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
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.
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
None but CHRIST Or A Plain and Familiar Treatise of the Knowledge of CHRIST exciting all men to study to know JESUS CHRIST and him crucified with a particular Applicatory and saving Knowledge in diverse Sermons upon 1 Cor. 2. 2. By JOHN WALL B. D. Preacher of the Word of God at Mich. Cornhill LONDON Christ is all in all Col. 3. 11. Nullus animae suavior cibus Lact. lib. 2. c. 3. LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neer the Royall Exchange 1648. I have perused this ensuing Treatise entituled None but Christ and finding it very usefull for all sorts of Christians especially for weak Beleevers I allow it to be printed OBADIAH SEDGWICK May 12. 1648 To the much honoured and most worthy Sr Herbottle Grimston Baronet J. Wall wisheth all present and future happinesse RIght worshipful Your religious stedfastness in these times of change adhering to your fixed principles and not bending like a reed with every wind as many have done makes your name deservedly honoured of all that know you What you have suffered by false calumniations God hath in a great measure already cleared And I doubt not but in his due time your light shall break forth like the Sun out of a cloud more glorious then ever before How great your love hath been to Godly and Orthodox Ministers your pains and labours to helpe them out of their troubles which in these broken times they have fallen into you have ample testimony Your indefatigable paines as a Member of the Honourable House of Commons the Kingdome cannot but take notice of And SIR How much my selfe am obliged to you for your countenancing of and respect you bare to my Ministry when I lived in Colchester And your continued favour and respect towards me ever since I desire with all humble thankfulness to acknowledge and testify to the world And as a testimony of my gratitude I humbly dedicate this Treatise unto your Patronage SIR I observe in these erroneous licentious distracting and dividing times that men spend their thoughts and studies for the most part in needless questions tending onely to strife and contention but not to edification whereas our Lord Christ hath taught us there is but one thing especially needfull for us to busy our heads about and that is to know Jesus Christ and him crucified and to be able to say with Job I know that my redeemer liveth If it shall please you so far to honour this Treatise as to grace it with your favour and to bestow the perusall of it and if your noble spirit and the Church of God shall thereby be the more inflamed with the love of Christ and longings to inâ—oy him As it hath been my desire and indeavour according to my talent received to set forth the riches and excellencies that are in Christ to draw the heart of his spouse to be sick of love to him I shall desire to give God the glory And this shall be a sufficient refuge against the captiousnesse and carping of the curious the slanders and reproches of the malicious and the sharpest censures of the Criticall From my Study at Mich. Cornhill March 25. 1648. SIR Your Worships in all humble and respective observance JOHN WALL And to the vertuous and most worthy Lady the Lady Mary Grimstone his wife Daughter of the ever honoured grave judicious and religious Judge SIR George Crook now deceased J. Wall wisheth increase of true honour and happinesse I Make bold likewise worthy Lady to joyn you with your dear and much honoured Husband craving your tuition of this Treatist of the knowledge of Christ being the first fruits of my weak indeavours And that you would be pleased to accept of so small a present as a little monument of that great respect I deservedly beare you And although I know Noble Lady your holy and dayly communion with God your humblenesse of mind and tender affections mourning under sin your zealous longing after and delight in the word of God when most sincerely taught your heavenly communication and conversation do render you elect holy and beloved amongst all the Saints that know you and your works praise you in the gates Yet good Madam give me leave I humbly beseech you to stirre up and warn your pure mind that you take heed of loosing your first love and the things that you have done but that your works may be more at the last then at the first that you may shine as the Sun which shineth more and more unto the perfect day that you may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ that he may be your all in all that so you may at last receive your full reward The Lord grant this poore little Treatise of mine may kindle a fire within you to warme your heart with the love of Christ be as a means with the blessing of God upon it to increase your joy and comfort in him to sweeten your dissolution when God shall please to finish the period of your dayes and to fill your heart dayly with more and more longings to be with Christ which is best of all So prayeth From my study at Mich. Cornhill March 25. 1648 MADAM Your Ladyships most humbly devoted JOHN WALL Christian READER IT is the great unhappinesse of our times that the greatest part of men busie themselves most in that which least concernes them whilest some Athenian-like spend their time in hearing and telling newes others mole-like are alwayes rooting and digging in the earth though gold can no more fill their hearts then grace their purses others eagerly pursue the worlds vanities as children do painted butterflies which after all their paines they may misse and if they chance to catch it s but a fly that besmeares their hands others bende all their studies and discourses about controversies tending little to edification and READER Thou shalt find through the neglect of the Printer or those that he betrusted many mistakes in the pointing of this Treatise as also many literall errors which I crave thy patience to passe over without censure and likewise not to be offended with other greater errors thou mayest meet withall but rather thus to amend them ERRATA PAge 8. margin for Scholon read Schoolm p. 19. for o r. â— for weares r. wore p. 33. l. 2. for cold r. called p. 34. for three houres r. six houres p. 37. for Vest r. Dest p. 43. dele first for knowes r knew p. 53 for it heats r. heat p. 55. for stob r. stab p. 59. for er r. ae p. 62. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— p. 145. for Ps r. Phil. p. 162. for wayes r. wares p. 190. for other any r. any other p. 193. for 3 r. 2. p. â—â—3 for insensus r. infensus p. 242. for the r. her p. 257 l. penult for after r. after him p. 262. l. penult for because r. but p
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.
