathaniel lying under the fig-tree, as well as Zacheus on the Top of his fig tree; heard Paul below in the* 1.32 dungeon, as wel as Peter on the house top; and took more notice of the Publican standing a far off out of sight, then the Pharisee in the* 1.33 midst of the Throng. The Lord will bring to light the hidden things of darknesse, and make manifest the counsels of the heart, then shal eve∣ry mam have prais•• of God. The Sun looks as well into thy closet casement, as into the large Church windows. And into that clo∣set especially Christ delights to look and dwell, where as in Solomons temple, the win∣dows* 1.34 are of narrow lights, or as some read it, of windows narrow without, broad with∣in* 1.35

2. Is Christ his eye, as the Suns, in every place? what conviction, warning, and terror may this speak to such Atheisticall wretches, as say, How shall God see? How* 1.36 doth God know? Thick clouds are a covering to him, that hee seeth not, and he walketh in the circuit of heaven. Especially such miscreants

as in the Chambers of their imaginary con∣clude, when they have shut out man, they can shut out God too; and having already shut God out of their hearts, conclude, they have shut him out of the world too, Ezek. 8. 12. and 9. 9. The Lord seeth us not, the Lord hath forsaken the earth.

Shut, oh Atheist, the Sun out of the world if thou canst; shut it out of thy house. It is im∣possible. Hath the Sun his eye in every place, and hath not God? Understand then ye unwise among the people, Shall not he that made the Sun all eye, be all eye himselfe? He that made the ear, doth not he hear? D••th* 1.37 not the Watch-maker know all the wheels, and every Pin in the Watch he made? Doth not the Statuary know all the frame of his image? and is any thing hid from him that made the heart?

Turpe quid ausurus, Te sine Teste time.

There are three witnesses when thou art alone, who have alwaies their eye on thee; the Sun, thy Conscience, and the Lord Jesus; fear the Sun, but thy conscience more, which is a thousand Suns; fear thy conscience much, but Christ more, who is a thousand consci∣ences. The Lord threatens to search out* 1.38 such as are setled on their Lees with Candles; that say in their hearts, The Lord wil not doe good, neither wil he do evil.

There are two sorts of candles God useth, 1. Some shining, 2. Some burning.

There are four shining Candles wicked

men take no notice of: 1. The candle of Gods mercies, bounty, patience. 2. The candle of the Sun. 3. Of his Word. 4. Of their own conscience. These are Gods first candles, pleasant and shining lights: if these be put out, or not regarded, God will set up four burning Candles, that shall not be so easily blown out; He will search thee out 1. With the burning candle of affliction, as he did Saul, wheh the Philistines were upon* 1.39 him; this is lighted at the fire of mercy abu∣sed. 2. With the burning candle of a terrify∣ing conscience, lighted at the fire of an en∣lightned, awakened, galled conscience, which is sadder then the former; this is a searching candle indeed, with which Judas was search∣ched and lighted down to he••. 3. There is a worse candle then both these, the candle of death, kindled at the wrath of God, where∣with he searches those further, then ever he did yet either by affliction or conscience; the day of death is a day of wrath; then doth God set up a candle that burnes till the day of Judgment. The fourth candle is the sad∣dest* 1.40 of all, the candle of Judgment, lighted from hell, whereby he will search out all the sins of wicked men, and this candle shall never leave burning.

3. Then let thine eye be ever on him,* 1.41 whose eye is ever on thee: be an heavenly Heliotropium▪ turn to the Sun of Righteous∣nesse; call thy place Beer-la-hai-ro••; I have seen him that ever seeth me: make thy house

a Bethel, the house of God, and make thy heart a Beth-shemesh, an house for the Sun.

Let thy heart be as the Sun-Dyal, which receiveth the Sun in the morning, and goes along with it all day; only cast no sha∣dow behind thee; in the face of the Sun the Dyals do not: in the face of Christ, how grosse is it? Be full of eyes within, with∣out, before, behind, as those living Crea∣tures, Revel. 4. 6. or those living wheels Ezek. 1. 18.

Canst thou the secret sympathy behold,* 1.42 Betwixt the bright Sun and the Marigold, And not consider that we must no less Follow in life the Sun of Righteousness?

Let the morning Sun find thee praying with Jacob, Gen 32 24. The noon Sun see thee working; and the evening Sun see thee meditating with Isaak, Gen 24. 63. Let not the Sun when risen, see thee sleep∣ing unrisen; Sun all day moving, behold thee all day standing still; and Sunne setting, leave thy Lust and Passion not set.

CHAP. V. The Suns Omnipresence a shadow of Christ.

NExt to Christ his Omniscience, consider his Omnipresence, the ground and cause of that Omniscience. In both which respects God may be said to have set his Tabernacle in the Sun, which shadowes out both: Christs* 1.43 Humanity also is called the Tent or Taber∣nacle of the Divinity. The Sun locally in Heaven, is virtually in earth, his light, heat, influence, every where overspreading the face of the Sea and Land, penetrating the depths of both, to the bottom of the sea, and to those subterraneous minerals in the bo∣som and secret chambers of the earth. Christ when ascending heaven, left his promise, as Elijah his mantle, with his Disciples, Lo, I* 1.44 am with you alway to the end of the world. And where ever two or three are gathered to∣gether in my name, I am in the midst of them.

This may be a sensible Rebuke to the* 1.45 blind Atheists; who are not to be dealt with by Scripture or reason; who having pu•• out both their own eyes of reason and con∣science, would pull out Gods also of Om∣niscience and Omnipresence: and having shut out the sense of a Deity out of their own thoughts, would dispute the Essence

of God out of the world. If thou art not a man of Conscience, art thou of Reason? If not of Reason, art thou of Sense? Then I shall convince thee. Wilt thou believe thy own senses? Darest thou trust thine own eyes? open them, thou seest the light of the Sun; or shut them, if thou wilt, thou feelest the heat of the Sun, which though in Heaven, is not far from thee, but ever round about thee. Doth its light scatter all clouds, and shall any cloud or darkness cover thee? Doth its influence reach the subter∣raneous cavernes, and shall any corner hide thee from the presence of God. This great Apostle (as some have called it) hath prea∣ched Heathens out of Atheisme, and shall it not Christians? Every beam of the Suns visible eye, writes upon the heart of a ratio∣nal man, The invisible eye and presence of God is here.

Among all those abominations represen∣ted to Ezekiel, the last and most hideous was that posture of faces towards the Sun, and backs towards the Temple, Solem exoscula∣ri,* 1.46 Deum exoculare: At the same time to see the Sun seeth us, and to say the Lord seeth us not, but hath forsaken the earth, is such brutish reasoning, as Heathens have no such Logick, Hell hath no such bad Divinity. The Heathen by their Logick could see in lu∣mine Numen, in the Suns light, another In∣visible* 1.47 Sun of greater light. And Hell it self is not so full of darkness, but whatsoever o∣ther

impieties there remaine, there is no room for Atheism.

Nullus in Inferno est Atheos, ante fuit.

How should this consideration of Christs continual presence, both awe and cheer the gracious soul? provoking it to faith, pati∣ence, fortitude, diligence in the work of God. Christ is ever present, 1. As an Obser∣ver: He remembred every of the seven Churches of this in those seven Epistles, I know thy works, &c.* 1.48

2. As an Assister: Lo, I am with you al∣wayes to the end of the world.

3. As a strong supporter: Jer. 1. 18. They shall fight against the••, but shall not prevail, for I am with thee.

4. As a bountiful Rewarder: Therefore as all these Epistles begin with novi opera, I know thy works, they end in vincenti dabo, To him that overcometh will I give, &c. to represent to you continually Christ present as an Observer from the first, as a rich rewarder at the last.

Hence let Godly and wicked both learn to reason as godly Jacob and wicked Laban, See, if no man be present, yet God is ever pre∣sent. Call thy dwelling Mizpah, for whereso∣ever thou art, God hath his Watch Tower* 1.49 neer thee.

CHAP. VI. The fourth Incommunicable Attribute, Omni∣influence.

AFter the Omniscience and Omnipresence of Christ, already touched, let us come to consider that Admirable and Incommu∣nicable Attribute of Omni-influence, where∣with the upper and neather Sun are ador∣ned and enriched.

The Sun hath his residence in heaven on∣ly, but his Influence is diffused into all the heavenly bodies, and to all these Sublunary Creatures; air, earth, water, and all the hoste of them; yea, to those subterraneous Mettals and Minerals hid from the Vultures eye. We have the influence and benefit of the Sun in every breath of air, bit of bread, in each dish of flesh, fish, fowle, yea, in each herb used for food or Physick.

The Sun hath an universal influence upon the Creature in his Generation, production, vegetation, maturation, &c. So Christ upon the new Creature, and upon all his actions and motions.

Sol & homo generat hominem; The Sunne and man beget a man; the Sun and seed bring forth corn; the Sun and showrs bring on Harvest: But the Sun is one in every thing. So Christ his influence is All in all: In works of Nature, nothing was made without him at first, Joh. 1. 3. In works of Grace no∣thing

is, or can be done without him: John 15. 3. Without me yee can do no∣thing.

Christ in the instruction gives saving knowledge, Christ in the conviction worketh repentance, Christ and the Promise work faith, Christ and the Consolation works peace. Accedat Christus ad Elementum, fiet Sacra∣mentum. Christ and the Element make a Sacrament: Christ in the Sacrament makes a rare Feast.

The Sun hath a various and marvellous influence; but our Sun far more. The Suns influence of light dispels darkness out of the air, Christ out of the soul. The Suns influ∣ence of heat takes off the cold from the Crea∣ture, brings in a reviving warmth; but what like the cheering of Christ his love? it takes off deadness, restores the new Creature. Thy* 1.50 favour is better then life, sweeter then wine.

The Suns attractive influence draweth up grosse, earthy, and watry vapours, and con∣verteth them into air. Christ in conversion is so attractive, that hee drawes earth up to Heaven, and turnes Corruption into Grace.

The Suns dissolving influence again sends downe those Vapors, when purged and pre∣pared, in rich and fruitful showres; and Christ, those hearts full of grace and Peace, he had before attracted; turning again air into water, melting heavenly hearts into tears of love.

The Sun hath a productive influence, which animates all seeds, and Christ all gra∣ces. And a Restrictive influence, some∣times binding the earth with a bar of Iron, that no seed breaks forth; such Christ his restraining hand upon corruption, that though all seeds of it in our nature, it breaks not forth.

Again, his mollifying influence dissolveth congealed mountains of snow, and rocks of ice into fluid water; and Christ at work upon the heart, dissolveth Petram in fontem, Pe∣trum in Lachrymas, turneth impenitents in∣to Penitents, unbelief into faith, obstinacy into obedience.

Lastly, The Suns admirable alterative in∣fluence, causeth mines and springs of Gold and Silver to grow in the bowels and kid∣neyes of the earth, the proper seat of clods and stones. Christ hath an higher opera∣tion in the soul, in that strange alteration made there in the midst of a vile earthly heart, where nothing grew but stone, nothing lay but mire and clods of dust; there he seate••h mines of heavenly Treasure, Faith more pre∣cious then gold, and Holiness more precious* 1.51 then Rubies. Instead of the thorn shall come up the Fir tree, in stead of the bryar the Myr∣tle* 1.52 Tree. And it shall be accounted to the Lord for a Name, and for an everlasting sign that shall not be cut off. And in another place, For Brass will I bring Gold; and for Iron Sil∣ver;* 1.53 for wood brass, and for stone iron. Here

is a great alteration indeed.

1. This shewes what reason the Apostle* 1.54 had to use those two great expressions of* 1.55 Christ. 1. That he filleth all in all. 2. which is more, That he is all in all.* 1.56

1. That he fils all; herein he is as the Sun for his influence. All] that is, 1. All Persons, Men, Angels, men of meaner, or more excellent encowments; he fils All, Mi∣nisters, Magistrates, &c.

2. All Places: heaven with glory, earth with grace, he•• with terrour, whole world with wisdome. Power, Providence, omni∣presence, omni-influence, prisons with liber∣ty, dungeons with light, crosses with tri∣umph.

3, He filleth all Ordinances: preaching with efficacie, Prayer with prevalencie, Sacraments with nourishment, the Sabbath with blessings.

4. Relations: Magistracie withhonour, fear, obedience, from their inferiors; with love, justice, courage, watchfulness, care, fide∣lity, circumspection towards their inferiors; with zeal, authority, boldnesse, diligence to∣wards God. Ministry with ability, assistance, Paternal affections, maternal bowels, Nur∣ses care towards their flocks, and with suc∣cesse in their labours. Conjngall relations with love, sweetnesse, condescention, com∣pliance and mutuall delight in each o∣ther.

5. All his peoples hearts: the ignorant with

knowledge, the dead with life, unbelieving with faith, secure with fear, impenitent with repentance, stony with softnesse, sad with comfort, troubled with peace, unsatis∣fied with certainty, weak with strength, wa∣vering with stability.

6. All Conditions: riches with thankful∣nesse, poverty with contentednesse, mercies with sweetness, afflictions with tolerableness, prisons with comforts, sicknesse with pati∣ence, persecutions with joyfulnesse, death with peace.

7. All things: (when he saith all, you may imagine more, I cannot name every one;) reproof with terrour, conviction with fear, promises with hope, consolations with assu∣rance, Sacraments with comfort, desires with faithfulnesse, labours with fruitfulnesse.

8. All in All. In all thy needs, in all thy straits, and in all thy fulnesse, in all cases, encouragements; dispensations, he fills thy prosperity, thy adversity, thy society, thy solitude, &c.

2. The other expression is far higher; He is All in all; The Sun for light is all in* 1.57 all to make day all the world over, sta••s cannot do it; his heat all in all to make sum∣mer, his influence all in all to make spring and harvest:

So Christ is all in all. Had we the united merits of all the Angels and Saints in heaven, they could not help us being lapsed and fal∣len; one poore man would begger them all

to set him up; had we the sufferings of all the Martyrs since the beginning of the world, for the benefit and relief of one man, it were too low a price for him. It cost so much, Christ only could bear the charges of it. Christ is all in all, who can cast up the sum∣ma Totalis of this reckoning. To be some∣what in some case, is as far as any creature can goe, an Angel is somewhat in some case, not all in any thing, not somewhat in all; somewhat in excellency of grace, glory, and many perfections, somewhat to benefit man; nothing to satisfie Gods Justice, nothing to Redeem man; but Christ is all, and in all. They are good Ministers to the Saints, bad Mediators for the Saints.

The best creatures and graces have but one, and that a finite use; Christ hath ma∣ny, and infinite. Bread is somewhat to a hungry person, nothing to a sick; Physick somewhat to a sick, not to a person in health; sight to a blind, a pardon to a condemned person, mony to a poor man.

Of Graces, repentance is somewhat to a guil••y soul, knowledge to an ignorant soul, certainty to a doubting, faith to a distrusting, righteousnesse to a soul conflicting with strong corruptions; but it is only Christ who is all in all, to a poor man, rich man, sick, found, bond, free, living, dying, condem∣ned, pardoned man, he is all in all; to an ignorant, knowing, repenting, believing, righteous man, he is all in all; He is bread,

clothing, gold, eye-salve, liberty, pardon, physician, way, truth, light, wisdome, righteousnesse, sanctification, Redemption, all in all.

Especialiy Christ may be said to be all in all in ten respects.

• 1. His Teaching is All in All in the mat∣ter of our Illumination, mans teaching no∣thing, were it by Paul or Apollo. Who teach∣eth* 1.58 like him?
• 2. His Drawing is all in all in the mat∣ter of our conversion; not others perswasion, not our own preparation. Draw me, we wil run after thee.* 1.59
• 3. His Bloud all in all in the matter of our Reconciliation, Col. 1. 20. Rom. 3. 23.
• 4. His Death all in all in matter of Di∣vine satisfaction, 1 Cor. 15. 3.
• 5. His Righteousnesse all in all, in the matter of our Justification, Rom. 3. 22.
• 6. His Spirit all in all in the matter of Sanctification, 1 Cor. 6. 12.
• 7. His Intercession all in all in the mat∣ter of our Acceptation, Heb. 7. 25.
• 8. His Grace all in all in the matter of our Supportation against sin and Satan, 2 Cor. 12 9.
• 9. His Peace all in all in the matter of our compleat satisfaction and consolation ••ere, Ioh. 16. 33, and 14. 27.
• 10. And his Presence all in all to our Glorification, and compleat Beautitud•• here∣after. Phil. ••. 23.

Use 2. This informs us what singular be∣nefit* 1.60 we have by the influence of Christ upon us, more then if we had his corporal pre∣sence; it was expedient that he should goe a∣way,* 1.61 both for his own glory, and our ad∣vantage; the spirit had not descended, nor his Intercession been so prevalent, if he had not departed. The Suns body, if it were possible to be with us on earth, would not be of that use as now his influence is, though his residence only in heaven. It might asto∣nish and dazle us, not so cheer us; it is bet∣ter for us, that Christ is mediating in heaven, then if he were working miracles againe on earth.

3. Be ready to acknowledg Christ and his influence in every good, in illumination, conversion, consolation, &c. his attractive, productive, restorative, sin restraining, heart changing, his gracious dissolving, mollifying, and his alterative influence.

So in every ordinance, if there be force in the Word, any sweet in the Promise, any life in the Minister, any quickning in the Sermon, any warmth in a Christian, any relish in the Sacrament, any bene∣fit in a Correction; give Christ the glory. Tast Christ in All, as we may the Sunne in each morsell of bread, and draught of drink.

Again, In every outward good: have we any joy in our enjoyments? any comfort in our wants? It is he that hath sanctified and sweet∣ned

all our toyl, labour, meat, drink, mar∣riage, poverty, riches, crosses afflictions. He is the tree that hath sweethed the bitter water; he the Salt that hath cured the cur∣sed* 1.62 and unsavory waters; he, like Noah, com∣forts us concerning our toil. He hath resto∣red us to a child like right to, and a blessing in all mercies. In Christ, God hath given us all things, Rom. 8. 32. And in him it is that God hath blessed us with all spiritual blessings,* 1.63 Ephes. 1. 3. and hath given unto us all things that pertain to life and Godlinesse. Therefore all things are yours, saith the Apostle, because Christ is yours.

4. This shewes whence it is (if the influ∣ence* 1.64 of Christ be of that force) that some are called, thereupon converted, changed, sanctified, after that supported, comforted, and to the last preserved; others are not cal∣led at all, or not moved when called, but remaine blind or deaf as the Adder, are har∣dened contradict, oppose and ••erish in their unbelief and gainsayings. The Scrip∣ture puts it upon this energeticall, speciall, and distinguishing operation of the influence of Christ. To you it is given to kn••w th•• my∣steries* 1.65 of the Kingdome; to others it is not gi∣ven; it is revealed to babes, it is hidden from* 1.66 the wise and prudent, the poor, simple, weak, despised are chosen and called, when not ma∣ny wise, Rich, noble, are called. The father chuseth some and then giveth them to Christ,* 1.67 then draweth them to Christ, then chargeth

Christ with them. Those he keepeth in his* 1.68 hand none p••ucketh them out. Peter is yet winnowed by Satan, Christ prayeth for him, he recovers his standing though he fell.* 1.69 Paul is buffeted, but Christ assisteth with sufficient sin-resisting Grace, and Paul is upheld

Again, whence is it that the same Mini∣stry is effectual in some pl••ce to some per∣sons, not to others? Paul preacheth at* 1.70 Jerusalem, but in vain, They will not receive thy testimony concerring m••: there was no such influence. At Rome he preached and spread the faith: the Reason is given, The Lord who made Peters Ministry effectual* 1.71 to the Jews, wrought effectually in Pauls when he came among the Uncircumcised.

5. Lastly, This may satisfie sober men (cu∣riosicy* 1.72 is never satisfied) in clearing Christ, notwithstanding such his influence, from be∣ing Author or partner in any sin, or Anoma∣ly.* 1.73 In him we live, move, and have our be∣ing; yea, even the Divels and wicked men live, move, have their being in and from him: he sustains their persons, governeth their actions, concurreth in their operati∣ons, this is not evil. Judas could not betray* 1.74 Christ, nor Pilate condemn, nor Souldiers crucifie him, if such power had not been gi∣ven from above. Shimei could not have cur∣sed* 1.75 or flung a stone at David, if God by his concurring permission had not said, Shimei, Curse David.

The lame horse is ridden by his Owner; that he moves, is from his Master; that he goes faster, slower, this way or that, is from his Master; that he halts, is from his owne lameness, not his Master. A Scholer useth an ill made blotting pen, that it writes is from the Scholer, that it writes ill, or blots, is from it self. A Workman layes a strait rule to crooked timber; the Workman and the rule make it not crooked.

Object. Why doth not God mend this then?

Resp. 1. Stay there, thou piece of clay.* 1.76

2. Who shall give the Potter Law? he is not bound.

3. He can bring the greatest good out of the greatest evil, Gen. 50. 20. Christs Gar∣ments are alwayes white as wool; when our* 1.77 wayes are unequal, his wayes equal.

Christ is as the Sun: The Sun is the effici∣ent cause of Light, therefore cannot be of darkness; of heat, therefore not of cold: up∣on his departure follows darkness and cold∣ness, not caused by the Sun (if it be so said, it is improperly, causa deficiens, not efficiens.) God who is the sole Author of good, can∣not be an abettor of evil, Jam. 1. 13.

The Sun shineth on a Meadow, it brings forth sweet flowers; on the dunghill it shi∣neth, that stinks; the Sun puts not that stink on the dunghil. The word of Christ comes to the Jaylor and Lydia, and is a sweet sa∣vour* 1.78 of life; to the High Priests, they are

cut to the heart, and storm, and stink. The Sun shines on Gardens, Herbs, Plants, they yeild their fruit to recompence the Dressers pains: But though the weeds also have a common influence of the Sun, they put forth noisom leaves and Flowers, and seeds of their own; that these weeds grow, is from the Sun; that they bear such leaves, flowers, and seed, is from their own nature, and pristine seed. When God in Scripture is said to harden, it is not so to be understood, that he doth it, Infundendo malitiam, sed non infundendo mol∣litiem; not by provoking unto sin, but by denying or withdrawing his Grace, and the influence of his Spirit.

CHAP. VII. Perfection, another Incommunicable At∣tribute.

PErfection is another Attribute of this les∣ser Sun, much more of Christ the great∣er and brighter Sun. In the one is a Perfe∣ction of Light, Lustre, Beauty, no spot, darkness, or defect in it; in the other, is all Perfection of Wisdom, Righteousness, San∣ctification, Redemption: all Treasures of Wisdom and Knowledg, all fulness of the God∣head* 1.79 bodily.

Perfection implyeth two things.

1. Perfectum est id cui nihil addi, detra••ive

potest. That is Perfect, to which nothing* 1.80 can be added or diminished: both are so. The Suns light is of that perfection, that all Stars shning, add nothing at all to it: All hid, lessen not the Suns light. All Angels and Saints add nothing to Christ. Though the Sun enlighten all the Stars, it hath ne∣ver the less; Christ beggars not himselfe at all, by relieving us. The Sun hath the same light, if there were no eye did heed it; Christ had the same glory and blessednesse be∣fore the world began, when none to ob∣serve it.

2. That is perfect, which is not possible to be tainted, corrupted, or prejudiced by a∣ny object, opposite, change or chance, what∣soever that may fall out. The Sun beholds all objects, all the works of Nature, many of which have a natural ill savour; all the Acts of men, many which have a wo••se moral noi∣someness; but the Sun is not at all tainted, nor his beams defiled by the sight. Christ Jesus is privy (not accessory) to all the Oppres∣sions, Treasons, Murders. Whoredomes,* 1.81 &c. acted under the Sun; an observer of all the damnable Heresies, and pernicious Doctrines that are broached; but his Per∣fections are not in the least impaired, because he receives no taint, he is no approver of them.

1. This shewes us, that God receives* 1.82 nothing from the Creature. He did not out of any necessity or indigence create the

world; we want a house, therefore build; a horse therefore buy; a servant therefore* 1.83 hire: but God did not create heaven be∣cause he needed a house, or the Angels and men, because he wanted Servants: He had the same perfect blessedness in himself be∣fore there was a world or Creature. The Sun receives not his light from our eye, but our eyes from his light.

2. If he be perfect, then cannot wicked ones when they do their worst, hurt or pre∣judice him; Whoredomes, Heresies reach not him. Look unto the Heavens, and see,* 1.84 and behold the clouds which are higher then thou. If thou sinnest, what dost thou against him, or of thy Transgressions be multiplied, what dost thou unto him? Thy wickednesse may hurt a man as thou art, and thy Righteousnesse may profit the son of man.

3. Lesse doth hee need our Duties. If thou bee Righteous, what is that to* 1.85 him, or what receiveth he at thy hands?

Set not up thy rush candle to the Sun, it needs it not, it beares it not, but puts it out: All the Starres in Heaven, and Lights on earth are abashed and appear not in the Suns presence. Even that which was* 1.86 made so glorious (that is the face of Moses) had no glory (said the Apostle) in this respect, by reason of the glory (of Christ) that excel∣leth. But he that put on a Vayle when hee* 1.87 came from God to speak to Israel, that hee might hide his Glory, needed to put on an∣other

Vaile when he went in unto God to hide his Imperfections.

CHAP. VIII. Unchangeableness the last Incommunicable Attribute.

VVE are come to the last Incommuni∣cable Attribute, Unchangeableness. All things below are subject to mutations; Kingdomes are changed, and Republicks changed; Men, Manners, Cities, Fami∣lies, Congregations changed. Apparel, Fa∣shions, Opinions daily changed; and which is saddest of all, there are changes in Religi∣on: yea, the Moon is daily changed, but the Sun never: his Essence the same, Light as clear, Heat as cheering, Influence as opera∣tive, Motion as swift as ever. Hence the Sun is often in Scripture brought in as a de∣monstration of the unchangeablenesse of Gods Decrees, Love, and Promises towards his people. Thus saith the Lord, which gi∣veth* 1.88 the Sun for a light by day, and the Or∣dinances of the Moon and Stars by night.—If those Ordinances depart from me, saith the Lord, then may the seed of Israel cease, &c. Again, If you can break my Covenant of the* 1.89 day and of the night, that there should not be day and night in their season, Then may my Covenant be broken with David my servant, &c

I suppose it but a dream of the Astronomers,* 1.90 that the Sun is come down lower, and mo∣veth neerer the earth, by one fourth part, then it did in ancient times. But be it so, Christ is the Sun unchanged in his effence, grace, glory, merits, all-sufficiency; un∣changing in his purposes, promises, gifts, callings, love, compassion to his people. He is Alpha and Omega, the same yesterday, to day, and for ever; the Lamb slain from the be∣ginning of the world. And if he be at all changed, it is in his Approximation, and neer∣er approach to the earth in his incarnation, and the other passages of his Humiliati∣on.

App. 1. Then is Christ able to save to the ut∣most, all that come unto the father through him, he hath the same penny for the last, as* 1.91 for the first. His hand not shortned, nor mercy abated. It is remembred of Moses, as that which was not ordinary, that after an hundred and twenty years, his eye was not dim, nor his natural strength abated. And that more strange, that all the Israelites gar∣ments waxed not old in forty years space. But how admirable is it, that the eye of the Sun is not made dim, nor strength abated, nor do his garments wax old after six thousand years. He is as a mighty Gyant, as fresh after so great labours, and after so many a∣ges revolution as ever; and as faire as the young Bridegroome, as the Psalmist hath it,* 1.92 the emblem of this our Sun, and his un∣changeablenesse.

He is Lux Perennis, h•• is fons perennis; the Sun whose light, th•• spring whose water is perpetual; generati∣ons passe, the Sun remains; new Traveller•• come to the old fountains where their fa∣thers drank; there they are, and as fresh they runne; there Abraham drank, an••* 1.93 there do we; He believed, and it was coun∣ted to him for righteousnesse; we believe, an•• it is our righteousnesse: ••here David dran•• in his time; he believed and therefore spake, w••* 1.94 also believe, and therefore speake: there dran•• Paul▪ long after, and was revived; he be∣lieved* 1.95 and obtained mercy; and was set forth for an example to all after beleivers. It is the most glorious Anthem that ever the Church militant sung, His mercies endure for ever; therefore appointed to be sung in their most Solemn feasts. Besides you have it twenty six times in one Psalme, the bur∣den* 1.96 of every verse, a meditation that can never be oft enough repeated, remembred, studied and believed.

2. Is Christ so unchangeable? then if he hath appeared to thee once, chosen, cal∣led, loved thee, his love is an everlasting love, free at first and without cause, firm* 1.97 to the last and without change. His gifts and callings are '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without repen∣tance. The Sun is the faithful witnesse in heaven; if it did shine into thine house ye∣sterday, it wil to morrow, and for ever, as long as the house stands. The Scripture

usually comforteth godly ones upon this con∣sideration, God is faithful by wh••m ye are cal∣led* 1.98 into the fellowship of his Son Iesus Christ. Therefore he shal confirm you unto the end, that ye may be blamelesse in the day of our Lord I••sus Christ. Again, faithful is he who calleth* 1.99 you, who also wil do it. Hence the godly soul comes to safe Anchor after all storms. My salvation is not in my hands, it is in Gods; my unfaithfulnesse hazards it, his faithful∣nesse secures it; my unbelief shakes it, his faith settles it; my mutable wil and condition endangers all, his immutable decrees and love secures all; my foundation is subverted, my seals cancelled; the foundation of God yet* 1.100 abideth sure, and hath his seal—Our happi∣nesse is, the root bears the branch, not the branch the root: our faith, love, holiness, is not the ro••t, but branches of the love of God; the branch is broken, the root remains. We are changed, and so sometimes we can∣not do as at other times; we think God is changed, he is not. Children in a Boat think the houses and trees remove; it is the boat, not the trees: We measure Gods love to us, by ours to him; and so perplex all. But the Scripture puts it out of doubt; our unbelief makes not void Gods faithfulnesse: if* 1.101 we be unfaithful and deny him, he yet abideth faithful and cannot deny himselfe; if we for∣get we are children, he cannot forget to be* 1.102 a father. He may repent (it may be) that he gave Saul a Kingdome, or Jeroboam ten

Tribes; never repents of grace given, because this flowes from unchanged fatherly love, the other from common providence.

3. Then are the promises firm, which Christ hath made, He is the Amen, Rev. 3. 14. And all his Promises are yea and Amen▪* 1.103 As the Suns motion is certain, varyeth not a minute, hence Eclipses can be so long foretold by Artists, and every Countryman can tel you where the Sun wil be, and of what length the daies seven years hence. If ever therefore there was a promise to a believer, to justifie the ungodly, to count faith* 1.104 for righteousnesse, it wil as wel reach us, as Abraham, as the Apostle reasons.

The Sun moves constantly with in his Tro∣picks, and comes sooner or later to all such climates as are within his bounds; Christ doth as certainly meet those that wait for him in his way.* 1.105

4. Terror to wicked ones: If Christ his love, and promises firm, then his threats, his truth, justice, jealousie, hatred of sin, is as much as ever: If he ever hated an un∣godly person, he loves not thee. He shews mercy to thousands, but by no means clears th•• guilty. Exod. 34, 7. His garments are white as wool, but his eyes red as flames of fire, and he hath a sharp two edged sword in his mouth.* 1.106 Woe to them who walk in the way of Cain, Balaam, or Corah, their damnation slum∣bers not, though their conscience slumber.

The Sun never goes an inch beyond his

Tropick, but returns; nor wil Christ the Son of peace ever come to such as are out of the way of peace, but return back again.* 1.107

CHAP. IX. Communicativenesse a Communicable At∣tribute.

HAving spoken of the Incommunicable Attributes, I shal descend to some com∣municable ones, and that this discourse may not swel beyond intention, I shall the more contract my self. I might name many At∣tributes of this sort, as Communicativenesse, Greatnesse, Glory, &c. of which other crea∣tures also do participate, yet are they most eminent in the Sun. I shall speake of communicativenesse under this head, and refer the rest to the next.

Communicativenesse is an excellent Attri∣bute in the Sun. The Moon, Stars, Ayre Seas, earth, are all communicative of their several benefits to man: But the Sun most of all, and they enabled by the Sun. It buries not his light, shuts not up his influence, shines not to it self, is as free and liberal to the poor as rich, to the beggar as to the King; The Lord hath divided it and the stars,* 1.108 (saith Moses) to all nations under the whole heaven. They under the Poles have their share, as wel as they under the Line.

So hath Christ received of the Father,* 1.109 gifts to be communicated unto men; of his ful∣nesse all receive▪ his merits are of largest extent, his Gospel to be preached to all na∣tions, and to every creature.

1 Then is here provision for the poorest* 1.110 Christian who hath nothing to buy with▪ the Sun sels not, but gives his light freely, it is Gods light, it is the poore mans friend, his candle, fuel, raiment. Diogen••s hath as good a propriety in ••t as Alexander; Christ is the poor mans friend, Advocate, Physici∣an, Saviour and Master of that Corporation. The••e are his Guests, Disciples, Bride. He entertains none of other qualitie, but those in poverty. Come, he that hath no bread, nor m••∣ny. He cals all thirsty to come drink freely an••* 1.111 without price. We love to match into E∣states, great Families, marry with Nobility, Beauty, Preferments: Christ loves to be∣stow himself on poore, undone, helplesse persons; he matcheth with misery, beggery, infamy, base b••irth, humility, deformity. Ahasuerus thought the Crown better s••t on Esthers head, then Vashtyes, or al•• the Pri••ce∣ly* 1.112 Ladies of the Court. And Christ his grace and favour, is confer'd stil on the humble soul; the highest Crown was set on the lowest handmaid. Poor Mary became Deipara, she was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All be-graced, highly* 1.113 honoured, and shee got the name from the first and greatest of women, as her Son from the highest and first of men; she became

Chavah, the only mother of the Living, and which is stranger, her Son the Adam and Pa∣rent of the world.

2. Then is Christs not a scant, but plente∣ous* 1.114 Redemption, not from one, but infinite Transgressions; not of one or a few, but of infinite persons. He sheweth mercy to thou∣sands; his Sealed Book containes an innume∣rable* 1.115 company of Angels; and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, General Assembly, and Church of the first born,* 1.116 whose names are written in Heaven contains so many Myriades as no man can number, of all Kindreds, Nations, Tongues and peo∣ple. They are not a few, but a world who* 1.117 are redeemed. The whole world of the E∣lect, severed from the world of the Un∣godly.

3. Then there is just ground for our hopes, prayers, endeavours for the calling of the Gentiles who at present sit in darkness, and live without God in the world; without Co∣venant,* 1.118 Promise and Gospel. And for the Jewes also, who shall be grafted in again, if* 1.119 they abide not still in unbelief, who are also at present without God, and King, and Te∣raphim,* 1.120 and Prophet, and Priest, and hope too, as much as the uncalled Gentiles; but there are promises for both. The ends of the earth are the Fathers Advowson, and the Son is ordained by him to be the Occumeni∣cal Bishop of the habitable world. He shall* 1.121 sprinkle many Nations, inherit all Lands, rule from Sea to Sea, to the utmost Indies.

The Sun moves sometimes North, sometimes South, is sometimes in the East, and some∣times in the West, but ere the year goes about and ends, hath viewed all Climes; so shall the Gospel be preached to all Nations, be∣fore the end of the World. The Church is as the Sea, which if it lose in one place, gets as much in another. The Gospel is as the Sun, which when it goes from one place, goes to another.

4. Is Christ so communicative? then what an encouragement is this to poor souls to go to Christ?

1. For his freeness. He keeps open house to all comers; as Titu•• sent none away sad, he none empty that come to him, upbraiding* 1.122 none, rejecting none, giving liberally, for∣giving universally. The Sun is as free of his light as thou of thy sight; it is free cost. Christ is as free in giving as wee can be in asking. Ask on, my Mother, said Solomon. Ask again, my Queen, said Ahasuerus, Ask half* 1.123 a Kingdom. Ask all, Ask a whole Kingdom, ••aith Christ, I shall not deny thee. The mo∣ther is as wel pleased when her brest is drawn, as is the Infant. And Mercy is not more pleasing to us to receive, then to God to im∣part it. Who is a God like unto thee, that par∣doneth* 1.124 iniquity, and passeth by the Transgres∣sions of the remnant of his heritage? he retain∣eth not anger for ever, because he delightet in Mercy.

2. For his Fulness: In the Sun is mo••

of light then thou canst need; in Christ much more then thou canst carry: when you come to him, you are as the poor hunger fa∣mished* 1.125 Lepers, coming to the Syrians Tents, where they might eat their fill, load them∣selves, and leave more behind them then they could carry, and maist call in others to partake of thy riches as they did. You* 1.126 come into a wood dropping with hony.

Christs merits are not only as the widows Cruse, which wasted not; but as the loaves he blessed, the more was eaten, the more was left; and when the more fed of fewer loaves, more baskets remained then when few of more. To the five thousand remained* 1.127 twelve of five loaves; to the four thousand seven of seven.

While there was a Vessel empty, the Oyl* 1.128 stayed not. There is more want of empty Vessels, then filling liquor.

In the Fathers house the returning son knew* 1.129 there was bread enough for every servant he kept, and to spare. At the Kings Sons mar∣riage,* 1.130 much company, and room for more. Who then need want? None perish through ne∣cessity, but of carelesnesse or wilfulnesse. Consider that Parable, All are invited, all are entertained; the Refusers onely re∣fused.

Object. 1. Say not then, They must be so and so qualified who come to Christ; the Rich, Noble, &c. or the Righteous, Innocent, strong Believers.

Answ. The Instruction was to call the poor, maimed, halt, blind, the unworthy, the un∣likely, Luke 14. 21.

Ob. 2. But they were such poor as had lyen all their life at the Pools side, or had been daily praying for an Almes at the Temple Gate.

Answ. They were such as were in the road to Hell, and lay in the High-wayes (being very Hedg birds) such as were set by the Di∣vels fire side, as Saul was, such as are quite* 1.131 out of the way, Luke 14. 23.

Obj. 3. But then they were such as were very forward, and came running.

Answ. So backward, that they must be cal∣led, intreated, drawn, driven, and compelled to come in. Luke 14. 23.

Object. But there can be no room for Scor∣ners, Scoffers, Despisers of his former Grace, and forsakers of their own mercy.

Answ, There is yet room for such, the door of hope is not yet shut; Christ in the o∣pen Concourse calls out to the open Scorner.* 1.132 He will open a door of Mercy to such as have shut the door of Duty against him; hee will receive such as have refused him; and stretch∣eth out his hand all day to such as* 1.133 have stopped their ears many a day at him.

See then, there is no impossibility of at∣taining Salvation to any; God is no austeer Master, that denyeth reaping to such as sow, or demandeth reaping where he hath not sow∣ed. Perditio tua ex te, Israel would none of* 1.134

me, that is Gods complaint. They who sin* 1.135 wilfully against me, wrong their own souls, they hate me, and love death.

Salvation is offered on easie termes; If you cannot say, Have patience, and I will pay all; say, Have patience, and he will forgive all. Patience is no pay; forbearance is no acquit∣tance with men, with God it is; his forbea∣rance is our discharge, our submission his sa∣tisfaction.* 1.136 The Debtors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prodigals peceavi, and the Publicans mise∣rere, are the best plea, and do alwayes speed.

Here is a community: All is common in the Church, as Sun and Air, which none can challenge a Propriety in to exclude another: it is for me, it is for thee; no meum and tu∣um here. A carnal community abominable in Families; Secular community destructive to Republicks. But spiritual community we preach to all Believers: All have a like right to Christ, and his common Salvation. For the Righteousnesse of God, which is by faith in Iesus Christ is to all, and upon all that be∣lieve: for there is no difference, Rom. 3. 22.

Obj. Is there then an universal Salvation and Redemption?

Answ. As much the one as the other: but there is neither.

1. No universal Salvation; for broad* 1.137 is the way that leadeth to destruction, and many go in it.

2. No universal Redemption; for this is of the same latitude with Election and Sal∣vation.* 1.138 All that have Redemption, have al∣so Remission of sins, as the Apostle in divers places affirmeth. Christ is said to have loved his Church, laid down his life for his Sheep: he is the Saviour of his body.

Yet 1. True it is there are some common benefits all mankind have by Christ, life,* 1.139 breath, reason, and comforts of this life; as the Sun affordeth some common benefits to all creatures, who live, grow, increase by vertue of his influence, though they see not his glorious light.

2. There is also a sufficiency in Christ as in the Sun; if there were ten thousands of men more that had eyes to see, they should not want for light; but if all see not, it is not the Suns defect but their owne. There be several sorts of men that have no benefit by the Suns light. 1. Some there bee who are by nature uncapable till God give them sight as by a Miracle, being born blind. 2. Some lose their sight accidentally. 3 Some see not, being fast asleep, who open not their eyes. 4. Some wilfully close their eyes, and shut their windowes to keep out the light. 5. Some have weak eyes, and take offence, there∣fore shun the light. 6. Some are judicially blinded. as the Sodomites, Syrians, Ely∣mas.

That none of these have benefit by the Sun, who offers his light to all, is not his fault.

So when Christ is offered to all, all have not benefit.

1. We are all born blind as he, John 9. 1. nor can nature make us see, til we have been at Siloam.

2. Satan the God of this world, and Mam∣mon that God the world, blind the eyes of ma∣ny.* 1.140

3. Some fall a sleep again after illuminati∣on, and it is as dark as midnight with them, whom the Apostle calls aloud unto, that he* 1.141 may awake them; Awake to righteousnesse and sin not. Awake thou that sleepest, stand up from the dead, and Christ shall give the•• light.

4. Some wilfully close their eyes, and who so* 1.142 blind as he who wil not see? Their eyes they have closed.

5. Others are much offended at Christ. Blessed is he whosoever is not offended in* 1.143 him.

6. Others are judicially blinded. He hath* 1.144 blinded their eyes, and hardned their heart, that they should not see with their eyes, and under∣stand with their heart, and be converted, and I should heal them. Again, God hath given* 1.145 them the Spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day.* 1.146

So that it is as much a mercy to have an eye to see, as the Sun to give us light; and the same cause to blesse God for giving an eye, or eare, as for the Gospel, and for gi∣ving

faith as wel as giving Christ. Christ without faith profiteth no more then the Sun without an eye, or meat without a mouth. This being a communicable Attribute, it gives us an imitable example, the Uncommuni∣cable Attributes of God, are Un-imitable. To aspire to be equal to God in glory, (which he wil not give to another) was the Pride of Lucifer; in Omniscience, was the sacriledge of Adam; in Power, was the insolence of Baby∣lon; in wisdome and Policie, the ambition of Tyre; they all perished in such attempts: but to affect to be like God in holinesse, purity, mercy, forbearance &c, is a Gospel duty. So to affect to be like the Sun in his splendor, glo∣ry, to move in a higher orbe, that we might shine alone, and all others be eclipsed by our fame and glory, were to say with Lucifer, I will walk among the stars. But to be as like the Sun as may be in Communicative∣nesse, wil be our glory.

There is to be a communicativenesse 1. In Spiritual. 2. Civil matters.

1. In Spiritual things, and that 1. By the* 1.147 Ministers, who must be as the lights of hea∣ven, and the Salt of the earth, go about as Christ himself, doing good. He must be eyes to the blind, warmth to the cold.

The Sun when gotten higher, gives more heat then when it was lower, you must be more useful then when you were private Chri∣stians. 2. By private Christians, who must exhort one another, speak one to another. As

you have received a gift, minister the same as good stewards of the manifold grace of God. The manifestation of the Spirit is gi∣ven to every one to profit withall. Yet God* 1.148 being the God of order, not confusion, inten∣ded not that all should become publick tea∣chers, to extinguish the calling of the Mini∣stry; they are to be Stars in private, not Suns; it were to be wish'd indeed, that the* 1.149 light of the Moon were like the light of the Sun, and that the hearers were almost and altogether such as the Preacher; that all the Lords people were Prophets: but not that the Sun should be pul'd down, and the Moon and Stars which are to give light only by the night, in absence, and defect of Ministers, should rule by day, and openly teach in the sight of the Sun. It went of old for a fable: I fear as this age hath turned many truths into fa∣bles, so it wil some fables into truths; and it may prove too true, that our Phaetons in the Chariot of Phoebus, wil set all on fire.

It is twice noted in sacred history, that* 1.150 the lowest of the people were made Priests, and both times ominous; In Jeroboam's time, whose house sunk with it; and in Hosheah's Reigne, when the ten Tribes were finally cut* 1.151 off. But both times it was but to officiate to Calves, and the Images in the high Places, never to the true God: Woodden Priests and Golden Calves may go well together; as was said of Caligula, who would himself be ado∣red as a God, and would have his Horse conse∣crated

for his Priest; there was like God, like Priest, as the Historian observed. As for the Church of Christ, she is described to be clothed with the Sun, the Moon under her feet,* 1.152 and a crown of Stars on her head: It is a sad change, that now she should be stript of the Sun, clothed with the Moon, and have the Stars trod under her feet.

2 In Civil things: 1 All rich persons should remember their charge: To be rich in good works, ready to distribute, willing to com∣municate, thereby laying up in store for them∣selves a good foundation against the time to* 1.153 come; that they may lay hold on eternal life. Again, Distributing to the necessitie of the saints, given to Hospitality: propounding to themselves that example of him, who when he was rich became poor, that we through his* 1.154 poverty might be made rich. Or this of the lower Sun, who is liberal to the poore, and shines not only on the fertile pastures, but on the barren rocks, and sandy wildernesses, whence no fruit can be expected.

2. But especially the Magistrate, who was wont to be emblem'd with a Sword in one hand, Ballances in the other, eyes closed, to be without respect of persons in administring justice, and by a fountaine, to denote their communicativenesse.

He should not (as Lucifer) affect a higher orb, and climb unduely to that place to which he is not called. Such prove prodigies, not stars, and are as the blazing stars (the astonishment

of the world) made up of fiery and malignant matter, which after they have caused terror in the Land of the Li∣ving, consume themselves, and appeare no more.

The Sun is not placed in the highest, but in the middle Sphere; there more safe, there more useful. Saturn is far higher and Mars also is above him, but both of malignant A∣spect. The Sun is the Earths Patron and Be∣nefactor.

The Sun is more full of lively heat and in∣fluence when gotten higher; a warning to those exalted to Higher Places, to grow bet∣ter as they are grown greater. Prodesse magi•• quam praeesse.

Yet it is commonly observed in the Hea∣vens, That the Sun moves slower when it is at the Highest, swifter when lower, and we ordi∣narily find men with their Advancement to lose much of their activity and usefulness.* 1.155

Yet it was the grave advice of Plutarch, That Magistrates should herein also resemble the Sun, moving when at highest more slow∣ly as to violence, not to activity; but more deliberately and with Moderation, for the benefit of the Commonwealth, and their own particular security.

CHAP. X Of several Properties of the Sun, whereof first his Greatness.

THE third thing wherein the resemblance holds between these two Suns is their like Properties, whereof there be many; we shall begin with that of Greatness. Who knoweth or will believe the stupendious mag∣nitude* 1.156 of the Sun! All the Etherial Bodies far exceed these Earthly in their Greatnesse.* 1.157 The Sun especially, which though the igno∣rant Countrey man believes, as Epicurus taught, that it is but Bipedalis, or of the big∣ness* 1.158 of a Bushel, the Learned know, that of necessity it must be far bigger then the whole Globe of the Earth and Seas; One hundred and sixty times bigger, the Learned say (al∣though by conjecture rather then certainty, to be exactly so and no more.)

The fixed Stars are said to be of six Magni∣tudes, the least whereof are held to be eigh∣teen times bigger then the Earth, and those of the first Magnitude an hundred and seven times greater. The Moon, however it seem to us, is the very least of all (but Mercury,) and is Quadragesima pars terrae; the Earth being thirty nine times bigger, and the Sun seven thousand times or thereabout, as is con∣ceived.

Should all the earth and seas be suppo∣sed

to be where the Sun is, it would be as a Mathematical Point, no bigger then a Dia∣mond or a spark. But who can compute the Greatness of the higher Sun, Christ Iesus?* 1.159 Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is higher then Heaven, what canst thou do? d••eper then Hell, what canst thou know?

The Suns Body can be measured, his Dia∣meter is taken to be so many thousand miles, his motion observed to be so many hundred miles each hour. But Christ his greatness unsearchable; the Sun to him an Atom or spark, the Heavens a span, the earth as the dust of the Ballance, the sea a drop of a buc∣ket,* 1.160 and all the Iles a little nothing, and man less then nothing. With the sole of his foot he covereth the earth and sea, in the hollow of his hand holds all the deep.

1. What high thoughts should this be∣get* 1.161 in us of Christ? To whom will you liken him, or can you equal him? Regum timen∣dorum in proprios greges, Reges in ipsos Impe∣rium Christi. He bringeth Princes to nothing, He can crush them as a moth, and with his looks or frowns can undo them and their projects, yea, command them into Hell. God looked on Pharaoh, and he never look∣ed up after it. His wheels moved no more. A∣hasuerus looked displeasedly, Hamans face was covered, and he was presently led to Execu∣tion.* 1.162 Fear him, fear him.

