CHAP. I. The opening of the words, and the Doctrine gathered and explained.

I Desired &c. Saint Paul ha­ving preached plainly a­mong the learned Corin­thians, and not with the inticing words of mans wisdome, or excellency of speech, as verse the first: [...] in wisdom of wo [...]ds, 1 Cor. 1. 17. Pom. patica elo­quentia, Hier. Ostentati­one grandi­loquentiae, Pareus. Facundi [...] dicendi. Theod. They began to slight him as unlearned, and his preaching as good honest dry matter; but in this verse he gives the reason; You (saith he) preach your selves, but I preach Jesus Christ; you preach for ostentation to get ap­plause [Page 2] from men, but I preach for edifi­cation to bring soules to Christ; And hence it is that you preach with puff [...]d up eloquence, high flowne phrasts and [...]welling words of vanity, but I preach in the plaine evidence of the spirit, because I desired to know nothing among you, &c.

In the words there are three parts; first, the object of Pauls desire; Jesus Christ and him crucified. 2. The act, to know Jesus Christ and him crucified. 3. Pauls desi [...]e and resolution: I determined to know nothing among you but Jesus Christ and him crucifi [...]d.

I desired] [...] eximium duxi, so Pet. Martyr, and Calvin reads it: that is, I e­steemed no other knowledge excellent, nor my selfe worthy estimation for any other knowledge. Non [...]o nomine, praestant [...] me duxi. Pet. Mar.

To know nothing but Jesus Christ,] Not that Paul contemned all other knowledg and humane learning in Arts and Sciences wherein himselfe was so accomplisht, be­ing the great Doctor of the Gentiles, and could speak tongues more then they all; but so farre as it stood in competition, opposition, or comparison of the know­ledge of Christ and winning soules unto him.

Among you] Even you though other­wise learned Corinthians, yet you have not sufficiently learned Christ.

And him crucified] That is, suffering upon the Crosse, and dying for us; As if he should say; I know preaching of Christ crucified is to the Jews a stumbling block, and to the Greeks foolishnesse, but to us that are saved, the power of God and wisdome of God, 1 Cor. 1. 18. As if he should have said, all knowledge is excellent, of all knowledge, the know­ledge of Christ is more excellent; of all knowledge of Christ, the knowledge of Christ crucified is most excellēt, most sweet most comfortable. God forbid saith S. Paul, that I should rejoyce in any thing, but in the Crosse of Christ; why in the Crosse of Christ rather then in his Crown; in Christ crucified, rather then glorified?

Certainly, 1. because it argues greater love in Christ to be crucified, then to be glorified for us. 2. Because though hee makes application as glorified, yet he made satisfaction as crucified.

Thus you have seen the meaning of the words, from whence diverse conclusions might be gathered, yet I will insist onely upon one, which I conceive cheifly in­tended by the holy Ghost.

Doct. The great lesson which every▪ one ought especially to study and learne, is, to know Jesus Christ and him crucified.

This indeed seemes an old lesson, yet it alwayes brings forth new fruit Sem­per novū sit, quod semper re­ficit ani­mum, Nec unquam patietnr veterasce­re quod semper nos facit fru­ctificare.; who can be weary of preaching, or learning Christ? Dulce nomen Christi, sweet is the name of Christ, at least to every Christi­an that hath his part in him.

Secondly, it seemes a plaine lesson which every body almost knowes alrea­dy, fit to be taught children, whom we aske what is Jesus Christ? But it is such a lesson as would beseeme the greatest Angel in heaven still to learne, and indeed which the very Angels still desire to study and look into, 1 Pet. 2. 12. and are study­ing to this day.

It was the desire and study of Paul still to know Christ, Phil. 3. 10. That I may know him; Did not Paul know Christ already? yes surely, farre better then we; yet he would faine know him better, and see more into the love of Christ which is so unspeakable, as if the holy Ghost wanted words to expresse it, John 3. 16. God so loved the world, so; how? so that no heart can conceive, nor songue can utter; It is beyond expres­sion.

In Ephes. 3. 18. 19. It was Pauls pray­er for the Ephesians that they might com­prehend with all Saints, the height, length, breadth, and depth of the love of Christ, all which dimensions set forth unto us the wonderfull greatnesse of his love; The height, for it reacheth as high as heaven; the depth, for it goes downe as low as hell; the hreadth, for it extends to all the world; the length, for it continueth to all eternity Bullin▪ in [...]oc.. And to know the love of Christ, yet it passeth knowledge [...], super emi­nentem charitatem Hier. Aug. Theod. Erasm.. As if he should say, we may study this lesson all our lives, and yet never perfectly learn it; strive and indeavor to know it wee may, but we shall never fully know it, nor fathom the bottome of it. Exuperat om­nem scientiam, Theophil. And what was Peters last exhortation to the Saints, to whom he wrote, but that they should grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ? As if this were the chiefe lesson they were to learn, according to my text, I desired to know no­thing among you, &c. Wherein two things are to be considered, 1. What knowledg of Christ it is that is to be studied of us▪ 2. Why the knowledge of Christ and him crucified is specially to be studied of us.

For the first, we are to study to know [Page 6] Christ with a fourfold knowledge, with

the knowledg of

• 1. Speculation or Con­templation.
• 2. Particular application
• 3. Love and affection.
• 4. Ʋertuall operation.

1. With the knowledge of Speculati­on in three particulars, viz. to know

Christ in his

• 1. Incarnation.
• 2. Crucifixion.
• 3. Satisfaction.

CHAP. II. Teacheth us to study to know Christ in his Incarnation.

FIrst, we must study to know Christ in his Incarnation; That he is God and man joyned together, that God and man might be joyned together, that by sinne were separated one from another.

Wherein five things are to be learned of us.

1. That he is the second Person in the Trinity, who was the wisdome of the Fa­ther. To teach us that the divine nature is not essentially, but personally, not simply, but Relatively (in relation to the second [Page 7] Person) incarnated Non essentia De [...] abso­lutè consi­derata, sed persona fi­lii erat in­carnata. Buchan. loc. com. Non es­sentia, sed persona deitatis est incarnata. Wolleb. for else the Father and holy Ghost mu [...]t be incarnated as wel as the Sonne; which was the error of the Sabellians Anno Christi 257. who denied the three distinct persons, and said they were but three names; and so by conse­quence were compelled to say the Fa­ther and H. G. were incarnate, and di­ed for our sins, as well as the Sonne.

2. That he is the Son of God Psal. 2. 7. John 1, 14. Not by creation as the An [...]els and Adam were, not by adoption as the Saints are: but his naturall son by eternall genera­tion as he was God (being of the same substance and nature that his Father is, (as children are of the same substance with their Parents) cald indeed the Father of Eternity, Es. 9. 6. but that was respectu essentiae, non subsistentiae, in regard of his es­sence not subsistence.

The manner is unspeakable, incompre­hensible, for who can declare his genera­tion? In naturall generation the Father is 1. before the Sonne, 2. the Son inferior to the Father, 3. receiving his substance from the Father: but in this generation the Father is not before the Sonne, who was eternally his sonne, or else there should be a time when God was without a Sonne, and himselfe not a Fa­ther; [Page 8] 2. Nor is he inferior to the Father, for he is no more beholding to God to be his Father, then the Father to him to be Essentia non gene­ratnec ge­neratur Scholo [...]. his sonne; 3. nor did he receive his Sub­stance, but his Sonship from the Father, who is unbegotten in respect of his essence, as having his essence of himselfe; begotten only in respect of his personali­ty, for he hath his personall subsistence from the Father: begotten as Son, not as God, Perk. on Creed; [learned Buchan saith, Aliud est esse pa [...]ris, aliud esse filii, aliud esse spiritus sancti, that is, as they are persons or subsistences, but not as absolutely God, for so their essence is the same] But this mistery is deep and such as is fitter for the study of Angels then men; Divines have set it forth by divers similitudes, whereby I have thought they have rather darkened, then illustrated it, and there­fore I spare to mention them,

And further, as our Lord Christ is man, he is the son of God, but not by crea­tion nor adoption, nor eternall generati­on, but by hypostaticall union, namely by prerogative of his personall union: con­trary to the Feliciani, that called Christ in his humane nature the adopted sonne of God.

And thus the Son of God became the [Page 9] son of man, that the sons of men might be John 1. 12. Gal. 3. 5, 6. Mat. 3 17. Iohn 1. 14. made the sonnes of God; I go to your fa­ther and my father, Ioh. 20. 17.

And what greater love could the fa­ther shew unto us then to give his deare Son, his beloved Son, his only begotten son for us? Joh. 3. 16. Herein appeared Abrahams love, that he offered his only sonne Isaac, whom he loved. Gen. 22. There was one had foure sons, who in a famine being sore oppressed with hunger, the Parents resolved to sell one for re­lief; But then they considered the eldest, was the first of their strength, therfore loth to sell him, the second was the very pi­cture of the father, the third was like the mother, the fourth and the youngest was the childe of their old age, their Benjamin, the dearly beloved of them both, and ther­fore they were resolved not to part with any of them, and so would rather suffer themselves to perish, then to part with a­ny of their children.

Another had two sons, both were con­demned to dye, yet upon mediation the fa­ther was offered to have one spared; But he could not find in his heart which to chuse to live, & so to leave the other to the stroak of death (They both were so dear to him) and so they both died; so dear are [Page 10] children to their Parents; Can a mother saith God, forget her child? yet God seems to forget his only son that lay in the bo­some of the father, and was his delight from all eternity, that he might remem­ber Prov. 3. 30 us, deliver us from death, and make us the adopted sons of God.

Thirdly that Iesus Christ is God, The mighty God Es. 9. 6. who thought it no robbe­ry to be equall with God Psal. 2. 6. Rev. 18. Mat. 8. 10. Col. 1. 15. 16. contrary to the heresie of the Samosetanians, Serve­tus, Ebionites, Cerinthians, Nestorians, Turks, Jews, Arrians, and all other Here­ticks that deny the Deity of Christ; but to him is attributed eternity ( l), omni­sciency, omnipresence, creation, and pro­vidence; which are only attributed to God. Beside the works and miracles which our Lord Christ wrought, when he was upon the earth, declared him to be the mighty God. Joh. 5 36 & 10. 25. 37. 38.

Now Christ must needs be God; not only to support the humane nature to beare the wrath of God from sinking un­der it, which else had ground him to powder, (As the altar of wood was co­vered with brasse, that the fire might not consume it, Exod. 27. 2.)

But also to give worth to his suffe­rings, and to make them of infinite value, [Page 11] because they were the sufferings of God, Acts 20. 28. Heb. 9. 14. For we having offended an infinite God, deserved infinite wrath, and there­fore of necessity there must be an infinite satisfaction; Now it is more for God to suffer any thing, then for all men, and creatures to suffer all things; As the blood of a sheep is more precious then the blood of 1000 adders, toads and serpents, the blood of a man then of a 1000 sheep, the blood of a King then of a 1000 com­mon men, and the blood of God is more precious then the blood of all the men in the world.

And hence it is, that all mens fins can­not exceed the price that was paid for them, because our sins are but the sins of men, but Christs sufferings are the suffe­rings of God; ( o) now God loves the Ho [...]. 11. 9. I am God and not man. blood of his Son more then he hates all our sinnes; And if Adam one man was able by his sin to condemne a world, surely God by his sufferings is able to save a world, Rom. 5. 15. 16. 17.

4. We are to know that he is a true man, also of the substance and blood of the Virgin, not having a phantasticall body as the Maniches [...]ay, nor passed through the wombe of the Virgin as wa­ter through a Conduit-pipe, as the Valen­tinians [Page 12] say, Nor passed through her Paps, as the Turks Alcoran dreams, but of the seed of the woman, Gen. 3. 14. and made of a woman, Gal. 4. 4. Indeed he took not the person of any one man, but the Non ho­minem sed humanita­tem, non personam sed natu­ram. humane nature of all men, soule and body, contrary to the heresy of the Apolinari­ans that say his deity supplyed in stead of the soule, when as Christ said my soule is heavy to death. And now he is a true man in heaven, the same that he was on earth though glorifyed, contrary to the heresy of the Seleucians that affirmed that Christ in his assention unclothed himselfe of the flesh of man, and left it in the glob of the Sun. So that what God once spake Ironi­cally is now verifyed, Gen. 3. 22. Behold the man is become like one of us: Or as those hea­then Barbarians said of Paul and Bar­nabas, Act. 14. 11. God is come down to us in the likenesse of man.

O infinite wonder, That God should please to chuse one man among all man­kind, (or more properly humane nature) and exalt him to be one of the Trinity, to sit in the seate of God, be called God, adored and worshipped as God to all e­ternity. Not car [...] but Deus in car [...]. 1 Tim. 2. 16. For to Christ is due divine ado­ration, not only in his divine nature but in regard of his person: [Not that the hu­mane [Page 13] nature is capable of it self of divine worship, but because divine worship is terminated upon the person of Christ, and so it is due to the humane nature] If an Angel had been thus exalted, it had not been so great cause of admiration; but for God to take a lump of flesh and blood, a piece of earth, the same we tread upon and join it to himself to all eternity; Lord, what is man that thou art so mindfull of him, or the son of man that thou so regardest him!

That [...] should be [...], the great God a sucking childe; Regens sydera, should be sugens ubera, He that rules the stars should suck the breasts; For man to be like unto God is wonder­full; but for God to be in the likenesse of man is a greater wonder: We in our low­est humiliation can but lie in the dust and cloath our selves with sackcloth, and put ashes on our heads; But for God to cloath himselfe with dust and ashes (like Nebuchadnezzars Image, an head of gold and feet of clay) this is a lower abasement then if a King should be clothed with beggers ragges, become a frog, a worme, or the basest creature; was not our flesh a goodly robe to cloath the Deity with? when the Angels themselves scorne our nature, and think it a debasing of them, [Page 14] so that if they take up a mans body for their use, yet they quickly lay it downe againe. This is cause of wonder indeed, but no cause of stumbling or offence; for (as Tertullian affirmes) Nulla sub­stantia digna est ut Deus induat, quodcun­que tamen induerit, ipse dignum fa­cit; Though God be too great to cloath himselfe with any nature, yet what ever he shall cloath himselfe withall, he makes it worthy, Quicquid Deo indignum pati­tur, iderat t [...]i gratia. Tertul.

Now the reason why Christ tooke mans nature upon him, was, Not onely to Gal. 3. 12. 13. redeem man, that as man had sinned, man should suffer; (for God could not Homini Deus mor tem mina­tus est, ab homine ergo poena luenda est Wolleb. suffer) and without shedding of blood there is no remission,) And to fulfill the Law for us by yeelding obedi­ence to it, which the God-head could not be brought in subjection under: But also to make the divine nature more amiable to us, that we might not be afraid to look upon God. As the Shepherds of old had wont to cloath themselves with sheeps skins to be more lovely in the sheeps eyes. Even the Sun it selfe may be looked upon through a cloud; And so may the Deity through the Lan [...]horne of the humanty, 2 Cor. 3. [Page 15] 18. God hath as it were, cloathed him­selfe with our flesh, to teach us he will not hide himselfe from his owne flesh; The Lord Christ seemes to speak to us, as once Elihu did to Job, Job 33. 6. Behold I am according to thy wish in Gods stead, I am also formed out of the clay, Behold my terror shall not make thee afraid, neither shall my hand be heavit upon thee. So Christ is as i [...] were in Gods stead form'd out of the clay, and he makes the apprehension of the Deity not to be fearfull to us.

Fifthly and lastly, we are to know Christ to be God and man united toge­ther. In John 1. 14. Christ is said to be made flesh, not appeared flesh, as he did some­times to the Patriarchs, conferring with them in a visible shape, as to Abraham, Isaac and Jacob, &c. But made flesh, that is, united to fl [...]sh, for God cannot be made flesh, or be turned into flesh.

In 1 Tim. 3. 16. great is the mystery of Godlinesse, God manifested in the flesh.

It is cald ( a Mystery) dark and hidden, not known of Adam in innocency till re­vealed; in whose heart the Law was written, but not the Gospel, Col. 1. 26. A mystery of godlinesse, breathing nothing but godlinesse, Tit. 2. 11. (though men make it a mystery of iniquity;) God mani­fested [Page 16] in the flesh, [...] appearing in flesh, such a mystery as not the Angels in heaven can understand the manner. On­ly this we know, it was no transmutation of the Deity into the humanity, nor of Vide Bish. Vsher, a learned tractate of the Incar­nation of Christ. the humanity into the Deity, nor by co­habitation, onely as the Nestorians say, nor by mixture as water and wine mixt toge­ther, which is neither wine nor water, but a compound of both; nor by infusion of the Godhead into the manhood; But by taking the manhood or humane nature into the person of the Sonne of God, and so Per modū Acceden­tis saith Durand. In l. 3. sent. dist. 6. q. 4. to have his subsistence in the Godhead; And hence the two distinct natures remaine in communicable each to other, and yet make not two distinct persons, but onely one person; as the body and soule two distinct natures, make but one man; con­trary to the heresie of Eutiches, who said the humane nature was swallowed up in the divine, so as there remained onely the divine nature. And the reason of this union was because he was to be a Mediator between God and man, and to reconcile God to man; therefore meet he should have interest in both natures.

CHAP. III. A briefe view of the sufferings of Christ before he suffered on the Crosse.

SEcondly, we must study to know Christ in his crucifixion or in his suf­ferings; And him crucified: All his life was a crucifixion, from the womb to the tomb, from his birth to his buriall; con­cerning which, though little can be said by way of explication more then is alrea­dy largely related in the History of the Gospel; yet give me leave for method sake to-give you a breife view of them.

He was crucified, 1. In his concepti­on, in that he was conceived of the seed of the Virgin, and lodged in her narrow womb, whom the heavens could not con­taine, and did not abhorre the Virgins womb.

But this was was to sweeten our con­ception who are conceived in sinne and born in iniquity.

2. He was crucified in his birth, in Psal. 51 5. that he was borne of a woman, the Cre­tor of the creature, he that made her was born of her; yea of a poore maid, offering two Turtle Doves for her purifying, as [Page 18] being not able to bring a Lamb according to the Law, Levit. 12. 8.

Was there never a great Lady in Jeru­salem for this great Prince of heaven and earth to be borne of? But he looked on the lowlinesse of his handmaid.

And this teacheth us that Christ re­gards 1 Cor. 1. 26. not the rich, no more then the poor; that he came for the poore; poore Laza­rus lay in rich Abrahams bosome, when rich Dives was in hell torments. Poore Shepherds had Christ revealed to them by Angels, when he was hid from the Matth. 18. 10. great ones and Rulers at Jerusalem.

Who can then despise the poorest Saint? who perhaps may have move of Christ in him, and a higher seat in glory then our selves; A pearl is rich when found on a dung-hill, though it may glister more when set in a Ring of Gold. Hath not God chosen the poore of this world to be rich in faith, and heires of that Kingdome? James 2. 5.

3. In that he was born in a stable, Luke 2. 12. This shall be a signe unto you; And well they had this signe, for elle its likely they would have looked into the fairest houses, stateliest chambers, and not in a stable for him.

You shall find the Babe: [...] a sucking [Page 19] child. A strange crucifixion; the great God to become a Babe, and the eternall Word not to be able to speak a word; The Ly­on of the tribe of Judah who when he roares, he makes all the beasts tremble, to cry like a child that sucks. Nestorius de­spised to call an Infant God.

But hereby the greater power of God was seene, that could by a Child over­come sin, death, and the divell, and bring us to glory.

Nay more, you shall find the Babe [...]. swadled in cloutes, such as we cover wounds and beggars sores withall; they were not fine linen nor silke clouts, but meane and poore, liker to beggars raggs;

Now was not this a Crucifixion? That he tha [...] shall come in the Cloudes should appeare in clouts? which yet he weares not so much to cover his nakednesse, as to discover ours, and because he appeared in the similitude of sinfull flesh.

4. More yet) if a Babe in clouts, yet in some faire Chamber and Cradle? No, in a Stable where horses and beasts were fed, at least, at that time when so great a concourse of people met, and in the Man­ger instead of a Cradle.

Now be astonished and wonder that the great God who inhabiteth eternity, [Page 20] whom the heavens cannot containe, and Solomons Temple was too meane for him, that he should be lodged among the beasts, as Nebuchadnezar was turned out a­mong the beasts.

Marcus Antonius brought Caesars robe before the people all bloody to move Compassion; but I have shewed you our Lord Christ, not in his Rob [...]s of glory, but in his raggs and clouts, to teach us Christs humility, and us humility by his example, learne of me, saith Christ, that I am meek and lowly in heart. Mat. 11. 29

Yet all this was for our exaltation; Christ was clothed with clouts and raggs, that we might be clothed with Robes of glory; Christ was laid in a Manger that we might have mansion-places in heaven, and lie in Abrahams bosome.

3. He was Crucified in his Circumci­sion, as a type of our defilement, and his purity, and to worke that on our spirits which was done to his flesh, Col. 2. 11. 12. Cutting off our superfluous lusts, that we might be all Circumcised, in heart, as Christ was in his flesh.

4. He was crucifyed in his temptati­ons, when he was so basely solicited by the Divell to fall down and worship him; a far greater reproach then if the greatest [Page 21] Queen should be sollicited to uncleannes by the basest scullion, and carryed up and down in his armes at his pleasure. But this was that he might experimentally know how to succour us when we are tempted, Hebr. 2. 18.

5. He was Crucifyed in his whole life 30 yeeres together, living in no account or reputation, Phil. 2. He made himselfe of no reputation, he was despised and we e­steemed him not Esa. 53. 3.

At the most he was counted but the Carpenters son, or the Carpenter▪ per­haps working on his Fathers trade, Mark. 6. 3. And the deity was vaild in his flesh, wherein it lay hid without any great ma­nifestation.

To teach us that the same mind should be in us that was in Christ, Phil. 2. To be content to live without respect in the world and be of no reputation for his sake.

6. He was Crucifyed in his agony in Luk. 22. 44 [...] * Non gru­mi sed un­da sangui­nis. Bern. not clots but a floud of bloud. the Garden, where he did sweat drops not of water, but blood, thick blood that ran through his garments trickling down to the ground; Not as Josephs garment that was dipt in blood, but his body and garments were dyed in blood, Esa. 63. 1. And all this in expectation of what he should [Page 22] suffer, when no hand touched him but his Pliny re­ports of a serpent, that when it stings it fetcheth all the blood out of the bo­dy; but it was never heard of a­ny before that did sweat blood. own thoughts of what he was to suffer, (like dry Roses that under a fire distill sweet water) 2. No burthen on him or bo­dily labor, but the burthen of his spirit and of our sins. 3. In cold weather, for they had a fire to warme them. 4. All his whippings, thornes, nayles, never fetchr a bloody sweat from him as his owne thoughts did. 5. If the thoughts of his sufferings were so terrible, what were his sufferings themselves?

6. His mournfull speeches and wrast­ling, prayers, shewed in what a bittter­nesse of grief his soule was when he cry­ed out, My soule is heavy to the death; and prayed three times, O my Father, if it be possible, let this cup passe from me.

O the burthen of a wounded consci­ence As in Spi­ra. groaning under sinne (as Christ for sinne) it is intollerable, It is a fearfull thing to f [...]ll into the hands of the living God. And sure our sinnes should draw some drops of teares from our eyes, that fetcht so many drops of blood from our Saviours whole body. Heyward sanct.

7. He was crucified in his apprehen­sion when he was betrayed by Judas, who sold our Saviour for thirty peeces of sil­ver, (who yet bought us with his dearest [Page 23] blood) who kissed him with his lips, and Typified by the beasts that were bound with cords to the Al­tar. sought to kill him in his heart: And they bound him with cords: to teach us that by nature we are bound with the cords of sin, and deserve to be bound hand & foot, and cast into hel fire, Act. 8. 23. Thou art in the bonds of iniquity. 2. To loose us from the bonds of wickednesse, Col. 1. 13. 3. To teach us that bonds and imprisonments Acts. 21. 13 await us in this life, but Christ hath sweet­ned them with his bonds, whose bonds were bonds of love, as it was love to Da­lilah made Sampson bound.

8. He was arraigned at the barre be­fore Pilate an earthly Judge, that wee might not be arraigned as malefactors before God at the day of Judgement; for John 5. 24. He that believeth shall not come into judgement. Indeed he shall have judgement, 1. of examination 2, of appro­bation. 3. of Remuneration. 4. But not of condemnation.

9. Againe, he was crucified in that he was spit upon, the most contemptible act almost that can be; especially because be­ing bound, he could not readily wipe it off, but stood with their filthy spawlings upon his face, Esay 50. 6. I hid not my face from shame and spitting.

10. He was crucified in his mockings, [Page 24] blindfolding him, asking him who smote him, making sport with him as the Phi­listines did with Sampson, when his eyes were put out.

The Roman Emperours had five pri­viledges. 1. A Crown of gold was set up­on their heads. 2. A Scepter put into their hands. 3. Clothed with purple rayment. 4. Spoken to on the knee. 5. Salutations. All these they did in scorne to Christ.

1. They crowned him with thornes Matth 27. 29. [...] sharp as a needle or sword, able to peirce the hardest heele, and then smote him on the head, thereby driving in the thornes, and making his head all bloody.

2. They put a reed into his hand in­stead of a Scepter.

3. They cloathed him with a purple garment.

4. They bowed their knees in scorn.

5. They saluted him with haile King of the Jewes. A great crucfixion to a no­ble spirit to be thus mocked.

But all this was for our exaltation; for 1. he was crowned with thornes, that we might be crowned with a crowne of glo­ry; Doe men gather grapes of thornes? yet the bloud of Christs thornes, was the bloud of our grapes.

2. He had a reed in his hand, to teach [Page 25] us to him it belongs to sway the Scepter, Esay 6. 9 And perhaps to testifie that he will not break the bruised reed.

3. He was cloathed with a purple robe, that he might cloath up with the Isa. 1. 16. purple robe of glory, and purge us from our purple sinnes. If your sinnes were as scarlet, I will make them white as snow.

4. They bowed the knee, to teach us that every knee should bow and yeeld subjection to him. Phil. 2. 10.

5. They saluted him as King, to teach us he is the onely King of his Church.

11. He was crucified in his scourgings) being a shamefull punishment, fit for dogges, slaves and vassals; A strange sight Matth. 27. 28. Isa. 19. 1. to see a King scourged, especially by his vassals. (A punishment they threatned Nero, to scourge him to death, adjudg­ing him rather a beast then a man) what is it to see the God of heaven stript na­ked and scourged before the multitude? And as it was shamefull, so it was very painfull, because he was in his enemies hands, which its likely would show him no mercy, that sought his life; Hierom saith six were appointed: two to beat him with rods till they were weary, and two with cords till they were weary, and two with wires till they were weary. In­deed [Page 26] sometimes they did not onely virgis caedere, but whipt them with plummets of lead or sharp bones at the end of the cords, which tare off the flesh to the bone, called chastising with Scorpions; If the Jewes scourged him, it is likely he received forty stripes save one; but it is probable that as he was sencenced by the Roman Judge, so he was scourged after the Roman manner by Roman souldiers more cruelly (who usually have not the lightest hands nor softest hearts) certain­ly till the bloud issued out abundantly. The ploughers ploughed on my backe, they made long furrowes, Psal. 129. 3. Yea the very bones appeared, Psal. 22. 17. I may tell all my bones. And so great was this punishment, that Pilate himselfe thought it would have moved compassion from his enemies hearts, and therefore he brought him before them, saying, Be [...]old the man! Per vul­nera pa­tent Chri­sti viscera. Be [...]il. Corpus lo­ris verbe­ratum ad corpus no­strum glo­rifican­dum Bern.

Oh the love of Christ; Christ might say as Zipporah said to Moses, Sponsa san­guinum es mihi, A bloudy Spouse thou art to me. But this was, that by his stripes we might be healed, and freed both from the rods and lashes of a wounded consci­ence, and from the Scorpions of eternall torments; And to tel us afflictions and scourges in this life are like to be our [Page 27] portion. Christ bids us every day to take up a Crosse, and tels us all God loves he Luk. 9 23. Rev. 3. 19 chastens, [...]astigat quos amat, etiamsi non amat castigare. He chastens all he loves, though he loves not to chasten. God had one Son sine flagitio, but hath no son sine flagello (Heb. 12.) he had one Son without sin but no son without punishment: One Sonne sine corruptione, but no sonne sine correptione.

12. Lastly, Christ was crucified in his condēnatiō, in that they condemned him Ioh. 19 6. Luk. 13. 24 to death, 1. acknowledging him innocent, (saying, I am innocent of the bloud of this just man) and then condemning the innocent, because he stood in our stead that were nocent: and to teach us that we are all by nature condemned men before the Lord, till we get our pardon by Christ.

And lastly, that by him we might e­scape the sentence of eternall condem­nation, for there is no condemnation to them that are in Christ, Rom. 8. 1.

CHAP. IV. The sufferings of Christ at and upon the Crosse.

HAving finished the sufferings of Christ in his life, we now come to his suffering in his death on the Crosse in these words, And him crucified] For greater love (saith Christ) hath no man, then this, that a man lay downe his life for his freinds, John 15. 13. If as the Jewes dream he had come as a great Monarch, had trod on nothing but Crownes and Scepters, and the necks of Kings, and had had the Potentates of the earth to attend his traine, it had beene great love to us: Yea it had beene some love if he had onely pitied us in our misery, and wept for us, as David did for Absalom: Or if he had pleaded for us, and spake a good word for us, as Jonathan did for David: Or if he had sent an Angel for us: Or if him­selfe had suffered disgrace, reproaches, Cant. 2, 5. opprobryes, &c. But greater love he could not show, then to dye for us: skin for skin, and all that a man hath will be give to save his life; yet Christs life was not too dear [Page 29] for us; the spouse indeed was sick of love, but Christ exceeded her, for he died for love. This is our Pellican that hath nou­rished and fed us with his bloud. Many mothers can endure crying of their chil­dren, and bearing them with paine, that would hardly dye for them; but the love of Christ passed the love of women, for he dyed for us.

Yea greater love had Christ towards us then barely to dye for us, in three re­spects. 1. A man may dye for another, Codrus for the Athe­nians Cur­tius to pre­serve Rome. if perhaps it be an honourable death, to get renoune after his death, as some of the heathens have done. 2. If it be an easie death. 3. If it be for a dearly be­loved freind to whom he hath been much ingaged: Scarcely for a righteous man will one dye saith Paul, that is, that hath lived justly: Yet for a good man (that hath beene very beneficiall to him) per­adventure one would even dare to dye; and Rom. 5. 8. yet it is but a peradventure neither.

But first, Christ died not an honou­rable death, the people applauding him, as they did sometimes the Martyrs; But the shamefull death of the Crosse, Heb. 12. 2. He endured the Crosse, and despised the shame. Now dishonour and shame to a noble spirit is as bitter as death it [Page 30] selfe; And surely if to live with infamy be worse then death, what is it then to dye with infamy?

It was shamefull in five respects.

1. In that they made him carry his owne Crosse, or gallowes whereupon he was hanged, as when malefactors go with halters about their necks to execution.

2. It was shamefull, in that he was 1 Ioh. 19. 23. stript naked to the scorne of Angels and men; even he that covers the heavens with starres, the earth with flowers, the beasts with skins, and men with raiment, even he was stript naked (so farre as mo­desty would permit say some) and clo­thed Rev. 3. 17. 18. onely with his own innocency. To teach us we are naked of all righteous­nesse, and deserve to be stript naked of all comforts, earthly and spirituall; And that he might cloath us with the robes of his righteousnesse.

3. It was shmeful, in that he was hang'd; a death meet for theeves, murtherers and execrable sinners; we count it a death too base for noble bloud, although they turn traytors, and therefore they have liberty to exchange the gallowes for the block.

To see a King hang'd, what a shame­full suffering were it? but for God to be hang'd on a gallowes much more.

The Turks mock us at this day with our crucified God: and some of the heathens said they would not beleeve in a hang'd God; But the greater his sufferings were, the greater was his love, and our misery, who deserved to hang in hell for ever.

4. It was shamefull, in that he was hanged with two theeves, and in the midst as the Prince of theeves and murtherers, and as the greatest malefactor, Esay 53. 12. He was numbred among the transgressour [...]. His good name was as deare to him as ours to us; Now which of us, especial­ly being innocent, could be content to be esteemed as murtherers, adulterers, theeves, or the like? Yet perhaps this might figure out the last judgement when re­pentant sinners shall be set on the right hand, and the reprobates on the left (as one observeth *) the one sort to be saved, Sir John Heyward knight. the other to be condemned.

5. It was shamefull, because he was in­sulted over in his misery, as Sampson was mocked by the Philistines at his death; he saved others, said they, but cannot save him­selfe; Come drwne from the Crosse and wee will beleeve in thee. All that see me laugh me Psal. 22. 7. to scorne, they shoot out the lip, &c.

Secondly, as Christ died not an honora­ble death, so he suffered not an easie, but [Page 32] a most bitter and painfull death; he was Phil. 2. Heb. 12. 2. obedient to death, even to the death of the Crosse, he endured the Crosse. This appeares even in what he suffered from men in his body (which yet was lesse then what ma­ny Martyrs suffered being rouled naked in a barrel of nailes, racked, burned, &c.)

First, before he was laid upon the Crosse. They gave him gall and vinegar to drink, as Matthew reads it, Matthew 27. 34. [...]: Or wine mingled with mirh, as Mark reads it, Mark 15. 23. [...] (one explaines the other) That is, wine as sharp as vinegar, and im­bittered with mirh like gall, but not gall it selfe (as Beza) Or rather I think it was mingled with both gall and mirh (as Gerard.) Some indeed think this no part of his sufferings, and that it was not to torment him, but ut mors ejus esset ce­lerior, so Calvin: And Beza thinks the good women brought the wine to chear him, and that it was Vinum dulce sweete Calvin in Ioc. Baroni Annal. An. no Christi 34. c. 84. Bera in Ioc. Prov. 31. 6. wine, a kind of Nectar, (and so thinks Baronius) according to that of Solomon, Prov. 31. 6. Give wine to him that is of a heavy heart. But this cannot be; for it is not likely the souldiers would let the godly women give him wine to cheare him, and its very probable the souldiers [Page 33] gave this wine to him themselves. [...]. It is cold vinegar mingled with gall, and wine mingled with myrrhe, which cannot properly be called sweet wine. 3. It was propheci­ed Ps. 69. 21. they gave him gall and vi­neger to drink. 4. They loved him not so well to cheere him.

[...]. Others say they used to give wine Ad stupo­rem & mentis a­lienatio­nem as A­rias Mont. mixt with myrrhe, to inebriate and intox­icate their sences, that were to die this death, that they might not feele their paine. But this were a foule murthering sin to make men drunk, before execu­tion which should be a time of great­est and most solemn repentance, thereby causing them to dy in their sins without mercy.

But thirdly I rather conceive the Iews Cornel. [...]a­lapide Ge­rard. in Harm. Evang. did it ad ludibrium & ad tormentum, to mock and afflict him, for they brought sowre wine like vineger, and mingled it with Gall and myrrhe, to make it bitter enough, so that they did not afford Christ that comfort they did to ordinary ma­lefactors.

And this was to teach us that our cup should have been gall and worm­wood to all eternity; but Christ hath drunk the cup of wormwood and gall, that we might drink the cup of consola­tion.

2. They rackt him (as somethink) till all his bones were out of joynt, Psal. 22. 14. All my bones are out of joynt, for so (they say) was the custome of the Romans to deal with those that were to be cru­cified.

3. His armes being stretched out, they nailed him by the hands, bearing the weight of his own body and then they nailed his feet to the foot of the crosse, and so taking up the crosse with this bloudy sacrifice upon it, probably they set it down into the earth (or other­wise making it fast) thereby exceedingly rending the wounds & shaking his body.

They pierced my hands and feet, or Ly­on-like tore they them, as the text with the marginall note reads it, Psal. 22. 17. and [...] thus were his hands and arms spread wide open to take us into his armes, and embrace us with the armes of his mercy.

4. Thus he continued hanging the Mors mi­nus poenae, quam mo­ra mortis habet. weight of his whole body by his hands, the flesh rending, opening, bleeding, for three houres together, which could not be but a great torment. They would likewise faine had his legs broken with an iron rod, and heard his bones crash in his skin, but that God prevented them.

And more they would have done but could not being dead already; only one out of desparate malice, runs at him and thrusts his speare into his heart to be sure to kill him, and make his death to be without question.

But thus was Christs heart wounded, that our hearts might be eased and cheared. For from thence came water and bloud, (the pericardium about the heart, having a little bagge of water to coole it, which they pierced) to signify he would be to us both water and bloud, both Iustificati­on and sanctification, 1 Cor. 1. 30.

2. Thus you see what he suffered from men, which were his bodily sufferings; now followes what he suffered from God in his soul, which were the soul of his suf­ferings, which in comparison of what he felt from men, were but as the biting of a flea to the tearing of a lion. If God once fight against us, who can stand be­fore him when he is angry? (have pity up­on me O my friends saith Job, for the hand of God hath touched me, Job. 10. 11.) And was not the hand of God also most heavy upon him, when God made him feel all the wrath his elect should have suffered in hell to all eternity, for he bare our sorrowes (Esay 53. 4. Lam. 1. 12.) [Page 36] though perhaps not in the same kind, and Perkins on the Creed, saith, He suffr [...]d the very tor­ments of the dam­ned in his soul, Perk. 1. vol. p. 215. And Answera­ble in ex­tremity of pain to the torments of hell, saith Cu­san. excit. l. 10. p. 619. and Field. on the Ch. p. 448. 2 Tim. 4. 16. different in regard of time, for Christ was not capable of every degree of the se­cond death, as separation from the love of God, despaire, eternity of torment, yet equivalent to the torments of the dam­ned.

If the wrath of God against one sinner for one sin be unquenchable fire, and the worme that never dieth, wailing and gnashing of teeth for ever, what torment was upon him who drunk up the cup of Gods wrath for all our sins? This made him roare and cry out, My God my God why hast thou forsaken me, as if he should say all my friends have forsaken me, my disciples are gone from me, but wilt thou forsake me also, he cryes not out of Peter or the rest of his disciples, saying, O my disciples, why doe you forsake me, but O my God why hast thou forsaken me. And secondly wilt thou now forsake me, now I am dying, now I am in this my greatest conflict and misery? its a great affliction to be forsaken of God at any time, but especially in times of affliction, sorrow and death. 3. He calls him still his God, My God. I will put my trust in thee, though thou dost forsake me; Christ himselfe wanted comfort, not [Page 37] faith, for he was not forsaken in regard of the Hypostaticall union Q [...]od [...]emel as­sumpsit nunquam postea di­misit. Da­m [...]sc. Ve­stitutus omni sola­tio. Tao. Field. on Ch. nor o [...] his faith, but of his comfort and ravishing joy he formerly found in God, as in a swound there is the stoppage of the souls operation, or as the sunne when eclipsed, (for comfort is not ad esse fidei, but ad be­ne esse not to the being, but to the well­being of faith) 4. And lastly wilt thou forsake me?) even Me, of whom not long since, thou didst pronounce this is my beloved son in whom I am well plea­sed? Yet must we not think this acclamati­on was vox errantis the voice of one that was deceived, for he was indeed forsa­ken. 2. Nor murmurantis. 3. Nor desperan­tis. of one that murmured or despaired; but impostulantis of one that mourned and prayed▪ even a strong supplication that he might not be thus forsaken.

And thus was Christ forsaken, that, we might be beloved and never forsaken, I will never fail thee nor forsake thee, Heb. 13. 6.

3. Thus you have seene Christ died neither an honourable nor an easie death; Rom. 5. 7. Neither yet did hee die this bitter death for just or good men, or for his friends that had dearly loved him; but Ez [...]k. 16. 8. for us ungodly, enemies, sinners, that hated him in our hearts. When he saw us [Page 38] in our bloud, that was the time not of his 1 Tim. 1. 13. of whom I am cheife. loathing, but of his love to us, yea to some of us greater sinners then those that pe­rish; greater sinners are in heaven then some in hell. Alas what are we (may we say as Mephibosheth said to David) that the Lord should look upon such dead dogges as we are, to dye pro vermiculis & vernaculis? for bondslaves, for base wormes compounded of slime and dust and the Devils poyson; a lyon for a dog, the Kings sonne for a traytor, a man for a worme; nay for some Snake or Ser­pent that had stung his friend to death. Yea and when he died not for Angels, but passed by those vessels of gold, and embraced us vessels of clay.

CHAP. V. We must study to know Christ in his Satisfaction.

ANd thus we have heard how we are to study to know Christ in his cru­cifixion. It followes, thirdly and lastly, We must study to know Christ in his satisfacti­on, in two particulars. 1. That there is no other name under heaven whereby we can be saved, but onely by the name of Jesus [Page 39] Christ. Not by Saints, Angels, our merits, or Opera no­stra sunt dona dei, per pauca, & multis malis per▪ mixta. Aug. Quisqui [...] enumerat merita sua, quid enu­merat nisi mertia tua Aug. good works; Alas what could we merit that were ungodly, sinners, enemies? Or what good thing could we doe to inherit eternall life? If wee could scourge out rivers of bloud, out fast Moses and Elias, glaze our eyes with teares, naile them to heaven with devotion, weep a sea of tears, yea of bloud; Should we pray never so much (yea weare out our knees in pray­er) read never so much the Word of God and other good books, heare never so ma­ny sermons, refraine from all grosse sins, build Hospitals, give all our goods to the poore, and our bodies to be burned; yet can we not make God satisfaction thereby or obtain salvation, Mich. 6. 8. 1 Cor. 13. 1. 2 Nay. Though we should attaine to never so great a degree of repentance, and san­ctity of life, yet could we not obtain sal­vation thereby; nay our perfect holinesse in heaven, is not the meritorious cause of our salvation there, but the righteous­nesse of Christ; much lesse a Christians graces here on earth: which made Paul de­sire with the loss of al his own righteous­nesse to be found in Christ, Not having Phil. 1. 9. 6. Tutius est &c. [...]ell. his own righteousnesse, but that which is in him by faith.

Its true, Christians may look to their [Page 40] graces as evidences of their part in Christ and salvation (and the clearer they are, the greater will be their com­fort) but not as causes; They may like­wise make use of duties as meanes to bring them to Christ and salvation, but not to be saved by them: As the Dove made use of her wings to fly to the Ark, but trusted not in her wings, but in the Arke. Suppose those that were stung with fiery serpents, had used any other remedies or medicines to cure the poy­son, besides looking upon the brazen serpent, had they not been of no value? Or as those that in the time of Noahs flood trusted to their own houses, the highest trees or mountains, or any other thing besides the Ark, were they not all drow­ned? so must they all perish that expect salvation by any other name, but only by the name of Iesus Christ, whether Turks, Iews, Pagans, Papists, ignorant and civill persons among our selves, or whoever.