of his understanding It is said of Christ he knew no sinne k 2 Cor. 5. 21. because he did no sinne So here we are required to study to know Christ not with bare speculation but practically and operatively Phil. 3. 10. That I may know him and the power of his resurrection that is that we may finde the operation of that power in our souls which Christ shewed in raising himselfe from the dead And this appears in 2. particulars First whereby he gives us power against the love and dominion of sinne to feele vertue and strength from Christ to crucifie our sinnes that crucified our Saviour They that are Christs saith Paul have crucified the flesh with the lusts thereof l Gal. 5. 24. And if we know Christ to be ours we know that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne m Rom. 6. 6. 1 Cor. 15. 31. Eph. 4. 21. And truly there is nothing more powerfull to mortifie sinne then the knowledge and meditation of the sufferings of Christ If one should kill our father would we hug and embrace him as our friend let him eate at our table and not rather hate and detest the very sight of him and seek to be revenged of him If a Snake should sting thy dearly beloved spouse to death wouldst thou preserve it alive warme it at the fire hug it in thy bosome and not rather stob it with a thousand wounds And were not our sinnes the causes and instruments of Christs death Were not they the whips that scourged him the nayles the cords the speares the thornes that wounded him and fetcht his heart bloud from him And can we love our sinnes that kild our Saviour Can a spouse love her husband and her heart embrace an adulterer We complaine of the sinne of Judas and of the Jewes and seeme to hate them and spit at the mention of them and can we love our Judas sins that set them all on work and put Christ to death And certainly he knowes nothing of Iesus Christ savingly as the truth is in Jesus that hath not put off the old man which is corrupt according to deceitfull lusts n Eph. 4. 21. 22. Though not totally yet abating the love and power of them daily as a man wounded mortally daily weakens Or as a tree cut at the root daily withers by little and little or as a dead man in the grave daily rots stinks and wasts for so saith Saint Paul by our rejoycing in Christ I die daily o 1 Cor. 15. 31. There were five Monkes that were studying what was the best meanes to mortifie sinne One said to meditate of death the second to meditate of judgement the third to meditate of the joyes of heaven the fourth to meditate of the torments of hell the fifth to meditate of the love and sufferings of Christ And indeed this is the strongest motive of all Camer reports that Solomon had Camer a glasse wherein if a worme were put and one prickt it so that the bloud issued it would break the glasse I am sure if any thing the bloud of Christ will break our hearts As they say the bloud of a Goat will dissolve the Adamant Secondly wee must study to know the power of his resurrection in raising us up to newnesse of life changing our natures creating in us new hearts and making us new creatures p Eph. 4. 21. 23. 24. That we may be able to say with Paul I live yet q Gal. 2. 20. Col. 3 1. 2. Phil. 3. 10. not I but Christ lives in me that we are risen with Christ seeking and setting our affections on the things above and not on earth having felt the spirit of Christ in our hearts like a loadstone drawing our hearts to heaven whither he is ascended Or as the Sunne drawes up the â—â—pours from the earth that whereas before we were like mouls alwayes moving in the earth now we are like the Eagles soaring up to heaven being clothed with the Sunne and having the Moone under our feet CHAP. IX That the knowledge of Jesus Christ and him crucified is the sweetest and most excellent knowledge ANd thus I have finished the first particular viz. What knowledge of Christ is to be studied of us consisting of foure particulars namely The knowledge of 1. Speculation 2. Application 3. Affection 4. Operation 2. Now followeth the second particular Why wee ought especially to study to know Iesus Christ and him crucified And that for these three reasons Because it is the most 1. Excellent Knowledg in the world 2. Profitable Knowledg in the world 3. Comfortable Knowledg in the world First the knowledge of Christ is the most excellent knowledge I count all things as losse not onely for the gaining of Christ but for the excellencie of the knowledge of Jesus Christ my Lord saith Saint Paul a and yet to gaine Christ is much Phli 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then to know him Nay more In him are hid all the treasures of wisdome and knowledge Colos 2. 