2. But let the poor Believers rejoice. We

have a great Savionr, whose Grace, Mercy, Wisdom, Merits are infinite. He is many times bigger then the earth. All sins of the world be∣fore his Merits no more then a cloud before the Sun. I shall speak two great words. 1. The one this, That if all sins of all Believers were all laid on one person, they were nothing to coun∣tervail his Meritorious satisfaction. 2. The other a greater, yet as true, That if all sins of unbelievers since the world was, were upon the account of one man; that if you could suppose one man to be guilty of Cains Mur∣der, Phara••••s Obstinacy, Ahabs Impiety, Sauls Rage, Ahitophels Treason, Absoloms Parricide and Incest, and Judas his Christi∣cide and despair too, and Sauls blasphemy withal; yet this man flying to Christ Jesus, should have all these sinnes done away as a cloud, and should be as safe as Abel the Righteous. The latter Act of turning Tamar* 1.163 out of doores, was more shameful then the former in deflouring her. To turne Christ out of doors, after all other Contumelies and abuses is the foulest sin. Any were admit∣ted to the Feast but they who slighted the In∣vitation, and had abused Mercy. He who despised Moses Law, dyed without Mercy;* 1.164 yet there is a sorer punishment for such as tram∣ple under foot the bloud of Christ, and despight the Spirit of Grace. Can any thing be sorer then to dye without Mercy you'l say? Yes, this, 1. They dyed without Mercy at mans hands, might find Mercy at Gods: These

without Gods Mercy. 2. They dyed Tem∣porally, these Eternally. 3. They, if they went to Hell also, have a more tolerable Hell (there are several Dungeons there, as Mansi∣ons in Heaven,) then those who have so much abused Grace.

What weight may a weak man swim with upon his back, who hath bladders under his armes? What sin can sink him that hath Christ in his armes. Thou maist sink with all Duties without Christ; and be safe after all thy sins with Christ. Thy sins are ma∣ny, great, only less then infinite: Christ is great and infinite, and more then one way infinite; his Person, Blood, Obedience, Intercession, Grace, Power, so many In∣finites.

Should I tell an ignorant person, That the Sun is One hundred sixty and six times bigger then the Earth, he would laugh at it, and not believe me; yet so it is, though he believe it not. So should I say, Christ his Grace, Mercy, and Merits, are One hundred sixty and six times more then all our sins put toge∣ther, to an Unbeliever, he would not assent, yet so it is. The Apostle calls them the un∣searchable Riches of Christ.* 1.165

A little of sins Poison (one drop of Pride) may corrupt all our Righteousness. A spoon∣ful of Poison may infect a whole Vessel of Wine. All Poisons cannot infect the Air, the sea, the Sun much less, which will dis∣sipate and correct all Malignity. A little sin

may mar all our Box of Duty, and mar a mans, yea, Angels Righteousness, and make us past recovery by Duties of the Law, o•• help of Angels, but not past Christs help.

The Stars of the first Magnitude, are One hundred and seven times bigger then the Earth, yet shew nothing to the Sun. The Angels are one hundred times more pure then we, yet they need Christ, and are nothing to him.

Oh Unbeliever, cast not thy selfe and hope, and safety, wilfully away. The Sun with one look dispels all darkness from the one Hemisphere, and at another the dark∣ness of the other: Two looks enlighten the whole world. What can two drops of the bloud of Christ do, and two of his looks! He looked and prayed for the sins of all those before his coming, they were done away; he looked again up to his Father for all these since his coming, and they are gone. Thus this one Lamb taketh away the sins of the world.

But as it sometime falls out with an over carfulf woman, riding over water, a good horse under her, her Husband before her to hold by, yet betrayed by her causeless fears, she lets all go and casts her self down, and is either drowned or well washed. So do often we when we have Christ to hold by, and are as safe as he himselfe, we cast away our confidence, and disquiet our selves with

unnecessary fears, Lord carest tho•• not that we perish?

Let the Great ones of the world, who are as the Sun in these lower heavens, many times greater then other men, Resemble this great Pattern, who is not so much greater then the other Stars, as it exceeds them all in Glory, Beauty, Light, Influence, cheri∣shing the inferior Orbs with his beames and presence. It affecteth not the highest Sphere but the most convenient; is well content o∣thers should be above it in place, so it may be more for common benefit. He that ru∣leth over men must be just, ruling in the fear* 1.166 of God- And he shall be as the light of the morning when the Sun ariseth; even a mor∣ning without clouds, as the tender grass spring∣ing out of the earth by clear shining after rain.

It is observed how all Creatures thrive and mend when removed into a better Soyl. Plants or Beasts taken out of a hard soil e∣ver do, man only made worse by such re∣moves. Man cannot abide in Honour▪ Man when exalted, is corrupted. The low∣est and darkest Cellars keep our Beer fresh, Wine quick, meat sweet, which would cor∣rupt in upper roomes or in the Sun. Jero∣boam in the dust more industrious then any o∣ther; in the Throne more impious then any that ever came after, they all might go to him to learn. And he that before had been in the Garden of Eden, and was looked on

as a holy Angel, the Annointed Cherub; (to* 1.167 whom Daniel and all the Men of God were as no body) had the most iniquity found in him, after he was perfect in his wayes, and had by his Policy made all fit to his hand, as he would have it.

Good men when Great, resemble God, with whom Mercy is sweetly matched with Ma∣jesty, and Grace with Glory. But the wicked are like Satan, who when ever he gaineth more power, employs it to do more mischief. He riseth up (saith Job) and no man is sure* 1.168 of his life. No man can say what he hath, and what is his own, speaking of the wicked man armed with Power.

4. How great is the folly of the sons of men, who toil, sweat, fret▪ sue, go to Law, go to War, yea▪ venture to go to Hell to get these earthly things! and when they have done, what have they got but their labour for their pains in this life, and after this worse pains for their labour? Why dost thou set thine eye on that which is not? What are* 1.169 these to Heaven? The Sun is nothing in comparison of the Heaven of Heavens; the Earth nothing to the Sun, thy Farme or Lordship nothing to the Earth, thy Cottage or Manner is nothing to England, and Eng∣land it self an inconsiderable nothing to the Earth. Thy Lordship is not mentioned, nor to bee found in the Map of the Earth; and if by seeking it thou losest heaven too, how miserable art thou? They are beg'd for

fooles, who have a fair estate befallen them, and sport themselves with Rattles. How many wise Worldlings may bee beg'd for Fooles! We count it childishnesse to see our boyes to run after painted Butter-flyes, wrangle for a Top, and fight for a Ball: We are the more children who pant (as if* 1.170 out of breath) for the dust of the Earth. The Philosopher on this Meditation of the Heavens Magnitude, and Earths meanness, breaks out into a Passion, That men like children strive for an atom: And hereupon Du Bartas excellently.

For though a King by wile or war had won All the round earth to his subjection. Lo here the guerdon of his glorious pains; A needle point, a mote, a mite he gaines, A nit, a nothing did he all possess, Or if then nothing, any thing be less.

O Lord, (said Austin) Thou art, and* 1.171 besides thee nothing, of which nothing thou hast made Heaven and Earth; those two, the one of which is next to thee, the other next to very nothing. The highest heaven yet thou art higher; the Earth so low, as nothing lower. Heaven is great, but Earth little.

CHAP. XI. The Glory of the Sun the second Property.

THe Sun is the most glorious Body in the World, from whose Glory light is bor∣rowed to set out the greatest Glory whatso∣ever.

1. The Church Militant in her greatest Glory, and richest Robes is described to be* 1.172 cloathed with the Sun.

2. And which is far higher, the Saints Triumphant in that great day of Gods grea∣test glory and mans, when Christ shall be glo∣rified* 1.173 in the Saints, and the Saints in him, shall have their glorified Bodies shining as the Sun.

3. Yea, which is more then either, when Christ himself had that great promise fulfil∣led, That the Kingdome of Heaven should come with power, and was transfigured, His face then shined as the Sun. That was a glori∣ous* 1.174 day when two Suns shone together But what will that be (said famous Mr Bolton) when there shall be so many Saints, so many Suns?

There is one glory of the Stars, another of the Moon, but a far other of the Sun, said the* 1.175 Apostle. There is one Glory of Saints, ano∣ther of Angels, but another far greater of this Sun.

Moses had much glory in his countenance,* 1.176 such as Israel could not behold til his Vaile was on, but he needeth a Vaile when he comes into the presence of this Sun to hide his defects. Solomons glory was such, that the fame astonished a Queen, but the ••ight dazeled and struck her dead. There was no more spirit in her, it is said.

Angels have a far greater measure of glo∣ry.* 1.177 Daniel the greatly beloved Prophet, and Mary the greatly beloved Virgin could* 1.178 not stand before it. He fainted, she fea∣red.

But Christ is above all: Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man desp••seth, to him whom the Nation abhorreth, to a servant of Rulers; Kings shall see and arise, Princes also shal worship, because of* 1.179 the Lord that is faithful, and the Holy Ore of of Israel, and he shall chuse thee.

Yea the Angels themselves cover not their feet only, but their faces, when they* 1.180 come before Christ.

The Sun is exceeding glorious, though it dwelleth in that Light accessible, so that his glory doth superare visum, our eye is so weak, we cannot see and see: but Christ who dwel∣leth in that Light Inaccessible, his glory doth superare Intellectum, we cannot see and live.

1. Therefore admire and adore this glo∣rious* 1.181 Sun of righteousnesse: This is no

creature worship, to worship Christ; it is the* 1.182 Fathers wil, the same Divine Honour should be given to the Son as to himself. Worsh••p this Rising, this Warming, this Healing Sun; Angels, Principalities, and Powers, stoop and submit themselves to him.

Do to Christ, as the Philosopher, who* 1.183 viewed and gazed on the Sun as long as he was able, then not able to comprehend his glory, could have wish'd himself with the Sun, that he might know it perfectly. If Erastus was so in love with Learning, that he could gladly have dyed to have his questi∣ons resolved, which he could not satisfie himself in. Why should not the Christian de∣sire to be with Christ, in whom though he doth believe, and joy with joy unspeakable, and glorious, yet hath he never seen him, nor can he know him as he is? 1 Pet. 1. 8.* 1.184

2. Pry not then into the Ark, nor presse beyond those bounds, set us below at the foot of the Mount, to comprehend those unconceivable mysteries of Christ his Deity, Personality, Hypostatical Union, which the busie wits of the world studying to reach by their humane reason, have fallen into the most monstrous heresies of the world. Faith must begin where Reason ends. What vessel can contain the Sea? or what visible eye can see ••n ••nvisible Deity? The Suns beams in reflection, are delightfull, but the Sun directly looked upon, doth blind thee; it must be an Eagle-eye can endure it. It is

no wonder if Paul lost his sight when Christ appeared and shone round about him with a light far greater then the Sun.

CHAP. XII. The third Property, Light.

THe next great Property of the Sun, is his Light, which must not be forgotten, Jer. 31. 35. Thus saith the Lord which giveth the Sun for a light by day &c. He speaks as* 1.185 if it was chiefly created for this purpose. Light is the glory of his glory and greatness. Herein an eminent resemblance of Jesus Christ, who is so often called a Light, the True Light, the Light of the world.

As in nature are to be seen several lights, so the Scripture mentions many sorts of Lights. 1 Some good. 2 Some b••d.

1. Some good. 1. Divine and Uncrea∣ted. 2. Created.

1. Divine and Uncreated. Light is so excellent a thing, that God hath not dis∣dained to be described by it, entitled to it, clothed with it.

1. Take God Essentially, he is a Light, 1 Joh. 1. 4. clothed with Light, Ps••l. 104. 2.

2. Consider God Personally, 1. The fa∣ther is called the Father of Lights, as he is* 1.186 the father of Christ, h. e. the Original of in∣created Light. He hath communicated the

Light of Divine nature to Christ, who is God of God, Light of Light; into whom the Father hath put all fulnesse.

2. Christ as God inhabiteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.187 Light Inaccessible.

3. The Holy Spirit is a like co-equal, and co-eternal Light, whose proper work is il∣lumination; and his first worke in the new* 1.188 creature is answerable to that first word in the old Creation, let there be Light, and there was light. So here the spirit of God moves upon the heart, and brings it out of darkness into a marvellous Light.

4. Christ Iesus as Mediator is the Sunne, into whom the God head hath plentifully im∣parted all fulnesse of Divine Light (as the light of heaven is cumulatively aggregated and embodied in the Sun) to be the standing treasury of the Church, as the Sun is of the world. Thus those phrases are to be under∣stood, that he is the true Light, and Light of the world, viz as he is God-Man, and Mediatour.

2. There are many Created Lights. 1. The Ancientest, the Angels who were at first all of them Angels of Light by creation, (though since many of them are fallen Stars) these the Lord cals the Morning stars who* 1.189 sang together, when all the Sons of God sung for joy; glorifying God for the excellency of his work as they were created. These are Heavenly Lights.

2. There be other Lights in earth, where∣of

the first and chiefe are the holy Scriptures,* 1.190 given to be a light to our feet, and a Lantern to our paths, to which we must attend and follow as a light shining in a dark place. Our Cynosura and Pole Star they are, as we are* 1.191 Mariners; our Pillar of fire, as we are Tra∣vellers; our Sun, as Mr. Brightman inter∣prets all along in the Apocalyps.

2. Next to these are Religious and godly Magistrates, Stars of the first magnitude in the inferior orbs; these come in place and dignity next to the Angels in Principa∣litie, power, and Influence, and when they come neerest to Scripture Rules and Presi∣dents, they are of most sweet aspect, as Gods on earth, Gods set over us in the like∣nesse of men; and these are not as the lesser stars, but as the greatest Sun; when they rule in the fear of God (as David saith.)* 1.192 they shall be as the light of the morning when the Sun ariseth, as a morning without clouds.

3. After these follow the godly and* 1.193 exemplary Ministers, who are the Stars in the hand of Christ, Rev. 2. 1. are to be bur∣ning and shining lights in grace, and do∣ctrine; then are worthy to be looked upon, and followed as the light of the world. You are the light of the world, said our Saviour to his Disciples, lesser lights in the lesser world; these are to be as so many earthly Angels. (To the Angels of the seven Chur∣ches.) Paul was called by Chrysostome, An∣gelus

Terrestris, and these are to receive their light of grace from the Sun of Righte∣ousnesse in heaven, and their light of do∣ctrine from the Sun of scripture in earth, that they may be as men of God throughly furnished to every good work.

4. Each private Christian is so to hold* 1.194 forth the word of life, that they may be as so many lights shining in the world.

Yet Christ and all these lights differ much, 1. He is the great and true light: John Bap∣tist* 1.195 was a burning and shining light, Joh▪ 5. 35. but he was not that light, that true Light. Christ is the true Light, as he is the true Vine, the true Bread; that is the great and excellent Light.

2. Christ is perfect Light, in him no dark∣nesse at all. In the Angels there hath been a defection of Light, there are now many of them in chains of darknesse. In Scrip∣ture is some obscurity; in Ministers, Magi∣strates, Best Christians are many defects, as spots in the Moon; there is smoak in our best elementary fire, and a black steam in our purest wax candles; no smoak or steam in the Sun.

3. He the fountain of Light (as the Sun to stars and creatures, having before been furnished and called to that office) he ha∣ving received all fulnesse from the Father, freely imparts his light to Angels, Scrip∣tures, Magistrates, Ministers, other Chri∣stians, yea to Eve••y man that cometh in••••

••he world, as the Evangelist speaketh: which* 1.196 is to be understood 1. of the light of cōmon understanding and natural Reason, (not that higher light of supernatural Grace; this is not given to all, but hid to many:) for this, as other common mercies, and universal preservation, floweth from Gods rich be∣nignity, as a fruit of Christs interposing. Or 2. If you will understand it of saving knowledg, He enlightens every one that com∣eth into the world, then it must be understood of all, and onely those that are of that num∣ber; none have such light but from him. So in many places of Scripture the word E∣very is to be taken (which, if wel consider∣ed, would discover the unsoundness of Pe∣lagian Doctrines, and Arminian Conclusi∣ons.) The Apostle saith, as God hath dealt to every man the measure of faith. The* 1.197 manifestation of the spirit is given to every one to profit withal; not that every man hath faith, (the same Apostle saith, all have not faith) or that every man hath the spirit; but he speaks only of such as are of that num∣ber, the Elect, called, and godly.

4. He the most eminent light, out shining all them, he present they silent, and draw in their light, as the Stars before the Sun. So Angels, Ministers, Scriptures, Ordinan∣ces, yea the Sun it selfe are silent, and of no more use to the Church in that heavenly Jerusalem, where the Lamb is the Sun, and* 1.198 Temple, and Bible, and all.

5. In him all fulnesse, as in the Sun of Light, in Sea of water; all receive all from him, yet all cannot receive all; their all they have, his all they can never have. The Seas treasure cannot be exhausted, when all Rivers, Springs, and other vessels are fil∣led. We have but our measure, no fulness:* 1.199 He no measure, the Father giveth not the spi∣rit by measure to him. But all fulnesse, of* 1.200 whose fulnesse we all receive, and grace for grace.

Ob. Are not the godly said to be full? Ste∣venful of faith, Paul of the Holy Ghost, the* 1.201 Romans of all goodnesse?

Answ. Christ hath his fulnesse, and the Saints their kind of fulnesse, but with great* 1.202 difference; theirs the fulnesse of a smal vessel, his of a fountain; theirs of a member, his of a head; theirs of men, and manhood, his the fulnesse of the Godhead; theirs of a Rive••; his of the Sea; theirs of a Brook or River after much raine, causing a land-flood, his an abiding undecaying fulnesse. Such a land-flood was that fulness, Acts 4. 31. after they had prayed, the place was shaken, and they were all filled with the Holy Ghost, &c.

2. As there are these good and pleasing lights, so are there other sad and uncomfor∣table lights.

1. Such as were the old false Apostles, who did put themselves into the forme of* 1.203 Angels of light, pretending to more com∣munion

with God, insight into his Word and Worship, more choice revelations, ex∣traordinary Holinesse, Mortification, pure∣ly Spiritual, perfect enemies to Antichrist, and all received formes, that would bring in a new Christ, and a new Creed into the world. These much troubled the Apostles and obstructed the spreading of the Gospel at first, and this Age seeth the sad effect of such new Angels of Light, pretending to new Truths, new Light.

These would purge out in their Reforma∣tion all the Old leaven, not only that of the Pharisee and of Antichrist, but that of the* 1.204 Gospel and of Christ (for the Kingdome of Heaven hath his leaven too) because all old things must pass away, and all things must become new. But is the new Wine better* 1.205 then the old? Can any new light bee so good as the old Sun? Are not the old paths, the good paths? All Truths hairs are as Christs, white. Truths glory is to be as an∣cient as God himselfe; Gods glory to* 1.206 be the ancient of dayes, yet a God not changed.

2. There are others who are as prodigi∣ous, blazing Stars, who draw the gazing multitude after them. New lights these are indeed, but true Stars they are not; a while they blaze, but are ever of malignant As∣pect: The Vulgar looks upon them with admiration, the Judicious with horror. They outshine in appearance the fixed Stars for

the present, but after a while they are ex∣tinct, being not made up of Heavenly, but combustible matter, and are ominous fore∣runners of sad calamities. Such are those whom Jude and Peter described in their Epi∣stles,* 1.207 who would make their way by new coyned phrases, speaking Great, high soun∣ding, swelling words of vanity, yet are but wells without water, clouds without rain, trees without fruit, full of rage (at what they know not) till they fome againe; Raging waves of the Sea, foming out their owne shame;* 1.208 walking in the wayes, and treading in the very steps of Caine, Balaam and Corah, eminent for all Impiety, Uncleanness and Opposition.

3. There are others who are as Wan∣dring Stars, as Saint Jude termes them. Gods* 1.209 Ministers are fixed Stars, Satans are H••ra••i••k unfixt, wandring. 1. They have no steadiness in their Doctrines, of one opinion to day, another to morrow, as they receive new light they say, changing their faith and leaving their Congregations, as oft as the Nomades and Tartars their Pastures. 2. Un∣fixt in their Orb and Stations, of one Cal∣ling to day, another to morrow. Heri ca∣techumenus,* 1.210 hodie Pontifex, heri in Amphithea∣tro, hodie in Ecclesia; vesperi in Circo, mane in Altari. Yesterday Tradesmen, Sword-men, to day Church-men; at a Play house, Tavern, Quarrel overnight, in the Pulpit next mor∣ning. 3. Most of all wandring in their

Practices, began Religiously, end Impiously, ••epent of their repenting, praying, hearing, ••ast off Duties, Holiness, Morality, and ••re translated into Swine that returne after outside washing to wallow in the mire.* 1.211 Luth••r wittily compares these ignorant Tea∣chers to unskilful Physicians; and saith, The* 1.212 new Doctor sends his Patient a new way to the Church yard, and these new Teachers their followers a new way to hell.

4. There are others who are called falling Stars, of which sort divers are foretold, who shall arise and fall in the last dayes, Matth. 24. 22. Before the coming of Christ, there shall be putting out of the lights; the Sun* 1.213 shall be darkned, and many Stars shall fall from Heaven (from their former profession) Godly Ministers and Professors are fixed Stars never shall fall.

Non est quae cecidit stella, cometa fuit,

But these never were fixed in the Firma∣ment of Election or sound Profession, were but blazing Stars or Planets at the best. These may fall and prove woful Apostates, and which is worse, one falls and fills all with* 1.214 wormwood, occasions bitter (wormwood) divi∣sions, Separations, Censures, at last bitter Persecutions. Waters once turned into Ma∣rah, easily are after turned into Bloud. A∣nother* 1.215 Star falls, and he hath the Key of the Bottomless pit given him, none so fit to bee

trusted with Hells Keyes to let out those multiformed Locusts, and to give a free to∣leration to all Satans Agents and Emissaris as a fallen Star. Fixed Stars have Keyes of Heaven, fallen Stars of Hell.

5. There is another foolish light, ignis fa∣tuus, which sometimes appearing to the sim∣ple Country man affrights him, leads him out of his way into boggs and pits, and a•• length hee is conceited it is some ill Spirit Such are those Imps of Hell, the Fortune∣telling Astrologer, &c. who mutters and peeps,* 1.216 for hee will deliver nothing plainely. A man of such an age, statute, hair, (saith he) hath stole your Horse, Money, Plate, &c. Why doth he not name the man, and bring you to the Goods lost? but he mutters and peepes, that is all the Wizard and Famili∣ar Spirit do. Yet do the simple people go from the living to the dead, from God, af∣••er Satan, by these. These pick the ••redu∣tous Vulgars purse, lead him into a world o•• ••Errors, destroy his dependance upon God▪ hee undertakes nothing but he first enquire•• of Baalzebub, Shall I recover of this sick∣nesse? Shall I go up and prosper?

6. The last of these ill Lights is the e•••• Magistrate, (who as the good Magistrate •••• deservedly put in the first place, so these, •••• they be not put out of all place, deserve the lowest,) that suffers all those forenamed dangerous Lights in Church and State t•• so wtheir Seeds while he connives or sleeps

The good Magistrate beareth Gods Sword, which hath two edges, with one wounding Disturbers of Civil Peace, with the other Corrupters of Religion. The evil Magistrate beareth Satans Buckler, who protects all, wounds none.

But to return: There are many Lights we see, such as they are, some better, some worse: But Christ is the Light, the true light, the Sun; in divers respects:

1. The Suns light is the only day light; All* 1.217 other Lights of Moon, Stars, Fire, Can∣dle are but night lights when all is done, somewhat they relieve in the Suns absence; Christ makes the perfect day; in his Light e∣ternal Light to be seen, without Ministers,* 1.218 Scriptures, Ordinances, which are of use only till we come to heaven.

2. Suns light at first appearance drives a∣way the nights darknesse, and Christ his first Work is to deliver out of ignorance, and from the darknesse of Error and ungodli∣nesse: If we say we have fellowship with Christ* 1.219 and walk in darknesse, we lye, and do not the Truth. And the first effects of Christs in∣fluence upon the Ministers labor, is to open* 1.220 mens eyes, and to turne them from darkness to light, &c.

3. Light discovers every thing that was* 1.221 hid. That which maketh manifest is light, and discovers things in their right shape and colours, bee they beauties or deformities. Christ is this light, whose appearance chaseth

darknesse, and maketh a new discovery of an unknown world of sin in the heart, be∣fore hid and swept behind the door,—I was alive before the Law once. Concupiscence* 1.222 I had▪ but knew it not before the Law came, then sin revived, and I dyed. Christ appear∣ing, the deformity of sin, loathsomenesse of Nature, defects and spots of Duties and Righteousnesse, are discovered, never seen before; and the beauty of Grace, excellen∣cy of Holinesse is laid open to enamour the soul. Christ is the only light that discovers to us the deep things of God, hid in darknesse till he revealed them; and the deep things in men, both the hidden mysteries of unknown wickedness, and the great mysteries of Grace and Godlinesse.

4. The Light directs us how to walk and* 1.223 keep our wayes, and keeps from stumbling and falling into danger. If any man walk in the day he stumbleth not, because he seeth the* 1.224 Light of this world. But if a man walk in the night he stumbleth, because there is no light in him. And Solomon, The way of the wicked is as darkness, they know not at what they stum∣ble.* 1.225 When Israel followed the Pillar of fire they took no hurt. When Judas and Peter followed the Light, kept neer to Christ, they stumbled not; but Peter leaving Christ, dasht his foot against a stone, in Petram scan∣dali, a stumbling stone, and bruised him∣self; but Judas into a Precipice, and broke his neck.

5 The Sun is sent to call us out of our* 1.226 beds, and to invite man to go out to his la∣bour. The Sun ariseth, and man goeth forth* 1.227 to his work, and to his labour until the Even∣ing. And this Sun is sent, not that wee should play out our Damnation with negli∣gence and security, but work out our Salva∣tion* 1.228 with fear and trembling. Yet a little* 1.229 while the light is with you, walk while ye have the light, lest darknesse come upon you; for he that walketh in darkness knoweth not whither he goeth.

6. How sweet is light to the sight, and how* 1.230 pleasant it is for the eyes to behold the Sun? No sight so delightful as the Light, and the Sun is the heart-cheering light: But no* 1.231 sight of the Sun it selfe so cheering the soul as the light and sight of Jesus Christ. His countenance is as Lebanon, excellent as the Ce∣dars. His mouth is most sweet, yea, he is altoge∣ther lovely. This is my Beloved, saith the Church, ravished with his beauty, Cant. 5. 15, 16.

1. If Christ be the light of the world, what* 1.232 cause have we to bless God for Christ. We are excited to praise God again and againe by the Psalmist, that God made the great lights, and to say, His Mercy endures for e∣ver.* 1.233 The Sun to rule by day, and the Moon and Stars by night. But what praise is to be given for Christ; who hath delivered us* 1.234 from the powers of darkness. The world had been a dungeon, if it had not been for the

Sun; and the Church a Hell without Christ.

2. See what need we stand in of Christ, much more then of the Sun. Satius solem non lucere (quam Chrysostomum non d••cere) quam Christum non lucere. Better not see the Sun, then not know Christ. Better with∣out eyes then without faith Can we not walk but stumble without light? nor rise to work till Sun riseth, that we may go forth to labour? We can neither walk, nor work, nor pray, without Christ: Without me ye can* 1.235 do nothing but err, wander, stumble, fall, perish. Doth Sun withdraw, and darkness follow? Darkness come, and Beasts of Prey come forth of their Dens? What darknesse followes when Christ withdraws? and then are wee assaulted with Satan and his Temptations. Do wee open our win∣dowes to let in Sun light? open thine eyes and Christ shall give thee light? Is this light cheerful to the Traveller? Lord, what is the light of thy countenance? Blessed are they that know thy joyful sound. They shall* 1.236 walk in the light of thy countenance all the day long. Do we daily need the renewed light of the Sun, and do wee not daily need a fresh supply of the Spirit of Jesus* 1.237 Christ!

None but the blinde undervalue the bene∣fit of light; none but of weak eyes are offen∣ded at it; none but Thieves and Murderers* 1.238 hate and fly it. None but very ignorant, or ve∣ry

wicked, take offence at Christ, and are wea∣ry of him.

3. This may sadly warne us, who yet a* 1.239 little while have the light amongst us, to* 1.240 walk as children of light, lest darknesse come upon us, God either taking away his Go∣spel from us, or us from it, or his blessing from it and us both. The longest day hath his night, and the brightest day of Gospel grace abused, ends in the grossest darknesse. The children of the Kingdome are above all o∣thers* 1.241 cast into utter darkness. They who were lifted up highest to heaven, by enjoying most light, are thrown lowest into Hell for abuse of Light, and this Title of condemnation written over their heads, These loved dark∣ness* 1.242 better then light, because their deeds were evil. Was it not sad the Egyptians should follow the Cloud and Pillar of Fire into the deep and perish? How many go loaden with Mercies, and lighted with Sermons in∣to the Chambers of Hell? How sad, the Samaritans should bee led blindfold into their enemies hands! More sad, if wee will go with open eyes into Perdition, and with the Decii, leap headlong into the gaping Gulph at noon day! But much more sad, those Samaritans should be stricken blind by the Prophet, sent of God to be a Seer, and to make the blind to see! How sad was it that the Sodomites should bee stricken with blindnesse by an Angel of Light! Sad if Satan the God of the World blind thee; but

nothing so sad as when Christ shal take away thy sight, and God shall blind thine eyes. For this great judgment came I into the world, that they who see not may see, and that they* 1.243 who wil not see (when they see) should be made blind. The case of none so sad, as those who go to hel with Balaam, after their eyes are opened, and wilfully perish, as did that obstinate thiefe in the presence of a Sa∣viour.

4. Though Christ be the great light and Sun, yet remember that Ministers, Scrip∣tures and Ordinances,, are not to be cast aside. God created the Stars, and placed them in their orbs, as wel as the Sun; they have their measure of light, and place for use, though all of them united, equal not the Suns light, and he present, they of lit∣tle use. Christ holds the Stars in his right hand, both to present and preserve them; the Church takes them as from Christs hand, and sets them on her head to honour them. They are Christs charge, and the Churches Crowne; in vain is the Arrow shot against the Sun or Stars, it may recoile and wound the shooter, it cannot reach those lights of heaven. Wicked men may be used as Gods snuffers to top (and overtop) his lights (the Ministers) but shall not extinguish them, God hath set them up to give light to his house, he wil not suffer them to be buried under a Bushel. It is our duty therefore, stil to attend to the Scriptures, and to the

Ministry of the Word.* 1.244

1. To attend to the Scriptures; we have also a more sure word of Prophecie, (said the Apostle) whereunto ye do wel that you take heed, as to a light that shineth in a dark place. Here the Apostle cals Scripture-Light, our most sure rule to walk by. The most extra∣ordinary Revelations are not to be equalled to them. The most solemn, clear, and in∣fallible Revelations are lesse then Scripture. We, saith the Apostle, were with Christ on the Mount, and were eye witnesses of the glorious transfiguration, and were ear witnesses of that Divine testimony, Thou art my belo∣ved Son. Yet you that have none of these Revelations have that which is as sure (more sure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the holy Scriptures, whereto ye do well to attend, &c.

Obj. But the Antiscripturist objects▪ that we must attend to this light of the written word, till the day star arise, and the day dawn in our hearts; but when we have once the spirits tea∣ching, we neede no more the Letter of the Scrip∣ture.

* 1.245

Answ. Here this Scripture is mis-apply∣ed, upon a double mistake. 1. Of what is the meaning of the day dawning, and day star arising in your hearts, which is to be understood of the state of glory, when we shall no more see in a glasse darkly; but while we are here we are in the dark, and in comparison of clear and perfect vision, we may say, now it is night, and then day. This is the first mistake.

2. If you understand it of the Revelation of Christ here, who is the day-star, whose discovery of himself by his spirit to the be∣lievers soul, is the day dawning; then is there another mistake in the word Til, it is not a til of termination, but of provocati∣on rather, and so of continuation stil, Til I* 1.246 come, give attendance to Reading. Did Paul mean Timothy should read no more after his coming to him? The leaven is put into the Meale, and it sowres the Dough til all is* 1.247 leavened; but doth the woman take it out, or doth the sowrnesse cease, when all is leave∣ned? It stil continues. Attend to the Scrip∣ture, searching til the day star arise, and then you wil see much more of the use and excel∣lency of the Seripture, then you now ima∣gine. And very observable it is, that our Saviour at his departure after his Resurre∣ction, having breathed on his Apostles, and given them his spirit, bids them not be a∣bove Scripture, and lay it by. But he ope∣ned their understandings that they might un∣derstand* 1.248 the Scriptures.

2. To attend on the Ministry of the Word, for Christ hath given not only Apo∣stles, Prophets, and Evangelists (extraordi∣nary officers) but Pastors and Teachers to perfect the Saints, to work in the Ministry to build up the body of Christ, til we come* 1.249 to a state of perfection, and the whole Church be compleatly gathered and made one perfect man (or body) in Jesus Christ,

viz. to the end of the world.* 1.250

Ob. Is it not said, they shal not teach every man his neighbour, and every man his brother? therefore there is an end of the calling of the Ministry.

Answ. 1. Therefore there is a bar to the teaching of the uncalled Artificer. They shal not teach every man his neighbour, that have no more cal then any of his neighbors. It is no where said, that the Minister shall not teach his neighbours.

2. This is meant, there shall be so much of heavenly knowledge by means of the Scripture, Ministers, and Ordinances, when the spirit of God goes along, that they shall not need every man to teach his neighbour; not so much need, his meaning is. Not teach at all, he means not, for he bids them in this Epistle to Exhort one another, Provoke one a∣nother,* 1.251 and suffer the words of exhortation. All which, he would not have done, if there needed not one man to teach his neighbour at all.

The Particle (not) is in many places not to be taken absolutely, but comparatively; not negatively, but diminutively: we wre∣stle* 1.252 not against flesh and bloud, saith the Apostle; not only, not so much, he meaneth; labour not for the meat that perisheth. He means not we should not labour at all; but not only, or not so much, as for that which endureth to eternal lise. To conclude, This place of Heb. 8. 11. is best opened by consi∣dering

such a place as that of Christ. At that day, ye shall ask in my Name, and I say* 1.253 not unto yo••, that I wil pray the Father for you, for the Father loveth you. He meaneth not, that he wil forbear his Intercession; but be∣sides it, they shal find the Father bearing a particular propensity of good wil to them. So here they shal not need to teach one another, as if that was all, but God wil give in his spirit, so that it shal become more effectual; they shal all know me, from the least to the great∣est.

Obj. 3. Against Scripture and Ministry both, 1 John 2. 27. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, &c.

Ans. The same answer to this, that to the former. You may with comfort attend on Scriptures, and Ministry of the word, be∣cause you have the spirit to anoint your eyes with eye-salve, and lead you into all truth, and to teach you all things, (not all things simply, or all things by inspiration, without use of means) but all written things, all ne∣cessary things.

But he meaneth not, they should upon pretending the spirit, either 1. Slight the Scriptures; for then why did he write this Epistle to them, if they needed none to teach them? 2. Or slight the Ministers? for why doth he himself preach and write to them?

3. Or Rely on the anointing, as if it was the only Bible and Light, when he tels them notwithstanding the anointing they might be, and were some of them seduced. These things have I written concerning them that se∣duce* 1.254 you.

5. If thou wantest light then, this di∣rects us where to seek it. Go to Christ for it. And for that end, 1. Come out of the earth; live not as worms and moles under ground, God bereaveth such of sight; they would not esteeme the light, but despise it. The darknesse comprehendeth not the light; nor can an earthy heart discern spirituall things. Damps arising from the earth, put out all lights; and those of earthly spirits, cannot savour the things of God, but only those of* 1.255 the world. The Pharisees who were covetous, when they heard Christ, derided him, saith St. Luke.

2. Live not in th••se climes where the Gos∣pel Sun comes not; follow the light (of Ordinances) as the wise men the Star. Our countrymen go not to Groenland til the Sun have been there, and stay not when the Sun is withdrawing. The Christian, as the Swal∣low, must follow the motion of the Sun Christ, and of the Gospel his Chariot.

3. Close not thine eyes by wilfull frow∣ardnesse, lest God seals them up with judi∣ciary excoecation, Matth. 13. 13. 15. Do nothing against the truth, but for it, 2 Cor. 13. 8. The Pharisees, because they stood in

their own light, and said, they saw (better then our Saviour) their sin remained; and professing themselves wise, were made fools, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and because they saw they were* 1.256 made blind.

4 Op••n thy doors and windowes stand up from the dead, and Christ shal give thee light;* 1.257 do what in thee is, that thou receivest not grace in vaine. We cannot make the Sun rise before Gods appointed time, and be∣fore that houre, it is in vaine to open all doors and windowes; these drive not away the night, but the Sun. But when the Sun is up, we may stop it out or let it in. We cannot by digging cause springs run, where God denyeth them; but where he placeth them, we may by digging make a well to receive them, or we may stop them up that they run not to us. We can by no means procure a blast of wind at Sea, then all sails cannot put on the ship▪ but the wind blowing faire, we hoise up the sayle, and have the benefit of it. Nature without grace cannot, grace without endeavour will not save us.

5. Go to thy Minister. The Greeks made their way by Philip, to a sight of Je∣sus;* 1.258 and the first Disciples that Jesus called were John's Disciples formerly. The Magi∣strate may take civil Marriages out of the Ministers hands, if it be his pleasure; but spirituall and sacred marriages he cannot; they are to espouse believers to their hus∣band,

and to present them as chast Vir∣gins unto Christ, 2 Cor. 11. 2.

6. Pray much to Christ; Lord, that mine ••yes may be opened; those blind men had not* 1.259 power to see, but they had power to be sensi∣ble. Lord I cannot see thy light, I can on∣ly see my owne darknesse; I cannot pray, or believe, but I can cry. Thou givest both light and sight, light where sight, sight where was no sight, and eye-salve to mend the bad sight. O Lord, who is so blind as thy* 1.260 servant? and who so deaf? Seeing many things, but observing nothing? Take off the scales from these eyes, the vaile from this heart, that I may come out of my darknesse, into thy marvellous light.

CHAP. XIII. Warmth the fourth Property.

THe fourth Property, which I may call the highest in the Sun, is his most com∣fortable warmth, which is that that crowns all the former. His greatnesse is commended by his glory, glory by his light, and light by this we now speak of, warmth. It is a shi∣ning and a burning light, of whose heat we read oft in Scripture, Exod. 16. 21. When the Sun waxed hot. 1 Sam. 11. 9. By that time the Sun be hot. which Property makes this creature •• great resemblance of our Sun of

Righteousness in many pa••••iculars.

1. It is the sole property of the Sun (of all the Heavenly Bodies) to give heat. The Moon and Stars have their Glory, give their measure of Light, give not the least heat, That is the Suns work. Christ is the Gar∣den enclosed, and the Well sealed, of Grace to quicken, of comfort to revi••e the soul. No Angel, minister, Ordinances can; they are of use, and can give light. The Law and Knowledge of God came by Moses, and the Prophets; but Grace and Peace comes only* 1.261 by Jesus Christ.

2. The Suns light is of more large extent then is his warmth, that many see, who feel* 1.262 not this; that reacheth those who are far off and lye in the shade: This, those only who are nearer, whom it taketh into closer em∣braces (it is in his wings, not Beames) and beholdeth with a direct face, and who are a longer space under it. Christ may impart common illumination to those who are far off; but his Grace, and Peace, and Love he imparts to them onely who are nearer to him, more dearly embraced, whom he set∣teth his eyes and heart upon, spreading his skirt and wings over them. Thus doth he mani∣fest* 1.263 himself to them otherwise then to the world. Many there are enlightned as by a winter Sun, who have also tasted of the Word of God, but* 1.264 were never warmed at the heart with the Love and Spirit of Christ, who therefore fall away, and as the stony ground, for lack

of root and m••••••••ure, hold not out.

3. The Suns warmth is another kind of Heavenly (and Divine) heat, then is in all the Creatures again; fire, cloathes, warm, but not as the Sun. Warm water in Winter will not make trees to grow: let the Hus∣bandman graff, plant, cut, prune, digge, dung, water, no fruit comes of it till the Suns warmth brings it out. The Prophets* 1.265 staff laid on the childs face, or if it had been b••oken on his back, brings no heat. But the Prophet laying face to face, and stretch∣ing himselfe on the dead child, his warmth brought in warmth and life into that child before dead.

The hens wing hath another heat to form, bring forth and hatch the chicken at first, and to recover it when drooping, then any other heat can have.

Now, as they are alike for these Pro∣perties in their Heat, so in their Opera∣tions.

1. The Suns warmth, (not light) dryes up the raine, dryes the Fens and High-wayes overf••owen with water, dissolves Rocks of Ice, thawes Mountaines of snow; turnes Mare congelatum, into Mare Pacificum; Mare clausum, into Mare Liberum, which no fire or Engine on Earth, or all the light in heaven could not do. It is Christ his ap∣proach dryes up the dirt and mends our wayes. At his approach Fens and Flouds of Ungodlinesse are dryed up, as when he once

went through the red sea and Jordan. He breaks the hardest heart, which no Toole, Art, Paines, Terrors and Fire of Hell, and Light of Heaven could do. Zacheus as a Mountaine of snow melted, and the Thief on the Crosse as a Rock of ice dissolved, when this Sun breaks out upon them: Therefore* 1.266 the Church prayeth, Oh that thou wouldest rent the Heavens▪ that thou wouldst come down, that the Mountaines might flow down at thy presence, as when the melting fire burneth, the fire causeth the waters to boyle.—Thou camest down, the Mountains flowed at thy presence.

The Suns heat hath a dissolving and mol∣lifying vertue.

2. The Suns heat (not light) at spring produceth various Creatures, which are not engendered by propagation, but owe their being wholly and immediately to the Sun; neither do they live longer then the Suns a biding in those Climes in his strength and vigour. All our Graces in their first Produ∣ction in the new Creature, owe their very ess••▪ and afterward their conservari to Christ: Na∣ture hath no hand in this Work. And a•••• our comforts depend only on Christ his ap∣proach and abode with us. Without me ye can do nothing.

The Sun hath also a Creating and vis for∣mativa in it,

3. As the Sun produceth some new, so it reduceth, recovereth and restoreth by a re∣deeming

kind of Vertue, others of the Crea∣tures. To the withered grasse, to the seeds, herbs, plants, trees it gives a new Resurre∣ction. To the Fields another face, to the Earth another Garment. The Suns warmth makes Fish, Fowle, Beasts breed and multi∣ply. Christ by his returne recovereth de∣cayed Grace, Peace, and Comfort, and causeth a new and rich increase of Spiritual life.

It hath a redeeming and recovering vertue also.

4. The heat (not light) of the Sun makes the Creatures grow; trees shoot at the Spring. Rain falls all Winter in vain till the Suns ap∣proach, which then maketh good use of all the winter rain, frosts and snow, for the good of the Creatures. All paines, Instructions, Corrections, Reproofs, Terrors, Judgments, Mercies, Ordinances are in vain till Christ himselfe approach, he can make good use of all.

It hath a fructifying vertue we see.

5. The Spring-Sun's warmth gives growth. The Summer-Suns greater and longer conti∣nuing heat▪ gives ripenesse and perfection to the fruits and seeds sowen; Christ his nea∣rer coming and making his abode with us, is* 1.267 that which brings Judgment unto Victory, Grace unto Perfection, Peace unto complete∣ness, and brings in the full Harvest of Joy to the waiting Christian. Rain fals in Winter, fills the earth, fowles the wayes; but with∣out

fruit, for want of this enlivening heat. But the Summer Sun converts the falling showrs into fruitfulnesse, and his Gleames causeth them to ripen the fruits and hasten Harvest. How untoward are we under all Ordinances, and Dispensations left to our selves? But how doth Christ convert the crossest provi∣dences, coldest stormes and soaking showrs of affliction into a meanes to ripen and bet∣ter us.

Thus it hath a ripening vertue.

6. By reason of this warmth the Crea∣tures are refreshed and delighted. They sport and lye beaking themselves in the Sun; they leap and play. The colder Creatures, as Swallowes and the like, feeling the benefit of the Sun, and knowing their want, ob∣serve the Suns motion, come and go with it, stay not behind it, because cannot live without it. So do the godly joy at the pre∣sence, know not whether to go in the absence of Christ, after him they seek, with him stay,* 1.268 he departing as at the cloud removing, they pack up and follow. Herein the Christian resembling that admirable Sun••loving Flower Lotos; whereof our English Du Bartas thus.

For lo, so soon as in the Western Seas Apollo ••inks in silver Euphrates, The Lotos dives deeper and deeper, ay Till midnight, then remounteth toward day,

But not above the water till the Sun Do re-ascend above the Horizon. So ever true to Titans radiant flame, That rise he, fall he, it is still the same.

It hath an Exhilarating and Reviving Vertue.

7. It is the Light of the Sun which di∣spels darkness, but i•• is his warmth that di∣sperseth mists, chaseth fogs, and drawes up the Vapours. It may be common illumina∣tion may drive away ignorance, and fill the mind with some general knowledg; but Christ his love is that which breaketh through the interposing fogs to the heart, and draw∣eth up those Earthy affections toward him∣selfe.

It hath an Attractive Vertue.

8. The Suns light causeth only an out∣ward alteration in the face of the Air, and superficies of the Earth; but it is the strength of his heat which penetrates the heart of the Earth, and the depths of the Sea; and in the one ingendreth those Pearls, in the other those precious Stones, Jewels, and Mines of Gold and Silver. So may the bare light of the Gospel make an overly change in the face, speech, and outward carriage of a Hypocrite. But the heat and strength of the piercing beams of Christ his Grace and Spirit work∣eth that inward and mighty change, and breedeth those rich Mines of Grace, Faith, Love, Sincerity, &c. in the hidden man

of the heart, and turneth clods of Earth into Gold and Rubies, as wee said before.

Behold the Alterative Vertue of Christ and the Sun.

9. The Suns warmth and heat hath an excellent clarifying and purifying vertue in it; therefore we set out in May, and in the Sum∣mer Sun many things to bee purged and brought to their perfection. And how doth it purge and clarifie the spirit, to be under the warm beames of Christ his presence and fa∣vour! and how admirably is the impurity of the heart extracted, and the heart refined by this heat!

It is full of clarifying and refining Ver∣tue.

1. This informes what a vast difference* 1.269 there is between Christs reaching, and mans, as much as between the Sun and Stars. They give light, he heat: Man perswades, Christ drawes. As between Winter and Summer showres; they drown and foul the Earth, and make it freeze, these make it fruitful. Mo∣ses Ethiopissam duxit, Ethiopissam non muta∣vit. Moses made an Ethiopian his wife, but could not make his wife not to be an Ethio∣pian when he had done.

Mans teaching is like mans hewing a stone; he may smooth it, but he cannot make it soft. Christs teaching turnes stone into fl••sh. Man by Education or better Instructi∣on may take a thorn out of the Field, where

it was noisom, and set it in the hedg where it is of use (men may make men useful for Societies) Christ turnes this Thorne into a* 1.270 Myrtle. Hence see the difference to bee found among so many Hearers; the difference is not in the ground, nor in the seed, but in the Sun and Seeds man. Many are called, few chosen. All with Paul saw the light, Paul only heard the voice. All were stricken down, he only converted. All Israel saw the fire, heard the same voice of words and thunder that Moses did, His face only shone; he had nearer approaches of God unto his soul; Then did the Disciples hearts burne within* 1.271 them when this Sun was so near and gave light to the darker Scriptures.

It was the Sun, not the Wind, which got off the Travellers Cloak: It is the love of* 1.272 Christ, not Lawes Terror, that maketh sin to be laid by. His Love is cords, his love is chains, his love constrains and drawes, I drew them with cords of a man, with bands of Love.

M••ses speaks of the precions fruits brought forth by the Sun. Where the Suns heat is most predominant, there are the richest Me••tals, the sweetest spices, the rarest fruits, the most precious Jewels. There is not in the East and* 1.273 Affrica any Quicksilver, very little Iron; but these meaner Me••tals of Brasse, Iron, Lead, are only in the Northerne Countries; they have Gold as naturally and abundantly as in our Countries Lead and Iron. Where this Sun

is near and vertical, what fruitfulness is here over all others? What precious things doth this Sun bring forth? For Brasse I will bring Gold, and for Iron Silver, and for Wood Brasse, and for stones iron, Isaiah 60. 17.

2. It lets us see what difference between the comforts of Christs giving, and those which flow from the Creature. He that lea∣veth this Fountaine to go drink of those Ci∣sternes, goeth from Gods blessing into the warm Sun (as we say): but he that hath drunk of those, and after tastes of this, finds he is come from the freezing shady side, into the cheering Sun side. The Sun's is Calor Coelestis, the most kindly heat, Christ's the most kind∣ly comforts. The fire in Winter heats for a while, afterwards makes more chill. Strong Water at present warmes, but after leaves the stomack cooler. The end of carnal joy is hea∣vinesse,* 1.274 The Sun's is the cheering and the lasting heat; it heats and alters the air with∣out, and it alters the temper of our bodies, that we need less fire, apparel, and strong drinks. The comfort had from Creatures is presently gone; Christ's alters the temper of our spirits, and abides much longer. The greatest inward heater is Wine, and the grea∣test outward is fire. Christ his love and com∣fort warmes more then both. Thy Love is bet∣ter then Wine, Cant. 1. 2. The coals of Love are coals of fire which hath a most vehement flame, Cant. 8. 6.

