A Sincere Believer Comforted and Encouraged, Part 2

A Sincere Believer Comforted and Encouraged · Part 2

p. 151THE GLIMPSED GLORY OF A BEAUTIOUS CHRIST.

MALA. 4.2. Part of it.

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

MALACHYaaJohn Diodate in Argument on Mal. ſignifies an Angel or Meſſenger, and becauſe there is no mention elſewhere of this Prophet, ſome thinke it no proper name, but a name of office, and that thereby may be meant Ezra, or rather Haggai (who is ſo termed Hag. 1.13.) But howſoever, it is likely he was the laſt of the ancient Prophets; and certain it is that this Malachy wrote to the ſeverall Tribes, which were returned from Babylon, after the re-edifying of the Temple, confirming the doctrine of the fore-going Prophets, and carrying on the Reformation of what p. 152was yet corrupt, either in Gods ſervice, or the peoples lives.

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

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

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

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

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

2. There is a Promiſe of Growth in grace, verſ. 2. And ye ſhall goe forth and grow p. 153up as the calves of the ſtall. I knowccHierom. Re…g V…tab. and. ſo Tertull. lib. de Reſur. c. 31. ſome underſtand this of Chriſts ſecond coming, and the reſurrection, when beleevers ſhall goe out of the Priſon of this life or the grave into heaven; But I rather think it ſignifies the increaſe of grace in this life. You ſhall grow—The 70 hath it, skip or frisk; The Chalde, You ſhall thrive or grow fat and plump. As the calves of the ſtall. The 70 hath it, Like calves at liberty; but Marbeck ſignifies Saginarium, a ſtable or ſtall where calves are fatted. The drift is this, All ddCorpus noſtrum continuè aut creſcere cō ſtat aut decreſcere, ſic etiam neceſſe eſt & ſpiritum aut proficere ſ…mper aut deficere. Gen. 18.12. Vidit Jacob in ſcalam Angelos aſcendentes & deſcendentes ſtantem vel reſidentem neminem. Bern. Epiſt. 91. & 254.Gen 18:12Gods elect ſhall grow and thrive in grace. Ezek. 47.3, 4, 5. John 15.2. Philip. 1.6. James 2.5. Grace is of a growing nature, and the wicked grow every day worſe and worſe, 2 Tim. 3.13. Phil. 3.13, 14.

3. There is a Promiſe of Victory over enemies of the Church, verſ. 3. And yee ſhall tread down the wicked, for they ſhall be aſhes under the ſoles of your feete in the day that I ſhall doe this, ſaith the Lord of Hoſts. You ſhall tread them down. The Chaldee reads it, You ſhall threſh them; the meaning is, you ſhall be over them, and ſubdue them, and trample them as dirt under your feete. Now hence you may obſerve. 1. God many times letts his people ſee their deſire on his and the Churches enemies. 2. God many times deſtroys the wicked enemies of his people, by the hands of the Church, p. 154and by their meanes. Yee ſhall tread, eeLuther call'd his grones his gunns, but beleevers may have other weapons too. Pſal. 58.10. Heb. 12.4. Rev. 17.14, 15.Ps 58:10Heb 12:4Rev 17:14Rev 17:15&c. 3. Wee muſt wait with patience for theſe things—In the day that I ſhall doe this ſaith the Lord. 4. When Gods people engage againſt their enemies, God himſelfe will be their Generall—The Lord of Hoſts: Wee have had much experience of theſe things in our dayes.

3. As there is a Prediction of judgement and mercy in theſe three things, ſo of Gods ſending John Baptiſt to fore-run the Meſſiah, verſ. 5. and 6. Behold I will ſend you Elijah the Prophet, &c. The Papiſts underſtand it of the true Elijah, and Ribera is fierce for it, the reaſon of their contention is to prove the Pope is not Antichriſt, for (ſaith Sanders) Elijah for certain muſt reſiſt him, but Elijah is not yet come to doe it, Ergo—ffJohn called Elias nō propter identitatem perſonae, ſed ſpiritus et virtuti…. Jun. Parall. lib. 1. Par. 31. Pet. Martyr. Loc. claſ. 3. cap. 16. ſect. 21, 22. Lucas Oſiander thinks that by Elias here is meant Martin Luther.We ſay that by Elijah here is meant John Baptiſt, Luk. 1.17. Mat. 17.10, 11, 12, 13. and Mat. 11.13, 14. All the Prophets propheſied till John, and this is Elias which was for to come. Saint Mark makes the laſt words of Malachy to be the firſt words of his Goſpel: Now the work of John was by preaching of repentance, and thundring out the Law to prepare and make way for Chriſt, for Mercy would be wellcome to ſin-diſcerners.

2. As you have a Prediction touching theſe things, ſo you have an Injunction, p. 155verſ. 4. Remember the Law of Moſes, &c.ggLex enim manifeſtando Dei juſtitiam homines propriae injuſtuiae coarguebat, Nam in praeceptis Dei tanquam in ſpeculo intueri poterant quam procul abeſſent à verâ juſtitiâ, it a admonebantur quaerē dam eſſe alibi juſtitiam. Cal. in Gal. 3.24. The Text.Gal 3:24 The Law was a School-maſter to lead us to Chriſt, therefore he bids them reade and minde that: Again, whilſt he is ſpeaking of Chriſt the Saviour, he would not have them grow wanton or ſecure, for the Law muſt continue a rule of obedience to the worlds end; finally, becauſe from hence they were to have no more Prophets till Chriſts coming, when John ſhould be his forerunner, he would have them give the more diligence in reading and exerciſing themſelves in the Law. And thus we have taken a view of the whole Chapter; Now to the Text.

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

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

1. That Chriſt who is a ſcorching Oven to proud ſinners, is a refreſhing Sun to drooping Saints.

2. That Chriſt is a reviving Sun of righteouſneſſe onelyonly to ſuch as feare God and tremble at his glory.

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

1. A Prediction;The diviſion of the Text. The Sun of righteouſneſſe ſhall ariſe; viz. the Saviour ſhall come.

p. 156There were many cleare predictions in the old Teſtament of the coming of Chriſt.

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

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

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

So that the main Poynts are foure. Doctrines. 4

1. Jeſus Chriſt is that glorious Sun that with reſplendent luſtre ſhines out upon the Church.

2. Chriſt is a Sun of righteouſneſſe.

3. There is a time of his ariſing and diſcovering himſelfe to the world, to the ſoule.

4. When Chriſt who is the Sun of righteouſneſſe doth ariſe on beleevers, he brings healing under his wings, he doth much for us is poynt of grace and comfort.Firſt of the coherence.

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

I begin with the coherence of the Text,1. Note from the coherence. as it hath reference to the foregoing words where the firſt note is this, thathhExod. 34.6, 7. and Rom. 2.3, 4, 5, 6.Exod 34:6Exod 34:7Rom 2:3Rom 2:4Rom 2:5Rom 2:6 Chriſt is at once a ſcorching Oven to pro… ſinners, and a refreſhing Sunne to droopi… Saints.

p. 157The Poynt may eaſily be prov'd from the Titles, Wiſdome, and Juſtice of Chriſt.

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

2. From his Wiſdome; onelyonly children and fooles ſmile or frown alike upon all, friends and enemies; others know when to looke pleaſingly, and when gravely; much moreaaHe can make forth himſelfe in ſeverall poſtures, ſutable to ſeverall relations. Chriſt, in whom are hid all the treaſures of wiſdome and knowledge.

3. From his juſtice, which calls upon him to give every one according to his workes: As for beleevers, though they can merit nothing at Gods hands, yet Chriſt hath purchaſed heaven for them, and God hath promiſed rewards unto them, and therefore God is faithfull and juſt to forgive, reward and ſave them. And as for Reprobates, they doe even dare God, and diſhonour him much, by breaking his Lawes, and ſlighting his Commands. And beſides, God hath ſeverely threatned them in the Word, and therefore he is not juſt, unleſſe they ſuffer.

By way of Inference,

Let not Dogs catch the childrens bread, Inference. 1 not children feare the Dogs whip.

p. 158Firſt, is Chriſt at once an Oven and a Sun? Then let not Dogs catch the childrens bread, nor wicked wretches meddle with Saints comforts: What have you to doe to take my promiſe into your mouthes that are reſolved to goe on in a courſe of ſin? Many dainties are preparing for the Saints, but you ſhal not taſte of the Supper. How ill will a Jewell become a Swines ſnout? Surely Goſpel comforts are pretious Jewels, and wicked ones (ſaith Peter) are filthy Swine,. Think not becauſe he is good to others, he muſt needs be ſo to you, for at the ſame time he is a Sun and an Oven. Read the firſt verſe, and you will ſee four things ſpeaking terror to impenitent ſinners, notwithſtanding all the choyce comforts appertaining to beleevers.

1.Foure things in the Context thunder terror. Forbearance is no Quittance, a Reprieve no pardon, a Truce no Peace. The day commeth that ſhall burn as an Oven. Though 'tis not yet come, it is comming; Eccleſ. 8.11. and Pſa. 50.21, 22.

2.ccDe excelſo gravior eſt caſus major de alto ruina. Be n. ad ſoror. cap. 39. God wil chiefly ſet himſelf againſt proud & ſtout ſinners, ſuch as flouriſh in wickedneſſes as a green Bay tree; ſuch as the world takes notice of for jolly and happy fellowes, Pſal. 37.35, 36. Job 24.23, 24. Prov. 33.35. Rev. 6.15, 16. Jam. 5.1. And therefore envy them not, but rather pitie them, for their fall is theddEt gravius ſun…n… culmine nuſſ… …uunt. M…n. in. E…. 1. greater.

p. 1593. Sinners though never ſo great, rich, or honorable, yet they ſhall have no power to reſiſt Chriſt, or to help themſelves. The proud ſhall be as ſtubble. Though in this life they be Iron and Braſſe, proud & ſtout againſt God, yet they ſhall be as ſtubble, weak and unable to make reſiſtance, as little ſtrawes, or ſmall ſtickes, poore ſtubble that cannot fortifie themſelves againſt the flame, Jer. 13.24. Iſa. 47.14, Idem 27.4. Pſal. 37.20. Iſa. 1.31. Nab. 1.10. Dan. 4.30, 32. Iſa. 40.22. Dan. 4, 35. They are as ſtubble and graſhoppers to him, and his arm is clothed with power.

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

O conſider this you ſtiffe necked ſinners, look up and behold, every cloud is lined with thunder, and the brow of GOD is pleated with wrinkles of diſpleaſure:ffNotandū eſt pios in manus duntaxat hominum incidere, impios vero (quod longe terribiliſſimū eſt) in manus Dei viventis. B…linger in Heb. 10.31.Heb 10:31 O 'tis a fearfull thing to fall into the hands of the living God, thoſe hands that ſpan the heavens, and ſhake the pillars and foundations of the earth, thoſe hands that have p. 160been ſtretched out all the day long to embrace you, but you would not.

Is Chriſt a Sun as well as an oven? Inference. 2 Then as Dogges muſt not catch the childrens bread, ſo children need not feare the Dogs whip: all theſe inſtruments of death, are nothing to you that are children of life, Feare not, tremble not you heires of glory, for 'tis your Fathers good will to give you a Kingdome: Loe, his boſome is opened to you, you are his Jewels, and the Signet on his right hand. Tis true, the Oven is heated and prepared, but will hee throw the apple of his eye in? will Chriſt cut off his members, and fling them in? Whilſt the Oven is heating for reprobates, is not heaven fitting, and furniſhing, and perfuming for you? Lift up your drooping heads, for your redemption draweth nigh. ggNeceſſe enim fuit communi mundi triſtitiae & anxietati, piorum gaudium opponi quaſi e regione, & n…tari inter ipſos & reprobos diſcrimen, ne Chriſti adventum exhorreſcerent; Scimus Scripturā non de ultimo tantum judicio, ſed de omnibus quae quotidie Deus exercet, varie loqui prout vel ad fideles vel ad incredulos dirigit ſermonem. Sic Calv. in Luc. 21.28.Luke 21:28Mark the Text.

BƲT unto you, &c. The adverſative forme ſhewes the oppoſition of theſe to them that were mentioned before, and the manifeſt difference of Gods dealing: They ſhall be caſt into the oven, but unto you the Sun of righteouſneſſe ſhall ariſe with healing in his wings. A bleſſed BUT to us, a BUT full of Nectar, levell all your golden Arrowes of thankfulneſſe at this BUT. The Sunne is hot as well as a flaming Oven, but not ſo hot, Chriſt is a ſutable p. 161good unto all his people, fitted to their wants and capacities. And ſo much of that poynt.

2^d Note from from the coherence.Chriſt is a reviving Sun of Righteouſneſſe to ſuch as feare God. This is ſo linkt with my Text, that ſomwhat muſt be ſpoken. Wee'l enquire

1. What the feare of God is.

2. Why Chriſt will ſhine upon ſuch.

Firſt, what the feare of God is.

hhAliud eſt timere quia peccaveris, aliud timere ne pecces. Philip in Job.There is a ſlaviſh and ſinfull feare, which onelyonly feares Gods anger, and ſcares us away from him, 1 John 4.18. Gen. 3.8. Rev. 6.16. Jam. 2.19. Rom. 8.15.

2. There is a Filiall and Reverentiall feare, compounded of Admiration and love: Its object is Excellency, and its ground apprehenſion of diſproportion Heb. 12.28. Eccleſ. 5.2. & 9.4. Prov. 13.13. Hoſ. 3.5. Iſa. 25.3, 4. Jer. 5.24. & 33.9.

Now precedency is given here, and elſewhere in the Scripture to this grace, for many reaſonskkJohn Brian in a Sermon on 1 Sam. 12.16.17, 18 pag. 13, 15.1 Sam 12:161 Sam 12:171 Sam 12:18.

1. The feare of Gods Name is the fountain, root, or foundation of Religion. Pſal. 111.10.

2. It gives beauty and amability to all other Graces and Duties, Pſalm 2.11. & 5.7.

3. 'Tis frequently put for the whole worſhip of God, Acts 9.31. Pro. 31.30.

p. 162iiNemo melius diligit, quam qui maxime veretur offendere. Salvian Epiſt. 4.Secondly, why the Sunne of righteouſneſſe will ſhine out upon ſuch as feare hi… name? I anſwer, Such are humbled, and emptied, and ſee their need of mercy, and ſuch will not abuſe his love, and the Lord hath promiſed his favour to ſuch, not onelyonly in the Text, but Matth. 5.llBeati qui lugent, nam hoc modo formantur ad percipien…n aeter… …audium, & q…ſ…ſt…u lis e…tantur, ne alibi quam in Deo ſolidam conſolationem quaerant. Calvin. in Mat. 5.4.Matt 5:4 Bleſſed are they that mourn, for they ſhall hee comforted. And Iſai. 50.10. Who is among you that feareth the Lord, that walketh in darkneſſe and hath no light? Let him truſt in the name of the Lord, and ſtay himſelfe on his God **Manencibus igitur in tenebris filiis diffidentiae evadit in novam hanc lucem, lucis filius, de poteſtate tenebrarum, ſi tamen jam fidenter Deo dicere poteſt, particeps ego ſum omnium timentium te. So Bernard ſpeaking occaſionally of my T…xt. Bernard. Epiſt. 107..

mmGemendus eſt qui non gemit. Greg.Then let us bewaile the want of this grace among us, Ʋſe. 1 and mourn for them as will not mourn for themſelves. Wherefore are men ſo careleſſe what they think, ſpeak, or doe? They have not the feare of God in their heartsnnPueri lucernam non timent, larvam timent. Ita, &c, though they feare things they need not. Pſal. 36.1-5. Rom. 3.10. to 29. Gen. 20.11. Why is the face of Chriſt the Sunne of Righteouſneſſe hid from many? It is to be feared they have gone to the utmoſt bounds of their liberty, if not beyond it.

2. See if you be in that ſmall but bleſſed Ʋſe. 2 p. 163number of them that feare the name of God.

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

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

3. Doe you ſlight the diſpleaſure and power of men in compariſon of Gods, 1 Pet 3.14, 15. Mat. 10.28. Iſa. 8.12, 13.

4. Doe you imploy and demeane your ſelves in holy things with reverence, uſing the very Name and Attributes of God in your ordinary diſcourſe with trembling? Daniel 6. 1 Corinth. 7.25. Luke 12.45. Iſai. 8.12, 13.

3. Be perſwaded to get and cheriſh in your hearts a filiall feare of God, Ʋſe. 3 that ſo the Sunne of righteouſneſſe may love to ſcatter his beams upon you.

1. Take ſome motives.

1. The fearfull condition of ſuch as are ſecure, and without any feare of God,1. Motives to feare God. Pſal. 90.11. Eccleſ. 8.13. Jer. 2.19.

2. The bleſſed eſtate of ſuch as live in the feare of God, they are favourites of Heaven, and the bleſſings of this life and the p. 164next belong to ſuch, Pſal. 147.11. Prov. 22.4. Pſa. 85.9. & 103.17.

2. Uſe theſe helps.

2. Helps to the feare of God.1. Be much in reading and hearing the Word, Deut. 13.11. Pſalm. 19.9. Deut. 17.19.

2. Be frequent in Prayer, Jer. 32.40. Pſal. 86.11.

3. Acqu…int your ſelves with godly ſorrow, 2 Cor. 7.11.

4. Act Faith on the promiſes, Hebr. 11.7.

5. Give ſcope unto your hearts in meditation, 1. Touching Divine Omnipreſence, Prov. 15.3. 2. His Omnipotency, Luke 12.5. 3. His juſtice in puniſhing ſinne, 1. Pet. 1.17. 4. His truth in fulfilling his threatnings, Heb. 3.16. 5. His particular judgements againſt ſin, Rom. 11.20. 6. The uncertainty of life,ooHierome thought he alwayes heard this ſound in his e…s, Surgite Mortui, &c. and the laſt trumpets blaſt, 2 Cor. 5.10ppPſal. 147.11. Cum dixiſſet timentes adjecit ſperantes. Auguſt. Ʋis a Deo fugere? ad ipſum fuge; vis fugere ab irato, fuge ad placatum. Idem in Pſa. 30Ps 147:11Ps 30 7. His infinite mercy, and all his benefites, Pſalm 130.4. Jer. 5.24▪ Pſal. 72.5.

Conſider the motives, and follow the rules, and doubt not but the feare of God ſhall poſſeſſe you, and the Sun of righteouſneſſe revive you. Amen.

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

The Sunne, &c.

And firſt,Of the Text it ſelfe. let us ſpeak ſomewhat of the p. 165words, as a prediction of the Meſſi…h: For Malachi fore-tels that Chriſt the Sunne of righteouſneſſe ſhould ariſe with healing in his wings. Obſerve thence,

There were cleare predictions of the coming of Chriſt under the old Teſtament. Doct. 1 No ſooner was man fallen, but Chriſt was promiſed: The Seed of the woman ſhall break the Serpents head. Chriſt often appeared in the viſible ſhape of an Angell, to inure the people and prepare them for the incarnation,qqSee Doctor Taylor of the types and ſhadowes of Chriſt. all the ceremonies under the Law pointed out Chriſt, and all the Prophets foretold of the Meſſiah: Daniel and Haggai ſpake ſo clearly of the time of Chriſts comming, which was to bee while the ſecond Temple ſtood, that the Jewiſh Doctors and Rabbins knew not what to ſay to excuſe their unbeliefe, butrrRabbi Sam in aureo tractatu de miſerrimo ſtatu Judaeorum. confeſſed indeed, that his comming was to bee about that time, and that the ſins of the people cauſed him either not to come at the promiſed time; or if he did come, yet hitherto to hide himſelfe in the Seas, or inacceſſible Rockes, and not to manifeſt himſelfe unto his people Iſh Copher, that is, a Reconciler, or a Peacemaker between God and Man.ſſGreg. Will. pag. 948. Iſai. 7.14. Micah 5.2. Hoſ. 11.1. Mal. 4.5. Pſal. 41.9.Isa 7:14Mic 5:2Hos 11:1Mal 4:5Ps 41:9. The Prophets did not onelyonly ſpeak of the time, but alſo punctually foretold almoſt every thing that ſhould happen throughout the life of the Meſſiah, and touching his death and p. 166reſurrection. Iſaiah ſaid, a Virgin ſhall conceive him; Micah, that he ſhould be born in Bethlem-Judah; Hoſea foretold of his flight into Aegypt; Malachi, that John ſhould fore-run him,ttQuicquid eſt veteris Teſta menti Chriſtū ſonat. David, that his own Diſciple ſhould betray him. In a word, how falſly he ſhould be accuſed, how baſely hee ſhould bee handled, what kinde of death he ſhould dye, betwixt the wicked, how his garments ſhould bee taken from him, how he ſhould have gall and vinegar to drink, how his bones after death ſhould not be broken, nor his fleſh lye ſo long a… to ſee corruption. &c. The Sybils ſpake much of Chriſt by way of prediction (as Varro, Baronius anduuAug. de Civ. Dei, lib. 18. cap. 23. with the notes of Ludovicus Vives, and Bp. Montague. Acts and Monuments of the Church before Chriſt. lib. 2. cap. 3. p. 157. Auſtin tell us) they long before Chriſt (being heathens inſpired by God) ſaid, that a famous one ſhould bee born of the virgin Mary, daughter to Anna, and wife to Joſeph at Bethlem, that he ſhould be baptized in Jordan, and the holy Ghoſt ſhould come downe upon him as a Dove. The moſt famous of the Sybils for this, was Erythraea, that made a Poem, whoſe initiall letters put together make theſe words,

Jeſus of Chriſt Son of God, Saviour.

The ſum of this Acroſtichis, & other Propheſies of Chriſt by Sybilla, is thus abridged by Auſtin out of Lactantius. He ſhall afterwards fall into the hands of miſbelievers, they ſhall give him, being God, p. 167blowes upon his cheekes, and bid him gueſſe who ſtruck him: with impure mouthes ſhall they ſpit poyſon at him, he ſhall bow his back to the whip, and being ſmitten, hold his peace; no man ſhall underſtand what the Word is, he ſhall be crowned with thorns, and ſhall ſpeak to them in Hell, they ſhall give him gall to eat, and vinegar to drink, ſuch entertainment ſhall they provide for him. O fooliſh nation, they have not known their God repreſenting himſelfe to humane knowledge. the vaile of the Temple ſhall rent in twain, and for three houres it ſhall be dark night at high noon, he ſhall be put to death, and ſleep three dayes, and then returning back from Hell, ſhall appeare alive in the day time, and ſhall manifeſt the beginning of Reſurrection to ſuch as are raiſed up. Cicero ſpeakes much of this, and wonders what thoſe initiall letters (mentioned) would have.

This Erythrea lived about the time of Codrus before the ſiege of Troy: ſhe lived about 2700 yeares agoe.

Thus God gave ſome light to the Gentiles, by ſome of their owne propheſies, which they would read and heed, and their Emperours kept and peruſed in all their ſtraights. Virgil lived 20 or 30. yeares before p. 168Chriſt, his fourth Eglog is much concerning Chriſt, and learn'd of the Sybile. 'Twas much admired of the Ancients, Hierom thinkes he had faith, one Marcellinus they ſay, was converted to Chriſtianity by that onelyonly. The Sybils propheſies were ſo fulfilled in Chriſt, & quoted by the ancient Fathers of the Church, that the Pagans commonly ſtiled Chriſtians Sybillianiſts, ſaith Origen. All this and much more was foretold of Chriſt. But why were there ſuch clear propheſies of Chriſt in the old Teſtament? I anſwer, for three reaſons eſpecially.

1. To prepare the people for the comming of Chriſt, Reaſ. 1 to ſtay and quiet their hearts in the expectation, God would train up his Church by ceremonies and predictions to ſtrengthen their faith in Chriſt. The Church in its nonage and infancy was under theſe Tutors, which were as Schoolmaſters to bring them to Chriſt.Gal. 4.2. & 3.24.Gal 4:2Gal 3:24 God reſpected them as children, and erected for them in Jewry a little free Schoole, ſet up in a corner of the world, he appointed the Law and Prophets as their Primmer or A. B. C. out of which they might eaſily ſpell a Meſſiah and ſo they did. For about the time of Chriſts comming, the people of God had raiſed expectations and longing deſires after him. We read of Simeon, p. 169that he waited for the conſolation of Iſrael, Luke 2.25. And in the ſame chapter it is ſaid, that Hannah ſpake of Chriſt to all that looked for Redemption in Jeruſalem, verſe 38. Yea we read, that not onelyonly the Jewes, but Samaritans expected his comming,wwNam & ipſi Samaritani Chriſtum expectabant hactenus cum Judaeis ſentientes, tametſi in cultu extra Chriſtum admodum inter ſe eſſent diverſi. Muſculus in locum Ergo cum Meſſiam dicit venturum de tempore propinquo videtur loqui, & certe multis argumentis ſatis conſtat paſſim tunc erectos fuiſſe omnium animos Meſſiae expectatione, qui rebus miſere collapſis imo perditis, ſuccurreret. Calvinus in Johan. 4.25. John 4.25. The woman (of Samaria) ſaid, I know that Meſſias commeth, which is called Chriſt, when he is come he will tell us all things. So that by theſe propheſies of Chriſt, all the Regions round about were white unto the harveſt, v. 35.

2. To manifeſt the Truth, Wiſdome, Reaſon. 2 and Power of God in the punctuall fulfilling of them in all their circumſtances. Nothing was done by Chriſt which was not foretold; and nothing was foretold of Chriſt, which was not donexxVide Bp. Hall in his paſſion Sermon on John 19.30. at the beginning, p. 412.John 19:30 ▪ Mathew hath noted 32. ſeveral propheſies concerning Chriſt fulfilled in his Birth, Life and Death: to all which John hath added many more, and ſtill the burden or underſong of every event is this, Ʋt impleretur — That it might be fulfilled which was written by the Prophets, ſaying, &c. which inſinuates p. 170the ſweet harmony between the Prophets and ApoſtlesyyTheodoret de curat Graec. affect, lib. 2.. So that as Numenius ſaid, Plato was nothing elſe but Moſes tranſlated out of Hebrew into Greek: and Aſcham, that Virgil is nothing elſe but Homer turned out of Greek into Latine: ſo the New Teſtament is nothing elſe as it were, but … …ehearſal and expoſition of the Old, which wonderfully commends unto us the truth of God in performing, his wiſdome in contriving, and his power in effecting all that was foretold, ſo that not a tittle was unaccompliſhed, &c.zzBy Lawr. Clarksons Pilgrimage of Saints, p. 4.. This ought to confirm us in the Divinity of the Scriptures, which now among other fundamentall truths is called in queſtion.

3. To ſilence and convince the Jewes, Reaſon. 3 that this is Chriſt the promiſed Meſſiah, & that they are not to look for another. How are they beſotted that will not be convinced by the old Teſtament, that Chriſt is come.aaImpletae erant omnes prophetiae, ſut latum erat Iſraeli regnum & ſacerdotium devenerat in poteſtatē & gubernationem Gentilium, juxta veterē Iſraelis prophetiam. Gen. 49. Bullingerus in Joan. 4.25.Gen 49John 4:25 'Tis ſaid in Gen. 49.10. That the Scepter ſhould not depart from Judah till Shilo came. They all ſee & confeſſe the Scepter is removed and quite gone from them, and yet they will not beleeve that Chriſt i… come, but they looke for another. Well, the cleare propheſies will be ſufficient to damne unbeleeving Jewes, and make them ſpeechleſſe at the great day.