2. As we are to believe there is no salvation out of Christ, so we are to know that Christ is a sufficient Saviour, to save Heb. 7. 25. perfectly those that come to him and trust in him; from these two grounds.

First, because he hath perfectly fulfil­led [Page 41] the law for us, whereby we stand as 1 Joh. 4. 17. 2 Cor. 5. 21. Rom. 5 19. righteous in the sight of God, as Christ was for us; and God accepteth of us as if we had fulfilled the law in our owne persons.

And secondly, because he hath fully satisfied the wrath of God for all our sins and pacified him towards us, as if we had never sinned, or as if we our selves had suffered for them in hell for ever, Col. 2. 14. blotting out the hand-wri­ting of ordinances against us, so as now nothing can be read against us.

And this appeares by his resurrection, Ascension, and sitting at the right hand of God, in his glory, triumphing over all his enemies, which were not for satis­faction, but to make application of our redemption, & for testification of the suffi­ciency of his satisfaction. Hence saith Paul it is Christ that died, yea Rather that is risen Rom. 8. 34. again, thereby shewing the sufficiency of his death, that God is satisfied, and all is finished.

Nay certainly Christ hath satisfied God more abundantly for us, then if we our selves had gone to hell for ever, for we had been but alwaies satisfying, and God had not been fully satisfied, but in Christ he is fully and for ever satisfied, so [Page 42] as now we may plead pardon not only from mercy but from righteousnesse and justice it self, Rom. 1. 17. and Rom. 3. 15. 16.

So then we must conclude that Christs satispassion is our satisfaction, (as Luther pleaseth to call it, for by Christ crucified we are justified; and if the least of his sufferings were meriti infiniti, of infinite Non mo­riendo Greg. Sine Christi ad­ventu. A­thanas. Minima Christi poena. So Cypr. and Bern. merit, so that God could have saved us without Christ, (as Athan.) or with Christ not dying for us (as Greg.) or with the least degree of his sufferings (as Cypr.) yet I am sure all his sufferings were meriti definiti determined of God, and now we are sure all is finished.

CHAP. VI. We must study to know Christ with Application.

ANd thus I have finished the first par­ticular mentioned, namely, how we ought to know Christ by speculation, viz. to know him in his incarnation. 2. In his crucifixion. 3. In his satisfaction, which though it be the lowest forme of knowledge, yet many remain ignorant [Page 43] of it, and without this knowledge we can­not attain to the higher forme of know­ledge of application.

2. And so we proceed to the second particular, we must study to know Christ with the knowledge of application; not only to know Christ as a Saviour, but that he is my Saviour, stood in my room, bare my sins, & suffered the wrath of God for me, wherby God is as wel pleased with me, as if I had suffered for them in my own person in hell eternally. To be able to say with Job Iob. 19. 25. I know that my Redee­mer liveth, and with Thomas Ioh. 20. 28. my Lord and my God; and with Paul Gal. 2. 20. he loved me and gave himselfe for me; and with Simeon, mine eyes have seen thy salvation. Luk. 2. 30.

First, This is the sweetest knowledge. The sunne is sweetest when it shines out, and not when hid in a cloud: so God is sweetest when he lifts up his countenance upon us, and not when he hides his face from us; Ps. 4. 7. Let him kisse me saith the spouse, with the kisses of his mouth, Cant. 1. 2. Ps. 63. 3. that is, let him shew me some love to­kens, (As the Rabbins say Moses died ad osculum oris dei, with a kisse from the mouth of God) for his love is sweeter then wine, and better then life; good or evill affects not till apprehended, Job lamented [Page 44] not at all his losses till a messenger rela­ted them to him. Nor did Jacob rejoyce that Joseph was alive till he knew it. Who joyes in an inheritance befallen him till he know▪ it; Nor can we joy in Christ a Saviour till vve knovv him to be our Savionr. Indeed Paul knovves it already, yet he would fain know it better; for the strongest faith is subject to shakings as the brightest stars to twinkling, as No­ahs Ark to tossing with the waves, or as a ship at anchor to shaking with the winds 2 Cor. 4. 8. 9. Perplexed saith Paul, but not in despair; persecuted, but not forsaken, cast down, but not destroyed. Thus we see the faith of those that have drunk deep­est of the cup of Gods love, is subject to fainting and winnowing, but it shal never fail, Luk. 22. 2.

Object. 1. If any shall object, a man may be saved by faith of adherence, though hee hath not faith of evidence, that is by resting upon Christ for salvati­on, though he come not to know parti­cularly that Christ is his, as appeares by these texts, Iob. 13. 14. Ps. 51. 11. 12. Though he kill me, yet will I trust in him. Who is among you that feareth the Lord, and obeyeth the voyce of his servant, that walketh in darknes and hath no light? let him trust in the name of the Lord Esa. 50. 10. and stay upon his God, &c. [Page 45] Answ. I answer first, i [...]s true, there may be faith in Christ, and by conse­quence salvation obtained by those that know not that Christ is theirs; Or a man may be saved by faith of Adherence without some kind of evidence. But there is a twofold evidence. 1. Of salvation, and that Christ is ours. 2. Of promises upon which our adhaerence is grounded. Ioh. 6. 40. Heb. 11. 13. Heb. 11. 13. Zach. 1 [...]. 10. Voluntas estceca si­ne ratione. Now a man can have no faith, no not of adhaerence without an evidence of pro­mises upon which his adhaerence is built; for faith is an act of the understanding as well as of the will, for the will acts by the understanding, or else it were an irratio­nall act; But, Quisquis credit rationabiliter credit, (as Bishop Davenant) whoever be­leeves must at least have a reason of his faith, for he must be ready to give a rea­son of his faith, as Peter speaks, 1 Pet. 3. 15.

And though the promises may be but darkly seen or apprehended in a weak be­leever: yet so farre as faith acteth, so farre he seeth a promise to ground his faith up­on; As all that were cured by the brazen Serpent, saw the Serpent more or lesse, though more dimly. Perhaps sometime a weak beleever can see no promise, yet he hath a promise, and at that time he may not be able to act his faith, though he hath [Page 46] faith. If we beleeve not, yet he abideth faith­full, 2 Tim. 2 13.

But secondly, though a man may be saved by faith of adherence without evi­dence of the spirit (or comfort) as be­fore is said, yet no man can live or die comfortably till hee know Christ is his in particular: As a condemned man that hath his pardon granted, shall not die, yet he hath little joy in his life till he know of it: So such a man may goe to heaven, but he will goe mourning to heaven; As Christ went to heaven being taken up in a C [...]oud; Or as the kine that carried the Arke went right, but they low­ed as they went.

Obj. 2 No man can know Christ to be his in particular; for then he must know it either by the word or by the spirit in­wardly perswading his heart of it. Not by the word which speaks onely in gene­rall (ordinarily) as Whosoever believeth, &c. As many as recieved him, &c. But mer­tions not in particular that we have re­ceived him, that we beleeve, or are be­loved, Dan. 9. 23. &c. (except to a few sparing­ly, Luke 1. 28. as to Daniel, O Daniel greatly beloved, and Mary, Haile Mary greatly beloved, highly favoured) &c.

Now our hearts make the application [Page 74] thus. But I beleeve in him, I have received him. Ergo. But our hearts are deceitfull above all things, and therefore are not to be trusted unto, Yea there is a genera­tion that are pure in their owne eyes, whose hearts are not washt from their filthinesse Prov. 30. Gal. 6. 3. Rev. 3. 17. and many think themselves something when they are nothing, being deceived in their own imagination: And if you say the Spirit of God perswades my conscience, how do you know it is the Spirit of God and not a delusion?

I answ. That we may know particularly Gal. 6. 4. Christ is ours, is without all question; else why are we commanded to prove ou selves whether we be in the faith? to make our calling and election sure? The Pa­pists themselves say all Gods lawes are possible, even legal, much more Evange­licall; and therefore it is possible to make our calling and election sure.

2. Why hath God left signs to prove our faith, Matt. 5. 4. 5. 6. 1 Iohn 3. 14. which were in vain if it were impossible?

3. How could we else call God father if we could not know him to be our Fa­ther? 2. Rejoyce our names are written in heaven? 3. Be thankfull that we are made meet to be partakers of the inheri­tance of the Saints in light? Col. 1. 12 4, Desire [Page 48] the comming of Christ? 5. Or triumph o­ver death 1 Cor. 15, 55. if we could not know Christ to be ours?

4. This Paul, John, Thomas; knew yea the whole Church of Corinth, 2 Cor. 5. 1.

5. It is cleer by these Scriptures, 1 Joh. 5. 13. 1 Joh. 4. 13. 1 Cor. 2. 12. Heb. 10. 34.

Caution. Not that any know it per­fectly without some reluctancy of the flesh, because we know but in part, our as­surance proceeds from knowledg Gal. 5. 17. 1 Cor. 13. Col. 2. 2. and the most perfect faith is mixt with some diffidence Heb. 3. 12.: Yet the least measure of faith hath this Knowledge in some degree, for the weakest faith must apprehend some promise it rests upon, or else we believe presumptuously as we heard before.

And secondly, though the word doth not witnesse in particular, and a natu­rall conscience is blind and deceitfull Icr. 17. 9. Tit. 1. 15. yet a conscience inlightned by the spirit cannot be deceived in any thing necessa­ry to salvation; because the spirit hath promised to lead us into all saving truth; Ioh. 16. 13. 1 Ioh. 3. 20. and the spirit bears a double witnesse. 1. That Christ is ours. 2. That it is the spirit of God that witnesseth and not a [Page 49] delusion Rom. 8. 16. 1 Ioh. 5. 10. Indeed he that dreameth thinks he is awake, and mad men think they are sober, but those that are sober, and are awake know they are sober and are awake; We have received saith Paul, The spirit of God that we might know the things that are given us of God. 1 Cor. 2. 12.

CHAP. VII. We must study to know Christ with an affe­ctionate knowledge.

THirdly, we must study to know Christ with the knowledge of af­fection; For so knowledg is often taken in scripture, not for bare speculation, but for knowledge cloathed with affecti­on; Depart from me faith Christ, I know you not Luk. 13. 27. Psal. 1. 6. That is, I love you not; The Lord-knoweth, That is, he loveth the way of the righteous.

So here I desire to know Christ: That is, to love Christ more, and to inflame your hearts with love to him, that he may dwell in your hearts by faith, but Eph. 3. 17. rooted in love. Wonderfull hath been the love of those to Christ, that have knowne [Page 50] him savingly. God forbid saith Paul that I should joy in any thing, save in Christ Jesus Gal. 6. 14. Heb. 11. 26. that is, in comparison of him, for whom he counted all things but as losse, dung and vanity. Moses esteemed the reproch, disgrace, contempt and scorne of Christ greater riches then a King­dome: How then did he esteeme of the honour and riches that come by Christ?

David prised him above heaven and its glory, or earth and its comforts. Whom have I in heaven but thee? In hea­ven f Psal. 73. 25. there is fulnesse of ioy and pleasures for ever, the society of Saints and Angels; yet he regarded nothing in heaven but Christ. And whom doe I desire on earth beside thee? though he had the pleasures of a kingdome, his wives and children, yet he regarded them not in comparison of Christ; How did the Martyrs love Christ, who rejoyced that their bodyes might burn for him? Nay, one said, Shall I die but once for my Saviour? I would I could die a 100. times for him.

Ignatius cryed out when Christ was crucifyed, Amor meus crucisixus. My love my love is crucified; As if hee had no other love left when Christ was crucified.

Lambert at the stake cryed out; None but Christ, None but Christ.

George Carpenter being asked whether he [Page 51] he loved not his wife and children when they wept before him? yes said he, my wife and children are dearer to me then all Bavaria, yet for the love of Christ I know you not.

Kylian a dutch Schoolmaster was asked the like question, if he loved not his wife and children? Yea said he, if all the world were gold & mine to dispose of, I would give it all to live with them, yea though it were in prison, yet my soule and Christ are dearer to me then they all.

That noble Marquesse, Galeaceus Ca­racciolus being tempted with mony to goe back to Italy, said. Let their mony pe­rish with them, who esteem all the gold in the world worth one daies society with Jesus Christ and his holy spirit.

Henry Ʋoes said, if I had ten heads, they should all off for Christ.

Ignatius said, let fire, rackes, pullyes, yea and all the torments of hell come on mee so I may win Christ.

Iohn Ardley Martyr, said if every haire of my head were a man, they should all suffer for the faith of Christ.

It was the speech of S. Ier. If my father Clarkes mirrour or looking glasse for Saints. stood weeping on his knees before me, my mother hanging on my neck behind, and all my brethren, sisters, and children [Page 52] howling on every side: I would tread on my father, fling off my mother, de­spise my brethern, sisters, children, and all that I might run to Christ.

Master Fox could scarce deny any man that begd an almes in the name of Christ, he so dearly loved him. And Pe­ter tels us, To you that beleeve he is preci­ous, 1 Pet. 2. 7.

Thus have I given you a taste of the affection his Saints have borne him, that have savingly known him; And surely they that love him least, can say with Pe­ter, Lord thou knowest all things, thou knowest I love thee; yea I mourne that I can love thee no more.

Master Welsh a Suffolk Minister weep­ing at table, being asked the reason, said, it was because he could love Christ no more; O that as Mary went to the Se­pulcher and wept there: So wee could go mourning to our graves, because we love Christ no more.

O that as Christ was Crucifixus, fastned to the cross, so that he were cordifixus, fast­ned to our harts; we cannot love Christ as Christ hath loved us, as the light of all candles can never make a sunne; Certain­ly our cold love to Christ is almost as great a wonder as his great love to us, [Page 53] and may justy make us feare that we ne­ver yet savingly knew him. If a worm loved me, would I not love it againe? Ve­spatian when a poore maid said shee was in love with him, he gave her a reward, and wrote it downe, Vespasiano adamato, to her that loved Vespasian: And shall Christ so love us, and we not love him a­gaine? Suppose we had a friend that had died for us a temporall death: O how deare and sweet would the remembrance of such a friend be to us, and the thought of him fetch teares from our eyes? Oh how deare should Christ be then to us that hath suffered the infinite wrath of God for us, delivered us from hel, recon­ciled us to God, purchased heaven and al good things on earth, so far as needfull for us; Oh that Christ would kindle this fire of love in our hearts to him, for we cannot love him except he enable us to love him; nor can we love him ex­cept he love us first, and so our love re­bounds by reflection as the sun-beames shining upon the wall, it heates by reflection. Nothing inflames our hearts more to love Christ, then seri­ously to meditate of the love of Christ. Ps. 39. 3. Whiles I was musing the fire kindled saith David, (g) And when they shall see him [Page 54] whom they have peirced, then they shall mourn for him: Not onely with teares of Zach. 12. 10. compunction, but also of affection.

CHAP. VIII. We must study to know Christ with a vir­tuall and operative knowledge.

FOurthly and lastly, we must study to know Christ with an operative, and powerfull knowledge. For so know ledg is oft taken in Scripture. Oh that thou hadst known in this thy day the things that belong to thy peace, Luk. 19. 42. that is seriously considered of them, cum affectu & effe­ct [...], to repent and imbrace Christ. Adam in honour is said to have no understand­ing Psal. 49. ult. because he made no use of his un­derstanding. It is said of Christ he knew no sinne, 2 Cor. 5. 21. because he did no sinne. So here we are required to study to know Christ, not with bare speculation, but practically and operatively; Phil. 3. 10. That I may know him and the power of his resurrection; that is, that we may finde the operation of that power in our souls which Christ shewed in raising himselfe from the dead. And this appears in 2. par­ticulars. First, whereby he gives us power [Page 55] against the love and dominion of sinne, to feele vertue and strength from Christ, to crucifie our sinnes that crucified our Saviour. They that are Christs (saith Paul) have crucified the flesh with the lusts thereof. Gal. 5. 24. And if we know Christ to be ours, we know that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth we should not serve sinne. Rom. 6. 6. 1 Cor. 15. 31. Eph. 4. 21.

And truly there is nothing more pow­erfull to mortifie sinne then the know­ledge and meditation of the sufferings of Christ. If one should kill our father, would we hug and embrace him as our friend? let him eate at our table? and not rather hate and detest the very sight of him, and seek to be revenged of him? If a Snake should sting thy dearly be­loved spouse to death, wouldst thou preserve it alive? warme it at the fire? hug it in thy bosome? and not rather stob it with a thousand wounds? And were not our sinnes the causes and instruments of Christs death? Were not they the whips that scourged him? the nayles, the cords, the speares, the thornes that wounded him, and fetcht his heart bloud from him? And can we love our sinnes that kild our Saviour? Can a spouse love [Page 56] her husband, and her heart embrace an adulterer. We complaine of the sinne of Judas and of the Jewes, and seeme to hate them, and spit at the mention of them: and can we love our Judas sins that set them all on work, and put Christ to death?

And certainly he knowes nothing of Iesus Christ savingly, as the truth is in Jesus that hath not put off the old man, which is corrupt according to deceitfull lusts. Eph. 4. 21. 22. Though not totally, yet abating the love and power of them daily, as a man wounded mortally daily weakens; Or as a tree cut at the root daily withers by little and little; or as a dead man in the grave daily rots, stinks and wasts; for so saith Saint Paul, by our rejoycing in Christ I die daily. 1 Cor. 15. 31.

There were five Monkes that were studying what was the best meanes to mortifie sinne. One said to meditate of death; the second, to meditate of judge­ment; the third to meditate; of the joyes of heaven; the fourth, to meditate of the torments of hell; the fifth, to meditate of the love and sufferings of Christ. And indeed this is the strongest motive of all. Camer: reports that Solomon had Camer. a glasse wherein if a worme were put, [Page 57] and one prickt it so that the bloud issu­ed, it would break the glasse: I am sure if any thing, the bloud of Christ will break our hearts: As they say, the bloud of a Goat will dissolve the Ada­mant.

Secondly, wee must study to know the power of his resurrection, in raising us up to newnesse of life, changing our natures, creating in us new hearts, and making us new creatures. Eph. 4. 21. 23. 24. That we may be able to say with Paul, I live, yet q Gal. 2. 20. Col. 3 1. 2. Phil. 3. 10. not I, but Christ lives in me; that we are risen with Christ, seeking and setting our affections on the things above, and not on earth; having felt the spirit of Christ in our hearts like a loadstone, drawing our hearts to heaven whither he is ascen­ded; Or as the Sunne drawes up the [...] ­pours from the earth; that whereas be­fore we were like mouls, alwayes moving in the earth; now we are like the Eagles soaring up to heaven, being clothed with the Sunne, and having the Moone under our feet.

CHAP. IX. That the knowledge of Jesus Christ and him crucified is the sweetest and most ex­cellent knowledge.

ANd thus I have finished the first par­ticular, viz. What knowledge of Christ is to be studied of us, consisting of foure particulars, namely,

The knowledge of

• 1. Speculation.
• 2. Application.
• 3. Affection.
• 4. Operation.

2. Now followeth the second particu­lar; Why wee ought especially to study to know Iesus Christ and him crucified. And that for these three reasons.

Because it is the most

• 1. Excellent. Knowledg in the world.
• 2. Profitable. Knowledg in the world.
• 3. Comfortable Knowledg in the world.

First, the knowledge of Christ is the most excellent knowledge. I count all things as losse, not onely for the gaining of [Page 59] Christ, but for the excellencie of the know­ledge of Jesus Christ my Lord, saith Saint Paul, (a) and yet to gaine Christ is much Phli. 3. 8. [...]. more then to know him. Nay, more, In him are hid all the treasures of wisdome and knowledge, Colos. 2. 3. Now treasures we know are abundance of precious Thesauri sunt Divi­tiae con­gregater Aq. things, (So Chrys. Aquin. Theoph.) In Christ there is all rich and precious knowledge, a fountaine of riches; Oh the depth of the riches of the wisdome and knowledge of Christ, Rom. 11. 33.

Nay further, In him are All treasures. He that knoweth Christ hath all profita­ble knowledge, so that he need know no­thing else to make him happy; And con­trarily Si quisha­beret li­brum ubi esset tota scientia non quae­reret nisi ut sciret il­lum li­brum sic, & nos non oportet amplius quaerere nisi Chri­stum A­quin. in Col. 2. 3. if he know all things else, and knowes not Christ, he hath no rich or precious knowledge, no treasures of knowledge, but empty and unprofitable knowledge.

3. Nay yet more] All treasures are HID in him; As men do hide and lay up their treasures from the sight and know­ledge of men, so there is such a vast sea of treasures and riches in the knowledge of Christ, as men cannot apprehend, And that in two respects. 1. propter debilita­tem intellectus, as a candle is not seen of the blind, so our understandings are not [Page 60] able to discerne them: 1 Cor. 2. 14. And secondly, propter velamen oppositum, as a candle in a dark Lanthorne, for they are not fully revealed (As Aquin.) Hence saith the Apostle. 1 Cor. 2. 9. Eye hath Rom. 8. 18. Nos habe­mus non limpidos, sed lippos occulos, Acquin. 1 Cor. 2. 10. not seene the riches that are to be found in Christ, any further then they are re­vealed by the spirit of Christ. ( d)

Reas. 1. Now the reason why the know­ledge of Christ and him Crucified is so excellent; Is, because it hath a more ex­cellent, and higher revelation then the knowledge of all other things; Adam had knowledge of the creatures by na­turall instinct, yea and of God too; but had not the least scintillas of the know­ledge of Christ. Plato by light of nature wrote of God the Creator, but could not write a word of Christ the Re­deemer; and the reason is, because wee may see something of God a Creator in the Creature, but all the frame of heaven and earth could not bring the least know­ledge of Christ a Redeemer: But this knowledge came by speciall revelation immediately from God 1 Col. 1. 26. and therefore is especially to be inquired after, 1 Cor. 2. 7. We speake the mystery of God, even the hidden wisdome which God ordained before the world to our glory.

Secondly, Reas. 2 the knowledge of Christ is the most excellent knowledge, because the excellency of all other knowledge is included super-eminently in the know­ledge of Christ; as the brightnesse and beauty of all the Starres appeare in the Sunne.

And this appeares in these five respects.

1. The excellency of the knowledge of God appeares in the knowledge of Christ. 2. The sweetnesse of the word consists in the revelation of Christ. 3. The knowledge of all the workes of God are not so excellent as the knowledge of Christ. 4. The excellency of man is that he knoweth Christ. 5. The excellency of the workes of man are, that they pro­ceed from man indued with the know­ledge of Christ.

First I say, the sweetnesse and ex­cellency of the knowledge of God him­selfe appeares in the knowledge of Christ.

The light of the knowledge of the glory of God shines in the face of Jesus Christ, 2 Cor. 4. 6.

And this appeares in three particulars.

1. In regard of his person: for he is the image of the invisible God, the print of 1 Col. 1, 15 the face of God is seen in him, even the wis­dome, [Page 62] holinesse, goodnesse, mercy, &c. and all the attributes of God did shine in his sonne in a super-eminent manner, (and that in carne visibili, in visible flesh) even as the Moone resembles the Sun, or as some times the child is the very picture of the Father; So that Christ might truly say, he that hath seen the sonne hath seen the father, because he hath seen the attributes of the father shining in the sonne. And hence he is stiled the brightnesse or luster Heb. 1. 3. [...] of his fathers glory, and the Character or expresse image of his person. ( g)

Secondly, in regard of the worke of Redempt ion, wh in all the attributes of God shine forth more gloriously then e­ver they would have done if Christ had not redeemed us: As the glory of his wis­dom to find out such a way to save man by uniting God and man together, Rom. 11. 33, which the wit of men and An­gels Psa. 85. 10. could never have found out: The glory of his holinesse and justice against sin, that rather then sin shall not go unpu­nished, his owne sonne shall be punished. The glory of his mercy, goodnesse and Ioh. 3. 16 love, that rather then man shall dye, his own sonne shall suffer for us; he shall dye that we may live: he shall be crucifi­ed that we may be glorified. The glory [Page 63] of his power, that he is able to bring life out of death, to fetch hony out of the Li­ons Carkasse, and to support mans na­ture to beare such infinite wrath. And hence it is when Christ was borne, that the Angels came out of heaven, singing, and rejoycing, saying, Now Glory to God on Luke 2. 14 high. As if God had never the like glory re­vealed before, no not in the work of the whole Creatiō, & certainly if we had stood in innocency we could never have con­ceived God, so just and severe against sin, so merciful and loving to let his own son suffer to shew mercy to us, &c. as now we see he is in our redemption by Iesus Christ.

3. But thirdly, and especially the sweet­nesse of the knowledge of God appeares in the knowledge of Christ in relation to us: Because to know God without Christ, is to know him our enemy, a re­venging God, a consuming fire which makes us feare and tremble to thinke of God; As it is with the Divels, and was with Adam after his fall, he ran from God, as his greatest enemy.

But to know God in the face of Jesus Christ is sweet and comfortable. This is life eternall to know thee the onely true God and Jesus Christ whom thou hast sent. And the reason is, because now we know [Page 64] God, to be our God, our mercifull, loving, gracious, and reconciled father which is in heaven; that now we can with open face, and not like Trayrors, with our faces cove­red, behold the glory of the Lord, 2 Cor. 3. 18.

As Moses could with delight see God passe by in all his Royalty and glory when he was hid in the Rock; so Gods attri­butes shining out of the Rock Christ Je­sus, are sweet and lovely to us ( that Rock was Christ.)

For now, if I know God to be a wise God that knowes all things that are done on earth, the greater is my comfort, for then he is the more able to know what I want, and to take care of me.

Is he a holy God? The better for me, because then he is the more able to sancti­fy me. Ioh. 1. 16.

Is he a just God? The better for me, for then he must needs pardon me, seeing Christ his own sonne hath dyed for me, Rom. 8. 33.

Is he very mercifull? Then he will spare me, and take pity upon me. Mal. 3. 17. Psa. 130. 34. Psal. 103.

Is he loving and amiable in his disposi­tion? Then he will take pleasure and de­light in me.

Is he strong, mighty and powerfull? [Page 65] then he is the more able to defend me from my greatest and strongest enemies. Rom. 8. 31.

Is he a rich God, that hath all things in heaven and earth? the better for me, for then he is the more able to provide for me what ever I stand in need of, because God is my God reconciled to me, and all that is in God is for me.

But on the contrary, out of Christ the thoughts of God are terrible to us, we look upon him as our greatest enemy; As the Devils that look upon God out of Christ, they beleeve & tremble; Or as a sl [...]ve that looks upon his cruell master, or as a foule felon upon a severe Iudge: I knew said the evill servant, thou wast an hard man. And the reason is, because all the attributes of God are now against him. All this is against me, saith Iacob. Gen. 42. 36.

Is he a wise God? the worse for me, for then he is more able to find out my sins, and knowes all the wickednesse my heart is privy to. Jer. 17. 9

Is he holy? then he must needs hate, me, that am so filthy Hab. 1. 13

Is he just? the worse for me, for then he must needs punish me, and be reven­ged on me for my sins.

Is he an almighty powerfull God? [Page 66] then how easie is it for him at his pleasure to break me in pieces, to grind me to powder, and to consume me in his wrath, who am in his hands but as a vessell of clay in the hands of the potter, as chaffe before the wind, or as stubble before the fire?

Is he full of love, mercy and pity? O that's my greatest misery, because I may Luk. 13. 28 see it extended to others, but I shall never taste a drop of his mercy; as Dives could not have a drop of water to coole his tongue.

So that we see, it were good for such a man that there were no God, or that he had never known him, and might never see his face, if he knowes him not in Christ.

2 Secondly the sweetnesse of the know­ledge of the word of God consists in this, that Iesus Christ is revealed in it; for else it were the most dreadfull book to us that ever was opened, like Ezekiels roule, that was written within and without nothing but mourning, lamentati­on, and woe; Or like Ʋriahs letter: con­taining the sentence of our own condem­nation.

The morall law, the very image of God, and likenesse of his nature, which is [Page 67] so holy, righteous, just, and good: yet it seems like Draco's lawes, that were writ­ten with blood, even a law of death, terror, and condemnation, Gal. 3. 10 any fur­ther then it is a schoolemaster to drive us to Christ.

The ceremoniall law as Circum­cision, Passeover, water out of the rock, the brazen serpent, cities of refuge, ta­bernacle, washings, sacrifices, offerings. What sweetnesse or goodnesse was in them any further, then they did typify Christ? Alas, they were but as dry shels, Christ was the kernell: they were but as so many glasses, but Christ was the faire face that was seen in them; they were but as shadows, but the body was Christ, Col. 2. 17.

And the Gospel, the New Te­stament is nothing else but Christ in every leafe, and how to walke in him; As Count Anholt that Princely Preacher was wont to say, The Scriptures (especi­ally the Gospel) they were but the swath­ling bands of the child Iesus.

And certainly, if the word be the field, Christ is all the treasure that is hid in that D. Stough. ton. field; Or as a worthy and famous divine once of this City said, If all the word of God be like a ring of Gold, yet Christ is the [Page 68] Pearle in that Ring of Gold.

3. Thirdly, the knowledge of Christ is sweeter and more excellent then the knowledge of all creatures, and things that God hath created in heaven or earth; indeed all knowledge is excellent, even of the meanest creatures; which all men and women naturally affect, as we see in Eve that would adventure the losse of Para­dise to gaine more knowledge, Gen. 3. 6. Even the plough-man learnes to plough and sow his ground by instinct from God, Esaiah 28. 26.

And what paines do men still take to get knowledge of the creatures? as the A­stronomers, Philosophers, Geographers, &c? Yea, how do we admire the learn­ing of the heathens? the wisdome of Solo­mon, that could discourse from the Cedar to the shrub? And a man of excellent▪ parts and deep learning, how is he honoured of all men?

But alas, what is all his knowledge and learning without the knowledge of Christ? It is but of the creature; He can tel you the nature of a Starre, of a bird, of a beast, fishes, &c. He can discourse of Coun­tries and nations, &c. when perhaps a poore milke-maid can tell what Christ is better then he; & is it not better to know [Page 69] what Christ is, then to know what a star, a tree, a fish, a bird, or a beast is, or any o­ther creature?

Nay; suppose the knowledge of the creature may lead thee to the knowledge of God, as indeed it doth: For the invisible things of God are seen by the Creation of the world, even his eternall power and God head, Rō, 1. 18 Yea, what is al the world created, but God explained? (as learnedly Cusan: Mundus universus est D [...]us explioatu [...]:) E­very creature having as it were upon it the print of his finger, the step of his foot, and the marke of his hand. The same spot of ground brings forth a thousand severall kinds of flowers, which shewes there is a God? Even a fly, what a great noyse makes Qu [...]ibet [...]erba De­um, Cic. that little creature.? All the world cannot make one of them. Yea Pliny considering and viewing the gnat, and the butter­fly, the musick of the one, and the curious painting of the other, confest that there was a God; Much more by viewing the glorious heavens bespangled with so many stars as so many Pearles or mountaines of Gold, the mighty earth to hang upon nothing, the vast Ocean that restlesse monster with perpetuall agitation, who can but say, this is digitus dei the finger, the hand of God? For Quibus machinis? quae ferramenta [Page 70] said the heathens? What engines, what Iron tooles &c. could be made use of, in the framing this goodly structure? Sure­ly none; Neither yet could they come a­lone, neither could men make them, no more then birds or beasts could make stately buildings in a glorious Ci­ty.

But alas, if they should bring thee to the knowledge of God, yet they can never bring thee to the knowledge of Christ: and then the knowledge even of God him­selfe will be uncomfortable.

So that we may truly say with Calvin; All knowledge makes us but fooles and mad men till we have learned Christ. And he that shall preferre the knowledge Est insania praeter Christum quicquam scire. Calv. on Col. 2. 3. of the creatures before the knowledge of Christ, prefers trifles before treasures, quisquilias thesauro praefert (as Daven. on Col. 2. 3.)

4. Fourthly, the greatest excellency and honour of any man, is this, that he know­eth Jesus Christ; this is more then all wis­dome, beauty, riches, learning, noble birth, or whatsoever other accoutrements.

Thus saith the Lord; let not the wise man glory in his wisdome, nor the strong man glory in his strength, nor the rich man glory in his riches, but let him that glorieth glory in [Page 71] this, that he understandeth and knoweth me. Jer 9. 23, 24 intimating, that the knowledge of God in Christ, is our greatest glory. And certainly God regards a man no more then he seeth Christ in him: Christ (with God) is all and in all, Col. 3. 11: That is, God hath no respect to a man for any thing else, either the more, or the lesse to regard him, because he is a Iew of the stock of Abraham, or that he is a Gentile, whe­ther learned as were the Grecians, or un­learned as were the Barbarians, or Scythi­ans ( Barbarorun [...] Barbarissimi) whether poor bondslaves and servants, or masters, all is one to God, onely he lookes at a man as he sees him in Christ; as he preferred poor Lazarus before rich Dives, because he saw Christ in Lazarus, and not in Dives; Iob 34. 19 Act. 10. 34. Gal. 6. 3. Mal 3. 17. Tamberlaine in his wars, one having found a great pot of gold digd up (as I remem­ber.) he brought it to Tamberlain, who asked whether it had his fathers stamp? but when he saw it had the Roman stampe, he would not own it: So God will own none, but those that have the stamp of Christ and his image upon them: But he will own the poorest and meanest of his servants, that have Christ shining in them, as his Iewels, as the apple of his eye, to whom he sends his holy Angels to at­tend [Page 72] upon them. For in heaven their An­gels behold the face of my father which is in heaven, Matth. 18. 10.

And as God respects nothing in any man but Iesus Christ: so likewise the Saints of God have esteemed of men on­ly as they have seen Christ in them. So David professeth that all his delight was in the Saints that were on earth, in whom Christ appeared, Psalme. 16. 2, 3.

And Saint Paul tels us he regarded no man after the flesh, (or in fleshly respects) as they were wise, learned, rich, honoura­ble, 2 Cor. 5. 16. No not Christ himselfe; that is, as he was a Iew borne of their nati­tion, or so as to expect great things from him on earth, as the Iewes did, but only spiritually: Nay he would not so much as write a letter or Epistle to the greatest Monarchs in the world that were not in Christ, but to the poore Saints in Corinth, Ephesus, Galatia, &c. And to Philemon Indeed he wrote to one Lady, but she was an E­lect Lady. the Master, for a poore servant Onesimus sake.

Mr. Fox, when a great Lord, and wicked met him in London in the streets, and askt him how do you Mr. Fox? he said little. Do you not know me said the great Lord? No not I said Master Fox. I am such a one said he; Sir, I desire (said Master Fox) to know [Page 73] nothing but Jesus Christ and him cruci­fied.

Policarpus at a certaine time meeting with Marcion the Heretick, he said unto him, do you not know me? Yea said Poli­carpus, I know thee to be Primogenitum Diaboli, the first begotten child of the divell. Euseb.

Indeed, naturall men are ready to despise a Christian, though Christ shines in him never so gloriously, if he be poore, and ad­mire the rich, Jam. 2. As Aigalond King of the Moores, when he came to the King of France to be baptized, and saw a great ma­ny poore tatterd people at his dore, as­ked what they were; It was answered, these are the servants of Jesus Christ; he went back in a fury and discontent, and said he would never serve such a Master that could keep his servants no better. But Ingo King of the Ʋeneeds (contrarily) at a great feast, to shew his love to Christs Saints, set his Pagan Nobles in his Hall, and certaine poore Christians with him­selfe in his Parlour.

5. Fiftly, the excellency of all our works is from our knowledge of Christ; which though never so excellent in them­selves as Prayer, Preaching, Almes, &c. God regards them not, they stand for [Page 74] nothing, they are but Cyphers, till Christ be joyned with them. They are at best but umbrae virtutum, sha­dowes of vertues, nay splendida pecca­ta faire and shining sins, beautifull abomi­nations Absque Christo, omnis uir­tus in vitio est. Luther in a man out of Christ: Like as the Phoenix gathers sweet odoriferous sticks in Arabia together, and then blowes them with her wings, and burnes her selfe with them; just so we burn our selves with our own good workes, be they never so sweet and good, if separated from Iesus Christ.

It is Christ, and Christ alone that sweetens and perfumes all our prayers, hearing, almes, and all our duties, and makes them acceptable, As Apothecaries Rev. 8. 3. sweeten all their Confections and Cordi­als with Muske and Sugar.

The Persians had certaine trees that bare poysoned fruit, and they by stealth had planted abundance of them among the Turkes, hoping thereby to poyson them: but with the change of the soile, the fruit changed its quality, and instead of poyson became wholsome food. So our workes that were poyson before, are sweet and good when they proceed from a man planted into Christ: Seest thou not how Faith wrought with his workes? saith Saint James, Jam. 2. 22. It was Faith made [Page 75] Abrahams workes accepted, which else had not been regarded.

CHAP. X. The knowledge of Jesus Christ and him cru­cified, is the most profitable knowledge.

2. NOw followeth the 2 reason why we ought to study to know Iesus Christ and him crucified: because it is the most profitable knowledge in the world; Its better to know Christ thine, then to know all the riches in London, nay all the kingdomes in the world, thine; As one pearle is better then a great deale of lum­ber, so one Christ weighs down all the kingdomes in the world; for what should it profit a man to winne the whole world, (and lose Christ) and lose his owne soule? Matth. 16. 26.

This is the Pearle of great price for which the rich Merchant sold all that he had, and bought it, and found more joy in this one Pearle alone, then ever he did Mat 13. 44 46. [...]. Ephes. 3. 8. with all that he had without the Pearle; Nay more, Saint Paul tels us, there are unsearchable riches in Christ, such as can ne­ver [Page 76] be traced or found out, no more then we can find the way of a ship in the Sea, or of an Eagle in the ayre: But (as the word signifyes in the Original) we are like hunt­ing dogs that have lost their game, having neither footstep nor sent left to pursue. As Gods wayes, so the riches of Christ are past finding out, Rom. 11. 33. He is the one thing needfull, whom obtaining we need no more to make us happy. Luk. 10. ult. Ipse unus erit tibi omnia, quia in ipso, uno bono, bona sunt omnia, One Christ will be to thee instead of all things else, because in him are all good things to be found.

1. And this appeares in foure respects; first, because Christ will give us better things then the world hath; Alas what do we find in the world, but a bundle of Thornes and vanities Eccles. 1. 2.? we feed upon ashes Ier. 44. 20. (and good enough to feed dust and ashes) which was the Serpents curse, on thy belly thou shalt go, and dust shalt thou eat, Gen. [...]. They are but pits, and broken, emp­ty pits, that can hold no water. Ier. 2. 13. They are but Cabull, dirty Cities, our fathers dunghil, not inheritance, Esa. 55. 2. windy husks (the Prodigals fare) not solid bread ( g) a hard shell and a dry kernell. [...] bitter. sweets,

Yea they that find most sweetnesse in the world, find it like a Bee-hive wherein [Page 77] they have tasted a little hony, but they have been stung with a thousand Bees; For so God hath told us before hand; though we have golden dreames of framing a Para­dise of pleasures to our selves here, yet we shal find the gates of Paradise shut on earth, open onely in heaven. Our Paradise is now become a Bochim, a place of Lamenta­tion; for so he hath decreed; Cursed is the earth for thy sake, in sorrow shalt thou eate of it all the dayes of thy life; Thornes, and h Gen. 3. 18, 19. thistles shall it bring forth unto thee.

But will Christ feed us with vanities, vexations? With earth and ashes? No, no, he will feede us with the dainties of heaven, and will open unto us the trea­sures and Iewels that are found in the richest Cabinet of God himselfe, Eph. 1. 3. He will give us Grace and glory, and no good thing will he withold from us if we walke up­rightly, Psal. 84. ult.

First, He will give us the grace of justifi­cation, Col. 2. 13. a pardon for all our sins, and delive­rance from hell and death, Rom. 8. 1. Reve. 20. 6. He will say to us as to the Palsy man, be of good cheare, thy sinnes are forgiven thee, Matthew 9. verse 2. and as to weeping Mary, Wo­man, thy sinnes are forgiven thee, Luke. 7.

And this alone is a greater blessing [Page 78] then all the riches in the world; Blessed is that man whose iniquities are forgiven. Psal. 32.

2. He will give us the grace of accep­tation; we shall be looked upon and ac­cepted as righteous as Christ himselfe was for us; for as he is, so are wee in this world, 1. Ioh. 4. 17. 2 Cor. 5. ult. 1 Cor. 1 ult

3. He will give us The grace of sancti­fication; Not onely pulling off our chaines of darknesse, the devils fetters, Col. 1. 13 but also decking us with the Jewels of holinesse, the Angels glory, by clothing our soules with divine inclinations, to be made partakers of the divine nature, [...]Ezek. 16. 12. Ioh. 1. 16 and our hearts to be made after Gods own heart.

4. The grace of Adoption; of vassals and children of the divell to be the spouse, the members of Christ, nay the sonnes of God Ioh. 1. 12 which perhaps is that new name spoken of, Reve. 2. 17. Now, be­hold what love the father hath bestowed up­on us that we should be called the sonnes of God! 1 Ioh 3. 1. thereby intimating that he beares to us the affection and protection of a father to his children.

5. He will give us the grace of recon­ciliation, whereby God is as good friends with us through Christ, as if we had ne­ver [Page 78] offended him, Col. 1. 21.

6. The grace of Cooperation, for we are able to doe all things through Christ that strengtheneth us. Phil. 4. 13. John 15. 44.

7. The grace of corroboration; for his grace shall be sufficient for us, that no sin shall have dominion over us. Rom. 6. 14. 2 Cor. 12. 9.

8. The grace of coagulation, enabling us to grow in grace till we come to the measure of Grace that God hath appoint­ed us to come unto. Eph. 2. 21.

9. The grace of preservation to con­tinue to the end. 1 Pet. 1. 5. we are kept by his power through faith unto salvation; our life is hid with Christ in God, Col. 3. 3. so as Nothing shall ever separate us from his love; for who can pluck us out of the hand of God and of Christ? Joh. 10. 28. Rom. 8. ult.

10. The grace of consolation; for he will send the holy Ghost (not onely the sanctifyer but) the comforter to cheare our hearts, as he promised us, Joh. 15. 26. which exceeds all other joy and com­forts, being unspeakable and glorious. 1 Pet 1. 8.

