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 Christ with a fourfold knowledge with the knowledg of 1. Speculation or Contemplation 2. Particular application 3. Love and affection 4. Vertuall 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 Person incarnated f Non essentia Deâ— 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 muâ—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 g Psal 2. 7. John 1 14. Not by creation as the Anâ—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 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 Scholoâ— 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 paâ—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 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 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 i Es 9. 6. who thought it no robbery to be equall with God k 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 m 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 because they were the sufferings of God n Acts 20. 28. Heb. 9.
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 e 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 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 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 CreatioÌ„ 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 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 a 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 b 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 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 slâ—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 c 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 d Jer. 17. 9 Is he holy then he must needs hate me that am so filthy e Hab. 1. 13 Is he just the worse for me for then he must needs punish me and
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 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. i 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 k 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 â—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 m 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! n 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 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 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 Saâ—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 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 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 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 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 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 prâ—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 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 it s 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
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 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 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 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. 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 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
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 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 loved and hated Eâ—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 gratuâ—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 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 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 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
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. 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 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 â—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 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. a 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 Vnto us a child is born and the Government is upon his shoulders b 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 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 c 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 d 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 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 e 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 â—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 g 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. â—e h Rom. 8. 7. 2. 2 Thes 1. 8 yea Christ takes those for his enemies that will not let him reign over them To conclude if Christ