made And by him For the father worketh hither to and he worketh And for him Thou art worthie O Lord Rev. 4.11 to receiue honor and glorie and power For thou hast created all things and for thy pleasure they are Eccle. 12.1 and were created Haue we not a command to remember him who formed vs Psal 147.9 Doe not the Ravens looke vp vnto him The windes and Sea obey him And shall we Christians then be ignorant of him Certainely Mar. 4.41 this were a sinne Iob. 31.12 would eate vp all our increase a fire would devoure to destruction Reas 3 And what to be desired effects will this knowledge worke 1 Pet. 1.8 For who ever knew Christ but was inflâ—med with the loue of him Acts 9.6 Stood in great awe of him Psal 116.7 Humbled himselfe before him Put his confidence in him And said Soule returne vnto thy rest The Oxe Isa 1.3 knoweth his owner the Asse his masters cribbe and shall not man be acquainted with his Lord Is it not eternall life Io. 17.3 to know Christ Iesus Everlasting death to be ignorant of him Tell me What was the Gentiles misâ—ry but that they were strangers from him Eph 4.18 The Athenians sinne but that all their devotion was do e to an vnknowne God Acts. 17.23 The Lepers ingratefulnesse Luk. 17.17 except that they returned not thankes vnto him And what sets foorth Pauls praise more Phil. 3.9 than his earnest desire to know the Lord Iesus and to be found in him Reas 4 To conclude haue we not time and meanes to illighten our eyes that we might see Christ in open vision For doth not the Spirit thorow the whole Bible set him foorth in plâ—ine phrases Shining prophecies In tipes â—arables And similitudes What are the Scriptures but the subiect matter of him In each storie page verse may we not haue some hint some glympse of him Beloved all the lines in the holy letters meete in Christ as their proper Center And such as come short of that point are profitable for nothing He is the Alpha and Omega α. ω. Rev. 1.18 the beginning and end of all famous h stories noble acts and renowned persons the which are good before God Shall we then with the want root in the earth And haue no care to know Christ Iesus What if we know him a little Will that serue our turnes No no our eye spirituall is like his corporall who was borne blinde Mar. 8.24.25 but opened by degrees This obiect is profound deepe And the better we vnderstand it the more powerfully profitably will it produce the forenamed gracious eff cts Therefore as get so grow we must in the knowledge of Christ Iesus The knowledge of Christ distributed And here it is to be obserued that the knowledge of Christ is either intellectuall or experimentall When we doe with the act of our vnderstanding apprehend a thing be it what you will it is intellectuall knowledge But we purpose not to exceed our bounds We will confine our selues within the limits of our present Obiect Christ Iesus Now this intellectuall knowledge of Christ is of his person or offices For the former we are to consider these foure following particulars 1. In Christ we are to note his two natures the Divine and Humane both which concur and are hypostatically vnited to make one individuall Person Ioh. 1.14 Heb. 2.16 The word was made flesh he tooke not on him Mat. 1.23 the nature of Angels but he tooke on him the seed of Abraham Whence it is that he is called Emanuel Heb. 10.5 which being interpreted is God with vs. So that in the Person of Christ 1 Ioh. 5.20 was perfect manhood a body thou hast fitted me And perfect God-head this is the very God and eternall life 2. And in the manhood of Christ obserue a soule a body Luk. 23.46 A soule Father into thine hands I commend my Spirit And a body Behold my hands and my feet Luk. 24.39 that it is I my selfe handle me and see For a spirit hath not flesh bones as you see me haue Where note by the way Mat. 26.39 that Christ had a twofold will one from his Deitie another flowing from his Humanitie Therefore praying he sayd O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt As he was God the will of the father and his were the same 3. Thirdly He was borne of a Virgin his mother knew not man Luk. 2.35 for the Holy-ghost came vpon her the power of the most high over-shadowed her And thus it must be For if he had proceeded by naturall proâ—agation Psal 51.5 he in his conception had bin polluted with orriginall corruption And then he couâ—d not haue bin a meet mediator and holy sacrificer to haue made an atoâ—ement for the sinnes of the people For such an high Priest it behoved vs to haue Heb. 7.26 as was holy harmelesse vndefiled separat from sinners and made higher than the heavens in truth Christs originall puritie is to equall Adams at his Creaâ—ion that the roote being holy all the braâ—ches may in like maner Heb. 7.3 Christ as man had no Father as God no mother And therâ—fore the true Melchizedek without father withâ—ut mother 4. The last thing is that in the very instant of Christâ— conception the two natures were inseparably knit together and in substance and actions ever remained distinct either from other conserving their proper qualities from all mixture or confusion And as the soule and body being vnited make one intire man so the two natures conioyned constitute but one individuall person For marke this Christ did not assume to his Deitie the person but the nature of man neither did the humaniâ—ie for a moment subsist by it selfe but in the very act of its conception was vnited to the Godhead so alwaies continued for ever after yea when Christs soule and body at his death were separated yet neither of them from the Deitie This vnion as it is wonderfull so is it eternally indissoluble Thus much of the intelectual knowledge of Christs person his Offices are now to be handled in order 1. And we will begin with his Priesthood Heb. 7.11 Levit. 10 2.3 Heb. 5.1.2 that Christ was a Priest the Scripture in many places speaketh evidently And who was shadowed out by Aaron and his succâ—ssors but the high Priest of our soules Christ Iesus For he was to offer both gifts and sacrifices for sinnes to haue compassion vpon the ignorant and to make a reconciliation for them who were out of the way And here we may note the differences betwixt the Priest-hood of Christ and that of others 1. He was of the tribe of Iudah they were all of Levi. 2. He was God-man but they meere men 3. He was without sin
that time had acquired obtained But be it granted that the habit cannot be decreased yet the acts without doubt may be remitted being by some strong enemie from within or without vs opposed the Sunne may be eclipsed his beames restrained when his bodie remaines perfect nothing wasted So is it here However though we thus write we are of opinion that were this Spirituall cessation of long duration it would greatly in danger the habit For as we haue sayd it growes by vse decayes by disvse as we find by experience that naturall habits doe by naturall operations relaxations Obserue further that this decay of the habit and acts of grace be Totall Habituall falling subdivided Partial Totall When the habit is wholy destroyed or all the acts of it vniversally suspended the former befell Adam of speciall grace at the creation Rom. 5.14 And Alexander of common after mans redemption But this kind of fall we take it is not in this place by our Apostle intended 2. Tim. 4.14 nor incident to them who are vnto Christ Iesus by the Spirit vnited Partiall is for the habit of grace may be decreased and its acts remitted in the most regener at person Now this latter kind Is Inward Outward Inward in Iudgment then in the will and affections For the vnderstanding may not only be weakned from the cleare appreheÌ„ding of the truth formerly obtained but also Gal 3.1 as in the Galatians with errour corrupted For they fel froÌ„ the doctrine of iustification in the true rule ground of it mixing their owne workes with the obiect matter of it which is Christ and his obedience actiue passiue This was their iudiciall fall Againe in the will and affections Rev. 2.4 Video meliora c. there may be partiall decay This was the fall of the Church of Ephesus which is sayd to haue left her first love And a truth it is that a man may hold the doctrine sound in respect of iudgment and yet fall from it in regard of practise For the hahit of grace in the vnderstanding is distinct from that in the wil affections whence spring these various declinings And as inwardly So outwardly may we fall from the acts of grace the which in time past we haue performed Dauid doubtlesse was sound in iudgment when he fell so foully in his practise And a man may haue a will to do well when the externall effects may be blasted Psal 39.1.3 as of Peter in the deniall of his master The Prophet purposed to looke to his waies not to offend with his tongue 2 Cor. 16.10 But this was too painful for him therfore he spake vnaduisedly with his lips When that Godly king imprisoned the Seer his iudgment was sound yet his practise corrupt But ordinarily when the inward asts be remitted then the outward are stinted II. Thus having finished the first thing proposed we proceed to the second the causes of these declinings And they be Within vs. Without vs. Causes from within vs. Melancholie for its a true axiom that the soule followes the disposition and temperature of the body the forenamed humour hath various and strange operations drawing a blacke and mournefull curtaine over the New-man casts hidious conceits into the minde and presenteth to the eye of reason the manifold mishapen ougly formes of approaching death burnes and consumes the purest spirits the immediat instrument of the soules acts Or so clogges them with thicke fumes that she cannot lift vp the wing and soare into the third heaven but like a weather-beaten or limed fowle falls downe and makes her motion on the earthie Center creepes on the Globe And Dailie hourly raiseth such cogitations as these Loue why thou art but passion zeale furie ioy madnesse hope a groundlesse conceit And all the graces of the spirit but the operations of meere nature or a more pure disposition of corporall temperature whence it often comes to passe that such who be pestered with the forenamed peccant malady complaine of the soules corruption when it s nothing else but the bodies bad indisposition grow thereby to be out of heart cease from spirituall action and so consequently fall from their former setlednesse He who is ignorant of this thing well may he be an aged person but I am sure no expert Christian. 