11. Lastly he will give us the grace and gift of glorification; if we know Christ [Page 80] is ours, then we know heaven is ours, and all the pleasures that are in it; That that day we dye, we shall be with Christ in Paradise; for the same glory thou hast given me I have given them, saith our Saviour, Joh. 17. 24. and we shall sit together with him in heavenly places. Eph. 2. 6. Other know­ledge may bring pleasure and content, but no other knowledge can bring salva­tion, but onely the knowledge of Jesus Christ and him crucified; can the sonne of Ishai give you orchards and Gar­dens? &c. said Sa [...]l; and can the know­ledge of earthly things inrich you with these treasures?

2. Secondly, As Christ gives better things then the world hath, so more satis­fying. These earthly things are cald empty pits because they are empty of content; though there may be some good in them, yet not the good we expect, that is, con­tent, Because nothing can give content but that that joynes God and the soule as friends together, for which end it was created, and without whom the soule can finde no content in all things else, but flies up and down like a Bee from one flower to another, from one comfort to another, to get more sweetnesse; but when once it enjoys God, it saith I have [Page 81] enough; as Jacob said, I have enough my sonne Joseph is a live; and then is as quiet as a Bee in her hive, a bird in her neast, a Beast in her den, or the Dove in the Arke, because God is alsufficient: A Gen. 17. 1. Bee flyes from one flower to another, be­cause she wants hony enough in that flow­er, but when she is put into a pot of hony, then shee seekes no farther: A thirsty man, give him a glasse of water, he is not satisfi­ed, for saith he, this little water is not able to quench my great thirst; but cary him to a river, and then he saith he hath enougth.

Thirdly, Christ gives more durable riches then the world hath; Al other things have their time to leave us; Hic acqui­runtur, hic amittuntur. Here they are gotten and here they are lost: The world is like the gardens in France or Italy, where men may eat of the fruits of the garden what they please, while they are in the Garden, but can cary nothing out, for then the Gardner searcheth and emptyeth their pockets; even so when death comes she will empty our pockets, that we can carry nothing with us out of the world. Our time is a comming that we must bid a sad farewell to all things here; farewell husband, I shall never see thy face more; [Page 82] farewell wife, farewell children, friends, Riches have wings; Ho­nours are like a cri­stall glasse, Quo magis splendescit citius fran­gitur; And pleasures like bub­bles of sope, plea­sant to see to, but quickly blown out. Luk, 10. ult Rom. 8. ult riches, honours and pleasures both sinfull and lawfull; And perhaps if we be not the better provided, we shall bid farwell God, farwell Christ, the joyes of heaven and eternall happinesse; But Christ a­bideth ever; If we know Christ ours, we shall never bid farwell to Iesus Christ; He is the good part that shall be never ta­ken from us; Then we may say as Dives spake (though brutishly) Soule take thine ease and be merry, for thou hast goods laid up for many yeares; yea even to all eternity. Eter­na erit exaltatio, que bono latatur aeterno; That joy lasts for ever, whose object remaines for ever.

4. But fourthly and lastly, Christ brings with him the blessings of this world also, Matth. 6. 33. All these shall be cast upon you, into the bargaine, as a loafe to the dozen or a little handfull to the measure. All things are yours, if you be Christs, for Christ comes not vacuis manibus, empty 1 Cor. 3. 26 handed. And this appeares in foure par­ticulars.

1. First, we shall have certainty of pro­vision. We may say with David; the Lord is my Shepheard, I shall not want; for God hath said it, I will never leave thee nor for sake thee. Psal. 23. 1. Heb. 13. 5. Hath he given us Christ, and [Page 83] will be not with him give us all things else? Rom. 8. 32. What can God deny us that is good for us, that hath not denyed to give his son for us? Will a man give us the Garden and not the flowers? The Land, and not the trees? and will God give us heaven and deny us earth? Are not two Sparrowes sold for a farthing, and yet your father provideth for them? Wil God take care for Sparrowes, and young Ra­vens, &c, and not for thee, O thou of little Faith? Will a man take care to feed his cattle in the field, horse in the Stable, Swine in the Sty, and not for his wife and children that sit at his own Table?

We are ready to say, especially the poor­er sort, as Isaac said to Abraham; Here is wood, but where is the Sacrifice? Here are mouths, but where is the meat? But let us answer our soules as Abraham did his son; O my son God wil provide.

Or perhaps we will say as the Disciples said to Christ; Here are a few loafes and two little fishes, but alas what is that a­mong so many? And yet you know with the blessing of Christ it served them all The Prodigal could say, if once I could get home into my fathers house, there is bread enough.

When Hagar looked into her bottle. [Page 84] and saw that empty, she fell a weeping; but when shee saw the fountaine or well of water, then shee was satisfyed, for then she knew she could fill her bottle againe; So regard not so much though thy bottle be empty, remember the Well is ful. I have been young saith Da­vid, and now am old, yet I never saw the righteous forsaken, nor their seed though begging their bread (as Broughton reads it) Psal. 37. 15.

Though perhaps we may want what we desire, yet we shal never want what God sees best and fittest for us to do him service withal.

Alwayes, the greatest estate is not fittest for us; as a great shooe fits not a little foot, nor a great saile a little ship, nor a great ring a little finger, which though it have more Gold in it, yet a lesser were better and fitter for us. Bellarmine in his Cate­chism hath an excellent expression; supopse saith he, a King having many children of severall ages, should apparel them in cloth of gold: Now he that is 16 yeers old hath more gold in his robe then the child that is but five or six yeere old; yet the child would rather have his own garment then his elder brothers, because saith he it is fitter for me: So if thou hast that estate that [Page 85] is fittest for thee, surely that is best for thee.

2. Secondly, As we shall have certain­ty of Provision, so we shall have it with better right; as comming to us not onely by providence, but from the Covenant of Grace, and streaming to us through the bloud of Christ: Wicked men have a pr [...] ­videntiall right as Creatures, as appeares Acts 5. 4. Was it not thine own while it was with thee? But the Saints receive them as the Spouse, and members of Christ who is heyre of all. Now a man were better have courser fare, weare meaner cloathes, &c. when they are paid for, then richer, and be in the books, and his cloathes not paid for.

3. Thirdly, we shall have our blessings Deut. 28. blessed and sweetned with our Fathers love; which doubles their sweetnes, like as sweet water sprinkled upon sweet flow­ers makes every flower smel the sweeter, or as wine sweetned with sugar makes it more pleasant: Whereas all out of Christ have them with our fathers curse, Mal. 2. I will curse their blessings, yea I have cur­sed them already. So Rom, 11. 9. Let their table be their snare, a trap and a stumbling block, &c. And so they become like sweet flowers poysoned, the sweeter the more dangerous: Hence wicked men out of [Page 86] Christ, may injoy all good, and yet injoy no good at all; Nay the more they a­bound in blessings, the more their curses abound.

Suppose a Father should give a small portion to his child, but withal saith; Son, take this portion, its but little, but thou hast it with my love, and I pray God blesse it to thee; And to another he gives a greater portion, (or perhaps he puls it from him, as the Prodigall did from his father) but withall saith; Take it and choak with it, let it be accursed to thee. Now there is great difference between a gift re­ceived with our fathers blessing, and with his Curse. God give me a little with my fathers blessing, rather then a great deale with my fathers Curse; better is a little with the feare of the Lord, then greatrea­sures and trouble therewith, saith Solomon, Prov. 15. 16.

4. Fourthly and lastly; These are given in hand as pledges of our future hopes; Take these for present, but greater things are laid up for thee hereafter; Psal. 31. 19 How great are the things thou hast laid up for them that fear thee? He that knowes Christ to be his, may say I have these and heaven too, I have these and Christ too, these are not my portion, that is to come.

But these are the wicked mans portion, Psal. 17. 14. They have their portion in this life, there is all, they must expect no more; they may say, I have house and land, riches, honours, and pleasures; but I have no part in Christ or Heaven: with Dives, I am merry now, but to night I may be in hell with him. Now what joy hath a con­demned man in the society of all his friends, in daintiest fare, in all delights and pleasures, whiles he wanteth his pardon, e­very houre expecting execution?

CHAP. XI. That the knowledge of Jesus Christ and him crucified is the most comfortable know­ledge.

3. NOw followeth the third and last reason why we ought to study to know Jesus Christ and him crucified; Be­cause it is the most comfortable know­ledge in the world; In other things, He that increaseth knowledge, increaseth sorrow. But the more a man knowes of Christ, and his part in him, the greater is his joy; A poor godly man that knowes Christ is his, hath more joy in his heart, and lives a more [Page 88] comfortable life, then the greatest rich man that hath all abundance, great man­nors, is rich in gold and silver, but knows not that he hath any part or portion in Ie­sus Christ. 1 Pet. 1. 8. After you beleeved, you Psal. 4. 7. Psal. 66. 3. rejoyced with joy unspeakable and glorious; yea such a man carries heaven about him, and the joyes of it; for the King­dome of heaven is righteousnesse, and peace, and joy in the Holy Ghost. Rom. 14. 17. and this appeares especially in foure con­ditions.

1. In time of spirituall distresse, when our sinnes are gone over our heads, like mountaines & milstones, too heavy for us to bear. Come to me saith Christ, though thy heart be never so heavy, and I will ease Matth. 11. 28. thee, when all other things will be bit­ter and miserable comforters to thee. A sword shall pierce through thy soule (saith Simeon to Mary) that the thoughts of many hearts may be opened, that is, may be eased; as a sore when it is opened it is eased. Luke 1. 35 When I was scorched with the heat of Gods anger, I sate under thy shadow (saith the spouse, Cant. 2. 3.) with great delight; Like as Ionas Gourd, or a tree with broad leaves, shadowes from the heat of the sunne, so doth Christ from the heat of Gods hottest displeasure when he seemeth most angry with us.

2. The knowledge of Christ is most comfortable in time of greatest persecuti­on, imprisonment, banishment. &c. (like as the Unicornes horns sweetens all poyson­ed waters) for then we know he will be our God, to comfort us▪ in all our tribulation. 2 Cor. 1. 4.

The three children we know were in the fire, but unto them it was no fire, be­cause Christ was with them in the fire; And Daniell was in the lions denn among the lions; But to him they were no lions, but as so many lambes insteed of lions, because Christ was with him in the den of lions.

Paul and Silas were whipt indeed, but it was with Rosemary branches, because Nihil sen­tit crux in nervo, quā do animus est in Cae­lo. they found more pleasure then pain, more [...]oy then sorrow: Yea and they were in prison too; but it was sweeter to them then a parlour, where at midnight they Sung psalmes for joy, because Christ was with them in the prison.

The holy martyrs amidst the flames of fire clapt their hands for joy, because Christ was with them in the fire. Me­thinks said one, I tread upon pearles (when he trod upon [...]ott burning coles,) And, I feele no more paine then if I lay in a bed of Doune; and yet he lay in flames of fire. Ac­cording [Page 90] as the Lord hath promised, he Phil. 4. 13. Ier. 30. 11. Psal. 103. 13. will lay no more upon us then he will enable us to beare 1. Cor. 10. 13.

3. The saving knowledge of Christ is most comfortable in our greatest affliction, sicknesses, losses, crosses, disgraces; for lik­ly as our afflictions abound, our com­forts abound much more, as the stars shine brightest in the darkest night.

This comforted the Church in her Captivity when she walked in garments rouled in blood: Yet, (saith she,) Vnto us a Child is born. Esa. 9. 6. Alas but cold com­fort a man would think for her to remem­ber a Christ to come 6 or 700 yeeres af­ter, especially in respect of her present mise­ry: Yet this was their greatest stay & com­fort; for while Christ came not, so long they were sure they could not totally be rooted out because; God had promised the scepter should not depart from Iudah till Gen. 49. 10. Shiloh (that is till Christ) should come; (And indeed they were never totally ru­ined till Christ came) And also because by Christ, all temporall punishments are sweetened and made comfortable unto us. What comforted Iob amidst all his heavy and grievious afflictions, but this? Yet I know my redeemer liveth. &c. yea even this alone supported Habback­kuck, [Page 91] in the time of his own, and the Churches misery, Hab. 3. 17. 18. Though the figtree shall not blossome, nor shall fruit be in the vines, the laboure of the Olive shall faile, the feild shall yeeld no meat, the flock shall be cut off from the fold, and there be no herd in the stals, yet will I rejoyce in the Lord, I will joy in the God of my salvation.

And the reason is, because if we know Christ savingly, we are sure of two things.

1. First that whatsoever befals us, it Rev. 3. 19. 2 Sam. 7. 14. shall come in his love to us; For we are chastened, that we might not be condemned. And is it not mercy and love to be but whipt or branded, when a man should be hanged? To be but chastened when he should be damned?

And secondly we are sure that it shall do us good Rom. 8. 28. All things shall co­work together with God for our good though we are not sure of prosperity; nay we know not what afflictions we may meet withall nor what cup we shall drink, yet we are sure of this, that Goodnesse and mer­cy shall follow us all the dayes of our lives. Ps. 23. 6. If we be poore, it shall be good poverty; If sick, it shall be a good sicknesse; If in disgrace and reproch, it shall be good dis­grace, &c. Blessed is he whom thou chasti­sest and teachest, saith David. God will turn [Page 92] all our water into wine? And (like Samp­sons riddle) Out of the eater shall come meate, and out of the strong shall come sweet­nesse: even lion-like afflictions that would seeme to tear us in pieces, and devour us, will bring hony and sweetnesse to us; As the Israelites that were forty yeeres going through a wildernesse full of trou­bles, (when they might have gone it in 40 dayes) but God tels them the reason was, That he might humble them, and prove them, Deut. 8. 16 and doe them good in the latter end. As in­deed he did. So likewise Ioseph tels his brethern, You intended evill against me, but the Lord turned it to good, Genes. 50. 20.

Question. But you will say what good shall afflictions work for us?

Ans. I Answer, somtimes they shal work temporall good for us in this life. Ioseph had his time to be under a cloud, and was thirteen yeeres in prison by false accusati­on, but God in due time remembred him, and caused his sunne to break out of a cloud, as God hath promised. Psal. 37. 5 6. Commit thy way to the Lord, trust in him, and he shall bring it to passe, and he shall bring forth thy righteousnesse as the light, and thy judgement as at noon-day: Who for 13. yeeres imprisonment, raigned four scoure [Page 93] yeeres like a King in Egipt.

David you know had seaven yeeres banishment, yet it ended in a glorious raigne of 40. yeeres continuance.

Ruth a while like a servant, may gleane among the sheaves, but ere long she is mi­stris of all those fields wherin she gleaned.

And Iob awhile may be stript of his goods, Children, and all his comforts, but ere long he doth enjoy them doubled to him, even as much more of every com­fort as he had before. Iob 42. 12, 13.

2. But however, it shall alwayes worke for our spirituall good. By the sad Eceles. 7. 3 Heb. 12. 10 Iohn 15. 2. looke the heart shall be made better. Like those in the time of the sweating sicknesse that were smitten with Rosemary branches to keep them waking, and from sleeping to death; though they cryed out at the smart of the blows against those that smot them, O you kill me, you kill me; whereas a­las they had beene killed with their dis­ease, if they had not been smitten; Or as tender mothers that give their children sometimes bitter wormwood and Aloes, but tis to kill the wormes (or else they would never let their children tast so bit­ter a potion) and likely too, it is sweetened with sugar.

There is a foure fold spirituall good by [Page 94] afflictions to every one that knowes Iesus Christ savingly.

1. They keepe the heart tender and humble, pliable and buxome to God ( Re­membering my wormwood and my gall my soule hath them in remember ance and is hum­bled in me, Lamenta. 3. 19. 20) as they did David when Shemei cursed him, and when God chastised him with the pestilence, It 2 Sam. 24. me me ad­sum, &c. is I have sinned, what have those sheepe done? And Jonas after he was cast into the sea and restored, the second time he could find his way to go right to Nineveh.

2. They keepe us from backsliding; for else we would lose our graces, as too much sunneshine makes the corne to shale and lose its fruit.

3. They make us feare to sin that have so smarted for sin: The burnt child dreads the fire; exellent is that speech of Iob; Iob▪ 34. 31, 32. Surely it is meet to be said un­to God, I have borne chastisement, I will not offend any more; That which I see not, teach thou me, and if I have done amisse, I will doe no more. As a child will feare to commit that fault for which he hath well smarted.

4. They make us grow in holinesse, and weane us from earthly delights (as the Israelites bondage made them weary of Egypt) They are but Gods pruning knives, [Page 95] to let us bleed, and purge us that we might bring forth more fruit, John 15. 2. like as we see flowers smell sweetest after a show­er; Or, as the burning bush that burned yet consumed not, but was the brighter for the fire; Or as gold▪ put into fire, loseth its drosse, but nothing of its substance and is made the purer gold; Or as grapes under the presse make the sweeter wine; Or as wheat under the flaile hath its chaff beat­en off and is the purer corne: So are affli­ctions to all that are in Christ, and know Christ theirs; They make them like Roses, which though sweet alwayes, yet they never drop sweet water but when the fire is under them; Or as spices, when beaten to pouder, then they smell the sweetest.

3. Thirdly, Afflictions shall increase 2 Cor. 4. 17. Mat. 5. 12▪ our crown of glory; the deeper our die is in affliction, the better shall we weare our scarlet robes in heaven, Rom. 8. 18. I reck­on saith Paul our sufferings in this life are not worthy our glory that shall be revealed. Chry­sost. said, if one man did suffer all the sor­rowes of all the Saints in the world, yet they are not worth one houres glory in heaven.

4. Fourthly and lastly, The knowledge of Christ and him crucisied with a saving [Page 96] applicatory knowledge is most comfor­table in the hour of death: Such a one can triumph over death, saying, Death where is thy sting? Hell, where is thy victory? Be­cause 1 Cor. 15. 56. though death in it self be full of an­guish, and is the destruction of nature, yet if thou art in Christ, and knowest Christ is thine, the cup is sweetned with good in­gredients. For thou art sure of two things.

1. Thou art sure to die comfortably (or­dinarily) and not fearing, but longing for death; we know saith Paul when this our tabernacle is broken, we have a house not made 2 Cor. 5. 1, 2, 3. with hands eternall in the heavens; wherfore we sigh and grone to be clothed with our house which is in heaven. When I walk through the the valy of the shadow of death (saith David) I will feare no evil, for thou art with me, and thy rod and staff comforteth me, Psal. 23. 4. Luke 2, 29 Phil. 1. And Simeon. Now lettest thou thy servant de­part in peace, for mine e [...]es have seene thy Sal­vation.

Yea somtimes before they go into hea­ven, they are rapt up into the third heaven with joy as Paul was in his rapture 2 Cor. 12. (though in another manner) Some have professed they never felt such joy in all their lives as at the hour of their death.

Paula that noble Lady, when one did read to her ( Cant. [...]. 11.) The winter is past, and the singing of Birds is come, yes, she replyed, the singing of birds is come, and so she went singing into heaven; another being as they thought in a swound a little before her end, they cryed give her some Rosa Solis; but she put it back, saying I have Rosa Solis you know not off.

Ambrose said to his friends about him when he died, I have not so lived that I am ashamed to live, nor yet feare I death, because I have a good Lord.

Glover from whom God did hide his face long before, yet when he was going to the stake, said to his frind Austen, he is come, he is come.

But you will say, Object. do such alwayes die comfortably? I answer, Answ. Not alwayes, but ordinarily; for sometimes God hides his face from his own at death, as a just pu­nishment for their want of close walking with God in the time of their prosperity, &c. and besides we know death is fearfull in its best lookes (called the King of feares) as is a lion, though his teeth and claws be beaten out, or as the Hauk to the Partridge, who trembles at the very fight of her scattered feathers, or like a serpents skin that is formidable though stuft with straw.

The vertuous Lady Jane when she co­vered her eyes with her handkerchief, and was to ly down on the block to receive the stroake of death, she cryed out O what shall I do, where is it, where is it? she was filled so full of feare, though her faith failed not; yea Christ himselfe feared death with a naturall holy feare.

Yet I say thou art sure at the least to be freed from despairing feare, and to be able John 13. 13. to say with Iob, Though he kill me I will trust in him; as our blessed Saviour on the crosse, stil called the Lord his God, when he felt no comfort from God; my God, my God, why hast thou forsaken me? And the reason is, because Christ hath promised that neither life nor death shall be able to separate us from the love of God in Christ our Lord, Rom. 8. ult.

2. And secondly, If thou knowest Christ to be thine, thou art sure to dye a blessed death ( Reve. 14. 13. Blessed are the dead that dye in the Lord. &c.) because that day and houre thou diest, that day thou art sure thy soule shall be with Christ in para­dise; for to all that know Christ savingly, death is but the harbenger to bring their Cyprian. soules to Christ. Ejus est timere mortem qui ad Christum nolit ire. (saith a father) let him fear death that is loth to go to Christ; do not thou feare that desirest to be dissol­ved [Page 99] and to be with Christ. Death to thee is but as thy fathers horse to cary thee to thy fathers house; or like Iosephs Cha­riot ratling with its wheeles ready to car­ry old Iacob to his son Ioseph, so is death ready to carry thee to thy Saviour Iesus.

Alas, our misery lies in our life ( mori­mur dum non morimur) not in our death▪ therein lies all our happynesse; for we shall not die but live still, onely we shall exchange the place of our living; instead of Egypt to live in Canaan, instead of earth to live in heaven.

Now are wee afraid to live? No, life is sweet; then feare we not to die, for that brings the sweetest and most happy life, and will make an exchange of a life of misery for a life of glory.

Indeed to them that know not Christ, O how bitter is death▪ It must needes sting them like a serpent; because they go from all their hapinesse to all their misery▪ Death of it selfe is bitter; but herein lies the sting and strength of death to all out of Christ, in that it is entailed to eternall death; they may say as once Elisha did, 2 Kings 6. 32. Behold the murtherer death is come to take away mine head; And is not the sound of his Masters feet (even of the divel and hell) behind him? mori non me­tuo [Page 100] (said one) sed damnari metuo; I feare not to die, but I feare to be damned.

When Saul was told by Samuel (as he took him to be) to morrow thou shalt be with me (therefore what else but in hea­ven?) yet the newes pleased him not (his conscience preached otherwise to him) but Saul fell all along on the earth, and was sore afraid, and there was no strength in him, 1 Sam. 28. 20. so Belshazzar did read the hand writing before Daniel read it, and trembled: for his conscience told him there could come no good newes from heaven to such a wretch as he was.

And verily herein lyes the sad conditi­on of all men, that know not Iesus Christ savingly, That though they may make themselves merry and be pleasant in their lives, yet death makes them miserable, they shall lye down in sorrow, Esa 50. 11.

And though now Christ seemes like a roote out of a dry ground, having no­thing in him why they should desire him, Esa. 53. 2. (for though he hath made rich promises, yet not of such things as they care or desire to be rich in, and with such hard conditions too as seem unreasonable, even the parting with their dearest lusts) yet at death what would men give for assu­rance that Christ were theirs? Would [Page 101] they not prefer this knowledge before all earthly blessings? As Severus said, if I had a thousand worlds I would now give them all to be found in Christ? As crock-back Richard the third in his di­stresse, cryed a Kingdome for a hors; O then they will cry a Kingdome for a Sa­viour.

CHAP. XII. A Reproofe of those that know nothing of Iesus Christ.

Vse 1 IF this be so, that we ought to study to know nothing but Iesus Christ and him crucified) then they are justly to be re­proved that know nothing of Iesus Christ and him crucified. There are five sorts of them who know nothing (or very little) of Iesus Christ and him crucified.

First, the heathens, who are the great­est part of the world, and of whom there are milions of milions at this day, who want the meanes of knowledge, and can never attaine salvation: for if our Gospel be hid, it is hid to them that perish. 2 Cor. 4. 3. [Page 102] And they are without hope. Eph. 2. 12. Qui cui­quam sa­lutem pro­mittit sine Christo, nescio u­trum ipse salutem habere po­test in Christo. Aug. Acts 17. 31 Ir is true some con­ceive it is a sinne in Heathens to want habituall knowledge of Christ, because it was in Adam in innocency, and it had beene his duty so to have acted, if God had commanded him, as now he doth command all men: Therefore habituall knowledge of Christ seems still to be required even of heathens; Yea and actuall applicatory knowledge, of all to whom Christ is revea­led: because the want is their sinne, for which they shall be damned, John 16. 9. Mark 16. 16. But where the Gospel is not revealed, (as among the Heathens) there it seemes not a sinne; for we are not bound to act that which God never re­vealed to Adam nor since. There is Lex interna, id est, in­ternus Deiconceptus, and externa or revelata: Now Gods se­cret will is not our Law, but his will revealed. Leges factae instituuntur cum promulgantur. Rayner. Panth.

Some indeed think the moralized hea­thens that walked by the light of nature, were saved (as Chrys. Clemens Alexand. Erasmus, Casauhon, and others) but Christ tels us the contrary Act. 4. 12. Though in comparison of us that have the meanes, they are said to have no sin, Ioh. 15. 22. I grant, whether it be a sin or no, in the Heathens not to know Christ, to whom he was never revealed, is a que­stion; But of this I am sure, if their nega­tive infidelity be no sin (being ignorantia privationis, or negativa) yet their positive fidelity is odious, in that they trust to dumb Idols, to the stock of a tree, &c. when as the light of nature tels them that they themselves are better then that they trust [Page 103] in (by whichlight of nature they shall be judged, Rom. 2. 12.) yea light of nature tels them a living creature is better then the pi­cture (as a lamb in the field or a bird flying in the aire. &c. are better then a picture of them) And yet saith one, si accepto spi­ritu occurrerent, ut monstra haberentur.

2. The Turks that acknowledge God a fa­ther, yet deny Christ a Redeemer, though they heare of Christ, yet despise him, reject, abuse him and his members, and prefer their Mahomet before him: whose sin is greater, because their own religion is so absurd, fleshly, and filthy, and his rewards all fleshly, fitter for swine then men.

3. The poore scatter'ed Iewes, of whom and for whom Christ especially came, to them still Christ is a mystery; they acknowledge Moses law and the Pro­phets, but reject Christ as an impostor, & looke for a saviour to come, when Christ is so plainly preached in their own law; search the scriptures saith Christ, for they are they which testify of me. John 5. 39. And yet they remain as judiciarily, so wilfully blind and ignorant (2 Cor. 3. 14.) as a just punish­ment of their own imprecation when they cryed, His bloud be on us and our children.

4. Papists who nourish ignorance, teaching it to be the mother of devotion, [Page 104] when as we know that ignorance is the cause of sin. Matth. 22. 29. and punishment of sin. Rom. 1. 21. Esa. 6. 9. & surely that re­ligion cannot be good which hateth the light; He that doth evill hateth the light John. 3. 10. Neither is it likely that that should be the mother of devotion, that is the mother of Atheisme, idolatry and su­perstition, as appeares Act. 17. 22. Psal. 10. 4. Gal. 4. 8. But thus they pul out the peoples eyes, as the Philistims did Samp­sons, and then they make sport with them.

And further, though they know Christ to be a Saviour, yet they make him not the alone Saviour, but joyne with Christ their owne workes, and make themselves at least in part, their owne saviours: But if wee adde but one mite to Christs treasure, we say Christ is not rich enough to save us, and so we make him no Saviour, Rom. 10. 3. Gal. 5. 4.

5. And lastly, it reproveth all ignorant An igno­rant man little dif­fers from a beast. Psal. 32. Ier. 4. 22. Esa. 1. 2. Eph. 4. 17. persons among our selves; a man would wonder how they can make a shift or study to be so ignorant, who are even like the horse and mule that have no understanding; As in the creation, Darknesse covered the face of the earth, so of their soules. Ask them what Christ is? They answer some [Page 105] of them, that he is a God, some a man, some an angel, a spirit, &c. Learned Master Pemble reports of a man dying, being asked what Christ was, he said, he thought he was a towardly young youth, &c.

But let all thus grosly ignorant consi­der, 1 first their ignorance is inexcusable, be­cause the Gospell shines so clearly in their faces ( The light shineth in the darkness, but the darkness comprehendeth it not, Joh. 1. 10.) There is a three-fold ignorance, 1. A privative ignorance, 2. A wilfull igno­rance, 3. A negligent ignorance. Now their ignorance is not ignorantia privationis in­vincibilis, that is, negative or invincible igno­rance; but first it is ignorantia pravae affecti­onis (as the Schoolmen speak) That is wil­full from corrupt affection: It is one thing nescire, not to know, and another thing nolle scire, not to be willing to know; And these are they that shut their eyes least they should see with their eyes, Math. 13. 15. Depart from us, say they, for we desire not the knowledge of thy wayes, Job. 21. 14. Or secondly, at least it is supina ignoran­tia, supine, careless, or negligent igno­rance, when men will use no meanes nor take any paines for knowledge; these are said to hate knowledge, Prov. 1. 19. And this ignorance doth much aggravate their [Page 106] sin, and make it without any cloake or colour of excuse; if I had not come among you (saith Christ) you had had no sin, but now you have no cloake for your sin, John 15. 22. How shall you escape that neglect so great salvation? saith Paul Heb. 2. 3.

2. An ignorant heart is an evill heart; Iohn 9. 41. without knowledge, the mind is not good, saith Solomon, Prov. 19. 2. surely if the head be leprous, the body cannot be sound; If the head be giddy, the body must needs stag­ger; If the eye be dark, all the body is dark. Matth. 6. 22.

3. All their workes are evill, and workes of darknesse; they can yeeld no obedience to God acceptably, because it is brutish and not rationall service; for how can we shun evill when we know not what is evill? Or do our duty when we know not our duty? The blind eates many a fly; and who so bold as blind Bayard? Ignorance made them lay violent hands upon Christ himselfe; but had they known him, they would not have crucified the Lord of glory.

4. Fourthly, They can have no repen­tance; for how can we repent and be greived for our sins untill we know them? and how can we cry for mercy when we see not our misery? Ionas while he was [Page 107] asleepe in the ship, feared not the tempest till awakened; the child in the dark womb cryes not, till it come into the light.

5. How full of feare are they that walk Light is sweet, but darknesse terrible. in the dark? The Egyptians, when the plague of darknesse, was upon them, how uncomfortable was their condition? But what horrour will possesse thy darke soul in that hour of darknesse? how terrible will death be to thee? The Sun ecclipsed at the death of Christ, was dreadfull; but more dreadfull will it be when the face of God is ecclipsed toward thee.

6. Sixthly, Such have no part in Christ; for as in the creation, the first work God made was light, so in the regeneration Iohn 17. 3. Iohn 4. 10. the first grace God gives is light. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light, saith the Apostle. Eph. 5. 14. The Eagle tryes her young whether they be her owne, by this signe if they can endure to look upon the Sun, or else she ownes them not (as they say) but casts them upon the hard stones; And certainly thy ignorance, or know­ledge, discovers thee to be a child of light, or a child of darknesse; for God hath sworne an ignorant person shall never come into heaven; It is a people that do [Page 108] erre in their hearts, and have not knowne my wayes wherefore I sweare in my wrath, they Hos. 6. 6. Ioh. 7. 49. should never enter into my rest. Heb. 3. 10. Neither will God shew them any mercy (which is usually their excuse) if they be ignorant, as appeares Esa. 27. 11. They are a people of no understanding, there­fore he that made them will have no mer­cy on them. Nay Christ hath said he will come in flaming fire to render vengeance to them that know not God. 2 Thes. 1. 8. Igno­rance will end in vengeance. Neither will voluntary or negligent ignorance excuse a tanto but aggravate thy wrath, John 3. 19. this is condemnation; that is, this makes their Ignoran­tia, minuit à peccato, quantum minuit à voluntario. Aq. 2. 2. Qu. 76. condemnation the greater, because light is come among them, but they loved dark­nesse more then light; and therefore it is affected darknesse.

Quest. What should ignorant men do to come to the knowledge of Christ and their own salvation? I answer, First I ad­vise them to get a Catechisme, and if they cannot get it by heart, yet let them read it over and over, againe and againe: and for poore servants, let this be a part of their Sabbath dayes work; I could wish likewise that Parents, Masters, & Ministers, would what they can, set upon this work; Catechising teacheth the first principles [Page 109] and fundamentals in religion, and maketh Heb. 6. 1. & 5. 12. grounded Christians, and would preserve them from Schismes, errors, and heresyes, and every wind of doctrine with which now so many are blowne away for want of being wel grounded, as a ship without Anchor is tossed hither & thither with the winds, Eph. 4. 14. But a sure foundation will make a firme building, as the house that was built upon a rock, the raine fell, the floods came, the winds blew, but it fell not, because it was founded upon a rock, Mat. 7. 24.

2. let them use the meanes of hearing, reading, conference with other Christi­ans asking them questions. &c. Let us 2 Tim. 3. 16. Iohn. 5. 39. go (said the people) to the house of the God of Iacob, and he will teach us his wayes. &c. Esa. 2. 3. Onely come with an humble and teachable heart; If any seeme to be wise, let 1 Cor. 8. 2. him be a foole that he may be wise. 1 Cor. 3. 18.

3. Practise what you know already; for if any will do my will, he shall know whe­ther Prov. 24. 13, 14. Rom. 1. 18. 21. 28. it be of God or no. John. 7. 17. But on the contrary, God will take away the knowledge we have, if we imprison the truth in unrighteousnesse, as Masters blow out the candle when the servants play with it. Rom. 1. 18. 21. 18.

4. Be much in Prayer; for Christ is our Prophet, and if we seeke it of him, he will teach us so much as is necessary to salvation. I councel thee to buy of me Eye­salve. Iob 32. 8. 1 Cor. 2. 10. If thou cryest after knowledge, and lift­est up thy voyce for understanding, saith So­lomon; If thou seekest for her as silver, and searchest for her as for hid treasures, then shalt thou understand the feare of the Lord, Ioh. 34. 32 and finde the knowledge of the Lord Prov. 2. 3, 4, 5. Therefore pray with Job, Lord, what I see not teach thou me; and as David often, Teach me thy statutes, as the naturally blind cried, Lord Jesus that I may receive my sight. The word is like a Dial that will not shew thee how the day go­eth till the Sun shines upon it; So though there be a spirit in man, yet it is the inspi­ration of the Almighty that giveth un­derstanding.

CHAP. XIII. A reproof of those that study to know all things else save Jesus Christ and him crucified.

Vse 2 IN the second place; If we ought to study to know nothing save Iesus Christ [Page 111] and him crucified: Then it justly reproves those that study to know nothing of Iesus Christ, but study all other things save the knowledg of Christ. Some study the know­ledge of the creatures, and of the things of the world (like Mouls always grovling in the earth) to have skill in corne, cattle, land, &c. Others befoole themselves in the studying of vanities; the soule spend­ing her self to catch at shadows, and leting go substance, as those heathens Rom. 1. 21. They became vaine in their imaginations: That is, spending their time, and taking great paines in studying such things, the knowledge whereof is no wayes profita­ble to themselves or others: like the Spi­der that with her intrals weaves a curious web, yet good for nothing, but to be swept downe; Or like unto foolish chil­dren that sweat and toyle, and heat them­selves to catch Butterflyes; Or as the Israelites did weary themselves to gather stubble in stead of straw; or as Jeat that gathers drosse and refuse things to it selfe, but lets go all precious things; Or as the Loadstone that drawes Iron to it, but lets go Gold and Silver: And thus they sow the wind, and reap the whirle­wind.

I remember a story I have read of Alex­ander [Page 112] the Great, when one was presen­ted before him that could do famous ex­ploits, who said he could throw a Pease at a farre distance upon the point of a Needle: But instead of a reward or coun­tenance given him from that noble warri­er, he had a check from him; what said he, dost thou spend thy precious time in throwing Pease upon the point of a needle? And surely all study after vain knowledge is but as throwing Pease upon the point of a needle, and shall receive from God a check rather then a reward. Queri non debet, qd solvi non potest. Me lius est du­bitare de occultis, quam liti­gare de in certis. Aug Quaesupra nos, nihil ad nos. Socrat. Quae sunt oculta non sunt scru­tand [...], quae manifesta, non sunt negligen­da, Presp.

Others spend their time in studying to know things hidden from them, and that concerns them not. Thus the disciple en­quired when Christ would restore the Kingdome of Israel, Acts 1. It is not for you, saith our Saviour, to know the times and seasons, &c. So Peter, John 31. 21. Master, what shall this man do, &c? What if I will that be tarry till I come, what is that to thee &c? Est aliqua docta ignoran­tia, Aug. There is a learned ignorance, Se­cret things belong to God, but revealed to us and to our children.

Others spend their time in studying foolish questions, genealogyes and curiosi­ties, the knowledge whereof may gender strife, but are usually unprofitable and [Page 113] vaine, Tit. 3. 9. 2 Tim. 2. 23. Thus the Athenians had books of curious arts ( [...]) Its thought they were books of Necro­mancy. yet good for nothing but for the fire, Acts 19. 19. though they prised them at five Myriads, or 50000. peeces of sil­ver, which if they were but the Roman pennies, some have computed to come to about eight hundred pounds. And thus the Schoolmen have wasted a great deale of precious time in very vaine and unpro­fitable questions, Picking strawes in Divi­nity Bish. Hall. (as a Reverend, godly, and learned Bi­shop speaketh:) And at the best they are Quantum mali facit nimia sub­tilitas? Senec. *Nor can they agree in their rules of Art; some say Plato wanted or­der; Aristot. was dark; Pliny want­ed method; and Seneca was lime without sand. Corn. Agrip. de vanit. Sci­ent. but Questiunculis lascivientes, waxing wanton with vaine and curious questions, as saith another.

Others they spend their time in study­ing Arts and Sciences, but study not to know Jesus Christ; Scientes in omnibus nisi in quibus vera constat sapientia, that is, studying to know all things but onely those wherein lies all true good and hap­pinesse.

First, * The Grammarian he will tell you, he studyes about letters, and words, how to speake every word aright, but forgets to study how to live aright; And yet alas words are but sounds and spoken according to the custome of the people, and not al­wayes according to rules of Art.

2 Secondly, the Rhetorician he will tell you, he studyes to speake his words in print ( Perpolitè, elegantèr, Ornatè) ador­ning them with flowers, and adding as it were vermilion to the colour: And yet Plus hor­ret oratio­nis in [...]le­gantiam, quàm vi­tae defor­mitatem. he regards not sordescere vita & moribus, how foule his life and conversation is. And in conclusion they are but so many painted words, or wise words at the best, good onely to tickle wanton eares and deceive the simple: But solid reality, good matter, clothed with decent words, takes more with the wise. Hence De­mosthenes feared Phocion vera & ad rem per­tinentia simpliciter dicentem (that is, speak­ing home and to the purpose) more then all other Orators; And he called him securim orationum suarum, the hatche [...] of his orations. Hence many of the wiser heathens despised this art; Socrates cals it Nec artem nec Scientiam, sed sagacitatem & servilem adulationem. Neither an art, nor Science, but subtilty, and flattery. Plato esteemed them but as stage-players, ca­lumniators, and sycophants ( Hinc innocens ut nocens damnatur & contra) making the guiltlesse guilty, and the guilty guiltlesse. Cato Refused that Rhetoricians should plead, quia Orationis facundiâ, facile possent aequa & iniqua persuadere, because by elo­quence [Page 115] of words, they could easily per­swade to right or wrong. Demosthenes boasted he could change the sentence of the judges at his pleasure; and Cicero was cald Rex oratione sua omnia regens, playing Rex with his oratory, thereby ruling all things at his pleasure.

3. The Logician he will tell you that he Irrationa­le hominū genus si abs (que) Dis­ciplina nes­ciat ratio­cinari. studyes how to see clearly with the eye of reason, and therwith oft times he puts out the eye of faith, which though never a­gainst, yet it is oft times above our reason: But we must walke by faith, and not by sence or reason, 2 Cor. 5. 7. Heb. 11. 1. 3. Its true, voluntas est caeca sine ratione, the will is blind without reason; but it is also as true, Theologia est sepulchrum rationis, Di­vinity is the grave that burieth reason, where we must learn oft times to shut the Plato, Ci­cero, Socra­tes, and the Athenians condemn­ed this Art. Aug. cals it Vinum erroris, Hier. Ci­bum daemo­num, De­mocritus, Non artem sed insani­a [...] eye of reason, that we may see the better with the eye of faith.

4. Fourthly, The Poets, how light and emply are they? Like fits of musick which delight us for the present, while the musick is in our eares, but after leave us malancholy; Of whom wee may say as Aug. said of Homer, that they are Dulcissime vani, but pleasantly vaine. And what do they else but please the eares of foolish men, with wanton [Page 116] Rhimes, with measures and weights of words and syllables, with fables and lyes? Yea they are so given to lying (saith one) that they study nil sani dicere, but stultis au­ribus cantillare.

And all their study is, that they may not claudicare pedibus, halt in their feet, but yet they regard not claudicare moribus, to halt in their manners.

5. Fifthly, The Historian, he can tell you a long story of Nations, cityes and coun­tryes, and of the lives and actions of other men, but neglects to study the history of his own life, he never studyes his own heart, but is a stranger at home, though busy abroad. And how often do they take things upon trust by hearesay from others, flattering some, and detracting from others, that (as one saith) Plerumque aliorum auditu, nihil certi scribunt; Non quod est, sed quod cupiunt & volunt. That is, very often they have things onely by relation, and do not write the naked truth as things were, but as they desired and would have them to be.

6. Sixtly, The Arithmetician he will tell you, that he can number all things, yea he can number the starres; but never studyes to number his dayes, that he might apply his heart unto wisedome

7. The Astrologian, he will tel you, that he was nuper è coelis delapsus lately dropt out of heaven; And his though [...]s are celestiall, as high as the starres, but not supercelestiall above the starres: And, Quid futurum erit divinatur, he can divine by the starres, and tell you your fortune what shall happen to you hereafter; And yet he knowes not Quid sibi ipsi quotidie imminet, what hangs over his own head every houre, or what shall happen to himself to morrow. Jam. 4. 14. And let men phancy what they please, certainly to conjecture of mens fortunes, end [...], vertues, vices. &c. * Picut Mirand. Quae soli­us dei sunt astris tri­buunt & nos liberos natos, siderum servos faciunt. Some of the Heathens cald this art, superstitiosorum hominum conjectura fallax 1. they know not certainly, vires stellarum, and therefore cannot give certain judgement of their effects. 2. Propter innumeras co­operantes cum caelo alias causas. 3. because influxus stella­rum inclinant, say they, non cogunt. 4. Si vita & fortuna est abastris, quid timemus? 5 Saepe iis, quibus maximè confidunt maximè infaelicissimi sunt, as they were to Nebuchadnezzar. Pharaoh, Caesar, Pompey, Nero, &c. by the starres, is (I conceive) very impi­ous; for (as Picus Mirand. saith) they at­tribute those things to the starres which belong to God alone. Esa. 8. 20.