3. Now treasures we know are abundance of precious Thesauri sunt Divitiae congregater Aq. things So Chrys Aquin. Theoph. In Christ there is all rich and precious knowledge a fountaine of riches Oh the depth of the riches of the wisdome and knowledge of Christ Rom. 11. 33. Nay further In him are All treasures He that knoweth Christ hath all profitable knowledge so that he need know nothing else to make him happy And contrarily Si quishaberet librum ubi esset tota scientia non quaereret nisi ut sciret illum librum sic nos non oportet amplius quaerere nisi Christum Aquin in Col. 2. 3. if he know all things else and knowes not Christ he hath no rich or precious knowledge no treasures of knowledge but empty and unprofitable knowledge 3. Nay yet more All treasures are HID in him As men do hide and lay up their treasures from the sight and knowledge of men so there is such a vast sea of treasures and riches in the knowledge of Christ as men cannot apprehend And that in two respects 1. propter debilitatem intellectus as a candle is not seen of the blind so our understandings are not able to discerne them 1 Cor. 2. 14. And secondly propter velamen oppositum as a candle in a dark Lanthorne for they are not fully revealed As Aquin. Hence saith the Apostle 1 Cor. 2. 9. Eye hath Rom. 8. 18. Nos habemus non limpidos sed lippos occulos Acquin 1 Cor. 2. 10. not seene the riches that are to be found in Christ any further then they are revealed by the spirit of Christ d Reas 1. Now the reason why the knowledge of Christ and him Crucified is so excellent Is because it hath a more excellent and higher revelation then the knowledge of all other things Adam had
that knowes Christ is his hath more joy in his heart and lives a more comfortable life then the greatest rich man that hath all abundance great mannors is rich in gold and silver but knows not that he hath any part or portion in Iesus Christ 1 Pet. 1. 8. After you beleeved you Psal 4. 7. Psal 66. 3. rejoyced with joy unspeakable and glorious yea such a man carries heaven about him and the joyes of it for the Kingdome of heaven is righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. and this appeares especially in foure conditions 1. In time of spirituall distresse when our sinnes are gone over our heads like mountaines milstones too heavy for us to bear Come to me saith Christ though thy heart be never so heavy and I will ease Matth. 11. 28. thee when all other things will be bitter and miserable comforters to thee A sword shall pierce through thy soule saith Simeon to Mary that the thoughts of many hearts may be opened that is may be eased as a sore when it is opened it is eased Luke 1. 35 When I was scorched with the heat of Gods anger I sate under thy shadow saith the spouse Cant. 2. 3. with great delight Like as Ionas Gourd or a tree with broad leaves shadowes from the heat of the sunne so doth Christ from the heat of Gods hottest displeasure when he seemeth most angry with us 2. The knowledge of Christ is most comfortable in time of greatest persecution imprisonment banishment c. like as the Unicornes horns sweetens all poysoned waters for then we know he will be our God to comfort us in all our tribulation 2 Cor. 1. 4. The three children we know were in the fire but unto them it was no fire because Christ was with them in the fire And Daniell was in the lions denn among the lions But to him they were no lions but as so many lambes insteed of lions because Christ was with him in the den of lions Paul and Silas were whipt indeed but it was with Rosemary branches because Nihil sentit crux in nervo quaÌ„ do animus est in Caelo they found more pleasure then pain more â—oy then sorrow Yea and they were in prison too but it was sweeter to them then a parlour where at midnight they Sung psalmes for joy because Christ was with them in the prison The holy martyrs amidst the flames of fire clapt their hands for joy because Christ was with them in the fire Methinks said one I tread upon pearles when he trod upon â—ott burning coles And I feele no more paine then if I lay in a bed of Doune and yet he lay in flames of fire According as the Lord hath promised he Phil. 4. 13. Ier. 30. 11. Psal 103. 13. will lay no more upon us then he will enable us to beare 1. Cor. 10. 13. 3. The saving knowledge of Christ is most comfortable in our greatest affliction sicknesses losses crosses disgraces for likly as our afflictions abound our comforts abound much more as the stars shine brightest in the darkest night This comforted the Church in her Captivity when she walked in garments rouled in blood Yet saith she Vnto us a Child is born Esa 9. 6. Alas but cold comfort a man would think for her to remember a Christ to come 6 or 700 yeeres after especially in respect of her present misery Yet this was their greatest stay comfort for while Christ came not so long they were sure they could not totally be rooted out because God had promised the scepter should not depart from Iudah till Gen. 49. 