There are nine differences observable be∣tween the comforts of Christs giving, and o∣ther comforts.

1. His are soul purifying, whereas o∣thers defile it. Carnal mirth lets out all the spirits into looseness. They sate down to eat and drink, and rose up to play. They did eat* 1.275 and drink, and curse. But Godly and spiri∣tual comfort makes the heart serious, savoury, dilates the heart to receive more Graces, ex∣pelleth what is noisom, and is of the same o∣peration with godly sorrow; whose sadnesse* 1.276 of countenance makes the heart better. Walking in the fear of the Lord, and in the comfort of the Holy Ghost, are joyned.

2. Soul pacifying: his comfort and pre∣sence gives richest peace: first, his Love lets in Joy, and Joy brings in Peace; these three sit down together; and this Trinity of Bles∣sings, make up the Unity and Perfection of Blessednesse, the Love of the Father, the Joy* 1.277 of the Son, the Peace of the Holy Ghost. Other Joy corrodes and gnawes the heart, hath an ill farewel, and leaveth it in sad∣nesse.

3. Soul satisfying. Corn, Wine, Oyle, Lands, Moneys satisfie not the narrow eyes, much lesse the enlarged heart. He still cries with the Horsleach, Give, give, give more, give better. The Christians life consists not in these; the Beasts, and the more brutish Worldlings do, who drink both in the same Trough, and feed on the same husks. Theirs

is a hungry Joy, this a filling; His strength shall be hunger bitten, Job 18. 12. but John 16. 24. Your joy shall be full.—In thy pre∣sence fulnesse of Ioy: and the heart full of this* 1.278 Joy saith not with Esau in a bravado, I have enough, but with Jacob and Paul, I have all, and abound, I am full, &c. Phil 4. 18. Though as having nothing, yet I possess more then all things.

4. Soul quickning, making the soul a∣ctive, vigilant, fit to pray, sing, praise, fit for Duty, suffering, dying. Godly men are never so fit for duty, never so prepared to dy as with these comforts. The Martyrs have gone singing and dancing with these to the flames. When Judas was gone out to fetch the Officers to apprehend Christ, then did Christ rejoice, Now is the Son of Man glo∣rified,* 1.279 now shall God be glorified in him. God shall first be glorified in him, then straight∣way glorifie him in himselfe. This puts* 1.280 that Spirit of Glory, and of God upon the Saints.

The wicked mans Joy is intoxicating, stu∣pifying, besotting, as Hamans, Belshazzers, Benhadads; they eat, drink, feast, and flesh'd with fleshly delights, they run desperately* 1.281 upon danger, as Benhadad, or Gaal the son of Ebed; much like the horse rushing into the Battel, and crying, Aha at the sound of the Trumpet; or else besotted; they eat,* 1.282 drink, sleep, spend their dayes in peace, and in a moment go down quick into Hell. like

Solomens Ox, who is going to the slaughter, or* 1.283 like Jeremyes Lambs (those who dye like Lambs) In their heat I wil make their feasts,* 1.284 and make them drunken, that they may rejoice and sleep a perpetual sleep, and not awake, saith the Lord. I will bring them down like Lambs to the slaughter, like Rams with hee Goats. Danger is never nearer then when the wicked cry, Peace, peace. Never is he less fit for death, nor dies so miserably, as when overcharged with his Joyes.

5. Soul raising to God, towards heaven, in thankfulness, love, praise, dependance, submission, total resignation of self: these give Wings. Christ is now higher, Grace, the Promise, Salvation is sweeter, Glory and Eternity more precious; and Earthly Plea∣sures, Profits, Honors fall lower in his e∣steem. Whereas worldly joies, as worldly sor∣rowes, are heart-sinking, debasing, depres∣sing.

6. Soul strengthening: The joy of the* 1.285 Lord is your strength. This strengthens a soul in Grace, and to Duty, in faith, patience, waiting, and in Prayer. Carnal Joy sets men far off from God; they never depart further, and never say to God, depart from us, so much as then. In sorrow they are less desperate; Pharaoh, Ahab, Iehoiakim (such wild Asses) may be taken in their month: I spake to thee in thy prosperity, and thou* 1.286 wouldst not hear; this hath been thy manner from thy youth.—But how gracious wilt

thou be when pangs come upon thee? Look how much Spiritual sorrow brings men nearer to God then carnal joy; so doth Spiritual joy as much more then Spiritual sorrow: there∣fore in Heaven there shall be all Graces, yet no spiritual sorrow, but all Spiritual joy, be∣cause there all is ripe: sorrow here is but the seed, joy is the ripe fruit.

7. This solid: not a flash, as the fire of Thorns, but joyes maintained with joyes, joy leading to joy, a standing boundless joy, an ending endless Joy; whereas the wicked mans joy is brewed with sorrow, compassed with it, tends to it, and ends in it, but hath it self no end.

8. Unmixt. others muddy, impure, mixt with sin, guilt, gripes of conscience; and when ready to run over, cooled with the hand∣writing upon the wall, the remembrance of his sin, the apprehension of Gods wrath. But Spiritual joy is the purest thing in the world; as the light of the Sun, light without darkness; as his warmth, pure without smell or smoak.

9. Permanent; never eclipsed, not by a∣ny disease or danger threatning death. 2 Cor. 1. 12. not any distress. 2 Cor. 16. 10. as sor∣rowing, but alway rejoicing. John 16. 22. Your joy shall no man take from you. They must needs swim in Joy whom Christ holds up by the chin. And as Josephs bow, so the Christians* 1.287 joy must needs abide in strength when hee hath such a wall at his back, and such a well

at his foot. At this Beer-la-hai-roi Hagar* 1.288 may fill her empty bottle as oft as she will, and thirst no more.

3. This directs what to do when wee complaine wee cannot profit, and do not thrive, The heart yeilds not, the sin de∣cayes not. Go to Christ, desire to be un∣der the direct beames of the Sunne. Trees thrive not in the shady side. Cry, Blow, O* 1.289 North wind, and breath O South wind, distil O raine, and look out thou Sun upon my Gar∣den that the Spices thereof may flow out. Let my Beloved come into his Garden and eat his pleasant fruits. Hast thou a heart that will not yeild under Judgments? his Love can melt it. The Manna dissolved by the Suns* 1.290 gentle heat, that was hardned and dryed in the Oven or boiling pot. Whom the furnace of Judgments burn, and the Oven heated with wrath doth bake and harden, the mel∣ting love of Christ doth mollifie. The last and ••orest Vyal upon sin, which ends the mystery of iniquity, and finisheth Satans Kingdom, is poured from the Sunne. The brightnesse of Christs appearing is the de∣struction of Antichrist, and is that which a∣lone distroyes the works of the Divel in the heart. Cry out therefore with the Church, Oh that thou wouldst rent the Hea∣vens and come, and make this Mountaine melt and this rock flow at thy presence, as when the melting fire burneth, the fire causeth the wa∣ters to boyle. As thou didst of old at Mount

Sinai, when thou didst terrible things that wee looked not for. Is my heart harder then the rock, higher then Mount Sinai; break this Rock, cast down this Mountain. Though I have had my part of Terro••s, and been brayed with the pestle of afflictions, though I have not wanted for light, yet my heart yeilds not, my heart freezeth in the shade, in midst of noon day light, as in the depth of Winter. There is one thing only remains, and the work is done. Shine out thou Sun of Righteousnesse, and with the warme beams of thy favour melt those Rocks of Ice, and bring downe these Mountaines of snow. Thou causest thy Spirit and warmer breath to blow, and the waters flow, Psal. 147. 18.

4. Comfort to them that have Christ near to them. They are like those Countries near the Line, they shall have a perpetual Spring, no Autumn; A constant Summer, no Winter in their year, but a renewed and successive harvest. These shall never want Grace sufficient, and peace necessary. Their tree casteth not leaf, nor loseth fruit. Christ will be both Sun and Shield: he will go with you in trouble. In the fire go with you, and be a Sheild to keep you from burning; in the water be a Sun to warm you, and keep you from shaking. So he was to Jacob, Sun by day burnt him not, and frost by night star∣ved him not. The Lord will create upon eve∣ry* 1.291 dwelling place in Mount Sion, and upon

her Assemblies, a cloud and smoak by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence; and there shall be a Tabernacle in the day time for a shadow from the heat, and for a place of Refuge, and for a covert from storm and from rain. When the worldlings heart is cold in his belly, as Nabal, who became as cold as a stone; and when like old David thy native heat is decai∣ed so far, that no cloathes nor fire can keep thee warm, Christ the Shunamite shall lye in thy bosom and cheer thy heart, that thou shalt say for joy, Aha, I am warm, the world is well amended with me, The Winter* 1.292 is past, the rain is over and gone, the Flowers appear on the earth, the singing of Birds is heard in the air, and the voice of the Turtle soundeth, and the Spring is come.

CHAP. XIIII. The Suns Regency.

ANother Property of the Sun is his Rege••∣cy; herein a shadow of Christ and his Regal Office. The Lord gave the Sun to* 1.293 rule by day.

1 His Rule is Monarchical. The Sun hath no Peer, but is an absolute Monarch. So is* 1.294 Christ the sole King and Lawgiver in his Church, who will admit of no Com∣partners

in his Government.

2. His Dominion is the largest. Christ and the Sun (no third) both the universal Monarchs of the World, whose Dominion is* 1.295 without bounds, from Sea to Sea, and from East to West.

3. The Suns Dominion is the most ancient we read of; began before mans. The Suns the fourth day, mans not till the sixth. Christ is the everlasting Father, who had a Kingdom in Heaven before there was man on Earth: Our ancient Families are but of ye∣ster day to him. The Princes of Zoan are* 1.296 Fools, the Counsellors of Pharaoh are brutish. How say ye to Pharaoh, I am the son of the Wise, the son of ancient Kings? Egypt a∣bove other Nations had ever gloried in her Antiquity.

4. For Duration: both shall continue to the worlds end. These two Monarchs have out lasted all others; have seen the fa∣tal dissolutions of royal Families, and the Translation of all other Monarchies. And both shall determine together: when the Sun resigneth his, then shall Christ also resigne his Kingdome into the Fathers hands.* 1.297

5. For Power the greatest Potentates. O∣ther Kings and Commanders are only titular many times, these have uncontroulable commands. The Sun hath power over all Creatures, the earth, aire, seas, it raiseth stormes, and doth allay them; gives Law

to day and night, the worlds first subdividers; to winter and summer, lets in both frost and snow by his withdrawing, and by his look∣ing out dissolves them.

The Sun of Righteousnesse hath like, but greater power, hath all nations, times, sea∣sons in his dispose. He hath for the nations an Iron rod, for Antichrist his Vyals, and for his Church sharp storms sometimes; he permits hereticks, lets lose persecutors, and at his pleasure bindeth them up. The Dra∣gon he let loose three hundred years, the Beast one thousand two hundred and sixty, and at his pleasure, can put his hooke into their nostrils, and his bridle into their jawes.

6 The most sweet and pleasent Govern∣ment to their Subjects. 1. Both ever present, commit not (as did the Persian Kings) the ma∣naging of state affairs to others, while they sate still pursuing their pleasures, and taking their ease. But both are daily overlooking their charge. Lo, I am with you alway. 2. The government of both, is the govern∣ment of the day, not of the night; Satan is the ruler of the darknesse of this world; as much difference between Christs and other govern∣ments, as between day aud night; day and night divide the world between them, so Christ and Satan; he who is not of Christs Kingdome, is under the Prince of dark∣nesse.

Christs government is ful of 1. Light; we

know whom we worship, our service is a reasonable service. No Altar to an unknown God or Saint, in Christ his Temple. 2. Full of delight; He the Prince of peace, under* 1.298 whose protection his people sit, as of old un∣der Solomon, eating, drinking, making mer∣ry,* 1.299 not secured by Armies, but by Solomons wisdome.

7. Other Governors and Prince; may usurp a power over the lives and states of their subjects, none ever attempted upon their minds and bodies, to form the constitu∣tion* 1.300 of them, or to alter an haire of their head, from black to white. But these two have a Dominion over both the Bodies and Spirits of men. The difference of saces, co∣lour, complexion, skin, hair, eyes, voice, beauty, is from the force of the Sun; the difference of stature, talnesse, strength and constitution of their bodies to hard••nesse, or effeminatenesse and delicacie, is from the Sun: yea the difference of disposition of mind for courage, prowesse, chastity, so∣briety, Temperance; whereas other nations are vicious, false, treacherous, luxurious, is attributed to the Sun, making that diffe∣rence between clime and clime: the diffe∣rence that is between nation and nation, Christ hath made it, that some have better lawes, more love to God, abhorrence of e∣vill, and that difference between person and person, Christ only hath put.

Here is 1. an encouragement to pray and

hope for the bringing in of the Gentiles yet uncalled, God having promised, That from* 1.301 the rising of the Sun to the going down thereof, his name should be great among the Gentiles, and in every place Incense and a pure Offering should be offered unto his Name. And that* 1.302 Christ shall have dominion from sea to sea, and from the river to, the ends of the earth.

2. This may support the Churches faith in all changes. Let enemies rage, Heresies arise, spread, prevaile; let persecutions and errors unite and gather as a snow-bal, This Sun can scatter them as darknesse, melt them as snow, can cast the burning Mountain in∣to* 1.303 the sea. When the whole world became Arian, it was but for him to say againe, Let there be light, and it was so. When that Arch Apostate Iulian endeavoured to bury Chri∣stianity in oblivion, and had opened the wi∣dest door of toleration to all Religions (but the True) that ever was, great Athanasius cryed out, Nubecula, nubecula cito transitu∣ra. The bubble brake, the Malignant vapor was dissolved, and his mischievous plots fell upon his owne pate, and dyed with him. We are afraid of stormes and clouds, and very shadowes; look up to the Sun, it doth rule, it will arise, break out and scatter all. If the Ordinances and Dominion of the Sun should cease, or if it could be pulled out of Heaven, or stayed in his course; if all mists, darkness could put out the light of it, then might we fear. But the Churches comfort is, The

Lord reigneth, therefore let the Earth rejoice, let the multitude of the Isles be glad thereof, Psal. 97. 1.

3. If the Sun rule the day not the night, then must we be children of the light, and of the day, not of darknesse and night as o∣thers. Christ will owne no such subjects, but send them packing to the Prince of darknesse, to whom they belong.

4. Take notice of the cause of that diffe∣rence betweene men and men. (The Stars make not men wise, simple, rich, poor, ver∣tuous, vicious.) Christ makes it. Some are chast, sober, zealous, valiant for the Truth, others not. To them it is given, to others not given. God did often sever between Is∣rael and the Egyptians: Israel had the pil∣lar of fire, Egyptians cloud of darknesse; Is∣rael had the Sun in Goshen, Egypt no Sun for three dayes: Jacob is loved, not Esau; I∣saak had the Promise, not Ishmael. Peter is prayed for and kept, Judas only admonished, not kept nor prayed for. The reason is hi•• Soveraigne Dominion. He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, or say unto him, What dost thou? Dan. 4. 35. Grace goes not by Planets (•• we say showres sometimes do) but by the wise and free dispose of this gre•• Sun.

Object. If the Sun be given to rule, and t•••• Sun and Moon be set for signes, at the Scripture

saith, doth not this warrant the Astrologers Art of Iudiciary Calculation, and peoples con∣sulting them?

Answ. What consequence is here, God set them for signes, therefore we may erect a figure, and foretel events, whom we shall marry, when we shall, what death, what successe of this or that undertaking? God hath called them signes, he must (men may not) make the signification. He calls the Rainbow a sign (is it to calculate by?) he gives the signification to confirm the gene∣ral Creature Covenant, that there shall bee no universal destruction by another Floud. He calls the Passover, Circumcission, Sab∣bath, yea, his Prophets Isaiah and Ezekiel signes, he tells the signification; where have these Astrologers these signes interpreted to foretel such events?* 1.304

1. They are signes for Natural things. shewing seasons of the year, for Summer, win∣ter, heat, cold.

2. Civil and Oeconomical signs (as Sphanhe∣mius calls them) to direct when to plant, low, sail, &c.

3. They are Prodigious and terrifying sometimes when the Sun is eclipsed, or tur∣ned into darkness, Moon into bloud; when the stars fall, warning the secure world of the judgment of God drawing near. But never signes of fortuitous and causal events, or of voluntary actions.

The madnesse of the deceiving Prophet* 1.305

is not here more to be condemned, then the blindnesse of the deceived people who run af∣ter them, and with open hands carry to them the rewards of their lying Divination, is to be pityed. Wicked Ahab gives more credit to Zedekiahs signes (the Iron hornes) then to Micajahs Sermons. The Socerer he loves, the Prophet he hates, and so hee prospers: God saith of such, Take them Satan; Go,* 1.306 entice, perswade, prevail, and take them when thou hast done. Who ever prospered less then they who forsaking their owne Mercy, went* 1.307 to them? Who dyed more miserably then such as made use of them? Balak, Ahab, Iezabel, Ahaziah, Haman, Belshazzar, and that great Nebuchadnezzar, who at e∣very turne called in Astrologers, Chaldeans, Magicians, Dream-mongers to advise with, was turned out of his Kingdom, yea turned out of Man, after all these dismal consul∣tations with those of Satans Cabinet Coun∣cell.

Nay, the greatest Artists in this black Art, have not onely wilfully plunged their souls into eternal perdition, but notwithstanding all their Star skill, and their Covenants with Hell to prevent it, the dreadful judgments of God have fallen most remarkably on their own heads. Their great Grandfather Ba∣laam* 1.308 slain by the sword, Jezabel their Grand∣mother torn in pieces by dogs; the like be∣fel Asclaterion a famous Mathematician, who took upon him to foretel Domitian the Empe∣rour,

both his and his own death. What became of Dr. Lamb in our remembrance? Stories are full of examples. Why did not these foresee those ends? if they did foresee, why did they not by all their Art prevent them?

Yet what a reproach is it to Christian Re∣ligion, that such a generation of men should be suffered? Not only Christian Emperours by their Edicts have punished, but even* 1.309 Heathen States; Augustus banished them Rome, Tiberius and Claudius out of Italy, Vitellius put them to death, Domitian made two Acts to banish them out of Ci∣ty and Countrey. The Primitive Hea∣thens left these Arts, and became Christi∣ans, we set up these Arts and become Hea∣thens. They burnt those curious Art Books and took up the Bible; do thou burne the Bible if thou resolve to meddle in these Books, full of nothing but Vanity, Un∣certainty, Lying. Falsehood and Impiety.

1. Of Lying. Said Tully, How many things did these Astrologers say to Pompey, Crassus, and to Cae••ar, in my remembrance, that each of them should ••y in Peace, Age, Honour? that I wonder (saith hee) that any will yet believe them, whose former Predictions all prove false.

It is a notable story of Galeacius Prince of Millain; an Astrologer told him he should dye suddenly, and himselfe live long; the Duke commanded him to be presently hang∣ed

to prove him a Lyar, and himselfe lived long after.

2. Of Impiety: To give you the relati∣on of a Papist, and a famous Jesuite of the Practices of Rome, and the doleful effects* 1.310 thereof. In those few yeares (saith hee) I was at Rome, I saw many great men undone by these Astrologers, who promised one should dye a Cardinal, another a Pope, who were all deceived not onely of their hope, but of their salvation. For when (saith hee) they dreamt not of dying till they came to these promotions, they never prepared for it: yea, being stricken by death and admonished by their Physicians, they yet regarded not; which (saith the Learn∣ed Jesuite) is the onely Fraud of the Divel, who by these baites ••ayeth wait for poore souls, as a wolf for the sheep, that he may de∣vour them.

CHAP. XV. The Suns Activity and Motion, the last Pro∣perty.

WE are now come to the last Property of the Sun, his Activity and Mo∣tion, herein a further Resemblance of Christ. The Motion of bo••h is

1. Restlesse and perpetual. The Sun ne∣ver

stands still, what ever the other Creatures do; it is not an idle spectator of humane affairs, but is it selfe most active. When drest in his glory, sits not as our Ladies to be looked on; or as the Persian Emperours in a Chair of State to be worshipped. But as Job in his splendor, who led others in their* 1.311 way, and sate chief, as the King in the Army. The Sun alwayes is in motion, Christ alwaies in action, vigilant, sleeps not. The Sun makes night to others by withdrawing, it self never had yet one night of Rest, or one day of Sab∣bath.

1. Then behold the great care and pains* 1.312 of Christ, who travels as a Gyant. His life was nothing but labour; he went about do∣ing good. The Sun walketh to day and to morrow. The Father worketh hitherto and* 1.313 still worketh, and I work saith the Son. The Sons work in his Humiliation was hard work, in his Exaltation he worketh still (not so hard) but higher work. Who knoweth the care of a Master of a Family, of a General in an Army, of a Publick Magistrate? Moses was tired out with the encumbrance of his weighty Office, and of the oversight of Israel all day from morning to night.

2. Be like these two great Lights, stand not still. The Sun hath but an imaginary solstice twice per annum; let not thy whole year be a Solstice, or pingue Otium. Heavens are always in motion. Earth only stands still;

let heavenly minds be moving. Tempus est mensura motus, motus Temporis. Let not time be the measure of thy life, but motion and action. Let it not be said, he lived so many years, but did so many memorable actions; he saw so many dayes, but the dayes saw him do∣ing so many good acts; that there may bee Latitude in our lives as well as longi∣tude.

1. In Gods work be not negligent. To do Gods work negligently, and the worlds over diligently, both are accursed. Not slothful* 1.314 in business, fervent in prayer, serving the Lord. The Oxen and Farm have A must in* 1.315 the Worlds sense: the Christian saith, no must for the world, Must is only for Gods work. I must work the works of him that sent* 1.316 me. Again, Wist ye not that I must be about my Fathers business? Take heed of being ear∣ly in the shop, late in the closet: busie at the Farm, idle in the Vineyard; awake at the Exchange, asleep at Church. That the Christian be not drowned in the good Husband.

2. In thy honest Calling. All things are* 1.317 full of labour, and man born to it. Heavens alwayes moving, winds blowing, sea flowing, springs running, earth moves not, yet rests not neither, is alwayes bearing fruits, trees, seeds; in Winter, if it bears not, yet onely lyes in, after hard labor, to get strength for new births. No Creatures made to be i∣dle: the mighty Elephant, Warlike horse,

paineful Oxe, yea, the little Ant and Bee.

The Christian is not exempted: when the Talent of Grace is given, it is with this charge, Occupy till I come, Angels have their* 1.318 charge; Adam in his Innocency, had his Imploy∣ment; the second Adam, all whose life was a state of Innocency, yet had his work. If the Master be up at work, a shame for the Ser∣vant to be in bed. If Caesar say Eamus, the soldier marches after. The Sun looks into thy Chamber and saith, up sluggard, I rested not all night, wilt thou rest all day? The little Ant, to work sluggard, or to begging; I have no Master to compel me to labour, but I hate idleness.

The idle person is a Monster in nature, a bryar in the field, a weed in the Garden, a Drone in the hive, a thief in the candle. What wretches they, whose life is but a long vacati∣on, whose work is to eat, drink, play? they rise, dress, dine halfe their dayes work is done; they play, sup, undress, and there is the other half. The soul in such Drones is but as salt to keep the body from putrefacti∣on,* 1.319 as the Proverb is.

Idlenesse is as Babylon, the Mother of For∣nications; the cage of Uncleannesse; it is* 1.320 Sodomy, or the mother of it; it was the sin of Sodom, it fills the body with diseases, the soul with sins. It is a crying sin. Sodom's idleness cryed. It fills streets with Beggars, Highwayes with Robbers, The Gallowes

with condemned bodies, Hell with con∣demned souls. Hence that Germane Pro∣verb, Hell is paved with the Crests of Gal∣lants, and skuls of Monks, (the two most idle Societies or Fraternities.) Idlenesse cloathes the body with rags, soul with foul sins, it fills the body with hunger, and back with vermin.

God made no man to be as the Levia∣than, to play in the waters, and no woman to be cloathed as the Lilies in the field, or as Solomon in his glory, yet neither to toyl nor spin.

The Heathens dedicated Horses to the Sun, whom they worshipped, as you read 2 King 23. 11. An active Christian is fit to be dedi∣cated to Christ. But the Asse (a sluggish and dull Brute) was not to be sacrificed, but redeemed, or his neck broke, if the Firstling. God would have no Dullard either for Priest* 1.321 or Sacrifice.

2. Swift. The Sun is said, 1. to run (not go.) 2. In a Race (the swiftest run∣ning.) 3. As a Gyant, or man of strength* 1.322 (the swiftest runner.) This Gyant is never weary, in an hour he runs thousands of miles, more then we do in many dayes or weeks. One hour is as much to Christ as an Age to us; one day as a thousand years.

Christ is said to have wings here in the Text, he comes not creeping, but flying. The winds are his wings, the Cherubims his Chariots, or his Chariot horses, and he hath

twenty thousand of them in a Chariot, who* 1.323 have six wings a piece: If a Chariot drawne with six horses make such riddance, what speed will Christ make! The Poets in their fi∣ctions to set out the Suns swift motion, feign∣ed his chariot to be drawne with winged hor∣ses; Christ's is with winged Angels.

What comfort may this be to the Church* 1.324 or believing souls! The Lord whom ye think long, will come suddenly to his Temple, He will awake as one out of sleep, and will not be slack, as men count slacknesse, to deliver his Church: and he will be a swift Witnesse against the enemies. I tell you, he will avenge* 1.325 his own Elect, and that speedily, said our Sa∣viour of his Father; and his Apostle of him, Yet a little while, and he that shall come, will* 1.326 come, and will not tarry.

2. What Terror is this, or will it be to the wicked, who say, Where is the promise of* 1.327 his coming? Let him make speed that we may see it. He can bring the flying Role into the Grand childs house soon enough. How sud∣penly are the wicked cut off! Sodoms Sun set in the rising, Nebuchadnezzars at noon,* 1.328 as sudden as an arrow or bullet, that is at the mark, before you hear the noise. Babylon* 1.329 shall be destroyed in one hour, no hand shall stay upon it. When I shall visit, I will visit* 1.330 their sin upon them, said the Lord by Moses, and when I begin, I will also make an end, and not be long about it.

3. The Suns motion is steady, certain,

constant, to a minute; hath not for this six thousand years space altered his course; we know where to have it every day, month, year; it keeps his Solstices, and Aequi∣noxes as at first. Christ is as stable, hee Ye•• and Amen: he the same to believing soules now, that ever, in his love, care, faithfulnesse. And to wicked ones, the same enemy, Oven, Furnace, consuming fire: He varyeth not a minute in his constant and unchangeable af∣fection, love and hatred to both.

1. See then if there be diversity of carri∣age* 1.331 in God to some over others. There is no irregularity, no anomaly in Gods actions o•• affections. The Sun moves by Rule and Line, and so do all Gods proceedings; as David* 1.332 had two Measuring Lines, one to save alive, another to put to death. So doth God in the way of his Judgements and Mer∣cyes, he proceeds by Rule and Line.

2. Let a Believer have his Faith establish∣ed in the stedfastnesse of such a Saviour and such Affections and Promises. O Lord, I will* 1.333 exalt thee (saith the Church) thy counsels of old are Faithfulnesse and Truth. His Actions are founded on his Affections, his Affections in Councel, his Councel in Faithfulnesse, there∣fore change not. In sapientum decretis nul∣la est litura, the wise man is a certain man; he saith, Quod scripsi, scripsi; quod dixi,* 1.334 dixi; I have opened my mouth and I cannot go back. How unlike are we to him? we yea and nay: Amantes tanquam osuri. Amnon

now loves, anon hates Tamar; neither his love nor hatred was founded in counsel and reason; but his love founded in lust, his lust in folly; therefore could not hold. Ahasue∣r••s now dotes on Haman, to morrow hangs him up out of the way. Such is the favour of Princes, such the certainty of worldly things. But Christ whom he loves, he loves to* 1.335 the end; where he sheweth mercy, he will shew mercy; because he is God, not man, that changeth not, neither repenteth. We may be unfaithful and deny him, and call all in question. He abideth faithful, and cannot deny himself; our unbelief shakes not his* 1.336 faithfulnesse. When the Boat moves in the water, the child thinks the houses move on the land; such is our folly, we are apt to conceive so of God; we are changed, therfore he is changed.

3. Then woe to the wicked, it shall be ill with* 1.337 him. Heavens Almanack foretels thy ruin, the Sun erects an ominous figure for thee. If God be not changed, thou art undone, unless thou be changed. God hath spoken evil a∣gainst* 1.338 thee, was Ahabs ruine. It had beene better for him, if his four hundred false Pro∣phets, and so many lying Astrologers more, had foretold his Destinie. That terrible* 1.339 threat of Samuel alive, to Saul, the Lord hath rejected thee, was more sad and cer∣tain, then that of the witch, and the conju∣red spirit, when Samuel was dead. Sun and Stars Prognosticate thy ruin: if they certain,

because made and moved by the word of God; then his word certaine, and thy ruine certain. The Sun never goes beyond his Tropick, but returns. If Christ should give salvation to any but such as repent, believe, live holily, it would be such a thing as never was yet seen, he should go beyond his tro∣pick. But ever where the Sun of Righteous∣nesse* 1.340 comes and finds not the Son of Peace, thence he returns. We expect not that the Sun should leave his wonted course, and stand stil as in Joshuahs time, or go back, as in Hezekiahs; expect not then that God should create some new thing, and that hea∣ven should open (against his decrees) to swallow thee up alive in thy sins, and that a sinful Ahab should be carried up to heaven in Elias's Chariot.

4. His motion, as it is certain and steady so it is uniform, equal, not Tardior et velo∣cior, not uneven, sometime slower, sometime swifter; but it ever keeps the same pace. So is it with God, his way is perfect, Psal. 18. 30. His waies are equall, Ezek. 18. 29.

Let ours be so. Evennesse of the way com∣mends* 1.341 the way; of the thred the cloth. Jo∣siah was an even walker, kept his way with∣out* 1.342 deviation or turning to the right hand or to the left all his daies. Caleb kept on go∣ing, slacked not his pace, but fulfilled to fol∣low* 1.343 the Lord. Wicked men are like a land∣flood* 1.344 (or as Jordan in the time of harvest) that

overflowes all his banks at sometimes, after∣wards all is dry land. Godly men are like a fountain, that runs not so impetuously, but is alwaies running. Pharaoh once sent for* 1.345 Moses in haste, another time by night; too violent to hold long; his usual answer was Tomorrow. The heavy weight of judgment made this wheele move so fast; when it was taken off, he stands stock still. You see Saul on a sudden rapture prophesying, There is a morning cloud; Ahab humbling himselfe, there is an early dew. But true grace moves not per saltum, is not a fit, flash, a start, and stop, and Retrograde, hot, cold, feaverish, (as he who was acted by the evil spirit) now in the fire, anon in the water. Grace is not a morning cloud, an evening dew; some noon ••eat drops, but a set rain; a morning-Sun, that shines more and more to a perfect day. Not he that labours in his calling, and some∣times is idle, and spending at the Ale-house, is the good husband, but he who is stil at his* 1.346 business, and keeps doing. Isaack grew great and went forward, (the Hebrew is, he went going) and grew til he became very great and rich. He went on getting and gathering e∣very day, and became a great man at last. So* 1.347 saith Job, the righteous shall hold on his way, and he that hath clan hands, shal be stronger and stronger.

5. Irresistible. The Sun is not to be stay∣ed or diverted in his course; this Gyant breaks all the opposition of clouds, which

vanish in his sight; they strive in vaine who would make it stand, or goe back.

1. Then vain is the force of persecutors, who arm themselves against Christ and his mem∣bers. Christum regem occidire nolite, timere bonum est. Betray, kil, crucifie, bury, seal the stone, set a watch, he wil rise: slay the Witnesses, they wil rise again. This little stone must become a great mountain, and shal* 1.348 fill the earth; he that falls against this stone, shall be broken, but on whom it shall fall, it wil* 1.349 grind him to powder. They who would op∣pose the Gospel, Solem sistunt, Deo resistunt. they say to the heavens, move not, to the Sun shine not, and kick against the Pricks. The Beast indeed hath his seven heads and ten* 1.350 horns, (much craft, more malice;) The Lamb hath seven eyes and seven horns (much wisdome* 1.351 as much power); with the breath of his nostrils he wil make the man of sin, the son of perditi∣on. When Antichrist is in the saddle, and Sa∣tan or the Jesuite holds the stirrup; yet the Churches comfort is, Christ holds the Bridle, (I'le put my Bridle into thy jawes:) And saith, so farre shalt thou goe, no fur∣ther.* 1.352

2. As vain is the crafty attempt of the He∣retick and Impostor. The three great ene∣mies of the Christian name shall fare alike;* 1.353 the three unclean spirits, the Dragon, Beast, and false Prophet, who take their turns one after another: The Dragon the first 300

years making wa••re upon the Saints, under the heathen Emperors. Then the Beast (by name a Christian, and hating the Dragon) yet indeed that great Antichrist, who alone exalteth himself above all that is called God, and worshipped, (or every one who is called* 1.354 a God, and worshipful, every Authoritie, Degree, not only Sacerdotal, or Ecclesiasti∣cal, but Regal and Imperial) a more dange∣rous and Saint-bloud-drinking enemy for a greater space of 1260 years. In the end and taile of whom comes the false Prophet (un∣der the name of a Saint, defying both the former, detesting Idols more then unclean∣nesse, and hating the Antichristian Garment and name more then the Nicolaitans nakedness or deeds. The most dangerous enemy of all the three. The uncleanest frog of all the fry, who under the name of a separated Saint, or an∣other Christ, or a better inspired spirit, hath his Prophesies, Revelations, new discoveries, new heavens, but hateth the old Saint, Mi∣nistry, Baptism, Supper, Belief, Prayer, Doctrine, Holinesse, as Antichristian. This also is of the Three, and goeth into perditi∣on.

6. Unwearied. But after almost six thou∣sand years restlesse motion is as fresh and lively as the Bridegroom,—Mobilitate vi∣get, viresque acquirit eundo. An emblem of Christ, whose arm is not shortned, but is able to save to the ut most, all that come still unto him. Hast thou not heard that the Crea∣tor.* 1.355

of the ends of the earth fainteth not? The* 1.356 youths may faint and be weary; the young men* 1.357 may utterly fail. Samson after a great vi∣ctory may faint for thirst. Eliazar the Son of Dodo, the second of the Worthies, his hand clave to the sword after a great slaughter, he* 1.358 could not now open his hand again; he needs some rest. But Christ is the same, his mo∣tion, care, might, the same; and as the Sun that hath lightned the world now so many a∣ges, is as able for that service stil as ever. So Christ who hath governed the world, and preserved his Church for this six thousand years, his skil, power, and care, is not now to be questioned. But as old Caleb said, he* 1.359 was as strong when he was fourscore and five years old, as when but forty: A••my strength was then, so is it now for warre, both to go out and to come in. So years and time make no impression on the Captain of our salvation, who is the same yesterday, to day, and for e∣ver.* 1.360

7. This motion is twofold. 1, Ordinary, and Quotidian, every day doth rise, run, set keep his course, scattering the darknesse and removing the cold of the night past, and gi∣ving light for the present use of that day; yesterday's light serveth not for to day, but there is the same need every day of the Su•• continued, or renewed light, as there was the first day of his creation, to dispel the dark∣nesse which was upon the face of the unfor∣med world. And do not we daily need the

fresh supply, and the renewed influence of the spirit of Christ, as we did at first conver∣sion? Sun is not set one houre, but dark∣nesse comes; Christ leaves not one houre, but then comes on the power of darkness. Auxiliary grace is as necessary as Habituall, Subsequent as Preventing: While the spirit moved, the wheels moved, no longer. Goe then to Christ daily, in him are our fresh springs; begge to be anointed with new oyle* 1.361 from this Olive branch, which through the two Golden Pipes of his Spirit and his Ordi∣nances, empties his oyl of grace into the hearts* 1.362 his people.

2. Extraordinary and Anniversary; if the Sun see thee not every day, as the remo∣ter parts, yet wil it ere the yeare go about; if it hath ever shined in that clime. So if Christ gives thee not a daily visit, stay thou, at the appointed time, the Vision wil speak.* 1.363 The Redeemer wil return out of Sion. If thou hast ever tasted that the Lord is gracious, or canst say, thou hast feared the name of the Lord, then though thou walkest in darkness,* 1.364 and hast no light, yet trust in the name of the Lord, and stay thy self on thy God. Say with the Church, in hope of his coming, when I fal I shal rise againe, though I sit in darkness,* 1.365 the Lord shall be a light unto me; and with the Prophet, I wil wait upon the Lord who* 1.366 hideth his face from the house of Jacob, and I wil look for him.

CHAP. XVI. The fourth thing wherein there is a like∣nesse between Christ and the, Sun is their effects.

AMong the many like effects, I shall con∣tent my self to name a few. (Having a∣mong the Properties touched on divers alrea∣dy, and finding this discourse, begin to swel beyond my first intention) 1. The Suns ap∣pearance makes the day, puts an end to night, not all the sta••s conjoyned; so it is Christ his appearance which makes the Christians day; when he appeared to Saul and Silas at mid∣night in the dungeon, they could see to sing &* 1.367 praise God; and when to Paul before at mid∣day; his eyes were dazeled, not with the Suns, but with that light (of Christ appearing) far above the brightness of the Sun.

2. The Suns first appearance bringeth day,* 1.368 his neerer approach the spring, his hotter beams the Summer, his longer continuance brings on the harvest. So is it with the Soul, to whom after the first day of grace caused by Christ his first appearance, the neerer ap∣proach of his Vernal rising, with his Heal∣ing-wings-embrace, causeth the growth or spring. The walking in the light of his coun∣tenance all the day long, makes the long sum∣mers day, and his abiding with us makes ou••* 1.369

harvest and our joy to be full.

3. The Sun departing, night comes on, his longer absence brings on winter; in the one so much darknesse, in the other so much of cold, wet, and dirt, as if it been never had ei∣ther day or Summer. What a night of darknesse came upon Lot and Peter (Christs back once turned) but what a longer winter for cold, and mire, and dirty waies on Da∣vid, upon that sad dereliction! The actings of Saints in such cases differing little from the most vile actings of gracelesse men, if they were to be judged by such single exor∣bitances. But Sunne ariseth and returneth, those then awake by repentance, and come to themselves again.

4. It is the Sun which makes that difference in climes and countries, makes one more sweet and delightful, another more sad, and not inhabitable, (those neer both Poles;) makes one more fertile, others more barren. And what is it but Christs presence, which makes the Church differ from the rest of the world? he makes it a Goshen, whereas they have a perpetual night and winter. What was it wherein Israel might glory above all other nations, but this? they had God so neer to them, in all which they called to him for; His cloud and pillar was continually among them.

5. The Sun is the great Restorer of the world, Redintegrates the Universe once in the yeare (at the Spring, as some con∣ceive,

at Autumn as others) puts the world into the same condition wherein it was crea∣ted. Herein a great Resemblance of Christ, who is the worlds great Restorer and Renewer, who hath put lost mankind into the same condition of happiness wherein hee was at first created, as if he had never fallen or sin∣ned. Behold I make all things new, saith* 1.370 Christ.

6. I might further also speak of the Pro∣ductive, and as it were the Creating effects of the Sun in bringing forth new Creatures yearly, as well as of his reductive, reviving, and redeeming the plants and herbs before dead and gone, as also of his nutritive and augmentative effects on all Vegetables, his admirable Alterative vertue and operation on Metals and Minerals, his Conservative, Maturative and Consummative Vertue and Effects on the Fruits and living Creatures; but I have touched on them already. Here∣in is Christ his vigorous operations fully re∣presented; who besides his redeeming lost man, maketh the new Creature, createth grace de novo where none was, recovereth what was lost, reviveth what was decayed; nouri∣sheth what is weak, increaseth what is small, conserveth what is wrought, hath a more ad∣mirable alterative force in an earthly or sto∣ny heart, then the Sun in causing Gold and Silver to grow in the earth, making flesh to grow where stone was, spirit where flesh was, grace where sin, Heaven where Hell was;

turning a Swine-sty into an holy Temple: and besides, he ripeneth, perfecteth, consummateth whatever work of grace he hath wrought al∣ready.

7. Sun rising man goes forth cheerfully to* 1.371 his labour; but setting, man comes home and gives over work. What may not a weak man undertake, Christ present and assisting? I can do all things through Christ strengthening me,* 1.372 said the Apostle; but what ca•• the strongest do withour him? Without me (saith the Lord)* 1.373 they shal bow down under the Prisoners, and fall under the slaine. The Chariot, though it have four wheels, and they all oyled, yet moves not a step till drawne. Our Wil, though ve∣ry active naturally, and oyled with all the skill Art can use, or with all the force Ar∣guments can make, st••rs not in any gracious manner till assisted by Grace, and acted by Christ; Draw me, wee will run after* 1.374 thee; and my soul shall be as the Chariots of Aminadib.

8. The Sun present, we see our way, the* 1.375 Traveller stumbles not; but when withdrawn, hee loseth his way, stumbles, or falls into a pit, gropeth as if blind, is full of perplex∣ed doubts and sadnesse of heart. While Christ was with his Disciples, he kept them (though they were as sheep among wolves) not one of them was lost; but when he was seized on, (their light was taken away) the same night they were all scandal••zed and fell. Judas, while he kept Christs company,

stumbled not; Christ departed, he fell into a pit and broke his neck; Peter stumbled and got a foule fall. When we follow the light of Christ his holy example, or have the light of his Grace following us, wee never fall; but when wee leave his example, or his spirit leaves us, wee presently miscar∣ry.

9. Let me add one more. We see all the Creatures how they are delighted with the presence of the Sun. When the Sun approa∣cheth, the Elements change their habit and temper, the Air growes more mild, warm, and pleasant, and all those numerous te∣nants (those daughters of Musick) do war∣ble and eccho out their cheerful notes to the praise of the Sun; they build, they breed, they rejoyce (many of them come, stay, returne with this their great Leader and Commander.) The waters wax warme and temperate; there the fishes leap, play, breed and multiply. But the Earth especially dec∣ked as a Bride to meet this Bridegroom, cloa∣theth her selfe, and all her family in new and divers coloured apparel, and with their several New years Gifts present the worlds Benefactor with their Best, that he may not come in vain to any of their dwellings. Oh that wee were the Creatures Scholers, or School-fellowes in this respect, to ac∣knowledge the benefits, admire the perfe∣ctions, sing out the praises of this Sun of Righteousnesse, and with our best Presents

of Thankfulnesse and Fruitfulnesse: shew we are loath to receive so much grace in vaine.

CHAP. XVII. The likenesse of both in sundry Acci∣dents.

WE are now come to the last thing wherein the agreement holds be∣tweene these two Suns, viz. certaine Accidents; whereof 1. one greater; 2. many lesse.

The greatest is that of the Eclipses, which these two great Luminaryes are subject to. The less••r Luminary, the Sun sometimes lo∣seth his light and Lustre; and this greater Luminary hath sometimes lost the glory and brightness of his Godhead in his Exinaniti∣on, and in that self emptying abasement of his Passion. The Suns Eclipse is often and or∣dinary, but this was extraordinary, preterna∣tural, and but once.

2. The Sun is never totally Eclipsed; in part often. (His body being so many times bigger then the Moon's interposed, seven thousand times bigger, cannot lose all his light.) So Christ might be in his Person eclipsed to the unbelieving Jewes by his poverty, Cross and afflictions (whereby he was made lower then* 1.376

the Angels) when some others (even then) saw his glory, as the glory of the Only Begot∣ten* 1.377 of God, full of Grace and Truth.

2. In his Truth, by Hereticks and prevai∣ling Errors.

3. In his Regal Power, when persecuting enemies and Tyrants encroach on his Chur∣ches Liberty, and his Prerogative, breaking his bonds and the Churches hedg. But he is never totally eclipsed, because his power and grace doth more then seven thousand or ten thousand times exceed all Tyrants power, Hereticks Policy, persecuters rage, and Satans malice.

3. Yet was there once (never but once) a total Eclipse of the Sun; extraordinary it was, viz. at the time of Christ his Passion. Christ never had the light of his Fathers countenance wholly suspended, but then in Articulo Passionis, when he cryed out, Eli-Eli-Lama-sabactani. Such an Eclipse never did▪ nor can happen again: then did it ap∣pear Christ set his Tabernacle in the Sun; that was his Chariot or Apostle. The Sunnes darknesse then enlightned the world, and* 1.378 made the Philosopher cry out, Deus naturae patitur, aut mundi Machina dissolvitur. Either the God of Nature is now suffering, or the frame of the world is dissolving; then both Suns suffered, and were eclipsed toge∣ther, and went down at noon day; the Sun of the Lord, and that Lord of the Sun.

4. The Suns Eclipse is only caused by

the interposition of the Moons dark body, which hath all her light from the Sun. The Sun is then obscured, and the new changed Moon (never else seen by day) then dare shew her self.

It is the only interposing the Churches dark body of sin and guilt, made this Sun ob∣scured. She hath no light of her owne, but borroweth of him, and hee was content to lose all his glory protempore, that his Church and every new changed (converted) soul may appear before God with boldness, not otherwise able to abide the tryal of his pre∣sence.

5. It is a sight sad to behold when the Sun is Eclipsed: and it was the saddest day and hour of darknesse that ever was in the world, when Christ was put to death.

6. The Sun as to us seemeth, to lose his light; but as to Heaven, gives more. And Christ never shined more bright in Heaven, never gave like satisfaction to God, more Joy to Angels, Glory to Saints, then in his Pas∣sion. Then did the pleasure of the Lord prosper* 1.379 in his hand. He that was before pleased in his Person, was now more pleased in his Passion. In this only expiatory sacrifice did God smel a savor of rest. This was to our Saviour a day of Triumph, his Cross was the Trophy of his Victory and success, whereon he was lifted up and exalted: then was sin, death, hell swal∣lowed up in Victory. The dread of this Crosse, triumphed over Hell, spoyling all

those principalities, and thereby leading cap∣tivity captive. The bloud of this Crosse try∣umphed in Heaven: Having made peace •••• the bloud of his Crosse, Col. 1. 20. And th•• Merit of his Crosse triumphed in the Church which ever since hath taken up those Ange∣lical Hymnes, Glory to God on high, on eart••* 1.380 peace, good will towards men. Salvation 〈◊〉〈◊〉 ascribed to the Lamb that was slaine, and glo∣ry to the Sun that was obscured. This w•••• the day wherein ou•• great High Priest we•• in his richest Robes into the Holy of Holies with his own bloud (but bearing all o•••• Names in his brest, and all our iniquities o•• his shoulder) and hath made an everlastin•• attonement or expiation, and the greatest Ho∣ly day the world ever saw.

7. The Sun eclipsed hath the same ligh•• in it self, is only hid from us for a while, b•••• recovers it self presently, and shines again 〈◊〉〈◊〉 gloriously as before. There may be mis•• and darkness interposing between us and God, between Christ and the Father none between the Sun and the earth the Moon▪ be∣tween the Sun and heaven no Moon to inter∣pose: And changes there may seeme to b•• between us and God; between Christ and the Father all is well.

Satan might bruise his heel, Herod, Iews▪ Pilate might reproach, condemne, crucifie bury, set a guard about the Sepulcher. But if it be said, Who shall bind the influences of the Pleiades? with what bonds of death 〈◊〉〈◊〉

〈…〉〈…〉t then possible to hold the Prince of life pri∣soner?

8. Some great Scholers have said, The Suns Eclipse bodes much ill to this lower world, and that the sad effects thereof are such, that the world is the worse for it seven years after, ere it recover it self. The truth whereof I'l not dispute: but certaine I am, the sad effects of this Eclipse upon the Land of Iudea, where it was most visible, are not yet ••••ased, but for this One thousand six hun∣dred yeares it hath felt the miseries which followed on their Crucifying the Lord of Glory.

9. Lastly, The Suns Eclipse is said to Prognostick great changes, downfal of King∣domes, and deaths of Tyrants, &c. Sure I am, that this Eclipse did not foretel as a Prognostick, but produce as the immediate cause, the greatest changes in heaven and earth. Then was Satan ruined; this Eclipse was his bane. When the Vyal of Gods wrath was poured on this Sun, and hee had* 1.381 cryed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is finished, then was Sa∣tans Kingdome darkned, divided, destroyed, then was the Prince of this world judged and cast out; and then was there nothing but gnawing of tongues all the Kingdom of the Dragon over.

2. There are many lesse Accidents.

1. The Sun is sometimes present, some∣times absent, respectu nostri, but alwayes present in heaven, Christ sometimes leading

his Beloved, sometimes leaving his Beloved; alwayes interceding and giving light in hea∣ven, when his light shineth not on us.

2. Sometimes it hides it selfe, sometimes showes it self; but his light is intrinsecally the same without change. So there may bee changes in us, mists about us, stormes above us; none in Heaven. Amas nec estuas; z••∣las* 1.382 & securus es; Poenitet te & non doles; i∣rasceris & tranquillus es; opera mutas, ••••c mutas consilium. God is not changed when we are changed; we are angry and sin, re∣pent* 1.383 and change our mind. He is angry with∣out Passion, jealous without affection, repents without grieving, changeth his dispensation, not his disposition.