Is it ſo, Ʋſe. 1 that there were ſuch cleare propheſies p. 171of Chriſt of old, and many believed in the Meſſiah? then here is ſomewhat againſt ſuch as think hardly of them under the old Teſtament, as though they were not redeemed and ſaved by Chriſt, whereas Paul tels us plainly, They did all eat the ſame ſpirituall meat, and did all drink the ſame ſpirituall drinke: For they drank of that ſpiritual Rock that followed them, and that Rock was Chriſt, 1 Cor. 10.3 And Chriſt was a Lamb ſlain bbSemel actu ſemper fructufrom the beginning of the world. ccReputatū eſt illi ad juſtitiā quia rationem non quaeſivit. Ambroſ.And Heb. 11. you ſee they were not ſtrangers to faith in Chriſt. Abraham rejoyced to ſee my day, he ſaw it, and was glad, ſaith Chriſt, and his faith was imputed to him for righteouſneſſe, Gen. 15.16. becauſe hee ſhut his eares againſt carnal reaſonings, and reſolved to beleeve, ſaith Ambroſe. And hee embraced God in Chriſt as his Father, ſaith Calvin. Their Sacraments ſignified the ſams things as ours, and their Paſchall Lamb did lively reſemble Chriſt,ddChriſt a Lamb, denominatione, qualificatione & adumbratione. the Lamb of God that takes away the ſins of the world, John 1.29. Finally, the thing promiſed & attained by beleevers under the old Teſtament, was not terrene felicity, or an earthly Canaan onelyonly, as ſome imagine, but eternal enjoyments of God in the Heavens, and this may eaſily bee proved;eeQuia vetus Teſtamentum perinde ac no…ū non ad carnalem ſeu terrenam foelicitatem, praeſentiſ que vitae bona, ſed multo magis ad beatae immortalitatis ſpem electos excitabat. B…. lo…. com. pag. 210. For the covenant God made with them and us, is one and the ſame, Gen. 17.17. Levit. 26.12. p. 172Exod. 3.6. They had the ſame Spirit of Faith as wee have, 2 Cor. 4.13. Heb. 11.1. They reckoned on the ſame happineſs with us, Heb. 11.9.10.13.26. Nay, Balaam himſelfe ſaid, he hoped to dye the death of the righteous, Numb. 23.10. Which David afterwards explains, Pſal. 116.15. vide Pſal. 39.6, 7, 8.13. But remarkeable is that of Job, Chap. 19. ver. 25, 26. I know that my Redeemer lives, and though wormes deſtroy this body, yet in my fleſh ſhall I ſee God.

To conclude, our Saviour promiſing eternall happineſſe to beleevers, ſaith, they ſhall ſit down with Abraham, Iſaac, and Jacob, in the kingdome of Heaven, Mat. 8.11.ffMat. 8.11. Unde cert ò colligimus candem quae nobis exhibita eſt in Chriſts, olim Patribus quo que promiſſam ſuiſſe ſalut em, n…q… enim commun… foret haereditas niſi una eſſct fides, quae eſt ejus obtin… dae ratio. Calvinus in locum.Matt 8:11 Thi… ſhall ſuffice to ſilence ſuch as think hardly of them under the old Teſtament.

Next let us ſee the happineſſe and duty of ſuch as live under the Goſpel, Ʋſe. 2d and ſee moſt of thoſe Prophecies fulfilled.

ggLet us ſee our happineſſe.1. The happineſſe of Chriſtians, fo… though all that I have ſaid in the firſt Inference be true, yet our happineſſe is greater under the Goſpel, then was theirs under the Law, in many reſpects. God by thoſe low adminiſtrations, in his wiſdome provided for the further advancement of Chriſt, and the Goſpel, which compared with th… p. 173Law muſt be manifeſted in greater brightneſſe and glory. Chriſt the Sonne muſt come in more ſplendor then Moſes the ſervanthhIntelligitur de jis qui in novo Teſtamento miniſtri facti ſunt Chriſti, ut evangelij majeſtas ſupra legē & illud medium praeconium emineat. Calv. in Mat. 11.11. D^r. Taylor in Types. John 1.17. opened.Matt 11:11John 1:17 Mat. 11.11. From the dayes of John the Baptiſt untill now the Kingdome of heaven ſuffers violence, and the violent take it away by force, and he that is leaſt in the Kingdome of Heaven, (ſoil. under the Goſpel) is greater then John; And wee are Miniſters not of the letter onelyonly, but of the Spirit, 2 Cor. 3.6. But moſt cleare is that Job. 1.17. The Law was given by Moſes, but grace and truth came by Jeſus Chriſt; The Goſpel is called Grace, not becauſe under the Law the ſame Grace was not preached; but comparatively, that was ſcarce Grace to this; There was Grace, but here is more Grace; Let us open it in five particulars.

iiVelatus in veteri, revelatus in novo Teſtamento.1. More grace in regard of manifeſtation, they had the dawning of the morning, but wee the light at noon-day; Nay, the light of the Sunne is ſeven-fold, and like the light of ſeven dayes, as was prophecied, Iſa. 30 36. All things concerning our ſalvation are more clearly diſcovered Col. 1.26. The Apoſtle termes the Goſpel a myſtery, which had been hidden ſince the world began, and from all ages, but now is made manifeſt to the Saints. q. d. God hath now opened his whole heart to his Saints; He whiſpered things darkly to them, but now ſpeake… p. 174them loudly and clearly to uskkN…m illae Revela…nes Propheticae erant inſtar Lucernae ſplendontis in obſcuro loco, ſed praedicationes evangelicae ſunt inſtar ſolis medio die radiantis. Joan Davenant Epiſc. Sarish. expoſ. in Coll. 1.26. Scriptura Sol animae, nullis celatum est evangelium, lux eſt communis omnibus, nullus eſt in verbo Cimmerius. Clemens Alexandrinus in Protrept. In jis quae apertè in Scriptura poſita ſunt inveniuntur illa omnia quae continent fidem, moreſ que vivendi. Auguſtinus de Doct. Chriſt. lib. 2. cap. 9.

2. In Impletion and accompliſhment; That which before was held forth in a Promiſe and Prophecie, as matter of expectation and deſire, to us is become a Performance, and fullfilling, and ſo a ground of acquieſcence & rejoycing. Hope d…ferr…d makes the heart ſicke, and is as ſmoake to the eyes, or vinegar to the teeth, but their expectations are our exultations. Acts 13.33. And wee declare unto you glad tydings, how that the Promiſe …hat was made unto the Fathers, God hath fullfilled the ſame unto us their children llChriſtus qui vitae aeternae, & hono…ū om…ium ſu…ſlantia eſt, illas tantum promiſſus crat, & eum tanquam procul abſentem expetchant, nobis datus …ſt & Praeſentem obtinemus. Calvin..

3. By Indulgence; for the Jewes had a burthenſome and chargeable ſervice in the Ceremoniall Law, but that now is aboliſht by Chriſt. Act. 15.10. A yoke which neither wee nor our Fathers were able to be…re; But now wee are invited to come and take of Chriſt a yoke that is eaſie, and a burthen that p. 175is light, mmErat quidem dura & laborioſa veteris paedagogiae ſervitus, ſed de ſolis ceremoniis cum non loqui facile colligitur. idem. Portare legem eſt legi morali ſatisfacere ad juſtitiam. Eraſmus Sarcerius in Acts 15.10.Acts 15:10Mat. 11.28.

4. In Extention and Apprehenſion by beleevers in all Countryes; Before 'twas confined to the Jewes, and in Jewry onelyonly was God known nnHoc novū & ſpeciale habuit Chriſti adventus, quòd dirutâ maceriâ Deus promiſcuè totū mundum amplexus eſt. Calvin. in Acts 10.35.Acts 10:35but now the Partition wall is broken downe, and the Goſpel is commanded to be preach't, unto every creature, Gentiles as well as Jewes. Rom. 1.16. & 3.29. And the Grace of God that bringeth ſalvation hath appeared unto all men, Tit. 2.11. And now in every Nation he that feareth God, and worketh righteouſneſſe, is accepted with him, Act. 10.39. Good newes for us Gentiles, The Wilderneſſe is become as a watered garden.

5. In Perfection and wonderfull growth of Faith and Grace in the hearts of ordinary beleevers above them, by reaſon of theooErat & in Prophetis ſpiritus ſanctus etſi donum hoc contractū erat, et in Apoſtolis ante crucē, ſed non ſic ut poſt aſſumptionem, largus ſcilicet ac copioſus, it a ut fluminibus comparari debuerit. Theophylact. in Joan. 7.39.John 7:39 Plentifull effuſions of the Spirit ſince Chriſts aſcenſion. Joh. 7.39. The Holy Ghoſt was not yet given, becauſe Jeſus was not yet glorified, i. e. Not ſo much given. 'Tis true, ſome particular Saint, as Abraham might have a greater meaſure of the Spirit then ordinary beleevers have under the Goſpel. But now the bulk of Beleevers have the Spirit of glory reſting on them, and ſhining in them. Joel 2.28. I will poure out my Spirit on all fleſh. Beleevers then for the generality of them had but little of the Spirit; hence it is ſaid**Heb. 10.1.Heb 10:1; The Law was but a ſhadow of good p. 176things to come, not the Image and Truth it ſelfe, viz. It had a rude and dark delineation of good things to come, as a draug… made by a Painter with a cole, but the Goſpel exhibits the picture it ſelfe in the flouriſh and Beauty, ſaith Taylor ppD^r. Taylor in his Types.that is, the Truth, and Being, the Glory, and Perfection thereof; Let's ſee our happineſſe in theſe five reſpects.

2. Let us know our Duty.2. Let's not onelyonly ſee our happineſſe, but conſider our duty; Let me name five particulars.

11. Admire God, and the Scriptures, when you ſee the Prophecies ſo punctually fullfilled; for if Ptolome was aſtoniſhed at the 72 Interpreters, becauſe being placed in ſundry Roomes, and never conferring not ſeeing one another, they did notwithſtanding write the ſame, not onelyonly for ſence of matter, but ſound of words upon the ſelfe ſame Text, asqqJuſtin Martyr in Admonitorio. Juſtin Martyr, andrrAuguſtin. de Civit. Dei. lib. 18. cap. 42. Galatin. de Arcanis. lib. 1. cap. 2. others report, then how ſhould wee admire God in that divine concordance, between the Prophets, and Apoſtles, who writing the word of God in divers places at divers times and upon divers occaſions, doe notwithſtanding ſo harmoniouſly agree, that they ſeeme not, ſaithſſBellarmin de verbo Dei. lib. 1. cap. 2. Bellarmin, divers Penmen, but onelyonly divers pens of one and the ſame Writer.

22. Beleeve the fullfilling of the Prophecies; p. 177Indeed the Apoſtles and Diſciples, ſaw and heard thoſe things that many Prophets and righteous men deſired to ſee and heare, but could not, Mat. 13.17. But for us that live ſixteene hundred yeares ſince the accompliſhment; wee have as much need of Faith to beleeve theſe things are done, as they before Chriſt had to beleeve they ſhould be done; and yet to beleeve the Hiſtory onelyonly is nothing, (the very Devills doe that) unleſſe wee can ſay with**1 Tim. 1.15. Galat. 2.20.1 Tim 1:15Gal 2:20 Paul, He dyed for us, and gave himſelfe for us, and that be came into the world to ſave ſinners, whereof wee are the chiefe, &c.

33. Pittie the Incredulous, even obſtinate Jewes, that ſay the Prophecies are not fullfilled, but ſtill expect the Meſſiah. They pittied us Gentiles when they ſaid, wee have a little Siſter hath no breaſts, let us mourn for the Jewes and ſay, Wee have an elder Siſter hath no eyes. God hath promiſed to reſtore them.ttZach. 12.10. Jer. 20.21. Mat. 23.39. 1 Cor. 3.16. Rom. 11.24. to 27. Note.Zech 12:10Jer 20:21Matt 23:391 Cor 3:16Rom 11:24–27 And God hath miraculouſly preſerved them for that end; For whereas ſundry very auncient People, and famous, as Perſians, Chaldeans, Aſſyrians, Trojanes, Vandales, Lombards, Goths, Saxons, Picts, &c. are either quite diſtinct or deſtroyed, or elſe being ſevered & ſcattered, have not ſo held their own, as to keep ſtill their own Ordinances, and preſerve themſelves for their civill life and Religion unmixt with other p. 178people whither they came; yet behold a ſtrange thing, and remarkable, ſaith Beza, the Jews only notwithſtanding their great, and long diſpertions, and calamities, doe yet not onelyonly remaine in innumerable multitudes, but keep their Tribes diſtinct, and unconfounded, and injoy all their Ordinances, except ſacrificing of Beaſts, and will ſhew you their pedigree, and deſcent from Abraham; and doubtleſſe ſaith Calvin, they are thus miraculouſly preſerved againſt the time of their converſion, which now will be viſible to all.uuAquinas, Pareus, and Pet. Martyr. Others of the learned concurre with Calvin herein. O therefore let us with Beza be importunate with God to haſten their converſion, &c.

44. Wait for the full accompliſhment of all the prophecies touching Chriſt, and his kingdome. Much is foretold in the Pſalmes, Daniel, and the Revelation, which is not yet fulfilled, aswwMat. 24.14. 2 Theſ. 2.8. Rom. 11.25. 1 Tim. 4.1. Acts 3.19. Iſa. 65.17.Matt 24:142 Thess 2:8Rom 11:251 Tim 4:1Acts 3:19Isa 65:17 The Preaching of the Goſpel to all Nations, the coming down of Antichriſt, the coming in of Jewes and Gentiles (in the fullneſſe) under the Standard of Chriſt. His giving a time of refreſhing to the Church, towards the end of all things, when there ſhall be new Heavens and new Earth, in which ſhall dwell righteouſneſſe, (ſpirituall, halcyon, glorious times indeed) and finally, his ſecond coming to judgement, when the Trumpet ſhall ſound, and p. 179the dead ſhall riſe, and all appeare before the Judgement-ſeat of Chriſt. All this muſt come to paſſe, and all this may be comprized in our comprehenſive prophecie in the Text, The Sun of righteouſneſſe ſhall ariſe with healing in his wings xxSee a Tract of M^r. Geerings call'd A diſcovery of the vanity or iniquity of Iudiciall Aſtrology, Publiſhed 1646..

5. And laſtly, reject other Prophecies, & Predictions, which inſnare many ſoules in our dayes; 5the Devill never drove ſuch a trade as now when many Profeſſors are not aſhamed, nor afraid to enquire of his Oracles touching publick or private affaires,yyLeovitius in admonit. de uſu Aſtrologiae. Eraſmus andzzAulus Gellius. lib. 14. cap. 1. in ſine. Phavorinus diſputing againſt Aſtrologians, conclude all Prognoſtications and Predictions unprofitable, ſaying, if they foretell joyfull news, they decreaſe our future pleaſures, if evill tydings they increaſe our preſent pain, the feare of danger being often worſe then the danger it ſelfe; beſides this, all Predictions of this kinde, are vaine, uncertain, and ambiguous, and miſſe oftner then hit; but above all, they are ſinfull, and unlawfull, either in the maker, or receiver, and God will ſet his face againſt ſuch, Lev. 20.6.2 Par. 10.13.2 Reg. 1.16. Peep not therefore into the Arke of Gods ſecrets, be willing to goe Gods pace, do not outrun Providence, but wait, wait I ſay, on the Lord; and ſo much of that point: And thus having handled the Prediction of Chriſt, I now come to the Deſcription of him, The p. 180Sun, &c. The ſecond Doctrine is this, that

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

11. The Sunne is of a communicative nature, he doth not contract his beames, and confine them within it ſelfe, but diffuſes, and ſcatters, and ſpreads his rayes o're the world, the Sunne is the fountaine of light, and it inlightens the Moone, and Starres, and whole univerſe. The Lord Jeſus is of ſuch a nature. Pſal. 84.11. The aaApud Deum quidē eſt ſons vitiae, juſtitae, virtutis, ſapientiae, at ſons nobis occultus & inacceſſas, ſed horum omniū copta nobis in Chriſto expoſita fuit, ut inde petere lic…at, ultro. enim ad nos fluere paratus eſt ſi modo tranſitū illi fide demus. Cal.Lord is a Sunne and a Shield, the Lord will give grace, and no good thing will he withhold from them that walke uprightly. Marke, he no ſooner calls God, in Chriſt a Sun, but he talkes of giving, and withholding nothing. And indeed he makes all the Creatures participant of his goodneſſe, he gives forth his light unto the Saints, who are called Starres, Dan. 12.13. The leſſer veſſeils are filled by him, and of his fullneſſe wee all receive Grace for Grace; Chriſt hath a ſea of Grace, and glory, able to fill all our channells, like the oyntment (ſaith Martin bbHoc adūbratum eſt per Aaronem qui d… in Sacerdo…ē conſecraretur, perfuſus eſt oleo ſuper caput, quod praenimiâ abū dantiâ in barbam & oram veſtimenti ejus defluxit ſic, &c. Mart. Bucer Joan. 1.16.John 1:16Bucer) which being poured out on Aarons head, trickled downe to his Beard, and the very hemme of his garment: So that divine, and rich anoynting of the Spirit, which was in ſuch abundance poured out upon our head Chriſt, flowes down to all his members: God in Chriſt is a generall, p. 181a communicative good, the word here uſed is Schemeſch, the Miniſter of God, viz. the Sunne which imparts and miniſters light & heat: for the word (ccSam. Torsh. in Mal. 4.2.Mal 4:2 ſaith Torſhel) is of Schamaſch, to ſerve or miniſter to God or men, according as the Syriack verſion of the new Teſtament uſeth this word Matth. 20.28. The Sonne of Man came not that he might be miniſtred unto, but (Deneſchtammeſch **foreign.) that hee might miniſter. Chriſt doth benignly impart grace and glory, a Fountain he is, and that opened, Zach. 13.1.

2. The manner is obſervable, 2the Sun communicates his beames freely, ſuddenly, impartially, & abundantly; ſo doth Chriſt freely,ddSol non expectat preces, ſed ſtatim refulget, & omnibus videntibus lucem vitvmque affert, ita Chriſtus prior dilexit nos, & cum inimici eſſemus praevenit ſponteque ſua maximis beneficiis ditavit & ditat. Corn. a Lapide in Mal. 4.2.Mal 4:2 they are not brought by violēce or attractives, or any art or diligence of man, but come of their owne free motion; and ſurely all that Chriſt doth, is freely, without money, or without price, he juſtifies without the concurrence or help of our merits, he is not moved by any thing in us, but his own good will and pleaſure,eeBeneplaciti nomen omnia merita diſerte excludit. Calv. Epheſ. 1.5. 2 Tim. 1.9. Rom. 11.6.

Object. I but the violent take heaven by force.

Sol. 'Tis certaine: but this force is p. 182not offered on God, but themſelves and the world,ffViolentes rapere regnum coelorum, eſt regni Chriſti cupiditate adeo flagrare, ut vitam & omnia quis contemnat modo particiceps ſit Evangelii, & regni coelorum civis. Mart. Bucer. in Matth. 11.12.Matt 11:12 whereby they maſter all impediments and difficulties that elſe would hinder them from heaven, and this not in their own ſtrength, but Chriſts.

Next, the Sun communicates his beams ſuddenly many times in an inſtant. Have you not ſeen the Sun mufled with clouds, ſuddenly ſhew himſelfe, and in the twinkling of an eye, diſperſe his beames? Chriſt alſo can ſuddenly give out comfort to the ſoule, notggLuke 17.24.Luke 17:24 onelyonly his ſecond comming in glory, but his comming in grace may bee compared to lightning, which flaſhes ſuddenly.hhNihil fulgore celerius. Eraſmus in Matth. 24.27.Matt 24:27 So Eraſmus and Calvin expound Matth. 24.27. The Goſpell was ſuddenly ſcattered or'e the world, grace and joy is oftentimes ſuddenly infuſed into the heart. 'Tis ſaid,iiPſalm 85.8.Ps 85:8 God will ſpeak peace unto his people. q. d. Look how eaſily and quickly you can ſpeake a word, and with like facility and celerity can Chriſt give his grace, and let out the diſcoveries of himſelfe to us. Thou that haſt long waited for comfort, remember this, Chriſt can, and may ſuddenly ſhew himſelfe unto you, when you are ripe for comfort, and his ſet time is come to doe it, he will not be long about it, comfort may come next p. 183moment: We are but Praecones, Criers, Publiſhers of the Goſpels glad tidings, but your inward peace and reſt muſt drop from the clouds. 'Tis a new creation, and if God ſay of a dark ſoul, Let there be light, there ſhall be light, and that ſuddenly; nay, Chriſt can cure Nations in an inſtant,kkJer. 18.7.Jer 18:7 Jer. 18.7. 'Tis but giving the wheele a turne, and the Potter can new make us: for wee are as clay in his hands, and though never ſo out of ſhape, he can ſoon mend us, Iſai. 64.8.

Again, the Sun communicates his beams impartially, and univerſally: For the Sun ſhines on the juſt and unjuſt, llMatth. 5.45Matt 5:45Matth. 5.45. The Lord Jeſus is impartiall, he is no reſpecter of perſons, But in every Nation he that feares God and workes righteouſneſſe, is accepted; hee ſhines more or leſſe on all Saints: Nay, he enlightens every man that comes into the world, John 1.19. that is,mmSo Muſculus and Calvin on John 1.9.John 1:9 every man that comes into the old World with reaſon and underſtanding; and every one that is new born, and comes into the new world, with grace and comfort, ſooner or later: Nay, he offereth himſelf unto every ſinner, and reprobates keep the ſhuts of ignorance faſt pin'd, leſt the light ſhould come in, becauſe their deeds are evill. In a word, God by his omnipreſence and providence (ſaith Ambroſe) ſhines p. 184(like the Sun) every where, and in all places of the worldnnDe ſole non dubitas quod ubi que reſplendeat, de Deo dubitas quod non ubi que fulgeat? Ambroſe. And then

Laſtly, the Sunne ſheds his beames not ſparingly, but abundantly; the Sun when he ſhines can as eaſily fill a vaſt Palace, as a ſmall cloſet with light, and ſo Chriſt deals liberally, and upbraids not; he gives wiſdome and much wiſdome, light and much light,ooJames 1.5.Jas 1:5 Iam. 1.5. Of his fulneſſe we receive grace for grace, as it is in Iohn 1.16. viz. Grace in abundance. The metaphor (ſaith Hunnius) is taken from the over-flowing Fountaine, that poures out water in abundance, and yet remaines full: the ſame ſaithppMetaphora deſi…mpta eſt ab exuberante aliquo ſonte, de quo licet ſubinde haurias, nunquam tamē exhaurias, Aegidius Hunnius in Joh. 1.16 pag. 70.John 1:16 Thesphylact. Brethren, Chriſt can as eafily fill the moſt widened, enlarged, capacious heart withqqE…luens plenus manet, Theophy…act▪ in locum. grace, and joy, as the ſlender narrow mouth'd, ſtreightned ſoule. Thou haſt got but a little grace, or but a little comfort, what is the reaſon? and where lyes the fault? Is the Spirit of God ſtreightned? Surely no, Mich. 2.7. Doth the Fountain in God faile? Is his hand ſhortned, or his heart niggardly? No, no, the fault is in thy lelf, thy Armes are pinion'd, thy mouth ſewed up by ſin and Satan, or elſe you ſtrive to drink in the crackt diſh of your own merits or inventions, ſo that Chriſt may ſay as Paul, 2 Cor. 6.12. Ye are not ſtreightned in me, but in your own bowels rr2 Cor. 6.12. Ye doe not comply, ye do not reciprocate. Trap.2 Cor 6:12Open your mouthes wide (ſaith God) let me p. 185alone to ſtop them with good things. For though your hunger and thirſt after righteouſneſſe be increaſed, and your hearts and deſires enlarged, though you pull down your old barnes, your old thoughts and aimes, and build bigger, yet I will repleniſh them and ſatisfie them: For ye ſhall be filled with all the fulneſſe of God. Will that content you? Eph. 3.19.

ſſQuicquid lucidum eſt in coelo & in terra aliunde mutuatur ſplendorem ſuum, at Chriſtus lux eſt ex ſeipſo & per ſe refulgens deinde irradians totum orbem ſuo fulgore, ut non alia ſit uſquam origo vel cauſa ſplendoris Calvinus in Joh…n in 1.9.Thus you ſee now Chriſt communicates himſelfe: all things receive of Chriſt, but Chriſt hath a fulneſſe in himſelfe, M…one and Starres borrow light of the Sunne, the Sunne hath fulneſſe of light in himſelfe, ſo hath Chriſt. And yet the Sun is alwayes communicating out of that ſulneſſe, ſo is Chriſt, and the manner is remarkable, freely, ſuddenly, generally, and abundantly. That is the ſecond thing.

33. There is but one Sunne, and from his ſingularity he takes his name, Sol, quia ſolus. There are many Starres, but there is onelyonly one Sunne: there is but one Sunne of righteouſneſſe, but one Saviour,ttƲnicus vitae autor eſt, quod Papiſtae fatentur ſed dum tot adminicula confingunt, vix centeſſimā ſalutis partē illi faciunt reſiduam. Idem in Acts 4.12.Acts 4:12 Acts 4.12. Chriſt is become the head of the corner, neither is there ſalvation in any other, for there is none other name under heaven given among men, whereby we muſt be ſaved. But one high Prieſt, but one maſter of Requeſts in p. 186heaven, neither good workes, nor yet Angels or Saints are co-Saviours with Chriſt, they are not joyned in commiſſion either in point of ſatisfaction, or interceſſion. Suetonius ſaith,Suetonius. that when Auguſtus Caeſar either out of humility or policie, deſired the Senate would adjoyne two Conſuls with him,Sol quia ſolus Cicero de nat, Deorum lib, 2. for the better government of the State. The Senate anſwered, That they held it as a diminution of his dignity, and a diſparagement of their own judgement, to joyn any with ſo incomparable a man as Auguſtus. And ſurely friends, it would much derogate from the worth of Chriſt, and lay folly to our charge, if wee ſhould joyne ought with Chriſt, either in redemption or invocation: He alone trode the Wine preſſe of his Fathers wrath, hee onelyonly is able to intercede between a guilty ſinner, and an angry Judge: He is fitted and accompliſhed in all reſpects, ſo that having him, we need no other, and all beleevers may ſay, To whom ſhall we turn, or whither ſhall we goe, but unto thee, thou haſt the words of eternall life. Saints cannot heare us, Angels cannot help us, good workes will not availe us, 'tis Chriſt onelyonly that can ſave us: let filly Papiſts ſay what they will, at laſt they muſt confeſſe this. Bellarmine having long argued for juſtification by works, concludes tis ſafeſt to reſt p. 187on Chriſt onelyonly; anduuActs & Monuments, fol. 953. William Tracy Eſquire, in Hen. 8. time, made it in his Will, that no Maſſes ſhould be ſaid at his Funeral, for he truſted in Chriſt onelyonly, and hoped by him to be ſaved, and not by any Saint, &c. Hereupon his body was taken up and burnt as an Heretick, Anno Domini 1532. You ſee Chriſt admits no rivals, orwwDivide ſi potes Arriane ſolem, & tum demum divide Trinitatem. Aug. Serm. 1. de verb. Apoſt. ſharers; as there is but one Sun, ſo there is but one Saviour; there are many ſtarres, many adopted Son…, but not a begotten ſonne beſides him,xxJohn 1.18. 1 John. 4.9.John 1:181 John 4:9 He is the onelyonly begotten Sonne of God, and ſo the onelyonly Sunne of the Church, we acknowledge no other: One is our Maſter (and ſo one is our Saviour) even Chriſt, Matth. 23.8.yyMath. 23.8.Matt 23:8 and but one God.

44. The Sun is at the Lords commandement, Job 9.7. both for its riſing and ſtanding ſtill, going back or going down; thezzTitelman in Job. 9.7.Job 9:7 Sun doth all by order and appointment from God, and ſo did Chriſt, hee ſpake not by himſelfe, or of himſelfe, but all hee did by vertue of his Fathers Commiſſion, and hee came about his Fathers buſineſſe, John 5.30.36. And we read when he prayed the Father, that the Cup might paſſe from him, ſtill he put in this, Not as I will, but as thou wilt, Matth. 26.39. And ſo in all things he was guided by his Fathers will, and came into the world toaaHaec vox eſt ſeipſum dedētis at que offerentis in plenum obſequium Deo. Pelicanu. doe it, p. 188Heb. 10.7. Lo, I come to doe thy will, O God.