10. Shiloh that is till Christ should come And indeed they were never totally ruined till Christ came And also because by Christ all temporall punishments are sweetened and made comfortable unto us What comforted Iob amidst all his heavy and grievious afflictions but this Yet I know my redeemer liveth c. yea even this alone supported Habbackkuck in the time of his own and the Churches misery Hab. 3. 17. 18. Though the figtree shall not blossome nor shall fruit be in the vines the laboure of the Olive shall faile the feild shall yeeld no meat the flock shall be cut off from the fold and there be no herd in the stals yet will I rejoyce in the Lord I will joy in the God of my salvation And the reason is because if we know Christ savingly we are sure of two things 1. First that whatsoever befals us it Rev. 3. 19. 2 Sam. 7. 14. shall come in his love to us For we are chastened that we might not be condemned And is it not mercy and love to be but whipt or branded when a man should be hanged To be but chastened when he should be damned And secondly we are sure that it shall do us good Rom. 8. 28. All things shall co-work together with God for our good though we are not sure of prosperity nay we know not what afflictions we may meet withall nor what cup we shall drink yet we are sure of this that Goodnesse and mercy shall follow us all the dayes of our lives Ps 23. 6. If we be poore it shall be good poverty If sick it shall be a good sicknesse If in disgrace and reproch it shall be good disgrace c. Blessed is he whom thou chastisest and teachest saith David God will turn all our water into wine And like Sampsons riddle Out of the eater shall come meate and out of the strong shall come sweetnesse even lion-like afflictions that would seeme to tear us in pieces and devour us will bring hony and sweetnesse to us As the Israelites that were forty yeeres going through a wildernesse full of troubles when they might have gone it in 40 dayes but God tels them the reason was That he might humble them and prove them Deut. 8. 16 and doe them good in the latter end As indeed he did So likewise Ioseph tels his brethern You intended evill against me but the Lord turned it to good Genes 50. 20. Question But you will say what good shall afflictions work for us Ans I Answer somtimes they shal work temporall good for us in this life Ioseph had his time to be under a cloud and was thirteen yeeres in prison by false accusation but God in due time remembred him and caused his sunne to break out of a cloud as God hath promised Psal 37. 5 6. Commit thy way to the Lord trust in him and he shall bring it to passe and he shall bring forth thy righteousnesse as the light and thy judgement as at noon-day Who for 13. yeeres imprisonment raigned four scoure yeeres like a King in Egipt David you know had seaven yeeres banishment yet it ended in a glorious raigne of 40. yeeres continuance Ruth a while like a servant may gleane among the sheaves but ere long she is mistris of all those fields wherin she
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
them f 2 Thess 2. 12. and livest willingly in known sinnes against conscience and art under the power and dominion of sin g Rom. 614. Tit. 3. 3. 5. Fifthly and lastly Consider the heavy judgements that hang over thy head for them thou art hated and accursed of God lyest open to all his judgements in this life to be tormented with divels and reprobates for ever in the life to come where thou shalt nothing but roare howle weep and wail and gnash thy teeth to all eternity Thinke with thy selfe that some are in hell already for the same sins thou livest in and if thou livest and dyest without Christ thou shalt ere long be with them Reason thus Is Cain in hell for hating goodnesse in his brother h Iohn 3. 12. That 's my sin I have hated goodnesse in my brethren are some in hell for coveteousnesse uncleannesse voluptuous living c. these are my sins and lurke in my heart Nay if one sin lived in with delight will damn me as a wanton looke a Iob 31. 5. right eye a lustfull vanity c. what heapes of wrath must I lie under that am guilty of so many millions of sins And now tell me sadly hast thou need of any thing more then a Saviour and to get thy pardon Surely no I know men are hardly brought to beleeve this who are naturally fild with pride and self-self-love ready to thinke well of themselves to say as Peter to Christ Master pity thy selfe this evill shall not come unto thee Damned God forbid I would not for a thousand worlds this should be my condition but yet it is so and will be so if thou gettest not thy part in Christ And certainly men will never seriously seek after Christ till they see this their need of him the whole needeth not a Physician nor careth for him who careth for a pardon till he be condemned 3. The third meanes to get Christ is to be sick with our sinnes For Christ came not to call the righteous but sick sinners to repentance a Mark 2. 