8. The musician, he will tell you, he studyes to tune his strings aright to make sweet harmony, and will not endure a [Page 118] jarring string in his instruments of mu­sick, and yet forgets to tune the strings of Dulciso­num re­ficit tristia corda m [...] ­los. his untun'd affections. It is true, it cannot be denyed but it is a great refresher of the spirits, yet it is but vanity; for the birds in the aire seeme to sing as sweet as any arti­ficiall melody can be made. The Egyptians denyed it to be learn'd by their youth because they thought it would make them effeminate, Antigonus hearing Alexander making musick; Citharam fregit, inquiens ae­tati tuae regnare convenit, non canere, he brake his harpe, and told him, it beseem'd him rather to learn to reigne, then learn to sing and make musick.

9. The Philosopher, he will tell you he studyes to know the nature of the whole fabrick of Gods creation, as Birds and Beasts, and creeping things, foules of the aire, fish in the sea. &c. And yet knowes nothing of God and Christ, and his own corrupt nature, he knoweth not that him­selfe is wretched and miserable.

10. The Physician, he will tell you, he studyes to know how to cure the diseases of other mens bodyes, but regards not to cure the diseases of his own soule; who lookes upon his own sins, as he doth up­on his Patients deseases, as in a glasse, wherein he sees other mens diseases rather [Page 119] then his own, and is not pained with Dum dolet accipe, er­go agit se­pè ut do­lca [...]. them. And though I will not say saepè plus periculi est à medico quàm à morbo, that is, there is more danger often in the Physi­cian then in the disease, as it was said of A­drian, Medicorum turba Principem perdide­runt, they kild their king with a multitude of physicians; Or as Cato said of them, quòd plures occiderent quam sanare [...]t, they would kill more than they would cure; Or as he that was askt how he came to live so old, answered, Nunquam usus sum medico, I ne­ver went to Physician: Yet this we know, except God be the Physician, they are Physicians of no value, and nothing can cure the diseases of the soule, but the knowledge of Christ and him crucified.

11. The lawyer, he will tel you, he studies to know the lawes of the Land, and not the lawes of heaven: the lawes of men, but not the lawes of God: and is often more skild in Law then Gospel, many having little or no knowledge of Iesus Christ and him crucified, and so dye with what they have gotten by the law, because (God knowes) they have got nothing, many of them, by the Gospell.

12. Lastly, the Theologian, he will tell you he studyes Ʋerba dei dicere, not facere, to say and do not, and so turnes Pharisee, [Page 120] by making his words blush, when his deeds reprove them. Yea how often do we Ministers preach the knowledge of Christ to others, when we know him not our selves savingly? while we preach to o­thers, we our selves may become repro­bates. But the truth is, he knowes no­thing that knowes not Christ, and that he hath his part in him; or if he do, yet fru­stra novit omnia, he knoweth nothing as he ought to know.

I intend not by this discourse to condemne the studying of arts and scien­ces, which are good in their degree, and of great use, but when men study these with the neglect and slighting of the knowledge of Christ: Were it not solly to slight the light of the sunne, and prefer the light of the moon and starres before it? Alasse, other sciences are at the best but Cornel. A­grip. de van. Hominum opiniones, veritatis imagines (opi­nions of men and shadowes of truth) but Christus est ipsa veritas, Christ is the way, the truth, and the life, without the know­ledge of whom there is no salvation.

CHAP. XIV. A reproof of those that study to know Christ only by speculation.

Vse 3 IN the third place; If we ought to study to know Jesus Christ, not only by spe­culation, but also by application, &c. Then it justly reproves three sorts of people.

First, Those that content themselves with a generall and speculative know­ledge, that Christ is the Saviour of the world, but know not that he is their Sa­viour; that he died for sinners, but know not whither he died for them yea or no, which is the highest degree of knowledge that most men have attained unto: But let these men seriously weigh these two things; First, That generall knowledge of Christ by speculation without appli­cation is unprofitable and vaine. Second­ly, That it is dangerous and hurt full.

First, I say it is unprofitable and vain. It is true, it is life eternall to know God, and him whom he hath sent, Jesus Christ, John [Page 122] 17. 3. But it is not meant of the know­ledge of Christ by speculation only, which the devils have, and yet it makes them neither more holy, nor more happy; for happinesse consists not in bonorum cog­nitione sed fruitione, that is, in the know­ledge of good things, but in the enjoy­ment of them. A Pearle in the eye doth not enrich a man (by meer gazing upon it) but a Pearl in the hand when we come to injoy it. And why did Paul say he counted all things as losse for the excellency of the knowledge of Christ? Phil. 3. 8. Surely he meant not for the excellency of the knowledge of Christ by bare speculation only, which a man may know and be a divell in his life, but he meanes as after he expounds himselfe, such a knowledge whereby he may come to winne Christ; for so he addes, I count all things but as dung, that I may winne Christ, and be found in him, not having mine own righteousnesse, &c. Alasse what profit and benefit got the old world by hearing and knowing there was an Arke, wherein some were saved, whiles they themselves were drowned in the waters? And what good did it those Iewes that were stung with fiery serpents in the wildernesse, to know there was a brazen serpent set up, [Page 123] whereby others were cured, but they themselves died with the sting of the fie­ry serpents? What good, what benefit, or comfort is it to me, to heare there is a pardon for other malefactors but not for me, I must dy? Or for an hungry man to know there is bread enough, but I starve for hunger? There are clothes, but I am naked? There is water enough in the sea, but I thirst, and have not a drop? So (belo­ved) what doth it profit me to know there is a Saviour for others, but not for me, I shall be damned? What good doth a plaister if not applyed? It were as good For as Mo­ses Rod, when it was out of his hand turned in­to a Ser­pent, so doth Christ when not taken hold on by the hand of faith. for thee there were no Saviour, if he be not thy Saviour.

2. The knowledge of speculation with­out application is very dangerous and hurtfull for us, and that in three re­spects.

1. First, Because it breeds bitternesse, grief, and vexation to the soule. Even the devils themselves know Christ by spe­culation, but alas this knowledge of Christ makes them not rejoyce, but makes them tremble, or roar like the roaring [...]. of the sea, Iam. 2. 19. Suppose ten men in prison condemned, and a pardon obtained for three or foure of them, but the rest must die; this addes to their sorrow: So [Page 124] This, even This will fill the soul with tor­ment and sorrow, that thousands are par­doned and saved by Christ, but they them­selves are damned; As Spira said, Christ is to me a grief and a torment, because I rejected him, I despised him.

2. Secondly, the knowledg of Christ by speculation only, without application m [...]st needs be dangerous; Because if Christ be not thy Saviour, he will be thy judge; if thou canst not call him Lord Ie­sus, thou shalt call him Lord judge; If thou gettest not thy part in the blood of the Lamb, thou shalt have thy part in the wrath of the Lamb, John 9. 39. For judgement am I come into this world, and therefore not for salvation to all, but one­ly to his elect; Yea it is Christ that will give thee thy sentence of condemnation; There is one will condemne you (saith Christ) even Moses in whom you trust; So there is one will condemne you, even Jesus in whom you trust, Iohn 5. 45. I have heard of a lawyer having a bad cause of a Clients to plead, yet being a good plead­er did keepe him off from sentence; but the same lawyer being made a judge and the same cause coming before him, he that before pleaded for him, did then condemn him: So shall Christ which was your law­yer [Page 125] while you lived to plead for you, be­come then your judge to condemne you. Then shall he say to them on his left hand, de­part from me you cursed; Matth. 25. 31. He even he that shed his bloud for you, which you trod under your feet; He that wept for you, that begd reconciliation with you, but you hardened your hearts against all tears, expostulations, and im­petrations, he shall say depart from me thou▪ cursed; He that once appeared like a lamb, will then appear like a lyon, when thou wilt tremble and fear to look him in the face when all nations shall waile Rev. 1. 7. Rev. 6. 15. 16, 17.▪ before him; when Kings of the earth, great men, rich men, mighty men shall say to the rocks and mountaines, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.

3. Thirdly, General knowledg without application is hurtfull, because it will ag­gravate thy condemnation. Wo to him (saith Christ) by whom the sonne of man is betrayed; Nay rather, wo be to him by whom the son of man is not beleeved in, it had been good for that man he had ne­ver been born, yea perhaps that Christ had never been born; This is condemna­tion, John 3. 19 that light is come, &c. in three respects.

First, it is condemnation inevitable; there is [Page 126] no possibility of salvation for that man, Mark. 16. 16. He that beleeveth not shall be damned. As Spira said, God hath given me diverse gifts, but denyed me the grace of faith, and these are left but to increase my condemnation. What hindred the Iewes from entring into Canaan, but un­beleef? And what hinders us from hea­ven but unbeleef? Heb. 3. 19. God hath but two seats to sit upon, his seat of Iustice and his seat of mercy; If Iustice condemn a man, yet mercy may plead for him; but if mercy condemn him there is no help for him; And God hath made but two Covenants, one of the Law, and the other of the Gospel; If the Law condemn us, we may flie to the Gospel, but if the Gospel condemne us, there remains no more sacrifice for sin, but he must certain­ly perish. He that beleeveth not saith our Sa­viour, Iohn 3. 18. he is condemned already, wanting nothing but execution; first he is condemned by the sentence of the word ( he stands a condemned person) Gal. 3. 10. 2. In the Court of mercy Mark. 16. 16. 3. In the Court of his owne conscience, 1 Joh. 3. 20. 4. He shall be as certainly damned, as if he were dam-Ned already. 5. He is every houre in dan­ger and feare of hell and damnation. Nay [Page 127] farther, John 3. ult. The wrath of God a­bideth on him, it sticks fast upon him, so as there is no possibility of taking it off, till he get into Christ, but it shall abide upon him for ever.

Secondly, It is condemnation inex­cusable, these judge themselves unworthy of eternall life; As he that delpiseth his par­don, tears it, or treads it under foot, is unworthy of mercy, (it is worse then the treason,) these despise their own mercy, Jonah 2. 8. and love despised, of all other injuries, is hardliest borne of by God or man; how can those expect God should have mercy on them, that would have no mercy on themselvs? surely they shal have judgement without mercy that would shew to themselves no mercy. If the old world had bin drowned and they had had no ark; or the Iews had bin stung to death in the wildernes, if there had been no bra­zen serpent, it had bin excusable; But when God provided an ark to save them, and yet they were drowned, because they would not go into it; And when he pro­vided a brazen serpent, and yet they were stung to death, because they would not look upon it, they were without excuse; so likewise i [...] men had perished, and there had been no Saviour sent to deliver them; [Page 128] they might have pleaded some thing more for themselves, but now their mouths are stopped, and are without any shadow of excuse. Thirdly, this is condemnation Indeed Zanch. de Nat. Dei l. 4. c. 4. saith Christ is a Savior to all men by giving common gifts, re­straining grace, & moderatur paenas debi­tas, that is, that all are actua­ally saved from some degree of death by Christ, as he thinks: But sure we are, this shall ag­gravate their tor­ment, & be their great est misery that they rejected Christ. intolerable and unutterable, as if no sins brought damnation upon men in compa­rison of unbelief. When God threatens severest judgement against sinners, it is to give them their portion with unbeleevers Luk. 12. 46. And Paul tels us ( Heb. 10. 27. These shall have sorer punishment, then those that despised Moses law, and yet they died without mercy under two or three wit­nesses, because they trode under foot the bloud of God, accounting it as dung and dirt, which is pr [...]tium lavacr [...]m and alleviacrum animarum, the price, laver & re­fresher of soules, they throw his blood in his face, and count it as common bloud, as the bloud of a swine, of a theif, or mur­therer. Hence the Lord charged his dis­ciples, that if any to whom he was offe­red did reject him, they should wipe off the dust of their feet against them, Luke 10. 41.

The Iews rebellion, idolatry, and other sins, were sometimes plagued of God, by Ammonites, Philistines, Edomites, and others, and they were carried captive 70 years, but when once they rejected Christ. [Page 129] wishing his bloud upon them and upon their children, then they were rejected of God totally, and so have continued sixteen hundred years together. In Matth. 11. 24. God threatens it shall be easier for Sodom in the day of judgement, then for those that refuse Christ; you know Sodoms sin and judgement, that fire came down from heaven and burnt them to a­shes, and now they suffer the vengeance of eternall fire; But it seemes the reje­cting Christ is a greater sin then Sodomy in Gods account, and shall have greater torments. Turks and Pagans that never heard of Christ, shall sport in hell, in comparison of these. The Devils them­selves are not guilty of this sinne, of de­spising mercy offered, and the blood of a Saviour, and therefore in this respect mans sin may bee said to exceed the de­vils.

Object. But you will say who rejects Christ, or desires not to have his part in him?

I answer, It is true; none absolutely refuse Christ, but upon the hard con­ditions (as they conceive) upon which he is offered, the plucking out their right eyes, parting with their dearest lusts; As Adam preferred the forbidden fruit [Page 130] before Paradise, as Esau preferred his pottage before his birth-right, or as a dung hill cock prefers a barley-corn be­fore a Iewel; And thus they are truly said to despise and reject Christ, as the yong man in the Gospel did, that preferd the world before his Saviour, Psal. 81. 11. Israel would none of me.

2. Secondly, It reproves those that know Christ by speculation, but not with affe­ction; they know him, but they do not love him; he dwelleth in their heads, but Eph. 3. 17. not in their hearts, rooted and grounded in love. Now such as love not Christ, know not Christ in Gods account, 1 John 4. 8.

But you will say, what not love Iesus Christ my sweet Saviour? then it were pity I should live; I were worse then a beast, (as Hazael said, what am I a dog?)

Yet certainly there are many that pro­fesse they love Christ, that do not love Ioh. 5. 42. Col. 1 21. Ioh. 15. 18. him; I know you saith our Saviour, that you have not the love of God in you. Perhaps thou bearest a mercenary love to Christ, to love him for his benefits, as a wife may love her husband for his riches, and not his person, or as the fly loves the A­pothecaries boxes for sweet ointments, or as a Patient his Physician, non propter se [Page 131] sed propter sanitatem, not for his own sake, but for health sake, and yet thou mayest bear him no reall or spirituall love. How can we say we love Christ, whiles our hearts go not with him, whiles our thoughts and affections are estranged from him, and set more upon the world Anima est ubi ama [...] non ubi a­nimat. and other objects? For where [...]ur treasure is, there our heart is also. Matth. 6. How can we say we love Christ, when we will part with nothing for him, suffer nothing for him? love is bountifull; solus amor nescit difficultates, love knowes no difficulties, Cant. 8. 6, 7. as appears in Jacob and the martyrs; what is the reason, many poor women and ignorant (in comparison) di­ed for Christ, when great learned men turned against him? but this, because they had indeed more learning, but these had more love; as Alice Driver said, I drove my fathers plough often, yet I can die for Christ as soon as any of you all. How can we say we love Christ, when we love not his members, his children, his picture and image? (whereas we know David loved Mephibosheth for Jonathans sake) when we take not part with him but against him? when we love his enemies and hate his friends? Is this thy kindnesse to thy friend? said Absalom to Cuship; why wentes [...] [Page 132] thou not with thy friend? how can we say we love Christ, when we delight not in communion with him (have no enter­course of love letters to him) and love not his appearing, but rather like the harlot wish hee would deferre his com­ming? And lastly to name no more, How can we say we love Christ, when we do nothing but wilfully and witting­ly wrong him and provoke him to anger by our evill works? Deut. 31. 29. If you love me, keep my Commandements saith our Saviour John 14. 15. Would we say that man loveth us, that delights to vex and grieve us? that cares not how he wrongs us in our goods and name? &c. Doth that woman love her husband that doth wil­lingly prostitute her selfe to an adulterer? or doth that child love his father that would shoot an arrow at his heart? Or would we say that man loveth us, that carelesly or wilfully omitteth any thing, he knowes we take pleasure and good li­king in?

In a word, he that loveth his sins, lo­veth not Christ▪ and he that loveth him not, hath no part in him, nor doth he know Iesus Christ and him crucified, but only by speculation, for to them that be­leeve he is precious, 1 Pet. 2. 7. And a­gainst [Page 133] such as love him not, the Lord had pronounced Anathema Maran atha, let him be acursed till the Lord come to judgement.

3. Thirdly and Lastly, it reproves those The Sun gives heat as well as light. that content themselves with knowledge of speculation, without an operative, vir­tuall and practicall knowledge; to live ac­cording to their knowledge and professi­on of Christ, that their light may shine that men may see it, and glorifie God for it, Matth. 5. 16. But they desire only to know that they may be known, even for Cupiunt cognosce [...]e ut noscan­tur. discourse and vain glory; who make no practicall use of their knowledge, but live in sins against their knowledg, Rom. 1. ult. Jude 14. These are like starre­gazers, that look upon the starres to gaze only, but the Ma [...]iner looks upon them to stear his ship, and be guided by them to the haven; These imprison the truth in unrighteousnesse, Rom. 1. 18.

Consider two things; First, What good doth a light under a bushel? or a Non elo­quia Dei s [...]ire, sed secundum haec viver [...] est vera sapientia. Chrysost. Candle in a dark Lanthorn? or gold whiles it remains in the earth never dig­ged out? or fire in a flint if it be never struck out? Yea who would regard the Sun it selfe any more, then a dark cloud, if she had great light, and yet gave no [Page 134] light, if she did never shine to us? where­fore are talents given us, but to occupy with them? Such knowledge is but umbra scientiae, a shadow of knowledge, like corn on the house top, that neither fils the empty belly, nor the Mowers sith: it makes them neither more holy nor more happy. If you know these things, blessed are you if you do them, saith Christ, Joh. 13. 17. A good understanding have all they that do his commandments, saith David, Psal. 111. 10. One apple of the tree of life, is better Ward [...] happinesse of Pract. then all the fruit of the tree of know­ledge of good and evill; for one day, we shall not be judged according to the light we had, but the light we gave; as those in Matth. 25. were judged not by the talents they received, but how they had occupi­ed and wrought with them.

2. Secondly, Nay the truth is, men do a great deale of hurt, with speculative knowledge only, in two respects.

1. They hurt themselves; for it makes them sin with a candle in their hands, as if a man should have a torch in his hand, and yet would walke in the gutters; it makes them sin like the divel against knowledge, and makes their sins inexcu­sable; Rom. 1. 18. it were better for them never to have known the way of righteousnesse, then after [Page 135] they have known it, to turn from the holy commandement delivered to them, 2 Pet. 2. 21. To him that knoweth to do well, and doeth it not, to him it is sin, saith the Apostle, Rom. 2. 1. 2 Jam. 4. ult. that is, it is sin with a wit­nesse; it is wilfull rebellion, and daring God to his face, and a kind of sinning a­gainst the holy Ghost. Act. 7. 51. And if they sinned inexcusably, that did go but against the light of nature, that they were without excuse, Rom. 1. 21. what excuse shall they have that go against the light of the Gospel? [...]any such have died in despair; as Spira, who said there was no mercy for him, because he denyed the truth against his con­science. If we sin wilfully (saith the A­postle) after we have received the knowledge of the truth, there remains no more sacrifice for sinne, but a certain fearfull looking for of Judgement, Heb. 10. 26. who pities a man, when you tell him this is poyson, yet he will drink it? or that such an house is in­fected, yet he will go in to it? He that in­creaseth this knowledge, increaseth his owne sorrow.

2. They hurt others; like the Unicorns horne, which though a precious horne, Like a sword in a mad mans hand. yet so long as it is on a beasts head, is dangerous and hurtfull. They lay a stum­bling block before the weak, & prove like [Page 136] false lights on shore, which lead ships on sands and rocks to split them. A Gentle­woman turned Atheist, because she lived under a great Doctor that preached ex­cellently, was very learned, but lived ve­ry licentiously: And no wonder; for we are ready to walk by example, more then precept; and ignorance thinkes why should it feare, when knowledge dares venture? Now all these are truly said by the Apostle not to know Jesus Christ; he that saith he knowes him, and keeps not his commandements, is a lyar, and [...]e truth is [...] Ioh. 2. 4. not in him; As it was said of Eli's sonnes, they knew not the Lord, because they were sonnes of Belial, and lived in rebellion a­gainst the Lord, 1 Sam. 2. 12.

CHAP. XV It sheweth forth how thankful and contented those ought to be, that know Jesus Christ and him crucified savingly.

HItherto we have reproved three sorts of people; some that know no­thing of Jesus Christ; others that study to know all things but Jesus Christ; and a third sort that content themselves with a [Page 137] bare speculative knowledge of Christ without application. Now in the fourth place, seeing the knowledge of Christ is so excellent, profitable, and comfortable; It teacheth us the happy condition of all those that know Jesus Christ savingly, viz. with knowledge of application, af­fection, and operation. O how should they with the wise merchant, having found this Pearle of great price, rejoyce, though they had nothing else left to rejoyce in? How would those men rejoyce that should find a Cabinet of richest pearls and Iewels, or a great spoil? Much more should they rejoyce in this Pearl, in com­parison of which, all other Pearls and Iewels, are not worth the mentioning, Christ being a Iewel of more worth then both the Indies. Thus did the Eunuch when he had found Christ, then he went on his way rejoycing, Act. 8. 39. whom though you see not, yet you love, (saith Peter) and beleeving, you rejoyce with joy unspeak­able and glorious, 1 Pet. 1. 8. The Virgin Mary rejoyced more that Christ was her Saviour, then that she was his mother, Luke 1. 47. My spirit rejoyceth in God my Saviour.

And that in these six considera­tions.

1. First, Because he is the greatest gift that O The­sauris om­nibus o­pulentior noticia Christi. God can give, or we can receive; John 3. 16. God so loved the world, that he gave his only sonne; this is more, then if he had given us all the world; for God hath but one sonne, and can make no more sonnes, but God can make more worlds at his pleasure; this gift is God himselfe, and God can give us no greater gift then himselfe; we may say as one said to Caesar, when he gave him a great reward, this is too great a gift said he for me to receive; yea, but it is not too great a gift for me to give, said Caesar.

2. Secondly, He is the richest gift; for Christ is all in all; if he hath given us Christ, he will with him give us all things else, Rom. 8. 32. He is that one thing needfull, that brings all things (as I have treated at large before) Yea he is Gratiae non sunt agendae pro luna nisi nocte tantum. That gift of God, John 4. 10. Surely God have given us more gifts then one; True, but as one sun is more worth then all the starres, so that gift excels them all; ac­cording to the Proverbe, we blesse not God for the starres, when the sun shines, for when the sunne shines, the starres ap­pear not.

3. Thirdly, because he is the choycest gift that God hath; Other gifts he gives [Page 139] Promiscuously to good and bad, so as no man knoweth love or hatred, by any thing that is before him, Eccles. 9. 1. Judas had the bag, and Dives fared delici­ously every day, when Lazarus would have been glad of his crumbes: But God never gives this gift to any, but whom he loves with his dearest, speciall, and eter­nall love. Suppose a Prince should woe some great Lady, and had a Jewel worth a million: It may be he would scatter pie­ces of silver, or give some slighty tokens of favour upon the servants; but his rich Iewel That he gives to his spouse. This Iewel is Christ; Abraham may give Isma­el a bottle of milk, but Isaac had the inheri­tance.

Herein is love, in that he hath given us his only sonne, (saith St. Iohn) 1 Iohn 4. 9. Alas, herein is love that we are out of hell, not roaring with the damned; that we are freed from the collick and stone, strangury, and other tormenting diseases; that we have bread to eat when others have none. Ask the hungry and he will tell thee that bread is sweet; As I read in these late Germane warres, of a Girle a­bout nine years of age, that asked her mo­ther, saying, good mother, let me kill you; Child, said she, why wouldst thou kill me? [Page 140] O said she, let me either kill you, or do you kill me, for I am very hungry, and they say mans flesh is very sweet. But we are nor fed with mans flesh, we feed upon the flesh of beasts, and of birds of the aire, and fish in the sea, and the best of his crea­tures, we never were yet brought to say mans flesh is very sweet. Herein is love, that we have water to drinke, yea the blood of the grape, when others drink wormwood and gall, nay mingle their drinke with weeping and blood. Lament. 3. 19, 20. Herein is love that we are not consumed with sword, pestilence and fa­mine, even in these sad times, when so many have been utterly ruined, maimed, wounded, slain; that when poor Prote­stants in Ireland were stript stark na­ked in winter frosts, and so were driven before them to execution, with instru­ments of death; yet then we had clothes to put on, our houses to dwell in, our beds to lie on, the fire to warme us, the creatures to comfort us; and we are still fed with the finest of the wheat, our table is richly spread, our cup runs over, and God daily loadeth us with his bene­fits, &c.

No, no, herein is no love (comparative­ly) though we are lesse then the least of [Page 141] Gods mercies, but in this that he hath given us Iesus Christ, that he hath given us the Iewel. It is true; it is some love for a Traytor to injoy meat, drink, & other com­forts a while; but this were love indeed, if he might have his pardon; so this is love indeed if God give us Iesus Christ: But otherwise we may say as Abraham did murmuringly, when God told him what great things he had and would give him; what dost thou give me, said he, so long as I go childlesse? and truly what doth God give us (in comparison) if he give us not the child Iesus? But then we may say to God as God said to Abraham, Now I know thou lovest me, seeing thou hast not denyed to give me thine only sonne.

4. Fourthly, The Lord Christ is the Ra­rest gift, given but to a very few, here one and there another; Iewels we know are not common but rarely given, tho pibble stones are common; every body have something of the world, but few have part in Christ, yea very few, Matth. 7. 14. few find it: In all ages, God hath given this Iewel to very few: there is but twen­ty righteous families mentioned from Adam to Abraham, which was above 2000. years; in the old world but eight [Page 142] persons; In Sodom and the five cities not ten righteous; and to this day the most part of the world are heathens, and Christ is not given to one of them, to whom yet God hath given the riches of both the Indies. The Turkes whom God hath gi­ven leave to sit in the midst of the world, a mighty nation, yet not to one of them (so dying,) hath he given Iesus Christ. The Iewes, from every one of them is Christ hidden, who all must perish and are accursed, except God extraordinarily re­vealeth Christ to any of them. Among the Papists millions of millions perish for not knowing and trusting in Iesus Christ, as their only Saviour, though perhaps some poor and ignorant ones God may have mercy upon. And among our selves how many ignorant, civill, hypocritical, profane, and deluded with common gra­ces, and a forme of Godlinesse, (wih being garnished, for being sanctified) who take copper for gold, weeds for flowers, presumption for faith? Now though God feeds them with worldly pleasures and delights, yet none of these doth God bestow Christ upon. Though Israel be as the sand of the sea, yet but a remnant are saved; was not Esau Iacobs brother (saith the Lord) yet Iacob have I [Page 143] loved, and hated E [...]au, Mal. 1. 2, 3. There were many widdows in Israel, yet only to the widdow in Sarephta was Elias sent, Luke 4. 26. so there are many people in the world, nay in England, yet to a very few is Christ given; as there is much com­mon earth, but little dust of gold. Then what cause hast thou for admiration and thankfulnes? Lord why dost thou give this Iewel to me rather then to others?

5. Fifthly, the Lord Christ is the sweetest gift of all other; for if God gives us Christ, then he gives all other gifts in his As the tree sweetned the bitter waters, Ex­od. 15. 25. love, and they come as blessings sweetned to us. What good did Hesters banquet do Haman, while the king was wrath with him, and his face was covered? Wee esteem a ring of gold from the king more then it is worth in substance, because it is a token of the Kings favour.

Sixthly, Christ is the freest gift of all o­ther. It cost us nothing, we shall pay no Gratia e­vacuatur si non gra­tis dona­tur. Non esset, gra­tia si non erat omni modo gra­tu [...]ta. Aug. Epist. 109. more for it, then for the sunne shining upon us God so loved the world that he Gave his sonne; we bought him not, nay we begd him not; in some respect he may be said to be freer then the bread we eat; for, for that we sweat & labour: but so we did not for Christ. Nor shall men pay a­ny thing to obtain him, but only recei­ving [Page 144] him. Ho, every one that thirsteth, come buy without mony and without price.

Quest. But how is Christ said to be freely given when I must repent and be­leeve to receive him?

I answer, As if a beggar should say my dole is not free, for I was fain to go for it, and receive it; and yet that is not of thy selfe neither; for God is faine to give thee legs to go, and a hand to receive, e­ven to work that condition in thee which he requires of thee; By grace you are sa­ved through faith, it is the gift of God, Eph. 2. 8.

Quest. But how is it free, when we must buy it? Esay 55. 1.

I answer, yet its free because we pay nothing but our sinnes, which are worse then nothing; and we give them not to God, but cast them from our selves, be­cause they would hurt us.

O then let us be thankfull for, and con­tent with Christ, though wee want all things else; As if a father should leave a rich Iewel to his son and nothing else, no other lumber, yet he is content with that alone, because it is more worth then all other lumber; wouldst thou sel thy pearle for all that the world injoys? wilt thou change portions with them? Who would [Page 145] exchange a Pearle for a pibble? a Crown for a coronation flower? earth for heaven? Christ for the world? Then say as Jacob did, I have enough so long as Joseph is alive; and as Esau (though Gen. 28. 20. upon better grounds,) I have enough my brother; and let us resolve with Jacob, if God will give us bread to eat, and clothes to put on, we will chearfully serve him, seeing he hath given us Christ. And not only to be content when God giveth, but when he taketh; when we receive good from the hands of God, but when we receive evill; when we abound with blessings, but when with crosses; when we enjoy all, and when stript of all; as the sheep is pati­ent as well when she is shorne, as when her fleece groweth upon her back. This lesson though hard, yet Paul had learn'd it. I know Psal. 4. 11. 12. how to be abased, and I know how to abound; I can be full and hungry; abound and want: I have learned in whatsoever estate I am, therewith to be content; and the reason is because he had learned Christ. Yea though thou beest never so poor, yet if thou knowest Christ to be thine, learne to be content; for it is no token of Gods displeasure to be poor, but to want Iesus Christ; neither to speak properly, can he be said to be a poor Saint, that hath got [Page 146] so rich a Saviour, nor he poor that is rich in faith. Suppose a man were robd of all his money, and had a rich Iewel about him, which they found not; would he not go home rejoycing, that still he saved his Iewel? All thy happinesse lies in this one precious Jewell, and it is portion e­nough; Eccles. 10. 19. it is the one thing that is needfull, so as nothing is more necessary, because that one thing will be to thee instead of all things; Solomon said it of money that it answered all things, perhaps speaking according to the opinion of the world; but I am sure it is true of Christ, that he answers all things.

CHAP. XVI. An exhortation to all to study the knowledge of Jesus Christ.

5 THe fifth use is a use of exhortation; seeing the knowledg of Christ is most excellent, most profitable, and most com­fortable; it should stir us up above all things in the world, to study & take pains to know Iesus Christ savingly, and bewail our study of other things, with the neg­lect of Christ; This is our great work to [Page 147] give all diligence to make our calling and electi­on sure, that is, make Christ sure. Omnia siper­das 2 Pet. 1. 10. animam (Christum) servare memento; whatever we loose, be sure we loose not our soules, we loose not Christ; one soul is worth all the world, and one Christ is worth a 1000. soules; therefore let this be our greatest care to enquire with the Acts 16 3. Iailor, Sirs, what shall I do to be saved; what course shall I take to come to know that Christ is my Saviour? To excite us thereto, let us seriously ponder in our hearts these two things.

1 First, What do we more stand in need of, or can do us more good then Iesus Christ? is it [...]es, honours, pleasures, or any thing the world hath, or can help us unto?

2 Secondly, how ready and willing is God to give Christ? God is as willing to give Christ, as we can be willing to receive him, upon the termes he hath offered him, which appears in that [...]e cals upon us to receive him.

1. By Acclamation; Preach the Gospel to every creature, Matth. 16. 16. 1 Iohn 3. 19. And let whosoever will take of the water of life, Rev. 22. 17. 2. By Ex­hortations and persuasive arguments; Turne you, turn you; why will you die? Ezek. 33. [Page 148] Come unto me all you that are weary, &c. Matth. 11. 28. 3. By Impetrations and in­treatyes; I pray, be reconciled to God, 2 Cor. 5. 20. 4. By Injunction and oommand, say not I dare not beleeve; for its your duty; I command you to beleeve; 1 Iohn 3. 23. This is his command­ment, &c. 5. By Comminations and threat­nings, If you will not receive Christ, it will lie heavy upon you; Matth. 11. 21. Wo be to thee Chorazin, wo be to thee Bethsaida, &c. 6. By Patheticall lamentation; As when he wept over Ierusalem and said, Oh that thou hadst known in this thy day the things that belong to thy peace! Luke 19. 42. Oh that my people h [...] harkened to me! Psal. 81. 13. 7. By Continuation, he conti­nues perswading again and again, yea a 1000. times; Behold I stand at the door and knock, Rev. 3. 10. O Ierusalem, how often would I have gathered thee, and thou wouldst not, Matth. 23. 37. 8. By inward motions and excitations of his spirit stri­ving Acts 7. 51. with our spirits to perswade us to come unto him. My spirit saith God shall not alwayes strive with man, Gen. 6. 3. We know the Prodigals father met him halfe way when he returned, to shew how ready Christ is to embrace those that come to him; and sure if Christ knocks [Page 149] at our door that we might open, if we knock at his door he will open; and if God gave Christ when we never begd him, he will not deny him to those that ask him. Open to me my sister, my love, my dove, my undefiled, for my head is filled with Cant. 5. 2. dew, and my locks with the drops of the night, saith our blessed Saviour to his spouse.

Quest. But you will say how should a man come to attain to the knowledge of Iesus Christ with application.

Answ. I answer briefly, and plainly, for the help of the ignorant and young begin­ners;

First labour to see the worth and excellency that is in Christ; [...]f thou knewest that gift of John 4. 10. Ignoti nul­la Cupido. Voluntas sequiturdi­ctamen in­tellectus. God, thou wouldst have asked; you see be­cause she knew it not, she asked not; our af­fections are kindled, according as our un­derstandings apprehend? The eye affects the heart; beauty draws affection; Hence the Lord Christ sets forth himselfe in all his robes of glory in the Canticles, to this end that the spouse might be the more ravished with his love, and to win her affection to him, Because of the savour of thy good ointments poured forth, therefore the virgins love thee, Cant. 1. 3. yea hence it is that the whole book of the Canticles is so bespangled with the praises of Christ, as [Page 150] the firmament with starres, but especi­ally in Cant. 5. 9. to the end. And what's the reason why men set so light by Iesus Christ? is it not because they see nothing in him, why they should desire him? Es. 52. 3. But the excellency of Christ hath been at large handled before, in the ninth, tenth and eleventh chapter, to which I re­fer the Reader.

2 Secondly, labor to see thy need of Christ; that without him thou art most wretched and miserable, Rev. 3. 17 yea more miserable then any creature that ever God made, except the divels; which appears in five particulars. 1. Consider seriously the multitude of sinnes thou art guilty of, even more then the haires of thy head, or the sands on the sea-shore, or the starres in the heavens which are innumerable; Innumerable evils (saith) David hath campassed me, they are more then the haires of my head, therefore my heart faileth me; Ps. 40. 12 2. And yet alas one of thy sinnes were enough to sink thee into hell for ever. Gal. 3. 10. Consider also the foul­nesse, and greatnesse of thy sins (which will one day stare upon thee as so many divels) thy Atheisme, and blasphemy, thy pride, hypocrisie, vain glory, thy oaths and perjury, filthinesse and uncleannesse, coveteousnesse, deceit, oppression, malice, [Page 151] envy, and a world of wickednesse. Mine iniquities (saith David) are gone over my head, like a heavy but then they are too heavy for me; Ps. 38. 4 [...] 3. Consider them likewise with their aggravating circumstances; many of them committed with deliberation and wilful­nesse against thy knowledge and consci­ence, the motions of the holy spirit, a­gainst thine own vowes, covenants and resolutions; thy reiterated relapses, like the dog returning to his former vomit which he had cast up, or the washed sow to her wallowing in her former mire; Thy continuing in thy sins, 20. 30. 40. 50. years, till perhaps thy glasse be halfe run, or almost out; and all this time hath been spent in serving the divel, thy lusts and the world, and in enmity to God and his righteousnesse. 4. (Because we are ready to say, Alas we are all sinners, who can say non peccavi?) Consider thy sins, thy spots, are not the spots of Gods, Deut. 32. 5. people; for they sin, but they hate their sins, mourn under them, are weary of them; but thou lovest them, takest pleasure in them, and art loath to forsake them, 2 Thess. 2. 12. and livest willingly in known sinnes a­gainst conscience, and art under the pow­er and dominion of sin. Rom. 614. Tit. 3. 3. 5. Fifthly and lastly, Consider the heavy judge­ments [Page 152] that hang over thy head for them; thou art hated and accursed of God, lyest open to all his judgements in this life, to be tormented with divels and repro­bates for ever in the life to come, where thou shalt nothing but roare, howle, weep and wail, and gnash thy teeth to all eternity. Thinke with thy selfe that some are in hell already for the same sins thou livest in, and if thou livest and dyest with­out Christ, thou shalt ere long be with them; Reason thus, Is Cain in hell for hating goodnesse in his brother? Iohn 3. 12. Thats my sin; I have hated goodnesse in my bre­thren; are some in hell for coveteous­nesse, uncleannesse, voluptuous living, &c. these are my sins, and lurke in my heart. Nay if one sin lived in with de­light will damn me, as a wanton looke, a Iob 31. 5. right eye, a lustfull vanity, &c. what heapes of wrath must I lie under, that am guilty of so many millions of sins. And now tell me sadly, hast thou need of any thing more then a Saviour, and to get thy pardon? Surely no; I know men are hardly brought to beleeve this, who are naturally fild with pride and self-love, ready to thinke well of themselves; to say as Peter to Christ, Master, pity thy selfe, this evill shall not come unto thee. Damned, [Page 153] God forbid; I would not for a thousand worlds this should be my condition; but yet it is so, and will be so, if thou gettest not thy part in Christ. And certainly men will never seriously seek after Christ, till they see this their need of him; the whole needeth not a Physician nor careth for him? who careth for a pardon till he be con­demned?

3. The third meanes to get Christ, is to be sick with our sinnes. For Christ came not to call the righteous, but sick sinners to repentance; Mark 2. 17. such as are weary and loa­den, Mat. 11. 28. broken-hearted Esa. 61. 1. pricked in their hearts, Act. 2. 37. stung with their sinnes, as the Israelites were with fiery serpents. A [...] bruised Christ will lie in a bruised heart. e Ioh. 3. 14 Which though some make it a back door, yet I am sure the whole Scripture holds it forth, (ordinarily) as a qualification praevenient to receive Christ: and there­fore tels of a repentance (whether legall only, or evangelicall also following it before faith, I will not now dispute) praeceding faith, as in Matth. 21. 32. You repented not that you might beleeve; And Paul preached of repentance towards God, and faith towards our Lord Jesus Christ. Act. 20. 21 And in the Primitive Cate­chisme they taught repentance from dead [Page 154] workes, and faith towards God▪ Heb. 6. 1. Such and such only are fit to prise Christ, as the sick onely are glad of a Physician; a condem­ned man, and upon the ladder ready to be turned of, O how glad is he of a pardon? As those that were stung with fiery ser­pents, O how welcome was a brazen ser­pent to them? Yea such will be willing to receive Christ upon his own termes; Heavinesse in the heart will make it stoope; Prov. 12. 2. 9. As we see Paul who then cryed out, Lord, what wilt thou have me to do? Acts 9. 6. And in the Prodigall who prayed, Father, make me as one of thy hired servants.

4, The fourth meanes to get to know Christ is ours, is to be sick for Christ, as the Church was; I am sick of love; Cant. 2. 5 I Ioh. 7. 37. Esa 44. 3. Luke 1. 53. Christ calleth the hungry and thirsty, &c. Let him that is athirst come and drinke; I will poure water upon him that is thirsty, and flouds upon drie ground; the hungry thou fillest with good things; (l) As the mother opens her breast when the child cryes for it, so Christ opens the bosome of his love to such as earnestly desire him; we know thirst hath 4. properties, first it pro­ceeds from ardent heat, either when scorcht with heat of the Sun, or by exces­sive labour, &c. And secondly it is ardens desiderium, not a lazy, but a burning ear­nest [Page 155] desire. Give a thirsty man what you will, gold or silver, nothing contents him but water. 3. It is a speaking desire he begs, cryes and roares for water. 4. It is a present desire; delay increaseth, in­ [...]ageth his desire; so is it with a soule that thirsts for Christ, 1. He is one scorcht with the heat of Gods anger. 2. His de­sire is ardent, he desires Christ more then thousands of gold and silver. 3. He cryes out I thirst. The hunted Hart brayeth not more for water, then a thirsty soule doth for Christ. Ps. 42. 1. Rom. 8. 26. Prov. 13. 1 [...]. 19. Fourthly he is not satisfi­ed till he hath found Christ; give me Christ or else I die, say they; as Rachel said, Give me children or else I die.

5 The fifth meanes is to be willing to part with all our sinnes to obtain Christ, Matth, 13, 44. As the wise Merchant sold all that he had to buy the pearl; Acts. 96. Paul cryed, Lord what wilt thou have me to do? I am content to do any thing, be any thing, suffer any thing for Christ. Many are higlers and cheapeners, and some come near, but few come home to the full price, and so lose the bar­gain; some will part with all but one lust it may be; As Jacob would part with any son but Benjamin; He should not go; they say of some darling lust, as Naaman said; God be mercifull in this or [Page 156] that only, as Herod in his Herodias, the young man in his coveteousnesse; O spare my right eye, my Joseph, my Adonijab. But Christ will have all, or none at all; if a man part with many lovers, yet if he retaines the love of one harlot, he is an adulterer; so if thou retainest the love of one sin in thy bosome, hating to be re-formed, thou canst never receive Christ, Ioh. 13. 9

Caution, Not but that sin will cleave to us while we live here: but yet we must part with our sins two wayes. 1. In our affections and desires, being willing to part with them all. Rom 7. 15. 24. ult. 2. In our purpo­ses, resolutions and indeavors to forsake them all. Acts 11. 23. Heb. 13. 18

6. The sixt and last meanes to get Christ, is to seek him, Precibus & suspi­riis with prayers and teares, Aske and you shall receive, Matth. 7. 7. Rom. 10. 11. If thou hadst asked, I would have given that gift of God, saith Christ. Thus Paul sought Christ, Act. 9. 11. behold he prayeth. On­ly [...] Iohn 4. 10. Ezek. 36. 37. seek earnestly and constantly, as Jacob wrestled with God, and said I will not let thee go untill thou blesse me; or as the woman of Canaan, that would not be put off at least with a crumme of mercy; or as Mary when John and Peter went back, [Page 157] when they found not Christ, presently she stood and stayed at the sepulchre, wee­ping till she found her Saviour. Also use all other meanes; seek Christ in the tem­ple, for there his mother found him, and thou mayest find him; wait upon all ordi­nances, and let thy end be hoping to find Christ in them; seek Christ also among his Saints, forsake all bad company, and joyn thy selfe with them as Paul did, Acts 9. 26. 25. and continue thus seeking; and in his blessed time he will say unto thee, be it to thee according to thy desire; and thus mayest thou come to know Christ, not only a Saviour, but thy Saviour, thy Lord, and thy God.

