A Sincere Believer Comforted and Encouraged, Part 1 (2 of 2)

A Sincere Believer Comforted and Encouraged · Part 1 (2 of 2)

p. 752. God invites and allures you to taſte him, Motive. 2d it ſhall be no preſumption, Iſa. 55.1, 2. Ho, every one that thirſteth, come buy and eate wine and milke, and let your ſoule delight in fatneſſe. And Rev. 22.17. Let whoſoever will come and take of the waters of life freely. Chriſt would willingly have ſinners taſte of his love, and ſmell to every flower in his boſome; he ſtretches out his armes all the day long, and would ſain gather you into his embrace….

3. Kings have their taſters, Motive. 3d and ſo have you, askkPotionē prius bibit Medicus, nè bibere timeret aegrotus. Auguſt. in Pſal. 98.Ps 98 Phyſitians taſte the cordialls, ſo wee deſire to be examples, and goe before you in holineſſe, to demonſtrate there's no danger, nor ill taſte in the wayes of God. We beleeve and therefore we ſpeake; and as S^t Paul ſaith, we ſhould be able to comfort others with the ſame comforts, wherewith we are comforted of God, 2 Cor. 1.14. Wee ſhould be loth to enjoyne you any thing but what we endeavour to practice our ſelves,llPlus Plato ex moribus quam ex verbis Socrates traxit. So Seneca. Epiſt. 60. and indeed there is no ſuch way to prevaile with others to taſte divine goodneſſe, as by falling to our ſelves.

4. Conſider what the damned would give that they might be capable of taſting divine goodneſſe; Motive. 4 if Judas had a thouſand worlds, and they would be taken, he would part with them all for one houre of the day of grace, to get a taſte of mercy; Dives (in p. 76the Parable) begs but in vainemmIllic impii miſeriae ſuae ſenſu dire torquentur ſolatium aliquod cupiunt non habent Calvin. in Luc. 16.23.Luke 16:23 for a drop or two of water to coole his mouth. He deſires not to taſt the water of life, but a drop of common water that runs downe in torrents among us. But God will not let the damned taſte ſo much of his goodneſſe as that comes to, who yet in this life are woed to taſte of the richeſt nectar, and they will not. Now therefore turne not from his ſacred breathings, but know the things belong to your peace, & ſeek the Lord whilſt he may be found, before the day of grace be finiſht, for then though all the glorious Saints and Angels of heaven ſhould downe upon their knees and beg for one ſmile upon you, for one drop of mercy, God would turne away from them, and ſweare you ſhould never enter into hisnnLuke 13.24.Luke 13:24 reſt, never be offered to taſte his goodneſſe any more; Then may you have wiſhings and wouldings to return, but all your faint purpoſesooHoſ. 6.4.Hos 6:4 ſhall vaniſh as the early dew before the Sun. God will harden their hearts as he did the heart of Pharaoh, that they ſhall not let their fins goe. Now therefore lay hold on the golden ſeaſons and opportunities of grace.

5. And laſtly, Motive. 5 ppOf the paſſion, Vide Lombard. lib. 3. Joannē Docaeum, Biſhop Bilſon, Henry Jacob, and M^r Herle.Chriſt taſted gall for thee, Mat. 27.34. that thou mayſt taſte Ambroſia for him. He taſted death for thee, Heb. 2.9. that thou mighteſt taſte life for p. 77him, and drinke of thoſe heavenly Nepenthes, that Ocean of pleaſure, Pſal. 16. He ſweat and fainted in his agonies, that he might ſtay the with flagons, and comfort thee with apples. He faſted fortie dayes, that thou mighteſt be feaſted to eternitie. He wore a crowne of thorns, that thou maiſt weare a crowne of glory. He ſuffered among baſe evill doers, that thou maiſt be bleſſed among thoſe ſweet companions in heaven: In a word, he endured the ſoreſt paines, that thou maiſt enjoy the greateſt pleaſures. O therefore deceive not his expectation, but let him ſee the travell of his ſoule, and be ſatisfied, Iſa. 57.11. 'Tis ſad when Chriſt ſhall complain, as Iſa. 49.4, 5, 6 verſes.qq1 Cor. 1.17.1 Cor 1:17 O make not his death to be of none effect to you, forbeare to fetch any more ſighs from that heart that is ſo full of love to you, and now at length be perſwaded to give up your ſelves to Chriſt, to taſte and ſee how good the Lord is.

The next poynt is, that

There is but a taſte of God here

Taſting is no more then taſting a little of a thing, Doct. 3d foreign. 3.8. p. 28.1 Sam. 14.29. not full ſatisfaction. But now to lav you down the Quod ſit, and Cur ſit, and Quid inde. That it is ſo, why it is ſo, and what will follow by way of improvement.

1. For the Quod ſit, That this is ſo,1. Quod ſit. I p. 78ſhall prove it by Scripture and Arguments drawn out of the Word.

1. By plain Scripture, 1 Pet. 2.2, 3. As new borne babes deſire the ſincere milke of the Word that yee may grow thereby, if ſo be you have hhMonemur verbo guſtandi nos in hac vitâ illam bonitatē Dei experiri tantū ex parte, guſtus quidem nobis praebetur non plena fruitio. Hen. Mollerus in Pſal. 34.6. Pag. 275.Ps 34:6taſted that the Lord is gracious, q. d. If you have taſted a little of God, deſire to ſuck more ſweetneſſe from the promiſes, and labour to grow in grace, ſo that here we live in a taſting, deſiring, and growing condition.

2. By arguments drawn out of the Word, which are two eſpecially.

1. Arg. The makings forth of God are not perfect in this Adminiſtration. Argu. 1 iiExod. 13.21.Exod 13:21As a 14 Saints blackeſt night here hath a pillar of fire, ſo his brighteſt day hath a pillar of cloud. The Lord gives out but a little of himſelfe now, in compariſon of what he means to doe hereafter. Theſe are part of his wayes (ſaith Job) but how little a portion is heard of him? Job 26. ult. All that we have and do from him is imperfect. So 1 Cor. 13.12. Wee kkChytraeus ſaid, my greateſt knowledg is to know that. I know nothing, and even in the Scriptures, ſaid Auſtin, which are my chiefe ſtudy and trade of life. Multa plura neſcio quam ſcio. Auguſt. Epiſt. 119. cap. 21.know but in part, and wee propheſie in part, but when that which is perfect is come, then that which is in part ſhall he done away (at the 9 and 10. verſes.) Then at the 12. verſe. Now wee ſee through a glaſſe darkly, but then face to face. Now I know in part, but then I ſhall know him even as alſo I am knowne. Here we doe but get a taſte of divine ſweetneſſe, p. 79we cannot reach unto the thouſandth part of the joyes of Gods preſence and favour; nay, we come ſo farre ſhort of them, that we cannot conceive them, 1 Cor. 2.9.llExod. 33.23. i. e. Aliquam gloriae m…ae imperfectam imaginem. Junius in locum.Exod 33:23 God ſhews us but his back parts, he keeps the beſt wine till laſt, as Chriſt did at the wedding. The beſt of Chriſt is behinde, as the ſweeteſt hony lies in the bottome. God workes not as naturall Agents, that cannot ſuſpend their power, but work to the utmoſt, as fire in burning, &c. but he lets out himſelfe by degrees, and he workes as pleaſes him.

WemmOf this ſubject vide J. Gerhard. locorum theolog. tom. 4. de bonis operibus, ſect. 3. & pag. 59. are not capable of much here, Arg. 2 we can but taſte: The heart is like a viall glaſſe with a very ſmall neck, and will not fill on a ſudden, though it lye in the Sea where all fulneſſe is. Grace that bubbles into the heart by degrees, as faſt as ſinne goes out, that comes in, guttatim, drop by drop. He that thinks he hath no ſinne, deceives himſelfe, and makes God a lyar. There's many reliques of corruption in the beſt heart, which hinder the workings of grace.nnAd divinae legis obedient…am fert ſpiritus, caro in contrariam partem retrahit ut homo guodammodo duplex eſt. Calv. There's a perpetuall combat between the Fleſh and the Spirit, ſo as one weakens and hinders the other. See Rom. 7.23. and Gal. 5.17. The workings of our fleſhly principle hinders us from or in weldoing, that either we ſhall neglect it quite, or performe it amiſſe. Beſides this, there p. 80are innumerable with-drawing inſinuations from the Tempter, and encumbrances from the world, and the cares and buſineſſe of this life; all which doe hinder the reception of much grace, and will ſee wee ſhall but taſte God in this life.

2. Cur ſit? 1. Why a taſt?Thus farre of the Quod ſit. Now ſecondly, which Janus-like hath two faces: For wee muſt ſhew you, why the Lord gives us a taſte, and then, why but a taſte of his goodneſſe in this life.

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

The Reaſons are foure.

Reaſon. 1 1. Becauſe the wicked have not perfect heaven here. True, they are the worlds darlings, they ſwim in pleaſure, and crown themſelves with Roſe-buds, but they feel at ſome times a ſecret griping ofooNihil eſt miſerius quam animus hominis conſcius. Plaut. conſcience, the terror… of the law as ſo many flaſhes of hell fire, aſtoniſh them, and they are often laid upon the Rack of an accuſing clamorous conſcience, which is a taſte of infernall torments; and therefore 'tis but equall the Saints now in their hell, p. 81ſhould have ſome taſtes of God, and the powers of the world to come.

Reaſon. 2 2. God knowes not how to conceale his love from them in this life, as Joſeph had much adoe to keep a grave countenance, and conceale himſelfe from his brethren, Geneſ. 42.7.24. and 45. 1. v. to 15. v. His love at the length brake out into teares and kiſſes. So it is here; God knowes not how to conceale his love from the elect, but it muſt break forth in this life. He is the God of peace, and delights to ſpeak peace to beleevers.ppDr. Homes on Iſai. 55.9. pag. 12.Isa 55:9 His thoughts of grace and favour…, ſpring meerly from the ſweet and un…able excellency of his nature, which m… … …ver hammering and contrivi… … …or his people, as you ſee Jerem. 29…. I… God takes a great deale of pleaſure in thinking, then much more in acting for us. See Deuter. 30.9. Mich. 7.18.

Reaſon. 3 3. To ſtay us with his love, and taſtes of his goodneſſe, and ſo keep us from deſpaire. If there were nothing of God to be taſted here, wee ſhould quickly tire and faint, retire and fall in our journey to heaven. The Lord ſees that we have need of refreſhment, and ſtrength, and comfort from him;qqPſa. 103.14.Ps 103:14 He remembers that wee are but duſt, he rrRev. 2.2.19.Rev 2:2Rev 2:19knowes our frame, our labour, our patience, our tentations, and he would not p. 82have us pine and ſink, and give up heaven for loſt, and therefore he gives us taſtes of his goodneſſe toſſPſa…. 125.3.5 encourage us, and keep us from ſin; & the taſte we have here of God, will doe it: For it is the earneſt of the Spirit, and our ſealing up unto the day of redemption; and Faith is the evidence of things not ſeene; and the leaſt glimpſe of Chriſt, and Heaven, will doe much, Heb. 11.26.

4. And laſtly, Reaſ. 4 to make us lights in the world, to honour him, allure others to taſt with us, or ſtop their mouthes andttHoc non aliter intelligendum quā quod fides Apoſtolorum Iſraelitis ſit ademptura omnem excuſationem. Alioqui Chriſtus ſolus in judicio ſedebit jud…x. Muſculus in Mat. 19.28.Matt 19:28 condemne them for not taſting, when pleading impoſſibility, God will ſhew them men and women of their time, eſtates, parts and callings, that were religious, and ſhined forth in the midſt of a crooked and perverſe generation. See Matth. 12.41.42. We read that the Saints ſhall judge the world, 1 Cor. 6.2. and Matth. 19.28. This I conceive will be done two wayes.

1. By their conſent unto and applauſe of Chriſts judgement, ſaying, Hallelujah, Honour and power be to the Lord, for true and righteous are his judgements. Rev. 19.1, 2.

2. By theiruuErunt tanquā aſſeſſores, & judicabunt mundum pietate, fi…, & integritate, Calv. in 1 Cor. 6.2.1 Cor 6:2 holy lives and good examples, as Ambroſe ſpeakes; Their zeale ſhall judge the worlds coldneſſe, their piety the worlds prophaneſſe, their prizing and embracing Chriſt, the worlds rejection and p. 83ſhamefull neglect of Chriſt. In a word, their taſting Divine ſweetneſſe, the worlds diſreliſhing the wayes of holineſſ….

2^ly, Why but a taſte?Thus you ſee why the Saints have here a taſte of Gods goodneſſe: Next we muſt ſhew you why they have no more then a taſte here? Seeing we might think ſure it would be better for us, and God would have more glory, if we were wholly purged from ſin, and grace were perfected in us in this world, &c.

The Reaſons why God, notwithſtanding, gives us but a taſte of himſelfe, and his grace and goodneſſe, are foure.

1. To manifeſt his power and wiſdome in our preſervation and perſeverance in the ſtrength of that taſting: Reaſ. 1 He makes us live and thrive with a ſmall taſte of his goodneſſe, and keeps a little ſpark of grace alive in the midſt of the rowling waves of corruption.

wwVide Lockyer his uſefull inſtructions on Col. 1.11.Col 1:11Hereby the mighty power of God is diſplayed: You are ſtrengthened with all might (ſaith the Apoſtle) according to his glorious power. 'Tis glorious power indeed, that can keep grace alive in ſuch naughty hearts as we beare about us.

Moreover, the Wiſdome of God is ſeen, by turning poyſon into food: For their very falls and failingsxxRom. 8.28.Rom 8:28 better them, and all things work for their good. And hereby the p. 84Devill is the more confounded, when he ſees, that for a taſte of Gods goodneſſe, we diſreliſh glutting our ſelves with his follies, and the pleaſures of ſinne. A Father ſaith well, The teares of true penitents doe more ſcortch the Devils, then all the flames of hell: For hereby all their hopes are blaſted, and the great underminer countermined and blown up.

2. That we might not be puffed up, Reaſ. 2 and to keep us vigilant and humble, and in continuall dependance upon him, that wee may ſeek for ſupplies from heaven to recrute our graces, and ſtrengthen the things that are ready to dye, that ſo that which isyy1 Theſſ. 3.10 Rom. 11.20.1 Thess 3:10Rom 11:20 lacking in our Faith and other Graces, may be filled up. Be not high minded, but feare. God reſiſts the proud, but gives more grace to the humble. The ſurvey of our imperfections ſhould make us humble, as the Peacock looking on his black feet, lets fall his plumes: and then humility gets larger and further taſtes of God, as the ſilver deawes flow from the mountaines to the loweſt vallies: ThezzDeus non infundit oleum miſericordiae, n…ſi in vas contritum. Bern. high and lofty one will dwell in a broken heart.