2. Some raging lust vnmortified affection When such a passenger is in the ship of mans soule like another Ionah it will vnsettle all Was not David strong in the grace of God How came it to passe then that he in some degree fell from his former stedfastnes Why he was of an hot Sanguine complexion which provoketh much to the sinne he committed 2. Sam. 11. now being not carefull enough to curbe that natural pronenesse of certaine was an internall cause of his foule declining Gen. 39.12 Ioseph in this it seemes out-stript him For he resisted though strongly tempted was likely as yong as David had none he six wiues as appeareth And had he disputed with flesh and bloud as forcible arguments to haue allured him What a broade differeÌ„ce was this for David a king to goe in to a subiect and Ioseph a servant to runne from his mistris had noe more bin mentioned Was not his sonne Salomon Neh. 13.26 in his youth a rare yong man Yet in his elder yeeres carried away with outlandish women Why so in plaine english his lust was let loose his affection not mortified He trod not in the steps of holy Paul who laboured with his hands 1. Cor. 9. vlt. fasted often brought his body into subiection that the flesh might not over-master the spirit The like might be the fore-runner to Noahs drunkennesse Lots incest and his wiues looking backe to Sodome If the reines hang vnder his feete the strongest readiest footed beast may stumble catch a fall Cut all the feet equall the table stands stedfast else not 3. Vnbeleefe this workes greater woundes in the soule than ever any mountebanke profest to cure in the bodie It as a moth the garment eates vp the glosse of grace like the worme the Gourd of Ionah smits faith at the roote causeth it to wither and makes the acts thereof feeble liuelesse What mists will this Iugler raised in our vnderstandings Earthquakes within vs Blinde the eie of reason to question common principles Doubt of what we haue knowne by experience How subtilly will this Sophister argue Dispute What Are not all things alike from the beginning Where is the promise of Christs câ—mming 2. Pet. 3 4. When shall the Iewes be called Rome ouerturned Gog and magog destroyed And all Israel saved Mala. 3.14 Are not the wicked advanced Isa 59.15 They who tempt God delivered And he that refraineth from evill made a prey What profit is there in serving the Almightie Seeking the kingdome of heaven Calling vpon the name of the Lord Art thou not poore Despised Psal 37.1.2 c. Persecuted Who flourish
light I walked thorow darknesse 3. And if thou rouze not vp thy spirit be assured that thou shalt be awaked For fearefull dreames may fall vpon thee strange visions in the night present themselues vnto thee and crosses thicke and threefold follow thee close vntill thou returne to thy former tast For shall God lose his labour And his child his soule May not the Lord shut thy wombe Slay thy posteritie Call for a famine Send the sword to wound thee The Pestilence to kill thee Grant thou escapest all these may not a worse arrest thee What if he correct thy sin with sinne That the Church cast thee off Excommunicate thee What pleasure canst thou take in all thy priviledges Maist thou not rather suspect every moment to be swallowed vp of overmuch heavinesse 2. Cor. 2.7 4. But let it be admitted all these might be avoided Yet will not Sathan tempt thee Bend the strong bow of his malice feather his firie darts Set them in the nocke loosse them from the finger of envie strike thee to the hart Hast thou bin his but in the months past When thy eye was first opened And thy corrections sealed Then let the bitternes thou at that day feltest cause thee to awake Eph. 5.14 and stand vp from the dead Suppose in this declining condition thy soule should be taken from thee However it might land safe yet would not the passage be fearefull What flesh but will tremble to die in a sleepe To awake on the suddaine at its everlasting home And to depart in a spirituall decay what is it else Mat. 25.5 but the foresaid evill Wherefore O thou declining Christian Present these obiects to the eie of thy minde take a strict view of them meditate thereon continually and let them never slip out of thy remembrance When they would wander call them backe tye them to thee binde them fast And that with the coards of a solemn Promise Vow Oath vntill they haue wrought thy perfect cure recovered thy wonted health let them never leaue thee forsake thee If thy eie as its apt enough be once off them say to it Gen. 3.9 as God to Adam where art thou In what be thy thoughts imploied Is not â—his one thing necessarie Thinke and thinke often how thy companions begin to whisper thy God to gâ— beyond the vail thine enemies to insult Sathan to arme himselfe and be thou awaked Consider that the sword is in varnishing the palgue descending famine approching Iob. 28.14 and death the king of feare hasting to kil thy body carrie away thy soule Say at the morning in thy setled thoughts why may not my life set before the Sun When thou liest down my bed be my graue And my sleepe my death Let this cry still sound in thine eares that a declining estate is woefull fearefull and the extreamest of all extremitiâ—s to a beleeuer Doe this and thus then shalt thou returne from the Chambers of hell thy spirit lift vp the wing mount on high and soare aboue all the swelling waters of iniquitie Thy brethren say vnto thee the Lord is with thee Iudg. 6.12 thou valiant man and blessed art thou among many Thine adversaries shut their black mouths spit their venom in vaine And wish that their last end might be like vnto thine Numb 23.20 Yea thy God shall descend from heaven scatter the black cloudes breake thorow them all and smile in thy face say well done my servant my sonne giue his Angels a second charge over thee put his spirit with more power into thee And as with David be with thee whithersoever thou goest 2. Sam. 8.6 Thou shalt tread on the adder and yong Dragon Psal 19.12.13 walke in the valley of death feare no evill nor tremble at the mâ—st terrible tydings But as astately ship vnder saile having a fresh gale her colours spred swiftly and yet securely hast to the shore and cast anchor at the road of eternall rest And that when back-sliding professoâ—s shall either shipwrack their consciences split all a pieces sinke the fraight of their soules in the bottomlesse gulfe or like a distressed barke which hath spent her maine maste sprung a plank cut her tackling and cast it over boord with great hazard and terror put in and saue themselues Vse 5 Here let him who standeth take heed lest he fall For a spirituall stedfastnes 1 Cor. 10.12 we see in some degree may be fallen from decayed And then why should it not cleaue vnto thee What priviledge hast thou to avoide it Aboue thy brethren Haue not the tallest Ceders in Gods Sanctuarie been shaken The strongest sometime staggered And is this any new thing in the world Wherefore take thou heed to thy standing eye well thy foot steps keepe a strict watch ouer all thy waies that this evill doe not overtake thee ceize vpon thee And to prevent it practise these subsequent particulars as remedies 1. Be humble in thine owne eie Haue a low conceipt of thine owne worthines Helpes to support him who standeth When men like leaven begin to swell or as the Pharisee to boast set the best side out such without controversie are not farre from a fall Was not this the fore-runner of Peters deniall Pro. 16.18 And good Ezekiahs backsliding So true is it that pride goeth before a slip Luk. 1.53 and an high minde leads to destruction God giueth grace to the poore in Spirit but sendeth the conceited-rich emptie away Low growing trees escape the storme stand vp right when such as shoot vp mount a loft with a small gust are often shaken sometimes overturned Carrie a meane saile and never feare shipwracke of grace and faith For so long God sits at the helme 2. Rather question thy selfe suspect thy standing Feare is a bad getter yet a sure keeper And who sooner catch a fall than they that runne without regard Many haue bank't at vnawares when good-take-heed was not their factor The best Physition our kingdome had D. Butler dyed say some of a consumption And being demanded why he did not prevent it his answere was he never feared it Our proverb is that death comes oft at vnawares And retchlesse people dye poore Sure I am graces decay may be sudden the soules exchequor well neere emptie Pro. 10.4 when treasurer providence takes a nap a wakes to play A diligent hand maketh rich an evill fore seene is halfe avoyded Wherfore alwaies feare to fall but chiefly when the meanes of standing are neglected 3. Shunne the rash censure of weake and declining brethren The Iew was neerest to apstatize when he the most scorned the Gentile The dog which daily licketh others sores soonest sometimes catcheth a surfeit He who without pittie visits the poore may perhaps fall into the like disease and himselfe become a patient Those who reiected Iphtah not long after were his sutors Iudg. 11.7 1. Cor. 12.21 and made him Iudge Say