3. Sometimes Sun riseth early, shines out at first rising gloriously, yet a stormy day followes, and again clears up at even, and all ends well. Some in first Conversion have much peace and comfort, as Job, Solo∣mon, the Wise men, had the Star at first set∣ting out, afterwards sad stormes, desertions and tryals; but all ended well.

4. Sometimes at Sun rise the morning is gray, dark, duskish, and the day the fairer. What stormes were at the Conversion of the Jaylor and of Paul? yet all faire after.

5. Sometimes the Sun not seen all day, but showres from morning till almost Sun-set, then Sun breaks out and sets sereuely, and promiseth a fair day following. Some true

Christians have not a good day after their Conversion till death, as some mothers be∣tween Conception and Delivery ever ill, yet then do well. Christ fulfils that to many which he spake to his Disciples, They shall see the Kingdome of God in Power before they taste of death, and when seen, dy; that se∣tene evening the forerunner of the fair day of Eternity.

6. The un begins with light, then fol∣lowes heat. Christ his first work on the new Creature is light, therewith Conviction, Consolation after. Grace and Peace are twins, but Grace the elder sister. The Even∣ing* 1.384 went before the Morning in the first Creation; sorrow goeth before joy in the true Conversion. He that believes before hee repents, must (as Magus was directed) re* 1.385 pent after such believing, and repent of it. Saul the King had many merry signes and much joy before any sorrow, as the stony ground had all his joy at first. Saul the cho∣sen Vessel had a sad beginning with many sor∣rowes, but his joy followed and remained. The Butler had nothing but feares at first,* 1.386 and joyes at last. The Baker all hopes and joyes, but they ended in sor∣rowes.

7. The Sun sometimes discovers it selfe by light and heat both (as in Summer;) some∣times as much light but no heat, as in Winter, when it freezeth in the shade. Sometimes the Godly soul hath Grace and Peace toge∣ther

Gods love shining in his heart, hi•• heart again warm with love to God; some∣times his heart frozen, as to any perception of the love of God to his owne apprehension▪ when the by-stander sees it cleare day, 〈…〉〈…〉 to the manifest actings of Grace and Ho∣linesse.

8. The Sun when it is hid, it is the mist•• from below that do hinder the light of it. No∣thing but our sin doth separate between God and* 1.387 us, causing his face to be hid. Cold taken i•• the feet offendeth the head, and fumes from within the stomack offend the braine. O•••• faith is damped, joy eclipsed, soul distempe∣red, yea, Christ the head offended, only by the miscarriages and distempers from those Lusts that war in our Members.

9. We observe that before Sun doth rise, there is nothing but grosse darknesse; the Sun risen chaseth away that darkness, but the•• are seen long shadowes which appeared no•• before, but as Sun goeth higher, these grow less till Sun withdraw and decline, the•• these shadowes increase againe; but the Sun never shineth so clearely, but that there is a shadow inseparable from the Bo∣dy.

So till Christ arise, nothing but darknesse in the soul; at his first arising this darknesse scattered, but then long shadowes of much corruption appear, (till then not suspected) but Christ shining longer, these grow less•• and lesse; But he withdrawing, these get head

again, and we as bad to our thinking as e∣ver; but never any so perfect here as to be free from sin; It doth easily beset us, and we are all Periscii, in this sense; sin is as insepa∣rable from our imperfect nature here, as the shadow from the body. Those under the Line are called, Ascii, Shadowless, where the Sun is Vertical, and directly over their heads. In Heaven we shall be so, when un∣der the direct Rayes of Christ his face and presence. Here he beholds us but oblique••••, so that if we be not all corruption on both sides, as the Amphiscii, yet we have at least a dark side, and so are Heteroscii.

10, Once more. The Sun, how doth it with his beames alter the native and usual colour of things? rising, it gilds the clouds, enamels the drops of dew, makes them look like so many drops of Pearle; but especial∣ly, how doth it adorne that watry melting cloud whereon the Rainbow is set, the refle∣ction of his own face, with all the delightful colours which the eye can behold?

So Christ arising and shining upon the black uncomely soul, puts it into another complexion. When thou wast deformed, I made thee comely through my comelinesse; and thou wast perfect through my comelinesse which I put upon thee, Ezek. 16. 14. Oh how sweetly do young Converts look? who are as the dew of the youth, coming out of the womb of this morning-Sun, Psal. 1 10. 3.

But especially, what beauty is that put

upon the melting and heart broken Christian! upon him is set the Rainbow of the Covenant, and upon him are put all the Ornaments Christ can bestow upon him; as Religious Mordecai (formerly in sack••loth) advanced by the favour of the King, and going out fro•• the presence of the King in Royal Apparel, of blue and white, with a Royal Crown of gold up∣on his head, with garments of fine linnen and purple, Esth. 8. 15.

Yet sometimes the Sun arising and ap∣pearing, hath represented some things in a more dreadful appearance then before, 2 Kings 3. 22. When the Moabites rose up ear∣ly in the Morning, and the Sun shone upon the water in the trenches, the Moabites saw the water on the other side as red as bloud, and said, This is bloud, &c. Nothing represents sin in so horrid and amazing a dresse to the ••ouls apprehension, as the breaking out of this Sun. Then break out, thou Sun of Righteousness, upon our watry mourning hearts, and set on thy Rainbow the token of thy Covenant; but let thy shining turne all that standing water in the deep ditches or trenches of corruption in our hearts into so much bloud, that we may drink no more of them, but with amazement look upon former, and with fear and horror fly from future sins.

11. Lastly, to name no more. The Sun shining out in his strength, disperseth clouds and mists, but (though it causeth not one, yet) it discovers a world of m••tes, which are

never taken away, for they hinder not at all the brightness of the Sun. So when Christ shineth out most gloriously to the soul, it now sees what it could never have seen or i∣magined before: I have heard of thee by the hearing ••f the ear, but now mine eye hath seen thee, wherefore I abhor my self, and repent in dust and ashes, Job 41. 5, 6. He now saw a world of motes.

But as it is the imperfection of our con∣dition* 1.388 here not to be free from such conti∣nual Motes, The Lord knoweth the thoughts of men that they are vaine, Psal 94. 11. Yea, every man in his best estate is altogether vanity. So it is our comfort and happinesse, that these no ways lessen the brightness of Christ his Love and Grace (for then no flesh could be saved.) But as these sins do abound (.i. appear) so doth his Grace abound (.i. appear) much more.

CHAP. XVIII The unlikenesse and disagreement between the Sun and Christ.

TO make an end of this first point. There is in many things an vnlikenesse between these two great Lights, between whom hi∣therto we have noted so many agreements.

1. This is a creature, therefore ••inite in

his essence, operation, motion, influence. But Christ every way infinite, being the cre∣ating, not created Sun.

2. This lower sun shall suffer many chan∣ges, his light shall be turned into darknesse, the Moon into blood, and they shall both cease, There shall be no more Sun: but this Sun* 1.389 remaineth for ever; Thy Throne, O God, is for ever and ever. When the Sun ceaseth to be the light of the world, the Lamb shall bee the light of the Church.

3. This shines on the good and bad alike; but Christ riseth, shineth, warmeth,* 1.390 healeth, saveth only those that feare his name.

4. The Sun really absents it selfe for a time, but Christ from the God∣ly soul never, but in our apprehensi∣on.

5. This gives only light to the body, Christ to the soul.

6. This gives only light to us, we must find ••ight our selves; Christ gives both eyes to see the light, and the light to bee seene. The Eye, Eye▪salve, and Light all are from him; in his light we see light. In any good we do, we are but Instruments or subordi∣nate Agents; hee the prime Efficient and chief Agent, without whom nothing. We are but the hearth, the fire is his; we the Lamp, the Oyle is his; we the mouth, the tongue is his; w••e the pen, the writing his. What can the hearth, the Lamp, the mouth, the

pen do, without the fire, the oyle, the tongue, or hand?

7. The Sun moveth naturally and neces∣sarily, keepes a constant course, goeth and cometh again only to those Climes where he ever formerly did. Christ moveth volun∣tarily and arbitrarily, goes to some at last that never were a people; and when the Go∣spel* 1.391 is slighted, departeth for ever, never to return againe to such as from thenceforth become Lo-Ammi, and Lo-Ruhamah.

8. The Sun makes those more black that are nearer to his Beames. But Christ them of all others most fair and beautiful that are under his Beames.

9. The Sun fills the Moon with his light onely in the time of their opposition, But Christ the soul with his light only in con∣junction.

10. The Suns presence is oft-times the Mother of corruption, his heat the Effici∣ent cause of Putrefaction (as in Summer our meat and drink keep worse.) But this Suns presence is the only preservative against putrefaction, and the only enemy to corrupti∣on in the spirit.

CHAP. XIX Containing the second maine Proposition, That Iesus Christ is the Sun of Righ∣teousnesse.

HAving at large shewed, That Jesus Christ is in many respects to his Church what the Sun is to the world. We come now to our second Proposition, to shew how in a more special manner, and by way of Excel∣lency he is the Sun of Righteousnesse. The former sets out his Glory, this his Grace: the former his Person, this his Office: A sin∣gular Elogy this, no where in all the Scrip∣ture again do we meet with the same expres∣sion, though divers like it and to the same effect. He is called, Jesus Christ the Righ∣teous.* 1.392 Our Righteousnesse. The branch of Righteousness. Melchi-zedek the King of Righ∣teousnesse, and Jehovah-tzidkennu, the Lord our Righteousnesse. And to shew that this is Christ his principal Title or proper cognomen or sirname, (as in our common Mariages the wife doth Exuere Parentis, and induere ma∣riti cognomen, changes her owne or fathers name into that of her husband) the Church is called also, Jehovah-tzidkennu. Compare Jer. 23. 5, 6. (Behold the dayes come, saith the Lord, that I will raise unto David a righteous branch, &c. And this is the name whereby [He] shall be called▪ The Lord our Righteous∣nesse.)

with Jer. 33. 15, 16. In those dayes will I cause the branch of Righteousness to grow up unto David,—In those dayes shall Iudah be saved, and Ierusalem shall dwell fafely; and this is the name whereby [She] shall be called, The Lord our Righteousnesse. They have both one name, and this the highest name to both, especially to the Church. This is the new name spoken of Rev. 2. 17. And that other name God promiseth to call his people by, The Lord shall call his people by another* 1.393 name.

Three things shall here be spoken to.

• 1. How Christ is called the Righteous, or Righteousness.
• 2. What Righteousness it is we have by and from Christ
• 3. Why he is called the Sun of Righ∣teousnesse?

1 Christ Jesus may be said to be the Righteous, or Righteousnesse, in a double re∣spect.

1. Of his Person. 1 John 2. 2. Jesus Christ the Righteous. Who in respect of his Divine Nature, is as Righteous as the Father, and the Holy Ghost. This is not that which is so much to us; as our Righteousness extendeth not to God, so this personal Righteousness of God* 1.394 extendeth not to us in this sense. And in his Humane Nature he is Righteous also, who never had spot in his soul, guile in his lips, sin in all his life, but one who perfectly fulfil∣led all Righteousness.* 1.395

2. Of his Office; his Mediatory Office. This is the meaning of that before mention∣ed Scripture, This is the name wherewith he shall be called, The Lord our Righteousness; that is to say, this is his Office and Busi∣nesse.

2. For the second. There is a two∣fold Righteousnesse we have by Christ.

1. A common, general, original (as I may call it) or imputed Righteousnesse, a Righ∣teousness without us, to which we contribute nothing, we only accept. We put on this Righ∣teousness and it clothes us, as a garment made ready to our hands.

2 A particular, personal, inherent, actual Righteousnesse, which some call imparted (as the other imputed) but not so properly, for both are imparted.

As all are under a double unrighteousnesse, so Believers are under a double Righteous∣nesse. 1. One common, imputed unrighte∣ousnesse, alike in all, without any Magis & minus, good and bad having a like share of guilt and contagion from Adam, his sin imputed, his corruption imparted and deri∣ved to us. 2 A personal and particular, which we call actual unrighteousnesse; and is (besides that imputed guilt and offence,) a particular, vicious disposition of the mind unto evil; and is made up of all those ano∣malous and sinful actions, which are so many Trangressions of the Law of God. This recei∣veth a magis and minus in those in whom sin

doth not raigne, much more in whom sinne doth fully raign and command: for among those possessed with Divels one had but one, and another seven, another had a whole Le∣gion of Divels.

So is there I say a double Righteousness which Believers have. 1. One common and imputed, which is to speak properly, on∣ly Christ his Righteousnesse personally, but ours relatively: His by operation, ours by imputation. 2 Besides this, they have a personal Righteousness which is made up of those gracious inclinations in the heart to e∣very good, and of those many holy actions they perform in conformity and obedience to the Law and Pattern of Righteousnesse; of which two (that is, those gracious dis∣positions and actions) our personal or inherent Righteousness is made up. Now both these Righteousnesses wee have from Christ; the matter of the one, viz. imputed Righte∣ousnesse; and the principle, power and ability whereby we are carried out and inabled to the other. Concerning which twofold Righ∣teousnesse we shal lay down briefly these few Theses.

• Thes. 1. These two Righteousnesses are ne∣ver separated, as those two former Unrighteous∣nesses are never separated.
• Thes. 2. Imputed Righteousness goeth before, then followeth actual; as is al∣so in the two Unrighteousnesses forena∣med.
• ...

• Thes. 3. Imputed Righteousdesse is alike to all▪ no magis & minus, the strong Belie∣ver hath not more, nor the weak Believer less of this: inherent righteousness hath different de∣grees as actual sin hath.
• Thes. 4. Imputed Righteousness is simul & semel, made over to the Believer all at once, and once for all; it admits of no magis & ma∣gis in the same person, as of no magis & minus in others Believers. Actual Righteousness is gradual and progressive, and admits both of more and less in divers persons, and of more and more in the same godly persons.
• Thes. 5. Imputed is a righteousnesse with∣out us, made ready to our hand, inherent is with∣in us: That costs us nothing, is an Almes or act of pure grace; Inherent asketh us cost of pains, prayers, endeavors.
• Thes. 6. Imputed only is perfect in this life, inherent only perfect in another life.
• Thes. 7. Imputed is the righteousnesse of our Surety; inherent of our persons.
• Thes. 8. Imputed is Righteousness to be pleaded before God; inherent makes us righte∣ous before men, and only to be pleaded before men. If I were righteous (saith Iob) I would* 1.396 not answer God so, but make my supplication to my Iudg.
• Thes. 9. The one is the Righteousness of Iustification, the other of Sanctification, which ever agree, confirming not destroying each other. They touch each other with their wings, as the two Cherubims, and

• ... with their faces, look upon Christ as their Authour.

3. For the third, Christ is called the Sun of Righteousness, 1 Because hee is the Spring of it; no light but from the Sun the Fountaine; no water from River or Spring, but what comes from the Sea; in which respect it is said, There is none righte∣ous, no not one; h. e, in himself. None righ∣teous, but one; viz. Jesus Christ the Righte∣ous.* 1.397 He the branch of Righteousness, upon which all fruits of Righteousness do grow.

2 In Christ, as in the Sun is a plenitude or redundancy of Righteousnesse: So Beza reads that Rom. 5. 18. Per unam Iustificatio∣nem beneficium redundavit in omnes homines ad justificationem vitae. By one Righteous∣nesse the benefit hath redounded to all men, (all Believers) to Justification of life: and the Apostle calls it, ver. 17 The abundance of Grace, and of the gift of Righteousness, which reigneth in life by one Iesus Christ. The Oyl of Grace, coming from the head of our High Priest, runs down to the skirts of his Vesture, even to the lowest Member of his body. And as that increasing Spring of Oyle in the wi∣dowes* 1.398 house, which held out till there was no more empty Vessels to receive it, then stopt.

3 He is the Sun of Righteousnesse, be∣cause his Righteousnesse is perfect and spotless. The Moon hath her Plenilunium, ••ul light, but it is spotted and fading. The Stars are

spotless, but their light is finite, though they be far greater then the Moon; such are all the Angels whose Righteousness (so far ex∣ceeding mans) is spotless, yet borrowed and fi∣nite. Mans best, like the Moon at Full in six Properties: 1. It is the lowest light: 2. The least light: 3. All borrowed light: 4. Spotted. 5. Subject to decay: 6. Without heat; not able to warm the conscience, and cheer the heart before Gods Tribunal; but we must say with Austin, Vae etiam laudabili vitae, &c* 1.399 or with Paul, So many as are of the works of the Law, are under the Curse. But only Christ his garments are seamless, and his Righteous∣nesse spotless.

Our best teares are foul water, and need washing, sighs unsavoury breath, Prayers* 1.400 and Sacrifice are dung, our holy things have their iniquity; our bloud tainted bloud, need∣ing Christs to cleanse it. We need to sorrow for our sorrow, to mourn againe for former mourning, be ashamed of our shame, and loath our selves for our self-loathing, and repent of our repenting (not in the common sense of some now adayes, who are above all these) but because all is no better. When thou hast prayed for pardon, pray again for pardon of that Prayer: when thou hast confessed many sins, bewaile thy sin in confessing; when thou dost believe most, cry out, Oh my evil heart of unbelief; when thou rejoycest in spirit, bee sad in spirit for such poor rejoycing. When thou art got highest, come down with silence

as the Larks after they have been out of sight, singing their Layes nearer heaven, or with this in thy mouth, All have sinned, and come short of the glory of God. Mans best is va∣nity.

If all the Righteousnesse, Graces, Du∣tyes, Services, Sufferings of all the Godly from the beginning of the world were in one man, yea if all the holiness of the Angels, were im∣puted to one man (fallen and defiled with sin) yet it would prove a Garment too nar∣row to wrap him in, he would need the help of Christ still to make it up.

In the day of Expiation (the solemnest Gospel day Israel had in all the year) four things were done: 1. the Trumpet sounded. 2 Every soul was afflicted, and upon hard du∣ty* 1.401 of Humiliation. 3 Then were Sacrifices offered. 4. But the chief which made it a day of Attonement, was that the High Priest went into the Holy of Holies, and sprinkled the bloud of the Sacrifices upon the Mercy* 1.402 Seat, and this he did seven times.

The Holy Ghost hereby shadowed out to them, what was to be done by us in order to an Attonement. 1. The Trumpet sound∣eth; .i. the Gospel is to be proclaimed.

2. When the Gospel is proclaimed, eve∣ry Israelite is to afflict his soul for sin, that he may partake of the benefit of the Gospel. He must be in bitterness as for an only son dead* 1.403 yea, killed, (the only Son of God by our sins killed and slain,) and as the mourning of

Hadadrimmon in the Valley of Megiddo, (where Josias was slaine) bitterly bewailing that our sins have slaine the best King, the Only Anointed of the Lord, the very breath of our nostrils.

3. Then are Sacrifices to be offered, di∣vers Sacrifices; .i. All thy sins for a whole Burnt Offering, thy Praises for a Peace Of∣fering, thy Heart for a Heave-Offering, thy whole man a Living Sacrifice, holy and accep∣table, which is our reasonable Service.* 1.404

4 But chiefly we must look to our High Priests entrance into the Holy of Holies, and that which is done within the Vayl (out of our sight) the bloud of Sprinkling, so often sprinkled on the Mercy Seat, that is to say, again and again applied to us: to this we are especially to look: So that if I had repented better, mourned more, had a thou∣sand more Duties, and a thousaud times more Righteousness, I would cast away all as dung,* 1.405 that I might be found in Christ.

We read Zach. 3. 1. When Ioshuah the High Priest stood before the Angel of the Lord, Sa∣tan stood at his right hand to resist him; al∣though he was in his Priestly Vestments. The most holy Person, even in the most holy Service, when in the best dress of Legal and personal Righteousnesse, is clothed with fil∣thy Garments; he needs a Christ to deliver him from Satan, and change of Garments to cover his nakedness. As all unrighteous∣nesse cannot sink a soul that is in Christ, so

all Righteousness of the world cannot save a soul without Christ.

1. This informs us how true and just that* 1.406 of the Apostle is, That Christ was in all things to have the Preheminence. He is not a light, but the Light, the true light; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of Lights, not a Star, but the Sun; of Suns, not the lower, but the high∣er; the Sun, not of Light, but of Righte∣ousness. He is Bread, not common bread, but the true Bread, John 6. 32. The Bread of Li••e, ver 35. Bread from Heaven, ver. 50. Living Bread, ver. 51. The Bread of God, ver. 33. He the Shepherd, but the good Shep∣herd: He the Vine, but the true Vine; the Pearle, but the only Pearle of great price: He a Lamb, but without spot. He is the chief of the wayes of God.

2 This shewes us where Righteousnesse is to be had, and where onely. There is but one Sun of Righteousnesse for the Church, as one Sun for the world; we may seek Righ∣teousness and lose by seeking, Rom 9. 31. We may attempt to build a Babel to reach hea∣ven with our own Duties, and God pulls it down. In te stas, & non stas, said St. Austin. But go forth (as David said) in the strength* 1.407 of the Lord; and make mention of his Righte∣ousness, and his only. The weak Ivy climbing up, and clasping about the Oak, lives and continues green all Winter, stands while the Oak stands, though it hath no stem or stalk of his own to bear it. But we are like to lit∣tle

children which learn to go, who having nothing to hold on, hold on their own clothes, which throws them down. Rely alone on Christ for Righteousnesse. A house whose foundation stands partly on a rock, and partly on the sands, stands no firmer then if all stood on the sand, that part puls down the whole. Thou must lose thy own Righ∣teousnesse, that thou maist gain Christ.

3. This shewes us what a difference there is between Adam and Christ. Adam a Sea of Unrighteousness, Christ a Sea of Righ∣teousness. Adam a falling Star, a blazing Meteor, who fell with Lucifer that bright Morning Star, and suffered a total Eclipse; Christ a Sun, a fixed Sun of Righteousness. The two great Luminaries, the Sun and Moon, are only discernably Eclipsed; so these two great Creatures, Angels and Men. The greater Luminary, suffered a final (not total) eclipse; all the Angelical Nature fel not. The less, a total (not a final.) The greater, contrary to what is in the course of Nature, suffered the greater Eclipse. But Adams was a sad Eclipse; He lost all his Righteousness and Light for the time, as did the Angels: He conveyes to us nothing but sin and wrath. We may sadly say, that of the first Adam, which was said of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too) he emp∣tied* 1.408 himself and us, and became of no reputati∣on. He was as that wormwood Star, that imbittered all. A very pit or lake of mire

to defile us, but Christ a fountain of Righte∣ousnesse opened to cleanse us, and he takes away all unrighteousnesse.

4 How should this consideration, that Christ is the Sun of Righteousnesse, endear him to us, and heighten our esteem of him! Who can give unto God the praises due for the benefit of the aire we breath in, and of the Sun whose light we walk in? But for this Sun of Righteousness, by whom wee are both Justified and Sanctified, enlightned and enlivened, what praises can be given un∣to God sufficient for such a Mercy? It was Righteousnesse we wanted more then light. The Sun had not lost his light, nor Adam his sight by the fall, but all that Righteous∣nesse wherewith he was adorned: we need∣ed not a new Sun in the Heaven to lighten the body, but a new Sun of Righteousnesse to enliven the soul. Clothed with this Sun,* 1.409 the Church may present her self before God, and is without spot or wrinkle or any such defect. One Garment made for the High Priests fitted A••ron, and all his successors,* 1.410 they had no other. One garment of Righ∣teousness fitteth Christ our High Priest, and all his Members.

5. Yet here is a Caution to bee entred. Christ is to all a Sun, not to all the Sun of Righteousnesse; the light of the world; but the Righteousness of Saints, whose properties* 1.411 we shal here set down.

1. That of the Text, only such as fear his

Name, have these promises made to them. 1. That he shall be a Sun of Righteousnesse to them. 2. Rise and shine upon them. 3. Embrace and cover them with his wings. 4. And therewith heale them. 5. That they shall grow as the thriving, fatted, wel atten∣ded Calves in the stal. But all these shall be made good to none but such as truely fear him.

2. To such as do believe Christ is a Sunne of Righteousnesse, a stone elect and preci∣ous; to such as believe not, he is onely a stone of stumbling, and rock of offence. 1 Pet. 2. 7, 8. The righteousness of God which is by faith of* 1.412 Jesus Christ to all, and upon all that believe, for there is no difference: not between belie∣ver and unbeliever, (as if asserting Uni∣versal redemption) but between a weak belie∣ver and strong believer, as asserting an e∣qual Justification of all true believers. Christ is the end of the Law for righteousness to every* 1.413 one that believeth. None but such as have the eye of faith, have benefit by this Sun, as only those who looked up to the Serpent received cure.

3. To whom he is made of God, wisdome and Sanctification; to them he is also righ∣teousness and redemption. He is made to us of God, Wisdome, Righteousness, Sanctifica∣tion* 1.414 and Redemption. We must not pick and chuse, take two, and leave two. As Christs, so the Christians garment is made up of four quarters; but they must not be divided. Ma∣ny

would be content Christ should be Righ∣teousness to them, who desire not he should be Wisdom; All desire he should be Redemp∣tion, few care for his being made Sanctifi∣cation to them. But Christ will be all or none.

As there is a golden chaine of Decrees, Rom. 8. 30. Whom God hath predestinated, he hath called, whom called justified, whom ju∣stified glorified; so that he that looketh to have benefit by the one, must bee sure to hold fast all the other. So there are four o∣ther golden chaines laid downe in Scrip∣ture.

1. That golden chaine of Graces, 2 Pet. 1. 5 Add to your Faith Vertue, to Vertue Know∣ledge, to Knowledge Temperance, to Tempe∣rance Patience, to Patience Godliness, to God∣linesse brotherly Kindnesse, to it Cha∣rity.

2. Of Beatitudes. Mat. 5. 3, 4. &c. Blessed are the poor in spirit. Blessed they that mourn, Blessed are the meek, &c.

3. Of Duties; laid downe, 1 Thess. 5. 16, 17, 18. Rejoyce evermore, pray without ••easing, &c.

4. So of Priviledges. 1 Cor. 1. 30. Christ is made to us of God, wisdom, &c. Now in all these golden chains, hold one, hold all; break o•• lose one, lose all.

4. Christ is the Sun of Righteousnesse on∣ly to those who disclaim all other Righteous∣ness and stick to his. I count all but loss and

dung that I may win Christ, and be found in him, not having mine own Righteousness which* 1.415 is of the Law; but that which is of the faith of the Son of God, the Righteousness of God by faith. We must make loss of our Righte∣ousness, (durus sermo) or it will lose us; and make dung of our Righteousness (foetidus sermo) defiling the Tophet of our Sacrifices, or it will defile us. Dung might do well in the field, not in the streets; in the streets bet∣ter then in the house; in the house better then in the Church, and on the Altar. It makes a bad perfume, an ill sacrifice, therefore God* 1.416 commanded the dung and skin of the beast sacrificed should be carryed out of the San∣ctuary, and burnt in the field. Our Righ∣teousness and Goodness may extend to men, not to God; may benefit the Commonwealth, but not fit for a Sacrifice: It is all but skin and dung, which we must carry and burne without the Camp. In this sense that may* 1.417 pass for Orthodox. Bona opera sunt pernicio∣sa ad salutem. If I should wash my selfe with snow water (said Job) and make my hands never so clean, yet thou shalt plunge me in the ditch, and mine owne cloathes shall make me be abhor∣red. Mordecai might not come into the Kings Court in sackcloth, nor we into Gods in our owne Humiliations; nor the fairest virgins come into the same Kings presence,* 1.418 till besides their own native beauty they had been purified according to the Kings appoint∣ment. The Priests were to put off their own,

and put on the holy Garments, whensoever they came into Gods presence. Kings suf∣fer no Money to go in their Dominions, but what hath their own Stamp. God will be paid in no Coyn but Christs. He that ran to the City of Refuge, was to leave all houses and Castles of Strength, and only abide in his Sanctuary, if taken out of it, he might dy. Over the Ark was the Mercy Seat, over* 1.419 the Mercy Seat a covering. Law and Works need Mercy, Mercy needs a covering; that Gods Mercies which are over all his owne works, may cover even our best works.

5 If Christ be the Sun of Righteousnesse let us (as followers of him) bee Stars of Righteousness. Righteousnesse makes one man more excellent then his neighbor. It is the* 1.420 glory of God, called oft the Righteous God; of Christ, he called Jesus Christ the Righte∣ous; of the Holy Ghost, whose fruit is in all Goodness, Righteousness, and Truth; It is the paving of Gods Church; The Kingdome* 1.421 of God is Righteousness and Peace. The mem∣bers of the Church Militant must be all Righteous, Isaiah 60. 21. And all in the Church Triumphant are called the Righteous Mat. 25. 37.

Righteousness is Gods clothing; our Ornament, the Priests Vesture, Psal. 132. 9. the Brides attire, Rev. 19▪ 8. The Christians Armor on the right hand, and on the left, 2 Cor. 6. 7.

But we must distinguish here; there is a twofold Righteousness,

• 1. Dangerous.
• 2. Safe.

1. There are four kinds of Righteousness which are dangerous.

1. The seeming Righteousnesse, which is not real, but counterfeit. Simulata San∣ctitas▪ duplex iniquitas. Sincerity commends Sanctity, and Truth Righteousness; the one is the warp, the other the woof of the Christians garment; if the plague of Hypo∣crisie* 1.422 had taken the warp or the woof, the whole garment or web was to bee burnt.

2 Semi-Righteousness, which is partial, not universal. In this sense true Righteous∣ness must not be single, but double; to God and man. Moses came with the two Tables* 1.423 in his two hands. Our Armor of Righteous∣ness must be an the right hand (to God) and left (to man.) The Pharisees were double hearted and double tongued, and but one handed Professors, paid Tyth Mint, Rue and* 1.424 Cummin, their petty Tythes, but kept back the greater Tythes; the sheaf of Mercy, Truth, Righteousness.

3▪ The desaying Righteousness, which was as a morning cloud, or the morning dew, grow∣ing* 1.425 lesse and lesse till the cloud is vanished, and the dew dryed up, not as the morning light which shines more and more to a per∣fect day. This hath many a terrible Threat

denounced against it, more then any un∣righteousness. See Ezek. 3. 20. and 18. 24, 26, 27.

4. Thy Self-conceited-Righteousness, or a∣ny Righteousness of thy owne confided in. Our Saviour in the Parable of the Pharisee and Publican, doth cut down all this Righte∣ousness: He spake the Parable to such as tru∣sted* 1.426 in themselves, that they were Righteous. They were their owne Creed, and their owne Saviours. The like Ezek. 33. 13. When I say to the Righteous, he shall surely live; if he trust in his own Righteousnesse,—all his Righte∣ousness shall not be remembred. Better no Righteousnesse at all, then so much as to trust in. Be not righteous overmuch. Wee* 1.427 pity the ignorance of such as make the Creed a Prayer; they are as much to blame who make the Decalogue a Creed. Our best Righ∣teousness makes but a bad Saviour. It may be an evidence of Sanctification, not an Ad∣vocate for Justification, not the Surety for our Satisfaction, but our Security for our Sanctification. When the Moon, full of her owne light, goes from the Sun, she loseth all; and when in her wain she approacheth the Sun and keepeth following him, she renew∣eth and increaseth her light againe to a fulness.

2. There is a good Righteousness, where∣of there be four kinds or degrees. 1. The Philosophical: 2. Pharisaical. 3. Evange∣lical. 4 Divine, or Righteousness of God.

Two of these are External, two Internal, all of them together make perfectly righteous before God and men.

1 The first and lowest Righteousness, is that we call Civil, Moral, or Philosophical. The Righteousness of Nations, taught in their Schools, and practised in their Polities. This alone is enough to make one to become bonus Civis, but is the lowest ingredient, which joyned with the other three, makes also the bonus Christianus. This is not to be spoken against; the world is not so full of it. The Prophet complaineth that God had a Con∣troversie with his people for want of moral honesty. There is neither Mercy, nor Truth, nor knowledg of God in the Land, but swear∣ing,* 1.428 ••ying▪ killing, stealing, and committing A∣dultery and bloud touching bloud. Say not this is Heathenish Divinity; it is Christian too; but is their highest point in Divinity and our lowest; where theirs ends, ours is to be∣gin. It is not to be neglected then, but outstripped, neither to be rested in nor laid aside. The Heathen shall sooner be saved with this, then the Christian without it.

2. of Duties, Matth. 5 20. That Philoso∣phical, this Pharisaical; that good, this better; that the effect of the Law unwritten, unless on the stony Table of Mans heart, this of the Law written in Tables of stone. This we call legal Righteousness, or Righte∣ousness of Works, which is not to be spoken

against neither, but countenanced. Religion teacheth not to lay aside Holy Duties, but perform them better; not to fail in one▪ but abound in all; not to call any Duty or Com∣mandment little. This was the Righteous∣ness of Zachary and Elizabeth, who walked* 1.429 in all the Ordinances of God blamelesse. Of this the Apostle speaketh, He that doth Righ∣teousness* 1.430 is righteous.

3. The third Righteousness is of Graces: This an inward Righteousnesse, better then both the former, and that which com∣mends them. This the Evangelical Righte∣ousness, made up of Evangelical Graces, Faith, Love, Repentance, Obedience, good Conscience, &c. This the Righteousness of the Gospel, or Law of Faith. This exceeds the Righteousness of Philosophers, and of Scribes and Pharisees. They had the outward works of the Law, without an inward work of Grace: But this Righteousness Grace ad∣vanceth and urgeth, The grace of God which* 1.431 bringeth Salvation, teacheth us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this pre∣sent evil world. And Rom. 5. ult. Grace doth raign by righteousness to eternal life. Yield your members servants to Righteousness unto Holiness.

4. The fourth and best of all, is the Righ∣teeusness of faith, or the Righteousness of Christ, which commendeth all the former and exceeds them. This is called the Righte∣ousness

of God for three Reasons. 1 Wrought by the Son of God. 2. Accepted by the* 1.432 Father. 3. Applyed by the Spirit of God.

The Christians garment is made up of these four; the three first insufficient with∣out this. We must not as the Souldiers, make four of one, but one of four; dividing these and take each one of us a part, (the Heathen Civility, Pharisees duty, the Professors Piety, and the Believers imputed Righteousnesse) but make up a whole garment of these four quar∣ters,* 1.433 as the Israelites garment was to be, and bound about with one border or fringe of sincerity.

Christ and all his followers are cloa∣thed alike; he in white, sitting on a white horse, Revel. 19. 11. They so, ver. 14 And the Lambs wife hath the same garment also; all in white, this difference only, that Christ his Garments are white as snow or wool (na∣tive, undied) the purest white; ours of lin∣nen, not white naturally, but (made so) by washing. These have washed their garments in the bloud of the Lamb, and made them* 1.434 white.

CHAP. XX All the godly are such as fear the name of God.

BUt to you that fear my name.] Here we come to the third thing, from the de∣description of Christ to the description of the Christian. 1. When they are at worst, Such as fear his name. 2. When at the best, Such as grow as Calves in the Stall. From the for∣mer our Observation is.

That it is the constant disposition of every* 1.435 true Christian (the least of the flock, the meanest in the Kingdom of Heaven) to fear God, and to fear his name. Mal. 3. 16. There they are described to be such as fear the Lord, and thought on his name. Wicked men may fear man, they God; wicked fear death, those sin; they fear Gods wrath, these his name. The highest of the Godly can trust in his name, these can but think on it sometimes; The highest Saint can glory in the name of* 1.436 God and praise it, In God we boast all the day, and praise thy name for ever. All that these poor Saints can do, is to fear, (hardly say they trust in, never yet could say, they glory in) the name of God. Death is to the natural man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all terri∣bles most terrible. The Lord is to the Spiritu∣al man, timendorum maximè timendus, stiled He that is to be feared. And the name of God* 1.437 is to the gracious heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Of all dreadfulls the most dreadfull:

That glorious and fearful name, the Lord thy* 1.438 God.

The Godly are alway men of fear, subject to three sorts of fear.

1. To a natural fear. This a good (at least a lawful) fear. Thus Jacob professed he fea∣red* 1.439 Esau; and Jehoshaphat had much of this fear upon him, when he understood of the many enemies that combined against him; this comes from the apprehension of appa∣rent danger, when danger is great, and our help little. Thus may all the godly safely fear death, pain, poverty, shame, prisonment, and fly sin the cause, and all other evil occa∣sions of them; the Wise feareth and departeth* 1.440 from evil. Grace destroyes not nature, but reformes the evil of it.

2 There is an evil fear (inordinate and immoderate fear) which sometimes a Godly man is incident to, and overtaken with; for which they are to be chidden and repro∣ved; Why are ye fearful, O ye of little faith?* 1.441 Too much fear, and too little faith alway go together, when danger is great but the doubts greater. Help is little, and their hopes lesse▪ Against this the Godly are often encouraged, cautioned, charged to beware of it. This is to bee resisted, at least restrained: to bee moderated, if it cannot bee morti∣fied.

3 Religious fear: Noahs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By faith, Noah warned of God, was moved with fear: This is a Religious fear, and for its

excellency is put for the whole of Religion and Devotion: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men fearing God,* 1.442 (translated) Devout men. Therefore where∣as we are often charged against the two for∣mer, that we have not too much of them, we are as oft charged to get more of this, which we can never have too much of, 1 Sam. 12. 24. Exod. 20. 24. Matth. 10. 28. Fear not; but fear, again I say, fear him. Get a dou∣ble measure of this holy fear to fortifie the heart against these two former fears.

This Religious fear hath a twofold object

• 1. Evil, and is a fear of abhorrence.
• 2. Good, and is a fear of reverence.

1 Evil is to be feared with fear of Hor∣ror.

1 Evil of punishment. 1 Temporary judg∣ments. I am afraid of thy Iudgment, my flesh* 1.443 trembleth for fear of thee. Destruction from God was a terror to me (said Job) and so a* 1.444 curb from sin. The love of God is the only constraint to good; and the fear of God to the Godly the onely restraint from evil. 2 Spiritual Judgments. I was afraid (said* 1.445 Moses) of the anger and hot displeasure of God. 3. Most of all, Eternal Judgments. - Know∣ing* 1.446 the terror of the Lord. How fearful is it, to fall into the hands of the living Lord? Our God is a consuming fire,

2 Evil of sin, yet more then all the for∣mer. This is the mother of all these three fa∣tal Sisters. There were no cause to fear

Temporal, Spiritual, or Eternal evil, if not for this evil of sin. Sin hath filled earth with bryars and thornes, the body with Dis∣eases, the mind with grief, head with cares, soul with Terrors, labors with toyl; yea, sin hath put that brimstone into hell, and kindled that fire there, yea, hath carryed fire into Heaven, and put wrath into God.

This is to be feared with a fear of ab∣horrence and abomination; a wicked man may forbear sin, the godly fears, flyes, hates ••in, He feares an oath. Iob feared God, and* 1.447 eschued evil. He feared God much, but sin more; God with fear of Reverence, sin with fear of defiance, both with a Religious fear. This one fear well feared, expels all other fears. The heart full of this holy fear of sin, hath no room to entertain any base tormen∣ting fears,

2 Reverential fear is the fear of God, and is twofold.

1. Of lower Saints, proceeding from more weakness, and arguing less perfection, which fear hath pain. doubt, perplexity, torment, and is that we call the spirit of bondage, that* 1.448 shuts out confidence and rejoycing. And ariseth from these five causes: 1 From the apprehension of Gods infinite holiness, purity, and therefore jealousie and indigna∣tion against sin and sinners. 2. From the apprehension of the Lawes strictness, rigor, and severity. 3. The dreadful threats of Gods wrath against sinners. 4. Then the

consideration of their own deep guilt, great frailties, manifold imperfections: lastly, which adds to all the rest, the apprehension of God a•• a distance to them, and not yet in 1 Covenant relation.

2 Of the higher Saints, arguing lesse weak∣nesse, and more Perfection: therefore when this entereth, the other endeth, God hath* 1.449 not given us the spirit of fear, but of power, love, and of a sound mind. This fear argues perfection and the best constitution. Job a perfect man fearing God. This spirit of fear was upon our Saviour. This ariseth from the apprehension of God in rela∣tion, and in Covenant with us, as our* 1.450 God.

These fear God 1. As a servant his Ma∣ster,* 1.451 whom he serveth; as a son his father whom he honoureth; as the Wife her Husband whom she loveth. This is a most graci∣ous fear, timor amoris, the fear of Love.

2 They are said to fear his Word, and to tremble at it, Isai. 66. 2. Where Gods Word comes, there comes power, and cau∣seth fear, one rebuke thence shaketh and sweth the heart more then a thousand stripes doth a profane fool. This is timor obedentiae, fear of obedience.

3. They fear his name. They count Gods name the most holy, reverend, and fearful of all things in the world. That thou maist fear* 1.452 that glorious and fearful name, the Lord thy

God. Of this the Godly are very tender, Jo•• feared God, and therefore feared lest hi•• sons might pollute Gods name in their hearts. Others would not that their owne nam•• should suffer, these that Gods. This is ti∣mor honoris, the fear of honor.

The first Reason of this Point, why it i••* 1.453 the constant disposition of all the Godly, e∣ven the least of them, to fear the name of God, is, Because this fear is the initial grace, the first grace that appears & taketh heavens Alarum. The fear of the Lord is the beginning* 1.454 of wisdome. Before knowledg of God, faith in God, acquaintance with God, dependance upon God, delight in him, comes fear. The Spirit in his first approach injects fear as the first seed of Grace. The Spirits businesse is first to be a spirit of B••ndage, afterwards of Adoption: First, to convince of sin, after∣wards* 1.455 to discover Righteousnesse and Judge∣ment. But fear is the holy porch at which all Grace enters. In the first conversion of a stout and secure sinner, Gods Spirit falls to undermining his hopes by strong convictions of his sin and misery; then is Fear awakened: Fear taketh the Alarum and calls up Consci∣ence, Conscience awakens Repentance, Repen∣tance Faith, Faith calls up Prayer, Prayer looks after the Promise, Promise runs to Christ and awakens him, as did the Disciples in their storm, Lord, save us, we perish: But* 1.456 Fear begins. A little more fully to describe this, conceive it thus.

Conviction calls upon a sinner, Look well* 1.457 about thy self, What meanest thou, Oh sleeper? Wilt thou dye in a sleep! Up Fear, see the danger, hide thy self, seek to escape for thy life, now deliver thy selfe as the Roe: Fear saith, I exceedingly quake and tremble, God is angry, I am in great danger, alone I cannot secure my self: Now help Fear all you other Graces; up Conscience. Con∣science saith, I am troubled and would re∣lieve Fear, but thou must help me Repen∣tance; bestir thee Repentance, break off sin without delay. Repentance saith, I would ••ase Conscience, and secure Fear; help Faith at a dead lift, or I can do no good. Faith saith, I would help Repentance, but thou must help me Prayer, (as Israel in their fear came to Samuel, intreating him not to* 1.458 cease to cry to God for them; so) Faith saith, Prayer cry aloud, be not silent, take no re∣pulse, pray not coldly, but plead, intreat, beg for thy life. Prayer saith, How should I help, if the Lord help not out of the floor or* 1.459 ••ine presse of the Promises? Now for a Pro∣••ise to deliver Fear, ease Conscience, secure Repentance, satisfie Faith, and keep up Pray∣er! Come some precious Promise; how do •• long for a Promise! Promise saith to Christ ••s the Gibeonite to Joshuah, Lord, slack* 1.460 ••ot thy hand: Lord, remember thy Covenant and Word, wherein thou hast caused thy ser∣••ant to put his trust. Or as David in ano∣••her* 1.461 case to Jonathan, his bosome friend,

Thou hast brought thy servant into a Cove∣nant* 1.462 of the Lord with thee; deal thou kindly therefore with thy servant, deliver me not up to thy Fathers displeasure; but mediate for me, hide nothing from me, let me know whether thy Father be angry or pleased. Here is nothing but fear all this while. But then Christ answereth the poor soul in the words of Jonathan, Fear not, far be it from thee: If I knew that evil was determined a∣gainst thee, I would tell thee. Go in Peace. He that seeketh thy life, seeketh mine, abide* 1.463 with me, and thou shalt be in safety, as Da∣vid said to Abiathar. Then is all quiet, and Conscience secure: But you see Fear stands Sentinel and procures this safety. The Spi∣rit of God is the Spring, but holy Fear is the great wheel, or else the weight that sets* 1.464 all a going. No cares, no prayers, said Me∣lancton; no fears, no hopes.

The second Reason. As it is the initial first Grace, so it is the last, yea, the lasting and standing Grace. When we can speak but little of Faith, Hope, Love, and nothing at all of Assurance; Yet saith the soul, I cannot deny this: I fear God, said Jonah, though he fled from him: or as the poor* 1.465 Egyptians in that sore famine, fell down be∣fore Joseph, We cannot hide this from thee, we* 1.466 are ready to perish, our store is gone, money spent, shall we dye at thy foot for want of bread? Take our Lands, make us Servants, but let us live. This fear is the lasting Grace;

therefore as it is called, The beginning of wisdom, Prov. 1. 7. so the fear of the Lord, (said Job) that is wisdom it self. And Eccles. 12. 13. it is called the sum and final conclusi∣••n* 1.467 of the whole matter. So that when God ••romiseth, his people shall not depart from ••im, he puts his fear into their hearts. Two ••hings make us safe, engaging God and the ••oul reciprocally. His Love to us, that he* 1.468 ••ill not depart from us to do us good; and our ••••ar of him, that wee shall not depart from ••im.

3. This is the lowest and the abiding Grace,* 1.469 ••hen Grace is at the lowest ebb. As Cha∣••ity in Heaven, so Fear on earth never fail∣〈…〉〈…〉, but when Prophesies fail, and tongues 〈…〉〈…〉ase, and faith languisheth, fear remaineth. ••s when the body is in a swoun, there is no 〈…〉〈…〉ynt stirs, the eye is shut or set, breathing ••ot discerned, pulse not felt, yet there is 〈…〉〈…〉e, because there is yet some warmth, all 〈…〉〈…〉not cold and stiffe. So when the soul is 〈…〉〈…〉he saddest desertion, or under Tempta∣〈…〉〈…〉on, when there is no motion heavenward 〈…〉〈…〉ll to be discerned, no affection, no de∣〈…〉〈…〉es, no breathing as formerly in Prayer, no 〈…〉〈…〉oving of the eye after a Promise, or Christ 〈…〉〈…〉it: Meat is refused, Ordinances are un∣〈…〉〈…〉oury, yet well fare this precious grace of 〈…〉〈…〉ar, the minimum quod sic, the primum 〈…〉〈…〉ns & ultimum moriens of the new Crea∣••e▪ all is not dead, the case is not desperate; 〈…〉〈…〉 keeps the soul warm, from being stark

cold and stiffe in sin. I cannot say, but yet I fear God, I fear sin, and I fear H••••••▪ This is the description of a Christian in the low∣est ebb. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God.

4. This is the constant frame of the new heart, and the stamp of Gods workmanship in the new Creature, I will put my fear into their hearts that they shall not depart from me. There grace begins, there it conti∣nues, there it increaseth, there it never de∣parts nor ends. This fear is to the soul, as the pulse to the body, Primum movens, ulti∣mum moriens; moves with the first, and to the last. The least Infant, strongest young man, feeblest old man, all have their pulse continually beating. One hath no sight, another no hearing, another is lame, ano∣ther sleepeth, and all the Senses fast bound, but no living man but hath his pulse ever moving. The godly soul sometimes mourn∣eth, sometimes rejoyceth, sometimes be∣lieveth, sometimes doubteth, sometimes prayeth, sometimes cannot pray, but alwaie•• feareth; and blessed he that feareth alwayes▪ Prov. 28. 14.

We may say the same of this Grace o•• Fear which the Philosopher of the Sense o•• Feeling. 1. It is ortu primus, the fir•••• thing that appears. 2. Duratione ultimu〈…〉〈…〉

It continues longest, begins with the begin∣ning, and endeth not til the end of life. 3. Usu maximus; sight, hearing, smelling, tasting, not so necessary to life; without them there may be life, but feeling gone, life is gone; so without many other gifts, parts, abilities, and the exercise of other graces, (at present) such may live, never without this fear. 4. Hominis optimus, Man the best Creature, hath the quickest touch, (other Creatures exceed man in the four o∣ther Senses) and the best Christian the most fear. 5. Yet as he saith of Tactus, it is usu summus, nobilitate ultimus, it is the sense of the least Nobility. We prefer an eye, ear before it; so this principal Grace of Fear is little esteemed; it careth for us most, we care for it least, and we set it far behind Hope, Joy, Confidence, when it may be better then them all.