3. To we…ne us from the world, Reaſ. 3 and mind us, this is not our home, and make us long for our diſſolution. If the Saints ſhould have a fulneſſe of grace, and outward things in this life, they would cry, p. 85Bonum eſt eſſe hic, It aaMat. 17.14.Matt 17:14is good for us to be here. Come, let us build Tabernacles, &c. Now therefore God would give us but a bait, but a taſte here in our pilgrimage, that our hearts may not bee glewed to the world, and take up our reſt here, but that we may long for clearerbbIbi non guſtabūt quā ſuavis eſt Dominus, ſed implebuntur & ſatiabuntur dulcedine mirifica, Cyprian. Serm de Chriſti aſcenſ. viſions, and fuller enjoyments of God, when we ſhall be filled with all the fulneſſe of God. ſcil. with Chriſts diffuſive fulneſſe, & the influences of his grace, and the rayes of his glory. Oh this makes a Saint ſay with David, My ſoule breakes for the longing it hath after thee; with the Spouſe, Make haſte my beloved, ccCant. 8.14.Song 8:14as the ſwift Roe on the mountaines of Spices; with Paul, I deſire to be ddHeathens that knew not Chriſt, have had ſtrong grounds of comfort againſt the fear of death. Tull. in Tuſc. & Seneca paſſim in Epiſtolis. Couradus Vorſtius. Com. in Phil. 1.23. Vide introductionem Lypſii in Stoicam Philoſ…p…iam.Phil 1:23diſſolved, and be with Chriſt; and with John, O come Lord Jeſu, come quickly. When the childe hath taſted of the breaſt, it thirſts with moſt greedineſſe to be filled; and when the ſoule hath got a taſte, a glympſe of God, it longs to be ſatisfied, to ſmell to every flower in Chriſts boſome, to view God face to face, when ſorrow ſhall take wings and flye away, when corruption and temptation ſhall bee no more, but Grace ſhall be ſwallowed up of Glory, and you ſhal ſhine as the Sun in the Firmament.

Truly, my brethren, the manner of Gods diſpenſation here, which you ſee is but in taſtes of his goodneſſe, muſt needs raiſe up p. 86in beleevers, continuall breathings, and thirſtings, and inflamed deſires, after God.

Alexander the Great ſailing in a boyſterous Sea, diſcovered before the reſt of his companions, the happy land of Arabia, by the ſmell of thoſe ſweet odors which the winde conveyed to him; whereupon himſelfe and his fellow-ſouldiers took encouragement, and knew they had not farre to goe. What is grace but a ſmell of heaven before-hand, to encourage poor ſinners ſailing in this Aegean Sea to glory? how ſhould this make us long to land there, and kiſſe the ground of our native Countrey, which is heaven?

And then,

4. And laſtly, Reaſ. 4 this will ſweeten heaven to thoſe that taſte here. A haven is moſt welcome after a ſtorme, a palace is moſt glorious to him that comes out of a dungeon, a feaſt to the hungry is moſt welcome, and robes to the naked; our fears, our ſweat,eeAfflictiones ſunt tanquam grata condimenta quibus deſideria noſtra incenduntur, & promiſſiones divinae redduntur dulci… …s. Baſil. our combat here, will exceedingly ſweeten and as foyles ſet of our reſt, our joy, our crowne there. Who (think you) will moſt admire heaven, the Angels that have been there from the beginning, or forlorn captives and poore pilgrimes, that come in a manner out of hell into heaven? Chriſt and heaven ſhall be admired in all them that ff2 Theſſ 1.10.2 Thess 1:10beleeve, &c.

p. 87For theſe Reaſons we may gueſſe (poſitively we know not) why God will give us but a taſte of his goodneſſe here:ggRom. 11.33.Rom 11:33 Indeed his wayes are paſt finding out; theſe are but conjectures. Well, the Reaſons of theſe things ſhall bee fully cleared up to you in the clouds, when all the workings of God which you ſee now peece-meale, ſhall bee laid in a frame together, and you ſhall all be forc'd to fall down and cry,hhRev. 4.8.11.Rev 4:8Rev 4:11 Holy, Holy, Holy: Thou art juſt and righteous in all thy dealings with the children of men. Great is thy wiſdom, and thou doeſt what thou pleaſeſt, and when.

I come now to the improvement of the poynt.3^ly Qui…

And firſt, this meets with the wild fancies of ſome that dream of a fulneſſe and perfection here, and ſtick not to call themſelves Perfectioniſts, whereas you ſee we do but taſte God here, and to be kindly ſenſible of our imperfections, is the higheſt pitch of perfection attainable in this life, as Hierome iiHaec hominibus ſola perfectio ſi imperfectos ſe eſſe noverint. Hieron. lib. …. adverſus Pelag.ſpeaks.

But let us heare their Arguments.

Firſt, how often ſay they, is it ſaid, beleevers are filled in this life? Ob. 1 Open your mouthes wide (ſaith God) and I will fill them with good things. See Luke 1.53 Romans 15.13. Ephefians 5.18. Now is taſting a little of God, and being fille p. 88with his goodneſſe, all one? I anſwer.

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

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

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

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

There is a perfection in ſubſtance, or parts, Sol. and there is a perfection in meaſure or degrees. The firſt Saints attaine in this life, they have ſincerity and grace in all parts and faculties (as you heard) and they p. 89have reſpect unto all Gods commands, as David and Paul (ſee Luke 1.6.)kkEx quo factum eſt, virtutem quae nunc eſt in homine juſto, perfectam hactenus nominari, ut ad ejus perfectionem pertineat, etiam ipſius imperfectionis & in veritate cognitio, & in humilitate confeſſio. Aug. lib. 3. contra duas Epiſtolas Pelag. cap. 7. they are deeply ſenſible of their imperfections, & mourn for their failings, they have the foundation and ſeeds of perfection, but for perfection in meaſure or degrees, that is in heaven.

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

Such an one ſinneth not willingly, cuſtomarily, impenitently: Sinne is a burthen to him, and he makes not a trade of ſinne. But if men will ſay they have no ſinne, conſcience will accuſe them, and experience will judge them for making God a lyar, who ſaith, In many things we ſin all. llWilliam Pemble of Juſtification, ſect. 3. cap. 1. pag. 181.Where is that man, or how is he named, that can ſay he finds no rebellion nor diſtemper in his affections, nor diſorder in any motion of the ſoule, all within is ſweetly tuned to obedience, without jarre or diſcord from corruption? &c. Certainly Pauls confeſſion will make ſuch aſhamed,mmRom. 7.21. and 24.Rom 7:21Rom 7:24 when I would dee well, evill is preſent with me. O who ſhall deliver me from this body of death!

4. Ob. All the workes of God are perfect, Ob. 4 Deut. 32.4. But grace is the work of p. 90God, Phil. 2.13. Ergo grace is perfect.

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

Now that beleevers arennNolite cogitare invitum trahi, trahitur animus & amore. Auguſt. tract. 26. in Johan. coworkers with God after the firſt act of converſion (wherein I confeſſe they are meerly paſſive) to me is evident from that place, Cant. 1.4. Draw me and we will run after thee. 'Tis not draw me and we will beooInclinādo voluntatem, non intrudendo poteſtatem. dragged after thee, but we will run after thee. So Acts 26.19. Paul ſaith when the Lord had once toucht his heart, he was not diſobedient to the heavenly viſion: So that Acti agimus, ppThough his effectuall working is irreſiſtible, yet 'tis done leni ſpiritu non dura m…nu, rather by ſweet influence then extream violence.God melts our wills and makes us active in the working out of our own ſalvation with feare and trembling. Libertines teach otherwiſe, viz. that the holy Ghoſt dwells in the Saints in proper perſon, and there doth formally beleeve, pray, love, repent, we being alwayes meere patients in minde, will, affections and memory, &c. But we ſay he dwels in us by ſpirituall gifts and graces, created in us to act with the vitall influence of our underſtanding, will, and affections, for we are not meere blocks after converſion, but are p. 91qqEph. 2.1.Eph 2:1alive unto God in Chriſt. Wee are not the meere ſhops of the Spirit in which hee works, for this would make our failings the Spirits, 'twould nouriſh all lazineſſe, and ſecurity in us; and, in a word, include this blaſphemy that wee are Chriſted and Godded with Chriſt; But on the other ſide Gods working in, with, and by us, layes the true ground and guilt of all our graces, imperfections and defilements, at our own doores.

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

I anſwer, Sol. WerrSufficit hoc voto teſtari nobis odio ac triſtitiae eſſe quicquid Dei voluntati adverſum cernimus, extinctum que cupere, &c. Calv. in Mat. 6.10.Matt 6:10 pray not that we may be equall to the Saints and Angels above, but that wee may write after ſo faire a copie, imitate them more and more, ſtill ſtriving to be and doe like them, though the moſt wee can reach unto is to make ſome broken and imperfect eccho's to thoſe Hallelujahs.

So then when we pray we may do Gods will on earth as 'tis in heaven, the meaning is that we may ſtrive to doe their worke in their manner, and that wee may come as neere them as we canſſIn arduis voluiſſe ſat eſt.; It argues not equalitie or perfection of grace here.

2. Is it ſo that beleevers can get but a taſte of God and his goodneſſe here, and that the p. 92full meales be above, then let us learnttCol. 3.3, 4. Tantū abeſt ut nunc appareat carnis oculis, ut contrà nihil ſit Chriſtianè viventibus calamitoſius. Beza.Col 3:3Col 3:4 how to judge of Chriſtians, not by what they are and receive, but ſhortly ſhall be and have. Indeed at preſent they are in a low condition, loaded with many burthens, ſlighted and deſpiſed in the world, ſo that if beleevers had their portion here, they would ſeem to be of all men moſt miſerable uuApoc. 3.17. 2 Tim. 3.12. Pſal. 44.23. Rom. 8.36.Rev 3:172 Tim 3:12Ps 44:23Rom 8:36, 1 Cor. 15.19. But remember worldlings our life is hid with Chriſt in God wwAs the pearl is hid till the ſhell is brokē., and it doth not yet appeare what we ſhall be xxAc ſi diceret quamvis mundus noncognoſcat vos, tamen in hac carne in hoc mortali cor pore filii Dei ſumus per fidē, nec moramur mundi judicia, nec propterea promiſſio Dei & fides evertūtur. Non fallimus etiam ſi ſimus expoſiti omnibus ferè mundi & Satanae jaculis; longè certiora ſunt quae Deus promittit quā ca quae noſtrâ ratione aut ſē ſu metiri vel comprehendere poſſumus. Tho. Naogeorgus in 1 Johan. 3.2., 1 Joh. 3.2. We have ſomewhat in poſſeſſion, but more in reverſion. We are yet in our minority, in our pilgrimage, in our travelling cloths (as it were) but the whole world ſhall ſtand amazed at the light of a glorified Saint, ſhining with divine luſtre, and enriched with a royall diadem, 2 Theſ. 1.10. Then Chriſt ſhall be glorified in his Saints, and admired in all them that beleeve. ſcil. When the world ſhall ſee beleevers that here are deſpiſed and accounted the off-ſcourings of all things, then ſhining forth as ſtarres, Dan. 12.3. nay, as the Sun, Mat. 13.43. nay, as Chriſt himſelfe, their bodies being new moulded & faſhioned like unto his glorious body: Then ſhall all the wicked of the world ſee their folly and madneſſe in deſpiſing ſuch, and gnaw their tongues for anguiſh, envy, and vexation of heart. Hearken profane ones, twill be your wiſdome to admire them now, and ſo look p. 93into their wayes, and be like unto them, for all your wondring and admiration then ſhall doe you no good, as is evident from Mat. 25.8, 9, 11, 12. For you ſhall be hurried from the Lord, and the glory of his power, and never ſee God nor Saint more; conſider this you that forget God, and ſlight the godly, leaſt, &c.

Next, Ʋſe. 3 here's comfort for weak Chriſtians, that areyyVide Doctor Sibbs broken reed & ſmoking flax; and that excellent piece of Joſ. Symonds, The caſe and cure of deſerted ſoules. ever mourning and complaining, and ſo exceedingly diſcouraged and diſ-heartened at the ſight of their many faylings and infirmities, and ready to ſit down in deſpair and give up all for loſt. Hearken dejected ſoules, open your ſluces, and let in refreſhing ſtreames of conſolation.

1Know and conſider in the firſt place. We can get but a taſte of God in this life, there is no perfection under the Sun. Will you be angry at his wayes of diſpenſation? are you wiſer then God? And may not he doe as he pleaſeth? Oh thereforezzPſal. 27.14.Ps 27:14 waite, wait I ſay on the Lord, live more upon Chriſt and leſſe upon your own actings and incomes, which are not onelyonly ſmall, but uncertain in this life, ebbing and flowing with the Sea; But Chriſt hath aaaColoſ. 1.19.Col 1:19 dwelling fullneſſe in him, and his fullneſſe is yours.

Again, 2you have no reaſon to be diſcouraged at ſmall beginnings; True grace is p. 94very little at firſt, like a ſmall bbRegnum Dei grano ſi…ap…s confor…ur, & Dommus conſ…l ò regnū ſuum a tenuibus & contemptis principris auſpicatur, ut inſp…ratiprogreſſus ejus potenti…m melius illuſtrent. Martions Bucerus in Mat. 13.31.Matt 13:31muſtard ſeed. Look on your ſelves as elected to be blameleſſe and without ſpot; Who is be that deſpiſeth the day of ſmall things? Zech. 4.10. Chriſt would not have us deſpiſe little things: A bonfire was but a ſparke at firſt, the huge oak an akorn; the glorious Angels diſdain not attendance on little ones, little in their own eyes, & little in the eyes of the world: 'Tis Chriſt that raiſeth the worth of little and meane places and perſons; Bethleem the leaſt, and yet not the leaſt, the leaſt in it ſelfe, but not the leaſt in reſpect Chriſt was borne there; Jeſus Chriſt is formed in thy heart. The ſecond Temple came ſhort of the outward magnificence of the former, yet 'tis ſaid to be more glorious then the firſt, becauſe Chriſt came into itcc2 Cor. 6.16.2 Cor 6:16, and thou alſo art the Temple of the holy Ghoſt. The pupill of the eye is very little, yet ſeeth a great part of the heaven at once, though faith be no bigger then a muſtard ſeed, yet 'tis all eye to behold Chriſt.ddFides licèt exigua et infi…ma accipit tamen quae largitur Deus haud ſecus ac puerulus parvulâ, vel ſcabioſà mendecus manus, ille panem, hic ſtipe porrectam accipit perindè c… ſi major aut ſanior eſſet. Spin. de juſtitia Chriſti. 3.7. Pearls & Diamonds, though little, are of much eſteem, but nothing under heaven is of that worth and uſe as a little grace; Oh therefore let not your ſpirits droop in deſpondency, though as yet you have got but a ſmall taſte of God. Once more,

As you doe but taſte the graces and conſolations of God here, ſo nor afflictions and p. 95the bitter fruits of ſin. 'Tis ſaid of beleevers, thateeIſa. 54.8.Isa 54:8 God in a little wrath hides his face from them for a moment, God is not alwayes chiding, your good houres are many to your bad; you doe but taſte of afflictions andffA maritudinē radicis dulcedo pomi cōpenſat. Ita. &c. deſertions, nay beleevers doe but taſte of death it ſelfe, Mat. 16.28. which is never ſpoken of the wicked, but onelyonly the elect. They doe but taſte death, but ſip at this bitter cup: Paſſing the firſt death is but a taſte of death, nay 'tis a ſilver bridge to glory, and ſaith Cyprian, Cyprian.the midwife of immortalityggMors aeterna vera mors eſt, hanc non videbunt. Martin. Bucerus. in Johan. 8.51.. But they drink deep of that diſmall cup, that carouſe in it to eternity by partaking of the ſecond death.