CHAP. XVII. Certain signes and marks are laid down, whereby we may come to know Ie­sus Christ to be ours.

Ʋse. 6 IN the next place, to those that conceive they know Christ savingly, let it be a use of examination and tryal, whether we be not deceived, and whether we know upon sure grounds that we have our part in Iesus Christ. Prove your selves (saith the [Page 158] Apostle) whether you he in the faith; 2 Cor. 13. 5. Gal. 6. 4. As men try their gold by weight and touch­stone.

1. We know our hearts are deceitful and desparately wicked; and we are rea­dy to blesse our selves, that Christ is ours, when it is no such matter; thus was Lao­dicea deceived, who thought her selfe rich, increased in goods, and wanting nothing, when she was most wretched and miserable; Rev. 3. 17 Gal. 6. 3. Rom. 7. 9. Deut. 29. 19. And the Pharisee who blessed God he was not as other men, nor as that Pub­licane, when indeed he was not so happy: Nay Solomon tels us. There is a generation that are pure in their own eyes, whose hearts are not washed from their filthinesse, Prov. 30. 12.

2. Consider the danger of this deceit; As if one should sell all that he had, and buy a rich Jewel, he were undone if it pro­ved a counterfeit; so if thou art decei­ved to conceive Christ is thine, when he is not, thou art utterly undone for ever. If a man be deceived in taking copper for gold, it is but the losse of so much gold; if in the title of his lands, it is but the losse of his estate; but if thou beest deceived in this particular, to think Christ to be thine when he is not, it is the losse of thy soule, and the greatest judgement [Page 159] thou canst be given over to, to be thus deceived, Iob 8. 13. & 11. 20. Esa. 6. 9. 1.

3. Satan wil try us when we lie sick, and in time of distresse, who then will lay sore at us with temptations, to despair, Luke 22. 13. He will minnow you as wheat; and God wil try us at the day of judge­ment, 1 Cor. 3. 13. 14. and then if our work a­hide not, we lose our reward.

4. Again, fourthly and lastly, the bene­fit is great every way; For if we be decei­ved and know it, wee have time now to seek after Christ; If a man hath a disease upon him, and know it, he may then send to the Physician for cure in time; or a man that is out of his way, if he know it in time, he may returne into the right way again: But what an intolerable vexation will it be to a man not to see his disease till it be past cure? or not to know him­selfe to be out of his way, till he be at his journeyes end? so for a man to think himselfe to have part in Christ, When he hath not, and that he is going to heaven, when he is going to hell, and yet not to know it till he comes in hell, this is the greatest and most irrecoverable misery.

And on the contrary, for a man to have part in Christ, and not to know it (which is possible in time of temptation [Page 160] to a child of God, as it was to David, Psal. 22. 1. Psal. 51. and to Iob, Iob. 3. and cap. 4. and to Heman, Psal. 77. and to the Church of God, Es. 49. 14. 15.) he hath little comfort of it, nor in his life, but he is continually full of fears and tempta­tions, as is a condemned man that hath his pardon, but knoweth it not; as Hagar wept that had a fountain of water by her, but she knew it not; or as a man that is right in his way but knowes it not, how uncomfortably doth such a man travell on his journey? what heart hath that man to work, when he knoweth not but he may lose all his labour? what heart to build or bestow cost upon that house which he knowes not whether it be his or no? But if a man be in Christ, and certainly knowes it, he hath heaven in his heart; when a man knowes he hath his pardon, then he rejoyceth in it; when he knoweth he is right in his way, then he goes on chearfully; when he knoweth the house is his own, he bestowes great cost in building, because he knowes he shall not lose his labour. Yea, this only, will make us die with comfort, nay with a holy triumphing over death, as being assured of Christ and a better life; death, where is thy sting? Naturall feare a man [Page 161] may have, but this assurance will over­come it, by fixing our eyes upon the joyes of heaven by the eye of faith; as it did in Simeon, Paul, Stephen, the thief on the crosse and others. O what would a man give when he lies a dying for this assu­rance, that Christ is his! would he not give all the world for it if he had it? and would he part with it again for a 1000. worlds? surely no; and yet alas if some men had no more assurance for their lands then for Christ, they would have but little comfort.

Quest. But you will say, How should a man know this certainly, so as not to be deceived?

Answ. I answer, first be willing to know the truth concerning thy condition, whether it be right or wrong, good or evill; if Christ be thine, that thou mayest know it, or if he be not thine, yet that thou mayest know it; Therefore pray with David, try me O Lord, and let me know my own heart; search me, and let me know Psal. 139. 21, 22. my thoughts, and let me see if there be any wicked way in me; O let me not bee cozened to mistake hell for heaven, to go to hell hood winke. There be some men cannot endure the tryall, nor a searching ministry; but will leave it at an adven­ture, [Page 162] although their hearts misgive them; and truly this is tryall enough that those wayes are naught, that love not the light; that gold is too light that loves not the tryall of the scales and weights, and naught that will not endure the touchstone. Foule faces love not clear but flattering glasses, as the Panther when she goes to drinke, troubles the waters, as not being able to abide her own defor­mity; it is the gald horse that cannot en­dure to be touched; and if thou canst not endure the tryall of the word and thine own conscience, how wilt thou endure the tryall of God, who is greater then thy conscience? For if our hearts condemne us, God is greater then our hearts, and know­eth all things; 1 Iohn 3. 20.

2. Secondly, Iudge thy selfe by the right rule, the word of God, and the promises therein contained: let us build our confidence upon the foundation of the Prophets and Apostles, Jesus Christ being the chief corner stone, Eph. 2. 20. Rest not upon Enthusiasmes, dreams, vi­sions, revelations, thine own thoughts, &c. for these may deceive thee, and will deceive thee, if they be not according to the promises in the word. I trust in Esa. 8. 20. thy word, (saith David) Psal. 119. 42. [Page 163] so Heb. 11. 13. They saw the promises and embraced them. Nay, if God should send an Angel from heaven and tell us Christ is ours, or should speak with an audible voice from heaven, yet could we not be more sure then by the promises in the word; for is it not all one, to have a pro­mise under his hand as from his mouth? If thy knowledge of Christ be built upon a word from Gods mouth, thou art sure it is built upon a rock, that no winds or tempests can ever blow over; God is faith­full, he cannot deny himselfe; and this made Abraham confident, both that he should have a son, and that though he should kill him, yet he should receive him alive again, because he knew God was faithfull and able that had promised, Rom. 4. 21. In 2 Pet. 1. 19. Peter proves Christ to be the son of God by the voice that came from heaven, saying, this is my beloved son in whom I am well pleased, verse 17. but saith he in the 19 verse, we have a surer proof then the voice that came from heaven, to wit, the word of the Prophets, wherein Christ is revealed and promised; we have a more sure word of [...] firmis­simum te­stim. Prophecy, &c. What is the word a surer testimony then Gods voice from heaven? I answer, Beza reads it, we have a most [Page 164] sure word, intimating they had two sure testimonies, the voice from heaven, and the word of the Prophets. Others read it as it is properly in the original, Firmi­orem, a firmer word, being a stronger foun­dation to rest upon, then the voice from heaven: Not that it was surer in it selfe, for the same God that spake from heaven, spake in his word, as appears in verse 20. But in regard of the Iewes, who might cavill at the voice from heaven as a delusi­on, as they said before in the like case, Iohn 12. 28, 29. It thundred: but they beleeved whatso­ever the Prophets said to be true: (as at this day the Iewes beleeve not the new So Calvin, Paraeus, Aug. Ser. 27. de verb ap. c. 4. Firmiorem propter in fide infir­miores. Bull. Testament, but stick to the law,) and therefore Peter sent them to the Prophets, who all testify of Christ, Joh. 5. 29. Acts 10. 43. The summe of all, is that the word is a most sure foundation to build our faith upon, and as sure as if we heard a voice from heaven, because it came from heaven; And perhaps in regard of us it may be more sure, because we may be rea­dy to feare, whether such a revelation or vision were not a delusion. And I am per­swaded no [...] they are very rare, if any at all; for heretofore he spake by visions, but now by his son, that is by his word, Heb. 1. 1.

Object. You will say the word is a good light, when we are in darkenesse; but when the spirit of God, the day-star appeares in our hearts, then we may live above ordinances, for so saith the Apostle, you do well to take heed to the word of prophesie, untill the day dawn, and the day-star arise in your hearts.

I answer, Calvin thinkes the place of darknesse is this life, and the day-star, and Aecumen. Corn. Lap. day-dawn, is the light we shall have in heaven. Others thinke it is meant, the preaching of the Gospel, which is clearer then the Law; and the word untill, doth not intend that then we should regard the Prophets no more, but that we should have a clearer light by the Gospell. Therefore if thou wouldst be sure Christ is thine, let thy faith be built upon some Eph. 2. 20▪ promise in the word. For faith (or assu­rance Christ is ours) consists in two things. 1. to see Christ offered to us in the promises Hebr. 11. 13. as to those that are weary, hungry, mourning, &c. 2. To rest upon Christ▪ for salvation, accor­ding to those promises, Heb. 11. 13. They saw the promises and embraced them; and then our faith is grounded upon a rock immoveable, when it is built upon the foundation of the Prophets and Apostles, [Page 166] Christ Jesus himselfe being the chief cor­ner stone, Eph. 2. 20.

3. Labour to get a right understan­ding of those promises which thy assu­rance is built upon; take heed of taking common graces for saving, weeds for flowers, Samuel for the divell in his like­nesse. Thou sayest if I repent, if I beleeve, love the Saints, have good desires, then the word saith that Christ is mine: but thou must know there is a kinde of faith, which a man may have, and yet have Acts 8. 13. John 2. 23. no part in Christ; as Simon Magus be­leeved, and the stony ground beleeved, Luke 8. 13. So likewise Judas repented, Matth. 27. 3. Balaam had good desires, Numb. 23. 10. Herod loved John-Baptist; Darius loved Daniel; Pharaoh loved Io­seph, &c. There are transient motions that are not habituall dispositions; there is difference between a mark with chalk, and a fire mark, one is quickly rubd out, the other is durable: So there are light­er operations of the spirit which may soon vanish.

Quest. But how shall I know that I rightly understand the promises?

Answ. I answer, Be not willing to be deluded; compare one Scripture with another; inquire of the Ministers which [Page 167] are appointed of God thy teachers, and pray earnestly to God to enlighten thee in the truth; and he will lead thee into all truth necessary to salvation, as it is written, Ioh. 16. 13. When the spirit of truth is come, he will guide you into all truth.

4. Having got a promise rightly un­derstood, hang and rest upon it, and be not beaten off; say, God hath said if I mourn for my sinnes, hunger after right­eousnesse, love the people of God, &c. then I have part in Christ. But I mourne for my sinnes, hunger after righteousnesse, love the people of God, &c. Therefore I have part in Christ, and I wil trust to his word; if I perish I perish; so did Abraham, Rom. 4. 21. and Iacob, Gen. 32. 9. 10. Thou hast said, (saith he) Return into thy countrey and I will do thee good; David also stuck close to the word; Remember thy word unto thy servant, upon which thou hast caused me to hope; Psal. 119. 49. And the Prophet Esaiah saith, Es. 66. 11. They shall suck and be satisfied with the breasts of consolation: so let us suck the bloud of the promises, as a dog that hath got the blood of the Bear, he hangs on, and will hardly be beaten off.

5. Though it is true, that any one sa­ving [Page 168] grace whatever, is a signe Christ is thine, yea though thou hast a 1000. temptations and doubts that thou canst not answer; Yet it is good to gather an abbreviate of some few signes, that thy soule may feed upon in time of trouble. These I acknowledge are so plainly laid The more experien­ced Reader that finds lesse need of them, may be pleased pa­tiently to passe them over. down in Scripture, and so familiarly taught almost in every book that treats of faith, that it would seem almost lost labour: therefore I will be the briefer, yet I dare not altogether neglect them for the benefit of some weak ones. The ge­nerall sign is, If any be in Christ, he is a new creature; 2 Cor. 5. 17. Col. 3. 9. 10. (which is called regeneration) wherby the law is written in his heart; God having Though the strings bee the same, yet the tune is changed planted in him a love and liking to every good, and a hatred to all that is evill. Thou lovest righteousnesse and hatest wicked­nesse; Psal. 45. 7. A new heart will I give you; and a new spirit will I put within you; and I will cause you to walk in my sta­tutes, Ezek. 36, 26. 27.

More particularly I shall lay down ele­ven markes or signes, whereby a man may know that Christ is his in particu­lar, (which is nothing else but a strong act of justifying faith)

Signe. 1 1. The first sign of assurance that Christ [Page 169] is thine, is; If it were wrought by hearing the Word preached (ordinarily) and is con­firmed by it; for faith commeth by hea­ring (ordinarily) Rom. 10. 17. 1 Cor. 1. 21 Of his own will begat he us, with the word of truth; Iam. 1. 18. every child hath a father. So the 3000 were converted by hearing Peter. Acts 2. 37 Acts 8. 26. I deny not but that afflictions, losses, death of children or friends, &c. may pre­pare for Christ, as Paul was by being un­horsed by Christ, Act. 9. 3, 4. Yet they do not work faith, but usually that is wrought by the word preached; therefore Ana­nias was afterwards sent to Paul, Act. 9. 10. so likewise good councell, reading good bookes, &c. may stir us up to seek after Christ, as perhaps it did the Eunuch, Act. 8. 28. but do not set us into Christ; and hence Philip was sent to the Eunuch read­ding, to work faith in his heart, as ap­pears verse 30. to verse 38. And as the word begets it, so it feeds, confirmeth and Ex iisdem nu [...]uimur à quibus constamus. cherisheth faith, as the ashes cherish the fire whereof they were bred, 1 Pet. 2. 2. Eph. 4. 12, 13.

Now then inquire; how came you by your particular knowledge of Christ to be your Saviour? did the word preach­ed convince, humble, and excite you to seek Christ? and doth it confirme and sta­blish [Page 170] your faith? then it is good. But on the contrary, if you know not how you came by your faith, (never by hear­ing of sermons,) but are like the Israeli­tish women, quick of delivery before e­ver the midwife (the Minister) can come at you, you may suspect your faith; as we suspect those to be stollen goods when they know not how they came by them, and that a base born child when it is not known who is the father, (although I say not that every one converted knowes the Minister that cōverted him, yet ordinarily he knowes he was converted by the word preached, except God instilled grace into his heart, when he was a young child, as he did unto Samuel, Timothy, &c.) But especially they have cause to suspect their faith, when the preaching of the word shakes and winnowes their faith, and fils them full of doubtings and tormenting feares; the preachers of the word being like the two witnesses, their tormentors, who say of them as Job did of his friends, Rev. 11. 10. miserable comforters are you all. Cer­tainly she is but an ill mother that will not give such to the child she bare (if she be able) but rather hunch it, beat it, and deal unkindly with it.

Signe. 2 2. The second signe is, if thy heart were [Page 171] ever prepared for the receiving of Christ, as the stones were prepared for the Tem­ple, or as a man prepares his house to en­tertain a king, Luk. 3. 5. Every valley shall be filled, or levelled. In some sense a Christian sometimes may be said to be too low, when he despairs of mercy then he is said to be too low, for despair layes his soul as low as hell, as it did Judas; And every hill shall be brought low; that is, the mountanous and high thoughts thou hadst of thy self, like the Pharisee that thought himselfe not like other men, shall now be changed, and now thou shalt have low thoughts of thy selfe, saying as Jacob; I am not worthy of the least of thy mercies; as the Prodigall, I am not wor­thy to be called thy sonne; as the Publi­can, Lord be mercifull to me a sinner; as Paul, of sinners I am chief; or as David, I am a worme and no man; for Christ dwels only in the humble heart, Esaiah 57. 15. with him will I dwell that is of a contrite and humble spirit, to revive the spirit of the humble. It followeth; And crooked things shall be made straight, that is, even the crooked paths of the serpent, thy crooked wayes shall now be made straight, and even, now levelling at the rule of the word of God & his glory; And [Page 172] the rough wayes shall be made smooth, that is, even Bears, and Lions, rough Esaus, shall now become Babes and Lambs, for meeknesse and gentlenesse; as it was pro­phesied, Es. 11. 6, 7, 8. Now all this is done by a spirit of bondage, and feare of hell and damnation, which God usually smites the heart with, before he gives Christ; as the plow goes before corn is sowen; as it was with Paul, Acts 9. 45. with the Jailor, Acts 16. 29, 30. with the 3000 Jewes at their con­version, Acts 2. 36, 37. &c. No woman brings forth a child without sorrow and pain, nor is a­ny born again usually, without their spi­rituall pangs of sorrow, though some feel more, some lesse, as some children come forth with more, some with lesse pain of the mother, yet all have so much as to make them willing to let go their sins to receive Christ, Act. 9. 6. You know the stony ground wanted depth or softnesse of earth, and so quickly withered; Matth. 13. saith dwels not in a stony heart; as some flow­ers or herbs are found only in a soft soyl, and not among the rocks, so faith only is found in a soft heart. A broken bleeding Christ dwels only in a broken heart; a plaister will not stick upon the whole flesh, but upon a sore, Esa. 61. 1. All be­leevers can call their faith Benoni the child [Page 173] of their sorrow, as Hannah said, This is the child, for which I wept, and mourned, and prayed 1 Sam. 1. 27.

Signe. 3 3. The third sign, from the right opera­tions of this strong faith or assurance that Christ is thine, which are foure.

1. It is little at the first, like a little child that cannot go alone nor speak, but is carried in the armes of others, and lives almost by nothing but sucking and crying; so this weak beleever is fain to be carried in the armes of stronger Christians, and doth nothing almost but cry for his sinnes, and hunger after the word, and run to it; it is a weeping faith, full of doubtings, temptations and fears, as the poor man cryed weeping; Lord, I beleeve, help my unbeliefe; it is like Mat. 12. 20 the smoaking flax and bruised reed, that smoakes with desires, but the fire is not strong enough to flame with comforts; and a reed; now a reed is a weak thing, scarce strong enough for a bird to sit up­on, but much weaker if it be bruised; lastly it is like a grain of mustardseed, which is so small a seed as you can scarce dis­cern it; so is faith so weak at first, that the poor beleever can scarce discern whether he hath faith or no. But if the child bee of a mans stature so soon as it is born, [Page 174] it is a monster; so if thou beest all of a suddain fully assured that Christ is thine, and no sooner art stept out of thy naturall sinfull condition, but presently thou art so sure as that thou canst not be more; this faith is a monster; soon ripe and soon rotten, like Jonas goard that did grow in a night, and did perish in a night.

2. It increaseth daily, as a child grow­eth daily; it lies not in the heart like a stone in the earth, but like a tree or seed in the earth which groweth, so Rom. 1. 18. the righteousnesse of God is revealed from faith to faith, that is from one degree of faith to another: as the little grain of mustard­seed, in time growes to a great tree, so that it is a shadow for the foules of the heaven; so the faith that before could scarcely be discerned, is now so strong, that it is able to shelter other scorched soules under its shadow; and the babe Rom. 15. 1. now can go alone, yea is able to carry o­ther children in his armes; so Nicodemus that at first came by night, but after went openly and boldly with Joseph to Pilate to beg the body of Jesus.

3. The third operation of faith in the heart, is, that it opposeth infidelity and fights against it; I have fought the good fight of faith, (saith Paul) 2 Tim. 4. 7. and [Page 175] this made the poor man cry out against his unbelief, Mark 9. 24. Lord, help my un­beleef. But if there be no opposition in thy heart, no striving against doubting, &c. there may be bold and strong pre­sumption, but no faith, no certain know­ledge or assurance that Christ is thine; for Satan tempted the faith of Christ, Matth. 4. 2. and of Peter, Luk. 22. 31. and surely he would shake thine if it were of God; but thou mayest feare the strong man keeps the house, and therefore all is at peace: That man never beleeved that never doubted; the liquor of faith is never pure in these vessels of clay, without the lees of distrust, saith bishop Hall.

The fourth operation of faith, is, if the same faith that makes thee believe that Christ is thine, doth enable thee also to beleeve all other promises for temporall blessings and deliverances; As Jacob beleeved God for his going safely back into Canaan, upon the promise of God for it, Gen. 32. 9. 10. I am lesse then the least of all thy mercies, &c. But thou hast said re­turn into thy countrey, and I will do thee good; and Abraham beleeved God for a child, after he had a promise, as well as he did for salvation. But many there are whose faith is strong enough to assure [Page 177] them of their salvation by Iesus Christ, who yet cannot trust God for the perfor­mance of temporall promises.

Signe. 4 4. The fourth signe is Repentance; (a) if we carry our sinnes as Christ did, with a heavy and broken heart, grieving and Acts 3. 19. Acts 26. 18. 20. 2 Cor. 7. 10 Zach. 12. 10. mourning, for the impieties and impuri­ties of our natures still remaining, contra­ry to the holinesse of the spirit of grace, as fire to water, as light to darkenesse; hence Paul cryed out, O wretched man! who shall deliver me from this body of death? Rom. 7. 24. the evill I hate, that I do. Rom. 7. 18. Yea all the promises are made to a mourning spi­rit under sin, Matth. 5. Blessed are they that mourn, Psal. 51. 17. Esa. 61. 2. if a wound bleeds, there is lesse danger, but it wran­kles if it bleeds not.

Yet not every repentance (or sorrow for sin) is a sign that Christ is ours; for Esau, Cain, Saul, Ahab and Judas had a kind of sorrow for their sins, in relation to the punishment, and as it wounded con­science, which also was found in Pharaoh, and is found even among the damned; There is water in their eyes, because of the fire in their bones; every stubborne child will cry when the rod is on, but it is more usually for the smart then for the fault; a thief grieves when he is taken, [Page 177] not because of his theft, but because he fears he shall be hanged. A man repents that he hath eaten sweet meats, not but that he loved them well, but because they made him sick; children busie about the fire, if they burn their fingers, then they will cry, but not for soyling their clothes, &c. So to be grieved for our sins, and love them, is but as if a snake should cast her coat, but keep her poison, or a man leave his whore, but still love her, or a mer­chant that casts away his wares into the sea, but tis in a storme, still he loves them▪ wicked men may weep salt water, tears of bitternesse, they cry for anger, as Saul cryed for madnesse, 1 Sam. 24. 16. but the Saints weep sweet water, spring or lo­ving water, even tears of love. Hence it is that when they had been pricked thus in their hearts, Peter bids them still repent, Acts 2. 38. which is nothing else but sor­row [...] (2 Cor. 7. 9.) towards God, when it proceeds from love to God, and hatred of sin as offensive to God, as a child grieves because he hath offended a loving father. In Zach. 12. 10. it is said, they shall see him whom they have pierced, and mourne for him; that is, because they have offended him. So likewise David Against thee, thee only have I sinned, [Page 178] Though no question he was grieved that he had sinned against Bath-sheha and Ʋri­ab, yet specially and chiefly because he had sinned against God. So Joseph, Gen. 39. 9. how shall I do this wickednesse, and so sin against God? So Peter went out and wept bitterly; but it was when Christ Luke 22. 65. looked upon him with an eye sparkling full of love, as if his eye had said, what dost thou not know me Peter? am not I worth the owning, &c. Some report this sin so af­fected him, that every night the cock crew, he fell on his face and wept for his sin and prayed, ( Lyra, Clem. alex.) So Mary in the Pharisees house, when there was a feast, and they sate merry at the table with mu­sick and joy, she got under table, and turned her eyes (once beams of sinfull Ille verè dolet qui sine teste dolet. lusts and pleasures) into rivers of tears and mourning, wherewith she washt the feet of Christ; and her hair, her orna­ment and net to catch wanton lovers withall, is now become a towel to wipe the feet of Christ withall, ( yea some report that she lived 30. years a penitent in France.) And the reason why she wept so much, you see it was because she loved so much, it was her love to Christ pro­duced those lovely tears. So the Prodigall lamented that he had offended his loving father; [Page 179] saying; father, I have sinned against heaven and before thee, &c. and that grieves me most that I have offended thee.

Now the reason why this is a certain sign of our part in Christ, is, because cor­ruption and the naturall unregenerate part cannot hate sin, but grace and the spirit of God which is contrary to it; The flesh▪ lusteth against [...]he spirit, Gal. 5. 17. so con­trarily the spirit of God in us cannot love sin, but must loath it, and grieve for it; grieve not the holy spirit of God, by which you are sealed to the day of re­demption, saith Paul, Eph. 4. 30.

Signe. 5 The fifth sign that we have our part in Christ, is, if we be poor in spirit, and hun­ger and thirst after righteousnesse, Matth. 5. 6. Not after comfort, pardon of sinne or salvation onely, as Balaam did, and those in John 6. that cryed Lord, ever­more give us this bread, that we may never hunger more, &c. but after righteousnesse, to have more power against sin▪ and more grace to love God and Christ, and his Saints more, and do God better service; when it is not so much after happinesse as holinesse, not so much after the re­ward as after the work, not only to be glorified of God, but to glorifie God, Ob that my wayes (saith David) were so di­rected [Page 180] in thy sight that I might keep thy stat­utes. Now these desires are signes of thy Psal. 119. 5. faith in Christ, 1. because they are wrought by the spirit of God, Est a Deo ut bene veli­mus, ac ut valeamus. Aug. that is, it is God that worketh in us to will and to do. It is the Phil. 2. 13 Spirit of God that stirs up in us sighs and groanings, Rom. 8. 26. they cannot come from our own spirits, but are supernatu­rall desires. If iron move upward con­trary to its nature, surely some loadstone hath been there; desire of grace is grace, because grace is seated in the desire; (yet desire of meat is not meat, because meat is not seated in the desire) Hence the new born babe de sires the milk of the word, to grow thereby, because he hath tasted how good the Lord it, 1 Pet. 2. 3. 2. Secondly, Si non ad volunta­tem, ta­men ad salutem. Aug. because these are pronounced blessed, and promised by God to be satisfied, that is with such a measure as God sees meet for them, Matth. 5. 6. 3. Thirdly, be­cause desire of grace is accepted, as if we had what we do desire, 2 Cor. 8. 12. If there be a willing mind, it is accepted accor­ding to that we have, and not that we have not. As it appears in the widdows two mites, who in Christs account cast in more then they all, because her affection was larger then theirs; so Abraham is [Page 181] said to have offered his sonne, because he [...] willing to do it; and David to have built God an house, because he was willing to have done it. To will is present saith Paul, but to do good I have no power. On the contrary, a natu­rall man his desires are earthly, voluptu­ous, ambitious, who will shew us any good? Psal. 4. 6. or if he desires spiritual things, Ii is in a carnal manner, & out of self-love, because he is loth to be miserable, and u­sually his desires are suddain, inconstant and lazy, not setled and painfull.

CHAP. XVIII. The sixt signe of the saving knowledge of Christ, namely love.

Signe. 6 THe sixt signe of assurance that Christ is ours, is love; faith worketh by love, Gal. 5. 6. ( a) and that consists in five par­ticulars.

1. If we love God. (As it is an instinct of nature for child en to love the parents that begat them) with a heavenly holy love, for his holinesse, for the excellency of his nature, and as looking upon him as [Page 182] a reconciled father that dearly loves us, so that the thoughts of God are swe [...] [...]nd precious to us, 1 Iohn 5. 1. Rom. 8. 28. whereas naturall [...] we bear no love to God, we love not the thoughts of him, nor look we upon him as loving us; or if we do love him, it is only mercenarious and meretricious love, Vtimur deo ut fruamur mundo. as a woman that loves her husband not for his person, but for his riches; so we love God only for his benefits, naturally; not but that it is lawfull to love God for his benefits, as Mary loved much, because much was forgiven her, but not chiefly and only for his benefits, but also for the excellency of his nature.

2. If we love Christ with a conjugal love, with the love of a spouse, even as our best beloved, loving nothing in heaven or earth in comparison of him; Psal. 73. 25. To you that believe be is precious, 1 Pet. 2. 7. as he was to Paul, Phil. 3. 8. I count all as losse and dung in comparison of Christ; so Moses, I esteem the re­buke of Christ greater riches, &c. Heb. 11. 25.

3. If we love the Saints and members of Christ 1 Iohn 3. 14.. This mark stayes by us when many others cannot be discerned, & is most certain; for we cannot love grace in ano­ther mans heart, except there were grace in our own hearts, Gen. 3. 15. 2 Cor. [Page 183] 6. 14. Only it hath these qualificati­ons.

1. First it is a spirituall love, to love Col. 1. 8. them in the name of righteous men, for the image of Christ appearing in them, and in no other by-respects. Epaphras hath declared to us your love in the Spirit, saith Paul; and he that receiveth a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man, shall have the reward of a righteous man, saith our Saviour, Matth. 10. 41. Now love of goodnesse must needs proceed from a spi­rit of goodnesse.

2. Secondly, It is an universall love to all the Saints, Col, 1. 4. there being the same reason of loving one as another, even the spirit of Christ that dwelleth in them, which is the same in all, Eph. 4. 3. And hence it is that they love them, though they be poore Saints. 2. Though afflicted Saints. 3. Though hated and despised of others. 4. Though they have many infirmities. 5. Though they have done us injury and wrong. As Calvin commends Luther to be insignis dei servu [...], the famos servant of God, etiamsi me millies diabolum vocavit, although he hath called me (said he) divel a thou­sand times. And 6, though we never saw faces, never knew them but by reports from others.

3. Thirdly, In respect of the degree, it is a speciall and choice love, they love them as brethren and sisters, Matth. 12. ult. All my delight is in the Saints, saith David, Psal. 16. 2. and this appears in foure particulars. It is cald 1. Amor Complacen­tiae, 2. Be­nevolentiae. 3 Amcitiae. 4. Sympa­thiae. Schoolm.

1. First in their high opinion of them, esteeming them even as pearles to pibbles, in comparison of other men; hence Da­vid cals them the excellent, Psal. 16. 2. And in Psal. 15. describing the godly man, he saith he is one, in whose eyes a vile person is contemned and slighted, but he honours them that feare the Lord.

2. Secondly, In a readinesse to help them if they be in need, and do them good before others; they will do good to all, (because misericordia non quaerit de meritis sed de miseriis, mercy looks not at worth but at misery) but especially to the houshold of faith, Gal. 6. 10

3. Thirdly in delighting in their com­pany, more then in the society of any o­ther men; I am a companion of them that feare thee, saith Psal. 101 6. Psal. 6 8. David, Psal. 119. 63. Mo­ses loved the company of his afflicted bre­thren, more then of all the Court of Pharaoh Heb. 11. 25. 26.: Ruth and Naomi being one of heart could not part Ruth 1. 16. whe­ther thou goest I will go, &c. The two dis­ciples [Page 185] that went to Emmaus, knew not that it was Christ that was with them, but thought he was some good man; and how loth were they to let him depart from them? (his company was so sweet to them.) Hence they constrained him, say­ing, Abide with us, &c. Luk. 24. 29. And the disciples when Christ was from them, when he lay in the grave, and after his resurrection and ascension, they oft met together in private houses, but not a wicked man among them Ioh. 20. 19. Act. 1. 13. 14. Act. 4. 32. Act. 9. 19. 26.. And Paul as soon as ever he was converted, he changed his company, and assayed to joyn Yea if they could they would have their bones lie together in the grave. Gen 49. 29. 30. Gen. 50. 25. 1 Kings 13. 31. himselfe with the disciples, Acts 9. 26. Oh how the hearts of Jonathan and David were knit together, and how they de­lighted in the society each of other? In the Primitive times, the Christians so flockt to­gether, that the Heathens said of them, ecce quam invicem se diligunt, behold how they love one another; Tert. And the reason is, because they are of alike dispo­sition; similitudo gignit amorem, likenesse in disposition breeds delight in communi­on. Birds of a feather will flock together; lyons, Bears, sheep, doves, and all flock Simile si­mili gau­det▪ together in their kind; sheep and hogs go not together, nor do doves and crows fly together. Many times a man walkes [Page 186] so closely and covertly, that we cannot discern what he is by himself, yet a thou­sand to one but he may be known by his companion he is most delighted withall. The Lacedemonians marked what com­pany their children kept, and according­ly judged of their dispositions. And Au­gust Caesar marked at a combate what company courted his two daughters; and when he espyed grave Senators talke with Livia, but young and wanton per­sons with Julia, &c. he conceived accor­dingly of their dispositions, that one would prove a wanton, the other would be the more sober. Why seek you the li­ving among the dead? saith our Saviour; Never but one (that was living) desired to keep company with the dead, and he was possessed with a legion of divels. A man out of Christ cannot possibly make a godly man his choice society, in whom he takes most delight; for what communi­on hath light with darkenesse? and what fellowship hath righteousnesse with un­righteousnesse? and what concord hath Amos 3 3. Christ with Belial? &c. 2 Cor. 6. 14. we know God hath put enmity between the Gen. 3. 15. seed of the woman and the seed of the ser­pent. An Israelite is an abomination to an Egyptian. Indeed a godly man conver­seth [Page 187] lovingly with all, in a civill and a so­ciable manner, and loveth all men with a naturall, civill and morall love, (yea and with a spirituall love of pity and de­sire of their salvation) and expresseth all offices of love to all, as innocency, peace­ablenesse, courtesie, kindnesse, &c. As Abra­ham bowed himselfe to the People of the Land, even to the children of Heth, Gen. 23. 7. (And its Gods will, both tares and wheat should grow together till the harvest, as clouds a­mong the starres, weeds among the flow­ers, thornes among the Lilies.) But the Saints are his choice society, in whom he Cant. 6 9. Eph. 4. 3. taketh most delight, because there is a u­nion of hearts and spirits which makes the sweetest and the nearest union. Stones and clay may lie together, but will not so­der together, as Nebuchadnezzars image, part of iron and part of clay quickly brake asunder; for iron and clay will not in­corporate one into another.

4. Fourthly and lastly, in sympathizing one with another, and taking part each with other; so that if one member rejoy­ceth, all rejoyce, if one mourn, all sym­pathise 1 Cor. 12. 26. Heb. 13 3. Est. 8. 6. and c. 4. As Mordecai and Ester did sympathize with the misery the poore captive Iews were in, and adventured their lives for them; and Moses sympathized [Page 188] with his brethren that were at their hard labour, and had stripes without measure, but himself in glory and advancement, yet he would go visit them, and see their bur­thens; Exod. 2. 12. So Jonathan in his absence took Davids part, and spake in his behalfe to Saul; and Abraham fought for, and rescu­ed Lot, Gen. 14, 14.

4. Fourthly, the fourth signe from love, is, if we love the word of God with a sincere love, 1 Pet. 2. 2. as new-born babes desire the sincere milk of the word, that you may grow thereby; they that are born the womb desire the milk of the breast, as the tender infant cryes for milk as soon as it is born; and their end is, that they may grow thereby, as bees fly upon flowers to suck hony and sweetnesse, and therefore they delight not alwayes most in the gayest flowers, but wherein most honey is to be gotten, and hence often they preferre a plain leaf of a tree before a gay flow­er.

An hypocrite indeed may seem to de­light in the word, as Herod did in hearing John-Baptist Ma [...]. 6. 20. But it is not to this end to gather hony from it, for the holinesse of it, to have his heart made better by it, but to tickle his eare with novelties, and please his fancy, or to get notions, that he [Page 189] may be able to discourse, &c. But if it come home to his particular sin, O then he kicks and flings and hates the word, and the messenger of it, as Herod hated John-Baptist when he spake against Hero­dias, and the Pharisees hated Christ, when he began to reprove them of their hypocrisie, By this saying thou reproachest us say they; Luk. 11. 45. but David loved Nathan who dealt so plainly with him, as appears, 1 Kings 1. 27. Is this thing done by my Lord the King, and thou hast not shown it to me thy servant? intimating he was Davids choyce counsellour stil, There is 1. the care­lesse hear­er, that hears but regards not Esa. 6. 9, 13 2 There is the ga­zing hear­er that comes on­ly to see & be seen. 3. The curious hearer that lookes more how the glasse is painted, then what face he hath. 4. The carping hearer that comes to see what he can catch at. 5. The spider­like hearer, that comes to suck poyson by wresting the word to his own destruction. 6. The Butterfly-hearer, that like as the Butterfly lights upon flowers to paint her wings, but not to suck honey, so hee comes not to be more holy, but more gaudy with notions; All these love not the word with a sin­cere or spirituall love. notwith­standing all his sharp reproof he gave him.

The fi [...]t sign from love, is, if we love those that are out of Christ, (especially in relation to us) with a spirituall love.

Quest. But David saith, Do not I hate them, that hate thee?

Answ. I answer, he hated their sins [Page 190] in relation to Gods dishonour; but it is a mark of our being in Christ, to love their persons with a threefold love.

1. First, with a love of pity (as was touched before) in grieving for their sins, and pitying their misery, as did Ieremiah, My soule shall weep in secret for your pride, Jer. 13. 17. Our blessed Saviour wept over Ierusalem, saying, O that thou hadst known in this thy day the things that belong to thy Planxit ruinas a­nimarum Dyon. Carth. peace; Why were Christs eyes wet with tears, but because their eyes were dry? qua­re flevit dominus nisi quia flere te docuit? Wherefore did Christ weep for us, but to teach us to weep for our selves? Cypr. Did not Abraham pity even the Sodomites, when he pleaded so with God for them, if there were but ten righteous among them? and did not Paul tell them weeping, their end was damnation? we see grace will make us love and pity the soules of other any; But much more the soules of those that are in near relation to us, as of our wives, hus­bands, parents, children, brethren and si­sters, and dear friends; so David wept for Absalom; Iephta for his daughter, when he met her, whom he had vowed to sacrifice to the fire; so Abraham prayd for Ishmael, O that Ishmael might live in thy sight; and Augustines mother for her son in his natu­rall condition.

2. Secondly, In having an earnest de­sire and care to bring others to the know­ledge of Christ and salvation. Nascitur indignè per quem non nasci­tur alter. A good man would not go to heaven alone; when thou art converted, strengthen thy Brethren, said Christ to Peter, Luk. 22 31. Josh. 24. 15. As the Reube­nites, Gadites, and halfe tribe of Manas­seh, when they themselves were provided for, they were yet to help over their bre­thren into Canaan, Numb. 32. 17, 18. Spiders indeed work only for themselves, but Bees for others. Acts 26 28. Paul wisht not on­ly Felix, but all that heard him, were not almost, but altogether as himselfe was, (except his bands and imprisonments, his chain, his gold chain, was too rich for him yet to wear, that honour he re­served for himself.) So when the Grecians which came to worship, would fain see Jesus, Philip and Andrew went and told Jesus. Iohn 12. 21. 22. So the woman left her water ( o) Iohn 4. 29. pot when she had found Christ, and went and told them of Christ that were in the city.

But especially they cannot but earnest­ly desire and indeavour to bring those u­nited to them in neer relation, to the knowledge of Christ; As Mary when Christ appeared to her, how she ran to tell the disciples! (r) Paul wisht himself se­parated [Page 192] from Christ for his brethren, Rom. 9. 3. Exod. 32. 10 and kinsmen in the flesh; and Moses to be blotted out of the book of life, rather then the Jews should not be spared. Yea even Dives in hel torments had so much charity as to pity his brethren, and prayed Abraham to send Lazarus to them, lest they should come to that place of torment, Luk. 16. 28. And certainly they that have no re­gard of the soules of others committed to their charge, to bring them to the know­ledge of Christ, may justly fear that they themselves never had the knowledge of Christ savingly revealed to them, nor know the worth of soules.

CHAP. XIX. The seventh signe of the saving knowledge of Christ, namely the spi­rit of prayer.

Signe. 7 THe seventh signe whereby we may know that Christ is ours, is, if we have received the spirit of prayer; You have re­ceived the spirit of adoption to cry Abba Fa­ther, saith Paul. And the Prophet Zacha­riah, Rom. 8. 15. chap. 12. verse. 10. saith, I will poure upon you the spirit of grace and supplica­tion, [Page 193] which consists of three particulars.

1. First, the heart is moved and exci­ted Infertur appetitus orandi Aug. ad simplic. l. 2. by the spirit to be often with God in prayer, as the child naturally cryes and runs to the mother, the young to the dam; So that they make conscience to performe it, and cannot live without prayer, Rom. 8 26. Psal. 19. 1. 64. Seven times a day will I praise thee, &c. especially not without pri­vate prayer. So Paul as soon as ever he was converted, he got alone, and betook himself to prayer, Act. 9. 11. Behold he pray­eth. And Cornel. Act. 10. got upon the top of the house, & there was alone with God in prayer; Daniel three times a day pray­ed in his closet, when he was in danger of his life. Nazianzen reports of his sister Gorgonis that her knees seemed to cleave to the earth by her often praying; and Gregory of his Aunt Trucilla, her elbow was as hard as a horn, by often leaning upon a desk when she prayed; Eusebius reports of James, that his knees were as hard as Camels knees, bereaved of sense by often praying; And one reportes of Ioachim the father of the Virgin Mary, that he would often say, Cibus & potus mi­hi erit oratio, Prayer is my meat and drink; whereas naturall men have no ability or gift of prayer, they cannot pray; many a wise man that can speak eloquently, yea [Page 194] before a king, yet is not able to speak five wise words to God in prayer; whereas many a poore simple man, that is scarce able to speak five wise words to a man, (especially if he be some great man) yet can speak to God by prayer, even to ad­miration; To say, we have no gift of prayer, is to say we have not received the spirit of grace, for the spirit of grace and supplication are put together, Zach. 12. 10. Nor that we have received the spirit of Adoption, for that would make us cry Ab [...]a father, Rom. 8. 15. It may be such cannot pray eloquently, nor so as their words will well hang together, yet they can weep, sigh and groan, which are the strongest prayers, Rom 8. 26. 27. Others there are that have no list to this duty, they cry what a wearinesse is it, ( Mal. 1. 13) and never pray for consci­ence sake, out of love to the duty, but only out of custome for fashion sake, or in distresse, as the Mariners in the ship with Ionah, when they were in a storme, Jonah 1. 5. then they cryed every man to his god, but yet he delighteth not himselfe in the Al­mighty, he will not alwayes call upon God, as Iob speaks of the hypocrite, Iob. 27. 10. Now these and such like, are so farre from having any faith in Christ, [Page 195] that they may rather be called Atheists who think there is no God, nor do they beleeve his providence; The fool hath said in his heart there is no God, saith the Pro­phet David, Psal. 14. 1. hence it followes, v. 4. He calleth not upon the Lord.