17. such as are weary and loaden b Mat. 11. 28. broken-hearted c Esa 61. 1. pricked in their hearts d Act. 2. 37. stung with their sinnes as the Israelites were with fiery serpents Aâ— bruised Christ will lie in a bruised heart e Ioh. 3. 14 Which though some make it a back door yet I am sure the whole Scripture holds it forth ordinarily as a qualification praevenient to receive Christ and therefore tels of a repentance whether legall only or evangelicall also following it before faith I will not now dispute praeceding faith as in Matth. 21. 32. You repented not that you might beleeve And Paul preached of repentance towards God and faith towards our Lord Jesus Christ f Act. 20. 21 And in the Primitive Catechisme they taught repentance from dead workes and faith towards God g Heb. 6. 1. Such and such only are fit to prise Christ as the sick onely are glad of a Physician a condemned man and upon the ladder ready to be turned of O how glad is he of a pardon As those that were stung with fiery serpents O how welcome was a brazen serpent to them Yea such will be willing to receive Christ upon his own termes Heavinesse in the heart will make it stoope h Prov. 12. 2. 9. As we see Paul who then cryed out Lord what wilt thou have me to do i Acts 9. 6. And in the Prodigall who prayed Father make me as one of thy hired servants 4 The fourth meanes to get to know Christ is ours is to be sick for Christ as the Church was I am sick of love k Cant. 2. 5 I Ioh. 7. 37. Esa 44. 3. Luke 1. 53. Christ calleth the hungry and thirsty c. Let him that is athirst come and drinke I will poure water upon him that is thirsty and flouds upon drie ground the hungry thou fillest with good things l As the mother opens her breast when the child cryes for it so Christ opens the bosome of his love to such as earnestly desire him we know thirst hath 4. properties first it proceeds from ardent heat either when scorcht with heat of the Sun or by excessive labour c. And secondly it is ardens desiderium not a lazy but a burning earnest desire Give a thirsty man what you will gold or silver nothing contents him but water 3. It is a speaking desire he begs cryes and roares for water 4. It is a present desire delay increaseth inâ—ageth his desire so is it with a soule that thirsts for Christ 1. He is one scorcht with the heat of Gods anger 2. His desire is ardent he desires Christ more then thousands of gold and silver 3. He cryes out I thirst The hunted Hart brayeth not more for water then a thirsty soule doth for Christ m Ps 42. 1. Rom. 8. 26. Prov. 13. 1â— 19. Fourthly he is not satisfied till he hath found Christ give me Christ or else I die say they as Rachel said Give me children or else I die The fifth meanes is to be willing to part with all our sinnes to obtain Christ Matth 13 44. As the wise Merchant sold all that he had to buy the pearl o Acts. 96. Paul cryed Lord what wilt thou have me to do I am content to do any thing be any thing suffer any thing for Christ Many are higlers and cheapeners and some come near but few come home to the full price and so lose the bargain some will part with all but one lust it may be As Jacob would part with any son but Benjamin He should not go they say of some darling lust as Naaman said God be mercifull in this or that only as Herod in his Herodias the young man in his coveteousnesse O spare my right eye my Joseph my Adonijab But Christ will have all or none at all if a man part with many lovers yet if he retaines the love of one harlot he is an adulterer so if thou retainest the love of one sin in thy bosome hating to be re-formed thou canst never receive Christ p Ioh. 13. 9 Caution Not but that sin will cleave to us while we live here but yet we must part with our sins two wayes 1. In our affections and desires being willing to part with them all q Rom 7. 15. 24. ult 2. In our purposes resolutions and indeavors to forsake them all r Acts 11. 23. Heb. 13. 18 6. The sixt and last meanes to get Christ is to seek him Precibus suspiriis with prayers and teares Aske and you shall receive Matth. 7. 7. Rom. 10. 11. If thou hadst asked I would have given that gift of God saith Christ Thus Paul sought Christ Act. 9. 11. behold he prayeth Only â— Iohn 4. 10. Ezek. 36. 37. seek earnestly and constantly as Jacob wrestled with God and said I will
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
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