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

Suffer then the word of Exhortation, Ʋſe. 4 tis to two duties.

1Labour for more of God in this life, reſt not in this that you have grace in truth, neither thinke it enough that you have taſted divine goodneſſe, let not this make you ſloathfull and ſecure, that there is no perfection here; for as there are degrees, and ſome taſte more then p. 96hhQui melior eſſe non cupit, nec eſt bonus, ubi incipis nolle fieri melior ibi deſinis eſſe bonus. Bernard. in Epiſt. 91. Ideò deteriores ſumus quia meliores eſſe debemus. Salvian. de Provid. lib. 4.others, ſo this is a ſure ſigne thou haſt no grace, that thinkeſt thou haſt enough, and if thou ceaſe to be better thou begin'ſt to decline; for 'tis the nature of true grace, like a ſpark to aſpire towards its proper element, a Saint never leaves climing till he get above the clouds. See Phil. 3.12, 13iiIngredi ſine macula dicitur non qui jam perfectus eſt ſed qui ad ipſam perfectionē irreprchenſibiliter currit: Ingr…ſſü quippe hoc iter noſtrum quo tendimus ad perfectionē. Aug. lib. de perfec. juſtitiae. Not as though I had already attained, either were already perfect (now mark what he inferreth) but I follow after if I may apprehend that for which alſo I am apprehended of Chriſt Jeſus: Brethren, I count not my ſelfe to have apprehended, but this one thing I doe, forgetting thoſe things which are behinde, and reaching forth unto thoſe things which are before, I preſſe forward to the mark. See the Apoſtle ſaith not, let us be careleſſe and lazie, for we get but a ſmall taſte of God, wee cannot be perfect Saints, let us not therefore be righteous overmuch, and ſo more preciſe then wiſe, but eat, drinke, and be merry, &c. He doth not argue thus; But the Saints have here but a little grace, therefore let us be vigilant, let us up and be doing, and get as much as we**Finis appetitio non habet limites definitos. Ariſt. Pol. 1.6. can, for ſurely ſome have leſſe then others, more may be had, & the moſt we can get will be but enough, ſtrive therefore to excell in grace, to get farther tafts of God, that ſo you may be exemplary and ſit high in glory. Growth honours God much, Joh. 15.8. It makes us ſtand faſt in p. 97trialls, and endure the ſhock of a tentation, 2 Pet. 1.5.10. Mat. 14.31. It gives us the comfort of our graces in life and death, 2 Tim. 4.7. and fits us for greater meaſures of glory. There are degrees,kkNon modo inter coeleſtia & terreſtria diſcrimen eſt, ſed ne coeleſtibus quidē omnibus aequalis eſt gloria. Calvin., 1 Cor. 15.41. and Mat. 10.41, 42. And ſurely the more grace here, the more glory there, the better man hath undoubtedly the bigger manſion. And we may ſafely eye this in duty, Heb. 11.26. Many Chriſtians have been eminent in grace, we are encompaſſed with a cloud of witneſſes, let's be followers of them who through faith and patience inherited the promiſes. Either quit the name of Chriſtians, or quit your ſelves like Chriſtians; the body muſt grow up to Chriſt in all things, that we may be conformable to our head, Eph. 4.15, 16. Luke. 2.52. Our head hath received all fullneſſe to this end, Eph. 1. ult, Joh. 10.10. Nay our growth makes up his fullneſſe, even the fullneſſe of Chriſt myſticall, though Chriſt perſonall be full without us, Eph. 4.13.llVid. M^r Tho. Goodwin of growth. Nonnulli hoc ad quantitatem & aetatem corporum reſurgentium in noviſſimo die retulerint, at apertis verbis loquitur Apoſtolus de doctrinâ quâ creſcimus ad perfectionem cognitionis Chriſti, ſivè quâ creſcimus plenè in Chriſtum, ut agnoſcamus ſolum Chriſtum noſtram eſſe ſalutem. Philip. Melancthon. in Eph. 4.13.Eph 4:13 The pitch of every Chriſtians growth is called the ſtature of the fullneſſe of Chriſt.

p. 98There is Plenitudo Partium & Graduum.

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

2. Of degrees, when no meaſure of growth is wanting in every part; Every member muſt grow according to its fit proportion. O therefore be not contented with a ſmall taſte of God, when larger taſts and portions of grace are to be had here, eſpecially in theſe times of larger Goſpel diſcoveries, and all plenty of meanes, Luke 12.48. Finally, conſider how you are affected in inferiour things, how men reſolve to be rich, and ſo fall into many ſnares, and tentations. Will a competency, a taſte of outward things content you, that yet periſh in the uſing? We never think our grounds, orchards, and gardens fruitfull enough: When wee come to a feaſt, wee thinke it not enough that we taſte of any dainties, unleſſe we are ſatisfied; it ſhould be thus in ſpiritualls; Wicked men never think they have enough of ſin: 'Tis their character to growmm2 Tim. 3.13.2 Tim 3:13 worſe and worſe, they drink deep of the cup of pleaſure, they heap ſin upon ſin, till their iniquities reach up to heaven; They draw the threds ſo big, ſo long, till they make cords of vanity, and then wreath and twiſt thoſe cords, till they becomennIſa. 5.18.Isa 5:18 cartropes of iniquity; why ſo beleevers likewiſe muſt aym at a perfection, p. 99and goe on fromoo2 Cor. 3.18.2 Cor 3:18 vertue to vertue, from glory to glory; As the light that increaſeth to the perfect day, Prov. 4.18.

22. Is it ſo that the Saints have but a taſte here in compariſon of what they ſhall have hereafter, Oh then let beleevers be perſwaded to be even weary & ſick of this world, and ſay, Woe is us that we muſt live in the tents of Meſech. Our ſoules break with longing after God. O you children of promiſe, and heires of heaven, why deſire ſome of you toppQuid eſt diu vivere niſi diu tor queri. Aug. de temp. 113. live ſo long uponqqEt mundus carcer eſt, et cor pus carcer eſt. Aug. in Pſal. 141. Mors eſt quae efficit ut naſci non ſit ſupplicium. Seneca ad Marc. cap. 20. Prunum honū non naſci ſecū dū citius mori. It a Silenus apud Lact. Lactant. in Inſtit. li. 3. c. 18.Ps 141 earth, where you muſt drinke down continually the bitter potions of care and ſorrow, and can get but now and then a taſte of divine ſweetneſſe and joy? Why love ye not the appearance of Chriſt? Why long you not to enjoy and ſwim in thoſe rivers of pleaſure, where you may have your fill and will of God? You may gueſſe at the joyes of heaven by thoſe taſts of God and raviſhings of ſpirit you have ſometimes on earth; Speak you joyntheires with Chriſt, have you not ſometimes in prayer & meditation, when your hearts are enlarged & your ſoules upon the wing, holy extaſies and tranſportations of ſpirit, in ſo much that whether you are in the body or out of the body you cannot well tell? Call in your ſweet experiences and ſee if they will not witneſſe to this truth, and have you not eſteemed ſuch a moment above p. 100all the world, what would you give to have more of them, and to have them more laſting? Why now, my Brethren, if there be ſuch unſpeakable joy at taſting the ſweetneſſe of God for a little moment, how unconceivable will that happineſſe be when you ſhall be filled with thoſe joyes for evermore? If our viaticum be ſo good, how great is thatrr2 Cor. 4.17. The ſame word in the Hebrew ſignifieth glory and weight. Glory ſuch a weight that if we were not upheld by the power of God, we could never beare it. Joy ſo big, that it cannot enter into us, 1 Cor. 2.9. but wee muſt enter into it. Matth. 25.21. John Trapp. Com.2 Cor 4:171 Cor 2:9Matt 25:21 weight of glory which God hath prepared for them that feare him? The Lord give you heaved hearts & winged affections in the conſideration of theſe things. Amen.

4. Doct. They onelyonly that taſte can ſee how good the Lord is. They onelyonly that taſte communion with God, and have enjoyments of God in a holy life, are able rightly to ſee and diſcover and know his goodneſſe. A good underſtanding have all they that doe his commandements, ſaith David, Pſal. 111.10. When God turnes menſſActs 26.18.Acts 26:18 from darkneſſe to light, hee turnes them likewiſe from the power of Satan unto God.

A man may ſeem to know much, and yet know nothing a right, no not the leaſt or eaſieſt principle of Religion, till this be p. 101done. 1 Corinth. 12.3. No man can ſee nor ſay, that Jeſus is the Lord, but by the holy Ghoſt.

They know nothing yet as they ought to know, andttEph. 4.21.Eph 4:21 as the truth is in Jeſus, till they have the Spirit, and by him have taſted how good the Lord is, till they have warm affections in heavenly things, and the bent and purpoſe of their hearts is to pleaſe God, and work by rule.

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

1. True knowledge is not bare ſpeculation, Arg. 1 'tis heart-work as well as brain-work. See 2 Cor. 4.6. God who commanded the light to ſhine out of darkneſſe, hath ſhined in our hearts, to uuDuplicem illuminationeus ponit, unam Evangelii, alteram arcanam quae fit in cordibus. Calv.give us the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. Where you ſee,

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

2. We are not able withwwNon niſi in Chriſti facie cognoſcitur Deus qui viva eſt at que … preſſa ej…s mago. Col. 1.15. Idem.Col 1:15 comfort to behold this glory, but in the ſmiling face of Chriſt: God out of Chriſt a conſuming fire.

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

4. Illumination of a darke ſoule is as p. 102great a wonder as the creation and illumination of the world. But then

5. And laſtly, that which I quote the Text for, is this, That when God ſhines in upon men, he doth not onelyonly ſhine into their heads to illuminate them, but into their hearts to affect and transform, and newxxRenovamur in imaginem Dei per cognitionem. Col. 3.10. Idem.Col 3:10 mould them. 'Tis ſaid, John 17.3. This is life eternall to know Thee and Chriſt whom Thou haſt ſent. Goſpel knowledge therefore is more then a Metaphyſicall ſpeculation and ſticking in the notion; for thouſands with ſuch kinde of knowledge periſh: ſaving knowledge is a very glorious and comprehenſive grace.

Again, Arg. 2 God is at once a Fountaine of Light and Life as theyySemper in Sole ſita eſt Rhodos, qui & calorem & colorem nobis impertit. Aeneas Sylv. y Talpis auſcultationis gloria damnatur oculis. And uſually, ſay the the Naturaliſts they that are excellent in one ſenſe, are, def…cient in another. But in ſpirituals, he that hath life, hath all the ſenſes in vigor. Sunne (to which he is compared, Mal. 4.2.) that doth not onelyonly enlighten but enliven and quicken us, Pſal. 36.8.9. They ſhall be ſatisfied with the fatneſſe of thy Houſe—With thee is the Fountaine of life, in thy light ſhall we ſee light. You ſee light and life come together. Now where there is life, there are all the ſpiritual ſenſes, and the ſweetneſſe, that is the ſenſe of Gods goodneſſe will delight them all.

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

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

p. 1033. Hearing the pleaſant voyce of Chriſt, with which the ſoule is ſo taken, that for joy it can ſpeak but broken words, Cant. 2.8.—The voyce of my beloved!

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

5. There's ſeeing Chriſt;aaCant. 5.10. & 16.Song 5:10Song 5:16 His countenance is comely, ſaith the Spouſe, He is the faireſt of ten thouſand, his cheeks as beds of ſpices, and his lips like Lillies. See Epheſ. 1.18.

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

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

Next, Arg. 3 Illumination is a fruit of Chriſts aſcenſion and interceſſion; for at his aſcenſion he gave gifts unto men, and Chriſt prayes the Father to ſanctifie us through his truth, Joh. 17.17.bbVide Aug. Marlorat. in locum. Therefore till we are ſanctified by holy truths, and caſt into their moulds, till wee have taſtes of Gods goodneſſe, we ſhall not ſee divine truths by p. 104the light of the Spirit, and by vertue of Chriſts interceſſion: for you ſee the truths which are of Chriſts purchaſing of his Father, to be unvail'd unto us, they are renewing, inflaming, and ſanctifying truths.

Again Chriſt (as a Prophet) teacheth onelyonly his friends, Arg. 4 ccChriſtus ex inimicis fecit amicos quibus omnia patris myſteria areanaque aperit atque exponit, ut nihil ignorent earum rerum quas filios noſſe oportet. Bullingerus in Joh. 15.15.John 15:15John 15.15. I have called you friends, ſaith Chriſt, for all that I have heard of the Father, I have made knowne unto you, Chriſt doth freely unboſome himſelfe to his friends, but he ſpake in parables to his Diſciples, leſt others ſhould ſee with their eyes, heare with their eares, and ſhould be enamoured with thoſe myſteries, and Chriſt ſhould heale them. A ſad place, Mark 4, 11.12. No man can ſee and know the Father, but the Sonne, and he to whom the Sonne will reveale him, but the Sonne reveales him to none but his friends; every one is not let in to ſee this ſight, but the dore is ſhut againſt them. Now who are the friends of Chriſt, but ſuch as feaſt with him, Cant. 5.1. ſuch as have boſome communion with Chriſt, and ſweet embraces from him? They that having taſted Divine ſweetneſſe ſtrike an eternall league with God? Now ſuch onelyonly ſhall be taught of Heaven?

And ſo thoſe that have a filiall feare of God, Arg. 5 are numbred among his Diſciples, Pſal. 25.12. What man is he that feareth the p. 105Lord? Him ſhall he teach in the way that he ſhall chuſe. And at the 14. verſe, The ſecret of the Lord is with them that feare him. He unlockes his Cabinet to ſuch, and to theſe he ſhewes his rich jewels of truth.ddJuſtice may have the knee of feare, but onelyonly mercy her heart. Now the originall of filiall feare is the taſte of his goodneſſe and ſenſe of his love, when the ſoule being tempted to grieve him, ſaith, He is ſo great I dare not diſpleaſe him, and ſo good I feare to forfeit him, how can I doe this wickedneſſe, and ſin againſt my God, a God in covenant with me? Get you hence, What have I to doe any more with Idols? A man fears not to hazard the loſſe of that in which he never taſted any ſweetneſſe or goodneſſe.