thorow everie one of his conduits then vse all for who can tell what the least may bring foorâ—h 4 Entertaine every good motion open the gates let them in bid them well-come feede them cherish them as the best guests that ever came to thy soule Many sparkes make a fire sundry drops Isa 30.21 fill the bankes Hearest thou this voyce whispering in thine eare Acts. 5.9 This is the good way Listen to it Heb. 10.29 vnderstand its errand and doe what and as it inioynes thee Acts 7.51 Know that resisting makes way to grieving 1 Thess 5.19 grieving to despiting And despiting to quenching the little sparke of grace within vs And if that goe out we are vndon Should I enlarge the time would be too short therefore we will winde vp all according to the Spirituall condition of everie person in a round particular exhortation 1. And first I will begin with thee who hast not reaped any the least fruits of the spirit Ier. 4.3 in the soyle of whose soule this seed was never scattered I say to all such plow vp your fallow grounds sow not among thornes For it s now high time to seeke this graine What 's the man without grace but a dead dog A verie Devill And firebrand of hell Never was any blessed without it Cursed who did possesse it What shall I or can I say of it It s the water of life which raiseth the dead the honie that opens each Ionathans eyes the tree which makes the bitter rivers sweete whose leaues heale all wounded spirits This oyle will make him see clearely who was borne blinde to speak the language of Canaan distinctly being dumbe from his mothers wombe It boareth the deafe eare to heare what the spirit speaketh to the Churches setteth an hungrie appetite on the stomacke of the soule seasoneth its palate And giues a pleasant rellish to all heavenly nourishment It stops the bloudie issue of sinne dries vp that fountaine which all the Physitians in the world could never cure And looseth the anklebones of the aged creeple to stand leape and runne with ioy the paths of Gods commands O grace What shall I say of thee How should I commend thee Thou art a wonder-worker in this present world strange things bringest thou to passe everie day And O ye sons of earthie Adam how should I intreat you a graine of this mettall is worth a million of gold a stemme of this tree all the Cedars in Lebanon And a drop of this water all the baulme in Gilead Yea were the hugest hils the choycest pearles the mightiest rockes the most pretious stones And the vnfathomde Globe a shining Chrysolite yet one corne of this sand more than the Sunne a Candle in brightnesse and goodnesse exceeds them all As the wise man of money I say of it that bread nourisheth wine refresheth but grace is all in all Wouldest thou purchase Plant Build Why grace will doe it It will make thee a glorious temple of Gods sacred Spirit the adopted child of God the father And a coheire with the Lord Iesus of earth of heaven In trouble it will comfort thee in bondage free thee and being faint put valour into thee Yea when the gracelesse man shall tremble at a paper-Canon quake at the wagging of a leafe lagge like a starcht ruffe in a showre of raine And wish he had never bin bornâ— Then shall the gracious man hoyse vp his saile lance into the deepe cut the swelling waues passe by al shelues and sands salute death the King of terrors with an holy scorne and put in safe at the key of Canaan the land of everlasting life II. And now let me turne my speech to thee who hast laid the foundation of grace begunne to build goe thou on perfect the worke of thy Sanctification faine would I adde to thy mite and winde thee vp a pegge higher Haue I not told thee that graces increase is commendable Profitable for all things Men of great stocke trade to the east Indies when they of lesse store but barter with their doore neighbours a candle inlightneth a narrow roome the Sunne a whole world A single coat keepes backe a weake shot a double one the most fierie piercing bullet A child shrinkes vnder a cushion and a feeble bodie stumbles at a straw Want of water makes the Mill to stand a sparke sets not the pot a boyling And a drop of wine refresheth not the Spirits Our greene harâ—s are not easily inflamed our stiffe wills bent to action And our frozen affectioÌ„s need much blowing Our sacrifices are but offered vp with smoake our corruptions are not quite licked vp and the cursed worke of Sathan is not thorowly dissolved in vs. Wherefore wouldest thou not revolt Shrinke backe And fall from thy former stedfastnes Why grow in grace Wouldest thou with ease performe holy actions With patience beare all kindes of crosses Doe much good Haue fullnesse of ioy And be a shining light A burning candle Then let grace haue her perfect growth Strong men stand fastest long-winged Hawkes fly swiftest larg-sailed ships runne speediest great Planets shine brightest full purses make merriest And big-boned bodies beare easiest Grace to a Christian is as mettall to the horse mainner to the earth And the Moons to the tyde As feathers to the fowle wheeles to the charriot And the soule to the body So that want grace and we are but feeble liuelesse creatures bring forth no crop beare lanke eares if any and that very seldome Many complaine that they are in good duties cold in prayer slow to heare empty of coÌ„fort stagger in faith question their salvation impatient in troubles And shrug at the remembrance of death But where lies the fault Who is blamworthy Any except thy selfe Knowing thou hast a present help A speedy remedy to redresse all but striues not for it What a shame is it that we living in so good daies In a land which floweth with milk hony Levits in most corners on 't The kingdom of heaven come to our doores And maÌ„na falling with in our tents morning evening should complaine of feeblenes Weakenes Had we cruel wars garmeÌ„ts tumbling in bloud our Cities sackt besieged as Samaria that we were constrained to eate the fruit of our loynes to preserue our natural liues Or had we a Ieroboham to rule over vs who would repaire the high places make Priests of the basest people consecrat to Baall pull downe Bethel build Babel and cause all the Lords Prophets to fall on the sword why then to complaine to be a yong plant an Infant in grace were somewhat more tollerable Me thinkes I like Ionah doe well to be angrie when I consider how long how wonderfully we haue enioyed great means to be strong men and women in the Lord and we can hardly keepe soule and body together We looke like spirits pinde sterved And not living fresh growne Christians I may in respect of spirituall food fitly
thy gracious stocke never once dreame of enough nor of being rich for that is the high way to bancke to loose all Came not Christ to lay the hilles equall And to raise vp the vallies Luk 3.5 To make the crooked pathes streight And to fill the emptie vessells was not the Church in an error which said shee was incrâ—ast Had all things Rev. 3.17 Nay was shee not poore 1. Cor. 5.7 Naked Blinde Miserable And wanted all things O that we could purge out the old leaven abstaine from all actuall sinnes be conversant in the vse of all Gods holy ordinances 1 Thes 5.22 entertaine all the motions of his spirit And be poore in our owne apprehension Then would grace grow Luk. 1.53 the new-man flourish And the old receiue his deaths-wound be pierced thorow his sides and broken in peeces Then then should we be rare Saints on earth shining lights in this darke world Phil. 2.15 leade our liues in righteousnesse Luk. 1.75 holinesse And doe more than gracelesse men imagine can be done by any created nature Wherefore when thou feelest thy soule to mourne thy Spirit to faint thy heart melancholy dumpish all a mort then looke vp to heaven rouse thy selfe fall to meditation minde the daies of old And call vpon thy God Cry Lord helpe me quicken me a wake my soule So shalt thou like the dead child neese seuen times 2 King 4.34.35 c. waxe warme and returne to thy former life and strength This course if thou constantly obserue the power feeling comfort and all the effects of grace in a short time by little and little will strangely grow wonderfully thriue vntill thou come to that period full perfection the Lord hath appointed for thee and promised to thee in Christ Iesus Incentiues to grow in grace And as no meanes are to be omitted neglected So all motiues inducing to this growth must be minded remembred thus therefore expostulate with thy selfe What Doe not plants grow Animats thriue And are the covetous or ambitious ever satisfied Will not Citizens aime at the most honorable place Merchants venture for the choicest commodities And all tradesmen desire the greatest gaine Shall not a Christian then striue for perfection Let theirs yea Pauls resolution be emulated imitated of thee Phil. 3.11 who if possible would haue attained to the resurrection of the dead As some will to haue bin as perfect as the glorified persons in the day of iudgement In the estate of nature wast thou not insatiable Did sinne ever giue thee full satisfaction I tell thee that champions of Sathan must be champions of Christ Such as haue bin full of corruption Eph. 5.18 must be filled with the Spirit And the more we grow in grace will not corruption the lesse burden vs Shall we not with the more ease if not wholly cast it off beare it The bird which hath the most feathers mounteth highest conserues her bodie from many brusings So surely by this increase we should soare vp to heaven be freed from innumerable heart-breakings Why haue we inioyed so great meanes Seene so many good dayes But