1. This informes us, that all Christians* 1.470 are not of a stature, nor are all Graces to be alwayes found in every Believer. Some are Cedars in Lebanon, some as the Hyssop by the wall, or as bruised reeds: Some as fatted Calves in the stall, well fed, well li∣king, fat and fair and full of life and light∣someness. Some as chickens not fully hat∣ched, or as weak tender chickens, that droop and hang the wing, that need the warmth of the wing to cherish them. Some godly souls are all their their life time subject* 1.471 to bondage, and kept low with fears, can ne∣ver

get over the fear of death; yet the Apo∣stle saith, Christ hath delivered these. Som〈…〉〈…〉 are shut up long in the Prison of unbelief, y〈…〉〈…〉 God shuts them in, and will let them out, a〈…〉〈…〉 doth shut them up in Mercy. God sh〈…〉〈…〉 them all up in unbelief, that he may have mer∣cy* 1.472 on all. Unbelief is Gods Prison, Presum∣tion Satans Palace; better to be bound i•• Gods prison, then to dwel in Satans pa••∣lace. Gods people are called his Prisoners Prisoners of hope, his flock a Poor flock,* 1.473 flock of slaughter (in their own apprehension appointed as sheep for slaughter) yet Go•• promiseth to feed them. Those who fe〈…〉〈…〉 God most, may have most fear of Hell; a•••• though they fear and fly sin, they fear the•• shall never fly damnation. They have some∣times failing of eye, and faintings of hear•• rottenness in their bones, yet is God th•• God of their Salvation. When the wicke••* 1.474 who make a mock at sin, and sing Peace, Pea〈…〉〈…〉 to themselves in life, shall at death cry out Despair, despair. The trembling Believe who cryes Fear, fear in his life, shall sin〈…〉〈…〉* 1.475 Hope, hope in his death. There is alw〈…〉〈…〉 least fear of their damnation, who fea•• damnation most, and sin more, the cause o•• it. A thousand times better fear withou•• danger, then security without safety.

2 This secures the state of such poo•• Believers, who have only this grace of fe〈…〉〈…〉 in them, without the perception of any o∣ther at present. I may say to all those, 〈…〉〈…〉

after another, as Absolom to every Israe∣lite that came neer him, yet without false∣hood and flattery, See thy matter is good. To* 1.476 thee this Promise belongs, believe, urge, pray, wait for it, it wil not ly: the vision of it is for an appointed time; if it tarry, do thou also tar∣ry.* 1.477 The Sun shall rise upon thee one day, and thou shalt see the desire of thy heart. Yea the day-break is past already where this holy fear is wrought; it is the gray and dark morning foregoing a fair day. The Lord delighteth (that is, is more then ordinary* 1.478 pleased) in such as fear him, saith the Psal∣mist. And next to the holy Angel in Hea∣ven, the humble Saint on earth is the fittest Mansion for the High and Lofty one, who* 1.479 will dwel with him that is of a contrite heart, and trembleth at his word.

Object. But I have so many fears.

Answ. The more is thy security. Vis in timore securus esse, securit atem time. Fear* 1.480 nothing but security, and thou hast best secu∣rity against fear.

2 Thy fears are Religious fears, thou fear∣est evil with fear of abhorrence, God with fear of Reverence, dreadst his displeasure, art tender of his dishonour, obeyest his Word, ••uest for his favour: fear not, only thus fear still and thou art safe.

3 Christ his method is to kill and make alive, wound and heal; as Joseph, he speaks roughly at the first; he cut down Saul at one blow to make him a chosen Vessel; hee

darts hell into the conscience. He comes with fire and soap into his Temple, and who* 1.481 may abide the day of his coming? His eyes are as a flame of fire, in his hand a fan, in his mouth a two edged sword. There are two notable dayes of the Lords coming, the two saddest dayes of all others. 1. To the godly here, who in the first appearing of Christ in their Conversion are in bitternesse, when they see him whom they have pierced, and they mourne because of him, as with the mourning for an only Son; a sad, unforced, unfained, renewed, long lasting, and heart breaking mourning. 2. The other day is more sad, when Christ shall come in the clouds, then shall all Tribes wail because of* 1.482 him. The wicked that never mourned here penitentially, shall mourn despairingly. But where the first mourning is past, the first woe is past, and the last mourning is prevented. The way to Heaven lyes by Hells Suburbs; and to Salvation by Shen••h and Bozez, no∣thing* 1.483 but steep and sharp Rocks on the one side and the other. The whirlewind, earth∣quake,* 1.484 fire, then the still voice to Elias. The horror of great darknesse, the smoaking fur∣nace,* 1.485 the Lamp of fire, then the Covenant to Abraham. The Fullers soap, Refiners fire, the burning Oven, then the Sun of Righte∣ousnesse. The Lord hath no readier way then to expel fear by fear, hellish by heavenly; there∣fore he takes so much paines with his people by Mount Sinai terors, to drive this nayle of

holy fear deep into their hearts, The Lord is come to prove you that his fear may be in you; fear not. Therefore is the true fear of God oft prescribed as the onely remedy against all hurtful feares. Fear not, but fear, 1 Sam 12. 20. 24. Exod, 20. 20. Isai. 8. 12, 13. Mat. 10. 28.

Notes of this holy fear are,

• 1. It must be a fear of Devotion, Act. 2. 5. This makes truly devout, puts upon the exercise of all duties of Holinesse. Cornelius* 1.486 his fear, A devout man, one that feared God with all his house, gave much Almes, and pray∣ed alway.
• 2 Of diligence: Work out your salvation* 1.487 with fear and trembling: Not fear of negli∣gence, as the evil servant feared▪ and hid the Talent. Lots fear, who feared and fled to the Mountains that he might escape. Mo∣ses fear, who was afraid, fell downe, fasted, prayed, besought God, would not be put off with any denyal.
• 3 Of dependance on God in the use of* 1.488 Meanes: Noahs fear. He by faith was mo∣ved to fear, and thereupon prepared his Ark. True faith increaseth (lesseneth not) religi∣ous fear; fear confirmes, not infirmes faith. Such as fear God, and hope in his mercy are* 1.489 joyned.
• 4. Of obedience. That fear the Lord, and* 1.490 obey the voice of his servant. This is the feare of the servant (not a servile fear.) The good* 1.491 servant must obey his Master with fear and trembling.
• ...

• 5 Or Love; the fi••••al fear: who feare the Lord and his goodnesse, Hose•• 3. 5.
• 6. A sin-resisting fear, Jobs fear, Ioh 1, 1.
• 7 A heart-sanctifying fear, Isa. 8. 12.

3 This informs us, that God is pleased to take notice of every grace, even the least and lowest, and every gracious inclination in any of his Servants. To fear his Name is no great matter, yet these have a promise. To think on his Name lesse, yet set down in a* 1.492 Book of remembrance. God se••s down how many good thoughts a poore soul hath had. As Evil thoughts in wicked men are taken notice of; they are the first fruits of the e∣vil heart. Mat. 15. 19. So good thought•• ••••e they which ly uppermost, and best discover a good heart. A desire is a small matter (es∣pecially of the poor man) yet God regards the desire of the poor: And calls a good desire* 1.493 the greatest kindnesse; The desire of a man is his kindnesse. A Tear makes no great noise, yet hath a voice, God hath heard the voice of* 1.494 my weeping. It is no pleasant water, yet God bottles it up. A groan is a poor thing, yet is the best part of a Prayer sometimes, Rom. 8 26. A sigh is less, yet Psalm 12. 5. God is awakened and raised up by it. A look is less then all these, yet this regarded, Jonah 2. 4 Breathing yet less, yet Lam. 3. 56▪ the Church could speak of no more. Panting is less then breathing, when one is spent fo••

lack of breath, yet this is all the godly can sometimes boast of, Psal. 42. 1. The de∣scription of a godly man is oft-times made from his least quod sic. Blessed the poor, the meek, they that mourn, and they who hunger and thirst. Never did Hannah pray better, then when she could get out never* 1.495 a word, but cryed, Hard, hard heart. Nor did the Publican, then when he smote his brest and cryed, Lord be merciful to me a sin∣ner.* 1.496 Nor Mary Magdalen, then when she came behind Christ, sate down, wept, but kept silence.

How sweet is Musick upon the waters! How fruitful are the lowest Vallies! Mour∣ning hearts are most musical, lowest most fruitful. The good Shepherd ever takes most care of his weak Lambs and feeble Sheep. The father makes most of the least, and the mother looks most after the sick child. How comfortable is that of our Saviour, It is not* 1.497 the will of your heavenly Father that one of these little ones should perish! And that hea∣ven is not to be entered but by such as are like the little child.

Therefore this discovers the sad mistake of such as cry out, I have no Grace, because no Perfection; no Faith, because not Assu∣rance; no Prayers, because such weak expres∣sions, many failings, wandrings, doubtings. It is as if the foot should say, I am not the head, therefore not of the body. The Sanctu∣ary had his little pins, as well as longer boards:

The Temple, smal Snuffers of the same gold* 1.498 with the golden Altar, many smal Lavers for one vast Sea. The great house hath ves∣sels* 1.499 of wood and stone, fitter for their use then the finest Chrystall and richest gold.

But because this is so frequent an Obje∣ction, I shall crave leave (if it be a Digression) to speak a little more particularly to it; and first see what may be said by such. 2. What to such.

Obj. 1. I have no Grace sure, or as good as none, nothing, nothing; unlesse I had more, why should I be thankful for this?

Answ. 1. The best have always had low∣est thoughts of themselves. The chosen ves∣sel calls himself Peccatorum maximum, Apo∣stolorum minimum, the last and the least of the Apostles, the first and greatest of sinners; yea, less then the least of Saints. He wants a* 1.500 terme diminutive enough, therefore by a kind of Grammatical impropriety or catachresis, he formeth a Comparative of a Superlative.* 1.501 In another place he makes himselfe less then the least of men, yea of children; if an A∣postle, yet the least; if a Saint, yet less then the least; if a child of God, yet the least and unlikeliest to live, an abortive child,* 1.502 one born out of due time, yet not before the time: But the fear here is of being born and regenerate after their time; repenting when it is too late; yea, he makes himself less then the least of things; I am nothing. How low* 1.503

and small a flower the Violet is, yet how sweet! The groaning horse we say, seldom deceives his Master, but will hold out till he come home. The groaning and complain∣ing Christian seldome deceives his Master; or his Profession, but holds out to the end.

2. The godly man is not alway the most equal judge in his own case. The eye se•••• e∣very thing but it self. And Conscience spies every more in the eye of any Duty, any de∣fect in Grace, taketh notice of least sins, but seeth not the Pearle that is in his owne eye, I mean that precious tenderness, tremulous∣ness and sincerity. It hath sight enough to see all sins, Duties, Truths, wants; but his eyes are holden as Moses from seeing his own beauty. If the wicked might be their own Judges, they would ever justifie themselves, being so full of self love: If the Godly; they would often condemn themselves, being as full of felf-suspicion. So neither are fit for this work.

3 Possible it is for a godly man to have true Grace, and he not know of it, as I said* 1.504 of Moses, his face shone but he wist it not, though others saw it. Sometimes others can see more into thee then thou canst into thy self. The Physician sees good Symptoms in his Patient, who concludes his own case desperate. As the wicked man may have more sins then he is aware of, and like Uri∣as,* 1.505 carry sealed Letters of his owne condem∣nation,

when he is not aware what is in them. Go dancing with Agag to the block, and go to their last home, as Jepthab did to his own house, full of joy and triumph. But their joy is turned into bitter mourning when they come to the very threshold, their sin, which as his daughter he least suspected, comes out to* 1.506 meet him.

The wicked sometimes loyter when their* 1.507 damnation lingers not. Sisera loytered and stayed, when Barak pursued; and their soul and judgment sleepeth, when their judgment and damnation sleepeth not. Sisera slept se∣cure when Jael was preparing the hammer and the naile. The hungry dreameth, and be∣hold* 1.508 he eateth; he awaketh, and behold he faint∣eth. So on the other side, the godly dream∣eth with the Butler, of destruction, and the interpretation is deliverance. Iosephs brethren* 1.509 misconstrue all his intentions, and conclude themselvs betrayed and undone, when his pur∣pose and thoughts were of peace and greatest love. Mordecai is stript of his sack-cloth, and adorned in royal robes, when Ha∣man is carryed from the Banquet to his Gibbet.

4 It is enough if God spye any grace in* 1.510 thee, whose judgement is according to Truth; thine according to thy misapprehension; his eie is good, when thine evil. Thou notest only thy sins, and as if thou wast a hired Steward to Satan, settest down too much, for fifty an hundred; and for infirmities settest down in

thy black bill Presumptions, for unavoidable slips unpardonable sins. God on the other side overlooketh the worst, and beholdeth only the fair side. He saith not, Take thy bill, and for an hundred sit downe and blot out twenty, and leave eighty, or for an hundred write fifty, but blot out all, write discharged, Ten thousand Talents remitted: I see he* 1.511 hath nothing to pay, I frankly forgive him; I see him on his knees, I cannot but pity him. Why should I pursue the stubble, and take him by the throat, who lies humbled at my feet? I have his submission, shall I seek his destruction? What do I desire more then the repentance of a sinner, whose death I could never delight in.* 1.512

There are Three (Charites) graces, which where ever God sees, he cancells all hand∣writings against such persons, viz. Repen∣tance, Faith, Sincerity. 1. When God sees in one page a thousand bloudy crimes written, and on the other side Repentance on∣ly, He saith, Deleantur, bloudy crimes, Let Repentance stand. 2. When he sees in the same page againe written, Horrible guilt, dreadful fears▪ doleful transgressions, on the other side Faith, he saith, blot out guilt, fears, transgressions, let faith stand. 3. So where he seeth after faith and Repentance, a thou∣sand infirmities on the one hand, and onely sincerity on the other, he saith, Tegantur in∣firmities, overlook them, behold sincerity. Charity with men, and sincerity with God,

covers a multitude of sinnes. Sincerity is as* 1.513 gold, a little of it goes a great way: it is al∣most incredible how much ground a little gold (one ounce) may cover, when beaten thin: But it is more incredible how many frailties sincerity may cover.

Sincerity covered all Asa's oversights, and there were five sad ones. 1. The high∣places not removed, 2 Chron. 15. 17. 2. Sy∣ria relyed on after former experiences of Gods miraculous preservation forgotten, chap. 16. 7 3. The Prophet committed, ver. 10. 4. The People oppressed, verse 10. 5. The Physician relyed upon in his sicknesse. Yet is Asa in the white Roll, not black∣book, for his heart was perfect all his dayes.

God taketh notice of Jobs patience, and* 1.514 records it; not of his impatience, but forgets it, You have heard of the patience of Iob. Sarah spake but one good word, and that is set downe, She called her husband Lord. But* 1.515 when she shewed that reverence to her hus∣band, shee shewed both unreverence, and untruth, and unbelief to the Angel; shee doubted, and laughed, and lyed, denying it when she had done. That one word remem∣bred, for then she spake her heart when she called Abraham, Lord; the other three evils are not so much as mentioned; she was not her self when she laughed and lied, but under a distemper.

Therefore how many courses doth the

Scripture set out God to take, that he may* 1.516 beget good thoughts in his people towards him? It is the whole scope of Scripture to represent God gracious and merciful, and man sinful and miserable.

• 1. Sometimes God kindly cheereth them:* 1.517 Come let us reason together, saith the Lord: Though your sins be as Scarlet, they shall be as white as snow; though as crimson, they shall be as wool.
• 2. Sometimes he takes it unkindly, and challengeth them, Why sayest thou, O Iacob, and* 1.518 speakest, O Israel, My way is hid from the Lord? and my judgment passed over from my God?
• 3. Sometimes he encourageth them: Be of* 1.519 good cheer, thy sins are forgiven: Go in peace. Thy faith hath saved thee: Great is thy Faith, &c.
• 4. Sometimes excuseth them, and plead∣eth their integrity, commending to the most their Graces, and makes the least of their ••ins. Neverthelesse I have a few things, or* 1.520 some smal things against thee: when he might have said many and great sins.
• 5. Sometimes commendeth; Thou art all faire, my Love, no spot is in thee. I have not found so great faith in Israel, as in ••he Centurion: nor such love in an Apostle ••s in that poor Woman, She loved much, Luke ••. 47.

Therefore if you fear not to wrong your ••lves, and charge your selves foolishly, yet

take heed you wrong not God, and charge him foolishly, to say he is an austeer Master, he may reap but will not sow: and you may sow but never reap; he marketh only your offence, not your graces of Repentance, Faith and Sincerity.

Object. 2. But I have too much reason for what I say. I have no Grace, because so little.

Answ. As there are little sins that are kil∣ling, (the smal lice were a great plague to the Egyptians) so little graces are saving. Each drop of water is water; each spark of fire hath heat in it. The grain of Mustard seed of Faith is full weight in the scale of the Sanctuary. The penny hath the Kings Super∣scription, as well as the twenty shilling piece of Gold.

But consider, 1. There is an infancy in Grace, therefore it is small, not yet growne up.

2 There is an infirmity and time of weak∣ness (as to younger persons when growne) which may cast faith down, and keep every grace under.

3 May be thou hast thy stint, and thy measure is but one Talent; God gives to e∣very* 1.521 one his measure of Faith. He expect•• not the like measure of all: Ten Talent must produce more then five. God give•••• not to every one Grace, as he did Mann•• by the Omer, each man alike.

4. If there be a difference between littl••

grace and much, there is a greater between lit∣tle and none at all.

Obj. 3. But were there grace in truth, there would be growth.

Answ. And so there is. But here is the mistake, one may grow, and he not be a∣ware (of which in the last point) one grows in affection, when not in knowledg; or in judgment when not so much in affection, and this much better.

There is a winter rooting to the trees, as a Summer shooting. If we grow not in confi∣dence, if in conscience; if not in Assurance, if in Repentance; if not to eminency of parts, if in integrity and humility, it is much better.

Object. 4. I have no Grace, because no Parts.

Answ. This is a gross fallacy; grace and parts are not all one. The empty Vessel makes the greater sound. The wise and prudent know not so much as the babe and simple* 1.522 one. The little child is the great man in the Kingdom of God. Better lowest parts with as low a heart, then highest parts with as high an heart. Where is the Wise? Where* 1.523 the Scribe? Where the great Disputer of the World? How doth the Apostle vilifie proud parts and unsanctified abilities? He that is Doctor in the Chair in the Sophisters Schools, is no body in the Divinity Schools. Philo∣sophi* 1.524 Haereticorum Patriarchae. The Divel commonly maketh use of the greatest parts,

God of the lowest; Satan of the Serpent, God of the Dove. Moses the Man of God* 1.525 was a meek soft man, of slow speech; Corah and his company men of Renown, because of their parts; God had respect to his, not to their Sacrifice. Job a man who abhorred himselfe in dust and ashes: his friends were the men of parts, with whom when ever they* 1.526 died wisdom should dye with them; yet though, they thought Job might go to School to them, and was hardly worthy to carry their Books after them: We are more aged then thy Fa∣ther,* 1.527 they tell him; yet God would heare him, not them; they must carry their Sacri∣fices after Job. They could speak better and* 1.528 more plausibly, he could pray better and more holily. The Pharisee was the man of* 1.529 parts and no Grace, the Publican of Grace but no parts, yet he justified, the other con∣demned.

Object. 5. I have no grace because no comfort.

Answ. Grace and Peace are Sisters, but not Twins; Grace and Duty are the Seed, Joy and Comfort the Harvest. There must be a patient waiting between sowing in Righ∣teousnesse, and reaping in Mercy. As there is much unsound joy where Grace never was, so there may bee much sound Grace where never yet was much of spirituall Joy.

Obj. 6. Can there be any grace, any faith, where so many fears and troubles?

Ans. These argue Conscience is awake, and that thy sense not the danger is greater. One sees his house on fire, he leaps out of his bed, cryes out, Fire, fire, Water, water, Help, help with all his might; he toyles, fears, sweats and saves his house: Another comes dreaming out, & when he sees the fire flame out at the house top▪ he tels his neigh∣bour in his ear he fears there is some dan∣ger, there needs a little water; his house is con∣sumed while he looks on. Or as in an house on fire, one is a sleep, you call him, he stirs not; you will not say, how sweetly and soundly he sleeps, and dyes sleeping, he sleeps the sleep of death; another when called, riseth, flyes, leaps out of the flames. The quiet conscience hath the more peace, but the troubled hath the more safety. There is an* 1.530 evil quiet conscience (saith Bernard) as wel as an evil unquiet.

Obj. 7. But I am so sore tempted.

Answ. Satan sets not on an empty Vessel, brings not his Army to sit down before a Cottage, or storm a Village, where neither resistance will be made, nor Treasure can be had. But it is otherwise with thee; thou hast something to lose it seems; Satan de∣sires to winnow the wheat, not the chaff: He tempted Peter, and found him wheat; he filled Judas his heart, he is carryed as chaff driven by the wind; he finds Judas his heart empty, swept, garnished, he enters with a whole Legion; he assaults Peter, makes a

breach, thinks to storm the Fort, he is re∣pulsed. There the strong man finds a stron∣ger then he keeping the Castle, who resists and disarmes him. Saint James calls him Blessed, who endureth temptation: call not* 1.531 thou him Blessed who endureth not (but e∣scapeth) temptation. To tempt is sinful, to be tempted is not so. The Tempter God* 1.532 hates and the Temptation, but the Tempted he loves.

Object. 8. But where is so much corrup∣tion as I find, what Grace can there be?

Answ. Grace and corruption are joyned together in this our imperfect state, as the* 1.533 iron and the clay in the Image. They nei∣ther so mix as to agree, nor so disagree as to be parted. This War is not like that of the house of Saul and David, that ends after seven years; but like that between Rehoboam* 1.534 and Jeroboam, which continued all their dayes. Where the house is divided, Christ never stayes, but where the heart is thus di∣vided he never departs. It is a hopeful signe Grace hath abounded where sin is more dis∣covered; but it is a certain sign Grace hath abounded, where sin is lamented, resisted, ab∣horred.

There are many Diseases like the Plague or Leprosie which are not they. There were three cases wherein the party suspected of the Leprosie was to be pronounced clean.

1. He might have a fowle scab, yet if it* 1.535 did not spread or increase, but stand at a stay,

he was not unclean; it is but a scab. There are sad spots which may bee the spots of Gods people: but they stand at a stay.

2. There was a case wherein if one had a perfect Leprosie that covered all his flesh, yet if it turned white, he was pronounced clean, ver. 13.

3 If no raw flesh did appear, though hee were covered with Leprosie, he was also clean, otherwise not. Godly men may have been all covered with foule sins before Conversion, but they are turued white by Repentance: They fall after Conversion into some grosse sin; it is a scab, it spreads not: Or they are covered with a world of infirmities, but there is no raw or proud flesh to be seen; these are clean.

There are three things I have alway judg∣ed hard to define.

1. How far an Hypocrite may go in a way of Duty, profession, and in that is good, and yet perish.

2 How far a child of God may go in a way of sin, and yet be safe.

3 How low a child of God may fall in point of Grace, yet be safe. The maximum quod sic of an Hypocrite, and the minimum quod sic of a Saint, are hard to deter∣mine.

If you look upon the Apostle in the se∣venth to the Romans; you may see to what sins a renewed Christian is subject, yet do

they not destroy Sanctification, nor in the least prejudice Justification, or prevent Sal∣vation. Though such a one look upon him∣self in such case as carnal, The Law is spiritu∣al, I am carnal. (Denominatione sumptâ à potentiori parte.) There is much of the old Moon we say oftentimes, seen in the new changed Moon; and too much of the old man in the new heart. Eight sins there you find which may stand with true (not perfect) Sanctification: Perfect (if not certain) Ju∣stification; Certaine and assured Salva∣tion.

1 The sin that a poor soul is sold under,* 1.536 ver. 14. The wicked sells himself to work wickedness, as Ahab; or gives himself over, or yeilds himself servant to unrighteousnesse. The godly is passive onely, not consenting. Sold by an unnatural father, as Joseph by his brethren; Samson by his wife in his bo∣som: He was bought and sold betweene the Dalilah in his bosom within, and the Phi∣listims at the door. She could not have hurt him without their force, nor their force without her Treason. So is the soul betrayed by Corruption to Temptation, and by Temp∣tation to Corruption. When Corruption stirs within, if Temptation be kept off, there is lesse hurt done; when Temptation comes on, if Corruption be kept in, there is no hurt at all; but when a poor soul comes into this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where these two Seas meet,* 1.537 there is a miserable shipwrack, yet upon the

broken planks of repentance and a broken heart he comes safe to Land.

2 Sin not known is not the sin unto death, ver. 15. What I do, I allow not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know not; viz. with approbation. Sin ap∣proved, known, consented to, is that which destroyes. The Law did appoint Sacrifices to take away sins of ignorance, none for him* 1.538 that did sin presumptuously. If we sin wil∣fully after we have received the knowledge of the Truth, there remaineth no more Sacrifice for sin.

3 Where the sin is hated, the sinner is lo∣ved. What I hate, that I do. No wicked man hates sin, he may leave, but not loath it; he may fear or forbare, he cannot hate sin. Where sin is loathed, the person is loved;* 1.539 where sin loved, the person loathed. All the godly loath sin, and themselves for it.

4 Where sin is disclaimed (not excused or defended, but) protested against, that sin damns not. It is not I, ver. 17. and 20. h. e. not my whole I, not my better I: for I con∣sent to the Law that forbids it. I joyne not* 1.540 with sin against the Law, but with the Law against my sin. I delight in the Law as touch∣ing* 1.541 my inner man. The Law and I are all one, but sin and I are two. With the wick∣ed it is otherwise; they delight in sin in the inner man, dislike the Law; they wish there were no Law, the godly wish there were no sin.

5 Sin only remaining damnes not, sin* 1.542 raigning is the damning sin: Not I, but sin that dwells in me. Sin dwels in the godly, but raignes only in the wicked, To the one it i•• as a busie mate, or troublesome inmate, that cannot be got out of doors, which is a conti∣nual dropping, and causeth continual disqui∣et and wrangling. To the other, sin is in the Throne, or in quiet possession, as Master in* 1.543 the house. The Amalakites and Israelites are together in the Valley fighting, sometime the one, somtimes the other prevailing. God left the Canaanites to try his people, and to learne them War. He would not destroy them totally, that the wild Beasts should not* 1.544 rise up against his people. Better a thorn in the flesh, and a Messenger of Satan buffet∣ting thee to keep thee humble, then a revela∣tion, and a rapture into heaven to puff thee* 1.545 up.

6 Sin mourned under never damnes, but gloried in ever damnes. Oh wretched man that I am, saith the godly soul. Pain could never make Paul cry Oh, nor miserable that I am, who shall deliver this body from death ▪ But Oh wretched man that I am, who shall deliver this soul from this body of death! He that could glory in all infirmities and distres∣ses,* 1.546 could not glory but mourne under sin.

7. Sin resisted, though it over-power the soul and prevail at present, leading into cap∣tivity, damns not. I find a Law in my mem∣bers* 1.547

warring against the law of my mind, and leading me into captivity, into the law of sin. Samson was a Captive to the Philistims, but his heart was the same, he hated them as much, waited and prayed for new strength to be revenged, and dyed in the quarrel. The Christian Combat is like that of Joab, a hard charge, the battle before and behind;* 1.548 and we herein in the same distress that the old Britaines when the Romans had drawen oway their Forces to protect them against the Picts, they sent to Aetius the Prefect, crying out, The barbarous enemy beats us to the Sea, and the Sea beats us back to the ene∣my, between these two kinds of deaths, we are either murthered or drowned. The Christian is often in like extremities; the fear, pit, and* 1.549 snare are before him; the Lion, Bear and Serpent. He no sooner escapes the fear of the worlds pollution, but he falls into the snare of Satans Temptation; and if he escape that, he fals into the pit of bosome corruption. Between these two he is like to be either murdered or drowned. Or as Amos hath it. He that flyeth from the devouring Lion, the worlds raging persecution, meets with a more savage Bear, Satans devouring Temptation; and flying both, is in his own house bitten by the Serpent in the wall. Between Corrupti∣on and Temptation he is hard put to it, oft foiled and captived, yet fetcht off safe at last. Here is nothing but death before him, yet death without damnation. One while he

saith, sin betrayed and deceived me, and thereby* 1.550 slew me: another time saith, sin revived, temptation revived, and I dyed. Yet all this dying is but the dying to sin, and the death of sin, not that death in sin.

8 Where sin is as death, it brings not death. It is mortuum, not mortiferum: Where sin lives the soul must dye. If Agag be spared, Saul shall not be spared. Who shall deliver mee from the body of this death!

I may add a few other Notes from other Scriptures.

1 Sin whereby the heart is broken hinders not Salvation, but sin whereby the heart is hardned. Pharaoh and Magus had hearts hardned by sin, Peters was broken with his.

2 Sin fallen into when one is overtaken, damns not, sin continued in is that which damns. David fel, Saul and Jeroboam lay in their sin.

3 Sins of infirmity and inadvertency* 1.551 damne not; such was Noahs. Sins of deli∣beration destroy Salvation. There was a Ci∣ty of Refuge for him that slew a man unwit∣tingly, and a pardon of course, but wilful* 1.552 Murder had no benefit of Sanctuary. Christ will be no City of Refuge to him whose pre∣sumption of pardon is his provocation to sin.

4 Sin against resolution destroyes not Sal∣vation, Such was Peters denyal of his Ma∣ster,

into which he fell through too much fear; sin resolved upon damnes: Such was Judas his betraying his Master, which he had long plotted, and had watched for an oppor∣tunity to effect.

5 Sin confessed and discovered, is ever covered and remitted: sin covered and concea∣led* 1.553 shall be proclaimed on the house top. He that hideth his sin shall not prosper; Hee that confesseth and forsaketh, findeth mercy.

6 Sin repented of never damns; sin not re∣pented of ever damns. Take the two thieves for an example: the one dyed in the presence of a Saviour, his impenitency made him un∣capable of Salvation: the other, though in the same condemnation, saved by meanes of his true, though late repentance. But up∣on this occasion of this rare (indeed sole) example of the Thief on the Crosse, we may use that Proverb, Many talk of Robin Hood who never shot in his bow; so many speak of the Thief on the Crosse, who do nothing like him. He confessed Christ a∣mong enemies, these deny, revile him a∣mong his friends. He believed in him, prayed to him, relyed on him; these do none of these. How much grace did appear in that man in so little a time! 1. Zeal for God, he rebuked the profane Thief. 2. Charity to man whom he would reclaime, Dost not thou yet fear God, being in this condemnation? as if he should say, Cast not away thy soul, there is yet hope or possibility of Salvation.

3. His repentanee manifested in that self-con∣demning and God▪ justifying expression, We suffer justly. 4. His Faith in Christ▪ whom he justified, when the world condemned him, He hath done nothing amiss. 5. His Prayer of faith, Lord remember me when thou comest into thy Kigdom. Verily there was not found so much faith in all Israel, no not among all the Apostles who forsook him and fled. I may call his faith, a faith of Miracles, as well as his Conversion a mira∣culous Conversion.

7 Sin forsaken never, sin not forsaken e∣ver damns. When Manasseh and the Pro∣digal returned, they found the gate of Mercy open to entertain them. Cast away your Transgressions, and you shall not be cast away. Electio aut dilectio peccati re∣probatio peccatoris. It is that Reprobate sin, that reprobates soules. But sin reproba∣ted and rejected, the soul is elected and beloved.

But to return from this Digression, we shal proceed to a fourth Point.

CHAP. XXI. That Christ shall certainly and timely arise upon all such as fear his Name.

TO you that fear my name shall the Sun of Righteousness arise.]

Having spoken of Christ apart, that he is the Sun of Righteousness, and of the godly apart, that they are such as fear his Name; We will now bring them together, (and they are best when together) Christ and they that fear his Name.

Doct. What ever the present condition and apprehension of such as fear Gods Name may be, there shall be a day when Christ shall rise upon them.

They shall come out of the cold shade into the warm Sun, and out of all their darkness into his marvellous light. To the upright a∣riseth light in darkness, saith David. They* 1.554 shall hear that voice, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.

To speak the least, all the godly shall be∣fore they taste of death see this Promise ful∣filled, and see the Kingdom of God come into them with power; or when they have tasted of death, they shall enter with power into the Kingdom of God, Mark 9. 1. where our

Saviour implies, 1 That the godly do but taste or sip of deaths cup. It is a bitter poti∣on to the wicked who drink the dregs. Christ tasted of death himself, Heb. 2. 9. Wicked ones are said to dy the death, the godly to taste onely; and Christ is their Taster, therefore they need not fear it. 2. Nor shall they so much as taste neither till they have had a taste of Heaven, the Kingdome of God coming with power. Saint John had* 1.555 honey in his mouth, before the gall in his belly. God will Antidote his servants against the bitterness of death by his cordial Promise; and then death tastes sweet, when heaven is tasted before.

This Promise doth imply, 1. That such as belong to God, and have true grace, (fear his name) may have small store of Peace and Comfort, no present sense and taste of the love* 1.556 of God, but walk long in darkness, seeing no light at all.

2 That as their condition is sad, their ap∣prehension may be sadder, having nothing but fears, dreadfull fears of the Name of God.

3 Or that they may after a short winter day have a long night, without Sun and Stars a long time, as Pauls company in their te∣dious Sea Voyage. They may cry out with many a longing wish for day, and say with* 1.557 Job, Oh that it were with me as in times past, when the candle of God shined upon my head, when by his light I walked through darknesse.

The Lord is to some of his people as a way∣faring man that turnes aside to tarry but one* 1.558 night. The Lord comes guest-wise, as the An∣gel to Manoahs wife, who after the first ap∣parition waited long for a second visite, and* 1.559 having that, never had a third; her busband never had but one.

4. They may be long under sad desertions,* 1.560 even to forget prosperity, and complaine pro tempore, as if God dealt with them as with Saul. I am sore distressed, and the Lord hath* 1.561 forsaken me, and answereth me no more.

5. They may be also sick withall (which makes long nights seeme much longer) soule∣sick, their hearts fainting for the salvation of God, as David complained, saying, when* 1.562 wilt thou comfort me. What need of this sun-rising with healing else?

6. They may be also ready to sink under the weight of their own guilt, and Gods dis∣pleasure. What need of a Sunne of Righte∣ousnesse else?

7. Yet suppose all this, and what more you can, Christ shall arise to purpose on these poore soules as the Sun in his strength, dispel∣ling darknesse (as a cloud) dispersing righte∣ousnesse (as beames of light) curing all the soule distempers with his healing vertue.

1. The reason hereof is partly from some∣what* 1.563 in God. 2. Partly from somewhat in themselves. 1. On Gods part. 1. His Power gives the first hope of it. He can say, Let he re be light, and there shall be light. Hee

who at first commanded light to shine out of darknesse, can cause his marvellous light* 1.564 to shine on those who sit in darknesse.

2. His power gives hope, but his promise (this promise here and many others) makes it certain. When God created the first light, there was onely power and will set a work, there had been no Promise; here is a pro∣mise: Gods power makes things possible▪ his promise, things certain. It was onely pos∣sible there should bee these heavens and this earth before Creation; there was no promise. But it is certain there shall be a new heaven* 1.565 and new earth, because wee according to his promise expect it. It was possible that Christ might come to dissolve the works of Satan when Adam fell. But is certain Christ shall come to them that fear him; Here is his promise.

3. His Love backs his promise, as that his* 1.566 power. He that is for Power a Gyant, and for his promise and engagement Sponsor, is for his love as a Bridegroome and Spouse to his Church, whom he hath betrothed to him∣selfe in loving kindnesse, righteousnesse, mer∣cies* 1.567 and faithfulnesse.

4. His glory engageth all the former. There is never more glory given to God then when he maketh good this promise. Great rejoycing there is when shee who hath been long barren, hath conceived, as Sarah, Han∣nah. When he who hath been long in cap∣tivity is inlarged, as Joseph; when the exile is

returned, when the blind come to see. The privation or want of the mercy sets the high∣er price upon it when it comes. The desire attained is a tree of life. Here the greatest* 1.568 joy. Sing Oh barren, thou that didst not bear,* 1.569 break forth into singing, and cry aloud thou that didst not travel with child▪ Sharon brea∣keth forth into singing, and Lebanon claps his hands, and all the birds of the wood, and beasts of the field sing and leap for joy. The earth puts on her new clothes to enter∣tain the welcome sun.

2. Partly, from somewhat in them. 1. Their prayers raise this sun (as the Prince of dark∣nesse is raised by magick spels, and cursed imprecations,) Christ is raised by invocation. Thus the Disciples made the Sunrise before day, to still the tempest. What the Poets fained of the Moons coming downe to En∣dymion, may bee spiritually verified of Christ. This Sun of righteousnesse often comes downe to imbrace such as fear him, and call him downe by prayer.

2. Because of their miseries. In all their* 1.570 spiritual affliction, he is afflicted, and because of the sighing of the afflicted, he saith, I will up, I will rise and shine upon him; I have looked upon him, and see him in his bloud, I will heale him, and say unto him, live.

3. Their prayers move him much, their miseries more. But their grace make his bowels to role, and his repentings kindled within him. I have heard him bemoaning

himselfe, I will surely have mercy on him: I* 1.571 have spoken against, but I will now remember him. Repentance is such a grace as over∣comes Gods displeasure; holy fear gaines his favour; faith gets his heart; humility gets what grace it would have; he that resists the proud, and departs from the ungodly, He loo∣keth* 1.572 upon man, and if any say, I have sinned and perverted that which is right, and it profited me not, He will deliver his soule from going into the pit, and his life shall see the light. So that we may say, Light is sowen for the righ∣teous,* 1.573 and joy for the upright in heart: sowen in these two fields, 1. Of Gods eternall decree, in his power, promise, grace and love: These are the upper springs. 2. In the field of their graces, and holy duties, these are the neather springs, both which fal into one ri∣ver, and make glad the City of God, both these fields yield a plentiful harvest of com∣fort to the godly.

Quest. But here the godly soul is oft troubled and saith, when shall this promise bee* 1.574 fulfilled? this vision is for many dayes to come. When will this Sun arise?

Answ. Though the Sun keep a certaine houre of his arising knowne to all, yet of this day and hour knoweth no man, when this Sun of righteousnesse will arise. The operation and course of nature is much alike. The dis∣pensations of grace and peace are various & more different then any other actings of God, therefore nothing can be set downe

certainly as a constant rule.

There are four notable dayes of the co∣ming of Christ, two in this life, two after, all alike unknowne. 1. When Christ will come with his fanne in his hand, refi∣ners fire, and fullers soap, at conversion to purifie an elect unconverted. 2. When with healing under his wings, to cheer and satisfie the Elect converted, yet unsatisfied soule. 3. The third great and notable day of the Lord is at death, when he comes as a Bride∣groome, his reward with him to make perfect the elect converted, comforted soule; yet never perfected. And the fourth is the greatest of all when he cometh in the clouds to render to all according to their deeds. None of these four dayes of the Lord are like the Lords day which is knowne and kept by all alike, and we know that after every six dayes another will certainly follow; but as the thiefe by night, or the lightning (not* 1.575 the sun) by day, come suddenly, unexpe∣cted, or as the dayes of Noah and of Lot were, so shall all these comings of the Son of man be. 1. Those dayes came but once. 2. Came of a sudden. 3. Came to put a mighty difference between them and others, yet had we not need bee as the world was then, Eating, drinking, sinning, singing, &c. but as Noah and Lot, fearing, waiting, pray∣ing, preparing.

Samuel had the Sunne breaking out in the morning, (he was called young) and

it shined all day to his old gray ••ayres.

Abraham had no sun, nor ••ight of hea∣ven* 1.576 ••••il he was seventy five years old, and had a sad houre of darknesse before the cove∣nant made. The Lord had said hee would be a shield to him, before he shewed himselfe to be his Sun.

Job had a glorious morning Sun in his younger age. It was sadly overclouded at Noon, but brake out again ere night. So∣lomon the like or more glorious morning and noone, waded toward evening and set in a cloud.

Moses had frequent familiarity with God* 1.577 as a friend, forty dayes entertained by him as his Ghest, and one day above all the rest had into the banquetting house as his onely favourite, hee saw the similitude of the Lord, heard his Name proclaimed, beheld his glory, and had this superadded, I know thee by thy name, and thou hast found favour in my* 1.578 sight.

Jacob was twenty whole years kept in sus∣pence about his sonne Joseph, ere he knew what was become of him, and full twenty years it was betweene his first vision at Be∣thel; and that at Penuel, where he saw God face to face.

Thomas was but eight dayes under that* 1.579 uncomfortable fit of incredulity, then full sa∣tisfaction. Manoahs wife had two heaven∣ly* 1.580 apparitions, not long between the one and the other, no more all her life. Solomon

had his two also. The Son of God bad on∣ly one transfiguration; and twice that testi∣mony,* 1.581 Thou art my Beloved Son: the rest of his life was all Humiliation. Heman and Ethan haply never saw the sun of righteous∣nesse* 1.582 shine out all their dayes, never got higher then faith of Adherence, yet dyed in faith, not having received the promi∣ses.

But first, usually the Promise is made good when the Christian is conscientiously atten∣ding on Gospel ordinances to meet God in his way: when we wait to receive, God way∣teth to bestow grace. 1. The Lords day is usually the day of the Lord, the desired day* 1.583 of the Son of man; on that day John being in the spirit had that communion with Christ and the Revelation of so great myste∣ries. The Sabbath sanctified, is also blissed.* 1.584 The house of prayer is the place where God will make his people joyfull, and where God records his name in any place hee will there meet and blesse his people. Upon* 1.585 every dwelling place of mount Syon and upon her assemblies the Lord hath promised to creaete a cloud and smoak by day, and a pillar of fire by night, for upon all the glory shall bee a defence. Where was Christ to bee found but in the Temple? And when did he appear* 1.586 to his Disciples but on the Lords day, one day after another? It is observed, if there be* 1.587 any wind at all stirring, it is about the Church, and if any breath of the spirit, it is

within the Church. Sometimes Christ sets* 1.588 this fruit on the Preachers lips, and there you must gather it.

Sometimes (and as usually) in and after prayer; Cornelius had his, and Peter his vi∣sion* 1.589 when both at prayer; Christ had both those famous testimonies by audible voyce on the day of the holy Ghosts Transfigura∣tion into a dove, and his owne Transfigu∣ration* 1.590 after, when at prayer. When did Ja∣cob see the face of God, but when he wept* 1.591 and made supplication?

Often at the Sacrament, when wee set* 1.592 to our seals, and avouch God for our God, he sets to his seal▪ and doth avouch us for his people. Christ at Baptism received that first testimony from the Fathers mouth and the spirits descending upon him. And how ma∣ny doe we read of, that have together with* 1.593 the water Baptisme received that also of the holy Ghost? So for that other Sacrament, how many can say in experience, the Lord hath been known to them in breaking of bread, when not till then discovered? Abraham* 1.594 had the covenant first made and sealed at that first and notable Sacrament, or Sacra∣mental sacrifice so solemnely celebrated. When Hezekiah and his people prepared themselves to a religious celebrating the* 1.595 Passeover, their prayer came up to heaven, God heard and healed his people.

Wait then upon God in the way of his owne ordinances. And if thou know not

yet where Christ is to be found, goe thy way* 1.596 forth by the foot steps of the flock, and feed thy kids besides the shepherds tents.

2. Sometimes God revealeth himselfe in an extraordinary manner, when we have been seeking him in a more extraordinary manner: when Jacob was more importunate then ever, had wrestled, and wept all night, he saw Gods face in the morning.* 1.597

3. Often before some singular tryall to be undergone, and some hard service to bee performed; Jacob had that laetificall vision* 1.598 at Bethel, when he was to enter on La∣bans hard service. Joseph had his divine dreame before hee was sold, that he might have somewhat to live upon in his hard bon∣dage. Christ Iesus had that first Testimony* 1.599 before that first and great tentation of forty dayes. Moses and Gideon were prepared and forearmed with several signes that they* 1.600 might not dread those difficult undertakings they were set upon; if we have well provin∣der'd the horse over night, his Master rec∣kons he may travel him the farther next day. Expect some change of weather when thou seest the Sun rising early, and shining gloriously.

4. Often againe after some great and sad tryal. Iacob never so much afraid of Esaus face, a little before he saw Gods face; and when he heard of Esau coming with his Troops to cut him off, hee saw Gods host en∣camping at Mahanaim to secure him; after

the Trumpet had sounded louder and louder in Sinai terrours, Moses spake, and the Lord answered; after the last and sorest throw the* 1.601 child is borne. And after the great thun∣derclap heaven is opened, and the refreshing showers fall plentifully on the thirsty earth.

5. Often even when under the heat and brunt of sorest tryalls and conflicts. Holy Ste∣ven standing before the Judge (who con∣demned* 1.602 him, and the people who shut their ears against his Apology) sees heaven open, and his Saviour standing up to absolve him in heaven, who was condemned on earth; in the midst of the fiery furnace, the Son of* 1.603 God walked among those precious sons of men. Into the dungeon, where Paul and Silas* 1.604 were cast, the Sun arose, and shone out at midnight. The spirit of Glory and of God never sits neerer, nor rests longer upon any* 1.605 then upon Gods servants under their greatest sufferings.

6. Sometimes again after some singular act of a well tryed obedience. After that high acting of Abrahams faith and obedi∣ence in a ready offering of his son, God could not hold, but speaks expressely, By* 1.606 my selfe I have sworn, that in blessing I will blesse thee. The like to Jacob after hee had sanctified his whole family, and had taken his* 1.607 journey to Bethel, the Lord appeared more fully, and renewed the former promise and covenant with him.

7. But if at none of these forenamed times, then usually a while before they taste ••f death. The Sun breaks out when near ••••tting, and gives the signe of the faire day* 1.608 ••f eternity following. Moses saw not Ca∣naan but at Nebo, there saw and dyed. Ste∣••••en saw heaven open at his death, never be∣fore; before he had been full of faith, now of Assurance; before of Courage, now of Comfort; hee had believed in Christ before, ••ow hee beholds him; hee was a precious Saint before, now like an Angel full of glory, from a lower heaven here on earth he ascendes to a higher, from vision, he goes ••o fruition. Iesus Christ gave up the Ghost ••n peace after that bloody agony in the garden, his bloudy death on the Crosse, and after that double horrour of darknesse. The Sun with∣drawing his natural, and the Father his divine ••ight from his spirit, yet all ended well.

8. But if not then, nor before, then certainely immediately upon the dissolution, then is this and all the other promises (not fulfilled in life) perfectly accomplished, there∣fore* 1.609 wee are said here on earth to embrace the promises, there to inherite them. Here the childe of God is heire of the promises, yet (as the great heire during minority) hath but a smal part not the whole of his in∣heritance till he come to full age. Death is the time to us when we come to that state.

There are many promises never actually and wholly fullfilled til death, then are they

all to the full. Manyare called [Blessed •• here, that are onely so by vertue of a promis•• to be fulfilled then. Blessed are the poor i•• spirit, Blessed such as mourne, as hunger an•• thirst after righteousnesse. They have th•• promise now, they have the blessedness, an•• the fruition of the promise then. Now ju•• ad rem, then jus in re.

9. Lastly, after all, and above all, at th•• day of judgement. There shal be a rising o•• the Sun, and a rising of the Saints: when thi•• Bridegroome shal put on his glorious robe attended with ten thousands of his Saints the children of the Bride-chamber, and shall be admired in all those that believe; hee with* 1.610 his Crowne on his head, they with thei•• Palmes in their hands. Then shall bee sai•• to all that feare his name, arise, and stand up from the dead, and Christ shall give thee light;* 1.611 arise and shine, for thy light is come▪ The•• shall all feare cease, teares be wiped away death and finne be svvallovved up in victory darknesse and shadows flye away. And th•• Lamb shall be the Sun, this Sun shining i•• his strength never more to set to all eternity▪ Then shall the Sunne be ashamed, and the Moone confounded, when the Lord of Host•• shall reigne in Mount Zion, and in the New* 1.612 Jerusalem, and before his Ancients glori∣ously.

1. This shewes that the people of God* 1.613 may expect and meet with sad times here both for themselves, and for the Church.

They who can say, are there any comforts like my comforts? Shal there be any joys like my joyes? May at present say, Behold and see if there be any sorrows like my sorrows? I am he who hath seen affliction by the rod of* 1.614 his wrath. Hee hath led me and brought mee into darknesse and not into light.

In the world tribulation is the Churches legacy, and first payment; In Christ peace their last portion, and ful payment.

2. Yet may the godly expect glorious times also (many are apt to dream of such on earth, but that will not be til Christs kingdom* 1.615 is of this world, which never was yet.) There are two glorious times the godly may expect. 1. On earth for their souls, when this glorious promise is fulfilled, when this Sunne of righ∣teousnesse hath risen on them with healing in his wings. This is the most glorious day to be expected on earth. All Solomons glory nothing to this. The approach of God in those signal manifestations of his presence to* 1.616 Isaael, is oft called the glory of the Lord, and the greatest glory of his people.

2. The other is in heaven; There are glorious times to bee expected indeed, when the Sun shall no more give light by day, nor the Moone by night, but the Lord shall be thy* 1.617 everlasting light, and thy God thy glory. These are the onely glorious times the Scrip∣ture speaks of. Therefore let the over-busie and earthy Disciple take off his thoughts from Kingdomes, and the right-hand, and* 1.618

left-hand in seats of glory. And think againe of the old Cup and Baptisme of Christ, wher∣in the true professour may sooner become an Anabaptist then he is aware. Baptized, not baptismo flaminis, but sanguinis, not flaminis, but flammae, not with the holy Ghost, but with fire.