Once more,

The promiſe of knowledge is made to ſuch as obey God, Arg. 6 John 7.17.eeEt nos componamus ad obſequendum Deo; Id ubi factum fuerit, facilè quid verum quid falſum judicabimus. Brentius in Joh. 7.17.John 7:17 If any man will doe his will, he ſhall know his doctrine. Now they onelyonly doe the will of God that have taſted his goodneſſe. Others may obey the lawes of men, or a clamorous conſcience, not Gods will becauſe it is his will, &c.

By all which you ſee, that they onelyonly that taſte, can ſee God and his goodneſſe. Now to the improvement of this poynt. Ʋſe. 1

1. This diſcovers the true reaſon of that ſmalneſſe of knowledge, and that little inſight into ſpirituall things, that is in the p. 106world, nay in ſo glorious a light as wee have. Would you know why many ſoules are ſo dark? why men and women are ever ff2 Tim. 3.7.2 Tim 3:7learning, and never able to come to the knowledge of the truth? why they grope at noon day, and are to ſeek in the knowledge of the truth?ggNon crimen Phoebus, noctua crimen habet. The fault is not in the word, but in themſelves. The true reaſon is this, They endeavour not to get taſtes of God, they work not by Rule, they walk not according to the light they have received, they are vain, looſe, and earthly in their lives: This is the Reaſon why men heare Sermon after Sermon, and ſtill are ignorant,hhHeb. 5.12.Heb 5:12 why thoſe that for the time ought to be teachers, want inſtructing in the very firſt principles of the Oracles of God, and are become ſuch as have need of milke, and not of ſtrong meat. They walk not as the Starlight of Nature, and the Moon-light of Reaſon doth direct them, nor as the Sunlight of Scripture and example doth require them: they never had any taſte of God, any holy deſires and endeavours to pleaſe God.

To mourn over thoſe that are filled with choyce ſpeculations, Ʋſe. 2 and bright notions in Religion, and yet ſee not God nor his goodneſſe at all, becauſe theyhhNon in verbis ſed in factis res noſtrae religionis conſiſtunt. Juſt. Martyr. refuſe to taſte and try him and his wayes: They ſee truths, but not with a beleevers eyes, nor in p. 107his light. A painter admiring a Landskip very plain, yet of rare workmanſhip, and hearing a ſilly fellowiiQuanto plus & melius ſcis, tanto gravius inde judicaberis, niſi ſanctius vixeris. Chryſ. ask what worth hee ſaw in that poore piece, anſwered, Couldſt thou ſee with my eyes, thou wouldſt wiſh thy ſelf all eye, and be raviſhed with it. And ſo, could carnally minded men but ſee truths with a beleevers eyes, and in Gods light, Oh how would they love Jeſus Chriſt, and prize holineſſe? Well, theſe with all their knowledge are as tinkling Cymbals in the eares of God; which make ſorry muſicke without any diſtinction of notes.

They ſay wee ſee, and therefore their ſinne remaines: but John ſaith, they are downright lyars, 1 John 2.4. He that ſaith, I know him, and keepes not his commandements, is a lyar, and the truth is not in him. He that ſaith, IkkOne day God will require of men, non quid legerint, ſed quid egerint, nec quid dixerint, ſed quomodo vixerint. know God, and yet takes no delight nor joy in God, is the loudeſt lyar under heaven; for he knowes not God at all as he ought to know him, and as the truth is in Jeſus. And ſurely the loweſt and hotteſt place in hell is kept for theſe, they ſhall bee beaten with many ſtripes, and laſht with whips of Scorpions, that knew their maſters wil and did it not. Sapientes ſapienter deſcendunt in infernum, ſaith Bernard, Bernard. Rom. 1.21.24.Rom 1:21Rom 1:24they ſhall be damned with a witneſſe, and curſe the time that ever they heard of Chriſt, p. 108or knew his wil, for this wil add unto their plagues.

3. Ʋſe. 3 The main thing will be to ſearch and enquire, whether we ſo ſee, as withall to taſte Gods goodneſſe, viz. whether our viſions are of the right complexion yea or no.

Firſt, Character. 1 doe you thirſt afterllSuch as had lived long without making progreſſe in knowledge, were called by Philo very properly, Longaevi pueri, B. Cowper on Pſa. 119.9.Ps 119:9 more knowledge, and lye panting for clearer viſions of God? This you could not doe, but that you have taſted Gods goodneſſe, and ſo long to ſee and know, and enjoy more of it, Pſal. 119.97. Oh how I love thy Law, it is my meditation all the day. And at the 99. v. I have more underſtanding then my Teachers. How came David to bee continually meditating of the Word, and getting more and more knowledge of God? Why he loved the Lord ſo as could not be expreſſed. Oh how I love him! Hee had taſted divine goodneſſe, and ſo came to ſee ſo much of God. But ſee 1 Pet. 2.2, 3. As new borne babes deſire the ſincere milk of the Word, that you may grow thereby, if ſo be you have taſted that the Lord is gracious. q.d. Elſe I ſhal in vain preſſe you to labour for more knowledge: for wicked onesmmJob. 21.14.Job 21:14 deſire not the knowledge of God, or his wayes, They love Darkneſſe rather then Light, ſaith Chriſt.

p. 109Secondly, is thy knowledge experimentall? Character. 2 Then haſt thou taſted God. Brethren, the knowledge of a formall profeſſor, or nominall Chriſtian, is much like the ſpeculative knowledge of a Geographer, that ſits in his dry chamber & warm gown, looking on a Map of the world, or turning his Globe, where he beholds the Rockes and Streights without any danger or feare; with his finger and nimble wit, he flies over the moſt boyſterous and tempeſtuous Seas, and now is in pleaſant Countries, rich Mines, ſpicy Gardens, but all this in fancy, not fruition:nnQuam multi ſun… qui ſermone valent & loquuntur, non tamen ſale coeleſti conditi ſūt, recēſent que multa de menſa regiâ quorum nulium adepti ſunt guſtum. Macar. ho. 16. So it is with a formall Profeſſor, he gathers all his knowledge out of bookes, diſcourſes and Sermons, nothing by experience: Whereas a true beleever, as hee can diſcourſe of the joyes of heaven, ſo hee clearly ſees them (with Stephen) by the eye of Faith, and ſenſibly feedes on them by the power of hope; he ſtands not on the ſhore, obſerving the tempeſtuous ſeas and temptations in which others toyle, but himſelfe is miſerably toſſed too & fro, and turmoyled in the tempeſt, and by the grace of God he gets through all, and is more then conquerour. He doth not onelyonly read of Cryſtal fountains, ſpicy Iſlands, and rocks of Diamonds but he himſelf is inriched & inveſted with them, and his ſoule is filled with ſpirituall p. 110ſweetneſſe. Is thy knowledge thus experimentall, as Jobs was,ooTitelman reſtrains it to a bodily ſight of God appearing then in a viſible ſhape, but others ſay it deſcribes celeſtiall viſions & appearances of Chriſt to the ſoule. Job 42.5. I have heard of thee by the hearing of the eare, but now mine eye ſeeth thee. i. e. Moſt of thee, Job had knowledge afore; but now in his trials and afflictions he was taken off from the world, and taſted communion with God more then ever, and now he ſees God by a clearer light. Ah now mine eyes ſee thee. q. d. My ſoule was in a miſt till now, but now I have clearer viſions of thy glory and ſplendor.

Thirdly, Charact. 3 is thy knowledge diffuſive? Art thou informing others, and doing all the good thou art able, that ignorance may be cudgel'd out of mens mindes, and that ſome chink may be opened to let in the light of the Goſpell? Is this thy deſigne, endeavour and delight? Then ſurely thou haſt taſted and ſeen God in his goodneſſe,ppVide Thom. Cartwright, & D^r Jermin on Pro. 10.21.Prov 10:21 Prov. 10.21. The lippes of the Righteous will feed many. Others monopolize knowledge to themſelves, leſt others ſhould outſtrip and darken them; but (mark) the lips of the righteous will feed many.

'Tis a table furniſhed, not with earthly, but heavenly dainties, and 'tis a free table, ſuch as come, are welcome. David (ſaith Gregory) prayes for a Dore, not a Barre, (Keep, O Lord, the Dore of my lips) Now a dore p. 111qqOſtium non obſtaculū, quia oſtium & clauditur & aperitur, Greg.(ſaith the Father) is both ſhut and opened, and therefore though the lips of the righteous be ſhut, that no hurtfull thing come forth, yet they will open alſo in a free hoſpitality, whereby to feed many. Philip having taſted communion with Chriſt, was not contented to ſee Chriſt himſelf, unleſſe he call Nathanael, ſaying,rrJohn 1.45.John 1:45 Come and ſee; and theſſ4.28. woman of Samaria calleth her kindred to ſee the worlds Saviour. This is the nature of ſpirituall knowledge, that is accompanied with taſtes of Gods goodneſſe,ttLatum diſcrimen inter corporalia & ſpiritualia bona, nam ſi quis reperiret in agro aliquo theſaurum, co ſolus uti vellet, nec cuipiam patefaceret. Muſculus in John 4.28. At verae Chriſti cognitionis natura eſt, ut qui eam nactus fuerit nihil habeat prius qu am plurimis eam communicare. Martin Bucerus. Neque enim ſepulta & otioſa jacere poteſt in fidelium cordibus Dei cognit io quin ſe apud homines proferat. Calvinus.John 4:28 They cannot but ſpeake the things that they have heard and ſeen. They beleeve and therefore ſpeak. Socrates (an Heathen) knowing there was but one God, ſaid in his Apology for his life, that if they would give him his life on condition to keep that truth to himſelfe, and not to teach it to others, he was reſolved rather to dye, for he would not promiſe that (viz. ſilence) which hee knew himſelfe unable to perform; for hee could not bury ſuch a truth by ſealing up his lips; much leſſe can they that ſee truth by a clearer light, keep it to themſelves, like new wine it muſt have a vent.

p. 112Fourthly, Charact. 4 Rom. 14.5.Rom 14:5is thy knowledge backt with full aſſurance and ſtrong confidence (I ſay not in all things at all times.) This ſeeing hath taſting joyned with it. 1 Joh. 2.3. Hereby we know that we know him, if we keepe his commandements. q. d. If we taſte communion and take delight in him & his wayes, then our knowledge will be backt with full aſſurance. Though an uuPaulus meras flammas loquicur tam que vehemeatèr ardet ut incipiat etiam quaſi angelu maled…ere. P. Martyr. in Gal. 1.8.Gal 1:8Angel from heaven preach any other doctrine, let him be accurſed, ſaid zealous Paul, that knew whom and what he had beleeved, and reſolved not to be cheated of truth: But now an hypocrite may know and take up many things on truſt, and at laſt begin to beleeve them; but yet notwithſtanding they are cleare and ſtedfaſt, and fully reſolved in nothing, butwwDeus enim verbum ſuumdedit in quo actis radicibus maneamus immoti; homines autem huc & illuc ſuis figmentis nos abducunt. Calvinus in Eph. 4.14. Circumferri ergo omni vento doctrinae eſt ad quamvis doctrinam oblatam de ſincerâ ac verâ doctrinâ, addubitare, eſt ſeduci nunc his nunc aliis doctrinis. Eraſmus Sarcerius.Eph 4:14 are driven about with every winde of doctrine; and dance after any pipe that playeth, (ſaith holy**P. Bayn on Eph. 4.14.Eph 4:14 Bayn.) See Prov. 14.15. Heb. 13.9. We may juſtly feare theſe never received truths in the love of them, they never taſted Gods goodneſſe.

Fiftly, Charact. 5 art thouxxAltiſſima flumina minimo ſono labuntur. Q. Curtius. l. 7. humble in the midſt of light and gifts? Doth thy knowledge beat down pride and conceitedneſs and frowardneſſe, and make thee patient, humble, p. 113and teacheable in heavenly things; Theſe are celeſtiall viſions, James 3.17. The wiſdome that is from above, is firſt pure, then peaceable, gentle and eaſie to be intreated, full of mercy, &c. q. d. There is a wiſdome or viſion that is not from above, and that is earthly, ſenſuall and devilliſh, full of envy, ſtrife and unquietneſſe; Pride is a vayle before their eyes, that they cannot ſee God: But the wiſdome that comes from above, a ſparke falling from the father of lights, that's accompanied with meekneſſe andyyVide Titelmannum in locum. humility. See Job 42.6. Now mine eyes ſee thee, therefore I abhorre my ſelfe in duſt and aſhes, q. d. Lord now I begin as through a crevice to diſcover thy purity and beauty, I cannot but abhorre my ſelfe for all the unſutableneſſe, and defirement that cleaves to me, when I ſee how unlike I am unto thee! &c.

But now if men vapour and count themſelves above ordinances, and begin to deſpiſe propheſying, theſe never taſted, neither doe they rightly ſee God, or any thing of God. 1 Cor. 8.2. If any man think he knows any thing (alas! poore heart I pity him) for he knows nothing as he ought to know, but if any man love God, the ſame is knowne of him z.z.Epicurus ſaid that he was the firſt man that ever diſcovered truth, who yet in many things was blinder then a beetle; But Socrates cryed this one thing I know that I know nothing. Trap. on 1 Cor. 8.2.1 Cor 8:2Intimating that ſuch as boaſt of their knowledge, know nothing aright, and never loved God nor taſted his goodneſſe.

p. 114Sixtly and laſtly, Charact. 6 doth thy knowledge better thee, and make thee ſtill more holy and more heavenly? This knowledge is right, thou haſt at once taſted and ſeene God.aaNam evangelii doctrina vivum eſt ſpeculum in quo Chriſti effigiem contemplantes in eam transfigurantur, & ubi non adeſt pura conſcientia non niſi inane ſciētiae ſpectrum eſſe poteſt. Calvin. in 1 Joh. 2.3.1 John 2:3 See 2 Cor. 3.18. But we with open face beholding in a glaſſe the glory of the Lord Jeſus, are changed into the ſame image from glory to glory. When the ſoule begins to ſpy Chriſt, and views his beauty in the cleare cryſtall glaſſe of the Word, by a ſtrange metamorphoſis, 'tis ſuddenly turned into the ſame image, whilſt certain ſparkles of his glory are ſhed in upon the heart.