to grow strong And grace Why should not thy excellencies allure all men to affect thee Procure thee What Art thou not of a soule-curing qualitie care in this present world And onely to be found in the vessels of honour Where thou pitchest thy Tent like a Priâ—ce thou art attended with royall companions as Wisdome Faith Hope Loue and what not As in the absence and presence of the planets all elementarie bodies heate and coole lighten and darken reviue and dye So by thy contrarie motion doth every christian Thou art as the spring and oyle which turne all the wheeles of soule and body to run the pathes of Gods precepts Rev. 22.2 the vine which beareth all kindes of fruits Thy branches feed the tender Roes being cropped thy iuyce wil heale all diseases when once applied Where thou fallest like the showers in May the barren fields grow fruitfull bring foorth in great abundance And multiplie the seed of the word to an hundred fold Never was covetouse chuffe when his garners were full of good graine more glad the Grasier having his lands stockt with the choicest cattell more merrie Nor the Prodigall with his purse extended with pieces more iocunde than the man is whose heart is replenished with grace O grace glorie is thy vnseparable companion as shame the inevitable consequence of sinne Where thou openest the eye all the divine attributes of God as his omniscience omnipresence omnipotence yea his very iustice smile vpon it are delectable vnto it For if grace be with vs who or what can be against vs Grace in thy soule will assure thee of mercie in Christ And if thou be secured of that what needest thou to feare What can be terrible or dreadfull vnto thee The more Wiâ—e Iust Potent thy friend 〈◊〉 will it not the more comfort â—hee Reioyce thee And is not El-shaddai the Lord of earth and heaven thy fast friend Thy everlasting Father Let them then feare who haue cause For thou hast none Grow in grace and thou maist goe thorow the world as a man whose minde is in a deepe studie Like Ahimahaz who had speciall hast of a waightie businesse gaze on nothing heare nothing 1. Cor. 7.30 31. vse it all things in it as though thou vsedst them not Thy conversation shall be in heaven thy thoughts on him who is invisible Phil. 3.20 that never man saw and lived And having as Peter past the first and second watch thou shalt come to thy selfe in the presence of God Acts. 12.10.11 where is fulnesse of ioy Psal 16.11 al variety of pleasures at his right hand for evermore O thou who readest hearest these lines binde them to thee thinke often on them And till thou be stronâ— in Grace which is in Christ Iesuâ— let them never depart from theâ— Now if all that we haue said caâ— not allure thee I say no more vnto thee but wish when it is too late thy carelesse neglect of graces increase may not repent thee Whereas our Apostle exhorts to grow in grace vers 5.6 more is included then mentioned For what in the first chapter in particulars he named Gen. 3.2 and 4.20 here in the bulke are comprehended And as a tree is for trees chaâ—et for charets Psal 78.2 parable for parables So is Grace put for al the gifts of the spirit Mat. 13.35 Whence it will follow that Doct. 3 An increase of all graces is required of Gods children Name what grace you will and an augmentation is required vrged Rom. 1.17 1 Thes 4.10 Eph. 4.15 Are not the Romanes incited to grow in faith The Thessalonians in loue And the Ephesians in all things Paul in other places calls for it prayes for it Iude. 2. So doe his fellow-Apostles in their Epistles Reas 1 For is there
Apostle doth not intend the things hard to be vnderstood in the Epistles of his beloved brother Paul but the mis-interpretations which the vnlearned and vnstable deduce and draw from them to their owne perdition Take heede beware watch haue an eye a kind of presidiarie or Martiall guarding of a mans selfe Lest yee also being led away or led away together a Metaphoricall speach it seemes borrowed from a traueller who by the wandring of others is subject to be seduced With the errour mistaking false opinion or wandring from the true way the Apostle continueth on in the Metaphor Of the wicked the proper signification of the word is one Lawlesse or as some will for whom no law is put and appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew word rashang which is by interpretction restlesnes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privativa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we should say in English vnsetled Fall slyde or goe downe as starres Your owne that which in the vse of the meanes you haue obtained and the Lord conferred â—mparted Stedfastnes Strength stablenes confirmation and that Spirituall not Corporall Whereas in the last dayes shall arise scoffers The Metaphrase walking after there owne lusts and perverting the word of truth to their owne perdition I doe therefore admonish you my well affected Countrymen and by you all succeeding Churches especially knowing these things before that you be circumspect and set a Martiall watch ouer your selues lest you together with these erroneous and vnsetled persons through ignorance or weaknes be seduced and led away from the right path the doctrine of godlines and so be deprived of the Lords ordinances he hath imparted and you your owne selues obtained Now in the deduction of doctrines we will begin with the last words of our text first and as Ruth after Boaz his reapers gleane and gather the fullest and best fed eares which the hand of the Holy-Ghost hath let fall for the Spirituall bread and nourishment of our soules Doctrines deduced Fall from your owne stedfastnes From this sentence we in the first place collect that Doct. 1 A Spirituall stedfastnes may be obtained Psal 27 vlt. and 51.12 and 112.7 The Prophet David commands it prays for it and confesseth that some did obtaine it possesse it And doth not the Apostle also perswade to the same 1 Cor. 15. vlt. crying be stedfast immooueable For this end did he not desire to see the Romans Rom. 1.11 Send Timotheus to the Thessalonians And doe not his fellow-labourers Vrge 1 Thes 3.2 presse the same thing Iam. 5.8 Who then hath cause to question the truth of this Doctrine If any shall Rev. 3.2 reason may releeue him Reas 1 For is not man a Subject capable of it may he not be fitted to receiue it Is not the facultie of his vnderstanding in respect of its essence Sound his will of power strongly since his fall bent to action And hath he not affections violent passionate Memorie too to retaine iniuries things done of old Fallow ground Ier. 4.3 may be manured receiue good seed and bring foorth fruite fifty an hundred fold Waxe if the signet be imposed will it not take a faire stampe a semblable impression a slip rent from the tree may liue bud beare in abundance if set into a flourishing stocke the Body though dead the soule re-infused will reviue mooue and performe its naturall operations And what if we affirme Ephe. 2.1 that man by nature is as a liuelesse log a sencelesse stone Iohn 15.5 and a withered branch Yet this must be vnderstood in regard of Spirituall motion not graces and stedfastnesse reception Reas 2 Againe shall we thinke any thing impossible with God In no sort Matth. 19.26 except it crosse his owne nature and contradict the truth of things and doth this we haue in hand either of them What or who is he dares say so From a privation to a habit there is no regresse or returne by the rule of Philosophie Ioh. 9.6.7 but in the Art of Theologie Ioh. 11.44 it may be found Hath not God opened the eyes of him that was borne blind raised the dead to life and could if he would haue made stones reasonable men Heb. 11.3 Did he not at the beginning make al things of nothing And be there any greater opposites Contradictions then these Where may they be had Is not Logick the Art of reason Silent or dare we imagin that the hand of Iehovah is shortned His power weakned What a height of blasphemie were this Without controversie to Create is little lesse difficult then to remake and amend Reas 3 And if this were not thus for what end was preaching appointed Sacraments ordained and Prayer commanded are these giuen in vaine For no end What greater impietie Deeper degree of indignitie can be offered against God and his holy powerfull Ordinances Is not the word mightie in operation Heb. 4.12 able to pull downe strong holdes And repaire his decayed image Rom. 1.17 His ruinated Temple Is it not Spirit and life Ioh. 6.63 And hath not Christ promised that the dead hearing it shall liue Certainely this seede Iohn 5.25 being sowne in the Lords chosen closes will prosper not a corne thereof shall miscarie Wherefore let Sathans plots not Gods purpose be frustrate and brought to naught Reas 4 Finally let me aske thee a question Shall not Christ be of abilitie to recouer what Adam of imbecillitie lost The Holy-Ghost to build what the vncleane Spirit did destroy What if Sathan be strong Is not the Archangell able to match him breake his head and grinde him to powder Shal not the Creator conquer the Creature Gen. 3.15 the yonger here shall serue the elder What a depth of infidelitie were it to dispute Doubt of this Why then let it euer remaine as an infalible truth that a Spirituall Stedfastnes may be obtained For what the sonne hath purchased by the Spirit shall be applyed Ioh. 16.15 Now for our further information it may thus be defined Stedfastnes defined Spirituall stedfastnes is afirme retention of the degree of grace received In this definition two things are chiefly to be considered the Genus a firme Retention and the Difference of the degree of grace received We call it a firme stable or setled retention the which truth is in the holy letters pressed though vnder various termes 2. Timo. 1.14 That worthy thing which is committed to thee keepe Rev. 2.25 hold what thou hast Let no man take away thy Crowne and many the like And it is a firme retention or setled conseruation of grace and Sanctification not of gold silver place promotion for these we catch as the living hold as men dead nothing shall plucke them out of our hands We adde of the degree or portion For all the regenerat haue not one