3. This informes us that the foundation of all true peace and comfort is layd in Grace. The Sun of righteousnesse onely riseth on them that feare his Name, Grace and Peace alway joyned, but Grace leads the way; unsound Peace may goe before or without Grace, true Peace never without, never before Grace.

The same seed brings forth the straw and corne too; the husk, chaffe and kernel grow together, but are oft parted, not to their losse. The corne is beaten out of the straw by threshing, the kernel from the chaff by winnowing, yet are both the purer and more fit for use; Grace and Peace grow both upon one stalk, yet may Grace be bea∣ten out of Peace and remaine pure.

4. What a mighty difference is there be∣tweene the godly and the wicked, both in their Sorrowes and Comforts? Their Rock is not alike.

1. In sorrow there ariseth to the godly light in darkness, non dantur purae tenebrae* 1.619 to him; in the wildernesse he hath in darkest night a Pillar of fire; when his wine is gone, Christ can turne his water into better wine;

when he is distressed he is not deserted, when* 1.620 perplexed not in despaire; as sorrowing but then most rejoycing; when having nothing, then possessing all things, but the wicked in their distresse are forsaken of God as Saul was. They runne up and down fretting, fu∣ming, cursing God and King, and all that come in their way, and when they look down on the earth, behold nothing but trouble and darkness, and dimness of anguish, and after all* 1.621 they are driven into darkness. He oft runs mad* 1.622 for the sight of his eye, which he must, but can∣not see, and for the sorrow of heart, which he cannot, yet must endure. Job fals down, and blesseth, Saul fals down, and despai∣reth;* 1.623 Job fals, and lights on his knees, and takes no hurt; Saul fals, and the first that* 1.624 comes to ground was his head, and he is ta∣taken up dead.

2. In their comforts there is a great dif∣ference. How oft is the candle of the wicked put out, and how oft cometh their destruction upon them? God distributeth sorrows in his* 1.625 anger, saith Job. And againe, A dreadfull* 1.626 sound is in his eares. In prosperity the destroy∣er shall come upon him. The wickeds joy is as a fire of thornes, or the childrens squibs which crack, smoak, burst and dye; or as the flash of lightning vanisheth as it shines, but after it a terrible thunderclap; or at best as the candle, which if it bee not suddenly blown out, is shortly burnt out. The godly mans comfort is as the Sun, whose light no

winds can blow, no time can burne out;* 1.627 they look not upon your sun when it shineth, They have a light as Paul had shining about them, passing the brightness of the Sun; hee cares not to eat of your dainties, having* 1.628 meat to eat the world knows not of.

1. His Sun is a rising, morning, light∣increasing Sunne; yours an Evening, setting Sunne.

2. His Sunne once risen, sets no more, but shineth more and more to that prefect day of eternity; yours once set, shall never rise more, but as Sodoms Sun entred into a thick cloud, as soon as risen, and set in fire and brimstone.

3. The godly's Sunne brings with it righ∣teousness. The Joy of the Lord is the strength* 1.629 of their graces, they rejoyce and work righteous∣ness; their comforts are chaste, pure and, heart∣purifying. The joy of the hypocrite, is a polluting and infective joy; they are bad at all times, worse in their merry fit. Then they say to God, depart from us. They eat* 1.630 and drink, and curse God in their hearts. They feast and revel, and praise no other God, but the Gods of gold, and silver, and wine, and wantonness, till the hand-writing on the wall make them leave off with hor∣rour.

4. The godly's comforts bring healing with them, make the soule more sound, expell vanity, increase humility, advance pie∣ty, sti•• up to pray, beget praises, exalt God.

But the delights of the wicked taints the soul, ingender Diseases, as the sultry heat and moisture in Summer is the mother of pu∣trefaction.

5 The godlies comforts are healing again, bringing the soul into perfect good constitu∣tion, removing the Disease. The wickeds increase and strengthen the Diseases; his is as water in a Fever, which only cooles as it goes, but feeds the Fever. The godly mans as wine to one in a languishing condition, which cheeres the heart, and begets good spirits.

6 The comforts of the godly make them grow (they never shoot higher, and thrive better, then when under or after those com∣forts.) They then are fat and flourishing,* 1.631 grow up as fatted Calves in the Stall, that come on apace when well kept, are lively, lightsome, and will be the sooner fit for the plough or pale.

But the comforts of the wicked make them grow as wild Bulls of Basan, more brutish, hurtful, unruly. They grow fat as the hei∣fer* 1.632 at grasse, and bellow as buls that are short∣ly to be brought to the slaughter.

5 The last Use is, to encourage the peo∣ple of God in their present sadnesse. Let them expect, pray, wait, hope, and impor∣tune God to fulfil this Promise, Shall they* 1.633 fall and not arise? Shal he turn away, and not returne? Hath God cast away his people? No, God forbid, saith the Apostle. Is the* 1.634

Sun so set as to rise no more, hath not the longest night his morning following? Sit not still then in despondency. as the Egyp∣tians under their judgement of darknesse, as men without hope, but up and pray as Ja∣cob, till break of day. Urge this Promise; come in when thou art full of fears, as Bath∣sheba to David, Did not my Lord promise me so and so, and is it thy mind I should be disappointed? Produce this Scripture, Are* 1.635 not these thy own words; thy hand writing? whose Staffe and Bracelet is this? Or as David when he had that Promise, 2 Sam. 7. he came before God, and fell to Prayer, his heart was full, his faith was strengthen∣ned, his Joy encreased, he was full of great expectations, Therefore hath thy servant found* 1.636 in his heart to pray this prayer unto thee, be∣cause thou hast revealed so much in the ear of thy servant. So say thou to God, Lord, re∣member* 1.637 thy Word unto thy servant, wherein thou hast caused me to trust.

Say, Lord, I should never open my mouth to ask, if thou hadst not promised; nor could I once hope if thou hadst not power; not should I desire, if it were not for thy glory; nor could I mourn for it, if I did not fear thy Name.

Lord, look on thy Promise, my need, thy glory, and my fear. Chase away shadows, Come my Beloved, and be like the Roe, o•• like the Hart on the Mountains of Spices▪ The Roe can leap over the mountains, though

I cannot get over Molehils; either make* 1.638 my feet like Hinds feet, and set me upon my high places, or be thou as the Roe. Lord Jesus, thou couldst come to Peter, and canst* 1.639 to me walking upon the waters; I would to thee, but cannot; stretch out thy hand of Love, when I cannot stretch out the hand Faith: Lord save me, I perish. I cannot ap∣prehend thee, do thou comprehend me. The childs little arms cannot clasp about the Fa∣ther, yet the fathers do emb••ace his childs nevertheless.

Oh Lord, I am shut up, I cannot come forth* 1.640 to thee, when doors are shut, but thou couldst come in to thy Disciples when all doors were* 1.641 shut.

Thou hast wings and canst come swiftly,* 1.642 make no tarrying, O my God. The Cha∣riots of the Sun tarry not beyond the ap∣pointed hour, Lord, Why are the wheeles of thy Chariot so slow? If it be paved with* 1.643 Love, O that it were driven or drawen by Love, that it might move more swiftly. The Sun with his wings flies not only over Rocks and Mountaines, but over Seas and Lands* 1.644 without any labour. Why art thou so far* 1.645 off, O Lord, and standest as a mighty man a∣stonied, that cannot save?

Lord, why is light given ▪to him that is in* 1.646 misery, if I may not see the light of thy coun∣tenance to lessen my misery? Why do I be∣hold the Sun, if I may not behold the Sun of Righteousness? How sad is it to see day a∣broad,

and night within, all light on earth all dark in Heaven!

Take away thy Sun rather then thy favor, my life rather then thy light, which is better* 1.647 then life. If I may not see the Kings face, a∣ny Exile had been better. If I may not have* 1.648 thy presence, any wilderness is good enough to mourn in.

Thou hast stricken me down, as thou didst* 1.649 Saul, and I am stricken blind; but wilt thou neither thy self tell me what thou wouldst have me do, nor send some Ananias to me?* 1.650 Thou hast shut me up in unbelief, but wilt not thou open the Prison doors, that the ransomed of the Lord may come forth with* 1.651 joy on his head, that his sighing and mour∣ning may flee away?

It was said of the worst of Tyrants, it can never be said of the God of Mercies, This is he that openeth not the house of his prisoners.

* 1.652

Use those means forementioned, attend on preaching, prayer, reading, meditati∣ons, godly society, holy conference, on Sabbaths, Sacrament dayes. Look on thy fleece after thou hast prayed, draw up thy net after thou hast cast it forth, stir up Faith, resigne thy selfe, only limit not the Ho∣ly One for time, way, meanes, and man∣ner. The patient expectation of the poor* 1.653 shall not perish for ever, nor shall the long tarrying of God be prolonged for ever. Though God never giveth grace for the use of the meanes, he usually giveth it in the use of Means.

CHAP. XXII. Of Christ his healing the soul. Diseases of his People.

WIth healing under his wings.]

Doct. Christ the Sun of Righte∣ousness will not only rise with light to dispel darkness, but with healing to remove all the Spiritual Diseases of such as fear God.

He is the great Physician of bodies as well as soules. Hee healed all manner of sick∣nesse,* 1.654 and every Disease among the peo∣ple.

But this is to be understood of Spiritual Diseases. Christ is not a Natural, but Spi∣ritual Sun; hath not Natural, but Spiri∣tual wings, and gives Spiritual health.

The people of God are as so many impo∣tent persons lying by the pooles side, atten∣ding on his Ordinances, in expectation of cure from Christ. And as the Diseases of the body are many, not easily numbred, so those of the soul more.

One is troubled, as Peters mother in Law* 1.655 with a Feaver, sometimes very cold, some∣times a hot fit, no even Temper. Another hath a withered hand, can by no meanes stretch it out to act Faith; a third hath an universal Palsie, which takes away the use of* 1.656 all his limbs, can do nothing to help him∣self,

but must be born on other mens shoul∣ders, and saved by the communion of Saints; another hath by some great fall broken his bones, as David, and he lyes by it, full of* 1.657 aches and complaints; another hath a sore* 1.658 rupture in his heart which much torments him; another a bloudy issue of foul corruption continually running; another sore wound∣ed* 1.659 by falling among Cutters and Robbers; a∣nother* 1.660 hath a spirit of infirmity, which bows him downe to the ground, cannot lift up himself to a heavenly conversation; another complaines of barrenesse, Ordinances have* 1.661 no fruitful efficacy as to him, but like the unsavoury waters: another of bitternesse,* 1.662 Ordinances seeming to be the savour of death to death (he fears) and causing to miscarry, as those waters, 2 Kings 2. 19. Another sadly complaines of an universal Cachexia, Atrophy, and dislike, a sad Di∣sease called, Non proficiency, which is next door to a Consumption; of such the Text speaks, they shall be healed, and then grow as the fatted Calves. Another againe com∣plaines he is not one Disease, but all Diseases,* 1.663 from the crown of the head to the sole of the foot wounds, blaynes, putryfied sores. Totum pro corpore vulnus. Christ will undertake the cure of all.

Many other Diseases there are incident to several Christians: But five especially all the people of God are afflicted with.

1 They all alike partake of that morbus* 1.664 naturae, described by the Prophet, borne children of wrath, brought into the world naked, crying, defiled, lying in their bloud, un∣able to help themselves, uncapable of help from creatures; these doth Christ pity to see them dying, and saith Live, washeth, an∣nointeth, feedeth, closeth, nurseth, ador∣neth, at last glorifieth them.

2. Besides this, all the godly are born blind, as he John 9. and are not like many other* 1.665 creatures whose young see not for certaine dayes, but after that nature gives them sight; but we should never see, if Christ did not annoint our eyes with his eye-salve.

3. After these two are cured, all the E∣lect complaine yet of another, the most dan∣gerous disease in the world, whereof Phara∣oh* 1.666 died without remedy, and Nabal without sense; the Stone, the Stone of the heart,* 1.667 worse then that in the rains or bladder, which Nature may expell, or Art may cure, but nothing will help here but manus Chri∣sti: He quite taketh away the stone, and filleth it up with flesh.

4 After he is cured of this, every child of God comes to be stricken and sick of the Plague (the worst Disease) in his heart (the worst place) a painful, killing, tormenting Disease, and besides infectious. The Plague infects the breath, sweat, urine, cup, dish, so this plague of heart infects all our duties, acts, desires, Sacramental Cup and Bread;

Every one hath his plague in his heart, and* 1.668 when he seeth it, and cryeth ••ut to Christ, he will cure it; This all the Godly have, but it ripens, breaks, runs, and none dye of it. The wicked have taken the like Infection, but it lyes within them, never breaks to put them to that paine, but they irrecoverably dye of it.

5 After this, there is another Disease still. whereto all the godly are subject, the Falling sickness, ever since that fowle fall of our Parents. As Mephibosheth and his nurse* 1.669 fell together, and he lame all his life after. We are subject to Relapses, and new fits of Stone and of the Plague, subject to many stoppings, haltings, and that which the* 1.670 Prophets c••l backslidings. These wil Christ heal as well as the former.

These are the five ordinary Diseases of the Godly, but there are three extraordinary, which befal some, not all; but Christ wil cure them too.

1. To be sick of love. A sad Disease, (if* 1.671 I may call it a Disease) but a safe Disease: Morbus vitalis, as Luther called a Godly Ministers sicknesse. Many complain of it, none dye of it. There be two sicknesses that are the sicknesses only of Saints.

1. To be sick of love to Christ. This is no Disease, but the best Constituti∣on.

2 To be sick of sin, that sin revives, and* 1.672 we dye. Such are safe, they shal find Gods

savour sweeter then life, who find sin to them more bitter then death.

But there are two Diseases opposite to these which are killing.

1 To be Love sick to the Creature; Am∣nons* 1.673 sickness cost him his life; love of the* 1.674 world (earths sickness) kills all, to be carnal minded is death.* 1.675

2 To be sin sick, not of it, but for it, A∣habs, Amnons, Absaloms, Hamans Dis∣ease. This Hells sicknesse, and the Damned have no worse.

2. There is a worse Disease then that for∣mer; to be Serpent stung, Satan-bitten, Hell∣beaten, buffeted, wounded with fiery darts, terrified with Satans rage and fowle accusa∣tions: and more, vexed with his ugly and odious representations, accusing God to us, as he did to our Parents, solliciting to the perpetrating of most abhorred acts, as he did our Saviour, injecting blasphemous thoughts, disputing and arguing thee into distrust, darknesse, disuse of means, soli∣tarinesse, despondency, yea, to utter de∣spair. Yet thus are the Israel of God stung* 1.676 with fiery Serpents, and by the brasen Ser∣pent cured. Christ came to dissolve the works of Satan, and healeth those who were oppres∣sed by the divel.

3 A worse Disease then both those, is to be stricken of God, to have his face hid from us, and his indigration lying on the soul; his fierce wrath going over us, and his ••err••rs

cutting us off. How doth the soul take on when this scorching Sun, and scalding East wind beats upon the naked soul? The poyson of these arrowes drink up the spirits. Who* 1.677 knoweth the terror of the Lord, or the Power of his wrath? None can expresse it, not the Damned that feel it: none can conceive it; but they who have lyen under it. The rack Stone, Gout, Child birth paines nothing to this. The wounded spirit who can bear? Iob* 1.678 speaking of this, said, if his grief were weigh∣ed and put in the ballances, it would be heavi∣er then the sands of the Sea, therefore my words are swallowed up, (he had not words to ex∣press it) for the arrowes of the Almighty are within me, the poison whereof drinketh up my spirit. The terrors of God set themselves in aray against me. Iob had patience to bear much, Job had not patience enough to bear this, but cryed out. This is the saddest Dis∣ease in the world, and is next door to hell, yet Christ recovereth these also.

These three last Diseases are Opprobria Medicorum, & Theologorum, not oppro∣bria Christi. Christ giveth ease, and cureth all these.

Reas. 1. He is the great Physician, whose curing vertue and Office is set out by those many Resemblances in Scripture. 1. He is* 1.679 the Brasen Serpent, upon which they that were stung with fiery Serpents were to look, and were cured. 2. He the Samaritan, who* 1.680 when the Priest (Aaron with all his Sacr∣fices,)

and the Levite (Moses with all Le∣gal works of Righteousnesse) passed by and looked upon, unable to help, took pity on the wounded Traveller, bound up his wounds, and took care for his cure, and undertaketh to defray all charges. 3. He* 1.681 the Tree of Life, whose fruit is our meat to feed to everlasting life, whose leaves our Medicine to prevent everlasting death. 4. He the good Shepheard, who taketh care of the whole flock of God, Seeking that which* 1.682 was lost, bringing again that which was dri∣ven away, binding up that which was broken, and strengthening that which was sick. And lastly, He the Sun (Phoebus) God of Physick: The Sun is the universal Physician of the in∣ferior world, curing the Diseases and Di∣stempers of the year, earth, aire, and crea∣tures. The vernal Sun dryeth up the Ayrie Distillations, driveth away the earths cold, healeth barrenness, cureth Rheumes, Ca∣tarrhs, Agues, and other cold diseases in mans body. How many graves doth our Autumn Sun departing, dig? And how ma∣ny new births and resurrections doth the March and May Sun produce? Christ is this Sun to the soul.

Reas. 2. The Commission given him by the Father upon this his undertaking ena∣bleth and obligeth him to this Charge. The Commission was sealed, Isa. 61. 1, 2. and open∣ly read, Luke 4. 18. The Spirit of the Lord is upon me because he hath anointed me to preach

the Gospel to the poor, to heal the broken hear∣ted, to preach deliverance to the Captives, and recovering of sight to the blind, to set at liber∣ty them that are bruised. As therefore the Disciples substituted and subcommissioned by him to do some part of this work Ministeri∣ally, were enabled and assisted to heal all Diseases, cleanse Lepers, raise dead, cast* 1.683 out Divels; much more Christ who recei∣ved the Original commission from the hands of his Father.

Reas. 3. His own disposition inclines him, as much as his Office or Commission betrusts him: He is the compassionate Samaritan; the merciful High Priest. How often is it said in the Gospel? He was moved with com∣passion and healed the sick. Hee took our sicknesses, and bare our infirmities: Bare* 1.684 them in his body by his Passion, bare them in his soul by compassion. Bajulavit, Bare them as a Porter the burden which was too heavy for us to bear. Christ is in his Office and Element when among languishing souls; where should the Physician be, but among the sick? Christs Church is the Pool, the proper Receptacle and Rendezvous of impo∣tent persons. Christs Church is an Hospi∣tal, Nosocomion, the Spittle or Colledg for the Diseased. Moses Law excluded the Le∣prous* 1.685 out of the Camp; Gehazi went out from Elisha's presence; Uzziah was driven out of the Temple when the Leprosie appea∣red: but Christ bringeth them into the Camp

into the Church. David banished the blind* 1.686 and lame out of his City; Christ sendeth for the lame, blind, and halt, and setteth them* 1.687 at his table.

Quest. What doth this healing imply?

Resp. 1. That Christ will ease the grief, heal the sore, as Physicians or Chiturgians do in bodily Diseases.

2. Purge out the peccant humors, and draw out the corruption.

3 When one is healed, the decumbent is revived, cheered, raised up; so those whom Christ doth heal shall say now, I am* 1.688 not sick, the Lord hath forgiven my ini∣quity.

4 When one is healed, he hath strength in the weak part, and use of the disabled part; he can labor, travel, &c, David after his broken bones were set again, could pray, praise God, believe, resist sin, performe a∣ny Duty, as well as ever he could in all his life.

5 Then the danger of death is over; no danger to them that fear his name; Christ hath undertaken your cure, and yet never Patient dyed under his hand.

6 When one is healed, hee is restored to his perfect health to be as wel as ever he was; yea, some are made more healthful by Phy∣sick then ever they were before. Christ, whom he healeth, maketh to be as wel as be∣fore they fell ill; yes, in as good condition (for safety) as Adam before his fall; and in

a better (for Glory) then could have been if Adam had not sinned. Adams sin cast us out of Paradise; Christ lets us into Heaven. Adams sin drove him from the Typical, Christ hath brought us to the Celestial tree of Life. Therefore this Sanitas is vera salus, Health and Salvation, or saving health. And Christ is not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as the Prophet joyned them in his Prayer, so Christ in his Promise, Heal me, and I shall be healed;* 1.689 save me, and I shall be saved.

Qu. 2. What are the means Christ useth in this healing?

Answ. Four especially.

1 His Word. He sendeth his word and* 1.690 healeth them. He sends it, and the Minister is he that brings it. I create the fruit of the* 1.691 lips peace, and I will heal him. The waters issuing out of the Sanctuary are healing wa∣ters,* 1.692 and the Sabbath day was oft the day of Cures. The good word of a man makes the* 1.693 bones fat, and cheeres a drooping spi∣rit: How forcible is the good Word of God then!

2. His bloud: By his stripes are we heal∣ed, every blow given Christ was a blow to* 1.694 our sin, every wound of Christ was health to our souls. The bloud of Christ, who through* 1.695 the eternal Spirit offered himself to God, is on∣ly that which can ease the troubled, purge the defiled, and heal the wounded conscience. Christs spittle could cure the blind, his touch* 1.696 open the eares and mouth of the dumb and

deaf, his word could send home health to* 1.697 the Centurions servant, his very garment stop an Issue of bloud, but only a plaister of his bloud can heal a broken heart, purge out old festered sores, and allay the Inflammations of the soul. This is present remedy against the venemous stings of Satans rage, and the poi∣soned Arrowes of Gods wrath.

It is not thy tears, if thou shouldest weep out thine eyes, nor thy bloud, if thou couldst bleed out thy heart, can heal thee: but this bloud perfectly cleanseth us from all sin, (all without exception.) It is Soveraign against* 1.698 all sores, sins, blasphemies, fear, despair it self. If Ahab and Saul, yea, if Cain and Judas had gone to this bloud, they had been saved. He whose sins are as Scarlet, shall become (being washed in this fountaine) as white as Snow. He that hath a bloudy Issue of bloudy crying Crimes (Davids bloody Issue or Manassehs) the blackest Malefa∣ctor; he that hath a bloody-flux of Oathes or Blasphemies, may be healed and saved, (Pauls bloody-flux of Blasphemy and Perse∣cution.)

Many Diseases are Opprobria Medici, none Christi. Many sinners are dangerously sick, none can be desperately that he takes in hand The Divels case is desperate, mans not There is an impossibility they should be saved, but a possibility of every mans (even the vilest sin∣ner) but a certainty of the Salvation of all that fear his name.

3 The Spirit of Christ. This is the oyl the Samaritan applyed to the wounded man, the former was the wine. Christ with his bloud washeth the sore, then with his Spirit softeneth, suppleth, closeth the wound. Justi∣fication and Sanctification are of an even length: to whom one, to him both belong, That is Purgative, this Restorative; that expels old ill humours, this breedeth new spirits.

4 His love and favour. In his favour is* 1.699 life, health, Salvation. This is Christs ex∣treme unction which he useth; after this the soul is ready and willing to depart. The love∣sick soul is only curable by the love of Christ shed abroad into the heart. This healing is under the wings of Christ: a Metaphor ta∣ken from birds, who cherish their young un∣der their wings. It is the nearer approaches and warmer embraces of Christ that are our health. David calls The help of Gods coun∣tenance, Psal. 42. 5. the health of his own coun∣tenance▪ ver. 9. The sick child is half cured by lying in his Mothers bed and bosome. As one whom his mother comforteth, so will I com∣fort* 1.700 thee, and thou shalt be comforted, saith the Lord to his afflicted people.

Christ is said to have wings for four Reasons.

1. The wings are to cover. The Cheru∣bims with their wings covered their bo∣dyes. Christs are covering (sin covering) wings.

2 The dams wings with their warmth re∣cover the drooping young. Christs are sin∣covering, but soul-recovering wings.

3 The wings are used to secure the young. The Eagle carryes her young upon her wings, she ••eareth nothing above, but only from* 1.701 below, and it must pie••ce her first, if hurt her young. The hen hideth her chickens under her wings, nothing from below hurts them, but the Kites above. How safe are* 1.702 the Godly whom Christ doth secure both wayes? beareth them on his wings, as the Eagle; hideth them under his wings as the Hen; that whether Satan above strike at the chicken, or the world below shoot at the young Eagle, both are safe; and Christ must bee first wounded ere wee are hurt.

4. The wings are given to hasten the flight, and speed the way. Christ is said to have wings, to shew when he comes how speedily he will come, and will not tarry; therefore is he for strength called a Gyant; he travelleth in his strength, mighty to save:* 1.703 for his expedition likened to the Roe, that is the swiftest Creature of foot; and yet for more swiftnesse, to the winged fowle whose motion is swifter then the Roes: He is said to ride upon the Horses and Chariots of Sal∣vation;* 1.704 yea, for more swiftnesse yet, he is said to ride upon Cherubims, or the wings* 1.705 of the wind; yet swifter his pace is as the lightning.

Quest. But there is a sad and serious Que∣stion to be answered If Christ have promi∣sed to come with healing, how is it that many fearing God remain uncured?

Ans. 1. It may be they are not healed, and then it is their sin.

2. It may be they are cured, and then it is their Error.

1. It may be they are not cured, and then it is their sin.

1 They go not to this Physician. They go from Doctor to Doctor, and from Duty to Duty, as shee that spent all on Physici∣ans,* 1.706 and came to Christ in the last place. These are not better, but worse by Duties. The Silkworm spends the first part of her life in eating and sleeping; the latter in work∣ing; and dyes in working out of her owne bowels, Our last is not better then our first, if we are changed only from an idle to an operative (not believing) life, and from ne∣glect of Duties go no further then to a per∣forming and resting in Duties.

2 They go not to this Physician that they* 1.707 may have life; but (may be) think they may wear it out, by strength of nature, or* 1.708 power of Grace. David thought once to get his peace, by holding his peace and keeping silence, but it would not be. And a godly soul sometimes gives over by too much contentedness and despondency, and saith, Wo is me for my hurt, my wound is* 1.709 grievous; but I said, Truly this is a grief▪

and I must bear it: Must bear it! as if no remedy but patience. But is there no Balm in Gilead for a wounded soul? is there no Physician there with healing in his* 1.710 wings?

3 They do not believe Christ able, ready, self-sufficient; therefore Christ did not cure* 1.711 some because of unbelief.

4. They think to lick themselves whole by duties and endeavours. They repent, mourne, watch, fast afflict themselves min∣gling Christs blood with their own. It is as if a person infected with the Pestilence should think to heal himself by his spittle, breath, urine, licking his sores. All these are infected; it must be somewhat without* 1.712 him. Our tears of love may wash Christs feet, not our own though tears of greatest Repentance; onely Christs water washed the Disciples feet, and his bloud all our hearts.

We are as Naaman* 1.713, who would not re∣ceive health upon so easie termes, Wash and be clean; he could not believe it: He would have undergone it rather if the Prophet had required some harder service. Herein we are too much of affinity with that Popish Do∣ctrine, who are not willing to give the whole glory of our Salvation to Christ and free Grace, but think it too much for Christ to give all, and too little for them to take all of

grace, free gift, without any consideration of congruity, if not condignity of merit.

5. Or they neglect the rules and Physick prescribed, as too strong, too stirring, and too much weakning nature. Psal. 32. 3. David laid by Confession, Humiliation, Mortifica∣tion, and such strong purging Physick, as not necessary for a person once justified. He thought a while, that once come to faith, and past repentance, (a justified person might after so fowle acts as comfortably apply the Promise, as confidently make prayers, as if he had never sinned) What need pardon be asked for a person once beloved? But he was taught another lesson ere he regained true peace. Nathan was sent to lance and cut such a ripe Impostume, and to apply sharp Corrosi••es to take down such proud flesh. The Apostle tells us in such a case, there must be mortifying Physick taken; we* 1.714 must kill sin, or it, will kill us: Mortifie your earthly members; mortifie the deeds of the body, and live. There must be crucifying* 1.715 the flesh: now how much a do is there to get sin to the Cross! There must be cutting off of a rotten member, and how paineful that!

Answ. 2. They are cured, and it is their mistake to think they are not. For,

1 They expect a perfect cure, but that is not here. Christ hath two Hospitals, one in heaven of such as are perfectly cured; a∣nother in earth for such as are under cure.

2 One may be said to be healed, who is at ease to what he was, and when the dan∣ger of death is over, although he be not yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every whit whole. Israel was* 1.716 delivered when by Moses brought out of E∣gypt, although not yet settled in Canaan. Thy case is good to such as lye still in their bloud, dead in trespasses and sins. The blind man was much better then before, when upon the first touch of Christ he saw men as trees walking; the second touch of Christ* 1.717 made him see clearly. The first touch of Christ gives a dim sight of faith; the se∣cond touch at death, gives the clear sight of vision.

3 He is in a way of cure who complaine more of his sicknesse and paines, which hee felt lesse when he was in more danger. When the Plague sores break and run, it is more painful and noisom then in those who dye of it. What doth thy mourning for sin, and resisting of it imply, but thou art alive from* 1.718 the dead. God seeth it meet to keep us hum∣ble; therefore after greatest favours some Messenger of Satan, thorn in the flesh, or stroke in the hollow of the thigh, to make us go halting and humbly to the grave. God to prevent further danger, sees it good to leave an Issue open (of godly sorrow) to car∣ry away those humours which otherwise were more dangerous.

There are three Fountaines you read of in Scripture; these do not all run toge∣ther;

when one is open, another is shut.

1 The Fountain of sin; like her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bloudy fountain; while this runs the* 1.719 other are shut.

2 The Fountain of godly sorrow. When the hear•• is a Spring, and the eyes Conduits as Mary M••gd••lens was, then is the former fountain dryed up.

3 The fountain of Grace opened for* 1.720 sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Fountain of blood, which is shut up and sealed to such as live in sin, but opened to such as have the fountain of god∣ly sorrow opened in them. In that day there shall be opened to the house of David a fountain for sin and for uncleanness.

Jesus Christ is not one benefit, but many.* 1.721 Here are four promised, 1. Hee is a Sun, 2. of Righteousness, 3. with Healing, 4. with Growth. He is made of God, Wisdom, Iu∣stification,* 1.722 Sanctification, Redemption, saith the Apostle; and here the same. 1. The Sun, here Wisdome. 2. Of Righteousness, there Justification. 3. Healing, there San∣ctification. 4. Growth, there Redemption. He is All in All (as I said before) who is best resembled by those rare fruits, the Cocos and the Melt, whereof that divine Du Bar∣tas thus in English.

—The Cocos f••r richer Wonders yeilds* 1.723 Then all our groves, meads, orchards; gardens, fields.

What? wouldst thou drink? the wounded leavs drop wine, Lack'st thou fine linnen? dress the tender rine; Dress it like flax, spin it, and weave it well, It shal thy Cambrick and thy Lawn excel. Long'st thou for butter? bite the poulpy part, And never better came to any Mart. Needest thou oyl? then boult it too and fro, And passing oyl it soon becometh so. Or vinegar to whet thine appetite? Then Sun it wel, and it will sharply bite. Or want'st thou Sugar? steep the same astound, And sweeter sugar is not to be found. 'Tis what you wil, or will be what you would; Should Mydas touch't (I think) it would be gold

And in another place as much of the Melt, or as others call it, the Metle-tree.

There mounts the Melt which servs in Mexico* 1.724 For weapon, wood, needle and thred (to ••ow) Brick, hony, sugar, sucket, balm and wine, Parchment, perfume, apparel, cord and line; His wood for fire, his harder leaves are fit For thousand uses of invencive wit. Sometimes thereon they grave their holy things Laws, Lauds of Idols, and the gifts of Kings: Sometimes conjoyned by a cunning hand Upon their roofs for rowes of tiles they stand: Sometimes they twine them into equal threds; Smal ends makes needles, greater arrow heads. His upper sap the sting of serpents cures; His new sprung bud a rare Conserve endures;

And they extract from liquor of his feet, Sharp vinegar, pure hony, sugar sweet.

2 No mans sin or misery can make his case desperate where Christ is Physician. The Leprosie, dead Palsie, Stone in the heart, Bloudy Issue, heart Ruptures, Plague in the heart, the stinging of Serpents, strokes of divine vengeance; or whatsoever else is incurable by men or Angels, Christ doth perfectly cure without difficulty or danger.

3 Oh how then are we bound to God for sending such a Doctor from heaven when mans case was desperate? How much to Christ Jesus who voluntarily undertook such a low Imployment, to be master of the socie∣ty of Cr••pples, lame, blind, impotent persons? When Charles the Great had perswaded Ay∣g••••andus, an Affrican King; & •• Mahometan, upon his voluntary promise to become a Chri stian, to receive Baptism, he entertained him at his Court & placed there a company of poor and lame people, at whom the barbarous King wondring, the Emperor told him they were the servants of our Master Jesus Christ; at which he grew offended, and refused to be a Christian, because he saw Christs servants to be in so mean condition. But it is the glo∣ry of Christ to have the greatest respect to such: What a speech is that? Heaven is my* 1.725 throne, and earth my footstool, but to this man will I look who is of a contrite spirit and poor.

God will leave heaven and earth, to look af∣ter a poor distressed soul. As a mother that hath other children whom she leaveth her ma••ds to look after, but one is sickly whom she saith, Ile look to this my self, I'l trust none of you'all, I'l sit up with it, stay by it, I'l not stir from it. So Christ chargeth the Angels to look after other of his Servants, but him that is poor and contrite in heart, saith Christ, I'l look to that poor soul: all you Angels have not skil, nor care, nor com∣passion enough, I'l not from him, but look to him; and he is wel looked to whom Christ looks to.

4. Here is then a singular encouragement for all distressed souls to go to Christ. To whom did he ever say, Thy case is past cure? Whom did he ever cast out, and reject with repulses and denyals? And now he is not absent, though invisibly present. His passion he hath put off, but not his compassion. Therefore, wouldst thou bee made whole? observe these five Directions.

1 Before all other means used, come to* 1.726 Christ A••a was never cured because he only used meanes. The Haemorr••oesse never men∣ded while she used means and came not to Christ.

But it must be, 1. A coming with Faith.* 1.727 The Centurions and the Lepers coming. Lord, if thou wilt thou canst make mee clean.

2 With Prayer, importunate Prayer, as

that father, who besought Christ for his son, and put Omnipotency upon it, If thou canst* 1.728 do any such thing, as ever thou didst help poor Creature, as ever thou wilt, have compassion on us and help us. This was the coming of the Canaanitesse, who when she had begg'd* 1.729 and waited for an answer, and at length was called dog or little better, shee retorts the terme, Lord I am a dog. But as ever kind Master threw crumb to dog, or as ever thou scatteredst the least crumb of mercy to poor unworthy creature, think upon mee. Her faith and importunity prevailed.

3 With Repentance. This Mary* 1.730 Magdalens coming; and thus came the penitent Thief at the last hour and was sa∣ved; but the impenitent Thief dyed at the foot of Christ. Impenitency damnes while Christ looks on; and is trodden downe while it looks on the plenty that it self never tastes of. Were Christ to dye a thousand times, he would not save one Impenitent person.

2. Direction. After coming to Christ, then use of means, not before. Then must we go and wash in five waters.

1. In the water of Repentance▪ This was Magdalens wash, and wash seven times in this Jordan (with Naaman;) David washt* 1.731 seven times, making so many Penitentiall Psalmes, upon his Penitential washings, and was cleansed. In this sense, we must be all Anabaptists, yea, Hemerobaptists; God

commanded divers Baptisms, or washings, Heb. 9. 10. So oft as any touched a dead bo∣dy, or any thing unclean, he was to wash a∣gaine; so we, so oft as we are defiled by any dead works (as they are called:) In which* 1.732 respect we may say with Tertullian, I am born to dayly repentance.

2. In the water of Baptisme, a more sa∣cred laver, which we may not despise or neglect; it is a Gospel fountaine of Christs own opening. This our Poole of Siloam, to which all Christs are sent. Arise, why tar∣••yest* 1.733 thou, and be baptized, and wash away thy sins. This washing is but once; there is one Lord, and one Baptism.

3. In the water of the Word. This is the Churches wash, wherewith Christ hath after* 1.734 Baptism further cleansed his Church. That he may sanctifie and cleanse it by the washing of water with the word. The Word is as the water of the Sanctuary, Healing water. Wherewith shal the young man cleanse his way?* 1.735 By thy Word. This is the Churches Holy water.

4. In the Bloud of Christ. This the most precious Bath above all the rest; the Kings Bath. Herein those sealed Saints had wa∣shed their long robes, and made them so white* 1.736 in the Bloud of the Lamb.

5. After all these, the last washing is in the Sanctifying water of the Spirit. Christs Bloud fetcheth out the guilt, the Spirit the staine. This the Apostle calls the Laver of

Regeneration▪ and Renovation of the Holy* 1.737 Ghost. Christ Jesus comes with water and bloud. This was shadowed ou•• in the Ce∣remonious* 1.738 cleansing of the Leper▪ where there was the bloud of a slain bird applyed with another living bird, and running wa∣ter,* 1.739 and the person was pronounced clean. Besides the blood of a dead Saviour, there must be the application of running water, and a living spirit. Therefore beg after all the former washings, another dipping of* 1.740 the spirit; Lord wash me throughly from mine Iniquities, and cleanse me from my sin. If we be not thus Anabaptized, our first baptisme is null as to salvation. Except a man be born of water, and of the spirit, he cannot enter the Kingdome of God.

3. Direction. Then to Duties, (here is their proper place, not before) take up thy bed and walk; expect not Christ to say, thy sins are forgiven, goe in peace, be whole. And* 1.741 that he should carry thy bed after thee, and bear thy yoake. There is some duty requi∣red after cure, when strength is given thee, from recovering and assisting grace; grace assisting must be sin resisting grace.

Israel was delivered from the Egyptians while they struck not a stroake, God fought for them; they must not expect they should alway stand still and see the salvation of God; and that the Canaanites should be overcome without battel; God will fight for them, they must go before the Lord armed, and

fight under him. Justification and first con∣version is Gods work, not ours; Christ fights for us, dyed for us; we stand still and see that salvation: Sanctification must be carried* 1.742 on by our Endeavours also.

4. Direction. Then take heed of relapses. Remember that Item, Behold thou art made whole, sin no more, lest a worse evil come un∣to thee. Thou mayst sin thy self into a worse* 1.743 condition then before; thou mayest sinne away thy peace, pardon, comforts; If thou return againe to folly. Great care must be had of taking cold in Physick taking, and of* 1.744 relapses after a begun recovery.

5. Direction. Then wait after all for the Appearing of Christ. The rising of this Sun, with his neerer approaches; be still fearing his name, and ly at the Pool in use of means. His appearance will make thee whole and grow up, giving both strength and growth. All the Godly waite for the appearing of* 1.745 Christ. A twofold appearance thou maist waitfor:

1. Here for a more full discovery of his favour, and a more sensible manifestation of his presence, which will cheer thy heart, and chase away all former feares and trou∣bles.

2. A perfect manifestation of him selfe to thee at death, saying, Lord Iesus come,* 1.746 come quickly; this wipes away all tears from the eyes of Gods people.

CHAP. XXIII. Of the Admirable growth promised to the Saints.

ANd ye shal grow up as Calves of the stal.] Observe Christ was compared to one creature, the Christian to another, the gracious heart can read Christ and himselfe in every creature. When he sees the Sun he thinks on Christ; when the Sun Rising, he thinks of the Rising of Christ in the soul; when the Physician healing, of Christs heal∣ing; when the Bird with her wings cherish∣ing her brood, of Christs wings; and when he sees the Calves, or other creatures grow, he thinks how svveet a sight it vvere to see himselfe grow in grace. This is the con∣templative Divinity every spiritual and gra∣cious heart studieth and practiseth.

There is a threefold use to be made of the creatures.

1. A natural (which is the lowest) where∣in men and beasts, good and bad men share alike. We use the sun, and other creatures for food and Physick. This is a lawfull (but the lowest) use we should make of them, and in this we should remember God the Creator, Lord, and Donor of them, and * 1.747 when we have eaten and are full, praise his

name: not being like the swine, who gathers up the Acorns, fills his belly, then tumbles in the mire; but as the Chicken, which e∣very sip of water it takes, so oft looks up to heaven.

2. There is a moral use to be made of* 1.748 them, which wisdome and natural reason extracteth. When a wise man sees the Ant and Bee at work in the Summer, he saith what a shame it is for man to be idle? when he looks on the idle mans back, and sees it covered with r••gs, on the sluggards field, and sees the hedg broken, Thistles growing,* 1.749 he nedes no other Lecture against sloth; when he sees the Drunkards eyes red, face clawed, countenauce disfigured, he Items himselfe and others from the Taverne and* 1.750 Alehouse.

3. There is a Gracious and Divine use, the Christian makes, vvhen vve have our hearts raised to a consideration of Gods goodnesse, and our own duty upon the sight of every creature. And this is one of the chiefe wayes we have besides the word, for the knowing of God.

1. God is described and known Negatively. He is not a creature, the Sun, a Man, an An∣gel, not mutable, weake, finite, passionate, &c.

2. Comparatively, when I compare him to the creatures, and extract al ••••ose excel∣lencies, that are sparsed ••••ngly in hem, and ascribe them all to God, to ••et out his p••r∣fections;

when I consider the glory and pow∣er of a King, God is a King and more; when I behold the light of the Sun, God is light and Sun, but more; when the bowels of a Father or Mother; God is a Father but far more, Tam Pius nemo, tam Pater ne∣mo. T••rtul. de poenitent.* 1.751

So when in creatures I behold somewhat that minds me of duty, or of grace; the leaven, mustardseed, fishers net, seed, field, talents, oxen, farm; every thing may teach us somevvhat to contemplate God, or selfe in. It is said of Pythagoras, as I remember, that he brought Philosophy down from heaven: what a far higher Art was that which our Saviour hath taught us, who hath brought up Divinity from the earth. Study this contemplative Divinity in the Book of the creatures.

There is a fourth use of the creature which some make, but God never inten∣ded, which hath neither Nature, Reason, nor Religion, to defend it, a Superstitious, hea∣thenish, and brutish use. When I see the Sun, or Constellation of Stars, to raise such a conclusion; when the salt is spilt, or a Hare crosseh the way, then there is some ill luck* 1.752 followes. What a beast is man to ask coun∣sel of his staff, as the Prophet saith? This is to idolize or make Deities of the Creature, and to resolve God into an Idol. And it is as great a folly in Christians to ascribe any thing to such contingencies, as for the E∣gyptians

* 1.753 of old to worship their Leeks, and their Garden Gods.

They shall grow up as† 1.754 Calvs of the stall, or fatted Calves.]* 1.755

Doct. All the Godly in whom there is al∣ready wrought a work of Grace, shall ere Christ hath done with them, come to a manifest and excellent growth.

As the Ca••f.] His growth is great, spee∣dy, sightly, comely in stature, strength, to be more tractable, gentle, to be after∣ward useful for the plough or paile. Hosea 14. 5, 6, 7. There is a like Promise, I will be as the Dew to Israel, he shall grow as the Lily, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. They that dwell under his shade shall returne, they shall revive as the corn, and grow as the vine, the sent thereof shall be as the wine of Lebanon.

Here is a notable discription of the Christians growth, 1. For the Nature of it; set forth by four comparisons, the Lily, Corn, Vine, Olive, whose growth is great and excellent.

2. The kinds, all kinds, 1. Downward, in roots cast forth, ver. 5. 2. Upward, his branches spread, ver. 6. 3 In beauty, as the Olive. 4. In smell, as Lebanon. 5. In taste as the wine of Lebanon.

3. The order of this growth (the same

that in Malachi) I will heal their back-sli∣dings first, ver. 4. then growth.

4 The means of all this, I will be as the Dew, ver. 5, or as the Sun here.

There is a threefold growth, or three re∣markable growing times to the Christian; two of which are manifest and sensible to all, the third is to some lesse percepti∣ble.

1 The first growth is at his conversion, which is a strange and supernatural growth, a growth per saltum, a translation from darknesse to light, from death to life, from a stone to flesh, from a thorn to a fir-tree, a bry∣ar to a vine, or a branch of a wild Olive to a grafted bough in a right Olive. This is the greatest change in the world, far greater then that from Grace to Glory at death. Grace and Glory differ but gradually, as the morning light and noon day. But Nature and Grace do toto Coelo differre, as much as light and darkness.

2 The other sensible growth is at death▪ when from an imperfect he grows to a perfect Saint; from a militant to a triumphant. This is a mighty shoot and growth per sal∣tum, then the feeble shall be as David; ye••* 1.756 as an Angel, who in one moment was creat•• and made perfect in Grace and Glory. There was not one feeble person among all the Tribes* 1.757 of Israel when they came out of Egypt; there was while dwelling there: So there shall be no feeble Saint go to Heaven, but they

shall be perfect when carryed hence by the Angels of God, though they complain of feebleness here. There shall not be thence* 1.758 an infant of dayes, nor an old man that hath not filled his dayes, for the child shall dy an hundred years old. As there is in all dying or departed persons a great shooting in their stature observed; so is there in the soul much more. The least Infant shoots in the in∣stant of Dissolution to that perfect knowledg of God, and such a measure of grace as is not attainable here, (that he is as David;) and the tallest Christian comes to such a heighth, that he is as an Angel of God.

3. Between these two great, and so re∣markable growths, there is a third, which is to some more, and to some (especially at some times) lesse perceptible and discernable, and is fourfold; in grace, comfort, experience, acceptablenesse.

1. In Grace; and that, 1. For the number and kind. He that at first conversi∣on had but a little godly sorrow, now that seed hath brought forth seven fold, What carefulnesse hath it wrought? what clearing?* 1.759 what indignation? what fear? what vehement desire? what zeal? what revenge? How doth this little grain of Mustard seed multi∣ply? So that ye come behind in no gift, wait∣ing* 1.760 for the appearing of Christ. Here is a kindly shoot.

2. In the measure of Graces. His know∣ledge

was dim and confused, now is more clear, distinct, and certain; before notio∣nal, now practical and affectionate: he be∣fore had dosires, now endeavours; good thoughts, now good words and deeds; long∣ings before, now labourings. In his Repen∣tance more fear of hell, now more hatred of sin: before more fears, now more hopes: before lesse love of God because of more fear, now lesse servile fear because of more love: before faith was historical, now ex∣perimental;* 1.761 of adherence, now of assu∣rance.

3 In the strength of grace. As the Calfe in the stall to an Oxe to beare the yoak; from milk to strong meat: from a babe to a strong young man who hath overcome the* 1.762 wicked one; and from a strong young man to a solid experienced old father, who hath known the Father. He holds on his way, and becomes stronger and stronger. He was* 1.763 wont as a weak child to stumble, fall; now he hath more care and strength and falls not. He stumbles at no command, being strong in obedience, staggers at no promise, be∣ing* 1.764 strong in faith.

4 In the actings and exercise of Grace, which is a great growth towards perfection, when acts grow to habits, and habits are daily exercised. The life of grace is exercise. To live by faith, to act it upon all emergen∣cies;* 1.765 to exercise conscience in all underta∣kings; to devise liberal things. The valiant

man increaseth in strength when he is still a∣bout some notable acts to exercise his valour; first to encounter a Bear, then a Lion, th••n a Philistin, then not to fear an Hoste. He growes not the great Scholer, who hoards up much Learning, but hee who brings out of his Treasure things new and old. He not the rich man who hath much laid up in bags and chests, but hath much laid out in good works. Habits of Grace imply Truth, ex∣ercise growth; that denominates a Saint, this one perfect. Jesus Christ in his Infancy grew* 1.766 in grace, waxed strong in spirit, and filled with wisdom; there you have the habits of Grace; but when he came to growne age, and to the work of his Ministry and Suffe∣ring, he was then put much more upon the exercise of all Grace; therefore he is said, to be made perfect through sufferings. And* 1.767 the Apostle calls them perfect, or of full age, who by reason of use (or through an habit) have their senses exercised to discern good and evil.

5 In more fruitfulness and usefulnesse, Psalm 92. To bear more fruit in age, and to have their last exceed the first, as Thyati∣ra* 1.768 had. You are full of goodnesse (said the A∣postle) able to admonish one another. Your* 1.769 faith groweth exceedingly, and your love a∣boundeth. Exhort and edi••ie one another as ye also do. These are great commendations, and a great progress in Grace, when one becomes of a publick spirit and more useful.

Salute Tryphoena and Tryphosa, who labour in* 1.770 the Lord, and Persis who laboured much in the Lord. When the growth of a Minister and* 1.771 his profiting doth appear; when a private Christian growes so eminent and useful, that he may of an old growne Disciple be fit to be set apart for the publick Ministry, as in the Primitive times they did; this is a good growth: But when they who have had the Time for Teachers, have not the parts and pro∣ficiencie* 1.772 of good Learners, it deserves reproof, shews a poor growth.

