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 f 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 servuâ— 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 a Heb. 11. 25. 26. Ruth and Naomi being one of heart could not part b Ruth 1. 16. whether thou goest I will go c. The two disciples 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 c 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 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 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 b 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 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 i 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
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 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 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 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
m 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 n Maâ— 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 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 spider-like 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 fiâ—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 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 a 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 b 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 c 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 d 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 from Christ for his brethren s 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 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 a 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
we know Iesus Christ savingly p. 136. 1. Because Christ is the greatest gift that God hath to give or that we can receive p. 138 2. Because Christ is the richest gift p. 138 3. Because Christ is the choycest gift ibid. 4. Because Christ is the rarest gift p. 141 5. Because Christ is the sweetest gift p. 143 6. Because Christ is the freest gift p. ibid. CHAP. XVI Use 5. An exhortation to all to study the knowledge of Christ savingly p. 146 1. Because we want nothing more then Christ p. 147 2. Because God is ready and willing to give Christ to those that seek him ibid Helpes ormeanes to attain to the saving knowledge of Christ p. 149 1. To see the worth of Christ ibid. 2. To see thy need of Christ and misery without him p. 150 3. To be sick with thy sins p. 153 4. To be sick for Christ p. 154 5. To be willing to part withall for Christ p. 155 6. To seek Christ with prayers and tears p. 156 CHAP. XVII Use 6. A Vse of examination whether we know Christ Jesus savingly p. 157 Because 1. Our hearts are deceitfull p. 158 2. The danger of this deceit p. 158 3. Satan will try it p. 159 4. The benefit of tryall is very great Whether we be deceived p. 159. not deceived ibid. Foure generall rules to preserve us from being deceived p. 159. 1. To be willing to know the truth concerning our spirituall condition p. 161. 2. To judge our selves by the right rule that is by a promise in thy word p. 162. 3. To get aright understanding of that rule or promise p. 166. 4. To rest upon that promise and not be beaten off from it p. 167. Eleven signes or markes whereby a man may know Christ is his in particular p. 167. The first signe 1. If it were wrought and is confirmed by the word preached 169 The second sign 2. If the heart were ever prepared for the receiving of Christ p. 170 The 3d sign 3. From the right operations of faith in the heart which are foure 1. It is little at the first p. 173 2. It increaseth daily 174 3. It opposeth infidelity ib. 4. It beleeves temporall promises p. 175 The 4th signe 4. Repentance for sin p 176 The 5th signe 5. Poverty of spirit p. 179 CHAP XVIII The sixth signe of the saving knowledge of Christ is love p. 181 I. Love to God ib. II. Love to Christ p. 182 III. If we love the Saints 3. wayes ibid. 1. With a spirituall love p. 183. 2. With an universall love ibid. 3. With a speciall love which consisteth in four particulars 1. In an high esteem of them p. 184 2. In a readinesse to help them ibid. 3. In delighting in their company ib. 4. In sympathizing with them p. 187. IV. If we love the word of God with a sincere love p. 188. V. If we love the wicked with a love of pity p. 189. CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer p. 192. The spirit of prayer consists of two particulars 1. The heart is excited to be often with God in prayer p. 193. 2. The heart is inabled to pray spiritually That is 1. To pray in faith p. 195. 2. To pray fervently p. 196. 3. To pray with spirituall desires p. 197. CHAP XX. The eighth signe of the saving knowledge of Christ is universall obedience p. 198. The ninth signe is selfe-denyall p. 201. The tenth signe when the utmost end of all our actions is supernaturall CAAP. XXI The eleventh signe is the witnesse of the spirit p. 207. 1. The spirit perswades thy conscience thou art a child of God ibid. 2 The spirit fils the soule with ravishing joy p. 208. How to know it is the witnesse of the spirit and not a delusion 1. This witnesse is usually sent when the soule is mourning for sin p. 208. 2. It witnesseth always according to the word p. 209 3. It fils the heart with love and thankfulnesse ibid. 4. The spirit bears witnesse with our spirits that it is not a delusion ibid. CHAP. XXII An assoyling of some doubts and scruples whereby a true beleever doth question whether Christ is his or no. p. 211. The first doubt because I know not the time of my conversion p. 212. The second doubt because I know not whether I were ever sufficiently prepared to receive Christ p. 213. The third doubt because I am molested with so many temptations and doubts p. 215. The fourth doubt because my faith failes me p. 216. The fifth doubt because I want assurance and comfort p. 217. The sixth doubt because I have such strong lusts still remaining p. 220. The seventh doubt because I have relapsed unto my old sins ibid. Object Yea but old sins relapsed into are not pardoned before actuall repentance p. 22â— Answer they are pardoned to a beleever before actual repentance ibid. 1. Because after faith there is no place or time for condemnation p. 222. 2. He is still regenerated p. 224. 3. He is still a beleever and penitent person in habit at least p. 224. 4. He is still a member of Christ ibid. 5. He is still an adopted child p. 225. 6. Then actuall repentance is required necessarily for the pardon of the smallest sinnes ibid. 7. Then a beleever shall certainly live so long after agrosse sin till he doth actually repent p. 226. 8. Why is not actuall faith also necessary before actuall pardon p. 227. 9. Then a beleever may feare at that time to be damned ibid. 10. The opinion of many learned Divines p. 230. The Objections answered 1. Object from Rom. 3. 15. answered p. 231. 2. Object from Matth. 10. 28. ibid. 3. Object from 1. Cor. 6. 9. 10. 11. ibid. 4. Object A lapsed beleever hath not lost his right to but fitnesse for heaven answered p. 232. 5. Object Sin must be committed before it can be pardoned answered p. 233. 7. Object What need we then feare our sins or ask pardon for them answered p. 234. 8. Object The qualification required for pardon is repentance answered p. 235. 9. Object Then David might joy in God as his God whilst he lay in his sin answered p. 236. 10. Object from Jer. 3. I will forgive their iniquities therefore they were not pardoned before answered p. 237. 8. Doubt Because I feare I am an hypocrite p. 238. 9. Doubt Because I have hardnesse of heart p. 239. 10. Doubt Because I have such Atheisticall and blasphemous thoughts p. 240. 11. Doubt Because I profit not by hearing the word preached p. 241. 12. Doubt From the little measure of grace received p. 243. 13. Doubt Because I have no gift of prayer p. 245 1. Because I cannot pray but in a forme p. 246 2. Because I pray not in faith p. 247 3. Because God doth not hear my prayers ibid. 14. Doubt I do not grow in grace p 248 15. Doubt The Saints do not love me p. 251 16.