weary in getting or spending Want the least skill omit any oportunitie vntill he become immooueable invincible in a setled path of impietie He is reputed a lazie person a destroyer of good fellowship and deserues the whipping post And notwithstanding all this if they liue in Palpable ignorance obtaine not the knowledge of holy things never acquire one graine of faith procure the weakest Anchor of hope purchase any sacred feare of the most high learne not how to Call vpon God Confesse their sin petition for what they would haue and to be constant in well doing though they haue time meanes for all these and their saluation depends thereon Yet God and Man must hold them excused O heartlesse people Most vnhappie generation Vse 2 At the second step this serueth to taxe such who holding that this stedfastnes may be had yet striue not for it These haue a price in their hands but no willing hearts Luk. 14.19 One must as in old time goe veiwe his farme a second prove his Oxen a third burie his father And a fourth married a wife that he cannot stand about it Some log or other letteth We haue too few rooted in knowledge grounded in faith or stablished with hope Psal 107.27 Every windy doctrine puffes them out of the way makes them stagger and reele like a drunken man The report of a Cannon will cause a faint hearted souldier to quake to tremble And any terrible tidings 1. Timo. 1.19 constraine many to Shipwracke their faith split a good conscience in peices Some as Naball are halfe dead at a threate 1. Sam. 2 5.37 Iudg. 9.36 others with Gaal for all their boasting feare the very shaddow of a mountaine Doe not many among vs read the Bible as beasts runne into bushes on stormie rainie daies Heare a sermon as he who hath an ague mooues his body when they feele the fit to come vpon them Pray as the deafe man speaks when God roundes them in the eare by some heavie iudgment sing Psalmes as beggers worke never but and scarcely then when authoritie inioynes them Giue almes as Iordan fills hir banks rarely in a yeares revolution And receiue the Sacrament when the silly Papists eate an egge to shame Lent and themselues too and that 's but once per annum and then at Easter our Vnderstandings are seldome set on God the Obiect of all perfection our affections with great difficultie are raysed to him our faith fixed on his never failing promises And our wills be weakly bent to runne the pathes of his Commands so that as the Leper cryed I am vncleane I am vncleane We may we are vnsetled we are vnsetled He is one of a thousand who can truly testifie of himselfe that he meditateth vpon God relieth on him and hath his heart firmely fixed on the Lord for some in a great degree lose the very habit of grace others the acts thereof and the most with much wavering hold what they haue obtained Are we not tossed like a feather by the wind Carryed about as a Cocke-boate with the least gust Rev. 2.4 ready as Peter to sinke after a few steps made on the water With Ephesus We haue left if not lost our first affection run from the husband of our youth mispent our portion Hos 2.7 And as the Dog to his vomit 2. Pet. 2.22 the Sow to hir wallowing in the mire turned to our former wickednes and lapt vp that sinne which in times past we had spued out with great eagernes greedines They who like the Galathians receiued their Ministers as an Angell of God are growne slacke Gal 4.14.15 in giving to him his deserued honour yea peradventure would were the power of their hands equall to the malice of their hearts plucke forth his eyes do him a mischiefe but beloved these things are not ought not to be so Vse 3 And to make a further progresse in following the point if a Spirituall stedfastnes may be procured Let vs try whether we or no haue obtained it Hath the Oldman receiued his deaths wound is he peirced thorow the sides Broken in peices Not able to stand Doth the New feed sat grow strong sing like birds in the pleasant spring is the eye of thy mind opened to see clearely the wonders of the law Deepe mysteries of the Gospell With the vanitie of all Earthly things Is thy soule filled with Faith Loue Hope and all the graces of the holy Ghost Is the pulse of the flesh feeble Of the Spirit firme Canst thou preach in season out of season Heare without wearines Pray Continually and beare crosses with Contentation Dost thou hunger after the bread of heaven Thirst for the water of life And that as often as for thy appointed foode Where be thy thoughts for the most On God or the World Earth or Heaven What are thy words ordinarily Corrupt or Sanctified Thy Actions Good or Evill To be briefe art thou strong in the the Lord and his mightie powâ—r As able now to fight the good Ioshua 14. fight of faith as Caleb was the battels of his God many yeares agone Is thy life ever flowing with the streames of holines as a never dying Spring Thy last crop better then the first And thy meate and drinke daily to doe the will of thy heavenly Father Then be of good comfort Ioh 4.34 forthy labour in the vse of the meanes 1. Cor. 15. vlt. hath not been in vayne in the Lord. But alack How many are ever learning 2. Tim. 3.7 and never come to the knowledge of the truth Full of vnbeleefe noâ—withstanding their long profession of the Gospell And scarce worthy to be numbred among the stedfast For Catechise our people how many know little Nothing Look into their actions are they not vnsetled Follow them home veiw their order there And how few call vpon God desire his blessing Or with the Noble Bereans Acts 17.11 search the Scriptures to boult out the truth they haue heard May not the Ministers complaine of our people as did there Master how long must we be among you When will you procure this stedfastnes Mar. 9.19 O yee of little faith Lesse stabilitie We Preach and you heare we Pray and you too in appearance we giue and you receiue Angels foode Mat. 6.30 bread from heauen the Sacred body of the Lord Iesus and yet you are not it s to be feared established Men like a green Nut sticke still in the husk are shaken as the reed with the least winde weake they be as water and haue need notwithstanding the long time and great meanes they haue enioyed to learne the first principles of religion Heb. 5.12 But is this well done Will God thinke we take it well at our hands Or be contented to receiue his talent with so great damage disadvantage Vse 4 But now to finish our course in the pursuing of this doctrine seeing it may be had strive we
not to the weakest member I haue no need of thee make no pharisaicall comparisons Luk. 18.11 c. lest the Publican goe away iustified thy selfe not Haue I not seene yong converts outstrip the aged Thessalonica was not first called yet exceld her sisters Davids worthies were they all the eldest sonnes Consult and giue sentence 4. Also avoide sinne Thess 5.22 abstaine from every appearance of evill Aboue all things doubtingly doe nothing the least slip makes way to a fall any wavering act will vnsettle the soule When men grow over-bold in walking neere the brinke at vnawares may they tumble downe He who will doe all he may shall now and then do what he would not I am sure should not A smal moate in the eie wil weaken it cause it to water And to discerne the externall obiects but darkly dimmely Is not that man blessed Rom. 14.22 23. who condemneth not himselfe in the thing which he alloweth And he that doubteth if he eate is he not condemned For he doth it not of faith And an act not effected in faith is it not a sinne Overventurous Merchants haue lost all 5. Neglect no meanes not the weakest Everie ordinance of God is good if lawfully vsed What if it begin not the worke May it not further it When the children of the Church hang all on one breast haue not their mothers teates in any equall proportion of acceptation shall not the father draw that dugge dry we so much desire to sucke at With-hould the milke of grace from flowing thereat thorow into the Cisterne of our soules And as none are to be reiected So with constancie let them all be vsed Rather had I for the cursorie performance of a dutie be checked than for a totall omission condemned Wherefore heare read meditate pray however dully deadly for intermission will not helpe but hinder against another season 6. Consider that they only who persevere shall but besaved all revolting Apostate must perish What the which is necessarie if thou recover Will it not cost thee much toile Great torment grace once lost is not with ease regot This playing at get againe as Gamsters speake is alwaies without comfort often without commoditie If there be therefore any true ioy in thy soule the least spark of the Spirit kindled cherish it conserue it Reade not these things without regard view them not with a slight eie but with anxious devotion the most serious meditation Let others harmes teach thee to beware And know this one thing for certaine it may be the Preacher speakes by experience Rev. 2.4 that if thou loose thy first live thou wilt be wearie of thy life never eat or drinke with comfort And but a dreame of death will cause thy haire to bristle Iob. 5. vlt. thy hart to tremble in thy body Heare this and learne it for thy selfe for thy good Vse 6 And this doctrine may serue to instruct those who