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

Sol. Sol. The Sonne doth nothing of himſelfe, that is, as diſtinct from the Fathers work, ſeeing as they are God, they have one working and one will, and ſo Iohn 5.22. 'tis ſaid, The Father judgeth no man. i. e. not alone, but by the Son: the Son doth all things, the Fathers will going before, not in time and nature, but order of perſons, and this ſociety and order of divine operations, doth not aboliſh but eſtabliſh the equality of perſons.bbQuatenus eſt filius hominis omnia a patre accepit, quatenus vero eſt Dei filius omnia a ſe ipſo habet. Muſcuius in Johan. 5.26. So that although the Sonne bee guided by the Fathers will, and in point of ſubſiſtence depends on the Father, as the rivolet on the Fountain, yet this is no diſparagement to Chriſt, & ſtil he counts it no robbery to be equall with the Father; Conſult Iohn 5.26.

55. The Sun is a body of a wonderfull magnitude, called a great light, Geneſ. 1.16. And 'tis queſtionleſſe the greateſt of all p. 189the celeſtiall bodies. Anaxagoras held the Sun much greater the… Peloponeſus, countrey in Greciae ccPlut l. …. de placitis Philoſoph. cap. 21.Anaxim inder to be as …igge as the earth: but ſince Mathematicians have found that it exceedeth the earth in bigneſſe 166 times**See how Ambroſe demo…trat… the Sumres magnitude, lib. 4. Hexamen. c. 6., and none of the other ſtarres of the firſt magnitude (whereof there are 15.) to exceed the earth above 18. times; and yet this vaſte Body ſhewes but little to the eye, becauſe a mans ſenſe cannot comprehend the dimenſions by reaſon of its huge diſtance from us, which Eratoſthenes affirmes to be an hundred thouſand thouſand, and five hundred thouſand miles from the earth. But not to ſtand on curioſities, you ſee the Sunne is of a wonderfull magnitude. Let mee allude to this, Jeſus Chriſt is very GREAT in his power and goodneſſe, Titus 2.13. See that Socinus confounding Text, Chriſt is there called the Great God, Chriſt is thus great without quantity, his magnitude is unmeaſurable, and there are no bounds or limits to his greatneſſe, David ſaith, His Greatneſſe is unſearchable, Pſal. 145.3. For he fills heaven and earth, ddChriſtum ideo ma…num no…i… … ejus magnitudo (quam nunc inani mundi ful…e exe… … nes extenuant ac interdum quoque quantum in ſe e… ex…n… … ſe proferet; mundi enim ſpecies dum magna oculis noſtr… … oculos perſtringit ut Dei gloria quaſi in ten…b…s la…t … adventu ſuo fumos mundi omnes diſ…utiet, ut nibil amplius o… … riae ſuae ſplendorem, nihil amplitudinem diminuat. …Jer. 23.24. And ve… p. 190how little is Chriſt in the worlds eye? Surely they which dote upon the glory of the world, and make Senſe the Judge, will have low thoughts of Chriſt: Chriſt is at a diſtance, hee ſtands a farre off from the proud, but he is nigh unto ſuch as are of a broken heart, Pſalm 38.18. For they are made nigh by his blood, and the more they beleeve, the neerer they approach to him, Rom. 13.11. and ſo the more they diſcover and admire his greatneſſe with the Pſalmiſt,eeThe greatneſſe of God is his Majeſty or power, Deut. 3.24. and 9.26. and 32.3. Exod. 15.16. 1 Par. 17.19 Luke 1.49. Pſal. 97.11. and 145.3, 6. Ainſworth on Pſalm 150.2.Deut 3:24Deut 9:26Deut 32:3Exod 15:161 Chr 17:19Luke 1:49Ps 97:11Ps 145:3Ps 145:6Ps 150:2 Thou art great, O Lord God, and there is none like unto thee.

6. The Sun hath a d…zeling brightneſſe and ſplendor, ſo that no creature can behold it for a long time, with a ſt dfaſt and undazeled eye but the Eagle; no man can behold it with a fixed eye, unleſſe hee looke downward, and ſee it in the w…e, thick and groſſe medium, ſo that what is ſaid of the Spouſe, is much truer of Chriſt, Cant. 6.10. He looks forth a… the morning, he is faire as the Moon, cleare as the Sun, &c. he is of ſuch amazing brightneſſe, and reſplendent luſtre, and aſtoniſhing beauty, that were we to view him in his glorious Being, our eyes would dazle and wink at it.ffTantus enim e facie Domi… fulgor emicabat ut ne mentes quidem ipſae puriſſimae, at que beatiſſimae, illam intueri poſſent, niſi quemadmodum nos, cum volumus intueri ſolem oculis manum opponimus, ita & illae oculos ſuos binis alis utrin que ſublatis, hoc eſt pio me…u & verecundia immenſae majeſtatis adumbrarent. Oſor. in Iſal. 6.2. fol. 22. For p. 191the Angels are glad to skreen their faces with their wings, and cry, Holy, holy, holy, the world is full of thy glory. As the picture of the Sunne upon a Table, comes ſhort of the Sunne in its orb, ſo the Sonne it ſelfe 01 comes infinitely ſhorter of Chriſt. Nay, let us imagine ſaithhhSam Rutherford in his ſurvey of Chriſts lovelineſſe p. 292. one, that millions of Suns were all maſſed and framed into one Sun, & the ſenſe of ſeeing, and faculty of underſtanding that are in all mankinde were contracted into one man, and that the Lord ſhould ſet Chriſt by that Sun in his glory and ſplendor,iiActs 26.13. Rev. 1.16.Acts 26:13Rev 1:16 why truly that Sun comparatively would be a Globe of darkneſſe, and that eye could not view Chriſts Glory, nor that underſtanding comprehend it. But though carnall men cannot ſee Chriſt and live, ſee Chriſt and rejoyce,kkSicut Sol Aquilarum oculos vegetat noſtros ſauciat (ait Auguſtin de moribus Manich lib. 2. cap. 8.) Ita Chriſtus juſtorum mentes acuet & vegetabit aeternum; impiorum vero animos oculoſque ſualues excaecavit. Cor. a Lapide in Mat. 4. p. 355.Matt 4 yet Eagle-eyed ſouls (ſuch are beleevers, Matth. 24.28.) they ſhall through Chriſt, look upon God in the clouds, and behold him face to face, and the object ſhall bee ſutable and delightfull; nay, in this life we may look downward and ſee this Sun in the paile of water, Chriſt in our fleſh, Chriſt in the Word & Ordinances, Chriſt in the image of his children, and ſo hee is viſible; and yet therein moſt lovely: For he is the expreſſe image of the Father, and the brightneſſe of his glory. Heb. 1.3

And thus the light of the knowledge of the p. 192llDum igitur audimus filium eſſe ſplendorem gloriae pa paternae, ſic apud nos cogitemus-gloriam patris eſſe nobis inviſibilem donec in Chriſto refulgeat. Calv. in Heb. 1.3.Heb 1:3glory of God, is given us in the face of Chriſt, that face that is white, and ruddie, in whoſe cheeks are beds of ſpices, his eyes like Doves eyes, his looks buſhy, and his lips like Lillies, fairer then the ſonnes or daughters of men, the chiefeſt of ten thouſand; O his countenance is as Lebanon, he is altogether lovely, Heaven's in his ſmiles, This is our beloved, and this is our friend, O daughters of Jeruſalem, Cant. 5.

When Chriſt gives the ſoule a glimpſe of himſelfe, it cannot but ſay that the beautie of Creatures is uglineſſe, and deformity to Chriſt, and the beſt and higheſt compariſons and expreſſions are created ſhadows, which come infinitely ſhort of Chriſt; If I had the tongue of men and Angels to deſcribe him, it would be as deep ſilence to Chriſts ſhewing of himſelfe to you; And when you have viewed and gazed upon Chriſt with all greedineſſe to eternitie, beleeve this; There will remaine unſeene treaſures of lovelineſſe and glory in ChriſtmmIn his tranſfiguration very glorious. Matth. 17.2. much more in Heaven.Matt 17:2 Plato ſpeaking of God could ſay; He was the horne of plenty, and the Ocean of Beauty; He is like the lovely Roſe of Sharon. O 'tis a raviſhing ſight to ſee this King in his Beauty nnIſa. 33.17.Isa 33:17Iſa. 33.17. 'Tis a changing, transforming ſight, is caſts down certain rayes, and ſparkles of glory, on them that view itoo2 Cor. 3.18. Rev. 4.6.2 Cor 3:18Rev 4:6 2 Cor. 3.18. Angels have eyes within and without, Rev. 4.6. But here's fewell enough to feed p. 193them all, & they cannot get their eyes pulled off from Chriſt; Sinners no ſooner ſee him, but they are ſicke of love, and ready to fall into a ſwound, cry, Stay us with Flaggons, and comfort us with Apples! Cant. 2.5. Tully tells us of Zeuxis, that being to draw the Picture of Helena (I think for the Temple of the Crotonians) he cauſed divers comely Virgins to ſtand before him, that as a Garland out of ſeverall flowers, from all their features, and complexions, he might draw one perfect Beauty; and thus the induſtrious Chymick extracts a little Gold, out of much courſe mettle; ſhould I imitate that Painter, or this Chymick, ſet all the delights and glories of the world before mee, and put them all together, or extract ſomewhat amiable and excellent, out of all the droſſe and dung here below, as Paul calls it; all would not be able to coyne in your hearts, an Idea of Chriſt, you'd ſtill reſt unſatisfied, and walke in darkneſſe, unleſſe the Spirit would reveale Chriſt unto you, as he did unto Paul, Gal. 1.16.

To conclude this,qqGen. 39.6.Gen 39:6 Joſeph was herein a Type of Chriſt, it is ſaid he was a goodly Perſon, and w… favoured,rrGratior eſt pulchro veniens è corpore virtus. and though bodily beauty is a gift of God, yet ſaith Auſtin, he was fairer within, then without; Well, herein he was a type of Chriſt as well as in the other things; For Joſeph was ſetppGloria Chriſti ineffabilis, et exactè in bujus vitae infirmit ate ſciri nequit, ſed quando videbimus Chriſtum a ſacie ad Faciem. Gerhard. Tom. 9. De vitâ aeternâ. p. 194ſſPulchrior in luce cordis, quā facie corporis. Aug.over the whole Land in generall, the Kings houſe in ſpeciall; ſo Chriſt is Lord over the whole world, but chiefly of his Church, which is called Gods FamilyttEph. 3.15. Galat. 16.10.Eph 3:15 Joſeph had the cuſtody of the Kings Garner, & therewith fed all Aegypt, and other Nations, and Chriſt hath all the fullneſſe of God, wherewith he ſpiritually feeds Jewes & Gentiles, Beleevers of all Nations, that come with empty ſacks, and hearts to him.

77. As the Sunne is bright in it ſelfe, ſo it is the Beauty and Ornament of the world, viz. It diſcovers the worlds beauty, it is that makes all things appeare ſo lovely, and amiable; the faireſt, and moſt lovely objects, is Pictures, &c. if ſet in the darke, afford no pleaſure, no delight, nor contentment.uuChriſtus omnia n…vâ luce rovâ vità, no…apu Ch…udiue exornat. Cornelius A Lapide in Mat. 4.2. Pag. 355.Matt 4:2 Chriſt alſo is the Beauty and Ornament, both of ſoules, Nations, I and Heaven it ſelfe.

1. Of ſoules, Chriſt is the beauty of your ſoules, and mine; Jeremy's dungeon, dark, and miery, and ſo are your ſoules ignorant, and deformed, till Chriſt ſhines in upon you; All outward comforts, or naturall parts, or ſecular learning, or Scripture-knowledge, cannot make a ſoule appeare beautifull to God, or good men, till Chriſt ſhines; unleſſe the Apoſtles had been illuminated by this Sun within, they had been darkneſſe it ſelfe, ſaithwwNiſi Apoſtoli p…r hane lucem illuminatiſu…ſſent, prorſus Ten…brae eſſent. Muſe in Joh. 1.9.John 1:9 Muſculus.

p. 1952. As Chriſt is the beauty and ornament of ſoules; ſo of Nations: Where pure Ordinances are adminiſtred, there is the beauty of Holineſſe; and on all ſuch Glory, Lament. 4.1.Lam 4:1God will be a Defence: When Chriſt ſits upon his Throne, then is a Nation happy; Though a Land ſhould abound with mines of gold, mountains of Pearle, and Rivers of Nectar, and were another Paradiſe, yet if Chriſt, and Goſpel, and Ordinances were not there, the Inhabitants might cry Ichabod, for the glory is departed; But then if Chriſt is there, what can be wanting? Haggai propheſied that the ſecond Temple ſhould be far more glorious then the firſt, not that it ſhould be ſo adorned as the former, but that Chriſt was to be and preach there; God hath given Chriſt, and the Word to us, he hath given to other Nations other bleſſings; To the Muſcovites hides, and precious skinnes; to the Moores of Barbary Sugar, and ſweet ſpices; to the Spaniards Wine, and fruits; to the Indians gold, and ſilver; to them of Cathai, Pearles and precious Stones; to the Perſians ſilk, and Margarites; to them of Finland, Greenland, fiſh and fowls; but to us he hath given Chriſt, and his Goſpel, and all other things needfull for us; Oh bleſſed be the day, and happy be the houre, wherein they came to us; Let that day be as the day wherein Iſrael p. 196came out of Aegypt; if wee had more tongues then Argus had eyes, if every haire of our heads, ſaithxxSam. Otes on Jude. one, were a life, & every life longer then Methuſelah's, all were too little to praiſe God for this mercy.

3.yyIbi verus Sol juſtitiae mira ſuae pulchritudinis viſione omnes reficiet, it a univerſos coeleſtis patriae cives illuminat ultra omnē ſolis noſtri ſplendorem. Auguſt. in Manuali. cap. 7. Viſio Chriſti eſt tota vita aeterna, ſi mali Dei faciem viderent poenis carerent. Idem lib. de Spiritu, & Animâ, in cap. 55. As Chriſt is the beauty and ornament of ſoules, and Nations, ſo of Heaven it ſelfe; As you ſee Rev. 21.23. The glory of the Lord doth lighten it, and the Lamb is the Sun there: Now when Chriſt ſhines out in his full ſplendor, and hath a conſtellation of leſſer Suns round about him: This makes thoſe ſtreets paved with Diamonds, to ſparkle gloriouſly by reflection; Indeed the brightneſſe of this place is unconceivable, ſaith Chryſoſtome, wee that ſleepe in darke holes cannot apprehend it; But all this amazing light and glory flowes from the face of Chriſt, the Sun of righteouſneſſe. Brethren, Heaven it ſelfe, would be an obſcure place, if God and Chriſt were not there; He is the Crowne of Crowns, the Glory of Glories, and the Heaven of Heaven.zzLuther in Geneſ. Luther ſaid, he had rather be in Hell with Chriſt, then in Heaven without him; and Paul deſired to be diſſolved, 8and be with Chriſt; He well knew to be with Chriſt was Heaven.

8.aaSol cor coeli dicitur quia in medio. In medio ponitur ul vim ſuā undequa que diffundat, ſic Alſtedius. The Sun by ſituation is in the midſt of the Planets, three above him, and three below him; Nature and the God of Nature hath placed him in the middle (for which p. 197many reaſons are given) why ſo Chriſt was and is ſtill in the midſt; When his parents ſought him, they found him in the Temple, In medio Doctorum, in the midſt of the Doctors, diſputing with them, Luk. 2.46. When he was crucified, they hung him between two theeves, and he was in the midſt, Joh. 19.18. After his reſurrection when the Diſciples were aſſembled, Jeſus came, and ſtood in the midſt, and ſaid, Peace be unto you, Joh. 20.19.bbVirtus in medio conſiſtit, & Chriſtus in medio ſtat. And ſtill he is In medio Candelabrorum, In the midſt of the Golden Candleſticks, viz. The Aſſembly of Saints, Rev. 1.13. Now who this is that walks there, and how deſcribed, you reade afterwards, His countenance ſhines as the Sun, and it is the Son of Man, verſ. 13. & 16. And now in glory he fits upon a Throne of Gold, Angels and Saints innumerable are round about him, Revel. 5.11. So that ſtill Chriſt is in medio, in the midſt; The centre of all our deſires, and joyes.

99. The Sun is very admirable, and wonderfull in its MotionccSutable to the 12. ſignes of the Zodiack are the …2 Articles of the Creed, through which he paſſe…h: There was ſomewhat in Chriſt, and his motions to anſwer all the ſignes. Pro Ariete eſt illa Manſueta Ovis quae ad Occiſtonem ducitur; Pro Tauro continuus labor, & defatigatio: Pro Geminis duae Naturae admir…bilitèr conjunctae; ubi Leo etiam è Triba judah, Caſ… imonia Virgmis, Libra Juſtitiae, &c. Creſollius in Myſtagogo. lib. 3. pag. 481., which is Strong, Swift, Conſtant, and Diſtinguiſhing.

p. 198Strong, for it is a Giant-like motion Pſal. 19.5. He rejoyceth as a ſtrong man to run his race; and he goeth forth in his might, ſaith Deborah, Judg. 2.21. The motions of Chriſt are ſtrong, and powerfull, eſpecially when he comes to convert ſoules, to helpe his people, and avenge himſelfe on his enemies. Iſa. 63.1. He travails in the greatneſſe of his ſtrength, and is mighty to ſave: This is plainly ſpoken of Chriſt, and his motions towards his church, he travails in his ſtrength, and who ſhall let, or hinder him? Now Sampſon was herein a Type of Chriſt, and that both in his Name, and Arme. 1. In his Name (Sampſon) whether with Jerſome ddAnd ſo it is interpreted in that old Rithme; Sampſon dictus Sol corum, Chriſtus lux eſt electorum, Quos illuſtrat gratia.you interpret it, Their Sun, or with Mercerius, A little Sunne: Sampſon cheared the hearts of men, in thoſe darke, and ſad times of Idolatry, and oppreſſion, yet he was but a little Sun in reſpect of Chriſt, whom he did typifie, The Sunne of righteouſneſſe, who is ſo exceeding great, and glorious, that God thought fit to inure the peoples eyes by looking firſt on a leſſer light, John the Baptiſt (who is preſently foretold after my Text, and was before Chriſt aroſe, a burning and ſhining light) 2. As Sampſ… was a type of Chriſt in his Name, ſo in hi… Arme, in his Strength, for Samſon grew, and the Spirit waxed ſtrong in him, ſo as he became a Saviour of incomparable ſtrength p. 199Thus Jeſus Chriſt grew, in ſtature, and in favour, with God, and man, and the Spirit was ſo ſtrong in him, (becauſe unmeaſured) that he became a Saviour too ſtrong for Infernall Powers, he ſlew that roaring Lyon the DevilleeEt Chriſtianorum proceſſit examen inſtar apum. Auguſt. de Temp. Serm. 107., and ſubdues our luſts, he laid heaps upon heaps, and deſtroyed more enemies by his death, then lifeffVide D^r. Taylors Types. Pa. 55. to 59.. In theſe and many other things was Sampſon a type of Chriſt. Againe,

As the Sunnes motion is ſtrong, ſo it isggSol tam velox eſt ut 24 horis conficiat milionem milliarium & inſuper 140 milliacorundē. Muſculus. ſwift, he makes haſt, ſaith Solomon, Eccleſ. 1.5. As one that runnes a race for a wager, Pſal. 19.5. And indeed wee may well wonder, that ſo vaſt a Globe of fire, ſhould be hurried round the heavens in a day, and not ſet the whole world afire with the ſwiftneſs of its motion; and yet if you behold it, it ſeemes to ſtand ſtill, &c. The motions of Chriſt the Sun of righteouſneſſe, are ſwift, & ſpeedy, he flyes with healing in his wings; The word ſaith elſewhere, that he flies on the wings of the winde, and skips like a young Roe: But Chriſt never makes more haſt then when he comes to the reliefe of his people; Though it may be led by ſence, we thinke he ſtands ſtill, and hath forgotten to be gracious.

Next, The Suns motion ishhSolem hunc intueamur & videamus num quid defor mitatis (aut debilitatis) ex toto ſeculorum ſenio contraxerit. Idem in Pſal. 93. Pag. 706.Ps 93 conſtant and unwearied, Pſal. 89.36. His ſeed ſhall endure for ever, and his Throne as the Sun before me: p. 200The Sun is ever in motion, once he ſtood ſtill, not to eaſe himſelfe, but for his Creators pleaſure; The Sun doth not tyre nor ſpend himſelfe by his motions; 'Tis ſo here, Chriſts motions are continuall, he is ever in motion for his peoples good, by Providence, and Grace; He is indefatigable, and unwearied in doing of us good, for all his layings out doe not ſpend him, he is the ſame, yeſterday, to day, and for ever; Once more,

The Suns motion is diſtinguiſhing, Differencing times and ſeaſons, day and night, winter and ſummer, ſpring and autumne, are according to the acceſſe and receſſe of the Sunne: So Chriſts motions make great difference of times with perſons, 'Tis ſummer, or winter, joy and ſorrow, according to Chriſts coming, and going. Conſult, Pſal. 104.28, 29, 30. You ſee the wonderfull motion of the Sunne, which is ſtrong, ſwift, conſtant, and diſtinguiſhing.

1010. The Sun is expergefactive, or awakning out ofiiPeccatores dormientibus ſimiles. 1 Theſ. 5.6. Anaſtas.1 Thess 5:6 ſleepe, So Chriſt, and his diſcoveries rouze us out of ſecurity, and the pleaſant dreemes of ſin; As the Converts, Acts 2. that cryed, What ſhall wee doe? Paul was aſleep till this light ſhone round about him, then he cryed, Lord what wilt thou have me to doe? Darkneſſe is a great provocation to ſleepe, and therefore wee ſhut up windows, p. 201draw and pin our Curtains for that end; So here, the unconverted Gentiles that ſleepe in ſinne, are ſaid to ſit in darkneſſe, and the ſhadow of Death; But now when the Sun of righteouſneſſe ſhines in, this awakens, and raiſes us, crying,kkNoctem vocat …gnorationem Dei, quâ quicun que detinentur veluti in nocte dormiunt; Lut…m vero ſive Diem nominat Divinae veritatis revelationem, per quam Sol Juſtitiae Chriſtus nobis exoritur. Calvin. in Rom. 13.12. Rom. 6.21. Shame is the companion of ſin, and bluſhing is malae cauſae bonum ſignum: Nemo debet dormire, ſolem cernens. Chryſoſtom. Play not the Porcupines, that ſleepe out the day. Euſcó. Nieremb. Nat. Hiſt. lib. 7. cap. 51. pag. 123.Rom 13:12Rom 6:21 Now 'tis high time to awake out of ſleepe; The night is farre ſpent, the day is at hand, let us therefore caſt off the works of darkneſſe, and put on the armour of light, Rom. 13.12. And ſo,

As the Sun makes Candles, or Fires, as it were aſhamed to burne, ſo Chriſt, and his love, ſhames us out of ſin, and puts out the fire of luſt, and makes the dimme Candles of carnall reaſons to goe out llCor. 1.19, 20..

1111. The Sun by his heat peirceth, and penetrates into the bowells of the Earth, dives as deep as the bottom of the Sea, and nothing is hid from his heat, Pſal. 19.6.mmApoſtolus dictione uſu's eſt ex quadam excoriatae Ovis Metaphora; Nam ut illu cū demitur tergus, vel jugulo culter infigitur, & enectae demum à collo pellis devellitur, interiora cuncta nudantur, & patent, haud ſecus & Deo univerſa quae in terris geruntur, vel animo concipiuntur, vel mente, ut aperta, & enudat a mox innoteſcunt. Theophylact. in Heb. 4.13.Heb 4:13 All things are naked to Chriſt, and his eye is every where, hennMat. 6.4.Matt 6:4 ſees thee in thy cloſet, p. 202as well as open field, he is preſent by his workings, in every corner of the Earth, yea of HeilooPſal. 139.8.Ps 139:8, and he ſearcheth the heart, and reinesppJer. 17.10.Jer 17:10.

1212. The Sun can eaſily expell the thickeſtqqSol & calorem, et colorem nobis impertit. Aen. Sylv. darkneſſe, which is full of error, terror, &c. Though like that darkneſſe in Aegypt which might be ſelt rrExod. 10.21.Exod 10:21. The darkneſſe was exceeding great, not moved atſſJunius. Artificiall lights, and the ayre was thicknedttPerer. with groſſe myſts, and vapours, that it might be felt: This Origen myſtically, but fitly applies to thoſe thick myſts and fogges of ignorance, in which unregenerate ones are inveloped till Chriſt ſhines; It ſets forth, ſaith Ferus, the ſpirituall darkneſs of their ſoules: Brethren, Chriſtleſſe ſoules are very darke, yet no heart ſo ſottiſhly ignorant, but Chriſt can inlighten it, and inſtructuuOlim non modo Tetrici & Fuliginoſi ſceleribuſ que commaculati, ſed ipſae Tenebrae eratis. Bullinger. in locum. ubi non lucet Dei claritas, ni…il eſt praeter horrendam caecitatem. Calv. Quod de Tropo tenebrae diximus, etiā de lucis vocabulo intelligē dū eſt, nimirum, quod ſācti lux, id eſt lucidi facti, dū per Chriſti ſpiritum edocti ſint. Gaſper. Megander. In locum. it; Eph. 5.8. Yee were ſometimes darkneſs, but now are light. Marke all in the Abſtract, not darke, but darkneſſe, not enlightned, but light; here's a change indeed: So in that 1 Pet. 2.9. Who hath called you out of darkneſſe into his marpellous light. in your unregeneracy, you ſat fettered with Aegyptian darkneſſe, but now Chriſt ſhines, You are called on a ſudden into a marvellous light; Many ſay they are not book-learned, but the truth is, they are not holy; I knew one that lived in deſperate ignorance 40 yeares, yet afterwards when the p. 203Sun of righteouſnes ſhined in upon her, ſhe ſoone learned to reade, ſearched the Scriptures day and night, and quickly attained a vaſt proportion of knowledge; No ſoule too darke and ignorant for Chriſt to enlighten.

1313. The Sun is ſeene by his own light, and ſo is the Sun of righteouſneſſe by his own beames: Nature may ſhew you there's a God, but not that there's a Saviour. DivinewwDuplicem illuminationem ponit, unam evangelij, alteram arcanam quae fit in cordibus. Calv. in 2 Cor. 4.6.2 Cor 4:6 light is not ſeen, but by it ſelfe, and its own rayes; darkneſſe cannot diſcover it. Job. 1.5. And the light ſhined in darkneſſe, and the darkneſſe comprehended it not. OnelyOnly Chriſt can diſcover himſelfe to the ſoule; if wee meane to ſee him, wee muſt plough with his heifer, and then in his light, we may ſee light, Pſal. 36.9. For he gives us the light of the knowledge of the Glory of God in the face of Chriſt, as it is 2 Cor. 4.6.

1414. The Sun exhales thick and muddy vapours, which elſe would poyſon the ayre, and therefore it is ſaid to be healing in the Text; So Chriſt exhales, and dries up, the ſtinking ſinkes of ſin, and mud of corruption, that elſe would poyſon and ruine his people, he ariſeth with healing in his wings.

1515. The Sun in his beames, abides pure, when the ayre is corrupted; light admits not of corruption, its not infected though it look into ſtyes, draught-houſes, and all other p. 204filthineſſe; Chriſt is pure, he is a Sun of righteouſneſſe, though the Creatures he hath to doe with are infected. Sin cannot infect Chriſt, though he know it, ſee it, order it, yet he is not defiled by it. Chriſt can handle Pitch, and eſcape pollution.