2. Secondly, by the spirit of prayer, the heart is not only excited and enabled to pray, but to pray spiritually, to make a spirituall prayer; as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit, Eph. 6. 18. and to pray in the Holy-Ghost, Jude 20. and the Apostle Paul tels us the spirit helpeth our infirmi­ties; though we know not what nor how to ask, yet the spirit makes intercession for us with groanings, &c. Rom. 8. 25, 26. which assistance of the spirit, consists not in or­derly invention, or composure of words and eloquent phrases, for some godly people may want this, and it is but a com­mon gift, and the common, not the spe­ciall help of the spirit promised, in Rom. 8. 27.

But the spirit of prayer consists in three things. First in enabling us to pray in faith with a childlike spirit, that can go to God as a father, and not as to a stranger Rom. 8. 15. Esa. 63. 16. Lords prayer▪. Wicked men pray, but they have not the spirit of prayer, because they [Page 196] pray not in faith, but shoot their arrows at randome, never regarding nor looking after them. Now these are but bold nar­ratious, (or orations) not humble petitions. It is true, a man in Christ may have risings of infidelity, but they are overcome by faith.

2. Secondly, The spirit of prayer, consists in enabling us to pray fervently; the spirit helpes us saith the Apostle, to ( c) Rom. 8. 26. pray with sighs and gronings which can­not be expressed; the affections are as it were set on fire by the Holy-Ghost. Thus Hannah poured out her soul before the Lord, 1 Sam. 1. 15. So Hezekiah turned his face to the wall, and wept sore, Esa. 38. 1. and Jacob wrestled with God in prayer, Gen. 32. 24. Wherefore cryest thou to me saith God to Moses? Exod. 14. 15. and Abraham strove with God from fifty to ten, Gen. 18. 23. especially our Lord Christ, who prayed with strong crying and tears. Invention may make us speak, but Non sem­per opus est clamo­re, quia deus suspi­ria audit. Non vox sed votum non musi­ca, &c. the spirit will make us cry, which yet consists not so much in strength of words, as of affections; naturall men may have externall elocution, but want inward affe­ction, they are dead and cold prayers; they usually pray as though they cared not whether God heard them or no, like [Page 197] cold Suitors that care not whether they Ludit de­um qui ore petit quod corde negligit. speed or no, they want the aspiration of the spirit to pronounce Shibboleth. Caut. Not that a Christian is alwayes alike in prayer, but as the spirit pleaseth to help with his adjuvant cooperating grace, (without me ye can do nothing) the spi­rit must inspirare, or we cannot exspirare, The wind must blow that the spices may flow, Cant. 4. 16. we are like a ship at sea, if the wind blow it goes amain, or else it creeps upon the ground; sometimes like Pharaohs chariots onr wheeles are taken off and we drive heavily, and sometimes like Josephs chariots we drive chear­fully.

3. Thirdly and lastly, to pray with the spirit, is to pray with spirituall desires, when we pray for spirituall things, or for temporall blessings, with spirituall af­fections and spirituall ends, to honour God by them as Christs petitions were, John 17. and as we are taught in the Lords prayer. A naturall man may be very earnest in his prayer, yet it is not a spirituall prayer, because his desires have only reference to self-love, and naturall ends, but not to God and his glory. They have not cryed unto me with their hearts, when they howled upon their beds, [Page 198] saith the Prophet, Hos. 7. 14. where the Prophet esteems of their prayers no better then howlings, like the howlings of Baals Priests, who cryed aloud, O Baal hear us, and they cut themselves till the blood gushed out upon them. 1 King. 18. 28. Therefore such pray­ers God sometimes sends away with a mock, rather then an answer, Prov. 1. 28. 29. when distresse and anguish shall come up­on you; then shall they call upon me but I will not answer; they shall seek me early, but they shall not find me.

CHAP. XX. The eighth, ninth and tenth Sign of the saving knowledge of Christ.

Sign. 8 THe eighth sign that we have attain­ed to the saving knowledge of Christ, is universall obedience, when we make conscience of all our wayes, and have respect to all Gods commandements; which consisteth in a setled resolution and indeavour against all sin, and a setled pur­pose and indeavour to please God in all things; Then I shall not blush (as it is in the originall,) or be ashamed when I have re­spect to all thy commandements, Psal. 119. 6. [Page 199] It was the commendation of Zachary and Elizabeth, They were just before God, wal­king in all the commandements of God with­out reproofe, Luke 1. 6. And this Paul makes a mark of a good conscience to in­deavour in all things to walk exactly, Heb. 13. 18. And it must needs be so; because the whole law is written in our hearts, one precept as well as another, I will put my lawes into their minds, and write them in their hearts, Heb. 8. 10. that is, I will plant an habituall disposition and inclination in their hearts, to a love and liking of them; by giving them a new heart and a new spirit. Ezek. 36. 26. and this inclination is to one precept as to another, and he that hath not a dispo­sition, liking, and indeavour to keep all, hath it not to keep any, Hence saith Iames, Iam. 2. 20. he that keeps the whole Law, and offends in one point, is guilty of all, (that is dispositivè, though not formalitèr or a­ctualitèr) he hath an inclination to break them all, though he doth not actually break them all, and his heart is not up­right before God.

2. Because there is the same reason why we should make conscience to abstain from one sin as from another, and to performe one duty as another; So saith the Apostle, [Page 200] For he that said do not commit adultery, said also do not kill, &c. Iam. 2. 1. Per­haps an upright man may fall into sin, but yet he never fals from his resolution; in my mind saith Paul, I serve the law of God, though in my flesh the Law of sin; for though there be an inclination & desire to do the will of God, yet there is a contrary inclination of the old man against the will of God, the flesh lusts against the spi­rit.

I grant likewise, a man out of Christ may have resolutions against some sins, (though alwayes for the evils that come from sin, and not that are in sinne, for the frnit, and not for the filth of sin) but it is not universall, but he hath alwayes some reservation'; God be mercifull to me in this, or that; some lust he cherisheth (and sayes as Jacob said of Benjamin, it shall not go) As Herod his Herodias, Jehu [...]e­roboams calves, Judas, Demas, the young man, &c. their covetousnesse; But if a mans heart be in league but with one sin, which his soule cleaveth to, hating to be reformed, he hath no part in Christ. Suppose a woman should say to her hus­band, Sir I love you better then a hundred and a hundred men, onely I love one man better then you; were she [Page 201] not an Adulteresse; one deadly wound may kill a man as well as a one thousand, and one sin lived in with love and delight, may damne a man as well as a thou­sand.

Sign. 9 The ninth sign whereby a man may know that Christ is ours, is self-denyall, when a man gives up himself wholly to the rule and subjection of Christ, as his servant or vassall, to do what he will with him; if any will follow me, he must de­ny himselfe, &c. Luk. 9. 23. so 2 Cor. 10. 5. 6. The weapons of our warfare, are mighty through God, to cast down strong holds and high imaginations, and bring into captivity every thought to the obedience of Christ, as a servant gives up himselfe to the will of his master, or wife to her husband; and the reason is, because he receives Christ as a Lord and Saviour; Come to me saith our Lord Christ & I wil ease you, &c. but not except you take my yoke upon you. Ʋnto us a child is born, and the Government is upon his shoulders, Es. 9. 6. so as we are not ex­empted from subjection by Christ; Faith destroyes not obedience but sanctifies us, and enables us to yield obedience; thus it was with Paul, Act. 9. Lord what wilt thou have me to do; as if he had said I am willing to do any thing, be any thing, or [Page 202] suffer any thing thou wilt have me, I am wholly at thy disposall; and with the Prodigall, receive me father, and make me not a son but a servant, yea a hired ser­vant (As Abigail said, let me be a servant to wash the feet of the servants of my Lord) And with David, if he saith he hath no pleasure in me, let him do with me as seems good in his eyes. 2 Sam. 15. 26.

And this discovers many, that thinke they have part in Christ, (that they know Es. 1. 2. Christ is theirs) are deceived, because their faith works not obedience, but re­bellion; they beleeve him, but will not take his yoke upon them; they say; To them a child is born, but they pluck the Governement from his shoulders; living in constant rebellion against God, and only according to the law of their own minds, that is, walking after the stubbornnesse of their own hearts Deut. 29. 19..

Perhaps they are content Christ should rule them, so farre as he pleases them, and as his will likes them: but if it dislikes them, Christ may deny himselfe if he please, and stoop to their will, for they cannot, will not stoop to his; God be mercifull to them, in this their will they must have (though it crosse Gods will) saying as the Jewes, we have no [Page 203] king but Caesar; so none shall rule us, but our wils; let us break his bonds, Psal. 2. 8. Thus did Pharaoh, who is the Lord (saith he,) that I should obey his voice to let Israel go? I know not the Lord; nei­ther will I let Israel go; and the Jewes who quarrelled that Jeremy spake falsely, and the Lord had not sent him, Jer. 43. 2, 3. but when they were convinced of that, then they spake plainly. The word thou hast spoken to us in the name of the Lord, we will not do, Ier. 44. 16. and this not of weak­nesse, against the law of their minds; nor ( f) Rom. 7. 23. suddain risings, and passions, as in Jonah, Pe­ter & David, that would number the peo­ple for which they meet oft with [...]ore af­flictions to break their stomacks, but it is voluntary, allowed and cherished rebel­lion.

Now let all such thinke what they please of having part in Christ, and knowing Christ to be theirs, but God hath told us, he will never shew mercy to that man, though he blesse himselfe he shall have peace, Deut. 29, 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform Psal. 50.; And it is a carnall mind that is enmity against God, and is not subject to the law of God, nor indeed can ( i) Luk. 19. 27. [...]e, Rom. 8. 7. 2. 2 Thes. 1. 8 yea Christ takes those for his ene­mies [Page 204] that will not let him reign over them. To conclude, if Christ be no Lord, he will be no Saviour; for therefore he died, and rose and revived, that he might be Lord both of quick and dead, Rom. 14. 9.

Sign. 10 The tenth signe of a man that knowes Christ savingly, is, when the utmost end of all his actions is supernaturall, even to yield obedience unto God commanding them, and the advancing of his glory, (as a faithfull servant aimes at his masters profit) when whatsoever he does, it is to the glory of God; when he lives not to himselfe, but to him that died for him and rose again; when he is more grieved at Gods disho­nour then his own, and is content to be abased that God may be glorified; for now the will is elevated above nature to look at a higher principle then it selfe, even the glory of God. Thus did Ioseph, it is not in me saith he, but God shall give Pharaoh an answer Gen. 41. 16.; so Daniel, there is a God in heaven that revealeth secrets; but as for me, this secret is not revealed to me, for any wisedome that I have more then others, &c. Dan. 2. 28. 30. And the disciples when they healed the lame man, told them, why look you so earnestly upon us, as though by our own power and ho­linesse [Page 205] we had made this man walk? the God of Abraham, &c. Act. 3. 12. And lastly to name no more, Saint Paul tels them, 1 Thes. 2. 4. 6. we speak not as pleasing men, but God which tryeth our hearts, & v. 6. Nor of men sought we glory, nor of you, nor yet of others. And hence it is that our Lord Christ makes it a mark of a righteous man, Ioh. 7. 18. he that seeketh the glory of him that sent him, the same is true, and there is no unrighteousnesse in him. And this is made a mark of a vessell of honour, by Paul. 2. Tim. 2. 20. Nihil agit ultrà sphaeram activitatis suae. He is a vessell sanctifi­ed for his masters use. And the reason is, because nothing can move above its prin­ciple, the stream can rise no higher then the fountain, nor can nature go beyond nature, as water cannot heat except fire be in it.

Caut. Not but that some risings of self, remaines in the best, as in David when he numbred the people, and the disciples when they reasoned which of them should be greatest: but they are lamen­ted and repented off, and mourned under as their greatest burthen, as did Hezekiah who humbled himselfe, because his heart was lifted up, 2 Chron. 32. 25.

Contrarily, a naturall man makes a god of himselfe, hath no higher end in all his actions then himselfe, his own ease, [Page 206] credit, happinesse, &c. As God com­plaineth, Israel is an empty vine, yet he bringeth forth fruit to himselfe, Hos. 10. 1. and our Lord Christ of the Pharisees, All their workes they do, is to be seen of men. ( g) Matth. 23. 5. They may say of all their best actions though never so specious, as Nebuchadnez­zar said of his Babel; is not this great Babel that I have built for the honour of my name? So all they do, is for the honour of their name; like windmils which go because the wind blowes, or like marigolds that open because the Sun shines upon them. Now these, their hearts are not upright in them, Hab. 2. [...]4. but like false servants that sell their masters wares well, but then purloyn and rob them of the gaines; He that speaketh of himselfe, seeketh his own glory, &c. John 7. 18. and such cannot have part in Christ, John 5. 44. How can you beleeve that seek honour one of an­other? And it is a mark of those that were counterfeit beleevers, they loved the praise of men more then the praise of God, Iohn 12. 43.

CHAP. XXI. The eleventh signe of the saving know­ledge of Christ, is the witnesse of the Spirit.

THe eleventh and last sign I shall mention, is the witnesse of the spirit. Rom. 8. 16. The spirit beares witnesse with our spirits that we are the children of God. Some make this the only mark to prove our in­terest in Christ, and deny all signs from the fruits of the spirit; but this were to deny the fruit grown upon the tree to be a signe that the tree is alive; but our Sa­viour tels us, a tree is known by the fruit; and the Lord hath left them in Scripture as infallible markes, and there­fore to deny them, were to impute folly or unfaithfulnesse to God himselfe, which were the greatest Blasphemy. Yet we ex­clude not the witnesse of the spirit, as a certain evidence of our part in Christ. ( a) 1 Ioh. 5. 6. Eph 4. 13. Eph. 4. 30.

Which consists in two particulars.

1. First, The spirit perswades my con­science I am the child of God, Rom. 8. 16. A witnesse is for manifestation and con­firmation, 1 Cor. 2. 12. 1 Cor.▪ 2. 12. As it were a se­cret [Page 208] voice speaking to our hearts, and saying as Christ to the leper, be of good chear, thy sins are forgiven thee. ( b) Matth. 9. 2.

2. Secondly, in an inward ravishi [...]g joy and comfort, which the spirit workes and leaves with this assurance, which is that hidden Mannah, which that man that feels it in himselfe, cannot expresse to others, Rev. 2. 17. which is called the Lords Sup­ping with us, Rev. 3. 20. and his chearing us as with flagons of wine, Cant. 2. 5. and hence the spirit is called the Holy▪ Ghost the com­forter, for he fils the heart sometimes by this testimony, with such joyes, is unspeak­able, the soule for the time being with Paul in his rapture, rather in heaven then on earth; though here he hath but a taste, yet the fulnesse thereof are the joyes of heaven it selfe.

1. For the Kingdome of heaven is right­eousnesse and peace, and joy in the Holy-Ghost, Rom. 14. 1.

Quest. How shall I know that it is not a delusion?

Answ. I answer, this voice God sends usually when the soule is mourning and full of heavinesse, as we give wi [...]e to them that are of a heavy heart; Blessed are ( f) Iohn 16. 20. they that mourne, for they shall be comforted, Matth. 5. 44. And likely either when [Page 209] they are waiting upon God in his ordi­nances to find Christ; as Mary waited at the sepulchre to see him; Or wrestling with God in prayer, &c. as Cornel. Acts 10. 31. Dan. 9. 31. But as for dreams, visions and Enthusiasmes, though Jacob Gen. 28. when he slept, saw a vision of Angels, and was comforted; (and diverse o­thers) yet God seldome now speakes by visions, but by his word and spirit, Heb. 1. 1. and therefore visions are to be usu­ally little regarded.

2. The spirit witnesseth alwayes ac­cording to the word, and that by discove­ring the promises in the word to our con­sciences, perswading us that they belong to us. 1 Iohn 3. 14. Matth. 5.

3. It fils his heart with love and thankfulnesse to God, and makes him more watchfull and carefull to walke in answerable obedience. 1 Cor. 15. 31. 2 Cor. 5. 14. 1 Ioh. 3. 4.

But on the contrary, if it makes thee bold and presumptuous to walk in sin­full courses, and more remisse and care­lesse in thy walking with God, thou mayest feare it is not a testimony of the spirit, but a delusion of the divell.

4. It hath its own witnesse, even a se­cret manifestation to the conscience, that it is the spirit of God, and not a delusi­on.

There are likewise signes of a weak as­surance that Christ is ours; As earnestly to long after Christ, as he is offered: They would faine beleeve and grieve be­cause they cannot, they mourne under their sinne, and make conscience of their wayes, who though they cannot be­leeve, yet they dare not willingly sin a­gainst God, &c. These have some de­grees of a true and saving knowledge of Christ, and are not to be discouraged, because Christ hath promised not to quench the smoaking flax, nor break the Matth. 12. 20. bruised reed; and he hath pronounced them blessed that mourne, that are poore Matth. 5. in Spirit, that hunger and thirst after righteousnesse. Therefore trust firm­ly upon these promises, live and die with them, and say, if I can perish with these markes, I am content to perish.

There are likewise signs of a strong as­surance that Christ is ours. As when a man can hang upon God without com­fort or apprehension of favour, nay when the Lord seemes to smite him with great afflictions. Iob. 13. 15. Gen. 22. Psal. 42. 11.

2. When he is fild with ravishing joy and peace in beleeving, more then he can expresse. 1 Pet. 1. 8. Rev. 2. 17.

3. When he can contemne the world [Page 211] as vaine and dead things in comparison of Christ, having the moon under his feet, 1 John 5. 4. Rev. 12. 1. Heb. 11. 15. 16. Col. 3. 3.

4. Holy admiration and unspeakable thankfulnesse to God for Christ, as Iu­das, not Iscariot, Lord, why dost thou shew thy selfe to us, and not to the world?

5. A longing for death that we might be with Christ, and an earnest desire of the comming of Christ, as Paul did, 2 Cor. 5. 1. 22. Rev. 22. 17. Phil. 1. 21. I desire to be dissolved, &c. And many other signs may be brought to this purpose, but all cannot find these markes; yet those that can, have the great­er comfort.

CHAP. XXII. A brief assoyling of some doubts and Scru­ples, wherby a poor beleever doth question whether Iesus Christ is his or no?

IN the next place, considering notwith­standing all the former cleare eviden­ces of our part in Christ, yet Christians are continually assaulted with doubtings and feares of their condition: and no wonder, considering the evill heart of un­belief, [Page 212] that still remaines within them, Heb. 3. 12. which Satan helpes forward by his tempt­ations, who desires to winnow us as wheat, that our faith might faile us, Luk. 22. 31. and goeth about like a roaring lion seeking whom he may devoure; I shall therefore to satisfie them, labour to answer the doubts that rise in their hearts, and make them questi­on whether Christ be theirs, yea or no.

First, Doubt. 1 I feare whether Christ be mine, because I know not the time of my con­version, when some know both the time, minister and sermon that wrought upon them.

I answer, its true, first, some do know the particular time of their conversion, be­cause they may be converted at one Ser­mon, as the three thousand in Act. 2. though more rarely now then heretofore, because in the primitive times, the Church was more quick in her delivery, then since.

2. Others though they know not the time of their conversion, yet they know the time when they were not converted; they see a plaine change in them, from what once they were; they can say they were blinde, and now they see; they were dead but now alive, that they hate what [Page 213] before they loved, and love what before they hated, that they are new crea­tures.

3. Some there be (though very rare) that never saw any change in them, and yet may have part in Christ, such as are sanctified from the wombe, as was Iohn and Ieremy, &c. or when they were very young, which sometimes hapneth to such as have had godly education, in whom God wrought grace so insensibly, as the change was never discerned, though there was a time when they were without grace.

But if we see any worke of grace in us, this ought not to trouble us; shall I doubt whether I am alive, (when I can breath, speak and move as living men do) because I know not when life was put in­to me? or whether I be born, because I know not the time when I was borne?

Secondly, Doubt. 2 I feare whether I have part in Christ, because I know not whether I were ever sufficiently prepared to re­ceive Christ. I fear I have not been humbled enough; The plough hath not gone deep enough, I wanted depth of earth; for I read, Matth. 13. 5. because they had not much earth, they withered, and many have had deeper humilia­tion [Page 214] then ever I met with, by farre.

I anwer, though all are (usually) pre­pared or humbled to receive Christ: yet first God hath not set down the quantity, but the quality: he calleth those that are weary and laden, sick, broken-heart­ed, stung with their sins, &c. but he saith not if they be thus much humbled, bro­ken-hearted &c.

2. Secondly, As some women bring forth their children with more pain then other (as was before touched) so some are more humbled then others are, as ap­pears in Pauls conversion, and the Iailors compared with the conversion of Zacha­rias, Lydia and others. Rough wood re­quires many wedges, and many blowes before ever it will split, and hard mettle requires a great fire before ever it will be melted, when a softer mettle, a lesse fire serves the turn; God knowes what is best and fittest for every man.

3. Then a man hath been sufficiently humbled or prepared, when he is wil­ling to receive Christ as his Lord and Sa­viour, which is the end of humiliation. As then a woman hath paines enough, when the child comes forth; then Jacob was pinched with famine enough, when he was willing to let Benjamin go; then [Page 215] the child is beaten enough when his sto­mack is broken to stoop and yield. That Physick is strong enough that cures the malady; Some go to hell with more humi­liation then others go to heaven with; when they roar, but will not let go their lusts, as Ahab, Iudas, &c. Now if thou hast enough, though not so much as others, what needs more? if a little wound will serve the turn, what need a deeper? if a pin, what needs a sword? art thou more cruell to thy selfe when God is more mer­cifull? if easier Physick will cure, what needs a more bitter potion? can you drink their cup? you know not what you ask; that that but cured them, might have been too strong for thee.

I doubt, Doubt. 3 because I doubt: I have so ma­ny temptations that I nothing but doubt, though I know the word is true, and I cannot object against it. But God hath said, being justified by faith we have peace with God, Rom. 5. 1.

I answer, there is a twofold doubt­ing, either from want of faith, which is not properly doubting, but totall infide­lity and distrust; or secondly from weak­nesse of faith, when it assents to the pro­mises, yet is joyned with suspicions and feares▪ Now these may stand with faith, [Page 216] as the poor man that wept saying, Lord I beleeve, help my unbelief; Mark. 9. 24. for the root of infidelity within us will oppose faith, 1 Thes. 3. 10. Heb. 3. 12, 1 Pet 5. 8. and neither is it our case alone (though we are ready to say, no body hath so many temptations as we have, &c.) but of all Gods people; Simon, Satan (c) Luk. 22 31. hath desired to win [...]ow thee as wheat, &c. But I have prayed that thy faith shall not faile thee.

2. Secondly, I answer, Paul saith in­deed we have peace with God, and so we have, for God is at peace with us, though we do not alwayes discerne it, (as the root remaines sometimes when the flower is gathered.) But he doth not say we have peace with the world, with the divel, with our lusts, &c. for the world will now hate us, that loved us be­fore, and the divel will tempt and as­sault us bitterly, that seemed quiet be­fore, and our own sinfull lusts will now wound, vex and trouble us, that we re­garded not before, and God will ost af­flict us more then he did before.

Fourthly, Doubt. 4 I doubt because I cannot act faith, my faith failes me, I cannot rest my soule upon Christ.

I answer, we must distinguish between the habit and the act of faith; the habit or [Page 217] grace of faith, that is, the inward principle or quality of faith, infused by the holy-Ghost, this never failes, but is an abiding quality; now abideth faith, hope, charity, &c. 1 Cor. 13. But the act of faith may cease for a time, and doth in the best sometimes, especially in time of temptation; as it was in Abraham when he said of his wife, she is my sister; in Da­vid, who said, I shall one day perish by the hand of Saul; and in Peter when he denied Christ and forswore him. A man may have a hand, & yet somtimes through distemper not be able to put it forth; yet God hath promised, Though we believe not (that is, sometimes are not able to act faith) yet God is faithfull, be cannot deny himselfe, 2 Tim. 2. 13.

Fifthly, Doubt. 5 I doubt because I want assu­rance & comfort; when some rejoyce with joy unspeakable and glorious, they have tasted hidden Manna, and have gotten the white 1 Pet. 1. 8. stone and the new name which no man knowes but they that have received them, and are filled with peace that passeth all understanding.

1. I answer; first, comfort is not the standing dish of a Christian in this life; as [Page 218] we make not a meale of sweet meats, but they are as a second course to close up the stomack; your conduit pipes do not runne sweet water all the yeere, but at a Kings Coronation, or at some day of speciall solemnization; we give Cordials onely when men are sick.

Our Lord Christ after his resurrection appeared indeed to his Disciples, but hee was quickly gone, it was but a sight and a­way; as Latimer said of the spirit, it is go­ing and coming; comfort is reserved for Heaven, and we have but a taste on earth, to teach us to walk by faith, and not by sight, and to teach us to expect our life of comfort in Heaven, and not on earth.

2. Comfort is not of the essence of faith, but a degree of glory; Christ him­selfe wanted comfort when he cried out, 2 Cor. 5. 7. Iohn 20. [...]9. My God my God, why hast thou forsaken me? but he wanted not faith, but he still called him his Lord & his God: So David, when he prayed to God to restore to him the joyes of his salvation, had no joy, nay in­stead of it he roared all day. Psal. 32. So Iob, Heman and others, and yet their faith fai­led not.

Now we are not to believe, so long as comfort lasts, but so long as the promi­ses last, which are better then comfort [Page 219] without them; if we have not the shi­ning of his countenance, let us be glad of the shining of his graces; if we have not the sun-light of his spirit, let us be glad of the star-light of the fruits of his spirit; if we have not the Holy-Ghost the comfor­ter, let us be glad of the Holy Ghost the humbler, sanctifier, &c.

He that makes joy and comfort the ground of his faith to rest upon, rests up­on an inconstant object, and will be tos­sed up and down daily with continuall feares; let us bring our feeling down to our faith, and not our faith to our fee­ling; he that will not beleeve God in his promises, would hardly beleeve, if he had comfort from him; how shall we prove our comfort, but by the promi­ses?

3. That is the strongest faith that can believe without comfort, yea when God frownes upon us, as Iob did, though he kill me, yet will I trust in him. Every body can say the sunne shines, when we see the light and feel the heat, as Christ said to Thomas, thou wilt not believe except thou seest, but blessed are they that have not seen and yet have believed, as David did Psal. 42. 11. Why art thou cast down O my soule, and why art thou disquieted with­in [Page 220] me? still trust in God, &c. and Isa. 50. 10. he that feareth the Lord, though he walks in darkenesse, and seeth no light, yet let him stay himselfe in the Lord, and trust in his God.

Sixthly, Doubt. 6 I doubt because I have strong lusts still remaining, when as you know faith purifieth the heart; Hab. 3. 17. and if any be in Christ, he is a new creature, old things are past away, and all things are become new; 2 Cor. 5. 17. and they that are Christs, have crucifi­ed the flesh with the lusts thereof Gal. 5. 17.. But I am the old man, I find the old inclination to old sinnes, &c.

I answer, Christ and sin cherished, al­lowed, ( d) Psal. 66. 18. 1 Iohn 3. 9. cannot stand together, but Christ and [...]in mourned under, may dwell toge­ther, as in Paul that cryed out, O wretch­ed ( e) Rom. 7. 24. ult. man that I am, who shall deliver me? &c. and in my mind I serve the Law of God, but in my flesh the Law of sin; For grace is seen as well in opposing, as overcomming corruption, (because corruption would never dislike corruption.)

The Lord lookes not so much what we are, but what we would be; neither doth he measure us so much by our actions, as by our affections.

Caution. Yet ever remember, the more sin is mortified, the more faith is vivified; [Page 221] the more the disease weakens, the more health strengthens.

Doubt. 7 Yea but I have relapsed into my old sins, that I have vowed and covenanted against a thousand times, and therefore I am but a dog that have returned to my former vomit, or as a sow that was wash­ed, I have returned to my former mire.

I answer, there are relapses into enor­mities, which are peccata vastantia consci­entiam, these a godly heart doth seldome relapse into, though sometimes through weaknesse of grace they may, as Peter and others.

Secondly, there are relapses into infir­mities, which are peccata quotidianae in­cursionis, which we cannot help, and God hath left daily to humble us with all, and of which none are free; as rash an­ger, idle words, vaine thoughts, distracti­on in prayer, &c. And these the best do daily relapse into; for originall sin doth still retaine its inclination to sin in the most sanctified heart, Rom. 7. 23. Col. 3. 4. 5.

Again there are relapses of wilful­nesse Ier. 31. 18. 19. 20. and of weaknesse; now thy relapses are of weaknesse, and not of wilfulnesse, thy heart still is on Gods side; there is a great difference between a woman for­ced, [Page 222] and an alluring adulteresse, between our entertainment we show to a friend whom we rejoyce to see and bid wel­come, &c. and to a thief that breakes in­to our house, of whose company we are weary and long to be rid of. He is not a swine that is driven into the mire, but he that delights to wallow in the mire.

Now if thy relapses are of weaknesse, feare not; for he will forgive us (that so offend) not seventy times 7, times, but se­venty thousand times; & every day as long as we live we must pray, Lord forgive us our trespasses; neither do future sins repeal former pardons, Peccata semel remissa nun­quam redeunt. ‘ Neither can a child of God so sin (as some think) as to be in the stata of damnation by them, no not for an houre.’ And because it is an assertion that hath much troubled many, I shall be larger in setting downe the arguments some make gainst it, with the answer to their obje­ctions.

Object. Some affirme that grosse sins of beleevers are not pardoned, no not in heaven, till they do actually repent of them, that they cannot say, My God, and my Christ, &c. but▪ do incurre an actuall guilt of eternall damnation, re­dundant [Page 223] upon the person (at least pro tempo­re) so as if David should have died before his actuall repentance, &c. he should have been damned.

Its answered, the sins of beleevers are not only actually pardoned (in heaven) after ac­tual repentance, but before any subsequent act of repentance, even at once in the first act of Beleeving and Repenting: So as if David and Peter had died, one in the act of his adultery, and the other in the act of his denyal of Christ, yet they had been saved; though (as they say) they cannot conceive a regenerate person can commit a known ac­tual sin without some present act of repen­tance, some resistance of spirit (cald displi­centia vel renisus voluntatis) Cum peccant, ea tantum parte qua non sunt regeniti peccant, secundum vero interiorem partem, nolunt, de­testantur peccatum, ergo non plena voluntate peccant, Zanch. Epist. 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9. Rom. 7. 13. 24. But that he stands a condemned man till solemn acts of re­pentance, as confession, petition, &c. they deny.

1. Because in the first act of beleeving, our sinnes are so pardoned, as there is no place or time after left for condemnation; he that believeth, hath everlasting life, John [Page 224] 3. ult. and cap. 5. 23. but if at any time any one sin were not pardoned, he were for that time under the curse & in the state of condemnation, Gal. 3. 10. but can a man have right to heaven and hell at the same time?

2. Because still he is regenerated, 1 Iohn 3. 9. the seed of God remaineth in him; but he that is in the state of rege­neration, cannot be in a state of condemna­tion, at the same time.

3. Still hee remains a beleever, and a penitent person in habit at least, (except by his fall he hath lost all grace, as the Arminians hold) but a be­leever is still a justified person, Rom. 5. 1. & they say they cannot see how that man can be properly said to be justified, though he be acquitted of a thousand offences, if he stands guilty of any one offence, for which at that time he is in the state of con­demnation, except we will say a man may be in a state of Justification, and condem­nation, of life and death at the same time.

4. In the present act of his sinne, he is united to Christ, and a member of Christ; but a member of Christ cannot be in the state of condemnation; for then at the same time a member of Christ may be a member of the Devill.

5. He is still an adopted child of God, notwithstanding his fall, John 1. 12. 13. but every adopted child is an heire of heaven; if sonnes, then heirs, Rom. 8. therefore till he loseth his son-ship he cannot lose his right to life; it would seem strange, that God at the same time should be pater & hostis, reconciliatus & infensus, a father and an enemy.

6. If greater sins are not forgiven till after actuall repentance: then neither are the least and smallest sinnes, commit­ted every moment, forgiven, till after a­ctuall repentance; for all sinnes deserve condemnation, as well the least as the greatest, (though some deserve a greater degree of torment, Gal. 3. 10. Rom. 6. ult.) & secondly, there is the same way appoint­ed by God, for the pardon of the smallest sins as of the greatest, viz. faith and repen­tance; but it cannot be true of the smallest sins, because then a beleever should never be justified a minute together; for as for idle thoughts, &c. we are continually acting, and so a beleever should almost every minute be in the state of death; and then they see not but in ictu mortis, he may perish, except the last opera­tion of his spirit, be actuall repentance. Yea if lesser sinnes ( peccata quotidianae [Page 226] incursionis) need daily repentance, surely that daily repentance is actuall repent­ance, and then even those sins are not for­given till actuall repentance.

7. Then it is certain a beleever after his fall into some grosse sinnes, shall live so long by Gods decree, till he actually repents, (as the elect shall, till they be­leeve) but they conceive this hath no war­rant from scripture, that a beleever shall not die in the act of a grosse sin, as adulte­ry, selfe-murther, bitter and malicious speeches, when perhaps the provoked party may immediately run him through, & kill him; yea this they say seems to judge too rigidly of those that die by selfe-mur­ther, as drowning, hanging, stabbing themselves, &c. which though it be a sin to be trembled at, it being blood, & mur­ther, yea self-murther against our selves, to whom we owe greatest love, yea the last act is sin, and our hope of the salvation of these is exceedingly weakned by so ter­rible and dreadful an act, yet they beleeve it were harsh judgement to conclude these certainly damned; but what time have these men for actual repentance, when they may die ipsoictu, and as the wound may be, their repentance must be very short, having scarce time enough to say Lord have mercy upon me.

8. That that instrumentally justifies on our part, is not repentance, but faith, because faith only layes hold upon the merits of Christ, and by it the merits of Christ are imputed to us; and repentance only justifies declarative, as an evidence and fruit of faith, or as a speciall conco­mitant of it. But pardon of sin is an act of justification, therefore, rather actu­all faith is required, (at least as well as actuall repentance) before actuall par­don.

9. Argum. Then a beleever may [...]ustly feare hell and to be damned, till his actuall repentance after his sin. But a beleever ought never to fear damnation. The Major necessarily followes, and can­not be denyed. And the Minor they prove by laying down three particulars.

First, they deny not but filiall fear may stand with fear of temporall corrections, Psal. 119. 120. my soul trembleth for Iob. 34. 31. 32. feare of thee, &c. the thing I feared is come upon me, saith Iob Iob. 3. 15. & 31. 32. 2 Sam. 7. 14. Amos 3. [...] ▪. And God is very severe in chastising his children in this life, more sharply then the wicked, for judgement shall begin at the house of God, to the Jew first, &c. Thus Moses lost Canaan; Eli fell down backward & died; Davids adultery, &c. how severely [Page 228] punished? the child born in adultery died, Tamar defiled, Amnon slain in his drun­kennesse, Absalom rebelling and defiling his fathers wives, yea the sword never departed from his house; Hezekiah, how severely did God deal with him, for a suddain act of vain glory? 2 King. 20. 14 to 19. and David for his priding himselfe in his people, God slew seventy thousand, 2 Sam. 24. And therefore actuall repen­tance is not denyed to be necessary to be­leevers, (as we heard before,) to get assu­rance of our pardon, and prevent scour­ges.

Secondly, they deny not, but the Saints do often carnally and slavishly feare hell and damnation, which proceeds some­times from their weaknesse of faith, and the root of infidelity still remaining, in them, which breeds doubting, and doubt­ing breeds feare, though never so farre as to suffer the soule to be quite cut off from all hope in God; There is certitudo fidei, which doth import a stedfast clea­ving, In creden­te potest [...]nfurgere contrarius motus huic quod firmissim [...] tenet. A­quin. though not absolute quietnesse, as [...] ship at Anchor, may shake but not blow over. And sometimes it is sent as a punishment and correction from God, which he inflicts, not po [...]ndo, positivé or operativé, that is, not positively instilling, [Page 229] that conception into them, that they shall be damned: but Abnegando, des [...]rendo, permittendo, &c. leaving them to Satan and their own spirits to be thus tormen­ted.

Thirdly, But they deny it to be lawfull, for a beleever once justified to feare hell or to be damned, after God hath left him to fall into a grosse sin.

1. Because it is the feare of Repro­bates and divels, which God hath forbid­den directly, 1 Pet. 3. 14. Luk. 12. 32. Iam. 2. 19. Rev. 21. 8. Luk. 1. 74. True, Filiall feare still remaines; for blessed is he that so feareth alwayes; but ser­vile feare, which is cum per timorem Ge­bennae homo se continet a peccato, Pet. Lomb. l. 3. dist. 34. & Oderunt peccare mali formidine paenae, &c. though it re­maines, yet is forbidden.

2. Because quod non licet credere non li­cet timere, that which we ought not to beleeve, shall happen to us that we ought not to fear; but we ought not to beleeve we shal be damned till we actually repent 1. Because then we should beleeve a lye. For here is nothing present or to come, can separate us from the love of Christ, Rom. 8. 36 and Iob. 10. 28. I give my sheep eternall life. Secondly because for a beleever in [Page 230] Christ, to beleeve or thinke he shall be damned, proceeds from infidelity or weaknesse of faith, and therefore is his sin.

Object. If any object Adam in innocen­cy had the feare of eternall death set be­fore him to keep him from sin, Gen. 2. 17.

Answ. they answer, that which Adam might feare (as they conceive) even with filiall feare we cannot, because A­dam was liable to eternall death, if he sinned; but we are not, being freed by Christ.

Lastly, as it is true many learned Di­vines are not of this opinion, as Bishop Da­venant, and Suffrag. Theol. Mag. Brit. Art. 5. and some other Divines not here men­tioned. So likewise many learned Di­vines, do assert it, * as Musculus on Iohn Dr. Twiss. Dr. Ames. Luther de capt. Babil. de Euc [...]ar. Dr. Plai­fer. the sick mans couch p. 46. 47. &c. clear­ly and ex­cellently. 5. 24. Non est intelligendum tantum de pecca­ti [...] ante fidem, sed & post acceptum fidei do­num; yea, Bishop Davenant himselfe saith, Persona hominis pii est semper deo grata non obstantibus delictis, and addes that their sins displicent deo odio simplici sed non redundante in personam. So Luther saith, no sin with which faith may stand can hurt us, (I thinke he meanes) to attract guilt of eternall condemnation, except [Page 231] sin be raigning, so as that it excludes faith. And Zanch. Epist. l. 1. p. 116. saith, Reprobi quando peccant, a regno Christi prorsus ex­cidunt. Sed electi quamvis aliquando invi­ti & circumventi labuntur, [...]on tamen a Chri­sti regno prorsus excidunt, nec a Christo a­velluntur.

The objections brought against this assertion are thus answered.

1. Object. Rom. 3. 25. Christ is said to forgive sins that are past.

They Answ. he speaks not exclusivé excluding sins to come, but inclusivé, hence in Col. 2. 13. Christ is said to forgive us all our trespasses.

2. Object. Matth. 10. 28. fear not them that can kill the body, &c.

Answ. It is rather a description of the person whom we ought to fear, then of the kind of feare wherewith he is to be feared; namely, that we should feare that God that can cast soule and body in­to hell in regard of his power, but will not in regard of his promise.

3. Object. 1 Cor. 6. 9. 10. 11. No for­nicator, drunkard, &c. shall inherit the kingdome of God.

Answ. They answer, That is, without he gets his pardon by Christ, received by faith and discovered, and confirmed to [Page 232] him by repentance; its true, Note. that no man can be saved without faith and repent­ance: but it may seem difficult to say that no man can be saved without faith and repentance alwayes acting; sometimes a man is not able to act faith, yet I be­leeve he is not then unjustified; so nor yet is he able alwayes to act repentance, yet notwithstanding he stands then justified before God, and pardoned.

4. Object. A beleever by his relapse loseth not his right, but fitnesse for hea­ven, not [...]us ad rem but jus in re, as the Leper had right to his house, but might not come at his house before he was clen­sed. A subject outlawed is a subject still, and hath right to the lawes, but he cannot make use of that right, till his outlaw be reversed. They ans. God appointed a leper legally unclean should be separated, &c. to typifie, that no unclean unregenerate per­son should come into heaven: but a belee­ver in Christ is by imputation washed, san­ctified, Ioh. 13. 10 and never to be counted unclean. And our fitnesse for heaven is▪ not by our owne inherent righteousnesse, but by the righteousnesse of Christ imputed to us by faith, Phil. 3. which is imputed to us, so long as wee remain beleevers. 2. If a beleever by any actuall sinne, [Page 233] contracteth the guilt of eternall death, he loseth not onely his fitnesse for heaven, but his right to heaven, for a time at least, Rom. 6. ult. Gal. 3. 10. neither can a be­leever be in a condition, with a subject outlawed, and the contrary they conceive cannot be proved.

5. Object. Sin must be committed be­fore it can be pardoned, ubi non est culpa, ibi non est remissio.

Answ. Its answered, so sin must first be cōmitted, before it can be punished, either in our selves or in our surety; yet Christ died for our sins before they were com­mitted. But God foresees all things to come as present, or else it had been inju­stice in God to punish Christ without a fault committed, or for faults not com­mitted.

6. Object. A beleever may be excom­municated for grosse sins out of the Church, and therefore till the Church receive him, he is excommunicated out of heaven.

Answ. Its answered, that is, he may be excommunicated out of the externall society of the visible Church, but they cannot cast him out for having nothing to do with Christ and salvation, if he be [Page 234] a beleever. ( absque errante clave.) 2. All excommunication is usque ad fidei & pae­nitentiae testimonia publica, till he testifies his repentance, yet the excommunicate must needs repent, and have his sin par­doned by God, before he can restifie it, so as an excommunicated person before he be received into the Church, may be pardoned by God, and fit for heaven, 2 Cor. 2. 5. 6.