be about to step into the way and course of a Christian that they looke faâ—re before-hand what another day may bring foorth what they are incident vnto Some become proselits pricke forward at the first but a none giue in and tyre Where lies the cause They knew not that grace got might be lost stedfastnes obtained much decayed A wise builder casts vp his accounts not only what expence it will cost him to lay the foundation reare the wall steake the roofe paint and perfect the whole edifice but also being finished to support it conserue it This vse Christ Iesus the cheife Architector makes of it presseth it seemeth from the same ground And backes it with a strong reason For if he doe not will not his neighbors mocke hâ—m Luk. 14.29.30 and say This man began to build but was not able to make an end Wherefore thou that art almost a Christian and resolued altogether to be one minde this And to my power at this thy entrance I shall lend thee my helping hand 1. Rules of direction for yong converts Before thou set a foot in this good way place one stone in this new building be carefull to lay a sure foundation He who errs in the entrance the further he travailes of necessitie must the more wander And that house which is founded on the vnsetled sends Mat. 7.24 of certaine will fall Ignorance of the truth and worth of our profession are the ring leaders to bacâ—slyding What made the Apâ—stles and common people so resolute being opposed persecuted imprisoned They knew the words of eternall lâ—fe that the Gospell they preach and professed Ioh. 6.68 Rom. 1.16 was the power of God to saluation He who begins well may ende well when he that doth not without a change cannot Col. 3.2 2. In the next place withdraw thine affections from the things below Fixe them on things aboue No man can serue two contrarie masters Mat. 6.24 God and mammon For follow the one And flee from the other The yong man who had great possessions possessing his hart at the first step gaue backe the like made Demas to revolt When men will be Christs Disciples and shake not hands with this world Amos 3.6 they never stand The old saying was is there any evill in a Citie and God hath not done it Thus Now is there any back slider and the loue of money hath not turned him 1 Cor. 7.31 He who would dye rich in grace must resolue to liue poore or as the wicked their knowledge vse the world as if he vsed it not 3. See thou prepare for the worst as hope for the best Mat. 10.34 He who is forearmed must be forewarned Christ told his followers he came to set fire cause the sword The Iew expecting peace and prosperitie when his hops failed fell from the faith Haue I not beheld a man in a common muster march in furie Charge and discharge Breake pike vpon pike as one skilfull valorous And for all this in a hot skirmish the report of a peice hath caused him to quake the fall of his next fellow strucke him with so great a feare that he hath stood as one halfe dead and gathering heart was first in the flight Wherefore if thou wouldest prooue a worthie warriour of Iesus Christs campe Heb. 22.1.4 fit thy selfe to fight in the Cannons mouth to resist vnto blood For vnexpected crosses wound deepe kill deadly 4. And when thou hast gone this three fold step then march on with deliberation Mat. 26.70 For violent motions though sometimes strong yet seldome are the pâ—rmanent Aguish fits breed flushings blazing Comets soonest fall hastie curres bite least heady horses quickly tire The trumpets sound was lowder lowder So a Christians pace should be faster faster The wind riseth by degrees the spirit bloweth stiffest last else suspect its a counterfeit blast Grace may in this without danger imitate nature Shall you not see a weake spring breake foorth at the side
a Father in that he begate many by the word of truth 1. Cor. 4.15 and in that sence Paul tells the Corinths that he was their Father 3. In regard that he is the vine and we as branches vnited to him When a graft is set into the stocke Ioh. 15.1 c. Ioh. 1.12.13 1. Cor. 15.22.45.49 the Hebrew manner is to call it a Sonne of that tree 4. But chiefly as the first Adam is our Father because we are all his sonnes by naturall propagation so is Christ our Father in as much as through him we are children by regeneration and adoption He who maketh Sonnes is a father Christ maketh Sonnes Ergo a Father Obiect Col. 1.15 Secondly the Arrians their heresie was that Christ was God by Office not by Nature how he was first created then all things by him For he is sayd to be the beginning of every creature Rev. 3.14 Resol 1. And it is also written In the beginning was the word and the word was with God Ioh. 1.1 And the word was God 2. He is the beginning of every creature Because he gaue them their first being And after mans fall their well being 3. But did he giue the creatures a being Then is he God For to Creat requires an infinite power the which can be found in no Creature but in God onely Thirdly this meets with Samosetanus hereticall opinion who held that Christ was not before he tooke vpon him mans nature as though his Deitie began with his Humanitie But what more absurd For God hath neither beginning nor end if he had he were not God Fourthly And that of Apollinaris falleth to the ground who thought that Christ assumed a body onely And the God-head was insteed of a soule But he assumed the whole nature of man Therefore a soule Againe the soule of Adam was the beginner of his Act in sinning a soule therefore is to suffer And did not Christ cry my soule is heavie to the death Luk. 23.46 And commit it into the hands of his Father at his giving vp of the Ghost Fiftly Marcian and Valentinus are here confuted these taught how Christ tooke his body from the ayre or from heaven And that it passed through the wombe of the Virgin as water floweth through a conduit Eph. 5.30 or pipe But this is evidently false for then he had not bin bone of our bone and flesh of our flesh Neither had that nature satisfied which sinned Sixtly Hebion and Cerinthus these defended that Christ was conceiued by ordinarie generation Luk. 1.34.35 as other men which is a flat contradiction of the Angels speech and would bring the humane nature of Christ within the compasse of originall pollution Ioh. 3.6 For whatsoever is borne of the flesh is flesh and how can the streame be pure when as the fountaine is defiled Seventhly And that of Nestorius may not be admitted who devided the persons one God the other man To hold this opinion would breed confusion Eightly Acts 3.22 We may not omit the errour of the Monothelits these say Christ had but one will 1. Cor. 11.26 as if his soule had beene deprived of its proper faculty Ninthly And that of the Vbiquists who held that the body of Christ at one time might be in many places But is it not written that the heavens shall containe him vntill the restauration of all things And if it were so why are we commanded to waite till he come Or inioyned to receiue the Bread and Wine in remembrance of him By all this you may see what need we haue to grow in the knowledge of Christ Iesus our Lord. For all heresies in the dogmaticall points of faith are in and about him And may we not also from this ground confute and reiect the doctrine of the Romanists For doe they not extoll ignorance in the common people to the skies Trample the knowledge of Christ as mire vnder foot Esteeme it a matter of no moment Better lost than found See their notes on the Bible view their bookes consult with their Councels listen to their Decrees And tell me if this thing be not true But shall we thinke this Apostle to be in an errour Beside himselfe when he penned this Epistle Or may we safely imagine the Laitie were not to learne it Was that good for Paul I meane the knowledge of Christ Phil. 3 8. but naught for the people Were this their Tenent sound for what end did the Lord write the law Neh. 8.3 with his owne finger Command it to be read before men women children Was not all this labour in vaine if ignorance were not to be blowne away Acts 2.4 c. Why had the Apostles all tongues but that all nations might learne to vnderstand the Gospel 2. Tim. 4.2 For what purpose was the Evangelist charged to Preach in season out of season Or false Teachers checked 1 Cor. 14.6 for Prophecying in an vnknown strange language What praise can redound to good Iehoshaphat 2 Chro. 19.8 2 Tim. 3.15 who sent Levits through his land To Lois Eunice for training vp Timotheus in the holy letters of a child If knowledge were not necessarie in the vulgar sort Our adversaries will not for all this stick to affirme that ignorance is the mother of devotion among the common multitude But we may more truly say that shee is the step-damme of two cursed twinnes superstition prophanenesse For take but a strict view of the inhabitants of our Northren parts where the most know nothing as they ought to know 1. Cor. 8.2 And shall we not finde how they be like Elies Sonnes openly wicked Or as the Athenians wholly addicted to Idolatrie Acts. 17.16 Wherfore this wisdome of theirs is not from aboue Iam. 3.15.16.17 pure peaceable easie to be intreated and full of good workes But from below sensuall earthly and devilish Thus we leaue them to doe with their own what and as they will Vse 2 This in like sort layes a sharp and deepe reproofe on many amongst vs who though they professe themselues no Papists notwithstanding tread in their steps For haue they any knowledge of Christ Iesus Doe they discerne betwixt Law and Gospel Precept or promise The new way or the old Aske them who or what Christ is And can they tell Truly they vnderstand not whether he be Iew or Gentile Male or Female They hope he is a good man And why should they not These come short of Sathans confession he could say what haue I to doe with thee Mar. 5.7 thou Sonne of God Thou Iesus of Nazaret Mat. 20.30 The blind beggar might reade such a lecture who prayed O thou Sonne of David haue mercie vpon me So these mens backâ—s be clothed and their bellies filled their grounds stocked and their lusts satisfied they care no more for the knowledge of Christ as our proverbe hath it than a Swine