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

4. Can they onelyonly clearely ſee that have taſted God and his goodneſſe? Ʋſe. 4 then it concerns us all to labour for ſuch diſcoveries of God as may have a witneſſe within us, even for experimentall knowledge in the things of heaven; Others may fill their heads with metaphyſicall notions in divinitie, as the Schoolmen that weave it into cobwebs, but a little ſanctified knowledge will goe a great way;bbNon omnes qui divina eloquia legūt, quae in ill is admirā da ſunt conſiderant, niſi qui coeleſti ſplēdore & gratiâ potiuntur. Baſil. The Sun is not ſeen but by his own beames: Say with David; In thy light we ſhall ſee light. What ſaid: p. 115Father? Methinks I ſee great Doctors and profound Rabbies, with all their ſpeculations crowding into hell to be beaten with many ſtripes, whilſt ſilly old women with a little ſanctified knowledg of God in Chriſt drop in at heavens gate, and are crowned with Diadems! Oh that all of you could ſay to me as the Woman of Samaria her friends whom ſhe called out to Chriſt, ſaid to her,ccIſla non ideò dicūtur, ut miniſteriū mulieris hujus quo benè ſuerāt uſi, contemptum fuiſſe intelligamus; abſit; ſed ut extollā tur ea quae ex ipſo Chriſto audierant, ſupra teſtimoniū mulier is; Ita Muſculus in Joh. 4.42. q.d Parcius tu quidem praedicaſti de Jeſu, quam ipſa habet res. Bullingerus in Loc.John 4:42 Joh. 4.42. Now we beleeve, not becauſe of thy ſaying, for we have heard and ſeene him our ſelves, and know that this indeed is the Chriſt, the Saviour of the world. Mark, when they had once taſted communion with the Meſſiah, they clearely ſaw and knew him, no longer now by heareſay, but ſweet experience. We may riſe up early, and goe to bed late, to unfold divine myſteries for you, and wee may open the glorious things of eternity to you, but till you will take up your Bibles, and look more narrowly into theſe things, and like noble Bereans, ſearch the Scriptures, whether that which we deliver be ſo or noddAuſtian beg'd of God that if it were his pleaſure Moſes might come unto him to tell him the meaning of ſome Texts in Geneſis. Doe thou call out for his Spirit, he can beſt teach thee. When John wept much, Chriſt opened the book ſealed with ſeven ſeales. Rev. 5.4, 5.Rev 5:4Rev 5:5 till you will down upon your knees and ſeek God in ſecret for light, and endeavour to live up to received light; ſurely all our paines is but ploughing of a rock, or a watering a dry & rootleſſe ſtake in the hedge, which will never be fruitfull; ſome chaos of confuſed notions may ſwim in your heads, & you may think you know p. 116enough, but as ſure as the Lord is in heaven, and you will nere come there, if you paſſe away in this golden dream, you'll never have full, diſtinct, and cleare knowledge of God, and the myſteries of ſalvation; for till you taſte you can never ſee how good the Lord is.

Laſtly, Ʋſe. 5 by the rule of contraries, which alwayes holds trueeeEadem ratio contrariorum.; As you cannot ſee unleſſe you taſte, ſo likewiſe you cannot taſte unleſſe alſo you ſee ſomewhat of God; without ſome taſting there's no cleare viſion, and without ſome knowledge there's no right taſting. The will and affections boyle up as the underſtanding is inlightned and principled,Ignoti nulla cupido. for Ignoti nulla cupido, a man cannot let out his deſires after unknowne things. Sound knowledge bree is holy affections, and enkindles heavenly deſires after God. We muſt firſt diſcover ſome want of Chriſt, and worth in Chriſt, ere our hearts can bray and pant after him.ffSimul admonet Chriſtus quam efficax ſit bono…ū ſuorum cognitio, utpote ad ea expetenda nos ſtimulat, animoſ que noſtros accendit: Si ſci…es, inquit, peter…s. Calvinus in Joh. 4.10.John 4:10 See John 4.10. If thou kneweſt the gift of God, ſaith Chriſt to tha… woman, and who it is that ſaith, give me to drinke, thou wouldſt have long'd to be taſting of his living waters that now ſpeakes to thee. So that no ſeeing or knowing, no taſting; they are loving twinns that are never aſunder; the ſoule muſt have a glimpſe of God, or it can never taſte his goodneſſe. One that is blinde may yet feed p. 117heartily, but not ſo here, for ourggElu-Parr on Rom. 10.2. Pag. 122.Rom 10:2 zeale muſt be according to knowledge, Rom. 10.2. elſe we ſhall be like a ſmall ſhip without ballaſt, or fraught, but with mighty ſayler, which is ſooner either toppled over, or daſht againſt a rock;1. A zeale according to knowledge. Exod. 32.27. 1 Reg. 18.40. 2. Not ſo, in Philip. 3.6. 1 Tim. 1.13. Acts 13. So Latimer ſaith before his cō verſion he was a moſt fiery and obſtinate Papiſt.Exod 32:271 Kgs 18:401 Kgs 18:2Phil 3:61 Tim 1:13Acts 13 zeale without knowledge is like a ſtring in an Inſtrument over-ſtrained beyond the proportion of ſound wherein is harmony, which makes a ſqueaking and unpleaſant noyſe; & 'tis uſually compared to fire, not on the hearth, but in the middle of the roome, which inſtead of roaſting the meat may burne the houſe; or to mettle in a blinde horſe, which makes him ruſh againſt the wall and hurt his rider.

Blind devotion (in Papiſts and others) God abhorres, therefore wee muſt ſee and know God in ſome meaſure, or we can never taſte him and ſavour ſpirituall things aright: But when the day-ſtarre begins to ariſe in our minds, this glimmering light breeds in us an unſpeakable refreſhing and**Giudere niſi ſapientē ne…āt …toici. Aug. de Civ. Dei. Lib. 14. Cap. 8. gladneſſe of heart in Gods preſence, and it ſets a mans ſoule upon a conſtant wondring at the glory of the things revealed: The man ſees in a mirrour, he ſees and admires, he ſees and rejoyceth, nothing more tranſports and raviſh…s the heart, then viſions of God ſmiling in the face of Chriſt.

Thus you have heard that as a man cannot ſee unleſſe he taſte, Concluſio. ſo he cannot taſte p. 118unleſſe he ſee God, both muſt goe together, and therefore content not your ſelves with one, unleſſe you have the other, what God hath joyned together, let no man ſeparate. Taſte and ſee how good the Lord is. Taſting without ſeeing will be blinde devotion, ſeeing without taſting will be naked ſpeculation, taſting and ſeeing together will be ſincere converſion.

The Lord is exceeding good unto all his people, Doct. 5 yea he is goodneſſehhSuavitas & Bonitas Dei, quam in Chriſto ſentimus allicere nos debet. Calvin. in 1 Pet. 2.3.1 Pet 2:3 and perfection, and ſweetneſſe it ſelfe.

Davids argument to prevaile with you to taſte and ſee God, is drawne (you ſee) from the goodneſſe and ſweetneſſe of God; ſo then this is our laſt poynt which is few words, but full of matter, God is good.

See it proved from inſpired and heatheniſh quills.

1. The Scripture in every leafe confirmes it, Pſal. 119.68. Thou art good, and …est good. Thou art good in thy ſelfe, nay goodneſſe it ſelfe, and an overflowing fountain, as thou art, ſo thou doeſt good. The Lord beſt knows his own excellencies. See Exod. 34.6. God proclaim'd himſelfe, to be mercifull and gracious, abundant in goodneſſe and truth, &c.

2.iiDeus opt max. & …uidē ante Opt. quā max. qu…a me…ius eſt prodeſſe omnibus quam opes magnas habere. Tull. de Naturâ Deorum. Lib. 2. Deus nullo uſpiam modo injuſtus ſed planè juſtiſſimus, nec ei quiſquā ſimili…r inveniri poteſt, quā qui inter nos juſtiſſimus fuerit. Plato in Theaeteto & in Timaeo. Deus omnium optimus & ſaeliciſſimus, ad hujus ſimilitudinem quo quiſ que propius accedit hoc & melior & beatior dixit Socrates. Rot. lib. 3. Apoph. Seneca paſſim in Epiſtolis, & in libro de Beat. Vita ca. 20. & in lib. 4. de Benef. cap. 28. Bonum eſt a quo omnia pendent, quod que omnia appetunt, accipientia ab ipſo principium, ejuſ que penitus indiga, ipſum vero nullius egenum, ipſum ſibi ſufficiens, nihil penitus appetens, menſura om…ium at que terminus. Plotin. lib. 8. Ennead. 1. c. 2. Deus bonus, imo ipſum bonum eſt, nec aliud quicquam praeter bonum. Triſm. ſer. 2. Pimandri. The very Heathens maintaine this poynt, in calling God Optimum, Maximum, that is, the beſt and greateſt; ſo Tully moſt p. 119frequently: Plato call'd him the horn of plenty, and the Ocean of beauty, without the leaſt ſpot of injuſtice. Socrates ſaith, God is the beſt and happieſt good, and the neerer we come to his likeneſſe, the better and happier are we. Seneca up and down his Epiſtles goes very farre in this poynt, ſo that he is called by ſome Divine Seneca; A man may prove it philoſophically that God is good. 1. God is the chiefe being, and therefore the chiefe good, becauſe Entity (or being) and goodneſſe are termes convertible. 2. Among the creatures there are found many things good, therefore much more is their Creator good. Quicquid enim in effectu eſt, id longē praeſtantius in cauſâ invenitur. 3. A thing is ſaid to be good in that it is perfect, but God is eſſentially and abſolutely perfect, Ergo. 4. The better a thing is, the more communicative 'twill be, for Bonum est ſui communicativum, but God is ever making forth his goodneſſe to the creature in creation and preſervation. Ergo. 5. That is good which is the centre of all deſires, ſo is God. Deum omnia appetunt entia, non primo, ſed quia eſſe appetunt, ſaith Scaliger.

p. 120But now to pitch on ſome particulars. We will enquire. 1. What this goodneſſe of God is? 2. How it may be illuſtrated and ſet forth.

To the firſt I anſwer,1 Enqu. What the goodneſſe of God is. Goodneſſe is the perfection of things for which they are deſireable. Perfectum id eſt cui nihil deeſt, That is perfect which wants nothing, God is thus good.

His goodneſſe may be thus deſcribed.

It is a communicable attribute, whereby the divine eſſence is in, and of it ſelfe, mercifull, good, liberall, and bountifull, communicating good to the creaturekkIn Deo nihil eſt quod non eſt ipſe Deus. Zanch.; yea to ſpeake properly, God is goodneſſe it ſelfe, for there is no accident in God, whatſoever is in God is God; for God is ſuch as that whatſoever is in him is eſſentiall, ſo that goodneſſe is God, and God is goodneſſe. Pſal. 144.2. My goodneſſe, ſo he calls the Lord.

To the ſecond Enquiry I anſwer,2^d Enqu. the goodneſſe of God may be illuſtrated & ſet forth by ſeven Epithites.

1. 'Tis ſo communicative,1 Epithite. Univerſall good. Pſal. 145.9. …uk. 6.35.Ps 145:9 that he is a generall and univerſall good. Pſal. 145.9. The Lord is good to all, and his tender mercies are over all his works. He is kinde to the unthankfull, and unto the evill, Luk. 6.35. p. 121Good to his enemies, yea to all his creatures, good to man and beaſt. Pſal. 73. The whole earth is full of his goodneſſe; In their creation he made all things perfectly good in themſelves, and relatively good for ſome uſe to others; In theirllVide Marlorat. in Mat. 5.45.Matt 5:45 ſuſtentation he continually preſerves and governs them; all their life and motion comes from him; The young ravens taſte of his bounty, he openeth his hand and all the creatures are ſatisfied, he cauſeth the Sun to ſhine and rain to fall on juſt and unjuſt. Thus you ſee he ſcatters common beames of his goodneſſe o're the whole creation, &c.

Nay to ſhew that God is indeed an univerſall good,mmGenebrard. in Pſal. 145.9.Ps 145:9 let me tell you the very devills and damned in hell do partake of his goodneſſe. For if God be infinite,

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

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

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

p. 122Obj. I but 'tis ſaid, they ſhall have judgement without mercy, Object. Jam. 2.13.

Sol. Tis called judgement without mercy, Sol. in two reſpects, Duration, and Apprehenſion.

1.nnU…i mors ſine morte, finis ſine fine, defectus ſine defectu, quia & mors ſemper vivit, & ſinis ſemper incipit, & d…fectus deficere neſcit. Greg. mor. l. 9. c. 47. Vide I. Yates modell of Divinity, p. 58. & Aug. de Civ. Dei, l. 21. c. 3. In Duration: For they ſhall never to eternity be eaſed of the leaſt jot of that puniſhment once inflicted on them.

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

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

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

1. In their very Being, not onelyonly in reſpect of their firſt eſtate,ooColoſſ. 1.16. In the beginning of time not the beginning of eternity. Amb. Hex. l. 1. c. 4. Aug. de Civ. Dei, l. 11. c. 32.Col 1:16 when in the beginning of the world, they were made glorious creatures, ſpirituall, immortall, intellectuall, free, holy, wiſe, powerfull, and the inhabitants of Paradiſe, capable of ſeeing God clearly: But alſo in their preſent condition, they are his Creatures; for he made them Angels, though not He, but ſin made them Devils, and their Being is continued from God, and ſomeppDr. Twiſſe lately Prol, to the Aſſembly of Divines; now in glory. godly learned have maintained Condemnation to be a leſſe evill then Annihilation.

2. In mitigation of their deſerved puniſhment: p. 123For certain it is, they are not puniſhed according to the height of that meaſure of puniſhment which their ſinnes have merited, and Gods wiſdome, juſtice, and power could inflict upon them. For their heynous offenceqqAlbin. quaeſt. in Geneſ. deſerved not one Hell onelyonly, but a thouſand hells, becauſe in ſo high a State, without any temptation.rrDavid Dixon in expoſition on Mat. 8.29.Matt 8:29 Matth. 8.29. And the evill Spirits cryed out, Art thou come to torment us before the time? Whence we may conclude, there is a time comming when the Devils ſhall bee more tormented then they are as yet.

3. In Employment, and in reſpect of their miniſtery,ſſDaemones ſunt ſpiritus nocendi cupidiſſimi, à juſtitia penitus alieni, ſuperbia tumidi, invidē tia lividi, ſallacia cal…d…. Aug. de Civ. Dei. lib. 8. cap. 12. becauſe the chief mirth of Devils is to doe miſchief, & they are moſt pleaſed when God doth uſe them to try the good, or fry the wicked; or if his mercy doe not extend to them in this employment, yet it is undoubtedly ſhewed in them, by bringing light out of darkneſſe, in uſing ſuch impious and bad Agents for effecting of his good ends. And thus the Lord ſuffered Satan to perplex Job for histtLombard Sent. l. 2. diſt. 44. good, though there might be in the Devill a will to deſtroy: But all power is of God, Rom. 13.1.