7. Object. What need we then feare sins, or ask pardon for them if they be re­mitted in the first act of beleeving.

Ans. Its answered, there is a twofold for­givenesse. In foro poli, & in foro soli. 1. In foro dei in the Court of God. 2. In foro conscientiae in the Court of conscience. Now in Gods Court, all sins past, present, and to come, are actu­ally pardoned, at the very first act of be­leeving and repenting. But secondly, in Court of conscience to have apprehensi­on or comfort of pardon, so they are not pardoned, that is, we shall have no com­fort or assurance of the pardon of them, till we actually repent of them, which is called our renewing by repentance, Heb. 6. as is seen in David, Psal. 32. and Psal. 51. who till he confessed his sin and actually repented, he roared all day, and his moisture, &c. and he had no [Page 235] comfortable assurance that his sin was pardoned, till then. Nor Peter till he wept bitterly. Again, a beleever prayes for pardon daily of his trespasses, for two reasons. 1. To have his faith strengthen­ed in his pardon, and to have more assu­rance of it; for our faith at the best is weak and full of doubtings, but especi­ally after great fals, which blot our evi­dence, that we cannot well read it, and hide Gods countenance from us, as clouds hide the shining of the sunne. 2. We contract, though not an eternall, yet a temporall guilt by actuall sins, and are liable to temporall corrections, (though not eternall damnation) not by way of satisfaction, but of castigation: For Christ which hath pardoned the punish­ment, will not alwayes pardon the tem­porall chastisement, but will often vi­sit us with sorer and more grievous af­flictions in this life, then he doth wicked men.

8. Object. If you object that the qua­lifications required for pardon, are con­fession of sin, 1 Iohn 1. 9. Repentance, Act. 3. 19. &c.

Ans. Its answered, in an unbeleever it is requisite there be actuall faith and repen­tance, before he be actually pardoned in [Page 236] heaven, or in his conscience. But he that is a beleever, and hath received Christ by actuall faith and repentance; Subse­quent repentance is required to evidence his pardon to his conscience, but not to procure a new pardon in heaven before God, which is done in one act as they affirme.

2. As before was expressed, they cannot conceive how a child of God can commit an actuall sin without some degree of actuall repentance in the very act of sin, and therefore if actuall repentance were necessary before they can be pardoned, yet why is a subsequent more solemne actuall repentance required absolutely necessary to pardon, beside the present act of repen­tance in the act of his sin?

3. If faith goes before repentance, (as many affirme) then a man is actually pardoned, before he doth actually re­pent, because by faith we are justified, which is only testified by our repentance.

9. Object. Then David, &c. might joy in God whilst he lay in his sin, &c.

Ans. Its answered, there is no condition a beleever can be in, but he hath cause to rejoyce in God, Hab. 3. 17. Phil. 4. 4. rejoyce in the Lord alwayes, &c. yea as in his God his Christ, &c. (though he can­not [Page 237] alwayes do it) yet he hath cause also at the same time, of great sorrow, bitternesse and griefe, that he should of­fend his God so gracious to him, and provoke God to punish him, and bring scandall to religion, &c. Even Paul when he mourned under his sin, Rom. 7. 24. yet rejoyced in Christ, verse 25. Secondly, if he dorepent without some precedent or con­comitant act of faith, is it not the repent­ance of an unbeleever, and so not accepta­ble to procure pardon? &c.

10. Object. I will forgive their ini­quities, Ier. 31. saith God, ergo they were not pardoned before.

Its answered, though they were pardon­ed before, yet they are not pardoned to our consciences till we actually repent, nor is the temporall correction re­mitted. So then they conclude grosse sins of Beleevers, cannot as they conceive, be committed without some present act of repentance, and the habit both of faith and repentance still remaining, though not alwayes acting, they are not for a mo­ment in a state of condemnation, but are only liable to temporall punishments; And yet can receive no pardon in their consciences, without some acts of repent­ance.

8. Doubt. I feare I am but an hypo­crite, me thinkes there is nothing almost I Reader, pardon this large digression, now I re­turn to the 8. Doubt. do well, but I am subject to reflect up­on my selfe, and take glory to my selfe, as Herod did, Act. 12.

Answ. I answer, O this divel of vain­glory sticks close to us all, and will creep into our best duties, as the serpent crept into the garden among the sweet flowers and trees of pleasure; even Paul himselfe was subject to be exalted above measure, and the disciples reasoned among them­selves which of them should be greatest; And its true, that thou sayest there are risings of pride and hypocrisie in thy heart, (which are also increased by Sa­tans temptations) but thou art not an hy­pocrite because there is hypocrisie in thee, because thou complainest of it. The best sign of sincerity is to complain of hypocrisie; as a man that complaines of his disease, (O I cannot sleep, taste my meat, &c.) showes it is his disease, tha [...] he would fain be rid of; he would fain sleep, relish his meat, walke, and the like. One told Bradford he said he did all out of hypocrisie, because he would have the people applaud him, but he answered, its true said he, the seeds of hypocrisie and vain glory are in me [Page 239] and thee too, so long as we live here, but I thank God, its that I mourne under and strive against.

9. Doubt. Ninthly, I doubt whether Christ be mine, because my heart is so hard, even a heart that cannot repent; you can assoon almost fetch water out of a rock or stone, and therefore I feare I am one that have nothing to do with Christ, and whom God will shew no mercy to Rom. 9. 18. Rom. 2. 5.

Answ. I answer, there is a threefold hardnesse. 1. Totall, when there is no softnesse at all, Eph. 4. 19. when men are [...]. past feeling. 2. There is a judiciary hardnesse when God gives a man up to hardnesse of heart, as he did Pharoah, and those in Rom. 1. 28. Is. 6. 9. who cannot be broken with judgements nor melted with mercies. 3. There is a parti­all hardnesse, when our hardnesse of heart is felt and bewailed. Now in these there is some softnesse, for else they could not bewaile their own hardnesse, as he that is stark dead cannot grone, but these cry out as they did, Es. 63. 17. wherefore hast thou hardened our hearts from thy feare? And such is thine hardnesse.

Note A man may mourne too much when he is swallowed up with sorrow; neither [Page 240] doth God delight in our sorrow, as it is sorrow, for we know there is none of this grace in heaven where we shall be most perfect, but only as and so farre as it im­bitters sin, and makes Christ the sweeter to us, neither can we have our hearts softned proportionably to our sins, ex­cept we will go down to hell, and mourne there. Nor need we seeing Christ hath borne our sorrows.

10. Doubt. Tenthly, ye but I have such cur­sed, blasphemous, Atheisticall thoughts, that I am afraid to mention them; as that there is no God, the Scriptures are not true, &c. which cannot be in those that know Christ savingly.

Answ. I answer, there is no sin so vil'd, but the divell may tempt the best man unto it, as he tempted Christ to fall down and worship him, (which was as it were to kneel down and ask him blessing) and it is Satan oft times that puts these thoughts into our hearts, and then roars upon us with his temptations; just as Io­seph dealt with Benjamin, first he puts his cup into his sack, and then he accuseth him for it; or as if a cut-purse should cut a mans purse, and put it into thy pocket, and then accuse thee, that thou hast stol­len such a mans purse.

If thy heart joyn not with it, this temptation, may be thy crosse, but is not thy sin; or if any corruption of heart in the least measure joyne therewith, (for there is much Atheisme in the best of our hearts) yet it is not thou, but sin that dwelleth in thee.

Doubt. 11 Eleventhly, If Christ were mine, he Es. 48. 17. would teach me to profit by the word, but I cannot at all profit by hearing, I get little or no good, but only take Gods name in vaine, for I can remember no­thing; sometimes though I be affected at present, yet before I get out of the Church, all the sermon is lost, whereas I know some can repeat a whole Sermon verbatim, and yet I would be loth to live as they do.

Answ. I answer, Some mens memo­ries are healed that are not sanctified; and to have a gift to repeat a sermon, and to make no conscience to practice, is but to spit sermons out of their mouthes, or as if a beast should cast out her hay and food into dung, and show you her dung, but not her fatnesse.

But 1. thou remembrest what thou canst; to will is present, which is accepted for the deed; neither is it expected thou shouldst remember the whole Sermon, [Page 242] but thou mayest have comfort, if thou canst remember that which most concerns thee, as if thou wert bidden to a feast, it is not expected thou shouldst eat up all the meat that is set upon the table, but (especially) that which is carved out for thee, and laid upon thine own tren­cher.

2. Though thou forgettest for the present, yet in due time, the Spirit of God will bring those things to thy re­membrance, that thou hast most need of in thy life, as he hath promised, Iohn 14. 26. that his Spirit shall bring all things unto our remembrance: As Peter remembred the words of Christ when the cock crew, Matth 26. ult.

3. Though thou dost not remember mu [...]h, yet if thy heart be made better by it, or thy affections be kindled to burn in more love to God, (as the disciples when Christ Luk. 24. 16. 32. talked with them, their hearts burned with in them) thou dost profit; shew me not the meat (say we) but shew me the man; as Cattell shew not the grasse they have eaten, but their fat; the earth showes not the rain that fell upon it, but the grasse.

A poor woman comming from a ser­mon, a minister meeting the comming [Page 243] from Church, asked her who preached, whether he made a good sermon, what she remembred of the sermon, &c. Tru­ly said she, I have a weak memory, I can remember▪ but little, yer this I am sure, I have learned to love Christ better then ever I did in my life before; and that comforted her more, then if she could have remembred all the sermon, and not have had her heart warmed at all with more love to Jesus Christ.

Doubt 12 In the twelfth place I feare I have no part in Christ, because then I might say I live, yet not I but Christ lives in me, Gal. 2. 20. I should have holy thoughts, heavenly desires, gracious speeches, and holy affections, &c. but I feele no breath­ings of the spirit in me; if I had the grace that others have, could walke with God as they do, be so holy and heavenly in my conversation as they are, I should not feare; but I feele my selfe so barren, frothy, and empty of all good▪ that I can scarce discerne any breathings of the spirit of God in me at all.

I answer, to every one is given grace, Eph. 4. 7. acording to the measure of the gift of Christ; Some are babes, and some are men in Christ Jesus, as in Davids army, some were common souldiers, some captaines, [Page 244] and some his worthies; In the body there are the feet and toes, and head and heart; God gives that measure of grace to thee that he sees fittest for thee; Some have five talents, others two, some but one, even as it pleaseth God, who hath appointed some for eminency, and some but for sin­cerity; As Paul that was a chosen vessell to bear his name before kings, Act. 9. 15. and therefore must have eminent graces, an­swerable to his imployments. Now is not a souldier a faithfull subject, because he is not a captain? is not the foot a member of the body, because it is not the head or heart? hath a babe no life, because it hath not the life of a man? and hath a man no faith, because he hath not the faith of Abraham? hath a man no love nor zeale to God and his glory, because he hath not the love of Moses, nor the zeal of Eli [...]s? is there no fire because it doth not flame; Christ will not quench the smoaking flax (which smoaketh only with desires, but cannot flame with comforts,) nor break the bruised [...]eed. Thou hast some grace to love righteousnesse and hate wicked­nesse: and though to desire and aemulate the graces of others be good, yet it may Matth. 12. 20. proceed from [...]ride, because we would be eminent, and have none above us, when [Page 245] we so desire more grace, that we forget to be thankfull for what we have.

Secondly, this objection brings its own comfort with it, for how could I love the grace I see in others, and long after it, and not have grace in my own heart? it is impossible.

Doubt 13 13. Doubt. I feare I have no part in Christ, because I have no gift of prayer, Zac. 12. 10 whereas God hath promised to poure up­on us a spirit of grace and supplication, (as was said before) but I make ropes of sand, such broken stuffe as I would be a­shamed men should heare me. I cannot pray.

I answer, though they be broken prayers, yet thou makest conscience to pray▪ and they are the best prayers thou canst make; that is the best prayer that comes from faith, and where there is most affection; suppose a child were sick and could not speake, but only give a sad look towards the father and groane, did it not even thereby pray the father to help it? certainly our sighs, groans and tears are prayers; when we know scarce our own meaning, the Lord knoweth the meaning of the spirit, Rom. 8. 27. And God will accept of a willing minde, according to that a man hath, and not that [Page 246] he hath not. The spirit is willing saith our Saviour, when the disciples slept, but the flesh is weak, Matth. 26. 41.

1. Object. But I cannot change my words to bring new expressions every time, ex­cept there be some new occasions, but I have almost the same words, and there­fore it is the same prayer.

I answere, some men make too much of a set-forme of words, and some too little; for he that ties himselfe to a forme of words, and can go no further then his stint of words, neither in private, nor as any new occurrences happen, he may suspect himselfe that he wants the spi­rit of prayer. But some on the contrary dote too much upon change of words, as if their prayer were better accepted of God for new words, or new invention; indeed we judge of the prayers by the e­legancy and invention of words, but God judgeth of them by the strength of our affections.

We think God delights in prayers as dainty stomacks do in choice of meats, as men do in flowers sweet only while they are new; but in Gods esteeme that is a new prayer, that comes (though with old words, yet) with new affections; did not Christ himselfe pray three times together [Page 247] saying the same words, when it was for the same thing? and did he not leave us, not only as a pattern, but also as a precept, a set-forme of Prayer, to wit, the Lords Prayer.

Many men study somtimes so much for new invention, that they lose affection, method and devotion; and many there be that have good affections, but want invention.

2. Object. But I pray not in faith, I am like those in Iam. 1. 6. 7. that waver and doubt, who shall receive nothing from the Lord.

I answere, there is difference be­tween doubts rising and doubts raigning, such as proceed from weaknesse of faith, and are resisted, and such as proceed from total want of faith; now thou hast some faith though it be mingled with doubtings, which thou fightest against.

3. Object. If Christ were mine, God Mat, 7. 7. would heare my prayers, but alas I pray, but they are all lost, I have no return of my prayers.

I answere, thy prayers are alwayes heard and liked, so far as they are agree­able to the will of God; And answered so far as God sees good for thee; because thou art his childe; Now if a child cry, a mother regards not, but when she [Page 248] knows its her own child that crys, then she runs to help it. 2. Thy prayers are the voice of his own spirit, & he cannot deny the in­spirations of his holy spirit, Rom. 8. 26. 27. 3. Christ prayes thou mayest be heard, who can never be denied. But thou must distin­guish between delayes and denials; if God denyeth, it is because it is not good for thee; if he delayth, it is because its not yet good for thee.

Doubt 14 14. Doubt. I feare I am not in Christ, because I do not grow in grace, for the righteousnesse of God is revealed from faith to faith, that is, from one degree of grace to Rom. 1. 17. another; and the way of the righteous is like the way of the light that shineth more Prov. 4. 18. and more unto the perfect day. But I am decayed; I have lost my first love, Rev. 2. 4.

I answere, a man may grow when he discerneth it not, as the Sunne moves upon the diall insensibly, Quanto despectior tibi, tanto pretiosior deo, saith Aug. The more vile we are in our own eyes, the more precious we are in Gods eyes. True grace like a tree, growes in the root as well as in the branches, and down­wards under ground as well as above ground; ever the more humility, the more grace, 1 Pet. 5. 5. So Paul, 1 Cor. 15. 10. [Page 249] Eph. 3. 8. I am lesse then the least of all Saints, &c. Some men indeed are swollen bigger with the wind of spirituall pride, but alas thats but a tympany, it is no growth in grace at all. Again, some things are like decay in grace, but are not, As first ebs and flowes of comfort, are no signe of decay or growth; which God often sends to support us when we are weak, but when we are grown stronger, he looks we should beleeve without comfort. God sometimes withdraws comfort that we might ex­ercise faith, as we take away bladders from swimmers that they might learne to swim with­out them. Secondly, Nor parti­cular coldnesse, unfitnesse, and indisposed­nesse to duties at some times, if it be not a constant habituall disposition, which may proceed from distemper of body, weari­nesse, sleepinesse, &c. or God may deny assisting grace. Thirdly, Nor sence or apprehension of more corruption; for grace discovers corruption, as the Sunne doth motes, (as the smoak was in the torch before, but not seen till lighted, saith Dr. Sibs on Psal. 42.) 4. Nor al­wayes when a man is overcome with some corruption, more then heretofore; because he may have stronger temptations then before; And thus Job shewed more impatience, in Job 3. then perhaps he ever did in his life before. 2. There may be stronger resistance then before, as [Page 250] 2 Corin. 12. 8. for this I prayed thrice, that is often. Thirdly, The body of sin may decay by the growth of that particu­lar lust, and thy heart may be kept more humble and thankfull; the more hatred and resistance is made against sin, the more grace. Though to be kept from sin brings most comfort, yet for us to oppose sinne, and God to pardon, that brings God most glory, 2 Cor. 12. 7, 8, 9.

2. A man that hath part in Christ, may for a time decay and lose some degrees of grace, (though not totally nor finally,) as trees in winter have neither leaves nor fruit, yet there's life in the root, Rev. 2. 4. and ch. 3. 2. 2 Epist. of Joh. 8. and he may for the present be worse then he was before, (though usually he shoots out the more afterward, as men that runs backwards to leape the further for­ward, or as children after some sicknesses, shoot out exceedingly) Indeed growth in grace is a signe of true grace, yet want of groath is not alwayes a signe of no grace, for grace hath its winter and stoppa­ges sometimes that it groweth not al­wayes.

3. If thou mournest and grievest be­cause thou dost not grow, either thou [Page 251] dost grow, (as we say the child is grown, when his coats are too little for him: so that man is grown, when his graces are too little for him) or else see­ing thou mournest for want of growth, it is a sin repented of, and God accept­eth of thee as if thou didst grow, Remem­ber whence thou art fallen, and repent, saith the Lord, Rev. 2. 5. And I will not come against thee.

Doubt 15 15. Doubt. I feare I am not in Christ, because the Saints do not love me, they shun my company and are afraid of me, as the disciples were of Saul, Acts 9. 26.

I answere, this indeed is a sore tem­ptation, and one of the greatest afflicti­ons a Christian can meet withall, as the contrary is a great blessing, (though not an infallible sign, for a man may have a name in the Church to be alive and yet be dead) as Demas had of Paul, and Simon Magus of Philip, and Judas of his fellow disciples) yet it is a great comfort. Thus Paul comforted the Hebrews, Heb. 6. 9. I am saith he perswaded better things of you, and such as accompany salvation. So likewise in 2 Cor. 3. 8. Paul prayes the Corinthians that they would confirme their love to the penitent incestuous per­son, [Page 252] intimating thereby, that the confir­mation of their love would be a great chearing to the poor dejected peni­tent.

But this affliction may happen to a man that is in Christ, as it did to Job, who was suspected to be an hypocrite by his three friends, and to Paul who was judged by the Corinthians, 1 Cor. 4. 3. Therefore be not too much affected with it, but remember he is not a Iew that is one without, but he is a Iew that is one within, whose praise is not of men, but of God, Rom. 2. ult.

Doubt. 16 My heart misgives me, and my own thoughts tell me I have no part in Christ. Now if our hearts condemne us, God is great­er 1 Iohn 3. 20. then our hearts, and will condemne us much more.

I answere, our hearts may mis­judge us sometimes (especially in time Psal 22. 1. Psal. 77. of temptation) and tell us we are forsaken of God, when we are not, as they did David, Heman and others; and they are not to be listned unto any further, then they are enlightned, and do witnesse ac­cording to the word of God, and not when they speake against the word; to the law and to the testimony, if they speak not [Page 253] according to this word, it is because there is no light in them, Is. 8. 14. Beleeve not every spirit, but try the spirits whether they be of 1 Ioh. 4. 1. God or no, it is good even to try our own spirits.

The last Doubt I shall mention, is, be­cause 16 Doubt. I meet with so many afflictions, in husband, wife, children, goods, good­name, smiting of the tongue, &c. if Christ were mine, would he thus load me with sorrows?

I answere, this is a sore tempta­tion, and hath troubled Gods people Es. 49. 15. Psal. 119. 12. 13. Lam. 3. 18. 19. heretofore; Was not Job judged of his wife and friends an hypocrite, because he was so grievously afflicted of God? and did they not make him to complain, thou writest bitter things against me, Iob 13. 26. But we must know this is the Lords dealing with those that are his dearest servants (yea usually the more holy they are, the more afflictions they meet with­all) those I love, I rebuke and chasten, as you Rev. 3. 19. Lam. 3. 1. see by Joseph, David, Job, and almost all the Saints rehearsed in Scripture, who may all say as Naomi, call me not Naomi, but call me Marah, for God hath dealt ve­ry bitterly with me, and as Jacob said, few and evil have the dayes of my pilgrimage been. Yet (as we heard before) all our af­flictions [Page 254] are determined by the wise counsell and providence of God for our good, and as blessings to us, even to make us partakers of his holinesse, Heb. 12. 10. Yea some meet with more afflictions then others, as seems good to the Lord; God is pleased (saith one) to keep some in sugar, and some in brine, even as he sees they will keepe best, from putrifaction.

If all that have been spoken, will not sa­tisfie thee, but still thou doubtest of thy part in Christ.

1. My counsell is, First, that thou discover thy griefe to some faithfull friend; it will be some comfort and ease of mind to have a friend to take part with us in our sufferings; for sometimes God comforts us, that by our experience we might be the better able to comfort others, 2 Cor. 1. 4.

2. Secondly, Remember what thou Psal. 77. 11. 12. wert, and whether thou didst never be­lieve Christ to be thine, and whether there be no signe of saving grace still re­maining in thee, as mourning under sin, love to the brethren, &c. and then though thou hast a 1000. doubts thou canst not answer, yet thou art sure to be saved, for that cannot be a dead tree that hath fruit growing upon it.

3. Thirdly, if thou canst not believe Christ is thine, yet resolve to love and o­bey him; say thus, whether he will save me or no, I will love and serve him as well as I can, I will walk in his wayes, and not sin against him. And this will reflect comfort upon us of its owne accord; for how could I love God if he did not first love me? Our affections of love to God (saith a Reverend Divine) are but refle­ctions Dr. Sibs on Psal. 42. of Gods love to us. If cold bodies have heat, it is a signe some fire has warmed them, or the Sunne hath shined upon them.

4. Fourthly, Resolve what ever be­come of thee, to die beleeving as Job did, though he kill me, saith he, I will put my trust in him, and as Joab did who would die with his hands holding upon the altar, and as Ester resolved in another case; upon Christ will I trust, if I perish I perish.

CHAP. XXIII. An exhortation to the ministers of the Gospell, especially to preach Iesus Christ to the people.

IN the next place, Ʋse 7 seeing Paul desired to know, learne and teach, nothing among the Corinthians, but Jesus Christ and him crucified: let it be an exhortation to all the minsters of the Gospell, to follow the example of Saint Paul in two respects.

First, to preach nothing to our people in comparison of Iesus Christ and him crucified.

Secondly, to preach in such a manner as men may come to the saving knowledge of Jesus Christ. First I say to preach Ie­sus Christ (especially) to the people; wo be to me saith Paul if I preach not the Gos­pell; and again, my little children of whom I travell in birth till Christ be formed in you. Gal. 4. 19.

It was the prayer of Luther at his death, thee ô Christ have I known, thee have I lo­ved, thee have I taught, thee have I trusted and now into thy hands do I commend my spirit. O the more of Christ in a ser­mon, [Page 257] the sweeter is our preaching, and our greatest ornament is that we can set forth the honour of Christ. Saint Augustine professed of Cicero he was much delighted in his eloquence, but he soon grew weary, quianomen Christi non erat ibi, because the name of Christ was not to be found there.

1. And it must needs be so; first, be­cause the preaching of Christ is most pro­fitable for the people; alas, what can we inrich them withall in comparison of Christ, the knowledge of whom can on­ly make them happy. This is life eternall to know thee, the only true God, and him whom thou hast sent Iesus Christ; thus we shall save their soules from death, hell and damnation, and hide a multitude of sins, Jam. 5. ult.

2. It is most welcome and comfor­table; as it is sweeter to bring a par­don to condemned men then to read their sentence of condemnation; for so we shall bee their ministeriall saviours, whereas else we shall be but their tor­mentors.

3. It is the readiest way to break the Eph. 3. 17, 18. heart; as the Traitor flyeth at the pursuit after with hew and cry, but the kings pro­clamation of pardon, that brings him in; [Page 258] we know by the law is the ministration of death (like Hagar that saw her bottle em­pty, Gal. 2 16. Gal. 3. 10. & nothing but death before her eyes, but no fountaine to fill it again.) The law is like a glasse wherein we see our spots, but no water to wash them out, (as Paul said when the commandement came, sin revived, but I died) But the Go­spel is like the Laver, in Exod. 38. 8. which was made of the womens looking glasses, whereby they might both see their faces, and also wash out their spots; for it was both a glasse and a laver: and this typified Christ; If any man sin, we have an advocate with the father Iesus Christ the righteous, 1 Iohn 2. 1. And certainly if any thing, its mercy melts the heart, Adam ran away from God, when he heard the terrible voice of God in the garden, saying, I heard thy voice in the garden, and I was afraid, and I hid my selfe, But when he spake to them with a milder voice then they came in, Gen. 3. 9, 10. In Eliahs vision, the Lord was not in the whirlewiud, nor in the earth-quake, but in the still voice, as you may read at large, 1 Kings 19. 11. 23. &c.

I have heard a story of a Gentlewo­man condemned to die for killing three of her children, many godly ministers see­ing [Page 259] her hardened as they thought in her sinne, much pressed her with her grievous sin, and the dreadfulnesse of her conditi­on, but all nothing moved her, but rather she grew more obstinate: but at last ano­ther Reverend Divine hearing of it, comes to her, preaching to her the un­speakeable mercies of God in Christ, &c. and that there was mercy for her, (not­withstanding her great sin) if her heart were touched with griefe, for what she had done, &c. what, mercy for me said she? O thats impossible, &c. But expressing further, how God delighteth in mercy, that mercy pleaseth him, that where sin hath abounded their grace and mercy, with God abounds much more (or to that effect) she presently fell a weeping, wringing her hands, crying for mercy, &c. and died most comfortably, (as it was related) having had the mercy of God abundantly revealed to her before her death.

4. What greater joy can a minister have, then to bring men to Christ? to be able to say, here am I and the children thou hast given me; are not you our hope, our joy and crown of rejoycing in the presence of our Lord Iesus Christ at his comming? yea are our glory and our joy, saith Paul, [Page 260] 1 Thes. 2. 19. 20. But on the contra­ry, what comfort will this be to us, when we lie a dying to say, I studied to fill the houre, but not a soule I have wonne to Christ?

5. Fifthly and lastly, the preaching of Christ is most profitable for our selves; for they that winne soules to God, shall shine as the starres in the firmament, and Gal. 6 8. 1 Cor. 15. ult. receive a Prophets reward; yea we shall receive a crown of glory that fadeth not away, 1 Pet. 5. 4. every soule wonne to God, is as a new pearle added to our crowne, Matth. 24 45. 46. O what a heavy account shall that man have to give, that must give an account for losse Qui ludit in Cathe­dra lege­bit. in Ge­henna, Bi­shop Hall. Ier. 48. 10. of soules: either through idlenesse and negligence in his preaching, or not preaching Christ savingly to his people; if one soule be worth a world, then the losse of one soule is a greater losse then the losse of the whole world; all blood cryes aloud, ( Cain could not endure to heare the voice of his brothers blood) but none to the blood of soules, Ezek. 33. 8. for that death is to all eternity in hell fire.

Quest. But one main question must here be answered, before I leave this point; seeing ministers must preach Iesus [Page 261] Christ and the Gospel, whether then is it lawfull for the ministers of the Gospel, to preach the law, yea or no?

I answer negatively, none ought to be legall preachers, that is to preach salvation by keeping of the law, (so farre we are all Antinomians,) and for my own part, I know none but Papists or popishly minded, that are preachers of salvation by keeping of the law; for we know and teach that we are not under the law, (that is under the Covenant of salvation by keeping of the law,) but under grace, Rom. 6. 14. Col. 2. 14.

Secondly▪ I answer positively, that the law must be preached as a rule of obe­dience, for so God requires as perfect and personall obedience in us beleevers, as he did in Adam in innocency, (though we cannot performe it, nor are we bound thereto upon condition of life) for else the defect were no sin, as Matth. 22. 37. 38. God requires us to love him with all our heart, &c. which though we cannot performe, yet God requires it still in us that believe, and it is our sin if we faile therein; and hence it is that the law was promulgated to the Iewes, two thousand years after the Gospel was preached to Adam, and foure hundred [Page 262] and thirty years asrer it was preached to Abraham; and thus Christ himselfe, Matth. 5 17. 19. Matth. 3. 8. Col. 3. 5. 12. Iohn-Baptist, and the Apostles preached the law.

2. Secondly, the law must still be preached as a meanes to discover sin, and convince men of their misery out of Christ, as a Schoolemaster to drive us to Gal 3. 23. Christ, which is Gods ordinary way to prepare us to the receiving of Christ; for as the Brazen serpent was set up, so Ioh. 3. 14. was Christ set up; but that was only for those that were stung; so is Christ only for those that are stung with their sins; hence you see the promise of salvation by Christ, is to those that are weary, heavy­laden, sick, broken-hearted, &c. teaching us that legall humiliation, at least is a preparation required ordinarily to the receiving of Christ by faith; And thus God dealt with Adam, first he began 1 King. 19. 11. 12. with a terrible voice, and then with a milder; and with Elias, who had three legall preparations before God appeared in mercy to him; so likewise Paul, the Iai­lor, and those in Acts 2. 37. &c. had the law preached to them before the Gospel. The good Samaritan poured oyle and wine, because it was into wounds; we preach the law that we might preach [Page 263] the Gospel. And certainly, that will prove at last the best preaching that drives men to Christ, and he the best preacher, Non qui aures tetigerit, sed qui cor pupigerit, not that tickles the eare, but that breaks the heart to seek after Christ. Mens hearts are generally so hardened and secure, that the word had need to come like a hammer, a fire or sword, to wound, and melt stony hearts; we had not need in these times, be the sugar, and hony, but the salt of the world; we have more need of the voice of the Turtle, then the voice of the Nightin­gale, to make men mourne rather then to rejoyce. As Hierome wrote to Nepotian Hier. ad Nepot. Bern. ser. 59. Cant. when thou preachest Non clamores populi sed gemitus suscitentur; lachrimae auditorum sint laudes tuae; Libenter vocem audio (saith Bernard) non qui mihi plausum sed qui mi­hi planctum movet.

Its reported of Vincentius Ferer: who preaching in England, Scotland, France, Spain, &c. everywhere preached, Re­pent, Repent, for the Kingdome of God is at hand, and there followed almost every where, delictorum paenitentia, morum refor­matio, omnium contritio, cessabant Blasphe­miae, Coren. lap. in lam. p. 426. aleae, ludi, &c. that is men repented of their sins, reformed their wayes, left off [Page 264] their blasphemies, di [...]ings, &c. who converted thousands as is reported.

It is also reported of one A [...]tonius Padua who so moved the people with preaching the law, that they smote their breasts in the streets, and with sighs and tears cryed out misericordia domine, misericordia, mercy, Lord, mercy, &c as they did Acts 2. 37. Sirs, what must we do to be saved, Ramiz said, if you would know a good preacher inspice p [...]pulum, mark the people, whether their hearts be set on fire or upon laughter; if thou seest them merry, applauding the sermon with O quam doctus, eloquens, &c. O what a lear­ned eloquent man is this? scito concionem infructuosam esse, know saith he, it is an unprofitable sermon; sin vides tristes, per­cussos, meditantes &c. but if thou seest them sad, silent, deeply musing, &c. then it profits them.

And daily experience showes us the only way to bring men to Christ, is to break their hearts, and make them sick, and stung with their sins, and then they will more eagerly embrace Iesus Christ, a Physitian to their soules.

Now follows the second part of the exhortation. viz. that ministers do not only preach the Gospel, but that they [Page 265] preach it in such a manner as the people may best come to the saving knowledge of Iesus Christ, as Paul did in this text, 1 Cor. 1. 17. 1 Cor. 2 1 [...] 3. 4. Non Rhe­toricè sed Apostoli­cé. Its the foo­lishnesse of preaching that saves soules, (though not foo­lish preaching) as Rams hornes blew down Jerichoes wals, when golden trumpets could not have done it, Moses serpent of brasse cu­red when Aarons Calfe of gold brought death. who did not only preach Iesus Christ to them, but in such a manner as that he might not make the Crosse of Christ of none effect. And Paul prayes that we may make the Gospel of Christ, manifest as we ought to speak, Col. 4. 4. which consists in nine particulars.

First, that we preach Christ plainly and perspicuously to the understanding of the meanest; Non quant [...] eloquentia sed evi­dentia, saith Aug. so that if the people u­sed to call ossum a bone, he would call it so too, Melius est ut not reprehendant gram­matici, quam ut non intellig [...]nt populi, Aug. on Psal. 138. we are to be stars and lights to give light, not clouds to darken the light, as do p [...]inted glasse-windows in Churches; the Gospel of Christ is a my­stery and our understandings are blind and weak, therefore we must drive (as [...]acob did) according to the pace of our people, Esa. 28. 10. Christ taught them as they were able to hear it, Matth. 4. 33. and as they were able to bear it, Iohn 16. 12. And Paul professeth he had rather speak five words for edification, then speak ten thousand words to work admiration.

It is not want of skill, but the greatest art to make dark things plain; if we had the tongue of Angels, we could but communicate our notions to the under­standing of another, as that is the best glasse that showes the truest face, and not that which is most curiously Optimus textuarius estoptimus Theolo­gus. wrought and set with Pearle; clearnesse and perspicuity, is the grace of speech. A learned Divine being asked why he preached so plainly and did so much di­late in his sermons, knowing him to be of such excellent abilities, &c. answer­ed, he was a fisherman; now if they should wind up the net, and so cast it in­to the sea, they should catch nothing, Dr. Praest­on. but when they spread the net, I spread my net (said he) because I would catch the fish.

One brought Plate and silver-spoones to a Countrey faire, where poor men looked on them, and gazed only, but scarce cheapned, but went and bought up the wooden spoones; Gay things in a 2 Sam. 18. 29. Sermon, are only for men to gaze upon and admire, like Ahimaaz that saw a tu­mult, but knew not what it meant. Its the fault of many ministers, rather [...] then [...], to turn Ar­tists rather then Divines, and to sore a­loft [Page 267] with obscure discourses, uncoth E­pithites, 1 Cor. 1. 4. of some cloudy Lycophroon, and all to worke a vain admiration of them in the ignorant.

But Paul tels us he came to preach Ie­sus Christ to them, and therefore he came not in excellency of words, nor with en­tising 1 Cor. 2. 14 words of mans wisedome, but with power, as if he should say, such preach with little power, nay they make the Crosse of Christ of none effect, they de­stroy Christ.

The king of Persia, having sent to Aelian. Hist. l. 14. Antalcidas the Lacedemonian Captain a garland of Roses, wonderfully perfu­med with spices, and other sophisticati­ons, he accepted of his love, but misli­ked the present, and sent him word, Ro­sarum odorem artis adulteratione perdidisti, thou hast marred the sweetnesse of the Roses, with the sweetnesse of thy per­fumes.

Alas what are our fine flowers, strains and flashes of wit, but like gay weeds, and blew bottles to the good corne, or like the gayes to the matter in the book? he that hath my word, let him speak my word, what is the chaffe to the wheat? Ier. 23. 28. Alas we do but mingle our water with Gods wine. The new born babe [Page 268] desires sincere milk, not stuft with 1 Pet. 2. 2. [...]. moates and haires of mans pretty fancy. The infant you know is better nourished with the naturall milk that comes from the mothers brest, then with all other milk, though never so sweetned with su­gar; and those flowers are best and sweetest that grow in the garden, and not in the wildernesse. Fine words are but the gay clothes of truth; now truth is like Solomons spouse, all glorious with­in, and needs not outward adorning to make her amiable, but (as Adam in inno­cency) she is most beautifull, when most naked; or if she doth appear in raiment Dr. Stought. of needle work, it is more for majesty then for gaudinesse.

Caution. Not that we should be rude and unseemly in our speech, but clothe our matter in decent words, and not Bar­barisme, ( est aliqua frondium gloria) the leaves give some beauty to the tree. Good matter in an unseemly language, is like a bright Taper in a sluttish candle­stick, or like a faire body in unhand­some clothes; truth, (saith one) loves to be plain, but not sluttish; as she loves not to be clad in gay colours like a wanton strumpet, so not in lousie rags like a nasty creature, Aarons bels were golden, dulcé [Page 269] sonantes, sounding pleasantly, and not as sounding brasse or tinkling cym­bals.

2. Caution. Nor yet that we should be nimis verbosi to tantologize, battologize, and be nothing but words, like empty ora­tors, that have a flood of words, & a drop of matter. Multa loquuntur & nihil dicunt, they speake much and yet say nothing, because they say nothing to the pur­pose.

And as some delight in fine starcht phrases, curious words, so others in speaking in unknown tongues, which the people understand not, which are at the best but like a treasure concealed, or a fountain sealed, (as Ptlotomy said to the 72. of the word till it were translated) Others like the true Humanists that re­lish nothing but what is of man, and have the studies of the Scriptures in base con­tempt, (as Pemble speaketh) who delight to decke their sermons with humane writers (not divine authority) and the crabby quiddities and subtleties of the schoolmen, and with the authority of the fathers, in stead of preaching Christ, and are of the opinion of Gerson, (that wise and learned chancellour of Paris,) they that, saith he, preferre moderne writers [Page 270] before the ancient, are like children that love raw fruit more then that which is ripe; but we know a Pigmy if he stands upon a Gyants shoulders, may see fur­ther, then he; of whom we may say, not as they said of Herods oration, the voice of God and not of man, but contrarily the voice of man but not of God.

I deny not but there may be good use of fathers and humane writers, &c. as handmaids to attend divine truths, and give sight to truths already laid down in Scripture, as Hagar did attend her mi­stresse; namely as probable testimonies of dark and doubtfull truths, or any way to cleare our judgements or quicken our affections, as the Israelites did whet their swords at the Philistins forges, or as a man would see the sun in a pail of water. As he answered well one that said the Fathers are but as so many feathers; be it so, said he; yet feathers well fastned to the arrow makes it flie the faster, and wound the deeper: But yet we must remember that we ever use them with these three Cauti­ons.

First, as witnesses, not as Iudges, nor as Eph. 2. 20 Matth.▪ 11. 15. 3. 9 pillars of our faith; let not your eares, (saith one) be nailed to the door of any mans authority. For divine faith [Page 271] must have divine testimony; as Aug. speaks of Cyprian contra Crescon. cap. 32. Quod non convenit cum Scripturis respuo; Talis ego sum in scriptis aliorum, & tales esse volo intellectores meorum, I regard not Cy­prians authority any further then it a­grees with the authority of the Scrip­tures.

2. Secondly that we use them very sparingly, as sauce and not as meat, and making use of what they say, but hiding the authors, except when it makes more for edification, as the Bees that gather honey from the flowers, they shew you the honey they have gathered, but not the flowers they did fly upon, or as the Cowes that feed upon the sweet flowers in spring time, as the Cowslips, dayses and Primroses, and the like, and they give you all their sweetnesse in their milk, ( Attamen occultum redolent in lacte sapo­rem) though they show you not the flowers Dr. Featly. they feed upon.

3. Thirdly, Be sure nothing be done for ostentation, but all for edification, to clear the understanding, or quicken the affections; as the Israelites Iewels were good in their ears, but not when they made a god of them; we may weare or use Iewels, but not make Idols of them.

I speak not against use of arts and sciences, humane Authors and tongues, which are as great helpes to open the Scriptures, but the abuse; I know well if the blind lead the blind, both will fall into the ditch; and truly we cannot say of many in our dayes, much learning hath made them mad, but want of learn­ing hath made them bold and proud; of whom I may say as Paul said, a neces­sity is laid upon them (for perhaps they know not else how to live) but yet if not gifted and called, wo be to them if they preach the Gospell.

There are five helpes to enable us to preach Christ plainly and clearly.

1. Competent learning, John 3. 10. Art thou a teacher in Israel saith our Sa­viour, and knowest not these things? A blind seer is a solaecisme, but he that hath not an eye to see, may have an hand to work; such may be fit for the flaile or rake, but not the pulpit; some like young Eliphaz begin so rawly without being well stored that they are soon spent, like green wood that smoakes away into smoke and darknesse; and how can they expect it otherwise? except God should increase that little oyle in the cruse mi­raculously, as he did the widdows; such [Page 273] as are over hastily ripe like Jonas gourd likely quickly wither; And, like young Eli­phas they may be full, yea ready to burst if they vent not, but tis with winde, they sow the wind, and reap the whirle­wind. But a minister like a good house­holder, should not content himselfe with a few baskets full of broken meat, but should be able to bring forth out of his treasure both new and old; and at least should have a competent measure of skill both in the tongues and arts which are as keyes to unlocke the Scriptures: Skill in the originals is required, because else we shall see with other mens eyes, and take all upon report and trust; but then we may say as they to the woman, John 4. 42. Now we believe, not because of thy sayings, but because we have seen him our selves, &c. But especially there is requi­red skill in arts and sciences; for tongues without arts are but empty vessels, mere sounds: and if the best skill in tongues made the best Divines, then a Iew or Grecian might be the best expositors of the Scriptures; but whether is better, the vessell or the liquor contained in it? the box or the Jewel in it? the apparell or the man?

Secondly, to be mighty in the Scrip­tures; [Page 274] All Scripture saith Paul is by inspi­ration from God, and is profitable to make the man of God perfect, yea wi [...]e to salvation, 2 Tim. 3. 15. 16. Arts and sciences and humane learning may have their use, but the Scriptures are the fountains and the foundation we must build upon; Eph. 23. 29. There is more light in the sunne then in the starres, and more water in the fountain then in the streams, and more honey in a barrell of honey then in a few scattered flowers: Now it is good digging for gold in the mines of gold; Besides that we find by experience, much reading is wearinesse to the flesh, and doth often disturb us, more then profit us, according to the golden saying of Seneca, Sen. Distrahit animum librorum multitudo. and of Corn. Agrip. de van. Librorum multi­tudo onerat discentem non instruit. Some men are too curious, saith one, to pry in­to all books whatever, and never thinke they know the truth, till they know what all men say of it.