1616. The Suns heat is felt, when his light is not ſeene, his power and efficacy is not at all bound up, when his face is hid:xxNon deſerit, ettamſi deſerere videatur. Auguſt. Saints may have Grace when they want comfort from Chriſt: Heare theyyCant. 3.2.Song 3:2 Spouſe, I will ſeek him, whom my ſoule loves, when ſhee loſt, ſhe ſtill lov'd him, and reſolved to ſeek him. HearezzJob 13.15.Job 13:15 Job, Though be ſlay me, yet will I truſt in him, aaPſal. 23.4. opened.Ps 23:4David likewiſe harpes upon the ſame ſtring; Though I walke thorow the valley of the ſhadow of death, I will feare no evill, for thou art with me, thy rod and thy ſtaffe they comfort mee. bbQui operatur ut accedamus, operatur ne diſcedamus. Auguſt. de bon. perſev. cap. 7.Here are three things.

1. David a childe of God reckons on ſuch a time, when by diſmall deſertions, he ſhould take a Turne in the darke and damp valleys of the ſhadow of death. i.e. be incompaſſed with dreadfull terrors, & ſor… tryalls.

2. He reſolves that in ſuch a caſe he will feare no evill. q. d. I will not be diſmayed, and utterly confounded, and finke into the gulfe of deſpaire.

3. He gives the reaſon, and ſhewes the hand that holds him, Thy rod and ſtaffe comfort p. 205me (with ſuch, Shephears uſed to guide and rule their flocks.ccConſult. Levit. 27.32. Ezek 20.37. Mich. 7.14. Zach. 11.7, 8.Lev 27:32Ezek 20:37Mic 7:14Zech 11:7Zech 11:8) Thou wilt teach, ſtay, comfort and uphold mee in ſuch a condition. The Saints are bid to reſt on God then, as you ſee Eſay 50.10. we may feel his Arm ſuſtaining of us, when we cannot ſee his face ſhining on us; wee may have aſſurance of adherence when we want aſſurance of evidence.

17. The Sunne is uſefull to generation and production of fruites,ddSol dicitur eſſe anima mun di. Sol & homo generant hominem; and the fruits of the earth are all fetcht out by the Sun, Deut. 33.14. It makes the plants which lay hid in their graves, to peep out, and beare fruit:ccNon nulli dum coelum & mun dum animal putarunt, cerebrum dixere lunam, cor ſolem: certe …acturi anima…l monſtrum fecerunt. Euſeb. Nierembergius Hiſt. Nat. lib. 1. cap. 8. pag. 5. Why thus we are regenerated and born anew by the Spirit of Chriſt: All the pretious fruits of the Spirit, as holineſſe, faith, love, joy, patience, &c. they are all drawn forth by Chriſt; hee is very profitable to every ſoule where he is, he comes richly laden with bleſſings, and makes our ſpices to flow out, Cant. 4.16. Good things in us lye dead and bound up, unleſſe the Spirit let them out, he cheriſhes the graces that are ready to dye: ffCum nullum agens ſecundum agat niſi in virtute primi. ſitque earo ſpiritui perpetuo rebellis, non poteſt homo licet jam gratiam conſe quutus, per ſeipſum operari bonum, abſque novo auxilio Dei ipſum moventis, dirigentis & protegentis, quamvis alia habitualis gratia, ad hoc ei neceſſaria non eſt. Aquinas. Doctor Sibs on Cant. 4.16.Song 4:16we need not onelyonly p. 206grace to put life into us at firſt; but likewiſe the freſh in-comes of the Spirit to quicken and draw forth that grace wee have.

1818. The Sun workes diverſly on divers objects, it melts Snow, Ice, and ſoft Wax, but it hardens and ſtiffens the Clay, it makes gardens ſweet, and dunghils noyſome.ggIndurandi verbum non ſolum permiſſio onem, ſed di vinae quo que irae actionem ſignifica Cal. in Rom. 9.18.Rom 9:18 Thus Chriſt the sun of righteouſneſſe, ſoftens ſome, and judicially hardens others according to his pleaſure, Rom. 9.18. From good hearts that are like beds of Spices, he exhales by ſhining on them, the ſweet ſavour of thankfulneſſe; but the more Chriſt ſhines in a way of mercy to the wicked, the more likehhReynolds van. and vex. of Cap. 77. dunghils they evaporate the filthy ſtreams of ingratitude, ſinning freely becauſe grace abounds. Thus Chriſt is ſet for the riſing and falling of many.

1919. Next, The Sunne comforts and cheeres up the creatures. Diogenes priz…d the Sunſhine above any thing Alexander could give him, light is ſweet and pleaſant, but darkneſſe is uncomfortable and diſmaying, and it damps the ſpirits of men; but when the Sunne ſhines, all the creatures ſeem to ſmile together: when Chriſt the SuniiQui hac lae …itia non effe …untur ſupra caelos, ut ſolo …ſto conten … …mundum de …ciant fruſtra … …nt ſ… habe… … …amabi… Chriſti …. of righteouſneſſe breaks out of the cloud, Oh how ſweet is his voyce, and his countenance is lovely! the ſight of it is better p. 207then wine, or life it ſelfe i. David ſaith, Life up the light of thy countenance. And, Thou that ſitteſt between the Cheruhims, ſhine forth. Pſal. 80.1. The ſoule that ſeeth Chriſt ſhining, and God ſmiling, hath joy unſpeakable and full of glory.

2020. Neither Moon-light, Star-light, nor Candle-light, can make day if the Sun be wanting;kkA ſaving of Heraclitus. and they are all drowned & cannot appear when the Sun is up with his greater glory. Brethren, 'tis not the Moon-light of Reaſon, the Star-light of Ordinances, nor the dim Candle-light of Creature comforts, that can make day in the ſoule if Chriſt be wanting. And as all the creatures are ſenſible of the Sunnes abſence, the Marigolds droop, and wrap up themſelves, as unwilling to be viewed by any eye but his; and the birds refuſe to ſing their pleaſant notes: So it is with the ſoul, no comfort in Chriſts with-drawing, the Spouſe is even ſick and dying, when Chriſt doth not beam forth his love-rayes upon her. I am bowed down and goe mourning all the day long, ſaith David, Pſalm 38.6. But heare Job, I went mourning without the Sun, (this may bee meant of the Sunne of Gods favour) my Harp alſo is turned to lamentation, Job 30 28.31. The ſoul in ſuch a caſe hangs up the Harp on the willow-tree, ſhe refuſeth to be comforted by other Iovers;llDeus ergo ſol quo ſolo fruens, beat us fit cultor ejus, & quo ſolo non ſruens, omnis mens miſera eſt, quaelibet realia perfruatur, Aug. lib. 2. contra Fauſt. 5. p. 208bring muſick, and friends, and contentments, &c. all's but the white of an egge mmQuoſdam deſerit, quoſdam deſerere videtur, Amb. in Pſal. 118.Ps 118, if Chriſt the yelk (which is the Sunnes picture) be wanting: no true reliſh or ſweetneſſe in any thing without Chriſt. But then when a ſoule is in a ſtorme, when invironed with afflictions and temptations, then to miſſe Chriſt is double miſery. Paul deſcribing his dangerous voyage to Rome; aggravates the tempeſt thus; Then neither Sunne nor Stars appeared many dayes, Acts 27. When there are ſtormes within, and tempeſts without, then to have no ſight of Chriſt, is irkſome, to have no comfort without, nor within neither, this isnnN. Lockyer in his uſefull inſtructions for theſe evill times. Serm. 11. pag. 135. ſad.

But on the other ſide, when Chriſt the Sun of righteouſneſſe ſhines with full face, with perpendicular rayes, this drowns the leſſer glory of Moone and Starres, this darkens your outward comforts, which indeed are not worthy a glance of your eye in reſpect of Chriſt: the ſoule that ſees him, is in a continuall rapture, and with heart-ſiftings and leapings, ſings, There is no beloved like this beloved, he is the faireſt of ten thouſand: And then looking upon other things, it counts all droſſe and dung for Chriſt ooforeign, quaſi foreign, quod prolicitur canibus Beza.. (Not to dwell here.)

21Laſtly, we are not much troubled when we ſee the Sun ſet, becauſe wee expect it ſhall ariſe the next morning. And the p. 209Sunne cannot bee totallyppSol nunquam totus obſcuratur, quod luna minor ſit. Ariſt eclipſed, as the Moon may; becauſe the Moon which interpoſes, is farre leſſe then the Sunne. 'Tis ſo here, let's not be over-much diſmayed when this Sun of righteouſneſſe ſets,qqPſal. 30.5.Ps 30:5 For though ſorrow indure for a night, yet joy may return the next morning. Jeſus Chriſt may be eclipſed, but never totally (as the worlds comforts may;) for though his face be hidden in great part, yet ſome crevice of light remains to cheare and ſuſtain the ſoule,rrSi impius es cogita Publicanum, ſi immundus attende meretricem, ſi homicida proſpice latronem, ſi iniquus cogita blaſphemū, Peccaſti? poenitere: millies peccaſti? millies poenitere. Chryſoſt. Hom. 2. in Pſal. 50. Wherein Chriſt and the Sun differ.Ps 50 becauſe ſinne which interpoſes between Chriſt and us, is farre leſſe then Chriſt; if ſinne abound, his grace will much more abound, for his mercy is broader then our ſinne or miſery.

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

1Firſt, the Sunne is but a creature when all is done; but by Chriſt God made the Sun and world, and all things in it: Chriſt is from everlaſting, Prov. 8.25. Job. 17.5.

2Secondly, the Sunne can diſcover things obvious to the eye, but cannot give ſight, a blind man may grope for the doore at noon-day,ſſRev. 3.8. Pſal. 36.9.Rev 3:8Ps 36:9 whereas Chriſt inlightens the hidden man of the heart, and givesttDeus qui lux eſt interioris hominis, plus illi praeſtat quam Sol oculo, nam Sol oculum ad ſe converſum illuminat, averſum a ſe, & clauſum deſerit: Deus vero non ſolum mentem ad ſe converſum illuminat, ſed etiam mentem ad ſe convertit, quod lux oculo non praeſtat. Auguſtin. contra Pelag. lib. 2. & cap. 5. eyes p. 210as well as light: this Sunne hath healing under his wings, and among other things hee cures our blindneſſe, Pſalm. 146.8. The Lord openeth the eyes of the blind.

33^ly, ſome countries have too much of the Sun, as they that lye in the torrid Zone, and the Moore lookes black with it: But no ſoule nor people can have too much of Chriſt, nor can be tan'd and ſunne-burnt here, but the more we behold Chriſt, the fairer and clearer we ſhal be; So 2 Cor. 3.8. Indeed the Spouſe ſaith, I am black, becauſe the Sun hath lookt upon me. Cant. 1.6.Song 1:6But She there ſpeakes of the ſcortching Sunne of affliction, not the refreſhing Sunne of righteouſneſſe.

44^ly, Aſtronomers tell us, that whereas all other planets conjunction is the perfecteſt amity, the Sunne contrariwiſe is good byuuAgglutina…r Domino, …. 6.1…. ut …et arctio… eſſe coniun…onem Chriſti …biſcum quam viri cum uxore Cal. Non tamen eo proficit haec conjunctio ut illi efficiamur aequales. P. Mart. Aſpect, but evill by conjunction: Chriſt is good by aſpect, but then the ſweetneſſe and perfection of our amity, conſiſts in conjunction,wwHeb. 2.11. Joh 15.5. Eph. 5.30, 31, 32. Rom. 12.5.Heb 2:11John 15:5Eph 5:30Eph 5:31Eph 5:32Rom 12:5 union and communion: we are made one withxx1 Sam. 18.1. John. 4.16. Joh. 17.23.1 Sam 181 John 4:16John 17:23 Chriſt▪ by loveyyJoh. 6.56. Eph. 3.17. Rom. 11.20. Gal. 2.20.John 6:56Eph 3:17Rom 11:20Gal 2:20 faith, and thezzRom. 8.11. Gal. 4.6.1 Joh. 3.24. & 4.13.Rom 8:11Gal 4:61 John 3:241 John 4:13 Spirit, being joyned to him, we are one withaaJohn 14.20.John 14:20 the Father, p. 211bbPhil. 3.9. 1 Cor. 1.30. John 7.22.24Phil 3:91 Cor 1:30John 7:22John 7:24all that Chriſt is, hath, is ours, and all our ſinnes and miſeries are his bycc1 Cor. 5.21.1 Cor 5:21 imputation andddHeb. 4.15. Iſai. 63.9.Heb 4:15Isa 63:9 ſympathy. And being once joyned to him, we can never beeeRom. 8.1.35.Rom 8:1Rom 8:35 ſeparated from him. This is a glorious union and love-knot indeed, neither men nor Devils can unty or diſſolve it.

5Laſtly, that lovely Candle muſt ſhortly be blown out; for the Heavens ſhall paſſe away with a noyſe, the world and all in it ſhall be burnt up with fire ffƲbi lumen immenſum, lumen incorporeum, lumen incorruptibile, lumen incomprehenſibile, lumen indeficiens, lumen inextinguibile, quod es tu Domine Deus meus. Auguſtin in Soliloq. cap. 36.. But Chriſt ſhall endure for ever. Both mentioned Rev. 22.5 And there ſhall be no night there, and they need no candle, neither any light of the Sun, for the Lord God gives them light, and they ſhall reigne for ever and ever. Chriſt the Mediator ſhall bee King, and ſhine among the Saints to all eternity.

Object. But is it not ſaid, at the end of the world, Chriſt ſhall deliver the Kingdome up to the Father, 1 Corinth. 15.24.28.ggNonnulli offenduntur, cum Chriſtum audiunt Regnum traditurum Deo Patri-fingunt enim propter haec illum eſſe longe minorem. num exiſtimant ita filium traditurum eſſe regnum ut illud fibi non retineat: ſi hoc velint, cogentur eadem ratione ſtatuere Patrem ſe abdicaſſe univerſa poteſtate quando tradidit regnum filio, Mat. 11.27. P. Martyr in 1 Cor. 15.24.Matt 11:271 Cor 15:24 how then ſhall he continue to ſhine in his wonted ſplendor for ever?

Sol. Diſtinguiſh between the ſubſtance of Chriſts Kingdome, and the form or manner of adminiſtration: in the former reſpect it is abſolutely eternall, Chriſt p. 212ſhall be a Head, and a Husband, and a Rewarder of his members for ever, and an Everlaſting Father, for ſo Chriſt is called, Iſa. 9.6. In the latter way the Lord Chriſt ſhall keep his Kingdome as Mediator, till the laſt ſoule belonging to the Election come into Heaven, and the doores are ſhut, and then having no farther worke to doe, as Mediator, he ſhall ſurrender up the kingdome to his FatheriiI. Diodati, in his P…ous Annotations on the Bible opening that place., and then the Father, Son, and Spirit, in unity of Eſſence, ſhall begin immediately to reigne over his Church, and fill all his, with Light, Love, Life, and Glory; But think not, ſaith Peter Martyr, 'twill diſanull Chriſts greatneſſe, to give up the Kingdome to the Father, for the Fathers Greatneſſe was not eclipſt, when he firſt gave the Kingdome to Chriſt, Mat. 11.27. But onelyonly the office of Mediatorſhip will now be ſhut up, and God will change the meaner forme of Chriſts Kingdome, into more perfection, and beauty, which Chriſt long'd for, Job. 17.5. Glorifie thou mee with thine own ſelfe, with the Glory which I bad with thee before the world was! So that you ſee Chriſt hath a double Kingdome, Oeconomicall, and Eſſentiall, the former as Mediator, which he reſigns at the worlds end, the latter as God, which he poſſeſſeth with the Father, and the Spirit for ever; For of his Kingdome as God there ſhall be no p. 213end, Luk. 1.33. Heb. 1.8. When the extinguiſher is clapt upon the Sun, Chriſt ſhall continue to give light unto the Church, and that for ever; For the Lamb is the Sun there, kkChristus erit Sol tu…s, ita ut lumen à Sole mutuari neceſſe non ſit, ne ergo mutationem ullam aut viciſſitudinem rerum pertimeſcas, lucem enim perpetuam, ac immutabilem habebis. Pignetus in Apoc. 21.23.Rev 21:23Rev. 21.23.

Let us come to the Inferences of this poynt.

Firſt, Ʋſe. 1 is Chriſt Jeſus the glorious Sunne of the Church, and is this allSol qui… ſolùs. peculiar title, and character of Chriſt, then admire the impudence of Antichriſt, that man of ſin, that can heare his flatterers, call him the Sun of the world; Nay the Pope pronounceth himſelfe to be greater then the Emperour, by ſo much as the Sun is greater then the Moone: Proud things have been done by Popes, and ſaid often:mmSir R. Bark. his Sum. Bon. Pag. 110. 186. 199. Pope Gregory the ſeventh, made the Emperour Henry the 4^th ſtand three dayes, and three nights, at his gates barefoote, in froſt, and ſnow, to entreat for Abſolution; and Pope Alexander the third, made Frederick the Emperour at Venice fall down, and aske him forgiveneſſe, whilſt he trod on his neck, applying that Scripture to himſelfe,nnPſal. 91.13.Ps 91:13 Super aſpidem, & Baſiliſcum ambulabis. Never ſuch fearefull Tenets, as now, concerning the Pope; That p. 214God ratifies what ever he doth; that if the Pope doth at any time change his minde, it is preſum'd God doth alſo change his; That 'tis not lawfull to appeale from the Pope to Chriſt; That the Pope may decree againſt the Epiſtles of Paul, becauſe greater then Paul; Nay it was diſputed in their Schools, whether he be a pure man, or as it were a God, and whether he doth not participate both Natures, Divine, & Humane, as Chriſt doth. What ſhall I ſay; All the Titles of Chriſt have been given to Pope…, asooB…. Mourton in his Booke called, The Grand Impoſture, Pa. 246, 247. 251, 252. Biſhop Morton ſhews; as, 1. The Bridegroome of the Church; This title was put into the Miter 1300. An. This title peculiar to Chriſt, Joh. 3.29.ppNemo cōmitcit ſponſ…m ſuom vicaris. Bern. Epiſt. 237. ad Sugenium Papam. Bernard was much offended at the Popes preſumption in this, Miniſters are but Paranymphs, or underſuitors for Chriſt, and the friends of the Bridegroome. 2. Pope Innocentius the eight, was ſaid to be in Royalty, and Unction above his fellows; An attribute proper unto Chriſt, Heb. 1.9.3. Pope Paulus the ſecond, a Celeſtiall Majeſty. 4. Pope Pius the fourth, The voice, and Oracle of Truth; proper to Chriſt, Job. 14.6.5. Pope Innocent the eight, (mentioned but now) One above all Principalities, and Powers, and whatſoever is named in this, or the other world, ſee Eph. 1.21. 2 Theſ. 2.4.6. Pope Sixtus Quintus, called the Corner ſtone in p. 215Sion, proved, pretlous, and chiefe foundation; proper to Chriſt. Iſa. 28.14. 1 Pet. 2.6.7. Pope Gregory the 13^th, called Power, Might, or Majeſty of God on Earth: and againe,qqDominus noſter Deus Popa. Our Lord God the Pope. Laſtly, for this Metaphor in the Text, as Athanaſius was anciently called the light of the Church,rrBaſilius magnus (à Greg. Nazianzeno) Orbis Lumen Sol inter ſydera, Nazianzen in Orat. de Baſil. Teſte Baron. An. 371. num. 93. and Baſil, the great light of the world, and Sun among the Stars; So generally the Title of Sunne hath been given to many Popes, by their cogging Paraſites, and blaſphemous Flatterers.

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

Sol. Sol. Will this excuſe poore Herod at the day of Judgement, that the people cryed out,Acts 12.22.Acts 12:22 The voyce of God and not man! He required it not; But ought to have ſharply reproved them, and did not: Simon Magus is not read to have required that eſtimation, as to be called; The mighty Power of God, Acts 8.10. Beſides it cannot be denied, but that theſe Titles were uſed of Authors, in their Dedicatory Epiſtles, and Perſonall Orations unto Popes, and were never reproved for it; Nay whereas Pope Gregory 13^th, as you heard, was called, Power, Might, or Majeſty of God on Earth, and our Lord God the Pope, himſelfe authoriſed it in the Papall Gloſſe.

And now having ſaid ſomewhat of Popes p. 216blaſphemous Titles, 'twere eaſie to ſay as much of their wicked lives, which ſhew them to be Devills IncarnaterrSee M. Cyprian Valera tranſlated out of Spaniſh by John Golburn, Anno 1600. Treating of the lives of the Popes.: Innocentius the eighth, had 16 Baſtards. John the 13^th defloured Virgins, and drank healths to the Devill. Gregory the ninth, a notorious lyar. John the eighth, a whoore. Sylveſter the ſecond, for the Popedome gave body and ſoule to the Devill. In a word, all of them from Boniface the third, An. Dom. 605. have been blaſphemers, murderers, & hereticks, acting the part of the Antichriſt; That ſits in the Temple, and hath borns like the Lamb (which cannot be ſaid of the Turke) and he hath exalted himſelfe above all that is called God; Above Kings, and Emperours, and Chriſt himſel…eſſSignificat tamen Paulus, Chriſtum ſuis radiis, quos ante adventum ſuum emittet, tenebras in quibus regnabit Antichriſtus, proſligaturum, quemadmodum Sol priuſquam appareat nobis irradiatione ſuâ fugat noctis Te…cbras. Calvin. in 2 Theſ. 2.8.2 Thess 2:8: But ſhortly it ſhall appeare Antichriſt is no Sunne, but a blazing Meteor, which ſhall fall as lightning from heaven, or rathe… a Globe of darkneſſe, and ignorance, whom Chriſt the Sun of Righteouſneſſe ſhall deſtroy with the brightneſſe of his coming. AMEN.

Ʋſe. 2 2. From hence I may take occaſion to ſpeak ſomewhat of an old hereſie, newly revived with ſome in theſe dayes, that Chriſt dwells in the Orbe, and circle of the Sunne, and is aſcended no higher; this was the opinion of thettManichaei ſolem adorabant ut Deum imo cenſebant ipſū & eſſe Chriſtum, & ibi habitare filis virtutem. Aug. contr. Fauſtum. li. 2. c. 6. Plinius (ex Homero) Soli dat clogia nimis auguſta, & divina, Plin. lib. 2. cap. 6. Manichees, Hermians, and Paſſioniſts, as both Nazianzen and Auſtin affirme: And this hereſie, among others, is p. 217revived, and new dreſt in theſe licentious, & wanton times. The Scriptures they wreſt and abuſe to maintaine this ſtrange opinion, are all thoſe Allegoricall Texts, that liken Chriſt to the Sun, ſuch as my Text, and likewiſe that place, Pſal. 19.4. which they reade thus; He hath ſet his Tabernacle in the Sun; whence they inferre, Chriſt dwells bodily in the circle of the Sunne, and there ſits as in a fiery chariot.

The naming of this hereſie is ſufficient confutation, and yet becauſe there are who talke of ſuch a thing, I ſhall ſpeake foure things to this point, to ſhew how ridiculous and abſurd this opinion is.

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

2. If this were ſo, and beleeved, 'twere the way to make us all Perſians, 'twould ſoone create reverence towards ſuch a glorious Creature, having ſuch a Gueſt; But God who gave his people ſuch a charge, to p. 218beware of worſhipping the Sunne, Deut. 4.19. And was ſo offended when 25. of them did it, Ezek. 8.16. He would never put ſuch a jewell there, as might draw the hearn and eyes of the people to admire it above meaſure.

3. They wilfully miſtake the Pſalmiſt, for 'tis not, He hath ſet his Tabernacle in the Sun, but in them hath he ſet a Tabernacle for the Sun, as your Tranſlation anduuEx quo ſoli diſpoſuit tentorium in eis; ſcil. quarto Creationis die. Gen. 1.16. Jun. & Trem. in Pſal. 19.4.Gen 1:16Ps 19:4 Junius renders it, viz. In the fourth day of the Creation.

4. 'Tis expreſly ſaid, Chriſt is aſcended for above all Heavens, Eph. 4.10. Therefore above the Orbe of the Sun; which hath many Orbs, and Heavens above that; And Chriſt told the penitent Theife, that, that day he ſhould be with him in P…radiſe, and be ſits downe at …he right hand of the Father, &c. Therefore Chriſt, is not, cannot be in the Orbe, and circle of the Sun, any otherwiſe then he is every where, namely, by his Divinitie.

Ʋſe. 3 3. Is Chriſt the Sunne of the Church, then ſee the happineſſe of our condition in this Land, never did the Sun of righteouſneſſe ſhine brighter upon a Nation; 'tis a mercy to enjoy the light of the Sun, much more the light of the Goſpel; a mercy to injoy the light of Reaſon, much more the light of Grace: This light ſhines round about p. 219you, pull downe the ſhutts of wilfull ignorance, and 'twill ſhine in you.

Ʋſe. 4 4. This opens their miſery that have no intereſt in Chriſt, they are as a people without the Sunne. Wee reade of ſome Countries, that arewwThoſe that live neare the Articke Pole. ſix moneths without the Sun, thouſans are without Chriſt; many are exceeding dark, and cold, as if they had never heard of Chriſt;xxPlus ethnicis proſecit vitiorum ignoratio, quam in nobis cognitio v…rtutis. Juſt. the twy-light of Nature hath prevailed more with ſome Heathens, then the Noon-tide of the Goſpel, with many nominall Chriſtians; But if the light of Nature be enough to damne Heathens, and Typicall light enough to damne Jewes, then you'l be damn'd with a witneſſe, that trade in ſinne, and ignorance**Non crimen Phoebus, noctua crimen habet. in theſe dayes of diſmantled light, and under this glorious Sun of righteouſneſſe, you'l be worſe tormented then filthy Sodomites, and fearfully beaten with many ſtripes.

Ʋſe. 5 5. It ſerves to check thoſe that continually ſtrive to cloud and eclipſe this Sunne, that would faine carry us back toyyEſt & taliū poena Chriſtus; lux enim eſt, & quid talibus tam inviſum. Bernard. de confid. lib. 5. Aegypt. Light is troubleſome to ſuch, but ſtand for the Goſpel, and Ordinances, and they'l ſtand for you: Chriſt is refreſhed, as a Gyant to run his race, 'tis not all the barking of dogges can hinder it, all the ſmoake that comes out of the bottomleſſe pit, ſhall not darken him long.

p. 220Next, Ʋſe. 6 be exhorted hence to many duties; viz.

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

2. Open your hearts to receive his light, and glory in it; the birds chirp, and all the Creatures, men, and beaſts, ſeeme to ſmile together when the Sun ſhineszzOecolampadius when he lay a dying, laid his hand on his heart, ſaying, Hic ſat lucis, here is light enough.. Oh lets rejoyce in the light of Chriſts countenance kiſſe and embrace Chriſt, and leap for joy when Chriſt ſhines.

3. Get your ſelves cloathed with Chriſt righteouſneſſe, covered with his rober, for then you will beaaCerte eccieſia quae Chriſtum & ejus juſtitiam induit, multo clarius illuſtratur quam aer à ſole. Marlorat. cloathed with the Sun, and have the Moon under your feete, Rev. 12.1. Where you have a lofty Poeticall Deſcription of Chriſts imputed righteouſneſſe imagine a garment were cut out of the Su… and put upon you, how glorious woul… you be? Well, the righteouſneſſe of Chri… is yours, and much more glorious. See G… 3.27. 2 Cor. 4.21.bbHaec vera eſt ſervarū Chriſti…ota, ſi unius Chriſti gloriae intenti coel ci… deſpicient, & tanquam ſu… p… bus habea…t. 1 Cor. 7.21.1 Cor 7:21 And being thus araye… behold the Moon is under your feete. i. e. y… trample on all ſublunary things, you p… …rthly things in their right place, not a… Crowne on your heads, but as dirt unde… …our feete, becauſe uncertaine, and … char…cable as the Moon, and all their light an… p. 221comfort is borrowed from Chriſt.