Thus you ſee the very damned and Devils partake of Gods goodneſſe, and that there is no place that can bee imagined, wherein there is not ſome impreſſion of p. 124Divine goodneſſe: And therefore well might David ſay, The Lord is good to all, and his tender mercies are over all his uuGod was but 6 dayes in making the world, 7 in deſtroying one Citie Jericho. Chryſ.workes. When he plagues us, 'tis leſſe then our iniquities deſerve: for God pitieth his own works even then when he puniſhes ours. i.e. our ſinnes.wwTho. Goodwin. Aggr. of finning againſt knowledge & mercy. p 97. If Paul being but one poore veſſell, was ſo richly laden with Divine goodneſſe and patience (as 1 Tim. 1.16.) how is this great Bark of the world then fraught?

2. As Divine goodneſſe is univerſall to all,2. Epithite. ſo it is a ſpeciall and peculiar goodneſſe to the elect, 1 Tim. 4.10. He is the Saviour of all (viz. in a common way of providence he doth good unto all:) but he isxxQuibus non tantum dat corporalia bona, ſed etiam ſpiritualia, fidem, ſpem, patientiam & cō ſtanti…m; teſtatur ſ…nctos ver… off…curae Deo, non …gl…gi cor…m…o, Luke 12.6. Aug. M…lorat in 1 Tim. 4.10Luke 12:61 Tim 4:10 eſpecially good to beleevers. His peculiar goodneſſe to them appeares in his electing love, and chuſing them from eternity out of the maſſe of corruption, to be choſen veſſels of his mercy, and all ages muſt wonder at his …indneſſe to them in Jeſus Chriſt. Epheſ. 2.7. Theſe he inwardly and effectually calls to himſelfe, and having purged and ſanctified them, he adornes them with all the Jewels of grace, and makes them a p…culiar people, zealous of good workes; he forgives all their unkindneſſes, and who cun tell how oft he offends? He ſweetens and ſanctifies all their ſtr…hts, and gives them communion with himſelfe in all conditions; and finally, receives p. 125them up into the clouds, to be in his boſome for ever. Incomprehenſible is his ſweetneſſe and indulgence to his own people, he is exceeding courteous and affable to them; he rayes forh the diſcoveries of peculiar love on them, which maker more happy then when corn, wine, and oyle increaſeth, and hereby they lead heaven on earth.yyLuce ſolis, vital… ſpiritu, teriae que alimē tis om…es communiter fruuntur, ſed benedictio qu… in Chriſto ſperanda eſt panis filiorum. Calv. in Mat. 15.26Matt 15:26 Now this is childrens bread, and Dogges may not eat of it; he gives outward bleſſings to the worſt, not in love, but as one flings a bone to a dogge. WhenzzXenophon. Cyrus gave Artabazus a cup of gold, and Chryſanthas a kiſſe (in token of ſpeciall favour) Artabazus complained that the cup he gave him, was not ſo good gold as the kiſſe he gave Chryſanthas. aaCoelū & terram bonitate implevit, ſed panis dicitur quicquid ad filiorum adoptionem ſpectat. Calv. ut ſupra.Why ſo a Chriſtian rejoyces more in the ſweet kiſſes of Chriſts lips, for ſo are the pledges of divine love termed, Cant. 1.2. I mean with true ſpirituall bleſſings, then if hee ſhould give him all the treaſures of the world:bbDr Stoughton in his choyce Sermons. To be able to ſay, God is mine, is better then a thouſand mines of gold, Pſal. 144.15.

3. God is an Independent good.3^d Epithite. Independent good. Indeed there is no other Independent Being, though this name be given to ſome: God onelyonly is independent, and hath all in himſelfe and from himſelfe, without reference to others, or being beholding to any for what he is or hath, Pſal. 16.2.ccH. Ainſworth in Pſal. 16.2.Ps 16:2 O my ſoul, p. 126thou haſt ſaid unto the Lord, My goodneſſe extendeth not unto thee. The Chaldee reades it, My good is not given but of thee. But the Seventy thus, Of my goods thou haſt no need; ddNihil jubet quod ſibi prodeſt. Auguſtin.with which your tranſlation ſuits, that ſaith, My goodneſſe extendeth not to thee. Can a man be profitable to God (ſaith Eliphaz) Job. 22.2.eeNon accedet Deo quicquam utilitatis ſi in innocentia vitam egeris, ſicut è contrario nihil damni vel incommodi ex hominum impietate ille accipit. Fran. Titelman in Job. 22.2. Bonorum enim noſtrorum ipſe non indiget; non accipit de domo noſtra vitulos neque de gregibus noſtris hircos: omnia ab ipſo habemus, ut noſtris donis vel bonis non poſſit in aliquo dittor evadere aut beatior, quiex ſua natura fibi eſt ſufficient iſſimus, nullius rei indigens vel indigere potens. Idem in Job 35.7.Job 22:2Job 35:7 And if thou be righteous, what giveſt thou him, or what receives hee at thy hand, ſaith Elibu? Job 35.7. He is Elſhaddai, a God of all ſufficiency in himſelf. If I were hungry, ſure I would not tell thee, ſaith God, for the world is mine, and all the fulneſſe thereof, Pſal. 50.12.

ffVide Doctor Preſton his new Covenant on Gen. 17.1. pag. 27. & 158Gen 17:1Thus you ſee God is an Independent good, he hath a bottomleſſe fountaine of goodneſſe within him, ſo that he needs not our praiſes, or ſervices, he is moſt perfectly bleſſed, and happy, and glorious in himſelfe, and all the creatures cannot add ſo much to his goodneſſe, or felicity, as a drop doth to the Ocean, or a ſpark unto a Bonfire.

Shall I need to illuſtrate and confirme this truth unto you? It may eaſily be p. 127done: Conſider three things.

Firſt, God was thus good and happy, and all-ſufficient, before the world was, or creature was; therefore on whom ſhould he depend? Pſal. 90. Before the mountaines were made, or the hils were laid, from everlaſting thou art God. He made the world, not that he had need of it, or any thing in it, but to communicate his goodneſſe, and to make known his praiſe. From eternity God was taken up with the ſurveyes of his own beauties and perfections.

Secondly, thatggNemo hominum quicquam excellentiae à ſeipſo habet. Calvinus in 1 Cor. 4.7. Nam nihil eſt aut donorum aut chariſmatum quod ſpiritui ſancto non debet acceptum referri, & quicquid in nobis eſt aut facultatis aut energiae, id totum Dei depoſitum, animis noſtris commodatum, P. Martyr in loc.1 Cor 4:7 good which the creature hath, God muſt needs be the authour of it all: For, what have we which we have not received? 1 Cor. 4.7. 'Tis the Spiders Motto, Nemini debeo; for ſhe climbs up by a threed of her own weaving, and the matter of it is ſpun out of her own bowels. But even this creature, and all others, have their eſſe and bene eſſe, being and well-being from God. Wealth, beauty, and honour, &c. all from him; ſo that there is no room for boaſting, we may not ſacrifice to our own net. Now he muſt needs be ſufficient of himſelfe, that is ſufficient for all other things.hhNō poteſt ſū mus rerū conditor in ſe non habere quae rebus à ſe conditis dedit quemadmodum ſol aſtris. Hugo de anima. lib. 4. cap. 15. Nay,

Thirdly, that good andiiQuicquid bonitatis in creatura reperitur id oportet eſſe ex Deo tanquā fonte omnis boni. Idem in Matth. 19.17. Creata omnia perfectius ſunt in Deo quum in ſeipſo. Dionyſ. de Divin. cap. 7.Matt 19:17 perfection p. 128that is in the creature, was firſt in God, and moſt perfect and good there. All was after the divine Image, Gen. 1.27. they depend upon God as the effigies in a Look… glaſſe on the face, which likewiſe was t… perfect in the face before it appeare… … the glaſſe. See Jam. 1.17. Every good … perfect gift comes down from above, & deſcenu… from the Father of lights. Mark the ſimilitude: As beames flow from the Sunne, and are of the like nature, but were more perfect in the Sunne ere they flow'd there: ſo all the good which is in the creature, did not onelyonly proceed from God as the Author and Creator, but was firſt in God; certainkkThe Platoniques who yet were heathēs, held that whatſoever good is in the creature, it is but ſplendor quidam ſummi illius boni. A ſparkle or beam of that infinite goodneſſe that is in God. And they ſaid, that then only was the good w^ch is in the creature rightly uſed, when by it men learned to go up & return to the Creator. Bp. Cowper on Pſal. 119.57.Ps 119:57 rayes ſhooting from that Sunne of Righteouſneſſe, as Chriſt is called, Mal. 4.…. Mans goodneſſe is but the beam, the image which is not ſo perfect as the Sun, or face; man may be good in the concrete, but the Lord is good in the abſtract.

By theſe three things you ſee God is no borrowed, but a moſt independent good in himſelfe, and that all the creatures neither do, nor can add to it. The bounty of Kings is but as that of the clouds, which though they ſhowre down plentifully, yet they firſt received all from the earth below them. Now GOD hath all in himſelfe, without any dependance on others,llPulchrum coelunt, pu…chra terra (& ſic pulchra a…ima) ſed pulchrior qui fecit illa. Aug. but all things as they had their excellency from p. 129him, ſo they depend upon him for continuation.

4. God is a Free Good;4. Epithite. the goodneſſe … God is free, and therefore it is frequent… …lled The grace of God. Free grace and …dneſſe in God are all one. See 1 Pet. 2. … If yee have taſted that the Lord is gracious. …vers think Peter hath reference to my Text, and ſo make goodneſſe and graciouſneſſe in God all one. Grace is nothing but the free favour and goodneſſe of God to his people.mmNullo enim noſtro merito, ſed ſua ipſius gratia, & ſuapte voluntate ſpontaneaque beneficentia impulſus & commotus fecit haec nobis Deus, Gaſp. Megan. 2 Tim. 1, 9.2 Tim 1:9 Rom. 3.24. You are juſtified freely by his grace. Now this excludes not only Gods eying, but our having any foundation of deſert in us, 2 Tim. 1.9. We are called not according to workes, but his owne …urpoſe and grace. And therefore Iſai. 55.1. … nnQuam ſitis inopes & exhauſti ſcio nec poſſe vos pretio tanti boni participes fieri exploratum habeo. Non igitur merita virtutum a vobis, ut ad me adeatis exigo, cum ſitis contaminati flagitiis & criminibus ſummis obnoxii, non munera pietatis atque ſanctitatis efflagito, cum ſceleribus innumerabilibus alligati ſitis non deni que par & aequale tantis bonis pretium poſco, cum fieri non poſſit, fidē tantum incenſam & incitatam reij…, ut eam non ſecundum debitum, ſed ſecundum amplitudinem gratiae meae remunerem, Hieronymus Oſorius in Paraph. in Iſai. 55 1. pag. 200. Dei gratia vocatur, quia gratis datur. Aug. in Joan, Quomodo eſt gratia ſi ex debito reddita? Idem de Grat. Chriſ. cap. 23. Niſi gratuita non eſt gratia. Idem cap. 31. Iſai. 65.1.23. Hoſ. 14.4.Isa 55:1Isa 65:1Isa 65:23Hos 14:4you'l ſee God hath no impulſive mo…ing cauſe in him to doe us good, but onelyonly his good will and pleaſure: for there he p. 130freely invi…es us to partake of his goodneſſe and ſweetneſſe made out in Chriſt: Ho! come, come, thirſty ſinners, buy wine and milk without money, and without price, hearken unto me, and eat that which is good, and let your ſoule delight in fatneſſe. q. d. Taſte me freely, for I am good: Come monyleſſe, penyleſſe, meritleſſe ſoules, and worthleſſe, graceleſſe ſinners, here is mercy in a Saviours boſome for you. You ſee all the good things of God are freely tendred to all ſinners without reſpect to any merit or deſert in men, which would eclipſe free grace, if not extinguiſh it. No, eternall life is the gift of God, not wages, but gift; not due, but free. 'Tis called a peny for the labourer, … crown for the conquerour; not that wee, but Chriſt hath earned it with good ſtore of ſweat and blood, and we by holy live teſtifie the truth of our faith, which applies Chriſt; and God hath freely, yet firmly promiſed it, and ſo hath made himſelfe a debtor (ſaith Auſtin) ſo that ſtill God is a moſt free good.

5.5 Epithite. Abſolute and perfect. God is an abſolute, ſutable, and perfect good unto the ſoule; Communion with God, and participation of divine goodneſſe and ſweetneſſe is a Chriſtians Summum Bonum, his chiefe goodooSir Robert Barkley his Summum bonum.. Varro collected out of the Philoſophers bookes 288 things, in which according to their p. 131ſeverall conceptions, they would place our ſummum bonum, mans chief good; And thus forſaking, or rather not ſpying the fountain they digd unto themſelves broken eiſtems, they ſhot wide and miſſed the mark, at which David aimed Pſal. 144.15. Happy is that people that is in ſuch a caſe (viz incircled with all temporall bleſſings) yea happy is that people whoſe God is the Lord. So your Bibles read it, but theppHen. Ainſworth on Pſa. 144.15. P. 185.Ps 144:15 Greek Septuagint tranſlates it thus: They count that people bleſſed that have theſe things, but I pronounce them happy, who have God for their Lord. Indeed to ſpeak the truth, God in Chriſt is not onelyonly the chiefe, but onelyonly good of the ſoule; as Mat. 19.17.qqMutabiles ſumus à bono in malum, & noſtra bonitas ad divinam collata, malitiaeſt. Theophylact in Mat. 19.17. In vetuſtis e… emplaribus legitur, foreign, &c. Quid me interrogas de Bono? unus eſt Bonus. Beza in locū.Matt 19:17 There is none good but one that is God: Chriſt as man pute by this Title; There is no abſolute compleat good but God; There is nothing the ſoule wants, but 'tis in God (there is a ſtreaming fountain of light and life in him) and there is nothing can fill and content the ſoule but God; give the childe rattles and cymballs, yet nothing will ſtill him but the breaſt; give the ſoule all the gewgaws and vanities of the world, and the riches of both the Indies, yet nothing will quiet the ſoule but God. The heart (ſaith Hugo) is little, yet it deſires great things, it cannot ſatisfie a bird of prey for its dinner, and yet the whole world cannot ſatiſfie p. 132it; And how is it poſſible the world, which is globular, ſhould fill the Triangle of mans heart? Some nooks and corners will be empty, it will ſtill range after further ſatisfaction, but God can make us lie down contented, and ſee heaven opened before us. In all other things there is ſome diſproportion, imperfection, or emptineſſe, but in God fullneſſe dwells, and there is no deficiency in him,rrHabenti Deum nihil poteſt deeſſe. Cyprian naked Chriſt can make Job on the dunghill happy; TheſſPerdiderat omnia illa quae dederat Deus ſed habebat ipſum qui omnia …ederat, Deum. ſoule that hath God ſaith it hath enough, nay wiſhes ſhe may be able to manage her joyes, and that the heart may not be too little for the comforts, and ſo break as old bottles filled with new wine, which was Davids feare, Pſal. 119.20. For,