2 There is a growth in comforts, when the Mourners in Sion have outgrown their old garments of mourning, and have new white rayment of praise (as Mordecai for sackcloth a Princes Robes) for ashes, beauty, for drops of tears oyl of joy, for spirit of hea∣vinesse▪* 1.773 garments of praise: Then shall they be called Trees of Righteousnesse, the plan∣ting of the Lord. Hannahs growth from af∣fliction to mourning, from mourning to pray∣ing, from praying to quiet waiting, from waiting to believing, from believing to ob∣taining, from obtaining to rejoicing. This* 1.774 an excellent growth, when one hath taken all those degrees, and gone through those five formes in the School of Christ, begin∣ning at Tribulation (the first and lowest form) and then coming into the next forme of Patience, then into the higher of Expe∣rience, then ••••to the next of Hope, then in∣to the highest, Certainty. Hope maketh not* 1.775

ashamed, because the Love of God is shed a∣broad into our hearts by the Holy Ghost which is given unto us. This is to have the white stone, and to eat of the hidden* 1.776 Manna.

3 In Experiences. The Favourite grows great by the many favours, gifts, jewels, Offices the Prince bestowes on him. The Christian grows rich in experiences, which he wears as Bracelets, and keeps as his richest Jewels. He calls one Eben-ezer, hitherto* 1.777 God hath helped; another Nepthali, I have wrestled with God and prevailed; another Gershom, I was a stranger; another Joseph, God will yet add more; and another Pe∣nuel, I have seen the face of God. I have been delivered from the Lion, therefore shall be from the Bear; from Lion and Bear, therefore from the Philistin; from the Phi∣listin, therefore from Saul; from Saul, therefore God will deliver me from ev••y e∣vilwork,* 1.778 and preserve me blameles•• to his heavenly Kingdom. This is scal•• ••••••i, or the growth of God, as it is called, a most excel∣lent growth; from a spirit of B••ndag•• to a spirit of Adoption; from a spirit of st•••• to a spirit of love and of a sound ••ind; that the soul can •••••• downe and say, Now returne to thy rest, the Lord hath dealt gr••cious••y with thee. Now I know why I have believed, and wherefore I have believed, and whom I have believed; and I know •••• it able to keep wh•••• I have committed to him to that day. When

he can say with the Samaritans, Now wee* 1.779 believe not because of thy Report, and because we have so read and heard, but because we have seen and heard him himself. This is the glorious growth: when Thomas who was* 1.780 shut up in unbelief, and made such sad con∣clusions, I do not believe (though you all af∣firm it;) nay worse, I will not believe, (wil∣ful Thomas Mr. Bradford calls him) or worse, I shall never believe; it is impossible I should; (as impossible as for a Venice Glasse to fall to the ground unbroken, as a distres∣sed Gentlewoman said, but was confuted)* 1.781 shall have Christ come in to him revealing himself more familiarly, singling out Tho∣mas from all the rest, and bid him believe his own eyes and hands, and make proof of the love of Christ. He breaks into the high∣est admirations, and in fulnesse of Assurance cries out, My Lord and my God! Before all unbelief, here all faith.

4 In acceptablenesse. Jesus increased in stature and wisdom, and in favour with God* 1.782 and man. This is a growth indeed. So when from a state of loathing we grow into a state of loving; removed out of our blood into a state of beauty, of nakedness to Ornaments,* 1.783 of deformity to comeliness, as is expressed in the Prophet. Abraham first a servant,* 1.784 then a friend; first Electus, then Dil••ctus: before from faith to faith, here from love to love; from love of commiseration to love of benevolence, from benevolence to complacency.

What a preferment in Esther? of a Captive, taken into Heges custody, thence into the Kings bed, thence into his highest favour, thence to the Crown, thence to ask whatsoe∣ver she would. This the honour of Angels, and the rising of all the Saints; from an e∣nemy to reconciliation, then a servant, then a son, then an heir, then a co-heir with Christ, then to inherit all things. I will bee* 1.785 his God, and let him ask what he will, that my love and his joy may be full. Thou shalt* 1.786 be no more termed forsaken, but thou shalt bee called Hephzibah, for the Lord delighteth in thee. Moses at first was charged not to draw neer, after Moses was singled out to* 1.787 draw neer when Israel must keep their di∣stance; afterward he talketh face to face with* 1.788 God as a friend; at last he desireth, and is admitted to behold the glory of God, and see all* 1.789 his goodness pass before him, as if he had been an Angel.

1. This is to bee ascribed to a threefold* 1.790 cause.

1. To the nature of Grace, which (as Art and Nature do with their works) bringeth all her works to perfection. The Workman leaves not his work unperfected. Grace is as the leaven, mustard seed, as the corne,* 1.791 which by natures force dies, revives, roots, sprouts, brings forth a blade, then a stalk, then an ear, then full corn. Grace as great Rivers, hath slender beginnings. Sin is kil∣led by degrees. God begins with a reproof,

reproof begets a conviction, conviction grief, grief growes unto hatred, hatred unto loa∣thing, loathing causeth a divorce of sin, that divorce death. Reproof discovers sin, conviction fears it, sorrow lam••nts it, ha∣tred resists it, loathing shuns it, divorce puts it away. So the greatest measure of Grace proceeds from a spark, first a motion, (in the Ministry or by the Spirit) begets a desire, that desire cannot go, but creeps in longing* 1.792 and wishing, longing shewes it self in a tear, the tear begets a Prayer, that Prayer begins acquaintance, acquaintance brings on ex∣perience, experience more hope, hope dili∣gence, diligence confidence, confidence assu∣rance, assurance satisfaction. Thus where ever is life, is growth. The least twig grows, but the biggest dead branch growes not; the young child growes, the old picture grows not (unlesse fouler and more uncomely:) True grace hath a seed of God in it, and grows;* 1.793 counterfeit Grace growes not, unlesse as a Carcasse, more unsavoury every day then other.

2 This growth is helped forward by the benefit of quickning Ordinances, whereby the soul is made fruitful as the watred garden:* 1.794 Those that are trees of Gods planting by the waters side, shall grow more and more fruitful. They that be planted in the house of the Lord, (the Churches Nursery) shall* 1.795 flourish in the courts of our God.

3 But most of all is this to be ascribed to

the singular undertaking, promise and blessing of God. Grace for all its nature might decay, and when it is as Jordan in harvest, overflows* 1.796 all his banks, yet without a fresh supply it might stand still, bee driven back, or quite dryed up. And Ordinances cannot help, if God put not influence into Ordinances, and put this golden oyle into those golden pipes, therefore Paul looks for salvation through* 1.797 the supply and auxiliary Grace, as additional force to help out Habitual, for lack of which supply the stony ground miscarryed, it lacked root below, and moisture from above, the root of spiritual union to Christ, and the moisture of spiritual unction from Christ. Now God hath undertaken for his people, where he hath begun a good work to finish* 1.798 it, Faithful is he who hath called you, he wil do it, you may rely upon it.

1 To apply this, What thankfulnesse* 1.799 doth this call for from those in whom Grace is wrought. It is a mercy to be prized when the poor growes rich, the despised favoured, the diseased strong; but none to this, the sin∣ner to grow gracious, to grow out of Gods displeasure into his favour, when the soul prospereth, 3 John 2

1 Hereby is more God honoured then by any* 1.800 other, It shal it be to the Lord for a name, for an everlasting sign that shal not be cut off.

2 He that hath past out of nature into grace hath shot the great gulf, and is in a safe state as to his soul.

3 God hath not undertaken the rich shall grow richer, and that he who is now in ho∣nour shall abide in his honour; but he hath undertaken to keep those whom he hath be∣gun a good work in.

4 This growth is alway in mercy, others may be promoted in wrath, as Pharaoh and Haman. They may have their hearts desire* 1.801 with lean souls. But this ever argues love in God, and such as accompanies sal∣vation.

5 Where this growth is, there shall bee another and greater shoot at death; but in all other growthes there may bee an altera∣tion (a sad alteration) at death, They may spend their dayes in mirth, and in a moment go* 1.802 down to hel.

Use 2 Reproof to three sorts.

1 Such as grow not at all (unlesse as a stake in the hedge, more rotten:) ignorant, vaine, worldly, profane they were, and are; no changelings they, no Apostates; this were a good Apostacy. Luther gloried he was an Apostate from the Pope. Ever learning ne∣ver* 1.803 growing. Thy child becomes a man, and thou remainest a child. Thou hast put off thy childish years, not put away childish things. It was a heavy curse, when to the fig∣tree it was said, Never fruit grow on the••:* 1.804 These are neer cutting down or burning up. This was the property of the high way, (the worst ground of the four, the rest had all some good in them) which brought forth

no fruit at all, but seed and showres were all cast away upon it.

2 Such who are worse then those who grow not at all, who grow from evil to evil,* 1.805 or worse and worse. It is the curse of God upon Seducers to become worse and worse. There is a growth of God, Col. 2 19. this the growth of Satan; from standing in the way to sit in the chair of scorners. It was the glory of Josiah to outstrip all the Kings* 1.806 that were before him: the contrary is said of Ahab, There was none like to Ahab, who sold himself to work wickednesse. He was too bad at first, his wife Jezabel made him worse, his false Prophets worse still; and Satan with that commission, Go, perswade, prevail, worse* 1.807 if worse could be. How is hee growne to the highest pitch, who now proclaims his sin and glories in it? Ahab served Baal a little, I will serve him much. Cain killed a man, saith Lamech, and denyed it; feared, trembled, cryed out his sin was too great, and his pu∣nishment not to be born; but saith he, I nei∣ther deny the fact, nor fear the punishment; the murder committed grieves me not, the hell threatned terrifies me not, I only glory to think that I have got the name of the first three of all the Divels Worthies. If Cain be* 1.808 punished seven fold, then I trow Lamech, a more notable adventurer for hel, shall be pu∣nished seventy and seven fold. In such the uncleane spirit goes and returnes with an Octas (as Ir••naus saith) of uncleane

spirits; then is the last state worse then the first.

3 But there is a third basket of worse figs yet, such as are growne from good to bad,* 1.809 from seeming good to downright bad. The washed Sow becomes again a wallowing Sow. Hath not only left his love (which is possible to a Believer for a time) but lost and loath∣eth his former love, turnes again to his vo∣mit; repents of nothing more then of his for∣mer repe••tance, was once enlightned, had a taste, found a liking, felt the power of the good Word, and the force and horror of judgment to come, but is gone back, and now sins willfully after receit of this know∣ledg of the Truth. Judas, a young Apostle, an old Apostate, Iuvenis Discipulus, senex Diabolus, A young Disciple (never Saint) an old Divel, The case of none is so sad. God ow∣eth these a shame, and wil pay it them home to their face. These lay a stumbling block in the way of others, and God layes one in their way, and they fall usually into some notori∣ous* 1.810 sin, that layes them open to the world, as Saul, Iudas Hymenaeus, Alexander, A∣nanias, Nicholas the Deacon. These are Trees twice dead, plucked up by the roots:* 1.811 Double children of hell above any others, and become usually Pros••lyte-Makers for Satan, who maketh of these fugitive Profes∣sors, the chief Janizaries to guard his per∣son, and enlarge his Kingdom. How dis∣paringly above all others do these men dye!

Saul, Iudas, Spira, how fearful was their end! This is the only way to that sin against the Holy Ghost. As we said before, grace mounts up to perfection by degrees, from small beginnings; so is sin perfected by as unsensible degrees. There is a beginning in the spirit, first an Illumination, then Con∣viction,* 1.812 then Faelix his fear, then Aggrip∣pas halfe Conversion, an outward restraint or partial reformation, a bold avowing and open professing the doctrine of grace, as A∣lexander; an attentive hearing with Herod, a flashy rejoycing as the stony ground, a temporary believing, praying, joyning, go∣ing in and out. Thus far they run well, but here they stand, from standing still to decli∣ning, from declining to discontinuance of holy duties; (they will not pray this mor∣ning, they wil at even, at even to mor∣row) from discontinuance to indisposednesse, from indisposednesse to dislike, from dislike to enmity, from enmity to scorning, from scorning to persecuting, then to impeniten∣cie, then to all uncleannesse with greedi∣nesse, then to despaire, and there we leave them.

3 Use. Examine what growth is there in* 1.813 us; if we see none, then certainly we are neither such as ever truly feared Gods name, or ever had Christ risen upon us. It is mani∣fest many grow not.

1. The nation generally is growne a dege∣nerate Vine, which was at first a noble plant.

We are worse then our fathers, as the Lord* 1.814 complaines. The good generation is worne out, and the better figs are carryed away. They joyed when the Manna first fell, we grow weary of it. The word of the Lord* 1.815 was to them precious, to us it is become a reproach; they desired to see the things wee* 1.816 see; we desire the holy one to depart from us. They grow as the Calfe in the stall, we as the untamed heifer, or as the back-sliding heifer.

2 Professors in particular grow not better but worse, in shadow, not substance; in light as the increasing Moon, which grows bigger and bigger, lighter and lighter; not hotter and hotter, as the Morning Sun, which goes higher and higher, and growes hotter and hotter.

It is an ill growth when we grow in stalk not ear, in straw not corne. When trees run up in stature, and put out leaves and blos∣somes without fruit. Many grow colder and colder (as old David for his body) Ordi∣nances can keep no heat in them: or a worse cold in their spirits, as Solomon declining: indifferent what, and how many Religions there were; All that pretend conscience, should not want liberty. Many grow fowler and fowler, as the the linnen garment; or courser and courser as the woollen garment▪ when the nap is off, and growes rotten and full of holes, the longer it is worne. Many Professors, how handsome and hopeful were

they at first, but wear very course and full of holes and rents, the longer you are ac∣quainted with them. We have cause to cry out with Jeremy, Wo to us, for the day goeth away, for the shadowes of the evening are stretched out. Jer. 46. Our harvest is past,* 1.817 our Summer is ended, and our winter is come. Winter wayes fouler and fouler, winter days colder and colder, winter weather dark, foul, misty, boysterous, unpleasant to go abroad in, and winter barrennesse. All dead win∣ter.

But for Notes of growth, take these:

1. There is variety of grace where growth; not all knowledge, no love; not all faith and confidence, without fear and conscience. A hypocrite may have one gift, the Saint hath every grace. Integrality is a note of in∣tegrity. The body is not one member, but many. Christianity is not one Grace, but* 1.818 all. You come behind in no gift, &c. The tree of life brings forth twelve several fruits. It is an unkind growth in the Rickets, where only the head growes extraordinary big, but all the body thrives not. Many are all head for knowledge, voice for discourse, praeterea nil; and all nose (as he said) for censorious∣ness.

Tongilianus habet nasum scio, non nego; sed jam Nil praeter nasum Tongilianus habet.

2 Higher thoughts of Christ are a faire

sign of a higher growth. Ille se plurimum* 1.819 profecisse sciat, cui Christus valde placuerit. Grow in grace and in the knowledge of our Lord Iesus Christ. Paul had outgrown all Pharisees, and his own Righteousnesse, and was come to a high pitch, when he counted all losse and dung to the excellency of the know∣ledge of Iesus Christ. The man that stands on earth thinks earth only great, but Sun and Stars little; were he lifted up to them, earth would seem nothing (lesse then a pun∣ctulum) and they only great. Our owne Graces and Duties seem only great to him that is ignorant of Christ and his Righte∣ousness.

3 Lower thoughts of self, is ever a signe not of a lower Christian, but of the grow∣ing and growne Christian. His expressions, are, Icount not my self perfect, I have not yet at∣tained, I am more brutish then any man, I have* 1.820 not the understanding of a man, I am lesse then the least of all Saints, Lesse then the least of thy mercies. Much humility argues much Sincerity. God gives grace to Hu∣mility, Humility gives rooting to Grace.

4. Strong laborious desires argue much Grace. Our perfection here is but in desires, Desires are infinite when Duties are defective. God measures men by their desires, not deeds The desire of a man is his kindnesse. The* 1.821 Godly boast more of their desires then any thing else▪ I desire to fear thy Name. Vehe∣ment* 1.822

desires one of the best signes of saving Grace; but they must be laborious desires,* 1.823 not lazy wishes, Through desire a man separa∣teth himself, and intermedleth with all wis∣dom.* 1.824 But there are lazy desires which hell is paved with and full of, the desire of the slug∣gard* 1.825 killeth him.

5 The growne person can climb over grea∣test difficulty, In the name and strength of God go out against Goliahs or Anakims. With Rams horns and Faith blow down Je∣richo's walls; with the rod of God divide the Sea; as Samson (when he could not find the key, carryes away the gates) is not discou∣raged with difficulties; but emboldned, swims against stream; dares venture, if cal∣led, as Peter, to go upon the waters, or into the fire, or Lions den; answers all Obje∣ctions with Gods Command, Promise, and Omnipotency. Abraham was growne strong when he could believe against Faith; Hope above hope, neither stagger at Promise through unbelief, nor Precept by disobedience, but resolved all into Jehovah-jireh: He would not dispute Commands, nor question Pro∣mises; he had learned to believe and obey when God spake, with an implicite faith, and blind Obedience. He could not unty the knot, and make Promises and Precepts a∣gree; he knew he who gave both, could. En∣deavors, Faith, Obedience belong to us, issues to God.

Oh strange Logick •• Grace hath learned

to deduce strong Conclusions out of weak Premises, and happy out of sad. If the Ma∣jor be, My strength and my heart faileth; and the Minor, There is no blossome in the fig∣tree, nor fruit in the Vine, &c. yet his Con∣clusion is firm and undenyable, The Lord is the strength of my heart, and my portion for e∣ver: or, yet will I rejoyce in the God of my sal∣tion. And if there be more in the Conclusion then in the Premises, it is the better; God comes ever in the Conclusion.

6 Where labour is but an exercise, there is growth and strength. To a weak one, ex∣ercise is hard labour, as to a child to go a∣lone; to a sick man to go cross his chamber. If we are out of breath when we begin a du∣ty, and give over, what strength? Re∣velat. 2. 2, 3. Thou hast laboured and not fainted.

7 When men leave their wonted fallings, they are grown stronger and better. The weak unwary child gets many a fall and knock, but as hee growes stronger, hee fals seldomer, and becomes more caute∣lous.

8 When a man can bear a heavy burden and not stoop or faint. 1. Of affliction from* 1.826 Gods hand: If thou faint in the day of ad∣versity, thy strength is small. 2 Of provoca∣tion from mans. David was a high grown* 1.827 Saint, that he could hear Shimei curse, yet not be distempered. That sword is of good mettle that snaps not in pieces when bent, or stands not bent.

9 A good stomack is an excellent signe of growth. Children growing are ever eating, their heat is much. Men grown eat heartily, more then the child. The new born Babe de∣sires* 1.828 the sincere milk of the Word that he may grow thereby. And the man-grown-Christian desires with his Saviour, the strong meat; With desire have I desired to eat the Passeover* 1.829 before I suffer.

2 Hinderances of growth.

1 Idlenesse never comes to good. The diligent handmaketh rich. To him that hath* 1.830 shall be given, and he shall have more abun∣dantly. The Talent was doubled by industry, forfeited by slothfulnesse. Milo putting out his strength daily to carry his Calfe, had strength to carry it when an Oxe. Stir up* 1.831 the gift of God which is in thee.

2 Over much earthly activity is as bad. The thornes choak the Word: the Farm and* 1.832 Oxen make Christs plough to stand still. Earths best are heavens worst husbands. Hell is full of good and bad husbands both. Some of the sons of Sodom were very idle fellowes, minding nothing but eating, drinking and* 1.833 tippling; some were great husbands, buil∣ding, planting, buying, selling. Both pe∣rished together. The interposition of the earth eclipseth the Moon, depriving it of the light of the Sun. If the world get between Christ and thy heart, all is gone.

3 Pride is a blasting East wind, which de∣stroyes Grace, and breeds those Caterpil∣lars,

which destroye both leaf and blossom. This is to the soul not as a Disease, but poison; Diseases stop growth, poison takes away life, (though taken in meat or Cordials.) Pride is poison to Grace, death to the soul (though it be taken in the best Duties and parts.) This destroyed the Angelical nature, when spi∣ritual pride got into heaven. It infected the humane, till then in innocency. It is a ••anker oft bred in the fairest rose, but destroys it. The Divel seeks to get into his service the best wits, choicest parts, greatest Scholers, and by pride he makes them sure. What drew Arius, Paulus Samosatenus, Novatus, &c. into their Schismes and pestilent Heresies? but their pride and arrogan∣cy.

4. Evil company is as great a hinderance to growth in Grace as any of the former. We may compare these four to those four de∣vourers,* 1.834 That which the palmer worm (of idlenesse) hath left, hath the Lo••ust (of world∣ly activenesse) eaten; that which that Locust hath left, hath the Canker (of Pride) eaten; and what that Cankerworm hath left, hath this Caterpillar (of ill company) quite eaten. Or else to those four destroyers, the Sword,* 1.835 Famine, Pestilence, and (this ill company worst of all) the evil Beasts. Oh Inimica Amicitia! Austin cryes out upon it. Judas took no hurt in the Apostles society, yet a∣mong the High Priests he was undone. Pe∣ter sitting by the High Priests fire, fell in and burnt

himself. Lo•• had perished in Sodom, had he not hasted out. Nothing brings the Plague so soon, as eating, drinking, and conversing with the Infected. Nebuchadnezzar became a Beast, by conversing with Beasts; and man turns to earth lying in the earth. Such as the company, such is, or shortly will be the man. Worldly company will make thee worldly; profane, profane; corrupt company opi∣nionative and erroneous. Satan and his black Retinue come out in dances to meet this their great Champion singing. Pride and other Commanders have slaine their thousands; but good fellowship (otherwise called, ill society) hath slain his ten thousands. Other sins send men single to hell; this as Phinehas Javelin, strikes two dead at one stroke; or as Samsons Jaw-bone, layes heaps upon heaps.

5 Any raigning sin hinders growth. If the Worshipper comes with Idols in his* 1.836 heart, his inquiry after God will not profit. Many complain of the Minister, they cannot profit by him; their Idols cause it. Ahab could neither pro••it by Elijah, nor Micajah, not one good Sermon from them both. Judas might be with Christ all his dayes, yet not profit; he was a Thief and a Hypocrite. Nor could Herod profit by John Baptist. He∣rodias, the right eye that caused him to of∣fend, should have been plucked out. It is the Physicians Aphorisme, Corrupt Bodyes, the more they are fed, the more they are corrup∣ted.

Therefore Peters prescript is to lay a∣side* 1.837 all malice, guile, hypocrisies, &c. before you come to the sincere milk of the Word, if you would grow thereby.

6 An ill dyet, or an ill Ministry. Would you grow without meat, or by eat∣ing unwholsom, flatulent, or poisoned meat? Take ••eed o•• such a Ministry: and fix thy selfe under that godly Minister whom God hath set over thee in the Lord. We will not have our child suck every nurse, nor doth the often changing the Nurse benefit, but endan∣ger the child. Be not carryed about with di∣vers* 1.838 and strange Doctrines. But take heed how and what, and whom you hear.

7 Intermitting Duties. Pray without ••ea∣sing, quench not the spirit, despise not pro∣phecying:* 1.839 neglect not the gift that is in thee; forsake not the assembling of your selves toge∣ther. Intermitting Duties for two or three dayes, is like intermitting meat for as long a time. The Amalakitish servant was taken* 1.840 up fainting, but when he had eaten againe, his spirit came to him again. We need Du∣ties to keep grace and soul together, as much as meat to keep life and soul together. When the candle is newly blown out, you may* 1.841 easily blow it in again, but when the fire is out, no blowing can light it. When wee goe from Duty to Duty, the heart is kept burning; when we let grace dy for want of present blowing up, we are insensibly hard∣ned and Grace decayes.

8 Self sufficiency. There is more hope of* 1.842 a fool, then of him that is wise in his own con∣ceit. He that thinks he hath already attain∣ed, seeks to go no further. He that thinks he hath Learning, Wisdom, Riches enough to serve his turne, gives over the wise mans seeking and intermeddling with all wisdom.* 1.843 The emptiest Vine brings forth most fruit to it self.

3 Helps to Growth.

1 Thou must be the plant which God hath planted. He is the only Husbandman, we are Gods Husbandry. Every plant which his* 1.844 right hand hath not planted, at length is root∣ed up. Nature, Art, Education, Indu∣stry, all moral perswasions make not a hea∣venly plant. Flesh and bloud did no∣thing to Peter, but the Father which is in Heaven.* 1.845

2 As planted by the Fathers hand, so in∣grafted into Christs root. Therefore is the branches fruitfulnesse ascribed to a double cause. 1 The Fathers pruning and purging: Every branch that beareth fruit he•• purgeth,* 1.846 that it may bear much fruit. 2 To our Insi∣tion into, and abiding in Christ. Hee that* 1.847 abideth in me and I in him, the same bringeth forth much fruit; for without me ye can doe nothing. Those parts of the tree which are nearest the root are biggest, those twigs which furthest off, least.

3 The Spirit of God hath the third hand in a Christians growth. When the Spirit

breathed on the dry bones, they stood up,* 1.848 and became an Army. Saul, when the Spi∣rit came upon him, had another heart, be∣came another man. The Apostles were well* 1.849 grown before, but when the holy Ghost came upon them, then they grew mightily; Pray, Blow O North wind, and breath thou* 1.850 South wind, that the Spices of my garden may flow.

4 To hold communion with the body as well as with the head, that being knit to∣gether by those mystical bonds and joynts, there* 1.851 may be an increase in the body to the edifying of it self in love. Yea, that it may increase with the increase of God (a Divine and ad∣mirable increase.) The branch cut off from the arm of the tree, is cut off from the root also, and withers. The sheep straying from the flock is devoured, safe when it abides with his fellowes, then the Shepherds eye is up∣on it.

5 To attend upon living and lively Or∣dinances. The tree of life growes close* 1.852 by the River of the water of life, no where else.

6 A good depth of Mortification to be∣gin withal. The ground deep ploughed retaineth the seed and gives it root; the sto∣ny for lack of this depth withered. Mark it while you will, the well seasoned Christian with Mortification, seldom warps and shrinks; but your flashy, high flown spirits, over filled with joy at first. The meat well powdered

with salt, keeps long sweet; without, it cor∣rupts and putrifies.

7. A good measure of Humility. God giveth more grace to the humble. The low* 1.853 valleys are ever more Rich then the lofty hils. Trees in time of drought wither not because of deep roots, when as the corn and grasse burn quite away.

8. Sincerity makes to grow up to him in all* 1.854 things who is the head. This the Nutritive grace. Mortification prepares the way for Humility, humility for Sincerity, sincerity for growth, growth for perseverance, perse∣verance for the Crowne. Faith is the mother or seed grace; mortification the planting or ploughing grace, humility the rooting grace, sincerity the watering grace, perse∣verance the crowning grace. Sincerity makes grace to be, and makes grace to grow: with∣out sincerity no grace is, only seems: Faith is not faith without sincerity, repentance no true repentance; prayer no prayer. And without sincerity grace thrives not, but de∣cayes, wanting what should water and nou∣rish. The life and growth of all grace is bound up in the life of sincerity.

9. Lastly, but especially, wait and pray for the Rising of the Sun of Righteousnesse, for a further and fuller manifestation of Christ to thy soule: when Christ came in to Thomas, and took him by the hand, he rai∣sed him from the lowest pit of unbeliefe and doubting, to the highest pitch of confidence

and Rejoycing. My Lord and my God.* 1.855 The Sun returning, makes the trees shoote again at Spring, which grew not all win∣ter.

Let me adde a few Motives to seek after a Growth. The Husbandman loves to go out to see his corn grow in the field; the mother how her child comes on at nurse, the father his son at School.

The first Motive. This an Argument of Truth, how differs the living child from the dead, the Picture from a true man but in growth? Where you see not growth suspect truth.

2 There is a Perfection attainable here. As many as are perfect, let us be thus mind∣ed, Phil. 3. 15. That is, 1. A perfection comparative (with others that fall short), not absolute. The Stars compared with the other parts of heaven are perfect lights, with the Sun are darknesse. Saints compared with other men are lights, but with Christ they are but darkness. 2 In Desires, Endeavors in voto: The Godly have weak performan∣ces, strong desires, are stinted and bounded in their doings, but their desires are bound∣lesse, aspiring, infinite. 3 They have an inchoated, not complete perfection, as a child in his parts, which daily receive a growth. We must labour after such a per∣fection as we are capable of. The child can∣not speak when born; first he gets one word, then another, then all his Native Language

perfectly; so must we be growing. All Natures works tend to it. The child grows first in stature, when no more in stature, then in strength; when no more in strength, then in judgment; when no more in judge∣ment, then in affection, then in Grace. Sin stayes not till it come to its unhappy perfe∣ction, and shall Grace stop in the middle? Shall the tares ripen for the fire, and not the wheat for the Garner?

3 There is no perfection here; viz. A∣ctual, Absolute, Complete. This contradicts not, but fortifies the former Motive. As ma∣ny of us as are perfect, Phil. 3. 15. yet ver. 12 he puts not himself into that number, I have not yet attained, I am not yet perfect; there∣fore follow the harder after it. If I were at the Race end, I might rest; I am but entered, therefore must look forward, not backward. The water runs out of the Springs, and stops not till it come together and makes a River, The River stayes not till it comes to the Sea; there is his fulnesse. Our measure and pitch is to do the will of God on earth as it is in hea∣ven: and our pattern, Be perfect as your Father in Heaven is perfect. Be holy as God is holy; which because wee can never reach, we must be still striving after. The body at length comes to his growth, the soul never in this life. The Christian herein like the Crocodile, which ceaseth not to grow till it cease to live. Therefore the Godly is de∣scribed, thirsting after Righteousnesse. The

greedy Worldlings desires after Riches are enlarged as Hell, and the desires of the Godly after Grace are enlarged as Heaven. Another saith, Had I so much Grace I should be satisfied. Be thankful for the least, be not satisfied with the most Grace. The Godly at first saith, Oh that I had knowledge; after, what will knowledg do without Repentance? when he hath Repentance, yet I want Faith; when Faith, I would have more; when more, I would have Assurance; when Assurance, I thirst still, I would have Christ; more union, more communion. When Christ on earth, he longs to be with Christ in heaven. The young Christian is like the young House∣keeper, who thinks a few things go to furnish and keep a house; but the well experienced Christian (like the old House-keeper) findes much to do about a house, many things wanting, many decaying.

4 Non progredi, est regredi. If wee go not forward we go backward; and this motus recessus, is ever motus trepidationis, a sad and dreadful motion: God hath made all Creatures to go forward, that is a hand∣som motion; to go backward how unhand∣some is it! The Spirit moved the wheeles* 1.856 ever forward, never backward. The Sun rising gets heat and strength till noon, when it declines night hastens on; at Spring it goes higher every day, and makes dayes longer till it comes to the Tropick or Solstice, then farewel Spring; Autumn and Winter

hastens. The Sun once stood still, but it* 1.857 was prodigious and fatal to the enemies of God; once went back, and was a signe of recovery. Our Sun neither stands nor goes back but is alway ominous.

5 This the only way to be secured from the incursion of Error and prevailing Impie∣ties. That ye be not drawne away from your stedfastnesse into the error of the wicked, grow* 1.858 in Grace, is Saint Peters Antidote. When was Solomon drawn to commit or permit those foul Idolatries, and tolerate all those new Religions, but when he cooled in his love, and was declined? The man and beast sel∣dom falls going up hill, usually downe hill; the Carters Proverb, When did Cart over∣throw up hill? Take heed how you descend. Those that were made a prey to house-creep∣ing and house-subverting Seducers, were only such as had made no proficiency; but lear∣ning* 1.859 and learning, and never able to come to the grounded knowledge of the truth; leave off growth in strictness, and the next error carries thee away.

6 Those may be able to look Christ in the face at death and Judgement, who have* 1.860 been growing; You come behind in no gift, waiting for the coming of Christ. A little Grace is enough to begin the world with, not to dye with. One Talent serves to begin with, one Talent bad to appear with. If th••se be* 1.861 in you and abound,—Then shall an abun∣dant entrance be ministred to you into the

Kingdome of God: we are apt to say, if I once have true grace, I shall be safe; away dis∣paire; take heed of saying, away diligence too. A little grace may bring thee to glory, a little brings none to God, Phil. 1, 11. and wilt thou set thy glory in opposition to Gods glory? A little may bring thee into heaven when thou diest, much would bring heaven into thee while thou livest. Some truly Righteous are Saved with a Vix, and in their own apprehensions oft with a Ne vix quidem, scarcely or hardly saved, as through fire; but these with an Euge bone ser∣ve.

The man grown in grace is the great man in Gods Books: Jobs goodnesse is set down in Gods inventory before his goods; that he was a perfect man, is set down before his so many Thousands. What a poor Invento∣ry is there, where you can only say, Impri∣mis so many thousands per annum; Item so many children: no Imprimis a perfect man, a grown Christian? Somewhat like that short Chronicle of that long lived Methu∣selah, he lived nine hundred sixty nine years,* 1.862 begat sons and daughters, and dyed. That is a better memorial of Samuels and John Bap∣tists childhood, then of such an old age; The child grew, and was strong in spirit, Luke 1. 80. Samuel grew, and the Lord was with him. 1 Sam. 3. 19.

Obj. I shall only resolve one great que∣stion, and troublous case of conscience, and

conclude; I grow not at all in Grace, I fear I never had Truth, what will become of me?

Answ. This is as weighty and sad an Ob∣jection as can be made, yet is frequently the complaint of many gracious hearts, no where more need of a wary Answer.

1 It may be thou sayest true, then is thy* 1.863 case sad. It is a fearful case to go back: It* 1.864 is a fearful curse if God say, Let him be filthy still, never let fruit grow more on that tree: Let neither dew nor rain be upon the moun∣taines of Gilb••a.

2 Thou maist be mistaken, for as all doe not grow who say they do; so all are not growing back who fear they are. Hypocrites make their Phylacteryes broader, Godly men often make their Evidences of Heaven nar∣rower then others.

1 We see not that growth which is really▪ Growth is insensible, not momentaneous. The Sun we know moves, but we perceive it not moving. The blade growes but imper∣ceptibly,* 1.865 not so fast, but though the hus∣bandman rise every night, and see it every day, he sees not how it grows. Little chil∣dren, if we be a while from them, we see they have grown, but they with them discern not when. Others that converse with us can dis∣cern more then our selves.

2 Growth is usually more sensible at the first conversion then after. Children grow faster at their birth, then they do all their

life again. The Sun is more easily observed to move after his first rising then at noon, yet moveth still. The new marryed persons may shew more fondness, yet have the same or greater love continuing to their dying day.

3 God gives not the like measure of grace to all, therefore though thou come short of anothers measure, yet thou maist be a good Proficient. God doth stint each man with* 1.866 his measure of Faith, one man two Talents, another five, another ten, to each according to their ability, not his ability, but according to his own wisdom, not haply according to theirs. The Lord expects not of all alike. He gives not Grace by the Omer, as hee did Manna, to every man his Omer, none more, none lesse. Gods Church is not like an Army, wherein only valiant men are listed, all per∣fect Saints, men of statu••e; but as an Ar∣my in another respect, where are a few Com∣manders, and many common Soldiers. Thou hast the measure which God hath dealt thee, as well as the ablest Christian. The good ground brought forth some sixty, some thirty, some an hundred, not all alike.

God requireth not the like rate and mea∣sure of Grace in all, as he did the like Ran∣some▪* 1.867 mony from each Israelite, The Rich should not give more, the poor less, (••n Embleme of the same price of Redemption payed by Christ for richer and poorer Believers;) but as he did for Sacrifices, he that could not go to the price of a greater Sacrifice, might

bring his Lamb, if not that, a paire of tur∣tle* 1.868 Doves or two young Pigeons. There are Mites in Gods Treasury, as well as Talents.* 1.869

4 There may be a stop at present, yet in order to growth, by some Disease and hin∣derance. Children under a fit of sicknesse, grow not at present, but shoot the more af∣ter.* 1.870 The children of Israel went not al∣wayes forward towards Canaan, but about and about; sometimes stayed, sometimes went backward; but at last, after many a weary step in a way they knew not, they were possessed of Canaan. Godly ones may under temptation or desertion be as the trees in Winter, lose their Summer leaves and fruit, but the life is hid in the root. God∣ly may lose the measure of their comfort and sense of Gods favour, but grow in experience, humility, selfe denyal, poverty of spirit, and love to Christ.

5 There may be a growing in one kind* 1.871 when not in another: Look well and you may find it. If you grow not upwards as trees in blossomes (which oft kill the tree) you may grow downwards. Be not high minded but deep rooted. All growth is not in knowledge, or Comfort, or Faith, but if we grow judicious, solid, serious, ex∣perienced. If we grow not in Joy, if in spi∣ritual sorrow, if we act not Faith at present so lively, if we are exercising Repentance, it is as well. Graces as Stars, are not all seen to∣gether, but take their turnes; some setting,

others rising; some in the Meridian when others out of sight. God sometimes puts upon the exercise of Faith, sometimes of Pa∣tience, sometimes of Zeal, sometimes of Meeknesse, sometimes it is high water with flouds of godly sorrow, and Joy at an ebb; sometimes Springs and Rivers of fresh joy carry away all the salt waters of sorrow; hea∣vyness* 1.872 over night, joy in the morning.

6 The soul often sympathizeth with the body and mind in their natural or accidental Distempers; melancholy humours abounding* 1.873 in the body, or melancholy passions in the mind, damp and cloud the present actings of grace in the soul: as the Sun when thick clouds cover it, is not seen at present, though it be at the same time in his height.

7 Grace is not alwayes decaying when there are new eruptions of old corruptions. Paul is led captive into sin (Pugna coesus, non praelio victus,) yet recovers himself and conquers. The Christian Soldier is dismoun∣ted and throwne beside his confidence, and fighting on his knees, overcomes his enemy. Pride is such a wild Beast, and such an ene∣my* 1.874 to Grace, that God leaves the Canaanite within us to learn us war, that it should not rise up against us to destroy us. As the wise Physician leaves his Patient to conflict with a lesse distemper, to break the force of a mor∣tal Disease.

Object. But I have had stronger and more stirring desires formerly: I am cold and

flat to what I was: is not this a decay?

Answ, 1 There are at first legal stirrings raised from the Lawes terrors; and height∣ned by the quicknesse and sharpnesse of strong convictions, which gall and wound the conscience; such a one is as on a Rack, he roars, cryes out, takes on, he hath drops of Gods wrath falling on him, which puts him into a flame (as one in a feaver, who cryes out, Drink, drink.) This is a disea∣sed, not right thirst. And there are Evan∣gelical stirrings and desires begotten by the Spirit, raised by the Gospel, cherished by the Promise. These are not so loud, turbulent, make not like noise, but argue more grace. The former said, Give me ease, I am sick, I am damned, give me a pardon, or I dye. This saith, Give me grace, let me have Christ, let me be renewed, or I dy. There was more of selfe-love in those first desires, more of love to God in these.

2 Hast thou not, 1. Bemoyled and bemired thy selfe with the world? We cannnot both prize Christ and Mammon, grow in Grace and Wealth. The stomack that feeds on coals and ashes, and such trash, must needs forsake his meat.

2 Or hath not spiritual pride given thee a fall? Thou seest not that need of depen∣dance on God, use of Ordinances, frequen∣cy of Duties, but art in conceit above all. Take away the wood, the fire goes out.

3 Happly thou hast obtained thy desire.

Why should the Sponse seek, fear, be so soli∣citous, when she hath found her Beloved, as when she mist him? Shall the children of the* 1.875 Bride-chamber mourn when the Bridegroom is with them? Say to thy soul, Now return to thy rest. The Flouds stop their course when come to the Sea. The stone rests when at the center. Hope deferred makes heart sicl,* 1.876 desire obtained is a tree of life. A poor man condemned to dy, falls down, intreats, weeps, cryes out for his life; it is granted, he kis∣seth the pardon, blesseth the Prince, thank∣eth his friends, he leaps, joyes, praiseth God. A Month after, this man is not so full of joy, or grief, or care, yet his life is as dear to him as ever it was.

4 Thou hast more work to do then thou couldest apprehend. Thy desires are divi∣ded into many streames, which then were confined to one object. Then thou more earnestly thirstedst after knowledge, prayedst more for pardon, now more for a broken heart, Increase of Faith, power against this Lust, skil to manage this calling, that business, and to look to the whole charge of God, and the whole Armour of a Christian. One work in hand goes on faster, but when wee must use the Sword and Trowel, fight and build, this Church work goes slowly an end.

Object. 3. But my desires are not u∣niform, equal, sometimes up, sometimes down; I know not what to think on it.

Resp. This may bee, and yet all well.

1 This may come from the different act∣ings and assistance of the Spirit, which is a free Agent, as the wind blowes sometimes higher, then the Ship moves faster. The Spirit is not as fire or other natural Agents, which alway act to the utmost of their acti∣vity: fire burns as much as it can at all times: The Spirit not so, but as it pleaseth; When* 1.877 the Spirit moved the wheels, they moved; when it stood, they stood. When the Spirit of God came upon Samson, he was more then a man, when the Spirit departed he became like an∣other man.

2 Faith acts differently, and the Affe∣ctions are raised or abated according to the actings of Faith. The more faith is act∣ed in the perswasion of the love of God, the more thou lovest, prayest, obeyest, &c.

3 Thy mind is better prepared by spiri∣tual Meditation, therefore thou art more affected; at another time thou hast slack∣ned thy thoughts, and thou art more dull.

4 Is not thy body or mind distempered with melancholy? This makes thee as blind Samson to the Philistins, sport for Satan. Lu∣ther* 1.878 was wont to call the melancholy head, the Divels bath, where he could cool and refresh himselfe. There are two sights, which above all other please Satan: 1. To see a wicked man merry. 2. A godly man sad. He reckons himselfe sure of both when he seeth them thus.

Object. But I find those corruptions in my

heart which I never suspected, what a sad growth is this?

Answ. As the day lengthens the cold strengthens. When thou wast alive with∣out* 1.879 the Law and thy sins, thou wast dead really; when sin revives thou art alive. As sin reigned unto death, so grace by righteous∣ness reigneth to eternal life. There may be these two opposite Kings in one Kingdome, reigning sin, (or raging rather) and Grace reigning; death and life reigning; sin and death reigne in thy apprehension, Grace and life in Gods intention. Where sin abound∣eth most, Grace aboundeth the more in one sense; that is, Grace is seen and set out the more to pardon so much sin. So in another sense it is as true, where Grace abounds most, sin abounds the more in making opposition so new, so great, so strange against Grace. Doubtlesse the greatest Scholers have the greatest Doubts and Objections, which they cannot answer, and the highest Saints have the sorest temptations. The more the Spirit lusteth against the flesh, the more the flesh lusteth against the Spirit. But* 1.880 what doth thy resisting of sin, lamenting for it, watching and praying against it signifie, but that thou art fighting the Lords battles? and thou must never think of putting off thy harnesse till death. There is no trium∣phant Church on earth, all the Saints are militant. We must not look to see the E∣gyptians▪ drowned till we are on the other

side the red sea. It is enough if the Lord keep a distance between them and us here, that they may not come so neer as to over∣come us, though in continual sight to terri∣fie us. Sin hath received his deaths wound by Christ his death, and the Law of the* 1.881 spirit of life in Jesus Christ, but in the grave it is not; on the Crosse it is, but it is long a dying (as if it had nine lives, as we say) the legs and armes of it are broken; it can never come downe (it is fast nayled) to rule over thee; dying it is, not dead; but shortly what is now dying, thou shall see dead; and what now thou seest on the Cross, thou shalt see in his grave; when sin and death and hell shal be cast into the lake of fire. All swallowed up in victory.

Lastly, This and all the other Promi∣ses shall bee fulfilled at death, then shall be the great shooting of the departing soul, as of the bodyes at the departure: then shall what is imperfect bee done away; or rather made perfect. Therefore in this case I conclude with the Angels words to Daniel, Go thy way Daniel, for the words are closed* 1.882 up, and sealed till the time of the end. Ma∣ny of the choicest and greatest Promises concerning the Church are sealed up and closed (unfulfilled) till the end of the world. And the best and richest Promises made to the Saints are sealed, closed up, not perfect∣ly fulfilled till the end of their life; among which this is one great and glorious one.

Etiam veni Domine Iesu.