4. Set the Watches of your lives by this Sunne, not by the world, and ill examples, but the light and life of Chriſt. 'Tis folly it ſelfe, to ſet the Watches of your lives by the filly clocks of other mens Inventions, opinions, and practiſes, and not by the unerring Sun-diall of the Word; To the Law, to the Teſtimony, Search the Scriptures.

5. Delight in Chriſts Day, 'tis commonly calledccDies ſols, Chriſts Day. Dies Solis, Sun-day, or a day dedicated to the Sun of righteouſneſſe; otherwiſe in the Inſtitution, for all the ſeaven dayes were dedicated to the heatheniſh Gods. Dies Solis, Sun-day, to the Sunne in the Heavens: Dies Lunae, Moonday, to the Moon: Dies Martis, Tueſday, to Mars: Dies Mercurij, Wedneſday, to Mercury: Dies Jovis, Thurſday, to Jupiter: Dies Veneris, Friday, to Venus: and Dies Saturni, Saturday, to Saturne: Thus all the dayes are dedicated to ſeverall Gods among the Pagans, and though I will not conclude it flatly unlawfull to uſe theſe names, becauſe it is the practice of Chriſtian Churches; and the Apoſtle ſtucke not to call a Ship,ddThe names of other Gods not to be mē tioned in cō mon talke. Exod. 23.13. Joſh. 23.7. Pſal. 16.4. Zach. 13.2. Hoſ. 2.17.Exod 23:13Josh 23:7Ps 16:4Zech 13:2Hos 2:17 Caſtor and Pollux, Acts 28.11. Which the Painims feigned to be Gods of the Sea, yet many could wiſh ſuch names were aboliſht among the Chriſtians, becauſe God ſaith, Thou ſhalt make no mention of the names of other p. 222ther Gods, Exod. 23.13. And the Iſraelites changed the Names of Idolatrous places, Numb. 32.38. However, call not the Sabbath-day, Sunday, unleſſe in reference to Chriſt the Sun of righteouſneſſe, whoſe day it is, and therefore called the Lords day, Rev. 1.10. viz. A day ſet apart, for, if not by the Lord Chriſt, to commemorate his Reſurrection; The riſing of this Sun of righteouſneſſe in the Text, Oh therefore lift up Chriſts glory in his own day; ſpeake good of his Name, 'tis not more for Chriſts honour, then your good; For without the conſcionable and ſpirituall obſervation of the Lords day, Religion lyes a bleeding.

6. Learne of Chriſt, the Sun of righteouſneſſe, labour to be, and doe like him. The Sun keeps his Orbe,ccE ſede itio facile fi…, ſeditio. doe you keepe your ſtations, be you likewiſe of affInjurtam facit acceptis Chriſti bonis, qui illa tenacuèr ſibi ſoli uſurpat. Muſculus in Johan. 1.16. doe you keepe your ſtations, be you likewiſe of a ^f publick communicative nature, keep ſtill in motion, and therein be ſwift, and conſtant.

7. and laſtly, Let Pilgrims take comfort, your journey is long, and wayes deepe, but the Sunne is before you,Muſculus in Johan. 1.16. Chriſt ſhines upon you, here is ſome comfort, you ſhall ſee your way; Is this all? No; This Sun is in love with thee, and courts thee in thy way, it lookes upon thee cloathed with its own beauty. Cant. 6.10. Who is ſhee that lookes forth, as the morning, faire, as the Moone, and cleare as the Sunne! See how Chriſt admires p. 223his own Graces in thee? By nature thou art blacker then Hell, but he counts thee cleare as the Sun: Glorious Titles are given to Beleevers, which belong to ChriſtggPſal. 105.15. Rom. 8.33. Gen. 23.6. Rom. 8.17. Rev. 5.10. Phil. 2.15.Ps 105:15Rom 8:33Gen 23:6Rom 8:17Rev 5:10Phil 2:15 They are ſaid to be anoynted and choſen; to be Princes, Heires, Kings, and lights in this world; And there you ſee he compares his Church to the Sunne, who yet is full of ſpots, unleſſe in reference to his own righteouſneſſe on herhhEzek. 16.14.Ezek 16:14, and ſo ſhe is perfect; She is faire, as the Moone, cleare as the Sun. Well, goe on to admire, and follow this Sun of righteouſneſſe, & then ſee for your comfort. Mat. 13.43. When this life is ended, you ſhall ſhine forth as Suns in the Kingdome of your Father; Who hath eares to heare, let him heare.

Jeſus Chriſt is the Sun of righteouſneſſe, Doct. 3d ſcil.

1. The Sun of Righteouſneſſe Inherent, he is in himſelfe a holy, pure, and righteous Sun, without ſpot, without ſinne.

2. The Sunne or Fountaine of righteouſneſſe imparted. ſcil. All ſpiritual Graces, are rayes, ſhed from this pure Sun into the Heart.

3. The Sun, and Fountaine of Righteoutneſſe imputed. ſcil. That perfect righteouſneſſe of God wherewith a Beleever is cloathed.

4. The Sun of righteouſneſſe, remunerative, in ſcattering rewards and puniſhments,iiNon quia ſolis ctiam ſplendorem non ſuperabunt, ſed. quod nunc nihil fulgentius ſole videmus. Chry. Hom. 12. in Matth. p. 224with a juſt, equall, and impartiall hand. All theſe may very well be included in the Text, and therefore wee ſhall ſpeak of them ſeverally by Gods aſſiſtance.

Firſt,1. Chriſt the Sun of righteouſneſſe inherent. 1 Pet. 2.22.1 Pet 2:22 Chriſt is the Sun of righteouſneſſe inherent in himſelf, which is nothing elſe but the full and perfect conformity of …ſtriſts humane Nature, Will and Wayes, at all times, and in every thing, to the Will and Law of God, according to the exacteſt rigor of the ſame;kkDicitur ergo Chriſtus per Antonomaſiam Sol juſtitiae, id eſt, juſtus veruſque ſol, bonus, benignus, liberalis, bona ſua omnibus impertiens. Muſculus in Mal. 4. p. 357.Mal 4 He did no ſin, but was a Lamb without blemiſh, a Sunne without ſpot. If Chriſt had not been innocent himſelf, his ſufferings had not been available for us: John ſaith, The Word dwelt among us, full of Grace and Truth, John 1.14. where Truth comprehends all the vertues of the minde, and Grace all the beauties and perfections of the will. Never man ſpake nor lived like him. Enoch is commended for Piety, Abraham for Truth, Job for Patience, Iſaac for Meditation, Joſeph for Chaſtity, Moſes for Meekneſſe, Phineas for Zeale, Samuel for Uprightneſſe, Daniel for Devotion, and Solomon for Wiſdome:llOmnia in eo adeo erant divina quadam elegant ia ſuſpicienda ut nihil poſſit fingi eo gratoſius, omnia quo que ejus abſolutam adeo & inimitabilem virtutem prae ſe ferebant, ut nemo poſſet illum homine eſſe majorem dubitare. Mart. Bucerus in Joh. 1.John 1 But all in Chriſt eminently when he was upon earth: Hee went up and down doing good, and judg'd it became him to fulfill p. 225all righteouſneſſe, Matth. 3.15. This could not be otherwiſe, for in him dwelt the fulneſſe of the Godhead bodily.

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

2. Queſt. Did he not ſpring from a ſinfull woman? Queſt. 2

Anſ. True, yet he was not conceived in ſinne;mmQumvis ex Abrahae ſemine genitus ſit Chriſtus, nihil tamen contagii ex vitioſa natura contraxit, quoniam ab pſa origine purum ſervavit Dei ſpiritus, nec tantum ut in ſe privatim ſanctitate pol leat, ſed magis ut ſuos ſanctificet. Calv…n Luc. 1.35. See this point …f the Incarnation excellently treated of by James Ʋſher, Archbiſhop of Armah, in a little Tract called Immanuel bound with his Body of Divinity. pag. 3, 4, 5, &c.Luke 1:35 for he was not begotten after the ordinary courſe by man, but formed of the onelyonly ſubſtance of a pure virgin, and that in the conception overſhadowed and ſanctified by the holy Ghoſt, and ſo that holy thing Jeſus came without ſinne from …infull fleſh.

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

Anſ. nnNon tantum pro nobis mortuus eſt Chriſtus, ſed tanquā a Deo maledictus & peccator omnium ſceleſtiſſimus, imputatione, mortuus eſt: ſie enim mori multo magis eſt quam meri, Gal. 2.13. S…rcerius in 2 Cor. 5.21.Gal 2:132 Cor 5:21Chriſt Jeſus had then all the ſins of the Elect upon him, and ſo was the greateſt ſinner in the world, not by pollution, but imputation, 2 Corinth. 5.21. He hath made him to be ſinne for us, who knew no ſinne, that we might be made the righteouſneſſe of God in him. See Iſai. 53.45.

p. 226Quest. 4. But was hee not tearmed a Blaſphemer, Queſt. 4 a Wine-bibber, an enemy to Caeſar, a Devil?

Anſ. God had one Son without ſin, no Sonne without ſlanders and perſecutions. And uſually the worlds poyſoned arrowes are ſhot at a white mark, they are levelled at the godly; to hide or leſſen the reall wickedneſſe of themſelves and fellow-ſinners, they blaze and aggravate the pretended infirmities of ſuch as walke by Rule. No ſoule ſo ſpotleſſe and innocent which hath not met with ſomeooSee of ſlanders before, p. 140, 141, 142. ſlanders, and godly Miniſters eſpecially are beſmeared herewith, to blaſt the fruits of their Miniſtery: a main engine of Satans. But I remember a ſaying of Auſtin, He that willingly takes from my good name, unwillingly addes to my reward,ppQuiſquis volens detrahit famae meae nolens addit mercedi meae. Auguſt. Matth. 5.11, 12. And thus we have a little opened this truth, That Chriſt is a Sun of Righteouſneſſe inherent in himſelfe, he was Righteouſneſſe and Holineſſe it ſelfe. Let mee inferre ſix things from hence.

Firſt, Inference. 1 we ſee then, a vaſt difference between the twoqqAdam & Chriſtus ſunt tanquam duo principia, vel duae radices generis humani, & hoc vult Paulus conditionē quam per Chriſtū conſequimur, longe potiorem eſſe quam fuerit ſors primi hominis. Calv. in 1 Cor. 15.45.1 Cor 15:45 Adams; The firſt Adam, who was the head of Mankinde, was made a living Soule; the laſt Adam, who was the head of all the Elect, p. 227was made a quickning Spirit; The firſt man is of the earth, earthly, the ſecond man is the Lord from heaven. So Paul, 1 Cor. 15. The firſt Adam had a poſſe non peccare, and poſſe non mori: the ſecond Adam had a non poſſe peccare, and a non poſſe mori: The firſt Adam, and all his children that lay then in his loynes, had before the fall, a poſſibility of ſtanding; the ſecond Adam, and all his ſeed, according to the Spirit, had an impoſſibility of falling: our condition in the firſt Adam, was very glorious, innocent, and free from all ſinne, had he ſtood: our condition in the ſecond Adam, is very ſure and certain, though peſter'd with ſome corruption. In a word, the firſt Adam by his folly, infected all the world with ſinne; the ſecond Adam by his power redeemed the world fromrrIf the Reader would ſee this point deſcribed to the life, ſee a Book cald Sparkles of Glory, writ by John Saltmarſh, which Book, though dangerouſly erroneous in many things, yet handles the point of the two Adams very clearly, onelyonly derogating a little from the firſt Adam in innocence. Pag. 1, 2, 3, &c. to the 15. Try all things, &c. ſin

Secondly, what ſhall we thinke of Erberies doctrine, Inference. 2 that blaſphemouſly ſpeake… of Chriſt as a meere man,ſſVide the account given to the Parliamēt by the Miniſters ſent to Oxford, p. 30.38.41. ſaying, Why did Chriſt take ſome Diſciples to pray with him? Becauſe he was afraid to pray alone. Why did he pray the ſame words over and over? Becauſe hee could not goe p. 228forward, but had the ſpirit of bondage as I have had. I dare not ſay any more, for the time is not yet come to ſpeak the truth, &c.ttErberies relation, p. 8. ad finem. And he laid down this Theſis at a conference in Oxford, that the Saints have the ſame fulneſſe of the Godhead as Chriſt hath, dwelling in them in the ſame meaſure, though not in the ſame manifeſtation. This likewiſe he endeavoured to prove at a publick meeting. But his Diſciple Robert uuRobert Waſtfield …n his bla…phemons booke called Chriſt coming in the clouds. pag. 17.18.Waſtfield ſaith plainly,

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

Paul Beſt likewiſe ſaith,Paul Beſt in his wicked book called, Myſteries diſcovered, pag. 4.6.11.14. 'Tis high blaſphemy to equalize Chriſt with God. w

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

Well, the Sun of Righteouſneſſe ſhall p. 229breake through all theſe clouds, and ſhine gloriouſly.

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

1. Beleevers in this life doe finde and feele many Reliques of corruption, and that Saint that hath received moſt grace, comes ſhort of perfection,xxThis point proved before pag. 77. all objections anſwered. 1 Cor, 13.12. Rom. 7.23. Gal. 5.17. 1 Cor. 15.19. 1 John 3.2. Phil. 3.12, 13.

2. Jeſus Chriſt is true and perfect God,The Deity of Chriſt proved. for time coeternall, for nature coeſſentiall, for dignity coequall with the Father and Spirit.yyDoctor Gr. Williams his third Golden Candleſtick. part 1. cap. 3.4, &c. pag. 777. to 779..

1. Coeternall, Iſai. 9.6. Titus 2.13. 1 John 5.20. See alſo Prov. 8.25. Job 38.4. Rev. 1.8.

2. Coeſſentiall, John 10.30. 1 John 5.7.

3. Coequall. For

1. All the Divine properties are aſcribed to Chriſt, Matth. 28.20. Phil. 3.21. Matth. 9.4. Heb. 13.8. and ſo of the reſt.

2. The peculiar operations of the Deity are aſcribed to Chriſt, John 13.18. Col. 1.16. Heb. 1.3. John 1.9. & 16.7. & 14.13. Matth. 9.6. 1 Cor. 11.13. Rev. 1.18. John 5.24.

3. Divine honour and worſhip is due unto him, and exhibited of all the Saints, Phil. 2.10. John 17.5. and Rev. 5.13.

p. 230And indeed Reaſon tels us, that Chriſt the Mediator muſt be perfect God;zzLombard. li. 3 diſt. 5. Bellarm. lib. 1. cap. 4. de Chriſto, pag. 62. ad 77. Athanaſius in lib. de expoſition. Fidei. Fulgentius in reſp. ad object. A…r…norum. Dionyſius de divin. nom. For none can ſatisfie for ſinnes, nor be aaaPſal. 49.7.Ps 49:7 Saviour of ſoules, but God onelyonly. NobbHeb. 2.14.Heb 2:14 finite creature was able to vanquiſh all our enemies, Sin, Satan, Death, &c. much leſſe abide and overcome the infinite wrath of God, and the ſufferings due unto us for our ſinnes. Finally, his Divinity made his ſufferings of an infinite value; and as Mediator he was to undertake for our good behaviour for the future, and ſend his Spirit to apply the benefits of his death, &c. All this ſhewes he muſt be God. And thus you ſee the dangerous madneſſe of thoſe that make him a meere man,Acts 20.28. Heb. 9.14.Acts 20:28Heb 9:14 or not perfect God, that is, the Sunne of righteouſneſſe, and of unſpotted purity and glory.

Next, Inference. 3 ſee the deſperate madneſſe of this evil world, to condemn ſuch a man as a malefactor that never had ſin, that never offē ded any in all his life, but ſhone out before God, Angels and Men, in ſuch immaculate innocency, that from the crown of the head to the ſole of the foot, there was no ſpot on him; all places fared the better for him, he healed their ſick, fed the hungry in ſoule and body,ddChriſtus ſic fuit contemptus & abjectus, ut eſſet omnium mortalium deſpicatiſſimus, tantis vulneribus conciſus, tantiſ que dedecoris, & ignominiae maculis affectus ut oculos ab eo averteremus, ne tantam indignitatem contemptiſſimi hominis uſurparent, Oſor. paraph. in Iſa. 53.3. p. 195.Isa 53:3 yet men deſpiſed him, andPſal. 18.4.Ps 18:4 p. 231the nations abborred him, ſaith Iſaiah, and they counted him as one without forme or comelineſſe: Nay, they ſtudied wayes to grieve and miſuſe him, they ſpat on him, and buffeted him, and preferred Barabbas before him, &c. The reaſons, John 15.18.20. Acts 2.23.

Fourthly, wonder and adore the matchleſſe love of Chriſt to us, Inference. 4 in that hee bore our ſinnes for us, who never knew ſinne, hee that in himſelfe was a milke white Lamb withoutee1 Pet. 1.19.1 Pet 1:19 ſpot, put on the skin of a L…opard, and ſo by imputation was laden with ſinnes.ff2 Cor. 5.21.2 Cor 5:21 Paul ſaith, Hee was made ſin for us, that knew no ſin. Not made ſinfull,Peccat iniquus & punitur juſtus. but Sinne, even all ſinne, a lump of ſinnes by imputation. Oh what heart can ſufficiently admire his love.

Fifthly, hence it is manifeſt, Inference. 5 impenitent ſinners ſhall not bee pi…tied, or ſpared of God; for did not God ſpare him that never offended, and will he ſpare them that never leave offending? O what madneſſe hath beſotted men, as with ſtubborn wilfulneſſe ſtill to truſt upon an unknown mercy in God, though they live in their ſinnes, when Chriſt having ſin but imputed, was not ſpared, God bruiſed him, and …t him to griefe, ſaithggIſai. 53.10.Isa 53:10 Iſaiah; and the Lord afflicted him in the day of his fierce wrath, ſaithhhLam. 1.12.Lam 1:12 Jeremy: His owne Father that ſo p. 232entirely loved him, yet finding others ſins upon him, was preſently a devouring fire, and an over-flowing torrent of wrath upon him: Oh therefore how ſhalt thou eſcape that never hadſt his love, nor never leaveſt thy ſinning? Conſider this you that forget God.

Sixthly and laſtly, Inference. 6 ſeeing Chriſt is thus a Sunne of Righteouſneſſe by inherent holineſſe in himſelf, let us all lay him as a pattern before us,iiPraecedit Chriſtus, ſequamur nos. and purifie our ſelves as hee is pure. The Moon is faire, but ſhe hath herkkVide Thom. Aquin. de coelo & mundo, lib. 2. lec. 12. pag. 91. ſpots; the Starres gliſtering, but they have their erratick motions: Behold the Sun, it hath neither ſpot in its face, nor errour in its courſe: the beſt of Saints have theirllDeut. 32.5.Deut 32:5 ſpots, theirmmProv. 24.16.Prov 24:16 failings,nn1 Cor. 11.1.1 Cor 11:1 follow them no further then they follow Chriſt: But Chriſt is a Sunne without ſpot: a Sunne of Righteouſneſſe, enriched with all grace and glory; O therefore eye him,ooFruſtra ille ſortitur Chriſtiani nomen, qui Chriſtum minime imitatur: Quid tibi prodeſt vocari quod non es? Aug. and learn of him, Let the ſame minde be in you as was in Chriſt, walk in love, juſtice, meekneſſe, and heavenly-mindedneſſe, as he walked; though you come ſhort of the Copie, yet write after it.

2. Chriſt the Sun of righteouſneſſe imparted.2. As Chriſt is the Sunne of inherent Righteouſneſſe in himſelfppSol & ſidera non ſibi, ſed nobis lucent., ſo alſo he is the Fountain of imparted or infuſed Righteouſneſſe too, and in beleevers all their goodneſſe and holineſſe proceeds from him, and p. 233all their ſpirituall graces are certain rayes ſhed from that glorious and pure Sun into the heart.

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

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

Queſt. 1. But how come Beleevers by it? Queſt. 1

Anſw. 'Tis created,qqCreatio fit ex nihilo. Epheſ. 4.24. The new man is created in righteouſneſſe and true holineſſe, ſo that grace is another creation. The ſame power that made the world, goes to the new making of a heart, 2 Cor. 4.6. Eph. 1.18, 19.

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

Anſw. Surely, by Jeſus Chriſt, the Sun of righteouſneſſe (in the Text.) For Chriſt is the Fountain of their infuſed holineſſe, as the Sun is the fountain of light, 1 Cor. 1.30. Chriſt Jeſus of God is made unto us Wiſdome, and Righteouſneſſe, and Sanctification, and Redemption. And John 1.16.rrChriſtus bonorum omnium affluentiam in ſe continet, ita ut nōaliūde ulla pars ſalutis, nec gutta una gratiae petenda ſit, Calv, in John 1.16.John 1:16 Of his fulneſſe we all receive grace for grace. So that all our water of joy is drawn out of p. 234this Well of ſalvation, as Chriſt is called, Iſai. 12.3.

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

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

Laſtly, the gifts and graces of the Spirit are the fruits of Chriſts Aſcenſion,ſſErgo Chriſtus noſtrae utilitatis gratia, ad patrem aſcen dit, nam in coelum ipſum ingreſſus eſt, ut appareat nunc in conſpectu Dei pro nobis. Muſc. in Joh. 16.7.John 16:7 as Elias when he was tranſlated, let fall his garment, ſo Chriſt at his Aſcenſion powred down his Spirit, and let fall ſome golden rayes of his glory, Iohn 16.7. I might add to this, that Chriſt by his interceſſion prevailes ſo… grace for us, Luke 22.32. In al… theſe reſpects Chriſt may be ſaid here, to be the Sun or Fountain of our imparted righteouſneſſe, though the Spirit properly work it.

Queſt. 3. How is Chriſt the Sunne and F…untain of the Saints Righteouſneſſe imparted? Queſt. 3

p. 235I anſwer, by Conformity, Reſignation, and Infuſion.

1. By conformity with Chriſt in his Life, Death, and Reſurrection; by faith we draw vertue from theſe to tranforme, mortifie, and quicken us, Rom. 6.11. In that Chriſt lives he lives unto God, reckon yee alſo your ſelves to be dead indeed unto ſin, and alive unto God through Ieſus Chriſt our Lord. ttTho. Wilſon expoſ. on Rom. 6.11. pag. 186. Dialogue 5.Rom 6:11You ſee Chriſt did not theſe things for himſelfe, we as his members have fellowſhip with him in all, our old man was crucified with him, and we are riſen with Chriſt. Coloſſ. 3.1. that is, by vertue of his reſurrection.

2. By Reſignation, & giving up our ſelves to Chriſt in all his offices, that we may be guided, acted, and ordered by Chriſt in all things. See Rom. 6.13. but c…ieflyuuSee Eln. Par. on Rom. 12.1, pag. 220.Rom 12:1 Rom. 12.1. I beſeech you therfore brethren by the mercies of God, that you preſent your Bodies a living Sacrifice, holy, acceptable unto God, which is your reaſonable ſervice. When a ſinner lies down at Chriſts feet, and ſaith,wwChriſtus non indiget noſtro obſequio, ſed nos …llius do minio. Hieron. Here am I, doe with me as ſeemeth good in thy ſight, I am not mine owne, thou haſt bought me with a price, &c. He that ſtands ready preſt for God, is not far from righteouſneſſe.

3. By communication and infuſion of the Spirit of Chriſt to new-mould our p. 236hearts, to purge us, and waſh us, and ſanctifie us, Rom. 8.10, 11. If Chriſt be in you, the body is dead, becauſe of ſinne, but the Spiis life, becauſe of righteouſneſſe: for the Spirit of Chriſt dwels in you, and quickens you, &c.

The inferences from this point are three.

Firſt, Inference. 1 ſee the dangerous condition not onelyonly of prophane Goſpellers, that hope to be ſaved by Chriſt as well as others, and yet are farre from righteouſneſſe (ſee Heb. 12.14.) but alſo of ſubtile Libertines, that under the glorious pretence of exalting free grace, ſecretly undermine holineſſe and ſanctification, From ſuch turn away, you have not ſo learned Chriſt.

Secondly, Inference. 2 labour to find and feele this work in you, that Chriſt is the Sunne and Fountain of righteouſneſſe imparted in you, as well as in others, that you may know him, Epheſ. 4.24.Eph 4:24and the power of his reſurrection, and that for theſe conſiderations.

1. Imparted Righteouſneſſe is the Image of God, and that Amability of inward ſplendor in which we were created at the beginning, it makes us exceeding beautifull and lovely in the ſight of GOD, Angels, and Men; Grace makes us like the Kings Daughter, All glorious within. xxNigra eſt exterius Chriſti ſponſa, ſed formoſa interius.Heare Chriſt, Cant. 4.7. Thou art all faire my love, there is no ſpot upon thee. p. 237Grace is the moſt becomming thing in the world.

2. 'Tis the end of ouryyEpheſ. 1.4.Eph 1:4 Election,zzTitus 2.14.Titus 2:14 Redemption, andaa1 Cor. 1.2.1 Cor 1:2 Vocation. This is Gods great deſigne to make a holy and righteous people, that we may honour him and the Goſpel. Nay,

3. 'Tis not the leaſt part of glory, and bliſſe eternall, Epheſ. 5.27. Righteouſneſſe is Heaven begun, and H…aven is Grace finiſht. Not onelyonly Turkes,Note. but many Chriſtians make falſe draughts of heaven, conceiving it barely a place of content and happineſſe; but if you pencill Heaven out aright,Pſal. 17.1. Phil. 1.23.Ps 17:1Phil 1:23 and give it the true complexion, you'l find it the greateſt Hell to carnall ones, becauſe a place of ſuch holineſſe, there we ſhall have fulneſſe and perfection of grace, beatificall viſions, and enjoymens of God; and ſerve God with Halelujahs and Adorations, Ier. Burronghs now in glory.and that without intermiſſion, or weariedneſſe. Now if this be Heaven, then Grace and Righteouſneſſe here is not the leaſt part of that bleſſedneſſe.

3. and laſtly, Inference. 3 See whence all your infus'd righteouſneſſe muſt be fecht, not from Divine Ordinances, & your own endeavours, for bodily exerciſe profits little, and 'tis not of him that wills or runnes, but God that ſhews Mercy. Not from bleſſed Saints, or ^b Angels,ooSumma eſt ſtultitia invocare Angelos, cum invocādus ſit Deus apud quem eſt poteſtas juvandi. Muſc. in Pſal. 34.7. pag. …8.Ps 34:7 p. 238they cannot heare you, nor helpe you, To which of them will you turne? They live on Free-Grace the…ſelves; Not from God, out of Chriſt; ſhall ſtubble petition the fire not to devoure it? Will a man expect Grace, and favour from his enemy, that whets his ſword, and bends his bow for deſtruction? But then, be ſure you goe, nay run to God in Chriſt, who is the Sun, and proper, full, free Fountaine of righteouſneſſe infuſed. And then to encourage you, conſider foure things full of comfort.

1. He can eaſily doe it,ccPlanè nihil Deo d fficile, cui volu…ſſe ſ…ciſſe e…. Ambros. with a words ſpeaking, for all power is in his hands, no ſoule ſo unrighteous, or filthy, but Chriſt can waſh it.

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

3. He hath done it for thouſands, as vile, and grace-leſſe as thy ſelfe, he doth it daily, and hourely for others, doubt not, but he will doe it for thee alſo.

4. He hath engaged himſelfe by Promiſe, to doe it for all that areddJuvat, qui jubet. elected; Is not this the Tenor of the new Covenant? I will give you a new heart, ccDa Domine qu…d jub…s, & j…b… quod vis. Aug. confeſſ. lib. 10. cap. 31.and I will cauſe you to know, feare, and love me, &c. What ſaith Chriſt to h s a…xious Spouſe? Ile make thee bo…e s of gold, with ſtudds of ſilver; And in Ezekiel; I…e m ke thee lovely, by the comelin…ſſe p. 239Ile put upon thee; So then he hath promis't, to worke all our works, in us, and for us.