for a peâ—rlâ— Act. 18.25 or the devill for holy water They thinke religion with Gallâ— 1 Pet. 3. â—5 to be buâ— a matter of â—ames and â—ords No reason can they render of their faith The best signe of their Christendome is that they were bâ—ptized and O that their liues would testifie so much But if thâ—y cry out they are no drunkards nor swearers no theeues nor vsurers nor Papists nor Puritans goe to Church heare a Sermon receiue as they call them their Easter rightings and contribute to a Preacher why then they imagine they haue strucke all dead We can say the best sort of such our Creed and our confession our ten Commandements and our Pater noster And what need we more Will not this serue our turne Who would not pittie these people And mourne for their miserie What heart so hard will not weepe over our Ierusalâ—m Luk. 19.41 And with Ieremie wish that his eyes were a fountaine of teares Ier. 9.1 to bewaile the slaâ—ne of the daughter of this ignoâ—aâ—t nation What sinne more dangerous More generall than this no knowledge of Christ Iesus And what lesse regarded Lamented Every man in his place strives to be his crafts-master ignoraÌ„ce of al kinds is hated condemned yet this we haue in hand is too much affectâ—d hath great many friends May not the Prophetâ— of these times cry with them of former ages Isa 49.4 we haue spent our strength in vâ—ine Hos 4.6 And the people perish for want of knowledge Heare this O ye sonnes of Adam 2 Thes 1.8 Will not God come in flaming fire to render vengeance vpon all who know him not Mat 15.14 And if the blind lead the blind shall not both fall into the ditch of condemnation Vnderstand this at the last that ignorance is the roade way to death and hell And whosoeuer treades her hidden steppes shall take vp his lodging in the land of everlasting darkenesse Be not deceiued God is not mocked For what a man soweth that shall he reape He therefore who scattereth the seedes of ignorance shall gather the ricke of endlesse perdition and destruction Vse 3 And you who haue so much knowledge of Christ as thorow the vnsearchable mercie of God may serue to saue your soules be not content therewith but be filled with Spirituall wisdome Col. 1 9. and vnderstanding The more thou seest into this mysterie the greater will be thy admiration Take a strict view of the secret worke of the whole frame of nature with the most skilfull and curiouâ— inventions of profoundest men alas the better we vnderstand them the lesser is our astonishment at them But it is not So with this and these thingâ— we haue in hand For as our knowledge increaseth â—f Christ and of his acts of old the more wonderfull will they appeare vnto vs because no found reason can be rendred of the forme of his person or manie of his proceed â—gs And truly as our â—nowlâ—dge is augmented our loue will be inflamed our faith confirmed And all the actions of grace the which flâ—w from vs bettered A man oâ— vnderstanding is of an excellent spirit Pro. 7 27. His affections burne within him his confidâ—nce is immoueable and his hope never faileth fainteth why was Paul so resolute to doe all things 2 Tim. 1.12 Suffer all things He knew him whom he had trusted that the Gospâ—ll was the power of God to salvation Rom. 1.16 the which he Preached professed O that we could tread in this mans stepps be like minded to him He would reioyce in nothing but Christ speake and spread nothing but him 1 Cor. 1.1 c. He was never wearie in naming of him and therefore in nine verses he ten-times makes mention of him Christ was the obiect of his vnderstanding will affections faith feare Col. 3.11 yea all in all How would he chant it with his tongue penne when he smelled this sweete savour Pleasant odour This sent like sugar did sweeten all the bitter sorrowes he sustained like a pretious graine of Muske perfumed his most stinking afflctions What marvaile then if he desired to know noâ—hing else but Christ Iesus and him crucified 1 Cor. 2.2 For what is the exactest knowledge without him But a blinde vnprofitable science Faith But a wild groundlesse confidence Patience Except a stupid sencelesse blockishnesse Or any internall habits Morall actions But sowre grapes Glistering vices And though vnto some this may seeme a paradox yet a Christians who hath a sound mind is a thorowly-well furnisht Artists A Logician For he can argue disput and render a reason of his religion by the never-erring dictate of the spirit A GraÌ„marian who speakes and that distinctly with a new tongue the language of Canaan as a Saint an Angell A Rhetorician for he is able by his pronunciation to pierce the highest heavens procure audience and prevaile with the King A Geometrician measuring the height depth and breadth of the best and greatest Globe the Loue of God An Arithmetician numbring the dayes of old and future ages sinnes pardoned prevented iudgements inflicted remooued favours conferred promised and all things how they are now ordered and in their due season for ever shall be established A deepe Eagle-eyed Philosopher that discernes betwixt grace and nature flesh and spirit And O great secret how the bodie followes the temperature of the soule in a regenerate Person Without controversie he who knowes Christ knowes all things he that is ignorant of him 1. Cor. 81.2 nothing as he ought to know And in this sence as many more Christ may be said to be all in all to Iew Gentile Col. 3.11 to Barbarian Scythian Vse 4 And O thou purblind want and dul-sighted moale get wisdome get vnderstanding of Christ and forget not Seeke into these mysteries search into these so profound depths for they are more pretious than pearles And all thou canst desire are not to be compared to them Meanes thou hast if thou haue an heart motiues strong and many if thou wilt be allured He who would be skilfull in any science wil he not read the choâ—cest authors Purchase the most ancient manu-scripts And be a companion to the cunning Artist Shall we not then doth is and more too for the gaining of so excellent knowledge What if it make not such a stirre and ratling in the world as others Is any like it To be equalled to it If thou wander in thy spirituall progresse Ioh 16 6. is not Christ thy leader Art thou in doubt Is not he the author Heb. 12.2 Finisher of thy faith Dost thou faint he is thy life and length of daies Deu. 30.20 Are not the holy letters the swadling-bands wherein the babe Iesus is wrapped That I say not the expresse image of his person 1 Cor. 9.22 Is he not made all things compared to all things that he might win some of each ranke
to know him Ioh. 6.35 Thy Bread and Wine do represent him thy apparell put thee in mind of Rom 13.14 him and thy lying downe resemble his lying downe of his life for thee Is not thy rising vp Rom. 13.14 a type of his resurrection Or by way of allusion might be When thou peâ—pest into thy well-stored Chest it will call to remembrance the Arke of the Couenant for Christ Ioh. 10 7. Ioh. 15.10 Cant 2.1 as it kept the Law of righteousnesse for vs. I am the doore saith he that thy out-going and in-coming might be in his name with his leaue Let the trees of the forrest teach thee the Roses of the field tell thee the light instruct thee and the Rocks Ioh. 1.9 giue thee to vnderstand What obiâ—ct lyable to sence Christ assumes not to himselfe that he might gaine some Or leaue them without excuse who will not lâ—arne Princes and poore persâ—nes point at him Hilles and Valleys are not without referâ—nce to him Bulles and Heifers Rams Lambes Kine Calues when they low and bleate giue some glimpse of him call vnto him Doth God all this for no end No no he would haue vs to looke thorow the creatures as so many opticke glasses more clearely to apprehend the Lord Iesus Christ should be still in our hearts and hands words and actions all Christ nothing but Christ. He who desires to know or affect any person before him equall to him or without him is but carnall For in all relations of husbands Mat. 22 49 wiues children friends We should minde him And where he is formed we must fix our affection on nothing ese no where else Let but a gracious man walke in the desart thus he saith to himselfe in the like place was my Lord tempted Mat 4.1 rest on the toppe of an hâ—lâ— he mindes the mornâ— from whence he ascended Acts. 1.10.11 throw vp his head behold how the winde driues away the darke cloâ—des then he thinkes these are the Charioâ—s which carried away my master And one of these daies he wi l râ—turne rydâ—â—g on them They reioyce his soule as much as Iosephs waggon did his aged father Gen. 4 5.27 when he saw it came to fetch him his Spirit is stirred reviued in him What can I more say How should I mooue thee Induce thee No Satisfâ—ction but by Iesus going to the father without him or hope of heaven but in him Consider now what I haue said 2 Tim. 2.7 and the Lord g ue thee vnderstanding in these things Amen Of our Lord and Saviour Iesus Christ Not to collect all we might from this two-fold relation we will only insist of this doctrine that Doct. 5 Christ Iesus is mans Saviour I say mans not the Angâ—lâ— 1. For the good they are the elect of God kept their station 1 Tim 5.21 obeyed his command and so are confirmed in a condition of everlasting blessednesse 2. And for the bad they as some will fell