Notes

• * 1.1

  Malachi. i. An∣gelus.
• * 1.2

  Mal. 3. 1. Ma••. 1. 2.
• * 1.3

  Mal. 4. 5. Matth. 11. 14. Luke 116, 17.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai is given to God 134 times in the old Testa∣ment, signifies that God is he who as a Pillar sustains all. So Christ. Heb. 1. 3.
• * 1.5

  Rom. 11. ••.
• * 1.6

  Heb. 9. Hos. 14. 2. Heb. 13. 15.
• * 1.7

  Doct. 1.
• * 1.8

  Parelius est re∣flexio radiorum solis in nube densa et aequa∣bili, quae ad la∣tus solis existit, et lanquam spe∣culum solis ra∣dios recipit, co∣loremque ejus inde r••fert.
• * 1.9

  Isa. 9 6.
• * 1.10

  Job. 15, 15.
• * 1.11

  1 Sam. 10. 23. 2 Sam. 14. 25.
• * 1.12

  Applicat.
• * 1.13

  Naturam non vocat ipsam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed cer∣••as (ut ita lo∣quar) qualita∣tes, quas Dei virtus in nobis efficit. Ergo Impii et Ridi∣culi sunt qui ex ••oc loco transfu sionem Divina essentiae in nos imaginantur ut Impius ille Ser∣••etus prafractè ad mortem us∣que defendit. Bez Ann in. lo∣••um.
• * 1.14

  Joh. 6. 70.
• * 1.15

  Heb. 1. 3.
• * 1.16

  Ci••••••.
• * 1.17

  Eph. 1. 10. Col. 1. 1 Tim. 2. ••. Act. 4, 12. Heb. 10, 14.
• * 1.18

  1 John 5. 7. Unum sunt viz. Essentiâ, non u∣nus, viz. Perso∣nâ.
• * 1.19

  Uni•• Persona∣lis, non persona∣rum; natura∣rum, non natu∣rali••. Trel∣••at.
• * 1.20

  Ezek. 1. 20.
• * 1.21

  2 Chron. 5. 13 Josh. 6. 20.
• * 1.22

  Cant. 6. 10.
• * 1.23

  Act. 9. 31.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 4 32.
• * 1.25

  Psal. 19, 6.
• * 1.26

  Prov. 15. 3.
• * 1.27

  Heb. 4. 13.
• * 1.28

  Job. 34. 22.
• * 1.29

  Applicat. 1.
• * 1.30

  Matth. 6.
• * 1.31

  Psal. 83. 3. Gen. 6. 16.
• * 1.32

  John 1 4••. Luke 19 4. Luke 18.
• * 1.33

  1 Cor. 4 5.
• * 1.34

  1 King. 6. 4.
• * 1.35

  Applicat. 2
• * 1.36

  Psal. 94 7 and ••••▪ ••••. Job. ••2. 13▪ 14.
• * 1.37

  Psal. 94. 8, 9.
• * 1.38

  Zeph. 1. 12.
• * 1.39

  1 Sam. 28. 15.
• * 1.40

  Prov. 11. 4.
• * 1.41

  Applicat.
• * 1.42

  Du Barte••.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. John 1. 14
• * 1.44

  Matth. 28. 20. and 18. 20.
• * 1.45

  Applicat.
• * 1.46

  Ezek. 8. 12. and 9. 9.
• * 1.47

  Rom. 1. 20.
• * 1.48

  Rev. chap. 2, 3.
• * 1.49

  Gen. 31. 49. 50
• * 1.50

  Psal. 3••. Cant. 1. 4.
• * 1.51

  1 Pet. 1. 7.
• * 1.52

  Isai. 55. 13.
• * 1.53

  Isai 60. 17.
• * 1.54

  Applicat. 1.
• * 1.55

  Eph. 1. 23, and 4. 10.
• * 1.56

  Col. 3. 11.
• * 1.57

  Col 3. 11.
• * 1.58

  Job. 36. 32.
• * 1.59

  Cant. 1. 4.
• * 1.60

  Use 2.
• * 1.61

  John. 16. 7.
• * 1.62

  Ex••d. 1•• 25 2 King. 2 21 Gen. 5. 29.
• * 1.63

  Rom. 5 32 2 Pet. 1. 3 1 Cor. 3 21
• * 1.64

  Use 4.
• * 1.65

  Matth. 13 11
• * 1.66

  M••th. 11. 25 1 Cor. 1. 26 27
• * 1.67

  Joh. 6. 37. 44.
• * 1.68

  John 10. 28, 29
• * 1.69

  Luke 22. 31, 32 2 Cor. 12. 8, 9.
• * 1.70

  Act. 22. 18.
• * 1.71

  Gal. ••. 8.
• * 1.72

  5.
• * 1.73

  Act. 17. ••8. Col. 1. 1••.
• * 1.74

  John. 19. 1••.
• * 1.75

  2 Sam. 16. 1••.
• * 1.76

  Rom. 9. 20, 21.
• * 1.77

  Rev. 1. 13 Ezek. 18. 29
• * 1.78

  Acts 16. and 5. 33 and 7, 54
• * 1.79

  1 Cor. 1. 30: Col. 2. 3. 9
• * 1.80

  Nunquam no∣vus, nunquam vetus, sempe•• a∣gens, sempe•• quietus, colli∣gens & non ••∣gens ••o••tans, & implans & pro∣tegens; creans & nutriens & p••••ficiens▪ qu••∣rens cum nil de∣sit tihi. Reddis debi••a, nulli de∣bens; do••••s om∣nia nihil per∣dens, Aug. Conf l. 1. ••. 4
• * 1.81

  Amas nec aest••∣as; zelas & s••∣securus es; poe∣nitette, & non doles; iras••eris & tranquillus es. Aug. ibid.
• * 1.82

  Applic. 1.
• * 1.83

  Recipis quod in∣venis, & non amittis; nunquam inops, et gaudes lucris; nunquam avarus & usuras exi∣gas. Idem
• * 1.84

  Job 35. 5. 6, ••.
• * 1.85

  Job 35. 7
• * 1.86

  2 Cor. 3. 10.
• * 1.87

  Exod. 37. 33.
• * 1.88

  Jer. 31. 35, 36.
• * 1.89

  Jer. 33. 20, 21
• * 1.90

  Ferè quart•• pars decessit ••l∣titudini solis in margine eccen∣trici, qua res digna est admi∣ratione, dubita∣ri enim potest u∣trum propter se∣nectam mundi delabatur sol fa∣ctus languidior paulatim ruente naturá: an ve∣rò in senecta natura tanqu•• effoeta opu•• sit viciniore positu Solis eam foven∣tis.
• * 1.91

  Nam hoc tem∣pore Sol propri∣or est Territ quam Ptolo∣maei temporibu•• milliaribus Germanicis no∣vem millibu•• non gentis sep∣tuaginta sex. Frigius l. 14. Deut. 34. 7. and 8. 4.
• * 1.92

  Psalm 19
• * 1.93

  Rom. 4 22
• * 1.94

  2 Cor. 4 13
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Tim 1 16
• * 1.96

  1 Chron. 16 41 2 Chron. 7. 3 and 20, 27 Ezra 3 11 Psal. 136 per totum.
• * 1.97

  Jer. 31 3 Rom. 11 29
• * 1.98

  1 Cor. 1. 8, 9
• * 1.99

  1 Thes. 5 14
• * 1.100

  2 Tim. 2 19 Rom. 11 1••
• * 1.101

  Rom. 3 3 2 Tim. 2. 13
• * 1.102

  1 Sam. 15 11
• * 1.103

  2 Cor. 1. 20
• * 1.104

  Rom. 4. 5, 24 & 14. 4
• * 1.105

  Isa. 64. 5.
• * 1.106

  Rev. 1. 13
• * 1.107

  Luke 10. 6
• * 1.108

  De••t. 4. 19.
• * 1.109

  Eph. 4 8 John 1 16 Matth. 28 19 Mark 16. 15
• * 1.110

  Applicat. 1.
• * 1.111

  Isa. 55 1, 2
• * 1.112

  Esther 2
• * 1.113

  Luke 1 2••.
• * 1.114

  Psal. 130. 7.
• * 1.115

  Heb. 12. 22. 23
• * 1.116

  Rev. 7, 9
• * 1.117

  1 John 2. 2 2 Peter 2. 5
• * 1.118

  Ephes. 2. 12.
• * 1.119

  Rom. 11. 23
• * 1.120

  Hos. 3. 4, 3
• * 1.121

  Isai. 53. 1•• Psal. 72 ••
• * 1.122

  James 1. 5 Luke 7, 42.
• * 1.123

  1 Kings 2. 20 Esther 7. 2.
• * 1.124

  Mic•••• 7 1••
• * 1.125

  2 Kings 7. 8
• * 1.126

  1 Sam. 14. 26
• * 1.127

  Mark 8. 19, 20
• * 1.128

  2 Kings 4. 6
• * 1.129

  Luke 15 17
• * 1.130

  Luke 14. 22
• * 1.131

  Heb. 5. 2
• * 1.132

  Prov. 1 21 22
• * 1.133

  Rom. 10 21
• * 1.134

  Hos. 13 9
• * 1.135

  Psal. 81 11 Prov. 8 36
• * 1.136

  Indulgentia tua justitia mea. Bern.
• * 1.137

  Matth. 7 13
• * 1.138

  Ephes. 17 Col. 1 14 Ephes. 5 25 John 10 15 Ephes. 5 23
• * 1.139

  Sol non omnes quos calefacit, illuminat.
• * 1.140

  2 Cor. 4. 4.
• * 1.141

  1 Cor. 15. 34. Ephes. 5. 14.
• * 1.142

  Matth. 13. 15.
• * 1.143

  Matth. 11. 6.
• * 1.144

  John 9.
• * 1.145

  Job. 12. 40. Rom. 11. 8.
• * 1.146

  Cernitur ••••imo∣rato contempla∣tore Deus, just•• sed occulte suo judicio reprobc∣rum, nec diluen•• mala, nec accep∣tans bona; in∣super et corda indurans, ne for∣te doleant, et re∣cipiscant, et con∣vertantur, et sanet eos: et hoc non absque certa et aeterna ratio∣ne quod tanto formidolosius, quanto immobi∣lius fixum erat in aeternitate. Bern. Isa. 42. 8. Isa. 14. 12. 13. Gen. 3, 6. Ezek, 28. 2, 3. Matth. 5. 48.
• * 1.147

  Est lucere Va∣num ardere pa∣rum, ardere et lucere perfe∣ctum. Vae nobis si solum Lux eri∣mus Dominus f••rvorem ab omnibus, splen∣dorem non ita ••xigit Bern. Heb. 3.
• * 1.148

  1 Pet. 4. 10. 2 Cor. 12. 7.
• * 1.149

  Isa. 30. 26.
• * 1.150

  1 King. 13. 33,
• * 1.151

  2 King. 17. 32.
• * 1.152

  Rev. 12. 1.
• * 1.153

  1 Tim. 6. 18, 18 Rom. 12. 13.
• * 1.154

  2 Cor. 8. 9.
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut.
• * 1.156

  Paeraeus in Gen. 1. 16
• * 1.157

  The la••e An∣notations of the Bible in loc.
• * 1.158

  Du Bartas. Sith the least Star that we perceive to shine Abov•• dis∣pers'd in the Arch Chry∣stalline, (If at the least Star-Clarks be credit worth) Is eighteen times bigger then all the Earth.
• * 1.159

  Job 117 8
• * 1.160

  Isaiah 40 15 Revel. 10 5 Isaiah 40 12
• * 1.161

  Applicat. Isai. 40 23 25
• * 1.162

  Esther 7
• * 1.163

  2 Sam. 13 16
• * 1.164

  ••eb. 10 2••
• * 1.165

  Ephes. 3. ••
• * 1.166

  2 Sam. 23. 3, 4
• * 1.167

  Ezek, 28. 13, 14, 15.
• * 1.168

  Job 24, 22
• * 1.169

  P••ov. 23. 5
• * 1.170

  Amo•• 3. 7
• * 1.171

  Tu eras & ali∣ud nihil, ande fecisti C••lum, & terram; duo quaedam, unum prope te, alter∣um prope nihil. Unum quo supe∣rior tu esses, al∣terum quo infe∣rius nihil esset Aug. Conf. lib. 12
• * 1.172

  Rev. 12, 1
• * 1.173

  Matth 13 43.
• * 1.174

  Matth. 17 2.
• * 1.175

  1 Cor. 15. 41
• * 1.176

  2 Cor. 3. 7.
• * 1.177

  1 King. 10. 5.
• * 1.178

  Dan. 10. 17. Luke 1. 29, 30
• * 1.179

  Isa. 49. 7.
• * 1.180

  Isa. 6. 2.
• * 1.181

  Applicat. 1.
• * 1.182

  John 19 Col. 1 19 Eph. 1 21 1 Pet. 1. 12
• * 1.183

  Discendi ••am fuit cupidus, ut mori fuit ipsi suave: modo ex dubiis que∣stionibus in quibus sibi sa∣••isfacere non poterat se p••sset expedare. M••••. Adam.
• * 1.184

  S••l••m qui vi∣d••••di 〈◊〉〈◊〉 causa est, ••••∣••ucri non p••ssa∣mus; radas acies submove∣tur; obtatus in••uentis hebe∣tatur; et si diutius inspi∣cias omnis visus extinguitur. Qui ipsum solis Artific••m, il∣lum 〈◊〉〈◊〉 fontem poss••s su∣stinere, cum ••e an ejus ••alg••∣rib•••• 〈◊〉〈◊〉, à fulminibus abscondas. Mi∣nut. Faelix. Act. 36. 13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Exp. fid.
• * 1.185

  John 1 4 9 & 8 12, & 9 5 & 12, 35 Isa 426
• * 1.186

  Ja••. •• 17
• * 1.187

  Col. 1. 19. 1 Tim. 6. 16.
• * 1.188

  Eph. 1, 18.
• * 1.189

  Job. 38. 7.
• * 1.190

  Psal. 119. 105.
• * 1.191

  2 Pet. 1.
• * 1.192

  2 Sam. 23. 304
• * 1.193

  Est lucere Pa∣rum est ardere parum, ardere et lucere perfe∣ctum. Vae n••bis filuxerim•••• tantum. Matth 5 1••
• * 1.194

  Phil. 2 15 16
• * 1.195

  John 1 John 15 •• John 6 32
• * 1.196

  John 1. 9
• * 1.197

  Rom. 12 3 1 Cor. 12 7 Eph. 4 7 1 Cor. 4 5 Luke 16 16 2 Thes. 3 ••.
• * 1.198

  Rev. 21 23
• * 1.199

  Rom. 12 3.
• * 1.200

  Joh. 3. 34.
• * 1.201

  Acts 6 Acts 13. 10. Rom. 15. 14.
• * 1.202

  Plenitudo mul∣tiplex. 1 Alia fontis, alia va∣sis. 2. Alia ca∣pitis, alia mem∣bri. 3, Alia divinitatis, alia creaturae. 4. Alia maris alia fluminis. 5. Alia per∣maneus, alia tran••iens.
• * 1.203

  2 Cor. 11. 13.
• * 1.204

  Matth. 13. 33
• * 1.205

  Luke 5. 39. Jerem. 6. 16
• * 1.206

  Daniel 7. 22.
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jude v. 11, 12, 13, 16
• * 1.208

  2 Pet. 2. 17, 18
• * 1.209

  Jude v. 12
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heri Sa. crilegi, hodie Sa∣crifici. Hierom.
• * 1.211

  2 Pet. 2. 22.
• * 1.212

  Opus est juvene medico novo coe∣miterio, novo Theologo, novo inferno. Luth.
• * 1.213

  Matth. 24, 29 Rev. 8. 10 and 9. 1
• * 1.214

  Rev. 8 1••
• * 1.215

  Rev. 9 ••
• * 1.216

  sai••h 8▪ 19.
• * 1.217

  Reas. 1.
• * 1.218

  Rev. 21. 2••
• * 1.219

  1 John 1. 6
• * 1.220

  Acts 26. 1••
• * 1.221

  3 Eph. 5. 13
• * 1.222

  Rom. 7 9
• * 1.223

  4
• * 1.224

  John 11. 9
• * 1.225

  Prov. 4. 19.
• * 1.226

  5
• * 1.227

  Psa. 104. 22, 2.
• * 1.228

  Phil. 2. 12.
• * 1.229

  John 12. 35.
• * 1.230

  6 Eccles. 11. 7
• * 1.231

  Totus di••idera∣tissimus. Jun. Totus di••ideria. Montanus. Totus dulcedi∣nes. Heb.
• * 1.232

  Applicat. 1
• * 1.233

  Psal. 139. 7, 8, 9
• * 1.234

  Col. 1, 13
• * 1.235

  John 15: Psal, 104. 20.
• * 1.236

  Phil. 89. 15
• * 1.237

  Phil. 1. 19.
• * 1.238

  Job 24. 17.
• * 1.239

  3
• * 1.240

  John 12. 35
• * 1.241

  Matth. 8. 12
• * 1.242

  John 3. 19
• * 1.243

  John 6 39
• * 1.244

  2 Pet. 1. 9.
• * 1.245

  Obs••urus locus est, Tota vita Homints. Dies autem est p••••••a cognitio Christi, vel vita illa ••••∣ata p•••••• ha••••. Qamdiu ig••∣tur his sumus. Summ•• utilita∣tis est Scriptu∣ra. A••••••. in loc.
• * 1.246

  •• Tim 4 13.
• * 1.247

  Matth. 13 33.
• * 1.248

  Luke 24 45
• * 1.249

  Eph. 4, 11, 12, 13.
• * 1.250

  Heb. 8 11
• * 1.251

  Heb. 3 13 Heb. 10 24 Heb. 13 22
• * 1.252

  Eph. 5 John 6 27
• * 1.253

  John 16 26
• * 1.254

  1 John 2 26
• * 1.255

  John 1 5 Luke 16 14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.256

  Rom. 1 21 John 9 40 41
• * 1.257

  Eph. 5 4
• * 1.258

  John 12 21 John 1 35 & 40 compared.
• * 1.259

  Matth. ••233
• * 1.260

  Isa. 42 19 2••
• * 1.261

  John 1. 17.
• * 1.262

  Sol non omnes quibus lucet e∣tiam ••alefacit.
• * 1.263

  John 14. 22
• * 1.264

  Hebrews 6. 4.
• * 1.265

  2 Kings 4. 31
• * 1.266

  Isai. 64, 1, 2, 3
• * 1.267

  John 14. 23.
• * 1.268

  Num. 9. 22, 23
• * 1.269

  Applicat. 1 Sol non omnes calefacit quibus lucet: ibi in∣struimur, hîc af∣ficimur. Instru∣ctio facit docti∣ores, affectio sanctiore••. Ber∣nard.
• * 1.270

  Isaiah 55. ult.
• * 1.271

  Luke 24. 32
• * 1.272

  Hosea 11. 4 Deut. 33. 14 Aurum opti∣mum ac gem∣mas pre••iosissi∣mas ad O••••um & Meridi••m nasci▪ Cardan. Oriens & A∣frica minio & Argento vivo caret.
• * 1.273

  In s••ptentrione ferrum in ipsa superficie terrae, ita anrum ad Meridiem in a∣gris & arena pura reperitur.
• * 1.274

  P••••v. 14. 13
• * 1.275

  Exod. 32. Judg. 9. 27
• * 1.276

  Eccles. 7. 3 Act. 9. 31
• * 1.277

  Gal. 5. 22
• * 1.278

  Job 20. 22
• * 1.279

  Job. 13. 31, 32
• * 1.280

  1 Peter 4, 14
• * 1.281

  Judg. 9. 27, 39
• * 1.282

  Job 21, 13
• * 1.283

  Prov. 7. 22
• * 1.284

  Jer. 51. 39, 40
• * 1.285

  Nehem. 8. 10
• * 1.286

  Jer. 2. 24. and 22. 21, 23
• * 1.287

  Gen. 49. 22
• * 1.288

  Gen. 16
• * 1.289

  Cant. 4. 16.
• * 1.290

  Numb. 11. ••.
• * 1.291

  Isaiah 4, 5. 6.
• * 1.292

  Cant. 2, 11, 12
• * 1.293

  Gen. 1. 16. Psal. 136. 8.
• * 1.294

  Isaiah 33. 22 James 4. 12.
• * 1.295

  Psalm 72.
• * 1.296

  Isa••ah 19. 11
• * 1.297

  1 Cor. 15.
• * 1.298

  1 King 4.
• * 1.299

  Ad aquilonem positi corpore majores a•• ro∣bustiores; ad Meridiem imbe∣cilliores, aliis tamen ingenio praestant.
• * 1.300

  Sub tropicis su∣pra modum atri, sub Arcto fusco sunt colore. Post ad gradum 60 rubicundi, ad 45 candidi, ad 30 flavescunt, australes nigros, Septentrionales glaucos habent oculos. Frigius de nat. Popul. Caerula quis stupuit Germa∣ni lumina, flavam Caesa∣riem? J••ve∣nal.
• * 1.301

  Malach, 1. 11
• * 1.302

  Psal. 72. 8
• * 1.303

  Rev. 8
• * 1.304

  Signa sunt Lu∣minaria Coele∣stiapartim na∣turalia tempo∣rum & tempe∣statum, partim morali••, sive perfectionis Creatoris, sive officii Creaturae, partim oecono∣mica, in variis rei oeconomicae partibus obeun∣dis Spanhem. in dubiis.
• * 1.305

  Vide Paraeum in Gen. 1. 14.
• * 1.306

  1 Kings 22. 22
• * 1.307

  Jonah 2. 8
• * 1.308

  Vide Spanhem. inter Dubia E∣vang. Dub. 33 in cap. 2. Mat. de Astrologia Iudiciaria.
• * 1.309

  Ab Augusto talc Urbe, à Tiberio pri∣mum, post à Claudio, Itali∣a, à Vitellio Orbe & vita, à Domiti••no bis Urbe & I∣talia ••jecti & interdi••ti, ut ho∣minum genus potentibus infi∣dum, sp••rantibus fallax. Idem▪ Quam multa Pompei••, quam multa Crasso, quam multa Cae••ari à Cal∣daeis dicta, me∣mini? Neminem corum nisi domi, nisi Senectut••, nisi cum clari∣tate moriturum
• * 1.310

  Cornelius à L••∣pide in Act, 19
• * 1.311

  Job 29. 25
• * 1.312

  Applic. 1 Psal. 19 Isa. 63
• * 1.313

  John 5 17.
• * 1.314

  Rom. 12. 11
• * 1.315

  Luke 14. 18
• * 1.316

  John 9. 1 Luke 2. 49.
• * 1.317

  Eccles. 1
• * 1.318

  Luke 19 13
• * 1.319

  Animam pros••∣le.
• * 1.320

  Ezek. 16. 49
• * 1.321

  Exod. 13. 13
• * 1.322

  Psal. 19
• * 1.323

  Psal. 68. 17
• * 1.324

  Applic. •• Malach. 3. 1 2 Pet. 3. 9 Mal. 8. 5
• * 1.325

  Luke 18. 8
• * 1.326

  Heb. 10 37
• * 1.327

  2 Pet. 3 4 Isaiah 5 19
• * 1.328

  Psal. 64. 8
• * 1.329

  Rev. 18
• * 1.330

  Exod. 32, 34 1 Sam. 3. 12
• * 1.331

  Applic. 1
• * 1.332

  2 Sam. 8. 2
• * 1.333

  Isaiah 25. 1
• * 1.334

  Jndg, 11. 35
• * 1.335

  John 13. 1. Exod. 33. 19
• * 1.336

  2 Tim. 2. 13 Rom. 3
• * 1.337

  Isaiah 3. 11.
• * 1.338

  1 Kings 22. 23
• * 1.339

  1 Sam, 15
• * 1.340

  Luke 10, 6.
• * 1.341

  Applicat. 1
• * 1.342

  2 Chron. 34. 2
• * 1.343

  Num. 14. 22.
• * 1.344

  Josh. 3. 15.
• * 1.345

  Exod. 10. 16. Exod. 12. 31. Exod. 8. 9.
• * 1.346

  Gen. 26. 13.
• * 1.347

  Job. 17. 9.
• * 1.348

  Dan. 235
• * 1.349

  Matth. 21 44
• * 1.350

  Rev, 131
• * 1.351

  Rev. 56
• * 1.352

  2 Kings 19 28
• * 1.353

  Rev, 16 13 14
• * 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Thes. 2. 4.
• * 1.355

  Heb 7. 25
• * 1.356

  Isa. 40. 28, 29.
• * 1.357

  Judg. 15. 18.
• * 1.358

  2 Sam. 23. 10.
• * 1.359

  Josh. 14 11.
• * 1.360

  Heb. 13. 8.
• * 1.361

  Ezek, 1.
• * 1.362

  Zech: 4. 12.
• * 1.363

  Hab. 2.
• * 1.364

  Isa. 50. 10.
• * 1.365

  Mich. 7. 8.
• * 1.366

  Isa. 8, 19.
• * 1.367

  Acts 16. 25.
• * 1.368

  Acts 26. 13.
• * 1.369

  Psal. 8915.
• * 1.370

  Rev. 21, 5
• * 1.371

  Psal. 104
• * 1.372

  Phil. 4. 1••
• * 1.373

  Isaiah 10 4
• * 1.374

  Cant. 1. 4 and 6. 12
• * 1.375

  John 11. 9
• * 1.376

  Heb. 2 9
• * 1.377

  John 2, 14
• * 1.378

  There was dark ness over all the earth from the sixth to the ninth hour, that is, from twelve a Clock to three Matth. 27. 45
• * 1.379

  Isaia•• 53. 2
• * 1.380

  Rev. 5. 12 and 7. 10
• * 1.381

  John 19. 30
• * 1.382

  Austin, Conf. l. 1.
• * 1.383

  Vult mutatio∣nem, non mutat voluntatem.
• * 1.384

  Gen. 1
• * 1.385

  Acts 8, 22
• * 1.386

  Gen 4••
• * 1.387

  Isaiah 69. 2
• * 1.388

  Quadam sun•• delicta Quoti∣dianae incursi∣onis, quibus omnes sumus ob∣jecti, &c. in ne∣go••i••••, in officiis, in quaestu, in victu, in visu, in auditu, quan∣ta ten••amur, ••t ••i nulla ••it ve∣nia istorum, ne∣mini salus com∣petat. Tertul, de Pudicit.
• * 1.389

  Acts 2. 20 Rev. 22. 5 Heb. 1, 8
• * 1.390

  Matth. 5. 45
• * 1.391

  Rom. 9. 25
• * 1.392

  1 John 2. 2. 1 Cor. 1. 30 Jer. 33. 23 and 23. 6
• * 1.393

  Isaiah 65. 15 See Isai. 62. 2
• * 1.394

  Psal. 16. 2
• * 1.395

  Matth. 3. 15
• * 1.396

  Job 9. 15
• * 1.397

  Jer. 31. 15 Phil. 1. 11
• * 1.398

  2 Kings 4
• * 1.399

  Gal. 3. 10
• * 1.400

  Malach. ••. 3 Exod. 28. 38
• * 1.401

  Lev. 16
• * 1.402

  Lev. 16. 14
• * 1.403

  Zach. 12. 10. 11
• * 1.404

  Rom. 12. 1
• * 1.405

  Phil. 3. 8, 9
• * 1.406

  Appli••. 1 Col. 1. 18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. John 1. 9
• * 1.407

  Psalm 71. 16
• * 1.408

  Phil. 2. 7
• * 1.409

  Rev. 12. 1: Ephes. 5. 27.
• * 1.410

  Exo. 29. 29, 30
• * 1.411

  Revel. 19. 8.
• * 1.412

  Rom. 3. 22
• * 1.413

  Rom. 10. 5
• * 1.414

  1 Cor. 1. 30
• * 1.415

  Phil. 3. 9
• * 1.416

  Exod. 29. 14▪ Lev. 8. 17
• * 1.417

  Cave non tan∣tum à malis o∣peribus, sed eti∣am à ••bonis. 〈…〉〈…〉. Job 9. 30, 31
• * 1.418

  ••sther 4. 2 2. 12.
• * 1.419

  Numb. 35, 26, 27
• * 1.420

  Prov. 12, 26
• * 1.421

  Rom. 14. 17
• * 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ephes. 4. 24. Lev. 13. 32
• * 1.423

  Deut. 9. 1•• 2 Cor. 6. 7
• * 1.424

  Matth. 23. 23
• * 1.425

  Hosea 6. 4
• * 1.426

  Luke 18. 9
• * 1.427

  Eccles. 7. 16
• * 1.428

  Hosea 4. 1, 2
• * 1.429

  Matth. 5. 19 Luke 1. 6
• * 1.430

  1 John 3. 7
• * 1.431

  Titus 2. 11, 12
• * 1.432

  Phil. 3. 9
• * 1.433

  Deut. 22. 1•• Num••. 15. 39
• * 1.434

  Rev. 7. 14
• * 1.435

  Observat.
• * 1.436

  Psalm 44. 8
• * 1.437

  Psalm 76. 12
• * 1.438

  Deut. 28 58
• * 1.439

  Gen. 32. 11. 2 Chron. 20. 3
• * 1.440

  Prov. 14. 16
• * 1.441

  Matth. 8. 26
• * 1.442

  Acts 2. 5 and 8. 2
• * 1.443

  Psal. 119. 12••
• * 1.444

  Job 31. 23▪
• * 1.445

  Deut. 9. 19
• * 1.446

  2 Cor. 5. 11 Heb. 10. 31 and 12, 29
• * 1.447

  Eccles. 9. 2 Job 1. 1
• * 1.448

  1 John 4. 18
• * 1.449

  2 Tim. 1. 7
• * 1.450

  Isai, 11. 2
• * 1.451

  Malachi 1. •• Lev. 19. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eph. 5. 33
• * 1.452

  Deut. 28. 98
• * 1.453

  Reas. 1.
• * 1.454

  Psalm 111. 10
• * 1.455

  Rom. 8. 15- John 16. 8
• * 1.456

  Matth. 8. 25.
• * 1.457

  Jonah 1. 6
• * 1.458

  1 Sam. 6. 7, 8
• * 1.459

  Kings 6. 27
• * 1.460

  Joshuah 10. 6
• * 1.461

  Psalm 119. 49
• * 1.462

  1 Sam. 20. 8, 9
• * 1.463

  1 Sam. 22. 23
• * 1.464

  Sinon curarem non orarem; si non timerem, non crederem. Reas. 2.
• * 1.465

  Jonah 1. 9
• * 1.466

  Gen. 47. 19
• * 1.467

  Job 28. 28
• * 1.468

  Jer. 32▪ 40
• * 1.469

  Reas. 3
• * 1.470

  Applicat.
• * 1.471

  Hebrews 2. 13
• * 1.472

  Romans 11. 32
• * 1.473

  Zachary 9. 12 11▪ 7
• * 1.474

  Hab. 3. 16, 17
• * 1.475

  Prover▪ 14. 32
• * 1.476

  2 Sam. 15. 3
• * 1.477

  Hab. 2
• * 1.478

  Psal. 147. 10. 11
• * 1.479

  Isaiah 57. 25 and 66. 2
• * 1.480

  Bern
• * 1.481

  Malachi 3. 2, 3
• * 1.482

  Revel. 1. 7
• * 1.483

  1 Sam. 14. 4
• * 1.484

  1 Kin. 19. 11, 12
• * 1.485

  Genesis 15
• * 1.486

  Acts 10. 2
• * 1.487

  Phil. 2. 12
• * 1.488

  Hebrews 11. 7
• * 1.489

  Psalm 147. 11
• * 1.490

  Isaiah 50. 10
• * 1.491

  Ephesians 6, 4
• * 1.492

  Malachi 3. 17
• * 1.493

  Psalm 10. 17 Prov. 19. 22
• * 1.494

  Psalm 6. 8 56. 8
• * 1.495

  1 Sam. 1. 15
• * 1.496

  Luke 18. 13 7. 37
• * 1.497

  Matth. 18. 14
• * 1.498

  1 Kings 7. 26, 38
• * 1.499

  2 Tim. 2. 20
• * 1.500

  Ephesians 3. 8
• * 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.502

  1 Cor▪ 15. 8
• * 1.503

  2 Cor▪ 12. 11
• * 1.504

  Exod. 34. 29
• * 1.505

  2 Sam. 11. 14
• * 1.506

  Judges 11. 35
• * 1.507

  2 Peter 2. 3
• * 1.508

  Isaiah 29. 8
• * 1.509

  Genesis 40
• * 1.510

  Romans 3
• * 1.511

  Matth. 18. 24
• * 1.512

  Ezek. 33. 11
• * 1.513

  Tertia pars grani filum 130 pedum circum∣ambit, in folia adeo tenuia tranfit, ut auri uncia plusquam decem jugera terrae tegere posset. Cardan.
• * 1.514

  James 5. 11
• * 1.515

  1 Peter 3. 6 Gen. 11. 12, 15
• * 1.516

  Id agit tota Scriptura ut Deus misericors esse credatur. Luther.
• * 1.517

  Isaiah 1. 18
• * 1.518

  Isaiah 40. 27
• * 1.519

  Luke 7. 50 and 8. 48
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pauca vel parva; inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. parva fide. Rev. 2. 14. 20 Cant. 4. 7 Matthew 8. 10
• * 1.521

  Rom. 12. 3 Ephesians 4. 7
• * 1.522

  Surgunt inde∣cti & rapiune regnum coelo∣rum. Aug.
• * 1.523

  1 Cor. 1. 8. 5. 20
• * 1.524

  Tertullian.
• * 1.525

  Numb. 12. 3 10. 2
• * 1.526

  Job 12. 2
• * 1.527

  Job 15. 8, 9
• * 1.528

  Job 42. 8
• * 1.529

  Luke 18. 14
• * 1.530

  Bona turbata, mala pacata.
• * 1.531

  James 1. 12
• * 1.532

  Amat proditū, odit proditorem & proditionem.
• * 1.533

  Daniel 2
• * 1.534

  1 Kings 14. 30
• * 1.535

  Lev. 13. 56
• * 1.536

  Romans 7. 14 Ephesians 4. 19 Romans 6
• * 1.537

  Acts 27. 41
• * 1.538

  Numb. 25. 30 Hebr. 10, 26
• * 1.539

  Ezekiel 36. 31
• * 1.540

  Verse 16
• * 1.541

  Verse 22
• * 1.542

  Romans 7. 17
• * 1.543

  Exodus 17
• * 1.544

  Deut. 7. 22
• * 1.545

  2 Cor. 12. 7
• * 1.546

  2 Cor. 11. 30 12. 19
• * 1.547

  Verse 23
• * 1.548

  2 Sam. 10. ••
• * 1.549

  Isai. 24. 17, 18 Amos 5. 19 2 Peter 2. 20
• * 1.550

  Romans 7. 11 and 7. 9 and 6. 11
• * 1.551

  Gen. 9. 21.
• * 1.552

  Deut. 19. 4, 11
• * 1.553

  Proverbs 28 1 John 1
• * 1.554

  Psalm 112. 4 Isaiah 60. 1
• * 1.555

  Revel. 10. 9
• * 1.556

  Isaiah 50. 10
• * 1.557

  Job 29. 2. 3
• * 1.558

  Jer. 14. 8.
• * 1.559

  Judg. 13. 21.
• * 1.560

  Lam. 3. 17.
• * 1.561

  1 Sam. 28. 15
• * 1.562

  Ps. 119. 81, 82
• * 1.563

  Reas. 1.
• * 1.564

  2 Cor. 4.
• * 1.565

  2 Pet. 3. 13.
• * 1.566

  Psal. 19.
• * 1.567

  Hos. 2. 19. 20.
• * 1.568

  Prov. 13. 12.
• * 1.569

  Isai. 54. 1.
• * 1.570

  Isai. 63. 9. Psal. 12. 5. Isai. 57. 18. Ezek. 16. 6.
• * 1.571

  Jer. 31. 18, 19, 20.
• * 1.572

  Job 33. 27.
• * 1.573

  Psal. 97. 11.
• * 1.574

  Ezek. 12. 27
• * 1.575

  Lu. 17, 24, 25 27
• * 1.576

  Gen. 12. 4. Gen. 15. 1, 12, 18.
• * 1.577

  Num. 12. 7, 8.
• * 1.578

  Exod. 33. 12.
• * 1.579

  Joh. 20. 26.
• * 1.580

  Judg. 13.
• * 1.581

  Luk. 3. & Luk. 9.
• * 1.582

  Psal. 77. & 88.
• * 1.583

  Luk. 17. 22 Revel. 1. 10
• * 1.584

  Isaiah 56. 7 Exodus 20. 24
• * 1.585

  Isaiah 4. 5
• * 1.586

  Luke 2. 46
• * 1.587

  Jo. 20. 19. 29
• * 1.588

  Isaiah 57. 19
• * 1.589

  Acts 10.
• * 1.590

  Luke 3. 21. & 9 21
• * 1.591

  Hosea 12. 4
• * 1.592

  John 3. 33 Deut. 26. 17 18
• * 1.593

  Acts 2. 48. 8 & 10. 37
• * 1.594

  Luke 24. 35 & 32 Genesis 15
• * 1.595

  2 Chron. 30 19, 20, 27▪
• * 1.596

  Cant. 1. 8
• * 1.597

  Gen. 32. 24
• * 1.598

  Gen. 28 Gen. 37
• * 1.599

  Matth. 3 & 4
• * 1.600

  Exodus 4 Jud. 6 & 7
• * 1.601

  Exodus 19. 19
• * 1.602

  Acts 7. 55, 56
• * 1.603

  Daniel 3. 25
• * 1.604

  Acts 16, 25
• * 1.605

  1 Pet. 4▪ 14
• * 1.606

  Gen. 22. 16, 17
• * 1.607

  Gen. 35. 9, 10, 14, 15
• * 1.608

  Deut. 34. 1, 5
• * 1.609

  Heb. 11. 13 Heb. 6. 12
• * 1.610

  2 Thes. 1. 10 Revel. 7
• * 1.611

  ••oh. 5. 14 Isaiah 60. 1
• * 1.612

  Isaiah 24. 23
• * 1.613

  Use 1.
• * 1.614

  Lam. 1. 12 Lam 3. 1, 2
• * 1.615

  John 18. 36
• * 1.616

  Num. 16. 19 & 42 Rom. 9. 4
• * 1.617

  Isai. 60. 19, 20
• * 1.618

  Mat. 21. 21, 22
• * 1.619

  Psalme 112. 4
• * 1.620

  2 Cor. 4. 8 & 6. 10
• * 1.621

  Isaiah 8. 21, 22
• * 1.622

  Deut. 28. 34
• * 1.623

  Job 1. 20
• * 1.624

  1 Sam. 28. 20
• * 1.625

  Job 21. 17
• * 1.626

  Job 15. 21
• * 1.627

  Job 31▪ 28
• * 1.628

  Jo••. 4, 32
• * 1.629

  Isaiah 64. 5
• * 1.630

  Job 21. 14
• * 1.631

  Psalm 92. 14
• * 1.632

  Jerem. 50. 11
• * 1.633

  Jeremiah 8. 4
• * 1.634

  Romans 11. ••
• * 1.635

  1 Kings 1. 17, 18
• * 1.636

  2 Sam. 7. 25, 26, 27
• * 1.637

  Psalm 119
• * 1.638

  Psalm 18. 33
• * 1.639

  Matthew 14. 25
• * 1.640

  Psalm 88. 8
• * 1.641

  John 20
• * 1.642

  Psalm 70
• * 1.643

  Cant. 3. 10
• * 1.644

  Psalm 10. 1
• * 1.645

  Jeremiah 14. 8
• * 1.646

  Job 3. 10
• * 1.647

  Psalm 63▪ 3 2 Samuel 14
• * 1.648

  Exodus 33.
• * 1.649

  Acts 9
• * 1.650

  Romans 11. 33
• * 1.651

  Isaiah 35. 10
• * 1.652

  Isaiah 14. 17
• * 1.653

  Psalm 9. 18
• * 1.654

  Matth. 4. 23 & 8. 16.
• * 1.655

  Mark ••. 30▪ 3. 1
• * 1.656

  Mark 2. 4
• * 1.657

  Psalm 51
• * 1.658

  Luke 4. 18
• * 1.659

  Luke 10. 30
• * 1.660

  Luke 13. 11
• * 1.661

  2 Kings 2
• * 1.662

  Exodus 15. 23
• * 1.663

  Isaiah 1. 6
• * 1.664

  Ezekiel 16
• * 1.665

  Leonum & ca∣num catuli, &c.
• * 1.666

  1 Sam. 25. 37.
• * 1.667

  Ezek. 36. 26
• * 1.668

  1 Kings 8. 38
• * 1.669

  2 Sam. 4. 4
• * 1.670

  Je••▪ ••. 12, 14. 22 Hosea 14▪ 4
• * 1.671

  Cant. 5▪ 6
• * 1.672

  Rom. 7. 9 Eccles. 7. 26
• * 1.673

  2 Sam. 13
• * 1.674

  Romans 8. 6
• * 1.675

  1 John 2, 15
• * 1.676

  Numbere 2•• 1 John 3. 8 Acts 10. 38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ▪••. whol∣ly subjugated, subdued, and under the pow∣er of the 〈◊〉〈◊〉. P. 8••. 7, 14▪ 16
• * 1.677

  Job 6 Ps. 90. 11
• * 1.678

  Prov. 18 14 Job 6. 2, 3, 4
• * 1.679

  Numbers 21
• * 1.680

  Luk. 10 30, 31
• * 1.681

  Rev. 22. 2
• * 1.682

  Ezek 34 16
• * 1.683

  Mark 6, 13
• * 1.684

  Matth. 8. 17
• * 1.685

  2 Kings 5 2 Chro. 26. ••0.
• * 1.686

  2 Sam. 5. 8
• * 1.687

  Luke 14▪ ••••
• * 1.688

  Isaiah 33. 24
• * 1.689

  Jer. 17. 14
• * 1.690

  Psalm 107. 20.
• * 1.691

  Isaiah 57. 20
• * 1.692

  Ezek. 47. 9
• * 1.693

  Luk. 13. Joh. 5 Proverb 12. 25
• * 1.694

  Isaiah 53 1 Peter 2. 24
• * 1.695

  Hebrews 9. 14
• * 1.696

  Mark 8. 23
• * 1.697

  Mark 7. 33 Matth. 8. 13 9. 20
• * 1.698

  1 John 1 7
• * 1.699

  Psalm 30. 5
• * 1.700

  Isaiah 66. 13
• * 1.701

  Deut. 32. 1••
• * 1.702

  Matth. 23. 37
• * 1.703

  Isaiah 63. 1 Canticles 8
• * 1.704

  Hab. 3. 8
• * 1.705

  Psalm 18 Luke 17. 24
• * 1.706

  Mark 5. 26
• * 1.707

  John 5. 40
• * 1.708

  Psalm 32
• * 1.709

  Ser. 10. 19
• * 1.710

  Jer. 8. 2••.
• * 1.711

  Matth. 13. 5••
• * 1.712

  Luke 7. 38
• * 1.713

  2 Kin. 5. Magis honorifi∣cum est habere aliquid ex me∣rito quam ex donatione sola. Bellarm. Nobiliu•• est a∣liquid habere •• se, & per se, quam ab alio & per alium. Du∣rand. Ab••it ut justi vitam aeternam ut pauper elee∣mosynam expe∣ctarent; multo namque gloriosius est, ipsos quasi victores & triumphatores eam possider•• ••anquam palmam suis sudoribus debitam. Tapper.
• * 1.714

  Colossians 3. 5
• * 1.715

  Galatians 5. 24
• * 1.716

  John 7. 23
• * 1.717

  Mark 8. 22, 23
• * 1.718

  Romans 6. 13
• * 1.719

  Mark 5. 29
• * 1.720

  Zachary 13. 1
• * 1.721

  Applic.
• * 1.722

  •• Cor. 1. 30
• * 1.723

  The third day of the first week
• * 1.724

  Du Bartas E∣den
• * 1.725

  Isaiah 66. 1, 2
• * 1.726

  2 Chron. 16 Mark 5. 26
• * 1.727

  Matth. 8. 2▪ & 8. 9
• * 1.728

  Mark 9. 22
• * 1.729

  Matthew 15
• * 1.730

  Luke 7 Luke 23
• * 1.731

  2 Kings 5
• * 1.732

  Nulli rei na∣tus nisi ad poeni∣tentiam.
• * 1.733

  Acts 22. 16 Ephes. 4. 5
• * 1.734

  Ephes. 5. 26 Ezra 47
• * 1.735

  Psalm 119 9
• * 1.736

  Rev. 7 14
• * 1.737

  Tit. 3. 5.
• * 1.738

  1 John 5. 6.
• * 1.739

  Lev. 14. 6 & 51
• * 1.740

  Psal. 51.
• * 1.741

  Matth. 9. 6. John 5. 8, 9.
• * 1.742

  2 Cor. 7. 1. Phil. 2. 12.
• * 1.743

  Joh 5. 14.
• * 1.744

  Psal. 85. 8.
• * 1.745

  1 Cor. 1. 7. 2 Tim. 4. 8.
• * 1.746

  Rev. 22.
• * 1.747

  Joel 2 25 Deut. 8
• * 1.748

  Prov. 6. 6
• * 1.749

  Prov. 24 30
• * 1.750

  Prov. 23. 29, 30, 31
• * 1.751

  Si ad solis aspe∣ctum oculorum a••ies hebescit, hoc idem mentis acies pat••••ur in cogita••ione om∣ni de Deo; et quanto ad consi∣derandum De∣um intenditur, tanto raag is co∣gitationis suae luce caecatur. Quid enim de eo condignè di∣cas qui est omni sublimitate sub∣limior benigni∣tate benignior, bonitate melior, Iustitia justi∣or, omni cle∣mentia clemen∣tior?
• * 1.752

  Tertul, de Trin
• * 1.753

  Porrum & ce∣pe nefas jugu∣lare, a•• frangere morsu.
• † 1.754

  〈◊〉〈◊〉 sagina∣rii, junius Saginati, Arius Mont••
• * 1.755

  O sanctas ge••••es quibus hac nas••nn∣tur in ho••tis numin••. Juven.
• * 1.756

  Zachar•• 12. 8
• * 1.757

  Psalm 105. 37
• * 1.758

  Isaiah 65. 20
• * 1.759

  2 Cor. 7. 11
• * 1.760

  1 Cor. 1. ••
• * 1.761

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 1▪ 17
• * 1.762

  1 John 2. 14
• * 1.763

  Job 17. 9
• * 1.764

  Romans 4. 20
• * 1.765

  Acts 24. 16 Isaiah 32▪ ••
• * 1.766

  Luke 2. 40
• * 1.767

  Hebrews 2. 10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebrews 5. 14
• * 1.768

  Revelat. 2, 19
• * 1.769

  Rom. 15▪ 14 2 Thess. 1. 3 1 Thess. 5. 11▪
• * 1.770

  Romans 16▪ 12
• * 1.771

  1 Tim. 4. 15
• * 1.772

  Hebrews 5. 12
• * 1.773

  Isaiah 61. 3
• * 1.774

  1 Samuel 2. 1
• * 1.775

  ••••m. 5▪ 3, 4, 5
• * 1.776

  Rev. 2. 17
• * 1.777

  1 Samuel 7. 12 Genesis 30. 8 Exodus 1. 22 Genesis 30▪ 24
• * 1.778

  2 Tim. 4. •••• Col. ••. 19▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Roman•• 8▪ 15 •• Tim. 1. 7 Psalm 116. 7 2 Tim, 1. 1••
• * 1.779

  John 4. 42
• * 1.780

  John 20. 25, 26 27, 28
• * 1.781

  Mr••. Honywood
• * 1.782

  Luke 2. 52
• * 1.783

  Ezekiel 16
• * 1.784

  Isaiah 41, 8
• * 1.785

  Rev. 21. 7
• * 1.786

  Isaiah 62. 4
• * 1.787

  Exodus ••. 5 19, 24
• * 1.788

  Deut. 34. 10
• * 1.789

  Exodus 33. 19
• * 1.790

  Reas. 1.
• * 1.791

  Mark 4
• * 1.792

  The new man is not as the first Adam, created perfect at first, but is renewed day by day.
• * 1.793

  •• John 3▪ 9
• * 1.794

  Isaiah 58. 11
• * 1.795

  Psalm 92. 13▪ 14
• * 1.796

  Joshuah 3. 15
• * 1.797

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil. 1. 19. Mark 4 6 Luke 8. 6
• * 1.798

  Phil. 1. 6 1 Thes••. 5▪ 24
• * 1.799

  Applie. 1.
• * 1.800

  Isaiah 55. ult
• * 1.801

  Psalm 116. 15
• * 1.802

  Job 21. 13
• * 1.803

  2 Tim. 3. 7
• * 1.804

  Matthew 21. 19 Hebrews 6
• * 1.805

  Jeremiah 9. 2 2 Tim. 3. 13
• * 1.806

  2 Kings 23. 25 1 Kings 21▪ 25
• * 1.807

  1 Kings 2••. 23 Isaiah 3. 9 Phil. 3. 19
• * 1.808

  Gen▪ 4. 22, 23, 24
• * 1.809

  There are two growths which are the growths of God; 1. From evil to good: 2, From good to better. And two growths of Satan; 1. From ill to il: 2, From good to ill; mi∣serum est fuisse faelicem. Sa∣••an fell thus from an Angel of Light to a Prince of darknesse.
• * 1.810

  Ezekiel 3. 20
• * 1.811

  Jude v. 13 Matthew 23
• * 1.812

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. James 1. 15 Vide Bern. de conscien cap. 3 Vide lapsum (inquit) im•• casum mal•• conscienti••, qu•• minuta••im & peditentim de∣clinet à Deo, & ita in profun∣dum descendat ut super eum urgeat Puteus os suu••.
• * 1.813

  Use 3
• * 1.814

  Jeremiah 7. 26 Judges 2. 10 Jeremiah 24
• * 1.815

  Jeremiah 6. 10
• * 1.816

  Isaiah 30. 11 Hosea 4. 16
• * 1.817

  Jeremiah 8 20
• * 1.818

  1 Cor. 1. 7 Revel, 22. 2
• * 1.819

  Ille se plurimum profecisse sciat, cui Cicero valde placuerit▪ E∣rasm. Quintil. 2 Peter 3. 18 Philippians 3. 8
• * 1.820

  Phil▪ 3. 12 Proverb•• 30. 2 Ephesians 3. 8 Genesis 32. 10
• * 1.821

  Proverbs 19. 22
• * 1.822

  Nehemiah ••. 11
• * 1.823

  2 Cor. 7. 11
• * 1.824

  Proverbs 18. 1
• * 1.825

  Prov. 21. 25
• * 1.826

  Proverbs 24. 10
• * 1.827

  2 Samuel 16. 10
• * 1.828

  1 Peter 2. 2
• * 1.829

  Luke 22. 15
• * 1.830

  Proverbs 10. 4
• * 1.831

  2 Timothy 1. 6
• * 1.832

  Luke 8 and 14
• * 1.833

  Luke 17. 28
• * 1.834

  Joel 1. 4
• * 1.835

  Ezekiel 14. 21
• * 1.836

  Ezekìel 14. 4
• * 1.837

  •• Peter 2. 1••2
• * 1.838

  Hebrews 13. 9 Luke 8. 18 Mark 4. 24
• * 1.839

  •• Thess. 5. 16, 17, 18 1 Timothy 4 Hebrews 19
• * 1.840

  1 Sam. 30. 12
• * 1.841

  D•• Harris
• * 1.842

  Proverbs 26. 12
• * 1.843

  Hosea 10. 1 Si dixifti suffi∣cit, periisti. Aug
• * 1.844

  John 15. 1 1 Cor. 3. 9 Matthew 15. 13
• * 1.845

  Matthew 16. 17
• * 1.846

  John 15. 2
• * 1.847

  John 15. 45
• * 1.848

  Ezekiel 37 1 Samuel 10
• * 1.849

  Acts 2
• * 1.850

  Cant. 4. 16
• * 1.851

  Ephesians 4. 15 Coloss. 2▪ 19
• * 1.852

  Revel. 22, 2
• * 1.853

  1 Peter 5
• * 1.854

  Ephesians 4. 15
• * 1.855

  John 20. 28
• * 1.856

  Ezekiel 1. 12
• * 1.857

  Joshuah 10 Isaiah 38. 7, 8
• * 1.858

  2 Pet. 3. 17, 18 1 Kin. 11. 6, 7
• * 1.859

  2 Tim. 3. 6, 7
• * 1.860

  1 Cor. 1 7
• * 1.861

  2 Peter 1
• * 1.862

  Gen. 5. 26, 27
• * 1.863

  Heb. 6, 4
• * 1.864

  Revel. 22. 11
• * 1.865

  Mark 4 ••7
• * 1.866

  Roman•• 12. 3 Matthew 25. 15
• * 1.867

  Exodus 30. 15
• * 1.868

  Lev. 12. 8
• * 1.869

  Mark 12. 42
• * 1.870

  Est mora in vi••∣i•••• regressus qui progressu•• conducit, ut in saltu qui toto impetu antror∣sum ferri cupi••, regreditur. Bol∣les Past. Evan▪ lib. 2. c. 21
• * 1.871

  Crescunt Pom•• & corpora hu∣mana, non solum cum vel magni∣tudine, aut pro∣ceritate augen∣tur, sed & illa ubi mature∣scunt, & h••c ubi firmius consoli∣dan••ur membra▪ Bol. ubi sup••••▪
• * 1.872

  Psalm 30. 5
• * 1.873

  Natura •••• obtu∣••i••r languidius gratiae exerci tium. Non zelus in senibus, ut plerumque vi∣detur, sed ardor ••uvenilis de∣serbuit. Idem.
• * 1.874

  Est superbia gratia imprimis infesta; banc be∣stiam ut subi∣gat Deus, facit quod medicis sole••ne morbura non ita gravem fovet, ut qui cer∣tè let••alis de∣vitet. Idem▪
• * 1.875

  Matthew 9
• * 1.876

  Prov. 13. 12
• * 1.877

  Ezekiel 1
• * 1.878

  Caput melancho•• licum Diaboli B••••n••u••
• * 1.879

  Regredi non est, plura••n se pec∣cata animadver∣••ere; quo enim peccatum nobis conspectiu••, eo pl•••• adest luci•• ••nterna. Bolls
• * 1.880

  Tandiu non re∣labimur, ubi ad priora conten∣dimus. Aug.
• * 1.881

  Romans 8. 2
• * 1.882

  Daniel 12, 9