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

Doe thus, and ſtand in Gods way, lie at the poole, frequent the Ordinances, and know, if thou canſt but deſire Grace, thou haſt it already.

3. Chriſt the Sun of righteouſneſs imputed.3. As Chriſt is the Sun of infuſed, ſo of imputed righteouſneſſe; Now the imputed righteouſneſſe of Chriſt is nothing elſe, but that rich, long, and ſpotleſſe Robe of Divine righteouſneſſe, wherewith every Beleever ſtands gloriouſly cloathed, in the ſight, and account of God, and this by Imputation. Rom. 4.6. God imputeth Righteouſneſſe without works. And 5.19. By the obedience of one ſhall many be made righteous ffPer vitrum vir…de omnia viridia videntur; ita, &c.. As red things put into a green glaſſe, will appeare greene, ſo ſinners put into Chriſt are accounted righteousggQui e go in nobis pecc…ores ſumus, in Ch…iſt▪ & per Ch…ſtum juſti ſumus. P…meran…s in 1 Corinth. 1.30.1 Cor 1:30; whereupon followeth that gracious action of God, which is juſti f…eation, which comp…izeth not onelyonlyhhCol. 1 21, 22. 1 Per. 2.24.Col 1:21Col 1:22Col 1:1 remiſſion, whereby wee are free'd from the guilt, and puniſhment of ſin, butiiPhil. 3.9. 2 Cor. 5.21.Phil 3:92 Cor 5:21 acceptation, whereby wee are accounted juſt in the ſight of God.

p. 240And the former of theſe is grounded on hiskkHeb. 9.22. Iſa. 53.5.Heb 9:22Isa 53:5 paſſive, the latter on his active obedience, and his originall Righteouſneſſe; ſo that now wee have fully ſatisfied divine juſtice, and are moſt abſolutely perfect, and more righteous then Adam in Innocency, but all this not in our own perſons, but in, and by, another, even Chriſt; All that he is, hath done, and endured, being freely imputed unto us, as if wee had been, done, and ſuffer'd it.

This is our Imputed righteouſneſſe, and though it have many names in Scripture, yet it flows onelyonly from Chriſt, the Sun, and Fountaine of this Righteouſneſſe.

I finde that this is call'd the Righteouſneſſe of God, of Faith, of Saints, and of Chriſt.

1. This Imputed Righteouſneſſe, is often call'd the Righteouſneſſe of God, even the Divine Eſſence, and in particular, the Father. Rom. 3.21. and 10.3. 2 Cor. 5.21. Becauſe God hath appointed to juſtifie man this way, and no other, and he as Judge is the juſtifier; for the party offended muſt forgive,mmNon ait ut digni fit is, ſed ut d…gni habe…mini. So Cajetan in 2 Theſ. 1.5.2 Thess 1:5 Rom. 3.26.

2. 'Tis call'd the Righteouſneſſe of Faith, Rom 4.13. & 10.6. & 9.30. Becauſe Faith onelyonly is the hand that apprehends, and Inſtrument, that applies it, Rom. 3.28. Faith ſingles out Chriſt, as the onelyonly ſufficientllRom. 3.22. Iſa. 9.6. 1 Cor. 1.30.Rom 3:22Isa 9:61 Cor 1:30 p. 241meanes of life, and cleaves eternally to him for ſalvation.

3. 'Tis call'd the Righteouſneſſe of Saints, Rev. 19.8. Becauſe they onelyonly are the ſubject of it, and Chriſt never gives Imputed, without infuſed Righteouſneſſe.

4. 'Tis call'd the Righteouſnes ofnnChriſtus ut ſolus juſtus eſt, ita ſuam juſtitiam in nos transferendo, juſtos nos reddit. Bullingerus. Chriſt, Jer. 23.6. And in the Text he is called the Sun of Righteouſneſſe, becauſe he lived and dyed for us, and thus as Mediator efficiently juſtifies; And ſo the Lord ſeeth no Iniquity in Jacob, nor perverſneſſe in Iſrael, Numb. 23.25.

1. Queſt. Are wee not righteous in Gods ſight, Queſt. 1 partly by Chriſts righteouſneſſe, and partly by our own?

I anſwer, No, the Text is expreſſe, Rom. 3.28. Wee conclude, a man is juſtified by Faith without the deeds of the Law. Linſey-woolſey-Garments were of old forbidden, and ſo ploughing with the Oxe, and Aſſe, wee muſt not mingle, nor couple Chriſts Righteouſneſſe, and ours in Juſtification.

2 Queſt. How? Queſt. 2 Say our adverſaries, what righteous by another mans righteouſneſſe? This is as if one ſhould be ſaid, Alterius Doctrinâ doctus, Learned by anothers learning, &c.

I anſwer, Diſpar exemplorum ratio, there is not the ſame Reaſon; For one man is not united unto another, as the Faithfull are p. 242to Chriſt, Wee are members of his Body, and are acted by one, and the ſame Spi…it.

3 Queſt. Doth not S. James ſay, Queſt. 3 Wee are juſtified by works, and not by faith onelyonly?

Surely yes? But he ſpeaks not ſaithooVide Bullingerum, et Calvinum in Jacob. 2.24. Calvin, of the Imputation, but demonſtration of righteouſneſſe; wee are righteous by works, Non cauſative, ſed declarative, Before others, and in our own conſciences; But the word is full, Rom. 8.33. By the deeds of the Law, ſhall no fleſh be juſtified in his ſight.

The Inferences will be two.

Firſt, Inference. 1 ſee the folly, and madneſſe of Juſticiaries, that doe not onelyonlyppPericuloſa habitatio …orū qu… habitant in M…itis. Bernard. endanger their own precious ſoules, but throw much dirt in the face of Chriſt, for going about to eſtabliſh their own righteouſneſſe, they have not ſubmitted themſelves to the righteouſneſſe of God qqThe Papiſts jeeringly call it putative righteouſneſs., as Rom. 10.3. Theſe dote on their own rags, and reject his Robes; They feed on husks, and refuſe viands; Narciſſus like, they are enamour'd with their own ſhadows; They ſtand a tip-toe, and ſcornfully over-look Chriſt; But when 'tis too late, then ſuch will ſee the vanity of their own righteouſneſſerrOpera ante fidem inania, ut curſus celerrimus praeter vi…m. Auguſtin. Enarrat. in Pſal. 31.Ps 31; when Death, and Devills looke them in the face, then they'l know what it is to ſlight Chriſt; The Lord rouze ſuch, and ſhew them their hopes are Cobwebs, their foundations ſandy, and their end deſtruction, except they get into Chriſt!ſſB…llarm…n hath his Tut…ſſimum eſt, &c.

p. 243Secondly, How much comfort, Inference. 2 and confidence doth this adminiſter to Beleevere, they have the perfect righteouſneſſe of God upon them, you may go to God with boldneſſe, look Death in the face with triumph, and throw the Gauntlet to ſinne, Men, and Devills, as Rom. 8. What ſhall I ſay? You have recovered more by Chriſt, then you loſt by Adam. For,

1. Adams righteouſneſſe was uncertain, and …uch as it was poſſible for him to looſe, 'twas in his own keeping, and therefore he loſt it ſo ſoone; But the righteouſneſſe wee have by Chriſt, is made ſurer to us; were it in our own cuſtody, wee might be tempted to ſell it, as Eſau his birth-right for a meſſe of pottage; But bleſſed be God, it is in Chriſts hands, and ſo it cannot be taken from us: Our life is ttPonitur in tuto quia reponitur in Chriſto. Col. 3.3 & 1 Pet. 1.5.Col 3:31 Pet 1:5hid with Chriſt in God, and, wee are kept by the Power of God to ſalvation.

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

To conclude; Thou that haſt the leaſt faith, thou that art the pooreſt and weakeſt beleever, know thou art bottom'd on p. 244this rock, cloath'd in this purple, the very perfect righteouſneſſe of God is thine by imputation, O that thou hadſt eyes to ſee thy happineſſe, and an heart to be affected with it, that ſo thou mayſt rejoyce in it, and be thankfull for it.

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

1Firſt, he is the Sun of Righteouſneſſe remunerative, in remembring, defending, and rewarding his followers, and that becauſe he hath promiſed it, and they depend on him for it,

1.uuPromittendo ſe fecit debitorem. Aug. Becauſe he hath promiſed it, and now muſt be aswwServus ſum expecto alimē tum, miles ſum exigo ab Imperatore ſtipendium, vocatus ſum poſtulo ab invitante promiſſum. Ambr. good as his word. I could eaſily inſtance in Temporals, Spirituals, and Eternals. I referre you to the Margent.xxPſal. 36.6, 7. 2 Pet. 1.1. and Pſal. 24.5.Ps 36:6Ps 36:72 Pet 1:1Ps 24:5 Heaven is called a Prize for the Runner, a Penny for the Digger;**Nō in merit is noſtris, ſed in miſericordia Dei ſalus humana conſiſti…. Orig. in Rom. lib. 9. cap. 11. not that man, but Chriſt hath earn'd it, and God hath promiſ'd it.

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

Thus you ſee Chriſt is righteous in defending and rewarding his ſubjects, eſpecially p. 245in that he doth it impartially, without reſpect of perſons: In every Nation he that feareth God and worketh righteouſneſſe, is accepted by him, Acts 10.35.

2Secondly, He is the Sun of righteouſneſſe remunerative, in adminiſtring juſtice to evill doers, for he will by no meanes cleare the guilty, and, he will judge righteous judgement. Mens Lawes are like Cobwebs, which catch little flyes, and the buzzing great ones eſcape, and breake thorough; but great, and ſmall, ſhall be judged by GodyyGods Law, it's like Vulcans iron net that tooke the Gods, it apprehends & condemnes all alike.; if he finde ſin in his own children, he will ſmite them; but none of his enemies ſhall eſcape at the Great Day: NowzzWilſon in Dict. Wilſon takes this puniſhing of Reprobates to be a maine thing intended in theſe words, and to confirme this expoſition, he compares the Text with the firſt verſe; The day comes that ſhall burne like an Oven, and all the proud, and ſuch as doe wickedly ſhall be ſtubble; and the day that comes ſhall burne them up, ſaith the Lord of Hoſts, that it ſhall leave them, neither root nor branch, but to you that feare my Name, the Sun of righteouſneſſe, viz. that doth all theſe righteous things, ſhall ariſe with healing in his wings; aaIf you would know how it ſtandeth with his righteouſneſſe and juſtice, to puniſh the fathers ſin upon the children. See Greg. Williams ſecond Golden Candleſtick. Pag. 753.ſee Pſal. 94.1. O God, to whom vengeance belongs, O God, to whom vengeance belongs, ſhew thy ſelfe? 'Tis in the Hebrew, ſhine forth; He deſires the Sun of righteouſneſſe to ſhew himſelfe in ſubduing his enemies, and rendring a reward to the proud.

p. 246The Inferences will be two.

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

2. Let not the wicked preſume, Inference. 2 becauſe God is patient, and waits for their converſion. Eccleſ. 8.11. Becauſe ſentence againſt an evill work is not executed ſpeedily, therefore bbPecudes macello deſtinatae liberi imè ſaltāt per paſcua, alius in opere ſudātibus, &c. Drexelius de Praedeſtinatione. Pa. 42.the heart of the ſonnes of men is fully ſet in them to doe evill. Impunity cauſeth impudency; But quod defertur, non aufertur, ccSi nunc omne peccatum manifesta plectaretur poena, nihil ultimo judicio reſervari putaretur, &c. Auguſtin. De Civ. Dei. lib. 1. cap. 8.Forbearance is no Acquittance; As lead which of all mettalls is the coldeſt, being ſet on the fire, and melted, becomes the hotteſt, ſo abuſed patience, turnes into fury,ddDiu quidem fert mortalium pecca…a, ubi vero patientiae ejus intuitu augeri malitiam videt, tum poenas ſumit. Baſil. and the longer the hand is lifting up, the heavier will be the blow at laſt, ponder this all you that forget God, and your latter end eePatientia Dei ad poenitentiam invitat malos, ſicut flagelium Dei ad patientiam er…dit bonos. Auguſtin..

p. 247Thus you ſee in how many reſpects Chriſt is a Sun, and ſuch a Sun, a Sun of Righteouſneſſe.

There is a time of Chriſts ariſing, Doct. 4th and diſcovering himſelfe to the world, to the ſoule.

In handling this poynt, wee will ſhew you foure things.

1. When Chriſt may be ſaid to ariſe in the world?

2. When alſo in a ſoule?

3. Wherein Chriſt ariſing, and diſcovering himſelfe may be compar'd unto the riſing of the Sun.

4. Wherein they differ; And then wee ſhall apply all.

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

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

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

1. Chriſt may be ſaid very properly to ariſe in the world, at his Incarnation, and p. 246duplicate page p. 247duplicate page p. 248Nativity.eeArias, Clarius, Theodoret, and Montanus. Divers are of this judgement, that the Prophet aimed at this chiefly. SeeffHeb. 7.15. & 9.26.Heb 7:15Heb 9:26 Heb. 7.15. 'Tis evident that our Lord ſprang out of Judah, and that after the ſimilitude of Melchiſedeck, there ariſeth another Prophet ggNonnulli haec accipiun… de primo Chriſti ortu et adven…u in mundumquem ipſe quaſi Sol oriens illuminavit caleſecit, omnique gratiâ, & virtute faecundavit. Corn. a Lapide in Mal, 4.2. Pag. 355.; When the Day-ſtarre appeares, the Sun is at hand, ſo before Chriſts Nativity a ſtarre appeared, whence the Wiſe men concluded the Sun of righteouſneſs was riſing, Mat. 2.2. Wee have ſeene his ſtarre in the Eaſt, and are come to worſhip him. How did the Patriarcks and Prophets deſire to ſee that Day? But ſaw it not. As all the Birds chirp, and ſing to welcome the riſing Sun; ſo the Shepheards went glorifying and praiſing God, nay a huge Hoſt of Angells ſang Carolls over Chriſt at his Nativity, Luk. 2. The Burthen this; Glory to God in the higheſt, on Earth, Peace, good will towards Men.

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

Object. Then if ever did this glorious Sun ſeeme to ſet in obſcurity, Object. when wicked men had their wills, his companions theeves, his drink gall and vinegar, and he cryed out that God had for ſaken him. Sol.

Sol. Here conſider two things.

1. That from hishhVide D^r Taylor of Chriſts Temptations, from Mat. 4.11. Pa…. 363.Matt 4:11 greateſt abaſements, many ſparkles of his Divinity flew out; for p. 249in the midſt of his Paſſion, the Temple was rent, the Graves opened, the Heavens darkned, the thiefe converted, and many of the people convinced, who ſmote on their breaſts, ſaying, This was a righteous Perſon, &c.

2. That in his Death, he trod on Deaths neck, and deſtroyed him that had the power of Death, the Devill iiSee M^r. Sands in Trav.. This ſpoyl'd their Oracle, and made that lamentable Funerall, and inutterable howling of innumerable Spirits on the Sea-ſhore, when the Marriner adviſed by a voyce, pronounced theſe words, Great PAN is dead; The truth of which was avouched by Thamus, Eph. 4.8.Eph 4:8and others that heard it before Tiberias Caeſar, as Plutarch ſaith.kkQuid eſt captivavit captivitatem? vicit mortem. Mortem procuravit Diabolus et ipſe Diabolus de morte Chriſti eſt captivatus. Auguſtinus. Chriſts death gave that blow to the head of the old Serpent, which renders him a conquered enemy. In this skirmiſh he ſmote all our enemies on the cheek bone, bringing them to perpetuall ſhame, and ſpoyling Principalities and Powers, ſo that this was a joyfull riſing to the world.

3. Chriſt the Sun of righteouſneſſe may be literally ſaid to riſe to the world, at his Glorious Reſurrection from the dead. 'Tis ſaid, Mark. 16.2. that the Maries came to the Sepulcher at the riſing of the Sun: Indeed, two glorious Suns were riſen that day; for an Angel ſaid unto them, come ſee the place where the Lord lay, Chriſt is not here, but is riſen. This was much for Chriſts glory, for hereby p. 250he declared himſelfe to be the Sonne of God; He ſeemed to be under a cloud in his Paſſion, ſaith onellSam. Torſhell on the Text. pag. 82., but brake forth in his Reſurrection, and that by hismmNonpoteſtate precariâ, ſed virtute propriâ, ut victor prodiit de Sepultur â. Bern. de Reſurrect. Chriſt. Qui Agnus extuerat in paſſione factus eſt Leo, in Reſurrectione, Idem. Vide Ambroſe in Joh. lib. 24. cap. 26. own power, he ſuffered as a Lamb, but roſe as a Lyon, ſaith Bernard: And the… his Reſurrection was for our good, that wee might be aſſured of Remiſſion, andnnChriſtus ſolus reſurrexit, ſed non totus. Bernard. riſe up with him to newnes of life, Rom, 25. He roſe again for our juſtification, not that any part of the Price of our Redemption was unpayed at his Paſſion, but that our deliverance was not manifeſted till then; God would never have let him out of the priſon of the Grave, but that all the debt was pay'd; And if Chriſt were not riſen, then is your faith vaine, and you are of all men moſt miſerable, ſaith Paul.

4. Chriſt may be ſaid literally to riſe at his bleſſed Aſcenſion. Luke 24.51. Whilſt he lift up his hands, and bleſſed them, he was parted from them, and carried up into Heaven. Having finiſht his Fathers worke, he is exalted in ourooDum naturam humanam ſyderibus Chriſtus importavit, cr…dentibus cielum patere poſſe monſtravit. Aug. in Act. Nature, to conſecrate a way, and prepare a plane for us, ppBiſh. uſher in his Body of Divinity.he hath taken with him the paw…e of our fleſh, and left with us the earneſt of his Spirit; Our Head is aſcended, and all wee his members ſhall follow; which is an unſpeakable comfort to Beleevers.

p. 251Secondly,2. Myſtically, or ſpiritually. as Chriſt the Sun of righteouſneſſe, may be ſaid properly and literally to riſe to the world theſe foure wayes; ſo he may be ſaid to ariſe myſtically and ſpiritually to the world, and that three wayes; When the Goſpel is preached, Church defended, and the world judged.

1. When the Goſpel is preached, and Chriſt comes in the purity and power of hi… Ordinances. 1 Joh. 2.8. The darkneſſe is paſt, and the true light now ſhines. viz. The Goſpel. But ſee Luk. 1.78. Zachary in his Song propheſied of Chriſt, That he ſhould give knowledge of ſalvation to his people, through the tender mercy of our God, whereby the Day-ſpring from on high, hath viſited us, to give light to them that ſit in darkneſſe, and in the ſhadow of Death, and guide their feete into the way of peace. This place,qqJun. Paral. lib. 1. par. 50. Junius, andrrDan. Heinſius exercit. ad Luc. 1.78. lib. 3. & cap. 1.Luke 1:78 Heinſius, parallells with the Text, Paul expreſſes it plainly 2 Cor. 4.4. The Devill blinds the eyes of them that beleeve not, leaſt the light of the Glorious Goſpel of Chriſt, who is the image of God, ſhould ſhine upon them. See Pſal. 102.16.

2. When his Church is defended, and his people proſper in the world, when beleevers ſhall inherit the Earth, and Civill Powers come into godly hands; Then doth Chriſt ariſe on a Nation, then is the Sunne ſeene in the Mount, Iſa. 66.5. They that hated p. 252you ſhall be caſt out, and the Lord ſhall appeare to your joy, and they ſhall be aſhamed: The Sun will ariſe o're the Hills, Chriſt will appeare to your joy, &c.

ſſVerum hic agi de ſecundo Chriſti advētu patet ex praetedentibus, & ſequentibus, quae omnia expectāt ad diē judicii: Nam ſicut Sol obſcura illuminat, & videnda, et confpicua oculis ommum exhibct, ſic Chriſius piorū virtut…m, & juſtitiam, quae in hâc vitâ, ab imptis obſcurabatur, in die judicii, illuſtrao…t, & clarificabit, & toti orbi conſpicuam, & glorioſam exhibebit. Corn. a Lapide in Malac. 4.2. Pag. 355.Mal 4:23. When the world is judged, and Chriſt comes in all his Glory at the laſt day; This Jerome and a Lapide think, to be the meaning of the Text; for as the riſing of the Sun diſcovers the things that lay hid, ſo Chriſt at the day of Judgement, will open the ſecrets of all hearts, he will come in flaming fire, and ſo aſtoniſh, and dazle the eyes of his enemies. 2 Sam. 12 12. So here; you ſee how Chriſt doth ariſe unto the world literally, and myſtically; I ſee not but Malachy might reſpect all this, and propheſie of Chriſts whoſe adminiſtration, from his Nativity, till his rendring up of the Kingdome to his Father.

**When Chriſt riſeth in a ſoule.Secondly, When Chriſt the Sun of righteouſneſſe may be ſaid to ariſe in a ſoule.

I anſwer; When he comes, in an inlightning, renewing, and quickning manner to the ſoule.

1. Chriſt may be ſaid to ariſe upon a ſoule, 2when he comes to inlighten, and informe it, when light breaks into the mind, 2 Pet. 1.19. Wee doe well in taking heed to the Word, till the Day-ſtarre (that is, Chriſt, Rev. 22.16.) ariſe in our hearts: Till then thoughttNon omnes qu… …. ſcriptu…, admirand… …nt …uſi… rant, niſi qui coeleſti ſplendore, & gratià …otiuntur. Baſil. incircled with Goſpel diſcoveries, p. 253ouruuRom. 1.21.Rom 1:21 fooliſh hearts will be darkned, but when Chriſt, whom the Prophet calls the Sunne, and Peter, the Starre that uſhers in the Sunne, when he, I ſay, ſhall ariſe with in us, in our hearts, to give us ſanctified, and experimentall inſight, into the things of Heaven, then indeed wee ſhall be taught to purpoſe, and know ww1 Pet. 2.9.1 Pet 2:9all things.

2. Chriſt ariſeth in a ſoule, when he comes to renew, and transforme it, when he ſuddenly works a change within, and all things become new, new Principles, new Projects, new reſolutions: How came Saul to fall a Jew, and riſe a Chriſtian? See Acts 26.16. Chriſt appeared to him, for that purpoſe; See what came on't,xxSee Perkins 2. Volumne on Gal. 1.16. Pag. 180. opening that place.Gal 1:16 Gal. 1.16. When it pleaſed God to reveale his Sonne in mee, immediately I conferr'd not with fleſh and bloud. q. d. I was alter ego, a chang'd man, no longer a perſecuting Saul, but a praying Paul, and I went not to conſult with fleſh and bloud, that is, neither with carnall company, nor old Principles; No, I was not diſobedient to the heavenly viſion; Nay, I was reſolved to obey it, and ſtop my eares to all diſcouragements, &c.

All this when the Sun of righteouſneſſe aroſe in mee, when Chriſt appea… and reveal'd himſelfe to mee.

3. Chriſt the Sun of righteouſneſſe ariſeth in a ſoule when hee comes to quicken p. 254and revive it, when the ſoule hath ſpirituall enjoyments of God, and ſpirituall actings to God (which is the very life of poor Chriſtians) when there is grounded aſſurance of his love, and all joy and peace in beleeving, when the ſoule is willing to be ordered by Chriſt, and bound up in the will of God, and can tell how to live upon God; now indeed Chriſt is riſen with healing under his wings to ſuch a ſinner: why elſe doth David ſay touching Gods favour, O lift up the light of thy countenance, and return O Lord, and cauſe thy face to ſhine upon me, &c.

3. Wherein Chriſts revealing himſelfe like the riſing of the Su…e.3. Thirdly, Let us now ſee wherein Chriſts revealing and diſcovering himſelf, and his beauty, may be fitly compared to the riſing of the Sun?

I anſwer,

The ſimilitude holds in 7 things chiefly,

1. The riſing of the Sunne is not all in an inſtant, he riſeth by degrees; and ſuch alſo is the riſing of Chriſt the Sun of righteouſnes in a ſoul: you read of the dawning of the day of grace there, 2 Pet. 1.19. when there is the twilight of grace, ſome glimmerings of light in the mind, and the ſoule ſeeth things imperfectly, as the blind man whom Chriſt …nred, firſt ſaw men as trees, afte…w…rds more diſtinctly: At firſt the ſ…u…e ſees darkly and obſcurely, afterwardsyyNunc quum lux nobis veritatis inſulget, cum ſeſe regni coeleſtis ſu avitas mētibus ap…rit …am quidē dies eſt, ſed perfe…tus erit …ies quando …am quicquam d…nocte peccati in mēte noſtra …n n…rit. C…e…. R…giſ… ep… ▪ 7. Ind. 1…. ep. 126 Vide idem in Exek. Homil. 5. l. 1. p. 255more clearly;7. Ind. 11. ep. 126. for every beleever increaſeth in knowledge and grace, and goes forward to perfection,Vide idem in Ezek. Hom…. 5. l. 1. as Prov. 4.18. The path of the just is as the Sunne that ſhines more and more unto the perfect day. 'Tis the ſame in the world, this Sunne riſeth by degrees, and the Goſpell hath ſmall beginnings in many places, Dan. 2.34. That little ſtone ſhall break in peeces the greateſt Monarchies of the earth, and grow up into a huge Mountaine, that ſhall fill the world; for all the kingdomes of the earth ſhall become the kingdomes of our Lord, and his Chriſt. zzRome was not built in a day, neither will it bee pul'd down in a day.And then ſhall that Promiſe be fulfilled, Iſa. 30.26. The light of the Moon ſhall be as the light of the Sun, and the light of the Sun as the light of ſeven dayes.

2. The riſing of the Sunne diſpels allaaJudg. 5.31.Judg 5:31 Fogges, Miſt…, and Dewes, Hoſ. 6.4. So 'tis with Chriſt, the riſing of this Sunne ſcattered Jewiſh ceremonies, which were but as dark Types, and ſhadows of things to come bbFigurae ſuerunt quae portenderent ea quae poſt eſſent vere exhibenda a Chriſto. Bullinger in locum., Col. 2.17. Theſe all flew away at the riſing of this Sunne; and ſtill his and the Goſpels riſing ſcatter the thick miſts of ſuperſtition and ignorance, in which kingdomes are inveloped. So Rev. 2.16. eſpecially 1 Theſſ. 2.8. Hee ſhall deſtroy Antichriſt with the brightneſſe of his comming; which is not ſpoken (ſaith Doctor Sclater) of his laſt corporall comming, but of theccDr. William Sclater in expoſ. on the Epiſtles to the Theſſ. pag. 143. & 144. p. 256ſpirituall manifeſtations of his preſence in the Church, at the appearance whereof the very throne of Antichriſt ſhall totter, and Popery vaniſh, as the dew before the riſing Sunne: Chriſt doth the like in ſoules; for when he ariſeth, and ſhoots his bright beames into our hearts, all the damp fogg… of unbeliefe are chaſed and diſpelled, and he gives us the clearedd2 Cor. 4.6.2 Cor 4:6 light of the knowledge of the glory of GOD in the face of Chriſt.

3. The riſing of the Sunne is the riſing of many millions beſides the Sunne, whom it awakens, and raiſes, and ſends out to work, Pſal. 104.22.23. The Sunne ariſes, and the Lions goe into their Dennes; but man riſeth and goeth forth to his worke and to his labour unto the evening. 'Tis ſo when Chriſt ariſeth and manifeſts himſelfe, ſinners will then ariſe from the Down bed of Security, and work out their own ſalvation whilſt the day laſts. See Iſai. 40.1. Ariſe and ſhine, for thy light is come, and the glory of the Lord is riſen upon thee. eeNon ſignificat Paulus tune demū affulgere nobis Chriſti lumē ubiſurrexerimus ex morte, ſed demonſtrat nos reſurgere a morte quum nos Chriſtus illuminat, Calv. in Eph. 5.…4.Eph 5:4So Epheſ. 5.14. Awake thou that ſleepeſt, and ariſe from the dead, for Chriſt ſhall give thee light. q. d. The Sunne of righteouſneſſe is riſen, therefore do you alſo ariſe. The light and love of Chriſt, Oh how it ſhames men out of ſinne and ſecurity!