6.6 Epithite. Delectable good. God is a moſt deſireable and delectable good; for the object of the will is good, nothing can be good but it is deſired, and nothing is deſired but 'tis really or ſeemingly goodttBeatitudo hominis eſt guſtus homitatis Dei. Scultetus in Pſal. 34.6. pag. 272.Ps 34:6; Now if goodneſſe be that which all deſire, and if all deſires be bent upon goodneſſe, then it muſt needs follow that all undeceived Chriſtiās (who formerly miſtook their good) muſt needs deſire God the author of all good, Chriſt is the deſire & delight of Nations. As John leaned in Chriſts boſome, ſo doe all beleevers, and they ſolace themſelves in his embraces:uuFeciſtinos domine propt…r te & ſemper inquietum eſt cor noſtrum donec requieſcat in te, &c. Auguſt. confeſſ. lib. 1. ca… 3 Auſtin ſpake ſweetly, Thou O Lord, haſt p. 133made us for thee (thou art the loadſtone of our hearts, and the centre of our joyes) our poore hearts are never at quiet till they reſt in thee, our ſoules hanker after thee, when ſhall wee fully enjoy thee? As the Needle in a Diall ſtill trembles till it ſettle in the North poynt, ſo with Noabs wwOf the ſending forth of this Dove, and of her returning unto Noah (whom Heathens name De…calion) there is expreſſe mention in Plutarch. Dialog. de Induſt. Animal. This was a lively emblem of the ſoules reſting in Chriſt, who was typified by the Ark. Ainſworth.dove, the ſoule hovers up and down till it reſt upon the Ark Jeſus Chriſt; ſaying with David, Return to thy reſt, O my ſoul, for the Lord hath dealt bountifully with thee: now looſe thy ſelfe in a labyrinth of ſpirituall enjoyments. You ſee God is the moſt ſweet good, pleaſing and filling the ſoule with rich delight, and therefore here we are bid to taſte how good. i. e. how ſweet and delectable the Lord is; 'Tis uſually ſet out byxxPſal. 63.5. Marrow and fatneſſe. Both words in th… original… …fie fatne… and he… … meant ſatiety of divine pleaſures, as Pſal. 36.9. Idem. Ornabi… … opiparè convivium conquiſitiſſimi… epulis & vino puriſſimo at que … catiſſimo diligentèr extructum & omnes nationes invitabit qu… … cum incenſâ ſide convenerint, participes ſuae clementiae, at que benignitatis efficiet. H. Oſorius in Paraph. in Iſaiam 26.6. v. Pag. 80. Vid. Pſal. 65.11. Iſa. 55.2. Me audite & eritis repente bonorum divinorum ubertate completi, animi que veſtri prae rerum coeleſtium ſaturitate & copiâ, erunt ingenti gaudio cumulati. Idem. Pag. 201. Ignatius the Martyr cryed, Ignis, erux, beſtiae, tota in me tormenta diaboli veniant tantum ut Chriſto fruar. Drex. 12. Sig. Praed. Pag. 135.Ps 63:5Ps 36:9Ps 65:11Isa 55:2 marrow and fatneſſe, to ſet forth his unconceivable ſweetneſſe. Oh there's amazing and raviſhing ſweetneſſe in the ſenſe of divine goodneſſe, that will drown all worldly ſweetneſſe (as the Sunne the Starres) and ſerve to uphold and revive the ſoule in the greateſt tryalls; This made the Martyrs to deny themſelves in all that is deare to fleſh and bloud, and embrace Chriſt and the ſtake together, for they were ſatisfied with divine goodneſſe, Jer. 31.14.

p. 1347. Epithite. Eternall good.7. and laſtly, God is an eternall good, a laſting and an everlaſting good. How often is this comfortable word repeated in the book of Pſalmes; The Lord is good and his mercy endureth for ever, Pſal. 100.5. and 106.1. Now God is an eternall good eſſentially and relatively, as the Schools diſtinguiſh.

1. Eſſentially he is αyyFacile aeternitas Dei evincitur. Nam 1. Deus eſt ſuum eſſe uniforme, ergo etiam eſt, ſua aeternitas. Tho. Aquin. p. 1. q. 10. ar. 2.2. Sive motus ab aeterno ponatur, quod dicit Philoſophus, ſive in tempore caepiſſe eſſeratur, quod dicit veritas, perindè eſt ad aeternitatem Dei commonſtrandam. Gerhardi Loc. Theolog. Tom. 1. pag. 120. and ω, without beginning or end, like a circle; Now God is goodneſſe who is thus eternall, and goodneſſe is the divine eſſence, therefore it muſt needs be as eternall as God. Some things have a beginning but no ending, as Angels and mens ſoules. Some things have no beginning and yet have an end, as the decrees in their finall accompliſhment; ſome things both beginning and ending, as all ſublunary things, but God and his goodneſſe have neither beginning nor ending.

p. 1352. God is an eternall good relatively in reſpect of others to whom this goodneſſe doth peculiarly belong, and that two wayes.

1. Ex Parte Ante, looking to their election. Eph. 1.4. He hath choſen us before the foundation of the world. No new thought can happen to the minde of God, for then he ſhould be ſubject to change, and therefore all his thoughts of love and goodneſſe muſt needs be as eternall as himſelfe; And as this is a wonderfull prop to beleevers in their greateſt tryalls; ſo the decrees of God are miſerably abuſed by ſome, as two MartyrszzActs and Mon ſol. 1663. Bradford andaaIdem fol. 1505. Philpot with griefe obſerved.

2. Ex Parte Poſt, Eying their Glorification, for as his purpoſes of doing good were without beginning, ſo his executions in beſtowing good are without end. Pſal. 117.2. His mercifull kindneſſe is great, and his truth endureth for ever; and, we ſhall be for ever with the Lord, 1 Theſ. 4.17. Eternity is the heaven of heavenbbThe Saints happineſſe in heaven, nullâ rerum vic ſſitudine tolletur vel minuetur. Adam. Saſbout Hom. 2 in Gen. 3.19. Gaudium in fine, ſed gaudium ſine fine. Bernard. de Diverſ. 19. Amiantus is a ſtone that can never be defiled. Iſidor. Etym. lib. 16. cap. 4. And Amarantus a moſt curious flower, that being gathered continues a long time freſh and greene. Ctemens Paedagog. in lib. 1. cap. 8. Well, the Saints one day ſhall weare ſuch a crown as ſhall be ſtudded with the ſtone Amiantus, and garniſhed with the flower Amarantus. For Peter ſaith, 'tis undefiled and that fadeth not away. 1 Pet. 1.4. Trap.Gen 3:191 Pet 1:4. When a thouſand millions of yeares are run out, heaven ſhall be the ſame, and the glorified Saints the ſame; Whom he loves once he loves unto the end: Thou ſhalt ſee an end of all perfections under the Sunne, but of Gods goodneſſe to beleevers there ſhall be no end.

p. 136Here is matter of reproofe, Ʋſe. 1 or rather lamentation. 1. Over ſuch as have lived without taſting this goodneſſe all their dayes; How many have waſted the greateſt part of their precious and irrecoverable time, and are ſo beſotted and taken up with outward things, good in their kinde and place, that to this day they are ignorant of divine ſweetneſſe, & have lived without any ſenſe of this goodneſſe ever ſince they were born. 2. Over all that ſinne againſt this infinite goodneſſe, theſe preſume upon God, and ſinne that grace may abound. Nothing is more common then to be drawn by the mercy of God to all licenticuſneſſe. Tell men of ſinne, and they tuſh at itddAn quia Deus bonus eſt id…à tu malus? Ambroſ. Pravi cordis eſt …drò malum eſſe quia Deus bonus eſt. Bernard in Cant.— Whoh! God is good, and Chriſt hath dyed, and at what time ſoever, &c. Thus the greateſt motive to obedience is made an encouragement to prophaneneſſe, but this will prove a ſad aggravation of all thy unkindneſſe, and abuſed patience will turne into fury. Exod. 34 6, 7. He is abundant in goodneſſe, and will by no means cleare the guilty. i.e. Obſtinate, impenitent wretches, that deſpiſe his p. 137goodneſſe eeErgò ubi non regnat Dei timor, ſecuritas in rebus proſperis eſt contemptus ac ludibrium immenſae ejus bonitatis. Undè ſequitur graviores poenas jure daturos quibus in hac vita Deus fruſtrà pepercerit. Calvin in Rom. 2.4. Cavendum ergò ne illicito bonorum abuſu infaelicem hunc theſaurum nobis reponamus. Idem in Rom. 2.5.Rom 2:4Rom 2:5. Rom. 2.4. And ſo treaſure up to themſelves wrath againſt the day of wrath. Ah fooliſh and perverſe ſinners, doe you thus requite the Lord for all his goodneſſe, and wiſh no better to your own ſoules? The Lord give you hearts to conſider where you are, what you are doing, and whither you are going; As yet you behold the white flagge of mercy, but God will ſhortly hang out his black flagge of defiance, and then laugh you to ſcorn, &c.

2 Ʋſe. Is the Lord ſo exceeding good, Ʋſe. 2 thenffDeus, inquit, naturâ bonus eſt, nullis malis ſollicitari poteſt, ideo que neminem ſol…icitat ad mala. Bulling. in Jacob. 1.13. Deus malum non appetit ergò ne que ma…è agendi nobis author eſt. Calvinus. Deo reprobante non irrogatur aliquid quo homo fit deterior, ſed tantum non erogatur quo fiat melior. Auguſtin. let not any man ſay when he is tempted, he is tempted of God, James 1.13. God tempts no man. Why? He is goodneſſe it ſelfe; That which is good of it ſelfe hath no evill mixed with it; Honey hath no ſowre in it, the Sunne hath no darkneſſe, and God is nothing but goodneſſe, and therefore cannot tempt men to ſin. Yea but ſome will ſay, he decreed my ſin, for nothing comes to paſſe without his will, and the ſecond cauſes move not unleſſe they be moved by the firſt. I anſwer; The firſt cauſe is not the cauſe of the error that is in the motion of p. 138the ſecond, though it be the cauſe of the motion. As in the wheeles of a Clock, the principall wheele with his motion turns about the leſſer, yet if there be any error in the motion of a leſſer wheele for want of a tooth, or the like, it is no cauſe at all thereof. Now ſin is not properly a motion, but an error in the motion of thy heart. Gods will being the firſt cauſe produceth the motions of the heart, for in him we live, move, and have our being, but if there be any ſin, any errour in the motion of thy heart, thine own will is the cauſe thereof, God onelyonly withdraws his grace from thee, and leaves thee to thy ſelfe, as not being bound unto thee: He doth not urge thee nor preſſe thee unto ſin, he doth not infuſe or inſtill into thy minde any wicked motions (as doth Satan) he onelyonly leaves thee to thy luſts.ggBiſh. Davenant in his Animadverſions on a Treatiſe called Gods love to mankinde. pag. 49.69.113.137.144.162. and 164. Biſhop Davenant ſaith well, Preterition or Reprobation is not a decree neceſſitating men to ſin, but a decree permitting men not elect out of the freedome of their own wills to neglect and abuſe ſuch meanes as God hath appointed for ſalvation.hhFulgent. ad Monim. lib. 1. cap. 17. Fulgentius, iiProſper. ad object. Vinc. reſp. 3.Proſper, kkZanch. de Naturâ Dei lib. 5. pag. 7 12.Zanchy, llSuarez in … puſc. lib. 2. pag. 175.Suarez, andmmCalv n on 2 Theſſ. 2.2 Thess 2 Calvin, all ſay the ſame thing. Divines holding reprobation ſay no more then this, that God hath a hand in the production of ſinfull Actions, but not as they have formalem rationem peccati, he is not the p. 139cauſe of the Obliquity or ſinfulneſſe of the Action, but leaves us to our perverſe wills, andnnIn 1. Aquin. qu. 19. p. 436. and Valentianus in opuſc. lib. 2. cap. 1. pag. 126. Aquinas himſelfe confeſſeth this, although I confeſſe a learned Divine hath gone too far of late. But hath not Chriſt taught us to pray the Father, he would not lead us into Tentation? I anſwer, the meaning is this, We pray that God would neither ſuffer us to be led by others, nor lead us himſelfe judicially into tentation.

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

2. We pray that he would not lead usooSir Richard Baker on the Lords Prayer. pag. 186. with the left hand of juſtice into Tentation in a judiciall manner,ppChemnit. in… harmon. C. 51. pag. 621. puniſhing one ſin with another, as 2 Sam. 24.1. Pſal. 81.3. Rom. 1.28. Eph. 4.18. Act. 5.3. 2 Tim. 2.15. which he doth for theſe ſinnesqqWard on Mat. 6.13. pag. 316.Matt 6:13 eſpecially.

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

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

p. 1403. Security and ſlighting of Gods calls, Prov. 1.24. &c. 29, 30. 1 King. 22.8.

4. Cleaving to ſome boſome ſinne, Rom. 1.26.29. 2 Pet. 2.12, 13. eſpecially if through back-ſliding and Apoſtafie, 2. Pet. 20, 21, 22.

5. Calumniating and ſcandalizing of God and Religion, Rom. 1.21. Thus you ſee, that although we are taught to pray God not to lead us into tentationrrHac loquendi formâ utitur, ne nos inducas in Tentationē, non quod Deus quenquam tentat, ſed quia Deus non modo Satanae libidini nos per mittit; ut ignem concupiſcentiae accendat, ſed eo utitur irae ſuae miniſtro quoties vult homines in exitium praecipites agere, ipſe quo que ſuo modo in Tentationem inducit. Calvinus in Matth. 6.13. Imbecilles ſumus homines, ideò non debemus noſmetipſos in Tentationes injicere, ſed ſi inciderimus orandum nè abſorbeamur á tentatione; Abſorptus enim & victus ille in profundum Tentationis inductus eſt, at non item qui incidit & vincit. Theophylact. Enar. in Mat. 6.13. In 8^to. Pag. 16.Matt 6:13 yet he cannot be ſaid to allure or tempt any man to ſin, his goodneſſe is ſuch.

