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
Doubt Because I meet with so many afflictions p. 253 CHAP. XXIII Use 7. An exhortation to the ministers of the Gospell especially to preach Jesus Christ to the people p. 2â—6 1. Because the preaching of Christ is most profitable for the people p. 257 2. Because it is most comfortable to the people ibid. 3. Because it is the readiest way to bring the people to repentance ibid. 4. Because it brings greatest comfort to the ministers to bring men to Christ p. 259 5. Because it is most profitable to the Ministers to preach Christ p. 260 Object Is it not lawfull then to preach the Law which is answered p. 261 Negatively Positively A second exhortation to Ministers of the Gospell to preach Christ in such a manner as the people may best come to the saving knowledge of Christ which consists in nine particulars p. 265 1. To preach Christ plainly and perspicuously p. 265 Five helps to preach Christ plainly 1. A competent measure of learning p. 27â— 2. To be mighty in the Scriptures p. 273 3. Be much in meditation p. 274 4. Be much in Catechising or handling the fundamentall points of religion p. 275 5. Study to know the state of the flock p. 275 2. To preach Christ painfully p. 276 3. To preach Christ profitably p. 281 4. To preach Christ faithfully p. 283 5. To preach Christ zealously p. 284 6. To preach Christ lovingly p. 286. 7. To preach Christ wisely p. 288 8. To preach Christ sincerely p. 290 9. To preach Christ exemplarily p. 293 CHAP. XXIIII Use 8. An exhortation to thankefulnesse for Christ revealed in the Gospell 1. Because Christ is revealed but to a few p. 330 2. Because the Revelation of Christ is so great a blessing p. 305 3. Because where Christ is preached there some Elect are to be saved p. 307 4. Because usually outward blessings do accompany the Gospel p. 308 1 COR. 2. 2. I desired to know nothing among you save Jesus Christ and him crucified 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 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom of woâ—ds 1 Cor. 1. 17. Pom. patica eloquentia Hier. Ostentatione grandiloquentiae Pareus Facundiâ— 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 from men but I preach for edification to bring soules to Christ And hence it is that you preach with puffâ—d up eloquence high flowne phrasts and â—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 desiâ—e and resolution I determined to know nothing among you but Jesus Christ and him crucifiâ—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 b Non â—o nomine praestantâ— 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 excelleÌ„t 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 c Semper novuÌ„ 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 d Bullin in â—oc And to know the love of Christ yet it passeth knowledge e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super eminentem charitatem Hier. Aug. Theod. Erasm As if he should say we may study this lesson all our lives
be revenged on me for my sins Is he an almighty powerfull God 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 Vriahs letter containing the sentence of our own condemnation The morall law the very image of God and likenesse of his nature which is 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 g 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 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 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 RoÌ„ 1. 18 Yea what is al the world created but God explained as learnedly Cusan Mundus universus est Dâ—us explioatuâ— 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 Quâ—ibet â—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 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 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 Barbarorunâ— 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 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 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 Veneeds 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 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 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 It s 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 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 c 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 d Eccles 1. 2. we feed upon ashes e 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 f Ier. 2. 13. They are but Cabull dirty Cities our fathers dunghil not inheritance g 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 they have tasted a little hony
that knowes Christ is his hath more joy in his heart and lives a more 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 quaÌ„ do animus est in Caelo they found more pleasure then pain more â—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 â—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 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 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 co-work 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 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 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
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 vain-glory 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 thaâ— 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 and thee too so long as we live here but I thank God it s 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 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 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 muâ—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 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