4. The riſing of the Sunne is not alwayes p. 257viſible; Chriſt may be riſen in point of grace, and thou know it not, nor ſee him in point of comfort.

5. The viſible riſing of the Sunne is attended with theffOmnes pene aves mane cā tillant, cantu que ſuo ſolem oriē tem ſalutant. Mu…cul. chirping and ſinging of birds, yea it is welcome toggOriens ſol eſt inſtar ſponſi de Thalamo ſuo prodeuntis. Corn. a Lapide in Mal. all but Theeves and Whoremongers, who (ſaith Solomon) delight in the duskiſh twilight. The riſing of the Sunne of righteouſneſſe is welcome to the Saints, they ſing and leap for joy, 2 Sam. 23.4. He (viz. Chriſt) ſhall bee as the light of the morning when the Sun ariſeth, (an old propheſie of Chriſt) q.d. Oh hee ſhall be very welcome and refreſhing to us, but wicked men love darkneſſe rather then light, becauſe their deeds are evill.

6. The Sunne ariſeth in thehhNum. 34.15Num 34:15 Eaſt, andiiTemplū verſus orientem non ut ſolem orientem adorarent, ſed ſolis dominum. Procopius in libros Regum. lib. 3. c. 6. many conclude Chriſt will appear there when he comes to judgement, from Matth. 24.27.

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

1. In the ſoule of an elect child of God, when God hath a purpoſe to doe a ſoule good, who can let him? what can hinder him? Phil. 4.22. Paul mentions a Church p. 258in Neros houſe; whence DoctorkkDoct. Hen. Airay in Lect. on Phil. 4.23. pag. 948.Phil 4:23 Airay obſerves, that Gods mercy is ſuch that hee will, and his power ſuch that he can beget children in the faith, in the worſt places and companies where the truth is moſt oppoſed, to ſhew that nothing can hinder him, and to magnifie Free grace the more.

2. Nothing can hinder the riſing of Chriſt in the world, the Goſpel muſt flouriſh maugre all oppoſition,llIf Luthers dim candle, could not be blown out, much leſſe the Sunne of the Goſpel. See Richard Web on Pſal. 2. p. 20.Ps 2 Pſal. 2.1, 2. When people and great ones rage and ſtorme againſt Chriſt, they imagine a vaine thing (as if one ſhould think to ſtop with his hand the current of the Sea, or deviſe Engines or Bulwarks to keep the Sun from riſing, a vain, a mad thing) no though ſuch combine againſt Chriſt, though all the natiōsmmRev. 12.8. Mat. 16.18. Iſai. 8.10. Pſal. 121.4.Rev 12:8Matt 16:18Isa 8:10Ps 121:4 of the world ſhould joyn heads and purſes to deſtroy the Goſpel, 'twere a vain imagination; hee that ſits in heaven would laugh them to ſcorn, and wiſe diſcree… perſons fearing the Lord, may wonder a… them. Why doe the Heathen rage? &c. No weapons formed againſt Chriſt, ſhall proſper. nnPortae urbiū munitiſſimae ſunt fere & propugnacula habent firmiſſima, per inferos autem omnem vim contrariam, & Satanicam, omnem hoſtis impetum intellige. Magnae ſunt & firmiſſimae▪ …romiſſiones quae fidelium conſcientias tranquillant & conſolantur quum cogitant ſe ita ſtabilitos, ac fundatos ut certo ſciant ſe reſiſtere poſſe omni poteſtati Satanicae. Zuinglius in Matth. 16.18.Matt 16:18And the gates of hell ſhall not prevail againſt the Church. Chriſt is ſtronger, and wiſer, and diligenter then all his enemies, he muſt reign.

p. 2594. The diſparity between Chriſts & the Sunnes riſing.Fourthly, ſomewhat of the diſparity wherein Chriſt and the Sunnes ariſing differ.

1. The Sunne riſeth every day, and never miſſeth; ſo doth not Chriſt: David waited above a year for his riſing, How long (ſaith hee wilt thou hide thy face from me? Beleevers may bee long in deſertion….

2. The Sunne riſeth but for a day, and no longer, Eccleſ. 1.5. The Sun riſeth and the Sunne goeth down, and haſteth to the place where he aroſe. Chriſt hath his ſettings, but not his daily ſettings; though a Chriſtians comfort be ſhort lived, yet it may live longer then theooEphemeron eodem die quo oritur moritur, Ariſt. Hiſt. Anim. lib. 4. cap. 33. Ephemeron, which riſeth and dieth in a day, Iſai. 54.8. In a little wrath I hid my face from thee for a moment, but (now) with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy Redeemer.

3. When the Sun ariſeth to us, he ſets to theppAuſtin and Lactantius denied that there were Antipodes, which Hackwel may wel wonder at. Antipodes, thoſe of the other Hemiſpheare, but 'tis not ever ſo here, Chriſt can and will ariſe to the whole world at one time. Rev. 11.15.

4. The time of the Suns riſing may be known to a minute, though it may vary cō tinually, but no man knowes when Chriſt p. 260will manifeſt himſelf to a ſoule, or to kingdomes in darkneſſe. Times and ſeaſons are in the Fathers hands, and ſecret things belong unto God.

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

1. Rejoyce in the appearances of Chriſt, Ʋſe. 1 delight in his diſcoveries in our dayes; Mary did thus,Luk. 2.31, 32. & Luk. 1.46.Luke 2:31Luke 2:32Luke 1:46 Luke 1. My Spirit hath rejoyced in God my Saviour. And ſo did Simeon, Let thy ſervant depart, for mine eyes have ſeen thy ſalvation, which thou haſt prepared before the face of all people, a light to lighten the Gentile…, and the glory of thy people Iſrael. Oh let us be glad and rejoyce, for theqqRev. 19.7.Rev 19:7 marriage of this Lamb is come, the Bride-groome ſhewes himſelfe, and the Bride hath made her ſelfe ready, Amen, Halelujah.

2. Worſhip and adore at the riſing of this Sunne, Ʋſe. 2 let the eyes of your mindes bee turned towards Chriſt, as the Faces of the Cherubims were towards the mercy-ſeat. The Perſians every morning worſhipt the riſing Sunne, whilſt theirrrIn the Comment on Lactantius. neighbours in oppoſition curſt it, and flung ſtones at it: All which could not hinder his progreſſe; So here.

Let beleevers lie proſtrate before Chriſt, for all the Angels of Heaven worſhip him, whilſt ſome oppoſe Chriſt and goodneſſe, in oppoſition to ſome good men whom p. 261they judge their enemies, and ſo to vex others they will damne themſelves; but do you worſhip the riſing Sun, with theſſMatth. 1.11.Matt 1:11 wiſe men that fell down and offer'd gold, frank-incenſe, and myrrh. But,

Miſtake not, I doe not mean that you ſhouldttPompeius dixit, plures eſſe qui ſolem oriē tem quam occidentem adorent. change and turn with the times, and ever admire the ſide which is uppermoſt, you muſt not thus worſhip the riſing Sunne.

3. Reckon on the riſing of others with, Ʋſe. 3 but againſt Chriſt: For when Chriſt ariſes, perſecution will ariſe for the Goſpels ſake, Matth. 13.21. Falſe Prophets will ariſe to darken Chriſt, Mat. 24.24. And that inuuclaborate Epiſtle before a booke of Will. Fenner, called Self-murder. all Ages though God hath found out ſome to countermine them;See Tho. Hils behold, I have told you before, that you may not wonder when it comes to paſſe,wwSee how the Heathens diſputed againſt the Chriſtians with fire and ſword. Euſeb. lib. 5. cap. 10. the world will rage againſt you, Cain will be killing Abel to the end of all things, and men ſhall ſpeak all manner of evill againſt you, drunkards ſhall ſpawle their ſlanders upon you, falſe brethren, that will not endure ſound doctrine, ſhall hate you; ſo that between prophanexxMany a man may ſay with Hypermneſtra, Eſt mihi ſupplicii cauſa fuiſſe pium. Ovid. Epiſt. ones and hereticks,yyNon tam vos quam Chriſtum in vobis perſequuntur. Salv. de Prov. lib. 8. you'l have little reſt when Chriſt is riſen, either in you, or the Land. ButzzPatientiae in proſper is nullus uſus eſt. Greg. Moral. lib. 11. cap. 19. in patience poſſeſſe your p. 262ſoules. aaMariners ſay no ſtorme like a long calm. Ariſtotles ſhe goats were ſtung with nettles ere they would give milk. Some ſay the Palmtree, the more weight is caſt on it (like the Camomill for treading) the higher it riſeth. Plin. Nat. Hiſt. lib. 16. cap. 42. Pierius obſerves out of Baſil, That a Chriſtian (like a Salamander) thrives beſt in the flame. Joan. Pierius in Hieroglyph. lib. 16. pag. 196. God afflicts us non ſtudio nocendi, ſed deſiderio ſanandi. Aug. epiſt. 48. Nec vincitur fides, ſed probatur. Idem de Civ. Dei, lib. 1. cap. 29, 30. & lib. 4. cap. 3.Theſe are Gods Scullions, to clear up his veſſels of honour. Spice is the ſweeter for pounding, and ground is at once defaced and enriched by dung. The Saints are better by perſecution; the higher the waters aroſe, the neerer the Ark was to Heaven, ſcourging keeps the Top going, and God would have his corrections to better us;bbIt is writ on the Armoury doore at Venice, Foelix eſt qui pacis tempore de bello cogitat. viz. Not to make it, but provide for it. Get into Chriſt and you are ſafe. prepare for a ſtorm.

4. Prepare for Chriſts ſettings: Ʋſe. 4 This Sunne of righteouſneſſe may ſet on the Land, and on your ſoules.

1. On the Land, Chriſt may ſoon ſet on the land in things Temporall and Spirituall.

1. In things temporall, how ſoon may the Sun of righteouſneſſe ſet on us, and ſtill be righteous?ddNulla lux plane affulgeat aut ſpes adipiſcendae laetitiae. Jun. & Trem. in Loc. Fol. 226. Amos 8.9.10. I will cauſe the Sunne to goe down at noon, and I will turn your Feaſts into mourning, and all your Songs into lamentation. * Truly, I feare there's a tempeſt at hand, the Sunne ſeemes to be p. 263clouded already. Well, into your chambers, and ſhut the doores about you, get into the clefts of the Rock, and hide your ſelves for a moment, till the indignation of the Lord be everpaſt, …ſa 26.20.

2. In ſpirituall things the Sunne may ſoon ſet: Some beleeve the Witneſſes are not ſlain, and that Popery ſhall over-run us for a ſeaſon, and all that are faithfull ſhall be ſcattered. This is poſſible, I am ſure we have deſerved it. Mic. 3.6. The Sun ſhall go down over the Prophets, and the day ſhall be dark over them. eeNay the ca… dleſtick ſhall bee removed▪ Rev. 2 5. Genus eſt hominū ingratitudine fieri, ut verbi Dei beneficio, quod ſpreverūt tandem deſtituantur Marl.Rev 2:5Wee may feare leſt our ſlighting the Word and Miniſters, and unſutable walking, ſhould produce as ſad an effect as that, and then wee may hang our Harps on the Willow trees, and ſay, The glory is departed from us.

2. On our Soules Chriſt may ſet there alſo, Pſal. 27.9. Hide not thy face from me. Cant. 5.6. My beloved had with drawn himſelfe. Chriſt may hide his face and withdraw from the beſt ſoule, to make her prize his preſence, and diſreliſh ſinne more then ever: Set things in order, provide a great deale of grace againſt ſuch a time, that then you may quit your ſelves like men, and not put out your hands to evill. In particular, live in charity, let not the Sun, nor this Sun,ffNon debuit occidere ſol ſuper iracundiam veſtram, ſed multi ſoles occiderunt; tranſcat aliquando iracundia ve ſtra, dies magni ſolis celebramus, de quo Ma…. 4.2. Ne occidat ſol iſte in corde tuo ſuper iracundiam tuam ne in tenebris remane as. Aug. Hom. 43. ſaith Auſtin, goe down upon p. 262duplicate page p. 263duplicate page p. 264thy wrath, love thy neighbour as thy ſelfe, Chriſt better.

Three ſtaying conſiderations in Chriſts ſettings.Take three ſtaying conſiderations in Criſts ſetting.

1. When he with-drawes from us, hee manifeſts himſelfe to others of our bre…hren, and fellow-members; when the Sun ſets with us, he riſeth in the other Hemiſpheare.ggMoſes & Paul non tantum populi ſalutem, ſed ante omnia gloriam Dei ſpectabant. Conſult. Andr. Willet on Exo. 32 p. 631.Exod 32 Moſes wiſht his name blotted out, & Paul himſelf accurſed for the peoples ſake, & for others good. Envy not others enjoyments, but be glad when you ſee, or heare of them, as being your ſelves of the ſame body with them.

2. When the Sunne is ſet, there may behhSydera nocte micant. Ovid. Meramor. li. 7. Moon and Starre-light, and theſe though they will not make day (as wee ſaid) are ſome comfort to Travellers. In Chriſts with-drawings you have faith (the evidence of things not ſeen) and all the promiſes as ſtarres round about her, a glorious ſpangled Canopy over youiiIta vera virtus non apparet in proſperis eminet in adverſis, Bernard in Cant. 27., ſo that you ſhall live by faith, andkkPſal. 23.4. Job. 13.15. Cant. 3.2.Ps 23:4Job 13:15Song 3:2 adhere to Chriſt in ſuch a condition, the ſeed of grace ſhall remain in you, and you ſhall continue to love Chriſt.

3. And laſtly, poſſeſſe your veſſels with patience, Chriſt will riſe again, Though ſadneſſe come at night, joy may return the next morning, Pſal. 30.5. The Hebrew hath it thus, Singing will come in the morning. The p. 265Chaldee thus, In the morning he raiſeth us up with a Song. There is a ſweet place like this, Iſai. 17.14. which Ainſworth reads thus, At even tide loe there is trouble, llAinſworth on Pſal. 30.5. pag. 48.Ps 30:5but before the morning it is gone. (Junius and Tremelius read it otherwiſe, and ſo doth your Tranſlation.) You ſee the Sun of Righteouſneſſe though he ſet, will ariſe. For hee that ſhall come will come, and not tarry one moment longer, then to fit you for his preſence. Pſal. 112.4. Ʋnto the upright there ariſeth light in darkneſſe, for he is gracious and full of compaſſien. Chriſt will not be alwayes chiding. And ſee Iſai. 60.21.19. The Lord ſhall ariſe, and his glory ſhall be ſeen upon thee. Let beleevers that walk in darkneſſe, comfort one another with theſe words.

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

When Chriſt the Sunne of Righteouſneſſe ariſes, Doctrine. 5 hee brings Healing in his wings

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

The opening of the termsFirſt, to open this expreſſion: And here we muſt ſhew what is meant by Healing; and then what by healing in ſuch a place. Healing in his Wings.

1. What is meant by Healing. The Geneva p. 266trranſlation reads it, Health under his wings. But Tremelius tranſlates it, Cum curatione, and ſo your Bibles, with healing. mmRich. Stock on the Text, p. 278.Surely it intimates that all ſinners are in a ſicke and languiſhing condition without Chriſt, and that he is the great Phyſician of ſoules, which alone can cure all your ſpirituall diſeaſes, viz. your ſins by pardoning, and renewing grace.

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

nnSam Torſhell on the Text. p. 84.As by the beames of the Sunne the aire is purged and ſweetned, Anſw. dewes and cold offenſiue moiſtures dried up, and health procured to men; and as by them all things are warm'd and cheriſht, plants, beaſts and men are quickned, and all things at Spring revived which ſeemed dead, or bedrid in Winter: So Chriſt the Sunne of Righteouſneſſe, by his word and Spirit, purgeth them whom he enlightens,, and he brings life and health into the world.

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

I anſwer,

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

p. 267Expoſitors differ: Some will have it taken from Hennes, that cheriſh their young with their wings. Others ſay, 'tis the ſame Metaphor carried on, and that by wings is meant the Sun-beames. Let us examine them both.

1. Some will have it to be an Allegory diſtinct from that of the Sun, taken from Hennes that cheriſh their little Chickens under their Wings. Thus Austin and others,ppAuſtin quoting this place, & Rich. Ward on Mat. 23.37. pag. 308.Matt 23:37 both as the Wing gathers, defends, and cheriſhes the young: i. As it cluckes and gathers the young together that were ſcattered before. So Matth. 23.37. How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, but yee would not. The Hens clucking, and ſpreading her hovering wings, calls the Chickens together, that ſtrive who ſhal come firſt under her wings; The Lord Jeſus Chriſt by his Word and Spirit, cluckes and gathers the Saints to himſelfe, and into ſweet communionqqIohan. Stumpfius in Poſtil. Alegor. Evāg. parte hyemali. pag. 1 26. one with another. SeerrCant. 2.4. opened.Song 2:4 Cant. 2.4. Hee had me into his Wine-cellar, and his Banner over me was love. The uſe of the Banner, Flagge, or Enſigne in Warre, is (at the ſound of the Trumpet or Drumme) to gather the Souldiers to the Company, or Captain to whom they belong: Love is Chriſts Banner, and the diſplaying and p. 268manifeſting of that (with the ſhrill Trumpet of the Word) gathers the Elect militant unto Chriſt the Captain of their ſalvation, and into ſweet communion one with another,ſſJohn 17.23. 1 Cor. 1.13. Rom. 3.28. Acts 2.42.46.John 17:231 Cor 1:13Rom 3:28Acts 2:42Acts 2:46 eſpecially in theſettEzek. 11.19. Hoſea 3.5.Ezek 11:19Hos 3:5 latter times.

2. As the Wing gathers, ſo it cheriſhes the feeble Chicken: The warmth of the Wing hatches the Egge, and ſtrengthens the young Chicken: Why thus Chriſt receives us into his boſome, and into communion with himſelfe touuPſal. 138.8. Apoc. 3.2.Ps 138:8Rev 3:2 revive and cheriſh, and ſtrengthen the things are ready to dye, and with the P…llican he feeds us with his owne blood; Come unto me (ſaith Chriſt) and I will give you reſt, Mat. 11.28.

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

1. From the ſtormewwGallina ingru…nte tempe ſtate, ſub al…s recipit pullos: ita etiam Chriſtus. Stump p. 128. and tempeſt: So Chriſt is a refuge againſt the ſtorm, and a ſhadow againſt the heat, Iſai. 25.4. & 51.16. This is the beſt ſhelter to the ſoule in time of perſecution.

2. From ravenous birds of prey, that watch to devour them; Chriſt guards and defends us from all the powers of darkneſſe, tis he keeps us fromxxQuid eſt in pennis ejus? Mal. 4. In protectione ejus, unde Pſal. 16. dicitur, Sub umbra alarum tua…um pretige me. Auguſtin. Gallina pullos ſuos contra milvi, & aliar… avium rapacium impetum defendit: ita etiam Chriſtus nos ab inſidiis volucrum infernalium tuto praeſtat. Stumpſius in Allegor. Evang. Parte Hyemali, pag. 127.Mal 4Ps 16 all danger, Pſal. p. 26991.3, 4. He will cover thee with his feathers, and under his wings ſhalt thou truſt. And 17.8. Keep me as the Apple of thine eye, yyEpheſ. 6.12.Eph 6:12Hide me under the ſhadow of thy wings. So that if you make it a diſtinct metaphor, it holds forth the boſome-embraces, and providentiall diſpenſations ofzzSaints like Chickens under theſe wings. id. ibid. pag. 129. ad 132. Chriſt.

aaCorn. a Lapide in locum.Cornelius ae Lapide would have it to point out a further myſtery, That as Chriſt is the Sunne of the Church, ſo the true Bird of the Sunne, which is the Phoenix They ſay that rare creature, for there is but one, lives about five Ages, and then building her a Neſt of ſweet Spices, which with the heat of the Sunne and her Body kindle; there ſhebbSinging, Moritur me non moriente ſenectus. burneth, and from her AſhesccOvid metam. 15. ariſeth a new one to ſucceed her: ſure I am there is but one Saviour, and in ſuch a Neſt hee ſuffered on the Croſſe, and roſe out the third day exceeding glorious, With healing in his wings.

The flight of that rare creature (the Phoenix) into Aegypt, is reported by Tacitus, to happen under Tiberius: And Solinus tells us, That being taken ſome thirty yeares afterwards, it was by the command of Claudius ſhown publickly at Rome, and the whole matter regiſtred among the Acts of theddWil. Burton in Annot. on Clements firſt Epiſtle to the Corinthians. pag. 68. to 72. Citie. Origen, Lactantius, Euſebius, Clement, with many others, p. 270ſpeak confidently of theeeA Cyril, Epiphanius, Ambroſe in his Hexam. Tertull in his Poem de judicio Domini; and his Tract de Carnis reſurrect thus, Il lum dico… ali tem Orientis pe…uliarem, de ſingularitate famoſum, de poſteritate monſtroſum, qui ſemetipſum libenter funerans renovat, natali fine decedens atque ſuccedens iterum Phoenix, ubi jam nemo, it erum ipſe, quia non jam alius idem. Vide etiam Joh. Alſted. Theolog. Nat. part. 1. p. 217. & par. 2. p. 474. All theſe are confident. Phoenix. Tert ullian thinkes hee hath Scripture for it. For ſo that place Job 29.18. which in the vulgar is, I ſhall die in my Neſt, and multiply my dayes as the Palme, and in our Tranſlation as the Sand, he reads thus, I ſhall die in my Neſt, and multiply my dayes as the Phoenix. And thus Beda and the Greeke Septuagint tranſlate it.

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

1.ffHerodotus in his Euterpe, Tacitus in his Annals, and Piin. H…ſt. Nat. l b 10. cap. 3. Moſt Authors ſpeak doubtfully of it, andggIonſton Thanmatogr. Nat cl 6. cap 27. And many others. many flatly deny it.

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

p. 2713. It's unity is repugnant to ſacred Scripture, which plainly affirmes, there went of every ſort two at leaſt into Noahs Arke, Gen. 7.9.14, 15. Every fowle after his kinde, every bird of every ſort, went into the Arke, two and two of all fleſh, wherein there is the breath of life hhIf the curious Reader would be farther ſatisfied in this poynt, let him reade that excellent Critick, Thomas Browne, D^r of Phyſick, in his Pſeudodoxia Epidemica, or enquiries into commonly received Truths, Book 3 Ch. 12. P. 131..

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

2. I rather thinke with learnediiSam. Torſhell on the Text Pag. 84. Torſhell, andkkJun. & Trem. in Locum. Tremelius, that 'tis the ſame metaphor followed, and poetically enlarged; For as Chriſt is compared to the Sun, ſo the Beames of the Sunne are called wings; llSanitas in pennis hoc eſt in radiis, quia Sol ſpargit, & expandit radios ſuos, ut Pſalm 139. Hine Aegyptij ſolē pinxerunt, quaſi Avem longas ſpargentē pennas circumquâ que . Muſc. on the Text. Vide Pierium in Hierog. l. 20 cap. 2. Pa. 239.Ps 139and that partly becauſe of the Sunnes motion, which is exceeding ſwift, Pſal. 19.5. And he ſuddenly diſparkles out his Beames, when he peeps from behinde the Curtaines of a Cloud; and partly, becauſe the Sunne ſpreads his light in its rifing, as a Bird his wings, ſo the Scripture ſpeaks, Joel 2.2. The morning ſpread upon the mountaines, and Pſal. 139.9. If I take the wings of the morning, viz. In regard of expanſion, and diſſipation, therefore are the Beames of the Sun called wings. Now all this is true of Chriſt; He ariſeth with healing in his wings, viz. p. 272his ſweet beames of Grace, his celeſtiall influence are his wings, and theſe wings carried him to Heaven, to prepare a place for us; Chriſts motions are ſwift, and he ſheds his Beames of joy ſuddenly: Againe, he ſpreads his influences both in the ſoule and world.

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

2. In the world over Jewes and Gentiles, the Church lies diſperſed all the world over, and of his fulneſſe wee all receive, Grace for Grace: Secondly, The point proved. 1. Argument.By this time you ſee what is meant by healing in his wings? Now 2. wee will cleare up the point to you, that when Chriſt ariſeth, he comes with healing in his wings.

The Arguments ſhall be two, Chriſt is a moſt skilfull, carefull, and faithfull Phyſician, and then he cures, Corporally, Spiritually, and Politically.

Firſt, Chriſt is a moſt skilfull, carefull, and faithfull PhyſicianmmSanitas in pēnis ejus quia ipſe ſolaturmaerentes, recreat afflictos, confirmat labantes, jacentes excitat, ixatos mitigat, omnibuſ que denique omnia praeſtat officia amicitiae & charit at is. Muſculus in Mal. 4.2.Mal 4:2.

1. He is moſt skilfull to know the ſtate of his patients, with the cauſe and cure of the malady. He feeles the pulſe of the ſoule, and knows what is in man, Joh. 2. He is Cardiognoſtes, and cannot be deceived, Pſal. 103.3. He can cure all diſeaſesnnOmaipotenti medico nullum vulnus inſanabile. Bernard..

p. 2732. He is carefull and dilignent in viſiting his Patients, Luk. 1.68. He hath viſited, and redeemed his people; Nay, by his Spirit the Comforter is with us alwayes to the end of the world.

3. He is faithfull, and ſinners may venture their ſoules in his hands. Heb. 10.23. He is faithfull that hath promiſed; When ſinners aske a fiſh, he will not give them a Serpent, he never deceives their expectations, that caſt themſelves on him; He will give youooPharmaca inſuavia ſunt nō tamen abborremus, eo quod utilitatem ad ferant. So afflictions and mortifying the fleſh, though unpleaſant, are good for us. Adā Saſbout. Homil. 3. in Gen. 3.19. pag. 579.Gen 3:19 bitter Pills, and in very faithfulneſſe, he muſt afflict you; but you may ſafely truſt him, he will not give you poyſon inſtead of Phyſicke, feare him not.

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

1. He heales corporally, 1He many times comes with healing in his wings to groaning bodies that lie at the Gates of DeathppDuo ita que faciebat Chriſtus, praedicabat Evangelium, ſanabat aegros: Prioribeneficio non admodum movebantur pleri que , poſteriori vero quam plurimi. Muſculus in Mat. 5.24.Matt 5:24. Mat. 8.16. He healed all that were ſicke; And thus God healed Abimileck, Job, and Hezekiah, with many others mentioned in the Word; When he hath farther worke for you, he eaſily rebukes your diſeaſes, and plaſters up your Tabernacle of clay; He brings downe to the duſt, and raiſes up againe: How often hath Chriſt ſet us upon our legs, to give us more time of repentance; He hath ſhak't us over the Grave, and then p. 274numb…ed us againe among the living, byqqVita non eſt vivere, ſed valere. Seneca. reſtoring health to us: Behold his power, his patience, his goodneſſe to us; Oh let us return according to theſe mercies received; When thou art ſick, truſt not in Phyſicians but Chriſt, for when they leave thee,rrNovit Dominus mutareſententiā, ſi tu nov…ris emendare vitam. Auguſt. in Pſal. 50.Ps 50 Chriſt can cure thee; But above all, make aſſMo…bus eſt utilis quaedā inſtitutio, quae docet caduca aſporaere, et coelestia ſpirare. Naz. ad Philag. ſpirituall improvement of ſuch viſitations, that thettSo farre went the Religion of Heathens, that Ipſi Reges Perüanorū libent…ſſime amplexabantur aegritudines; Nuncios Coeli illas vocabant, quabus ſe dicebant ad Deos acciri. Euſeb. Nieremberg. Hiſtor. Nat. lib. 8. cap. 13. Pag. 138. ſicknes of thy body, may be the health of thy ſoule. You ſee Chriſt is the beſt Phyſician of the body, the whole Colledge of Phyſicians muſt put him before them, and in all their un lertakings ſay this will help, if Chriſt our great D^r. pleaſe.