Thirdly, be much in meditation, make use of thine own understanding, or thou canst hardly be a cleare Preacher. There is no greater impediment of our learn­ing, (saith learned Pemble) then so to make use of other mens parts, as to neglect our own.

4 Be diligent to handle the fundamentall points of religion by way of catechising, Heb 5. 12. Heb. 6. 1. (plainly and briefly to the ignorant) Lay a foundation sure before you begin to build; thus religion will be made more pleasant to them, to see the beginning and end of divine truths, as Moses up­on the top of mount Nebo saw all the land of Canaan, or as men sees countreys in a map. This seemes too low service for our learned Rabbies; but in truth it is the no­blest 1 Cor. 3. 10. and hardest work to lay the founda­tion well, and [...]t for a skilfull master builder to undertake, and makes a well­grounded people.

5. Study to know the state of thy flock, that thou mayest apply thy selfe accord­ingly in thy teaching, as the eye in the head over-vieweth all the other parts, and seeth what is most necessary and con­venient for them.

I have beene the larger in this particular, because it seems chiefly to be intended by the Apostle, who pressed both in the words going before, and which follow after, that we preach Christ plainly, and not in excellency of speech, or enticing words, 1 Cor. 2. 1. 4.

2. Now a second thing required in 2 Painful­ly. the manner of our preaching the Gospell [Page 276] of Christ is to preach Christ painfully, to be labourers not loyterers, to spend and be spent for them, to be like a candle that wastes and consumes it selfe to give light to others.

Which consists in two things. 1. In painfull labour in our studies, for our publick work; To provide as David did for the house of God, even with all our might, 1 Chro. 29. 2. to put to the brest and the shoulder, which was the portion allot­ted for the Priests. Exod. 29. 27. So Paul bids Timo­thy 1 Tim. 4. 13. 14. 1 Tim. [...] 3. 4. Acts 6. 2. 3▪ 4. give attendance to Reading, medi­tate on these things and Give thy self wholly to them, A Minister must be like the pain­full Bee that flyes from flower to flower to gather honv, and though she finde the hony in the flowers, yet she workes it out by her own labour and so its rather the hony of the Bee then of the flowers. But we must not be translators, like drones that steal the hony out of the Hive already gathered; for this were to wipe the sweat off from others browes, upon our own brain, for God will blesse our indea­vours but not our idlenesse; nor must we make any thing serve the turn, to fill the hour. Not two or three hours on saterday night, when God wrought six days for our example; Cursed be he that doth the worke of Ier. 48. 13. [Page 277] the Lord negligently. Woe to all evill beasts, slow bellies, and woe to the idol shepherds that feed themselves and not the flock▪ Ezek. 34. 2. 3. But especialy wo to those who are worse then idle drones which though they are ready to burst with hony but not with worke, yet do not sting the painfull Bees, though lazy yet without a sting; But not long ago this was offence enough, to be a diligent preacher, they casting as evill an eye upon such men, as ever Soul did upon David, because their laborious­nesse, did condemne their lazinesse. This is so great and difficult a worke, that Paul saith who is sufficient for these things, yea Aug. saith, it is onus angelicis humer [...]s formidandum, a burthen too heavy for the shoulders of Angels to beare. O how have men spent themselves, wasted their lungs, and lives in this laborious work? which farre exceeds the greatest bo­dily labour, being the labour of the mind, the distraction of the brain, &c. O what wonderfull paines have the fa­thers and moderne writers taken in study­ing and preaching? what huge volums of Augustine, Ambrose, Chrysost. Calvin. &c. are yet extant as monuments of their un­wearied pains; may they not check our idle nesse, and make us blush? Its true the body must be regarded, we may use cruelty to a [Page 278] a beast, and be selfe-murtherers; God re­quires of us no more then we are able. But I beleeve rather generally we are too indulgent; It was a noble saying of Dr. Reynolds who by reason of great study had contracted a sicknesse, his friends perswa­ded him to moderation, and not to lose life to get learning, Non perdere substantiam propter accidentia, and he answered smiling, Nec propter vitam vivendi perdere causam.

2. As a Minister must take paines in his studies, so likewise in the Pulpit by diligent and laborious preaching; Lovest ( a) Ioh. 11. 15. 1 Tim. 4. 2. 1 Pet. 5. 2. Acts 20. 28. thou me saith our Saviour to Peter? then feed my sheep? and Paul exhorts Timothy; Be instant, stick close to the businesse, preach the word in season and out of sea­son, [...], in a good season, (which I conceive he means the Lords day, being the particular season appoin­ted for the preaching of the word) and out of season, that is, at other seasonable times, besides that set time, as occasion is offered, taking all opportunities of do­ing good. You see though he bids him Es. 28. 10. drink a little wine for his stomacks sake, yet he bids him not preach but a little for his healths sake; for we cannot be spent better then thus to waste our selves to save the soules of others. It was the speech of [Page 279] Bishop Jewel unto a Gentleman that met him going to preach, and saw him so feeble, advising him to turn back again, but he answered him Oportet Episcopum conciona [...]tem mori, a Bishop ought to die preaching, and so he did, for soon after sermon by reason of sicknesse he was for­ced to bed, and never came off his bed a­gain, It was Aug. his wish, that Christ might find him at his coming Aut precan­tem aut predicantem, praying or preaching. Mr. Calvin also being much weakned in body, by his great paines in the work of the ministry, said, would you have the Lord when he comes, to find me idle? O bles­sed is the man saith our Saviour, whom his Lord when he commeth shall finde so do­ing, that is, giving them their meat in due season, Matth. 24. 45. 46. Alas our time is short and precious, we have not long to worke though we would; night commeth when no man can work; Think every sermon, this may be the last ser­mon that ever I shall preach; therefore whatever thou findest in thy hand to do, do it with all thy might, Eccles. 9. 10. 2 Pet. 22. 14. Christ died and bled, and wept for soules, and shall not we sweat for soules? O consider often, what a fear­full thing it is to be guilty of the bloud [Page 280] of soules, as we heard before. One reports that in a Synod of the Clergy at Paris Clarkes mir [...]our p. 127. ex­amp. 10. 1228. one appointed to make a sermon, was much troubled what text to take, the divell appeared to him, and told him he needed not to be troubled about that, the Princes of hell (said he) salute you, O you Princes of the Church, and gladly give you thanks, because through your negligence so many soules go down to hell; (a dreadfull saying) shall we pre­ferre our idlenesse before the salvation of the peoples soules? what paines did Jacob take in feeding of his flock of sheep? he regarded not the heat of the day, nor the cold of the night, nor want of his sleep, Gen. 31. Remember the woes denounced against idle and idol preach­ers by the Prophets, ( a) and by Paul, wo Exek. 34. 2. Zach 11. 17. I [...]r. 48. 10. be to me if I preach not the Gospel; it may be on our death beds we will cry out of losse of time, that we were all day long in Gods vineyard, and almost all the day idle, or tooke no paines to what we might have done. Its true, all have not abilities alike, but our best indeavour is required, and accepted, if there be a willing minde it is accepted according to that a man hath, and not that he hath not, 2 Cor. 8. 12. he that had but two talents and wrought [Page 281] with them, was accepted as well as he that had five; only the slothfull servant that hid his talent in a napkin, was con­demned.

Thirdly, Ministers must study to preach 3. Profi­tably. profitably, 1 Pet. 2. 2. 11. Tit. 3. 8, 9. not froth in stead of food, like those Prophets that prophecied vain and foolish things to the people, Lament. 2. 14. [...]eeding them with empty huskes in stead of the bread of life; Not empty clouds, which when we see, we say a showre commeth, but behold in stead of a gracious showre, perhaps a stormy tempest, or at best clouds without water, unsavou [...]y salt, trees without fruit; shadows in stead of [...]ubstance; Children crying for bread, they give them a stone, and for fish, and they give them a serpent. But we must feed them with bread of life, wholesome food, such as Cor 12. 7. 1 Cor. 14. 12. may nourish. This is the end of all gifts to profit with them, ( a) and therefore we should study to excell in gifts for the edifying of the Church; (b) I had rather saith Paul speak five words to teach and edi­fie, then ten thousand words in an un­known tongue (so as the people could not profit) 1 Cor. 14. 19. where the dead carkasse is, thither will the eagle re­sort. Think not what paines thou ta­kest, [Page 282] but cui bono; whether thy paines be profitable for the people; for a man may preach painfully; and yet very unprofi­tably; and then as he that sweareth vain­ly taketh Gods name in vain, so he that preacheth unprofitably, taketh Gods word in vain. And yet sometimes a mi­nister may take comfort, and shall have his reward, though his people be not ga­thered; I have laboured in vain, &c. saith Isaiah, yet my reward is with the Lord, and Es. 44. 4. my worke with my God; sometim [...]s we are sent to be the savour of death unto death, Es. 6. 21. and to make the heart of a people fat, &c. but this is not when the people perish through our negligence. Aug. makes this resemblance, suppose a Blackamore▪ and another comes to a Barbers shop to be washed, he takes equall paines with both, the one is made whiter, the other Blacker, yet the Barber is equally payd. There is cura offi [...]ii that belongs to us, and cura eventus that belongs to God, Weams Cert. Law. Alas its not our work to convert soules, but Gods; we may sow the seed, but God must give successe; Rebecca may cook the meat, but Isa [...]c must give the blessing, Moses may hew the tables, but God must write the law; we may carry the bottle, but its God that gives the wine; we [Page 283] may speak words, but its God that gives grace; in Caelo cathedram habet qui corda movet. Si non sit intus quidocet, inanis strepitus noster; Paul is nothing, Apollos is nothing, but God must give the in­crease.

4. Ministers must preach Christ faith­fully; 4. Faith­fully. he that hath my word, let him preach my word faithfully, Jer. 23. 8. 1 Cor. 4. 2. as stewards and ambassadours must do their masters message. 1. Not to call evill good nor good evill, making the heart of the righteous sad, and strength­ning the hands of the wicked. Ezek. 13. 22. 2. Not to suppresse or omit any needfull truths, or reproo [...]es out of feare or [...]avour, as ( c) Ezek. 2. 7. Ier. 1. 7. 8. Nathan was faithfull to David, Iohn to Herod, Elias to Ahab, yea Balaam him­selfe said, the word that God putteth in­to my mouth, that will I speake, Num. 22. 38. 3. Not to preach pleasing things out of flattery and desire to get [...]avour, Ier. 6. 14. Ier. 13. 17. Ezek. 13. 19. 11. when like false glasses they represent not a true face; ( f) As those that told Dionysi­us his spittle was as sweet as honey, and those that flattered Caesar that told him his freckles in his face were like the stars in the firmament; flattery undid Ahab, Nero, Herod, Alexander, &c. These are the undoers of the soules of the people, [Page 284] like evill Chirurgions that skin over the ( e) Ier. 6. 14. Lam. 2. 14. Ier. 23. 17. wound but never heale it. ( g) Especially at their deaths, O then especially take heed of daubing them over with untem­pered mortar, and so the poor man is in hell, when he thought to have been in Abrahams bosome. This sin will lie hea­vy upon a ministers conscience when he lies a dying. Will you lie for God, or talke deceitfully for his cause? saith God, Iob. 13. 7.

5. Ministers must preach Christ zea­lously, with intention of affection, and 5. Zeal­ously. speech. Cry aloud, spare not, &c. Es. 58. 1. though we need not boare bellow out, Es. 40. 8. Tit. 1. 5. Act. 7. 5 yet we must acriter urgere, and cloath the matter with suitable expressions, as appa­rell to fit the body and the season; when the Holy Ghost came upon the Disciples in Acts 2. 3. 4. fire sate upon their tongues: And the Angel touched Isaiahs tongue with a cole of fire, it was not dipt Es. 6. 6. 7. in water; and the two witnesses, fire came out of their mouthes, Rev. 11. 5. Elias was a man made up of heavenly fire, and for his zeal was carried up in a fiery chariot into heaven; And Jeremy professeth that the word was like a fire within his bones, Jer. 20. 7. Gods word is compared to fire, a hammer [Page 285] and a sword, Ier. 23. 29. Heb. 4. 12. and therefore we must so use it, as it may heat the coldest heart, break the stony heart, and cut and fetch bloud from the hardest hearts, Acts 2. 37. Alas naturall men are in a dead sleep, and many godly are in Eph. 5. 14. Es. 6. 9. a lethargy, and in asnorting sleep, as the wise virgins, and had need be awake­ned with a loud voice, especially conside­ring our message is of so great importance. But this is a fault of Ministers now a dayes, who love not to have their tongues tipt with fire, but dipt in water, not to be a hammer or a sword, but a reed shaken with the wind; they love not to be the salt, but the sugar and honey of the word, (the salt hath lost its savour,) and the reason is, because men will not endure it, but are ready to gnash their Act. 7. 51. teeth at such preaching, and call it ma­lice, &c. when as indeed it is the greatest­love that can be: As if a mans house be set on fire, we must not speak softly as loth to awaken him, Sir your house is on fire, &c. Cry aloud, spare not, save them with, feare, pulling them out of the fire; he is the Iude 23. Zach. 3. 2. best Chirurgion or Physitian, not that puts his Patient to least pain, but that cures and heales; Not he that is most pleasing but most profitable. Yet alas men [Page 286] cry out of such preachers, as fiery fellows, (like the fiery disciples that said, com­mand fire from heaven) the man is mad, now he railes and vents his malice; And their best language is, its his passion the man is angry; like the widdow while her oyle increased the Prophet was a good man, but when shee thought hee slew her sonne, then shee cryes out, art thou come to call my sin to remembrance and to slay my son? 1 Kings 17. 18. What have I to do with thee? Indeed anger may be a sin, when it is against the person of ano­ther; but not when against his sin, keeping bounds, so it is our duty to be angry; as Pauls spirit was whetted, sharpened, &c. Act. 17. 16. and c. 13. 10. And Iohns spirit, Matth. 3. 7. And our bles­sed Saviour, Matth. 23. 33. Yea serpents, generation of vipers, &c.

6. Ministers must preach Christ lo­vingly, 6. Loving­ly. take heed our own passions min­gle not with our zeale, that we vent not them to disgrace others, or ease our own venemous spirits; excellent is the speech of Bullinger in his preface before his De­cades, Ab [...]it fel amaritud [...]nis & petulantia; Sit objurgatio prudens, potius quam audax; Ar­deat non ira sed spirit us ve [...]ementia, & scelus potius quam scelerati person im-persequi. We [Page 287] were gentle among you, saith Paul, as a nurse cherisheth her children, and we ex­horted you as a father doth his children, 1 Thes. 2. 7. 11. Zeale and love may stand together; for zeal is nothing but the blood and spirits of love; as Moses lo­ved the people, and prayed for them, and wished to be rased out of the book of life, for their good; yet so zealous was he that he made them drinke the pow­der of the calfe that they had made, Exod. 32. But take heed of that same [...] bitter zeal complained of in Iames 3. 14. when strange fire is mingled with Gods fire.

Caution. Yet its good not only to come with love in our hearts, but to use expressions of love in our speeches, as bees that carry honey in their mo [...]thes, as well as a sting about them, and pils are wrapt in sugar; Thus our blessed Savi­our wept over them in Ierusalem, when he said, O that thou hadst known in this thy Luk. 19. 41. day the things that belongs to thy peace; weeping tears are the blood and spirits of love; By this he shewed how he was affe­cted with their misery; His eyes were glazed with tears, that they might be as looking glasses to view the bowels of compassions that lay at his heart; as when [Page 288] he wept for Lazarus, they said, behold how he loveth him. So likewise Paul, I tell you it weeping (whiles my pen is go­ing, mine eyes are weeping) yet I tell you it, their end is damnation; and Iere­my, if you will not heare, my soule shall weep in secret for your pride, Jer. 13. 17. Ministers are indeed the salt of the earth, but we do not use to set on nothing but salt upon the table, though we sprinkle every dish with salt. One reports of Pha­raohs daughter, that she had a fistula in her brest, and would admit none to touch it, the Chirurgeon got leave to coole it, washing it with a cloth, &c. and so having a penknife secretly hid, he opened it, & so he cured the disease; Its love that edisieth.

7. Ministers must preach the Gospel wisely. I am full of power by the Spirit of the Lord, and of judgement saith Mi­cah? I catcht you by craft, saith Paul. (b) This wisedome must appeare in three particulars.

1. To put difference between persons and persons, for though we may reprove all, great as small, yet not after the same manner; reproofe is a degree of punish­ment or correction, and therefore not to be given to all in the same manner; rebuke not an Elder, but exhort him as a fa­ther; [Page 289] 1 Tim. 5. 1. Is it fit to say to a king thou art wicked; or to Princes, ye are ungodly? saith Iob; Iohn 34. 18. And yet Ministers may re­prove kings for their ungodlinesse, as Nathan did David; But it must be done with great reverence and respect to their persons; as Nathan bowed himselfe to Da­vid, and Ioah also in his reproof of David, 2 Sam. 24. 3. 2. We must difference be­tween sinners: Some sin of weaknesse and some of wilfulnesse, those that sin of weaknesse we must restore with a spirit of meeknesse, Iude 23. we must not break a bruised reed; Our Lord Christ bare with Peter in his weaknes (when he deserved to have bin left to himselfe) a [...]d took him by the hand, saying, O Thou of little faith, &c. Matth. 14. 13. and when the disciples slept. Matth. 26. 41. The spirit saith he is willing, but the flesh is weak. Those 1 Cor. 9. 19. &c. Gal. 6. 12. Rom. 15. 1. that are bold, proud and obstinate sin­ners, those we must rebuke sharply Tit. 1. 13. Act. 13. 10. ( [...]) cuttingly; some are like nettles, the gentler they are handled, the more they sting, or like lime, the more water you throw on them, the more they burn. Again some sins are secret, which we must reprove them of secretly; Tell him between him and thee; Matth. 18. 15. Iohn 4. 16. But some are more open which may be rebuked more [Page 290] openly, yet so as (if we can) to hide the ( c) 1 Tim. 5. 20. person and discover only his sin, aiming at his reformation, not his defamation; It is great wisedome to know when to mourn, and when to dance, when to use oyle, and when vinegar, when to use a searing­iron, and when a sear-cloth, 3. 3 In a rea­dinesse to acknowledge what is good in them, the more easily to win upon them though never to flatter them, 1 Cor. 9. 20. thou art not farre from the King­dome of heaven saith our Lord Christ to the young man: And Paul to Agrippa, Be­leevest thou the Prophets? I know that thou beleevest, &c, Act. 26. 27, 28.

8 8. We must preach Christ sincerely aiming onely at his glory, and not our Sincerely. own applause to advance our own credit; As Ioab when he was ready to take Rabba, sent to David, saying, Come thou and take it, (least the glory should have been attri­buted to himselfe) We are the friends of the bridegroom, we must not sue for our selves (as Sampsons spokes-man woo­ed for a wife for him, and took her to him selfe, Iudg. 14. 20.) but for the bride­groom; we preach not our selvs, saith Paul, but Iesus Christ, and our selves your ser­vant for Christs sake 2 Cor. 4. 5 He must in­crease, but I must decrease, and in this I [Page 291] rejoyce, saith Iohn, Ioh. 3. 29. 30. This sin sticks very close to the best of us. Paul himselfe was subject to be exalted above measure; you may easily empty a vessell of water, but not of aire; This serpent will creep into paradise amidst the trees of pleasure; Corn though never so well [...]and, when sown, will come up with chaffe; the envious man, though we sow good seed, will be sowing tares. Nay the bet­ter our parts and gifts are, and the bet­ter our performances come off, we are the more subject to be proud of them; Rarum est in multis praecellere & multum de [...] spicere; It is rare to be eminent in gifts and humble, as the finest cloth is most sub­ject to moths, and men are soonest poy­soned with sweet flowers. Gaetera vitia in malefactis sunt cavenda, superbia vero in bonis. Aug. Other sins are to be taken heed of in things that are evill, but pride in those that are good!

But remember no honey was offered Levit. 2. 11. in sacrifice, because though it was sweet yet it would bubble up; were thy duties as sweet as honey, yet if they bubble up with pride, they are not acceptable; Nay [...]he better the sermon, and the more pains thou hast taken, if proud of it, the great­er is thy sin, because thou robbest God of [Page 292] the more glory; and it proves but great paines to purchase great misery. It was a noble and excellent saying, Melior est humilitas in malis quàm superbia in bo­nis, that is, a man were better fall into a sin and be humbled after it, then to do a good action, and be proud of it. If we could trust God with our credit, name, &c. and seek his glory, he would honour us; Those that honour me I wil honour, (even here so farre as he sees good for us, and in heaven eternally.) But on the contrary God will staine the pride of all glory, Es. 23. 9. and turn our glory into shame, Prov. 25. 27. As to eat too much honey is not good, (because it turns into gall and bitternes) so for a man to seek his own glory is not glory; why? because God turnes it into shame and in­famy.

In the last place we must preach 9 Exem­plarily. Christ examplarily; In holy conversati­on, thas life and doctrine goe together, and do not crosse each other; Be thou an axample to the flock, saith Peter, 1 Pet. 5. 3. We must say as Gideon to his souldi­ers, Iudg. 7. 17. look on me, and do likewise; We must not bind h [...]avy burthens upon other mens backs, and we our selves not touch them with one of our fingers, as did the Pharisees; [Page 293] The Priests had on their breast­plates Ʋrim and Thummim, because they were not only to give light of direction by teaching, but also to be a patterne of perfection in their practice; They had al­so upon the fringe of their garments bels and pomegranates, typifying their soun­ding doctrine, and their fruitfull life; but if there be nothing but bels and no pome­granates, they may make a noise, but it will be like sounding brasse and tinkling cymbals; And the disciples when the Ho­ly Ghost came upon them, had cloven tongues, as it were, fingers on their tongues to teach them their words should be their works; It was the mark of a bad man, but it is the note of a good minister to speak with his feet, and teach with his fingers, Prov. 6. 13. He must be tota vox not vox & praeterea nihil; Let the people say; As we have heard, so we have seen; The people should see the preachers voice act­ed in his conversation. Like the Angels that had wings, and hands un­der their wings, E­zek. 1. 8.

1. Ministers are called Angels, because (perhaps) we should be as Angels in our lives, in comparison of other men; but if Angels fall they turn divels. We are cald starres which are the ornaments of the heavens, because we should be the or­naments of the Church, but if we be spot­ted [Page 294] and blemished with sinfull lives, we are not the starres, but stains and blemi­shes of the Church. O then let our care be to be holy as Angels are holy, yea as God is holy in all manner of conversation, walking with God in our closets, in our families, in our words and speeches, not given to foolish talking and unseemly jeasting, but sober, and gracious, our lips dropping as an honey combe, forgetfull of injuries, slow to anger, patient in af­flictions, ready to do good to all, but harmefull to none, and a companion of them that feare the Lord. We areas a city set upon a hill, our conversation is nar­rowly looked into, a little spot is soon seen, a little hole soon spied in our coat; (yea if there be none, they will make one if they can) As Plutarch observs; The least blemish in the face, be it but a wart, is more perspicuous then deformed scars in the rest of the body; for a scarr in the bo­dy may be covered with garments, but a mole in the face is apparent to all. Therefore let our light so shine that men Matth. 5. 16. may see our good works, and glorifie our father which is in heaven.

2. We are called to draw neer unto God, and be with God as it were in the mount, as Moses was, therefore we had [Page 295] need be holy; I will be sanctified of them Medius in­ter deum & popu­lum debet esse simili­mus. Rain. Panth. Levit. 21. Zach. 3. 4. that com [...] neare me. Levit. 10. 3. it was written upon Aarons forehead when he stood before the Lord, [...] ho­linesse to the Lord, and no man that had any blemish could be made a Priest; When Iohoshua the high priest stood before the Lord, he was then commanded to put off his filthy garments; Unclean hands are unfit to carry Gods ark; Alas who are we to speak to God and live; much lesse to speak from God to the people, that they may live? When God appeared in his ho­linesse, wo is me, said Isaiah, I am undone because I am a man of unclean lips, for mine eyes have seen the king the Lord of hosts, Es. 6. 5. 7. He was afraid to look upon God, till God sent an Angel to him that said; Thine iniquity is taken away, and thy sin is purged. How holy had they need be that draw neer to so holy a God? who can dwell with everlasting burnings Es. 33. 14. (that is have cōmunion with the holy God) Surely none other but he that walketh righteously, as verse 15. Hence the Priest in the old law, was not to go up by steps unto the altar, least his na­kednesse should have been discovered thereon, Exod. 20. ult. and they were ap­pointed linnen breeches from the loynes [Page 296] to the thighs for the same end, typifying Exod. 28. 42. 43. how holy we ought to be that draw near unto God, that no filthy nakednesse do ap­peare.

3. Then indeed we preach with au­thority, Id [...]um imperio dicitur quod pri­ [...]s agitur quàm dicitur. Suadet loquentis vua. Non oratio. when we practise that our selves which we preach to others; As our bles­sed Saviour taught with authority, not as the Scribes, because he did and taught Act. 1. 1. he taught by example as well as precept; Learne of me saith our Lord Christ, that I am meek and lowly; So Ioh. 13. 15. when he washt his disciples feet, I have given you, saith he an example, that you should do as I have done unto you, &c. Then is there life in our doctrine, when there is doctrine in our life, and likely, that that comes from the heart, goes to the heart, and (ordinarily) affects more then all studied phrases and Rhetori­call flourishes. Why did Herod reverence Iohn-Baptist, but because he was a just Matth. 6. 20. man and holy in his conversation; For ho­linesse is venerable; Godlines with power is full of majesty; This made wicked Saul so reverence the Prophet Samuel; (he was afraid of him) And Ahab Elias; And Ioash Ie­hoiada, Yea a child or poor man-servant or maid-servant in a family, have a throne set up in the heart of a wicked master, [Page 297] father, &c. But on the contrary, our words have little power with the people, when our lives are contrary, as the Scribes and Pharisees taught with little authori­ty, because they said, but did not. Words Dicta fa­ctis defici­entibus erubes­cunt. Quid ver­ba audi­am? facta non video. blush where deeds faile; Physitian heale thy selfe; Thou that sayest a man should not steal, dost thou steal? saith the Apostle, Rom. 2. Suppose a man should smite another with a wounded arme, alas he would smite but faintly, because while he smites another, he bleeds him­selfe. Mr. Dyke on Philem. tels a story of Lucian an Apo [...]hecary, who made him­selfe ridiculous by selling a medicine to cure the cough in others, but could not cure himselfe. And surely such a man that reproveth another of what himselfe is guilty of, foameth out but his own shame, Iude 13.

4. A bad life makes men loath the wholesome truths taught, though never so excellent; As a man loaths good and wholesome meat when it comes out of a foule dish, or as we loath the light of the candle, when set upon a sluttish candlestick: Thus Elies sonnes made the people abhorre the offerings of the Lord by their wicked lives, 1 Sam. 2. 7. The Lacedemonians when one deboist in life [Page 298] stept up & gave good counsel, they would Cujus vi­ta despici­tur, ejus praedicatio contemni­tur. Greg. not receive it, till another of a grave carriage stept up and gave the same coun­sell, and then they followed it. The sins of a Teacher are teaching sins: Praecepta docent, exempla movent. And hence it is that in the old law there was as great a sa­crifice offered for the sins of the minister, as for the sins of the whole congregation; as if his sins were as great as the sins of the whole congregation. Levit. 4. 3.

5. In the last place; If we preach not Christ exemplarily, alas we shall not save our soules and those that hear us, but whiles we preach to others, our selves 1 Cor. 9. ult. may prove castawayes; of whom it may be truly said (as it was falsely of Christ) They saved others, themselves they could not save; As those that built the ark of Noah which saved others, but themselves were drowned; Or as Moses that brought the people to the land of Ca­naan, but entred not in himselfe; Or as Sampsons lion that had honey in his bel­ly, which refreshed others but not him­selfe or as trees that beare fruit for o­thers, but not for themselvs; Or like Caesars souldier that digd a fountain for Caesar, and himselfe perished for want of water: So we (if such) while others are seasoned [Page 299] we shall be thrown to the dunghill, and when we have shined like candles in the house to others, our selves shall go out in a snuff. Yea then all our sermons to others will witnesse against our selves, and make our judgement inexcusable. Thou art inexcusable O man, that repro­vest another, and dost the same things. Rom. 2. 21. Out of thine own mouth will I condemn thee, Luk. 19. 22. thine own words shall accuse thee and not I, yea thine own lips shall beare witnesse against thee, saith Iob. Iob. 15. 6. O then let us tremble and take heed with Paul least that by any meanes when we have preached to others, we our selves 1 Cor. 9. 24. should be rejected; And let us take the counsell he gave to Timothy, 2 Tim. 4. 16. To take heed to our selves, & to our do­ctrine, that thereby we may both save our selves and those that hear us.

1. Caution, Not that men can expect we should be free from infirmities, though from enormities we may, we can hard­ly keep our clothes from dust, though from dirt we may. Alas we are but men subject to like passions with other men, as was Elias, Paul, &c. The High Priest himselfe who was only to enter into the holy os holyes, he was, first to offer for his own sins, and then for the sins of the [Page 300] people; the most godly Minister that is, Heb. 9. 7. hath his pillar of cloude as well as his pillar of fire, hath some frailties, weak­nesses and infirmities; They are but men not Angels, yea though men of God, yet but men; Or if they be Angels, yet Be­hold he found not stedfastnesse in his Angels, Iob. 4. 18. and the starres are not clean in his sight, Iob. 25. 5.

2. Caution. though our clothes be clean, yet we cannot hinder others from soiling us, as men that brush their clothes when they ride forth, yet if they ride in dirty wayes, they may soon be dashed and spotted by the passers by: I say no man is so clean but others may cast dirt upon him. No cloth is so white, but a Dyer can make it black; As the Indians that paint Divels white, and Angels black, because they could not make them black, they would paint them so, (yet it were better to be such a black Angel then a white divell.) Thus they did with David; They laid to my charge the things that I knew not, Psal. 35. 11. Even Christ him­selfe was called a glutton and a drunkard, a friend of Publicans and sinners. Ioseph, Mephibosheth, Naboth, how falsely slaun­dered! In the Primitive times when the Christians met before Sun to pray, the [Page 301] Heathens reported of them that they wor­shipped the Sun and aspired after monar­chy, and committed unnaturall adulte­ries and uncleannesse: They reported of Luther that he died despairing, and that in his grave there was a great stink of brimstone, and his body not in it, when he was alive to confute it; That Beza ran away with another mans wife; That Cal­vin was branded on the shoulder for a Rogue. Athanasius was accused about thir­ty times, and cleared his innocency. And Cato was accused fifty times wrongfully. Si satis est accusare quis innocens erit. And yet let a report be never so false, it takes alwayes, either to censure, or suspicion; Audaciter calumniare, semper aliquid haere­bit; There is no smoak we say, but there is some fire. Calumnia saith Beza (in opusc.) Levitér volat sed graviter vulnerat; Levitèr volat sed non tam leviter revocatur; reproach quickly flies out, but it deeply wounds, it quickly flies out, but it is not so quick­ly recalled again. Yet no sin more cōmon in these dayes; As they did with Ieremy, Come let us devise divices against Ieremy, let us smite him with the tongue; Re­port say they, and we will report it, Ier. 18. 18. & 20. 10. But let these men take heed, least with what measure they meet, [Page 302] it be measured to them again; And as they judg, least they also be judged, and least o­thers also blot their name on earth, and least God should blot their name out of heaven. And let them remember, they do not only blemish and take away our good names, which are better then rich­es, yea then multitudes of gold and sil­ver, Prov. 22. 1. but also hinder the pow­er of our ministry, (and the preaching of Christ) in the hearts of our hearers; And Christ takes it as done unto himselfe, He that despiseth you, despiseth me, &c. whom God oft meets withall in this life, Act. 23. 4. 5. God shall smite thee thou white wall, &c. which was not Pauls weak­nesse, as Hierom thought; Nor a maledicti­on as others; But (as some think) a pre­diction, for so it is reported, he was after­w [...]rd cruelly slain by a captain of the Iewes in the beginning of the Iewish warres; Indeed Paul said he wist not that he was the High Priest, &c. Not that he forgat him or knew him not, but because he was not justly the High Priest, which now was ceased, (as Calvin, Chrysost. and Beda.)

CHAP. XXIIII. An exhortation to thankfulnesse for Christ re­vealed in the Gospel.

IN the last place it is a use of exhorta­tion to stir us up to thankfulnesse to God for the revelation of the Gospel; That Christ is preached among us, without the knowledge of whom there is no salvati­on; Eccles. 11. 7. We rejoice in the light of the Sunne, what were the world without it, but a dungeon of darknesse? but we have much more cause of joy that the Son of righteousnesse doth shine among us, with healing in his wings. Mal. 4. 2. For con­sider that,

1. First as Christ is given but to few, so he is revealed but to few; It is a mystery hid from ages and generations, though now manifested to us in this Island. He hath not Col. 1. 26. dealt so with every nation, Psal. 147. 20. nay scarce with any nation as with us; The most part of the world never heard of Christ, who sit in Egyptian darknesse and the shadow of death, against whom The wrath of God is revealed from heaven, Rom. 1. 18. but no mercy or glad tidings of salvation, [Page 304] have ever sounded in their eares; The Gospell is hid from their eyes, and they are left blindfolded by the god of this world, to their eternall destruction, 2 Cor. 4. 3. 4. being strangers from the Covenant of promise, having no hope and without God in the world, Eph. 2. 12.

Yea it is not above an hundred and odde years ago, since England was in darknesse and a sinke of Idolatry, and therein our forefathers lived and died, witnesse Queen Maries dayes and be­fore. But we live in Goshen. We that sate in darkenesse now see great light, and to us Matth. 4. 16. that sate in the region and shadow of death, is light sprang up: yea, amongst us Christ is not only revealed, but more clearly then ever since the world began; O what glorious lights, (almost in every Congre­gation) are daily set upon the candle­sticks; how many kings and Princes would have been glad to have seen the things that we see, but never saw them!

In the old law Christ was revea­led indeed (to a few) but darkly; as to Adam in that dark promise, The seed of the woman shall break the ser­pents head; so Abraham saw my day, [Page 305] (saith Christ) and rejoyced, Iohn 8. 56. and Moses saw Christ, (yea glorious a­midst reproaches, Heb. 1 [...]. 16.) yea all the beleeving Jewes saw the bloud of Christ, streaming in their bloody sacrifi­ces, and they expected a Saviour by the promised seed, but darkly as in shadows and glasses, Col. 2. 17. they saw Chri­stum velatum, we revelatum; they saw Christ vaild, but we revealed; their light was but like a candle under a bushel, but ours is set on a candlestick. They ex­pected a Saviour indeed, but 1. such a one that should be a great king upon earth, as appears, Act. 1. 6. wilt thou at this time restore again the kingdome to Israel? Secondly, only for themselves, but not for the Gentiles, as in Eph. 3. 5. 6. Now it is revealed, saith the Apostle, that the Gentiles should be partakers of his promise in Christ by the Gospell. Thirdly, with the observation of Moses Law. Fourthly and lastly, it was ig [...]is umbratalis, they knew but little of the manner of his birth, death and sufferings, resurrection and ascension in respect of us.

2, Secondly as it is a blessing bestow­ed but upon a few, so, it is a great bles­sing, because when the Gospel is reveal­ed, where Christ is preached, there God [Page 306] dwels with his speciall and gracious pre­sence. He walketh in the midst of his golden candlesticks, Rev. 2. 1 we may say of such places as Jacob of his brethren, where God appeared▪ this is the gate of heaven, this is the house of God, Gen. 28, 17. Here God is made known unto us, in Judah is God known, and his name is great in Israel, Psal. 76. 1. for we enjoy neer communion with him, which was the happinesse of Adam in paradise. and is the happinesse of the Angels and Saints in heaven where God and his presence is all in all. Hence Moses prayed when God said, my presence shall go with thee, and I will give thee rest, if thy presence go not with us, carry us not hence saith he, Exod. 33. [...]4. 15. Now what a mercy is it to live in Bethel where God dwels▪ and not in Bethaven among Idolaters?

Yea here is the Pearle of great Price, the Lord Jesus Christ revealed to us, a Pearle richer then all the mines of gold and silver in both the Indies, which if they were in England, we would count them great riches, yet are not so great riches as is the Gospel. In other places may be found the fatnesse of the earth, but here is the dew of heaven; Here is Manna bread from heaven, & that is the [Page 307] sweetest bread; who cannot but cry, Lord evermore give us this bread? Here is wa­ter out of the rock, and thats the sweet­est water; who cannot but long with David to drink of the waters of Beth­lehem, and to be satisfied with these breasts of consolation? Here is Para­dise, as the French Protestants cald one of their Churches, and so long as the Gospel is preached among us, we live as it were in Paradise, and who can but say its good being here? yea and here are the glad tydings of salvation preached, and what sweeter tidings can Rom. 10. 1 Pet. 1. 21. we hear of? yea here is the kingdome of God, Matth. 3. because it is the ordina­ry meanes to bring men to heaven and salvation, cald the power of God to sal­vation, Rom. 1. 16.

Hence it is that Noahs prayer for Ja­phets kindnesse was only this; God per­swade Japhet to dwell in the tents of Shem. And hence it is that David desired to dwell in the house of the Lord all the dayes of his life, and that he so longed for it, when he was deprived of it, as appears, Psal. 27. 4 and 42. 1. and 84. 10.

3. Where Christ is revealed▪ and the Go­spel Psal. 128. 5. Psal. 133. ul [...]. is preached, there we are sure there be some elect to be saved; If three grounds [Page 308] be bad, yet one of foure will prove good ground; the Gospel seldome or never comes but as a blessing to some; Hence Paul desired to come among them, with the abundance of the blessing of the Gospell of Christ, Rom. 15. 29. Indeed the Act. 18. 10. Rom. 10. 17. Gospel is preached to reprobates, but it is as the weeds are watered for the flowers sake.

4. Where the Gospel is revealed, and where Christ is preached, usually out­ward blessings do accompany; The Gos­pel is called Cornu copia the horn of plen­ty, 2 Sam. 6. 11. 12. Iudg. 17. 13. as when the ark was in Obed-edoms house. all his house was blest for the Arks sake, & as Mich [...] said, now I know the Lord will blesse me, seeing I have got a Levite to be my Priest; according as the Lord promised, Exod. 20. 24. In all places where I record my name, I will come un­to thee, and I will blesse thee; And in Ex­od. 23. 23. yee shall serve the Lord, and he shall blesse your bread and water; and especially David, Psal. 132. 13. 14. 15. The Lord hath chosen Sion, he hath de­sired it for his habitation, this is my rest for ever, here will I dwell, for I have de­sired it, I will abundant [...]y blesse her pro­vision, I will satisfie her poor with bread. O then that we could sing the song of [Page 309] Zachary, Luk. 1. 68. to the end; blessed be the Lord God of Israel, that hath gi­ven light to us that sate in darknesse, as v. 79. But alas how many are weary of the Gos­pel of Christ, and the revelation of him? like sore eyes, they love not the light of the Sun; He that doeth evill hateth the light, Iohn 3. ver. 20. like those Ethiopians that live under the sunne, and are scorched with the heat of it, they curse the Sunne, Mal. 1. 13. Amos 8. 5. and shoot arrows against it. They hate, despise the messengers or candlesticks that hold forth this light; Never were they more vilified and reproached then a­mong us at this day, 2 Chron. 36. 16. Nay, how weary are they of hearing of the Gospel. Man Hu? the bread from hea­ven is light bread, men and women will scarce come out of doores to receive it. The wise men in Matth. 2. went many weary hundreds of miles to find Christ at Jerusalem, (some think neere a thou­sand miles.) The Queen of the South went farre (some say 964 miles) to heare the wisedome of Solomon; The holy Martyrs thought no weather too hot, no winter too cold, no journey too farre, no tor­ments too great to enjoy the preaching of the Gospel though darkly. O how will they rise up injudgment against some of us, [Page 310] that thinke any paines too much, account any journey too farre, any weather too hot, or too cold, and will scarce come out of their doors to the Temple to hear Christ revealed to them. One week in their shops is sweeter then all the Sab­baths in the year, as if they would tell the world, they have got more there, and found more sweetnesse there, then ever they did in hunting and seeking after Christ; And how just were it with Christ, to say to those men, verily I say unto you none of those that were bidden shall tast of my supper. Luk. 24. 14. These shall be esteemed one day as despisers of Christ, yea this is the condemnation that light is Luk. 10. 16. come among us, but we love darknesse more then light, saith our Saviour; To be in darknesse is a great evill, but this aggra­vates it to choose, embrace and love dark­nesse; the poor heathens whom we e­steem accursed, are infinitely happier then Matth. 11. these men; Wo to thee Chorazin, &c.

Nay, may we not justly feare God will take away the Gospell for our contempt of it and leave us and our children in darknesse, as our forefathers were? and go to some other people that will more embrace it, and more highly prise it? Act. 13. 46. This judgement God threatned [Page 311] the [...]ewes, Amos 8. 9. 11. 12. that their Sunne should go down at noon day, an [...] that he would send a famine▪ not of [...]read or water, but hearing the word as v. 1 [...]. O Jerusalem saith Christ, Luk. [...]9. 42. that thou hadst known, (that is regarded) in this thy day, the things that belong to thy peace, but now they are hid from thine eyes. As Moses said, Exod. 1. 6. there rose up a generation that knew not Jo­seph, so perhaps there may spring up a generation that never knew of our plenty but may meet with as many yeers of fa­mine, as we have done of plenty; and the wayes of S [...]on may mourn among us, as they have a long time rejoyced, and all for our contempt of the Gospel, and the preaching of Christ. What is now be­come of the seven Churches of Asia? are they not now dungeons of darknesse, and cages of unclean birds that were once Lam. 1. 4. seven golden candlesticks? nay in Ireland and Germany to what a low ebbe is the Gospel brought, where the enemies have burnt up all the Synagogues of God in the land? And then if the Gospel be gone; Icabod, our glory is departed from this our Israel; wo to us if once God departs from us; and he departs when his Gospel departs, or when Christ [Page 312] can be preached no longer among [...]s [...] which judgment the Lord divert from us. Then wo to them that put out the lights, when they go not out by being wasted in Christs work, but some ill breath has blown them out, which else might stil have been burning and shining lights; but hap­py are they that shall snuffe the lights to make them burn the clearer, and tread out such snuffes as rather stink then give light. And let us pray that lights may be set up in all the dark corners of the land, yea that in every congregation there may be a faithfull Pastor to preach Jesus Christ sa­vingly to the people.

To God be glory for ever. Amen.