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
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.
truth b 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 delusion c 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 d 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 him savingly God forbid saith Paul that I should joy in any thing save in Christ Jesus e 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 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 Voes 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 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 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 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 h Luk. 19. 42. that is seriously considered of them cum affectu effectâ— to repent and imbrace Christ Adam in honour is said to have no understanding i Psal 49. ult because he made no use
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 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 amaâ— non ubi animat and other objects For where â—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 wentesâ— 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 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 cognosceâ—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 starre-gazers that look upon the starres to gaze only but the Maâ—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 sâ—ire sed secundum haec viverâ— 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 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 Wardâ— 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 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 â—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 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 â—â—e truth is â— 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 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 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 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 Gods mercies but in this that he hath given us Iesus Christ that he hath given us the Iewel It is true it
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 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 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 First What do we more stand in need of or can do us more good then Iesus Christ is it â—â—â—es honours pleasures or any thing the world hath or can help us unto 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 â—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. 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 it s 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 hâ—â— 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 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 â—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 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 Secondly labor to see thy need of Christ that without him thou art most wretched and miserable a 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 b Ps 40. 12 2. And yet alas one of thy sinnes were enough to sink thee into hell for ever c 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 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 d Ps 38. 4â— 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 c 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
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 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 is thine is If it were wrought by hearing the Word preached ordinarily and is confirmed by it for faith commeth by hearing ordinarily a 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 b 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 nuâ—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 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 coÌ„verted 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 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 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 a Acts 9. 45. with the Jailor b Acts 16. 29 30. with the 3000 Jewes at their conversion c 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
mourne for him that is because they have offended him So likewise David Against thee thee only have I sinned Though no question he was grieved that he had sinned against Bath-sheha and Vriab 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 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 â—he spirit a 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 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 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 a reconciled father that dearly loves us so that the thoughts of God are sweâ—â—â—nd precious to us b 1 Iohn 5. 1. Rom. 8. 28. whereas naturallâ— 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 c 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 d 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. 6. 14. Only it hath these qualifications 1. First it is a spirituall love to love e Col. 1. 8. them in the name of righteous men for the image of Christ appearing in them and in no other by-respects
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 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 Eliâ—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 â—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 â—ride because we would be eminent and have none above us when 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 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 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 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 it s 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. Eph. 3. 8.
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 Vse 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 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 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 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 that 's 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 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
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 moâ—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 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 c 1 Tim. 5. 1. Is it fit to say to a king thou art wicked or to Princes ye are ungodly saith Iob d 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 aâ—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 a 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 b Matth. 18. 15. Iohn 4. 16. But some are more open which may be rebuked more 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 searing-iron and when a sear-cloth 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. 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 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 â—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 deâ— 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 â—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 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 quà m 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