Chriſt heales ſpiritually, 2he comes with healing in his wings to diſeaſed ſoules, that lie at the Gates of H…ll;uuMille mali ſpecies, mille ſalutis erunt. He forgives, and ſubdues their ſinnes,wwMat. 9.12.Matt 9:12 revives, and comforts their ſoules. Luk. 4.18. The Spirit of the Lord is upoa mee, and he hath anointed mee to preach the G…ſpel to the poore, he hath ſent mee to heale the broken-hearted, and preach deliverance to the captives, and ſet at liberty thoſe that are bruiſed. See Jer. 35.6, 8. Behold, I will give health, and cure, and I will cure them, and reveale unto them, the abundance of Peace, and Truth, and I will clenſe them from their iniquities, which I will pardon, &c.

p. 275xxCicer. Tuſc. Sanabilibus aegrotamus malis, Seneca de Irâ. lib. 2. cap. 13.Even Heathens have acknowledged the ſick ſoul of man may be cured; well, Chriſt is that greatyyInterna vulnera, Balſamū internum. internall Phyſician, & Miniſters,zz1 Cor. 3.9. Rom. 10.14, 15.1 Cor 3:9Rom 10:14Rom 10:15 who are ſaid to co-work with him, are the externall. 2 Tim. 2.24, 25, 26. The ſervant of the Lord muſt not ſtrive, but be gentle to all, apt to teach, patient, in meekneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledgement of the Truth, and that they may recover themſelves out of the ſnare of the Devill, who are taken captive by him at his will: aa1 Cor. 3.6.1 Cor 3:6But all this while wee can doe nothing without Chriſt, wee may thruſt cripples into the Poole, 'tis he ſtirres the water, Not wee but Jeſus of Nazareth cures ſinners.

But how doth Chriſt heal them? Queſt.

I anſwer; By his bloud, Anſ. 1 Behold the Phyſician bleeds to death for the Patient,Stilomūs Pour…oſſi…ing. p. 302: and the bloud of the Phyſician, ſaithbbSanguis medici medicamē tum aegri. Aug. Auſtin, is the medicine of the Patient. Heare the Apoſtle Peter in his 1 Epiſtle 2 Chapter, 24. verſ; By his ſtripes wee are healed. The application of that to the Conſcience cureth us; for, the bloud of Chriſt clenſeth from all ſin, and without the ſhedding of bloud there could be no remiſſion, no curing of us; oh this was a powerfull, and precious medicine indeed, itccClemens Alexandrinus calleth it, foreign, viz. The remedyagainſt all the venome of corruption cures all our maladies; Alchermes, Bezoar, Duſt of Pearls, or Aurum Potabile, are not ſo comfortable, or reſtorative to the p. 276weak body, as this bloud to the ſick ſouledd1 Pet. 1. 18. Acts 20.28.1 Pet 1:18Acts 20:28; This is ſuch a medicine, that Heaven and Earth had not the like, or another; You ſee how he cures ſoules, chiefly by his bloud, other ſecondary means he uſeth.

For 2. As Chriſt cures ſouls by his bloud, Anſw. 2d ſo alſo by his Word. Pſal. 107.20. He ſent out his word, and healed them. And this was the reaſon why the Syr. and Arab. read the Text thus; He ſhall ariſe with healing upon his Tongue; For, Peace is the fruit of his lippes, promiſing, pronouncing, interceding; Till he ſpeake peace by hisffSicut corpori Deus praeparavit medicamē ta ex herbis, it a animae praeparavit medicamenta ex his ſermonibus. Origen. Word, there's no healing for us.

Next, Chriſt heales by his rod, he ſends ſickneſſes into our fleſh, Anſw. 3d to convey health into our mindeggGod afflicts us non ſtudio nocendi, ſed deſiderio ſanandi. Aug. Epiſt. 48.; He wounds us to cure us; The fruit of afflictions to Beleevers, is the taking away of ſinne, Iſa. 27. Now fin is the ſoules ſickneſſe; The rod is a Teaching rod; David found it good for him, viz. his ſoule, that he had been afflicted.

Laſtly, Anſw. 4 Chriſt heales us by his Spirit; I will ſend the Comforter to you, ſaith Chriſt, Joh. 14.26. He will helpe our infirmities, Rom. 8.26. This is thathh1 Joh. 2.20.27. 2 Cor. 1.21, 221 John 2:201 John 2:272 Cor 1:212 Cor 1:22 oyle, which Chriſt the good Samaritan poures into a wounded Conſcience, to aſſwage the griefe of ſoules, and adminiſter eaſe, and refreſhment to ſuch as groane for mercy, Rom. 8.16. In our greateſt ſpirituall diſtempers, his p. 277eeHeb. 4.12.Heb 4:12iiSumus quidē nos valde infirmi, at ſpiritus ſāctus adjuvare non deſinit. Chryſtoph. Hoſmon.Grace is ſufficient for us, he ſtayes us with flaggons, and comforts us with apples, when we are ſicke of Love.

You ſee Chriſt heales the ſoule ſpiritually, and how.

3. Chriſt heales Politically, be comes with healing in his wings when he pleaſeth, to divided and diſtempered Nations, 3that are at the brinke of deſolation. The deadly wounds of Nations may be cured, Rev. 13.3. When wee thinke a Nation is ſo full of wounds, and botches, that it muſt needs periſh, Chriſt can heale it. And 'tis his imployment to heale Nations, as well as bodies, or ſoules. Jer. 30.17. They that ſpoyle thee, ſhall be a ſpoyle, for I will reſtore health unto thee, and heale thee of thy wounds; Oh that God would ſay thus to theſe diſtemper'd, and diſtracted Kingdomes, and oh that he wouldkkDolorem medicinae ſpes ſalutis mitigat. make us willing to be healed! No differences are too great for Chriſt to compoſe; ours are intricat…;llAnn. Dom. 1648. Julii. our ſeverall opinions, and factions, and fractions, what are they but ſo many diſeaſes upon our Mother the Church of England? A whole Colledge of State-Phyſicians have been long in Conſultation, many veines have been opened, &c. Yet ſtill ſhee is ſick, ſick almoſt unto Death! Well, no Nation ſo deſperately ſick, but Chriſt can cure it, and that eaſily, ſpeedily, he can rebuke the madneſſe of the p. 278people, give our Senators wiſdome, unite head and members, huſh the Nations, and make warres to ceaſe; mmSanitas gentium eſt agnitis Redemptionis beneficiis, &c. Pignetus in Apoc. 22.2.Rev 22:2The leaves of that Tree of life, that hath twelve manner of fruits, are for the healing of the Nations, Rev. 22.2.nnTho: Brightman on the Rev. Pag. 882. This tree of life, with his variety of fruit, and medicinall leaves, is Jeſus Chriſt, 'tis he that will nouriſh, and heale the Nations profeſſing the GoſpelooEzek. 47.12.Ezek 47:12.

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

Reaſon. 1 1. All's to be laid down at theppMihi meritum d…eſt, non illi miſericordia. Bernard Serm. 14. & 61. feete of free grace, Anſw. Reaſon. 1 He will have mercy, becauſe he will have mercy; 'tis your Saviours good will to heale you, wee have merited nothing, can challenge nothing, when he might thinke of hell, he thinks of healing; ſhould he for ever leave us rotting in our ſinnes, Chriſt were juſt.

2. Beleevers finde healing from Chriſt, Reaſon. 2 becauſe they are related and united to him, & are made one with him; being in Chriſt, wee have new natures, and are new creaturesqqPorro foliis fides cōfertur. in Rev. 22.2. Pignetus in Locum.Rev 22:2. He tooke our nature, ſaith Auſtin, that he might heale it of all diſeaſes, and then takes the Elect, and unites them to himſelfe, that they all may partake of the Cure.

p. 2793. 'Tis his office to heale them, Reaſon. 3 and Chriſt was ſent for this end, Iſa. 61.1. He hath ſent mee to binde up the broken-hearted, and proclaime liberty to the Captives. Now when Chriſt wasrrChriſtus in Evangel. Johan. ſatis oſtendit, quaenam ſit patris voluntas, nempe ut injunctum ſib… munus expleret. Calvin. anointed, that is, furniſhed, and ſolemnly deſigned for this work, if for this end God ſent him from Heaven, ſurely wee may conclude, he both can, and will heale us of our ſinnes.

4. There is no other eye will pitty us, nor hand can helpe us, Reaſon. 4 therefore this Good Samaritan he will doe it, (but more of this anon.)

5. and laſtly, Reaſon. 5 Chriſt would marry the Elect, and he would faine delight in Beleevers, this he will not, cannot doe, till they are healed of all their diſeaſes; Chriſt finds us filthy Toads, but makes us glorious Saints: And pities the Elect; He finds them in their bloud, but at length he adornes them, becauſe he would with honour delight in themſſPulchra eſt & elegans alluſio, ad magnorum principum morē, qui ſiquando humili & obſcurò loco natam puellam, in uxorem ducturi ſunt, prius eam ab omnibus ſordibus abluunt, au…o & gemmis ornant, deni que moribus nobilitate dignis imbuunt, ne principis mariti thoro, ullam maculam aut ignon iniae notam …ſpergat. Calvin. in Eph. 5.26.Eph 5:26. Eph. 5.26, 27. If a great Prince were to marry a beggar, voyde of Nobility, or Portion, or Beauty, but full of vermin, boyles, and innumerable diſeaſes, would he not firſt cauſe her to be cleaned, heal'd, and adorn'd? Was Ahaſuerus ſo dainty, that the moſt beautifull Virgins p. 280in all his Provinces, muſt for 12. moneths be purified, and anointed with oyle, and ſweet odors, before they were admitted into the Kings Houſe? And can you thinke that Chriſt will marry finners, and never have them waſht, nor cured, when the Heaven… are impure in his ſight? No; he is of purer eyes, then to behold iniquity, and he marries none, but ſuch as he can, and will delight in, and no ſoule ſo loathſome, and diſeaſed, but he can preſently heale it.

Take one Caution, Caution. and that is this;

Wee are notttRom. 7.23. 1 Cor. 13.12.Rom 7:231 Cor 13:12 perfectly healed in this life, for 'tis not health in his wings, as the Geneva tranſlation reads it, but healing in his wingsuuVide Auguſtin Tract. 80. in Johan. & de Civit. Dei. lib. 9. cap. 27. Calvin adverſus Anabaptiſt. Art. 2. And Luther de profectuin Chriſtianiſmo, where he ſaith a man is Chriſtianus, …ather in fi…ri, then in facto.. Wee have no perfect health from Chriſt, onelyonly wee are now healing, Chriſt is in hand with the Cure, and will never give us over, till the cure is perfect in Heaven. So then wee conclude, the ſtate of the beſt is to be cured in part, and ſtill lie under the Phyſicians hande. See Pemble of Juſtif. ſect. 3. cap. 2. Pag. 184.

Let us now winde up all in Application.

1. Is it ſo, that Chriſt comes with healing in his wings, with his hands full of ſalves and plaiſters to us, then ſee, and bewaile the naturall eſtate and condition of mankinde;uuMorbi perniciores plureſ que ſunt animi quam corporis. M. T. Cicero. The diſeaſes of the ſoule, are more, and more grievous, ſaid Tully, then the diſeaſes of the body: The whole head is p. 281ſicke, and the whole heart is faint, from the crowne of the head, to the ſole of the foote, there's nothing but bruiſes, and running ſores. Wee have b… minds, lame wills, crooked affections.wwSee Bp. Abernethy concerning Phyſicke for the ſoule, where he numbers up 34 peſtilent diſeaſes of the ſoule, and their cauſes, ſymptoms, and cures: and Dr. Taylor in his principles of Chriſtian practice on Luk. 5.31. Pag. 552.Luke 5:31 There's the Tympany of pride, the Apoſthume of ſelfe-love, the plague of diſcontent, the ſtone of hardneſſe in heart, the burning feaver of luſt, the dropſie of drunkenneſſe, the conſumption of envie, the ague of inconſtancy, the lethargie of ſloath, the apoplexy of ſecurity, the falling ſickneſſe of apoſtacy, the palſey of timerouſneſſe, and the Gangreen of hereſie, &c. And ſo I might goe on till I were out of breath, and you out of patience; Lord, what a monſter is man? Yea rather what a monſter is a ſinner, for man was made a glorious Creature, but forbidden fruit brought theſe diſeaſes; And whenxxSi ad aegritudinem animi accedat aegritudo corporis duplicatur infirmitas, duplicatur dolor. Hieron. in Iſa. One with all theſe ſoule-maladies uncured, falls into bodily, behold what a Map of miſery, what a picture of trouble the man is, no health without, nor none within neither; the Phyſician is readie to give his body for dead, and the Miniſter his ſoule for damn d: This is ſad indeed!

Oh that wee could ſee our ſickneſſe,Mat. 9.12. opened.Matt 9:12 for the whole (that is, ſuch as dreame themſelves ſo) have no need (that is, ſee no need) of the Phyſician, viz. Jeſus Chriſt, but thoſe that are ſicke, deadly ſicke, ſicke at heart, p. 282ſicke all over; viz. ſuch as now perceive their ſickneſſe, ſuch as now groane for mercy, and are quite weary of ſinne.

2. Here is terror for all thoſe, Ʋſe. 2 as being in this ſad, and deplorable condition, refuſe to be healed; they will not come under the healing wings of Chriſt, Matth. 23.37. When Chriſt offers to heale themyyHoſea 7.1.Hos 7:1, then their iniquity is diſcovered, and like Babylon, they zzNon impotentes, ſed nolentes condemnabuntur. Bern. de Paſſ. Dom. cap. 32.will not be cured, they have been drunkards, and they will not learne temperance, they have been filthy, and they are filthy ſtill, they are bad, and will be no better: M^r Fenner aaWill. Fenner in a Booke call'd ſelfe-murder, opening Ez…k. 18.31, 32. Pag. 8. ad finē., hath exceedingly cleared this point, that the reaſon why wicked men are not heal'd, why they doe not repent, and come out of their ſinnes, is not becauſe they cannot (though they cannot) but becauſe they will not; For God damns men for will-nots, not for cannots; They deſerve to periſh, ſaith Muſculus bbMerito perit aegrotus qui medicū non vocat, ſed ultro venientem reſp…it. Muſcul., that ſlight their Phyſician, who freely offers to cure them: Theſe have recourſe to ſilly Empericks, and uſe other remedies that cannot helpe, as the Medicines of ſpirituall Aegypt, which areccSi Deus ſecundū merita tibi daret, damnaret te. Aug. in Pſal. 102.Ps 102 merits, Jer. 46.11. Or Libertine Teachers, and Principles, Jer. 8.11. Or finally, the comforts, and pleaſures of this life, as well ſinfull, as lawfull; Some thinke to drowne the cryes of Conſcience withddSoli filij irae i…om non …nti…n…. Bernard. …. 2…6. carnall jollity, or multitude of employments; p. 283many that are Sermon-ſicke, and finde ſome qualmes upon their hearts, hope to drinke away care, and fling away the penſive thoughts of ſinne, with their Dice, &c.

But all theſe are Phyſicians of no value. Remember this, there is a Time of healing, (ſee Eccleſ. 3.3.) Beware of dallying with God, and letting it ſlip; Be not ſo cruelly injurious to your precious ſoules, as to let it ſlip unimproved; for theneeQui aegrotāt animo, quo gravius aegrotant, hoc magis abhorrent á quiete, et à medico. Plutarch. (I tremble to utter it) you'l be judicially blinded, and hardned of God, leaſt (or for feare) you ſhould be converted, and Chriſt ſhould heale you, Joh. 12.40. A ſad place! And affPlorante medico ridet phreneticus, & plorantibus amicis. Auguſt. ſad caſe to be paſt healing, and yet on this ſide Hell. To laugh at the Phyſician, that ſhews you your danger, and weeps over you! To ſpit out divine Phyſick, and fling away thoſe Plaiſters, that are ſpread with the goare bloud of Chriſt, how can they eſcape, that neglect ſo great ſalvation!

3. Here is marvellous comfort, Ʋſe. 3 and glad tidings, for poore ſicke ſinners, that long to be healed, for all pained, and afflicted conſciences, that ſee**Dolores animae ſunt animae dolorum, and a wounded ſpirit who can beare? no meanes of helpe in themſelves, but looke after Chriſt for eaſe; Many doubts and Tentations are ready to perplex your hearts, I would faine ſtifle your objections.

1. Object. Object. 1 O but my ſinnes are no ordinary p. 284ſinnes, my diſeaſes are grievous, my ſins are heightned, and aggravated ſinnes, as being committed againſt light, and againſt love, againſt meanes, and againſt mercies, &c. Can, or will Chriſt cure ſuch evills?

I anſwer; Solutio. Surely yea, for all ſinners without exception, are invited to come unto him, and he undertakes to cure them. Mat. 11.28. Come unto mee, Ile give you eaſe, and reſt, ſaith Chriſt. See Pſal. 103.3. He forgives all thine Iniquities (great and ſmall) and heales all thy diſeaſes ggVerbum Dei Panacea vocatur à ſanandis Omnibus Morbis.: It is a wicked diſtinction of Rome, that divides ſinnes into veniall, and mortall, becauſe though ſome ſinnes comparatively are greater then others, yet nohhNon leve quo Deus laeditur. Salvian. de Provid. lib. 2. ſinne, is truely little, or triviall, becauſe committed againſt a righteous Law, and Infinite Juſtice; nor any ſinne mortall, if by Faith, and Repentance, you cloſe in with Chriſt: Baniſh therefore all deſpaire; ſay not with Cain, My ſinne is greater then I can beare; my diſeaſe too dangerous to be cured! Thou lyeſt Cain, ſaithiiGen. 4.13. Mentir…s Cam. Auguſt.Gen 4:13 Auſtin; Where ſinne abounds, his Grace will much more abound; The more dangerous thy diſeaſe, the more glorious the Cure; Now Chriſt will get him a name: The ſinne againſt the Holy Ghoſt is not too hard for Chriſt to heale, but tis ever accompanied with malicious willfulneſſe, and all ſuch p. 285will not be healed: Suppoſe that ſinne capable of Repentance, and you muſt needs ſay, 'tis alſo capable of pardon;kkSanantur nullo vulnera cordis ope; not true in Divinitie. God ean make Scarlet and Crimſon ſinnes whiter then Snow.

2. Green wounds may be cured, Object. 2 but mine are old ſores, I have lived thirty, fourty yeares in my ſins, is there any help for me? I feare, not.

Yes: For God hath ſaid it, Sol. Ezek. 18.22. Iſai. 65.20.Ezek 18:22Isa 65:20at what time ſoever you come, hee will cure you. The ſinner of an hundred yeares old ſhall be accurſed; that is, if hee continue in his ſinne.llLet not the oldeſt ſinner deſpaire of mercy, & yet beware of cuſtomary ſinning, Conſuetudo peccandi tollit ſenſum peccati. Aug. Repent with the Thiefe in thy laſt houre, and thou art ſafe; when death is killing thy body, Chriſt may bee healing thy ſoule: however preſume not, remember that common but true ſaying, True repentance is never too late, but late repentance is ſeldome true; and know the purchaſing of heaven is like the buying the Sybils propheſie, the longer we ſtand off, the dearer 'twill coſt us, the more teares, harder repentance, deeper ſorrow; the ſooner thy bones are ſet, the leſſe pain, &c.mmQui promi ſit poenitenti veniam, non promiſit peccon… craſtinum. Aug. He that promiſed mercy to the penitent, never promiſed a morrow to the ſinner, ſaith Auſtin.

3. The next objection is this, Object. 3 Mine are relapſes, and of all diſeaſes thoſe are the moſt dangerous, I have recovered out of ſin, and p. 286have fallen again and again into the ſame ſinne?

This I confeſſe is ſad, Sol. ve…y ſad; but yet Chriſt can heale you, and cure you, Hoſea 14.4. I will heale your back ſlidings, and love you freely. nnQuoties ce cidit peccando, toties reſurgit poenitendo.Solomon ſaith, The righteous man falleth ſeven times a day: if that bee ſpoken of ſin, and the ſame ſin, yet it includes his repentance:ooPeccaſti? poenitere Millies peccaſti? Millies poenitere. Chryſoſtom Homil. 2. in Pſal. 50.Ps 50 for how could he fall ſeven times, unleſſe he had euen ſix? Only ſin not that grace may abound, try not experiments with your poore ſouls.

4. Object. 4 Oh if Chriſt were but ſenſible of my ſpirituall diſeaſes, I make no queſtion but he would heale me. I anſwer.

Chriſt was a man of ppChriſt was Homo doloris, ſay to him, Non ignare mali miſeris ſuccurrito Chriſte!ſorrows, Sol. and was in all points tempted as we are, yet without ſinne. Hee is touch't withe feeling of our infirmities, and in all our afflictions he alſo (as our head, and husband) is offlicted, he condoles and ſympathizes with us; Chriſt beares our ſicknes, ſaith Iſaiah, God hath fitted him as with a Body to be a Saviour, ſo with a heart to be a pitifull Phyſician,qqAmarum peculum prius …ivit M…dicus … vib… e…er…t … rotus. Ita Chriſtus, &c. Auguſtin. in Pſal. 98.Ps 98 he hath taſted every bitter cup before us, and his very bowels yearn over us.

p. 2875. Oh but if Chriſt were at hand, Object. 5 it were ſomewhat; but he is gone into Heaven.

'Tis true, his Body is there, Sol. but his Divinity is every where.John 14.18. Heb. 13.5.John 14:18Heb 13:5 I will not leave you comfortleſſe, I will come unto you, ſaith Chriſt. Pſalm 34.18. He is neere unto the afflicted in ſpirit: their eye-lids may be glewed up that they cannot ſee him, yet hee it neer them; even at hand, and his preſence is a little Heaven.

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

You all remember the Parable, Sol. Luke 10.34. Chriſt was that good Samaritan, Hee therefore heales thee, and helps thee, becauſe no heart will pitie thee, no hand can help thee but his. Hee wants neither love nor power to doe thee good. Ezek. 16.5, 6. When thou layeſt rotting in thy ſinnes, none eye pitied thee, nor had compaſſion upon thee, but thou waſt caſt out in the open field, to the loathing of thy perſon in that day, rrMihi meritum deeſt non illi miſericordia. Bernard. Serm. 14. Niſi gratuita non eſt gratia. Aug. de grat. Chr. cap. 23.and when I paſſed by thee, and ſaw thee polluted in thy blood, I ſaid unto thee, Live, Live. q. d. when thou waſt in that wofull pickle, like Job on the Dunghill, full of the botches of ſinne, loathſome to thy ſelfe, and all others that were p. 288good; then was my time of love, then did I waſh, anoint, and adorne thee. A ſweet Scripture, and ſutable thereunto is that place, Pſa. 27.10. When father and mother and all forſake mee, then the Lord will take me up.

7. O but when he doth come, Object. 7 he will expect large fees, and what have I that am poore, blind, naked, and miſerable? I anſwer:

Remember that place, Sol. Hoſea 14.4. I will heale your rebellions freely. Luke 8.43.Luke 8:43One that ſpent all on Phyſicians, and found no eaſe, came to Chriſt, and was cured for nothing. So here. Free Grace is not Fee Grace;ſſAſcenſus gratiarum eſt deſcenſus gratiae. Bernard. it exſpects no recompence, but requires thankfulneſſe: What doth Chriſt elſe require of thee? David therefore was full of praiſes, Pſa. 103.1, 2, 3. Bleſſe the Lord, O my ſoule, and all that is within me bleſſe his holy Name. Bleſſe the Lord, O my ſoule, and forget not all his benefites, who forgives thine iniquities, and heales thy diſeaſes. Extoll your Phyſician to the Clouds: tell others what hee hath done for your ſoules, and ſend all your ſick friends and neighbours to him: This is all the fee he expects from thee.

To conclude all, Ʋſe. 4 Suffer now the word of exhortation, to come and creep under the p. 289healing power of Chriſts wings by faith: what will it profit you tottLabour ut ſit mens ſana in corpore ſano. have healthy bodies and diſeaſed ſouls? And how will you do when both body and ſoule are ſick together, and one cannot help nor ſerve the other? One that hath ſpirituall life, and is void of ſpirituall health, may, and will get to heaven. But Lord! what murmuring, what groaning, what complaining will proceed from ſuch a ſoule, tending to Gods diſhonour, the ſoules diſcomfort, and others diſheartning? God requires Cheerfulneſſe and Rejoycing, &c. This cannot bee done till health is procured:uuIpſa vita morbus eſt, ipſa immortalitas vera ſantitas. Aug. de Temp. 74. if the cure bee begun here, it ſhall be perfected in heaven: for death will put an end to all diſeaſes, and ſuch ſhall ceaſe from ſinwwƲltimus & optimus medicus morborū etiā immedicabilium, mors.

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

Frequent the Ordinances, eſpecially the Word and Prayer.

1. The Word, ſtand in Gods way, goe into his Garden, among his beds of Spices, where he is gathering medicinall herbs for thee, lie at the beautifull Gates of the Temple. There is a ſearching, healing, and quickning power conveyed by the preaching of the Word, Prov. 27.18. The tongue of the wiſe is health, hee ſent out his p. 290Word and ſo healed them, Pſalm 107.20.

wwPrima pars ſanitatis velle ſanari. Seneca.2. Prayer, grovell in the duſt at his feet, pant for mercy, lay open your ſores, and ſpread all your infirmities and grievances before him, and then intreat him to cure you; Say with David xxPſal. 41.4.Ps 41:4, Lord bee mercifull unto me, and heale my Soul, for I have ſinned againſt thee.yyLuke 7.7.Luke 7:7 And what the Centurion deſired for his ſervant, doe thou begge for thy Soule, Speak but the word, and my ſoule is healed: i.zzNam qui cor pore aegrotus eſt abſ que rubore morbum ſuum medico revelat, qui autem animo aegrotat, vitia ſua ſtudioſe celat, & nonnunquam virtutis ſpecie palliat. Muſculus in Matth. 5.24.Matt 5:24 Be large and free in confeſſion. When you goe to a Phyſician, you hide nothing, you are aſhamed of nothing, &c. So it muſt be here. To confeſſe ſinne is the way to finde eaſe and mercy.aaProv. 28.13 Pſal. 32.3, 4. Strangulat in cluſus dolor at que exaeſtuat intus. Ovid Triſt. 5.1.Prov 28:13Ps 32:3Ps 32:4 Whilſt I kept ſilence, ſaith David, my bones conſumed in my roaring all the day long. Cry out therfore with the blind man after Chriſt, Thou Sonne of David have mercy upon me, and ſay with the Leper, ^a Lord if thou wilt thou ca…ſt cure me. Never did poorer creature begge thy pitty; and behold, mercy is thy delight, yea thou haſt commanded me to come unto thee, and promiſed I ſhall find eaſe and reſt in thee, I have nothing to plead for my ſelfe, but miſery is the proper object of mercy, Lord I am Miſery it ſelfe, amd thou art Mercy it ſelfe; yea, thou haſt power in thy hands immediatly to doe me good, doe it for thy Names ſake: So ſhall my mouth p. 291bee filled with praiſes, and my heart with joy.

Doe thus, and then wait upon God: For there is nothing to bee done in this cure, withoutbbSubſidium fidei eſt patientia, Bullingerus in Heb. 10.36. Deus non exandit ad voluntatem, ut exaudiat ad ſalutem. Auguſtin. in Pſalm 80. Patientia nos Deo commendat, & ſervat, iram temperat, linguam fraenat, mentem gubernat, &c. Ita Cecil. Cypr. Serm. 30. de bono patientiae.Heb 10:36Ps 80 patience, and doubt not but the Sunne of RIGHTEOƲSNESSE will ariſe upon thee with Healing in his Wings. Amen.

FINIS.