3. Next is the Lord ſo exceeding good, then beleeve not calumnies, Ʋſe. 3 for heretiques have ſaid even of God, that he is not good, who yet is goodneſſe it ſelfe. Sardian began it, and Marcion after him (ſaith Tertullian,) Marcion being excommunicated for uncleanneſſe, in envy taught that blaſphemyſ.ſ.He urged Amos 3.6. But malum Poenae and Bonum juſtitiae are all one, and it is in order to his own glory. Tertull. contrà Marcion. lib. 2. cap. 14.Amos 3:6 p. 141Chryſoſtome ſaith, he had conference with a Marcionite, and the blaſphemer reaſoned thus; God is not good becauſe he takes account of ſin, &c. To whom the Father anſwered, God is therefore good, for if men now exceed Lyons and Beares and Tygres, what then would they doe if God ſhould take no account of ſinne; AndttEtiam in ſeveritate eſt bonitas Dei, ut recurrat unuſquiſ que caſtigatus, & pedem referat a peccatis & ad tramitē, bonam que converſationē revertatur. Ambroſ. Ambroſe ſai…, the goodneſſe of God is ſeene in his harſhneſſe and ſeverity againſt ſinne, which doth not onelyonly diſhonour God, but debaſe us. So that you ſee God is good although he takes an account of ſinne, let heretiques and blaſphemers think and ſay what they will. Well, Brethren, the ſervant is not better then his Maſter, remember God and Chriſt and the Saints have been ſlandered and falſely accuſed before you, and therefore think it no new thing, if you meet with like uſage. Was notuuQuum dira in eum congererent convitia Judaei & horum primores Phariſaei & Scribae, quum que non deeſſent graviſſima ſcelera quae Dominus ipſe Chriſtus in adverſarios potuiſſet ejaculari, obticuit tamen, imò pro hoſtibus ſuis Patrem obſecravit caecitatis eorum miſertus. Bullinger. in 1 Pet. 2.23.1 Pet 2:23 Chriſt that went up and down doing good, and was goodneſſe it ſelfe, was not he termed a wine-bibber, a blaſphemer, a Devill? Yet being reviled, he reviled not againe, ſaith Peter; All the Saints before you have taſted of the ſame cup. p. 142Amos was accuſed by Amaziah, as one that preacht againſt the King: and Ezra 4. the King is told, that if the Jewes rebuild the wall, they will pay no Toll nor Tribute: Paul was called a peſtilent fellow, and a mover of ſedition: Calvin, Beza, and Bucer accuſed as layers of ſedition, of rebellion. Was not Luther called the very Trumpet of rebellion, and Eliah the troubler of Iſhael? The Arrians charged Athanaſius with adultery, murder, and witchraft; ſo true was that propheſie of Chriſt, Men ſhall hate you, and ſpeak all manner of evill falſly for my names ſake. As it is a great ſinne to invent, coyn, andwwProv. 22.1. Eph. 4.31. Exod. 23.1. Prov. 3.29. Exod. 22.28.Prov 22:1Eph 4:31Exod 23:1Prov 3:29Exod 22:28 raiſe ſlanders to beſpatter innocency, which is very rife in our dayes, even among Profeſſors of different judgements,xx1 Tim. 5.19. Levit. 19.16. 1 Cor. 13.5. 1 Sam. 24.9. Prov. 17.4. Psal. 15.3. Mat. 1815. Prov. 10.18. 1 Theſſ. 4.11. Geneſ. 18.21.1 Tim 5:19Lev 19:161 Cor 13:51 Sam 24:9Prov 17:4Ps 15:3Prov 10:181 Thess 4:11Gen 18:21 ſo it is no leſſe a ſinne to heare, beleeve, and blaze ſlanders;yy2 Kings 19.14.18. Pſal. 31.18.20. 1 Pet. 2.12. & 1 Pet. 3.16. and ſee the 9 verſe. Eccleſ. 7.21. Pſal. 38.12, 13. Elſe Prov 15.1.15. Prov. 26.4. Job 27.5. Pſal. 37.6. Iſai. 61.7. 1 Pet. 4.14. and Matth. 5.12.2 Kgs 19:142 Kgs 19:18Ps 31:18Ps 31:201 Pet 2:121 Pet 3:16Eccl 7:21Ps 38:12Ps 38:13Prov 15:1Prov 15:15Prov 26:4Job 27:5Ps 37:6Isa 61:71 Pet 4:14Matt 5:12 and beleevers ought to make good uſe of ſlanders, and not return railing for railing.

4. Admire the goodneſſe of Gods Nature, Ʋſe. 4 let it kindle in our heartszzPſal. 31.19. and 21.33.Ps 31:19Ps 21:33 deſires after him: He is provoked every day, and yet he ſpares us, and he would fain overcome our evill with his good. Heare O Heavens, p. 143and give eare O earth, let Angels and Men ſtand gazing and wondring at the matchleſſe goodneſſe of God. Oh how ſhould this ſinge our affections, and make us all in love, yea all love to Chriſt.aaAma unum illud bonum in quo omne bonum eſt & ſufficit, Anſel. in Proſol. cap. 25. O Love the Lord all yee Saints, here is a Load-ſtone to draw your hearts, the goodneſſe of God to beleevers: we live upon his goodneſſe every …oment, no ſubſiſting without it. Oh the unſearchable riches of Free Grace!ccAma quod amando carere nequeas. Guigo Med. cap. 17. You may love and prize other things, and yet not enjoy them; whoſoever loves God is one with him, which was a ſweet meditation of Guigo.

5. Is the Lord ſo exceeding good? Ʋſe. 5 Oh then delight not to grieve him, feare to diſpleaſe him; can you find in your hearts to anger ſuch a God, as is goodneſſe & ſweetneſſe it ſelfe? Who would provoke ſuch a God? What delight can you take in ſadding the heart of Chriſt, which overflows with love, and all this to make work for repentance, to vaile his face from you, for in very faithfulneſſe he muſt frown and afflict you. Bernard ſaith, for a man to doe good for good is naturall, to doe evill for evill is ſinfull, but for a man to doe evill for good, is Diabolicall. There is mercy ddThere is an active filiall, as well as a paſſive ſlaviſh feare: where juſtice breeds but ſtubbornneſſe, mercy breeds reverence. Res eſt ſolliciti…plena timoris amor. Sir Richard Baker on Pſal. 130.4. p. 189. Juſtice perhaps may have the knee of feare, yet none but Mercy hath her heart. Id. ibid.Ps 130:4with God that he may be feared, Pſalm 130. p. 1444. The eeDeus Opt. Max. foreign i. e. Longanimitate probat genus humanum, Procopius in Reg. lib. 3. c. 19.long-ſuffering and goodneſſe of God ſhould lead us to repentanee, Rom. 2.4.ffDavidem Regem ſuum, i. e. Chriſtum ejus filium. Nomen Patris pro Filio frequentiſſimum eſt in Scripturis, David pro Chriſto. Hier. Zanchius in Hoſ. 3.5. (& bonitatem ejus) Indicat ergo Deum non appariturum formidabilem ne que terribilem, ſed clementem & bonum, ideoque illos ſuaviter ad ſe attracturum ſua bonitate … ei ſponte & hilariter inſerviant; Nec apparet ita bonus & clemens niſi in Chriſto, quia per Chriſtum ſolum Dei bonitas nobis, guſtanda proponitur & communicatur Id. ibid. pag. 58. & 64.Hos 3:5 And it is ſaid of Beleevers, They ſhall feare the Lord and his goodneſſe in the latter dayes, Hoſ. 3.5.

6. See and examine if the Lord be good to you in this peculiar manner, Ʋſe. 6 enquire whether you have intereſt in this God and all his goodneſſe, whether on good grounds you can ſay with David, My ^f 0200 0524 V 3 goodneſſe, ggNoſtra plus aliis placent, P. Syr.my fortreſſe, my deliverer, Pſa. 144.2.

1. Art thou purged from thy defilements, and art thou pure in heart? Then God is peculiarly good to thee, Pſal. 73.1. Truly God is good to Iſrael, even ſuch as are of a clean heart. Except thou art clean, he cannot with honour love thee, and did not he love thee firſt, thou couldſt not be made clean.

2. Doſt thou continually feare him, and walk as under his piercing eye? 'Twas a true ſaying of Bernard, hhSoli ſilii irae iram non ſentiunt. Bern. in Ep. 256.OnelyOnly the ſonnes of wrath feare not wrath. Pſal. 31.19. O how p. 145great is thy goodneſſe which thou haſt laid up for them that feare thee? God is to be feared (iiTimendus ne timeatur, Greg in Evang. 26. ſaith Gregory) that he may not be feared; and they that feare God (ſaith Origen) feare nothing elſekkTimor timore ut clavus clavo pellitur, ſaith one, Quit timet Deum, timet nihil praeter eum Origen in Levit. 16.Lev 16

3. Are all the ſtakes of thy truſt and confidence pitcht in God? Doſt thou run to him in diſtreſſe, and poure out thy complaints in his boſome? See Pſal. 31.19. How great is thy goodneſſe which thou haſt wrought for them that truſt in thee? The juſt ſhall live by faith, their continuall dependance is on God. Nay,

4. Doſt thou but long and thirſt after him, and vehemently wiſh thou hadſt intereſt in him and all his goodneſſe, certainly God is thine. Pſal. 107.9. Hee ſatisfies the longing ſoule, and fills the hungry ſoule with goodnes. When a woman longs for dainties ſhe hears of, 'tis a ſign (ſaith one) ſhe is breeding; and if qualms of ſickneſſe come on her, it argues ſhe is w^th child: and ſo if thou long'ſt after Chriſt, and grace, & comfort, and if thou art ſick of love, be aſſured that Chriſt is formed in you.llTraps Expoſ. of Mat. 5.6.Matt 5:6 True deſires are the breathings of a broken heart, which God will not deſpiſe. There may be ſaint wiſhings and wouldings in the worſt, thus Balaam deſired to dye the death of the righteous, but cared not to live their life; and Pilate deſired to know what was truth, but p. 146ſtaid not to heare itmmCarnales nō curant quevere quae tamen deſiderāt invenire, cupientes conſequi ſed non & ſequi. Bernard.. But our deſires, as they muſt be ardent and violent, ſo alſo impatient and laborious, ſeconded with endeavours after the thing deſired. Now if you find in your ſelves theſe foure things, Purity, Feare, Truſt and Deſire, conclude with David, God is your goodneſſe.

7. This ſhould perſwade ſinners that are ignorant of divine ſweetneſſe, Ʋſe. 7 to try God and his wayes: this is the main duty that is urged in the Text, Taſte and ſee how good the Lord is; that is, take delight in his Word, venture upon him, yeeld up your ſelves to his ſervice, and turne your feet into his Teſtimonies:nnAb illis qui guſtarunt mira cum dulcedine percipitur nova vita. Vobis ita que optimi fratres, novum hoc videri non debet ſiquidem guſtaſtis quam benignus ſit. Deus. Maſculus you will ſoone get bidden Manna, and have morſels to eat the world knowes not of, you will quickly reliſh Divine ſweetneſſe, and blame your ſelves you taſted it no ſooner. AsooAnnot. on the Bible printed 1645. and Sa Moore in his Chriſtians heart drawn out to Chriſt pag. 17. Paul lookt upon himſelfe as one born out of due time, becauſe he was converted no ſooner, 1 Cor. 15 8. Thou wilt ſmite on the thigh and ſay, Ah wretch that I am, what have I done, and where have I been all this while? Why have I been ſuch a ſtranger to God hitherto? O that I could heare you thus chiding and rating your ſelves in this reſpect!

8. Let beleevers be thankfull for all this goodneſſe; Ʋſe. 8 O give unto the Lord the honour due unto his Name, and worſhip him withholy p. 147worſhip. You can ſing thoſe new Songs, which none can learn but the redeemed from the earth. Every one cannot finger Davids Harp, the upright in heart ſhall glory; the nightingale is welcom▪ into your gardens, but not the Skreech owle. 'Tis Angels work, and ſhould bee our delight.ppAſcenſus gratiarnm eſt, deſcenſus gratiae. Bernard. Surely you will loſe nothing by lifting up God in your praiſes, and praiſe is comely for the upright, 'tis all the rent you pay to God for his goodneſſe.qqAmnem ſequatur qui viam vult ad mare. Plau…us. Origo fontium omnium mare, bonorum omnium Deus. Bern. in Cant have you not cauſe of thankfulneſſe? What greater felicity then to be the object of Divine love? God hath given you Chriſt, and with him all things. Oh therefore know well your happineſſe, that ſo your ſleep may be pleaſant to you, your hearts may be filled with joy, and your mouthes with praiſes.

9. Imitate God in goodneſſe, Ʋſe. 9 and be yee followers of God as deare children, ſtrive to be holy as he is holy, perfect as he is perfect, mercifull as he is mercifull, good as he is good. Be good and doe good, as to all men, ſo eſpecially to the houſhold of ſaith: rrSumma religiouis eſt imitari quem colis. Auguſt.ſtrive to imitate ſo ſacred a nature, and though you muſt needs come infinitly ſhort, yet delight to write after ſo fair a Copie. James bids us be eaſily intreated, full of mercy and good workes; and Paul ſaith, Be kinde one to another, courteous, tender-hearted, forgiving one another, as God for Chriſts ſake hath forgiven p. 148you, ſſMiſericordiam qui non praeſtat alteri, tollia ſihi. Chryſologus in Serm. 43.leſt God repent of all his goodneſſe to you.

10. Eſteeme nothing ſweet or good any further then you can finde or enjoy God in it; Ʋſe. 10 for all goodneſſe is derived from him, and without him is nothing good that is good. Auſtin loved to read Tully before his converſion, but not ſo much afterwards, quia nomen Jeſu non crat ibi, he could not find Chriſt named there, Tully was unacquainted with God.ttD^r Stoughton in his love ſick Spouſe, p. 133. The Jewes, ſay the Rabbins, throw the Book of Eſter to the ground ere they read it, becauſe the name of God is not once there. The thing I aim at is this, Look how much of God you can find in any creature, in any mercy, in any duty, and ſo much of reall comfort you may expect in them; for God is good, and nothing is good without him.

Laſtly, Ʋſe. 11 keep in with this good God, and as the Apoſtle adviſeth you, be carefull to ibide in his goodneſſe, Rom. 11.22. that is, having taſted divine ſweetneſſe, drive a conſtant trade with God, keep daily correſpondence with Chriſt, that ſo you may be preſerved in communion with heaven.uuDeus priuſ quam deſeratur neminem deſerit. Auguſtin. God forſakes none, but they firſt forſake him. True, once gracious and ever gracious; but know, men may dream they have p. 149grace, and yet be deceived, and ſuch as have grace may want comfort, and but juſt ſcramble to heaven.wwBe not like a waning, but like a new Moon, that is, increaſing. Many begin gloriouſly, but end ſhamefully, our end muſt be beſt. El. Par. on Rom. p. 192 Illi permanent in Dei bonitate qui retinent fidem & bonam conſcientiam. Nic. Hemingius in Rom. 11.22. Fruſtra velociter currit, qui priuſquam ad metas venerit, deficit. Greg. Mor. lib. 2. cap. 40.Rom 11:22 To conclude, keep cloſe unto your God, prize his preſence, adore his diſcoveries, admire his bounty, implore his aid, and attend his calls, ſo ſhall God take delight in you, and you in Him. Amen.