from God without any tempter And therfore he left them without a mediator Or as others hold sinned vnto death And so are secluded from all grace mercie Iud. 6. reserued in the everlasting chaines of darkenes against the iudgement of the great day Heb. 2.16 Howeuer it be sure I am that Christ assumed not their nature and therfore he is none of their Saviour And Christ Iesus is mans saviour if we consider his Sufficiencie Efficiencie His Sufficiencie is that whereby he is able to saue the lapsed posteritie of Adam And it consisteth in his two natures the God-head Manhood God our Saviour must be for these following reasons 1 Tim. 2.6 1. That Adams sinne and his satisfaction might be proportionable an infinite iustice being ofended requireth an equall satisfaction Mans sinne was infinâ—te in regard of the obiect Person he offended Christs sufferings are infinite in respect of the dignitie of his Person who satisfied And as finite sinnes infinitly offended the infinite God So finite sufferings infinitly satisfied the infinite God 2. And had not our Saviour bin God how could he haue overcome Sathan Death Hell and all the Churches enemies Luk. 11.22 If a strong man possesse the house a stronger than he must dispossesse him take the spoyle from him This is he Isa 63.1.2 who came from Edom with Garments dyed from Bozrah travailing in his strength speaking in righteousnesse mightie to saue whose apparell was red like him who treadeth the wine fat 3. And what May a suretie vndertake a debt the discharge whereof would bring damage to himselfe were not this Eccle 7.16 to be iust overmuch To exceede and goe beyond our bounds Now of Christ had not bin God how should he haue layd downe his life which tooke was part of the payment and tooke it vp againe without detriment losse to his owne person But being God he might he did And gained glorie by so doing 4. This also was necessarie that the iustice of the Father might certainely be satisfied and mans salvation not contingent doubtfull For Christ the suretie being God it was impossible he should sinne be seduced or fayle in the performance of his promise keeking of his covenant had he bin as Adam was but a meere man he might haue bin overcome by temptation and then the Creditor had come short of his paymenâ— the debtor of his Salvation â—er 17.5 And is not a curse threatned to him who trusteth in man Iob. 15.15 Maketh flesh his arme And was there any stedfastnes found in the very Angels And man Christ must be else no sufficient saviour 1 Iob. 19.25 1. That being our kinsman according to the flesh he might haue a true title and proprietie to redeeme vs who by sinne like Esau haue sold our inheritance Lev. 25.24 And this the Law required for the redemption of a brothers land Ier. 32 7. recovering his possession And raising vp of seed vnto him Ruth 4.4 2. And in that he might be subiect to the Law lyable to passion Gal 4.4 for the God-head is not bound to obedience is impatible neither in any tollerable sence may be reputed accursed 3. It was the Humane nature Heb. 7.22 whereby God was offended that suffered and through the which his iustice was to be satisfied And is not this equall Rom. 3.26 4. Finally he must be man Heb. 2.27 and 4.15 else how could he haue a fellow-feeling of our infirmities Comfort vs in all our miseries And succour them who are tempted It remaineth therfore for an infallible truth that the sufficiencie of our Sav our consisteth in his two natures the man-hood made subiect to passioÌ„ passion And the God-head gaue dignitie to his sufferings Now we are to speak of Christs efficiencie what it is wherin it consisteth The efficiencie of Christ is that wherby he worketh all in all things necessar ly required for mans salvation And it
say as Christ of the Fig-tree never fruite grow on thee more But as once borne ever borne So once gracious ever gracious though not in equall degree For the variety of graces existence prevents not the perpetuitie of its essence May not all the members of the body consume yet not totally So may everie part of the New-man and not wholy be wasted A truth it is that the beleever may thus fall First that the Church may question the soundnesse of his heart 1 Cor. 5.5 vse her publicke authoritie and deliuer him vp to Sathan Witnesse the incestuous person Also that he himselfe may haue strange and loose conceipts of his spiritual estate What did David Psal 51. And so that he may hardly if ever recover his former strength haue that neere and sweet communion with God 2 Chro. 16.10 and his Saints which he hath had Was not this the condition of Asa Yet for all that hath or can be said the seedes of grace shal never totally wast and perish Neither is it impossible but that he who hath fearefully fallen may recouer his former strength doe his first workes Iudg. 16.22 Haue we not an example of this in Sampson For God can and will too restore the declined Rev. 2.5 if no time be omitted meanes neglected And experience of this so great a dammage may perswade the Prodigall in the vse of his talent to be the better husband He who hath gone astray when he seeth his wandring and returning into his right path will he not trudge on the faster A bone being broke if once knit say Chiâ—urgions is the stronger After a long languishing disease nature hath recovered and that body receiued her former force bin the more healthfull a long season When the Sunne had gone backe many degrees who can tell 2. King 20.11 but in his re turne he gained what he had lost that all daies and nights might be of equall proportion according to the season as at the creation But beloved though this may be so it likewise may not A relapse is with great hazard recouered for nature is weakened the peccant humour strengthened So is it in this For when the New-man decreaseth the old increaseth both of which breed danger It s more easie to keepe the weake on foot than being fallen to lift him vp againe How ever yet is it possible Vse 4 And may Spirituall stedfastnes be fallen from Then try thy selfe if thou be or not revolted Tradesmen keepe a register of all their proceedings cast vp their accompts yeerely take a strict view how they decreased or increased their substance and should not Christians be as wise in their generation Make proofe therefore by the former Symptomes related Is thy spirituall eie grone dim in seeing Dost thou behold Christians as the person who receiued his sight did men walking like trees Isa 65.5 Saist thou to such stand a part come not neere me I am holier than thou Is thine eare dull in hearing what the spirit speaketh to the Churches Covet'st thou frothy windy stuffe Rev. 2.7 Contentest thy selfe at home with a printed paper And delightest in some new odde invention Canst not thou as in times past relish Angels food Bread from heauen Absentest thou thy selfe from the Lords table Or comming feedest on the sacred bodie of Christ without an eager appetite Are the actions of grace feeble And willingly omitted Wantest thou power in Prayer Is that pulse weake Trembling And yet thou never challengest thy selfe in that regard Is vnwholesome food well enough affected No way disturbant or better diet receiued not into the veines distributed but passeth thorow the draught vndigested Concoctest thou the word with wambling Feelest no reluctation of weaker sinnes heretofore distasted And for all this canst thou not admit of Physicke sharp and keene reprehensions Wilt thou quarrell with the man who seekes thy recouerie account him rash indiscreet and but thine enemie Then in good sooth thou art gone backe carried with the tide and fallen from thy stedfastnes But and if thou allowest this that thou dost mournest not for it neither striuest to returne to thy former strength motion thy declining is will full and thou maist feare an apostasie For these symptoms Characters as luskish reachings of a lazie body are the certaine forerunners of a finall revolting Wherefore as by this search examination thou maist try thine estate So if thou finde thou hast fallen labour to returne to thy former stedfastnes And to recover thee according to the order premised what helpes we can we will afford thee And they are of Direction Perswasion 1. We must call to remembrance what truth in the vnderstanding or in our conversation we haue fallen from and so returne vnto them 2. We are to consider what sinne we haue imbrased whether it be an errour in iudgement or practise and if we clearely discerne any then to cease from it For all our failings will and may be ranked vnder these two heads of Omission or Commission When the naturall body is weakened by refusing of wholesome meat or receiuing of noisome diet is not the way of corporall recoverie to feed on the former and to reiect the latter Even so must it be in the regaining of our spirituall strength we haue fallen from He who hath erred from the true way must take knowledge of his wandrings and returne to his wonted walke Wherefore begin though at the first faintly to heare reade meditate pray And also to cease from sinne avoide the occasions of evill then shalt thou by degrees be restored to thy Spirituall stedfastnes as a weake-sickly body by good diet moderat exercise to its former strength This is the way of direction that of perswasion being compounded of many particulars followeth 1. Cast in thy mind what an vncomfortable condition thou art fallen into compare it often with the times of olde Doe not slavish feares vpon the least occasion arise in thy soule Art thou not suspicious how the best question thy soundnesse be privie to thy secret slips Hidden failings Who would be reputed a prodigall Gal. 3.1.3 Or having bin accounted rich thought to banke Did not Paul on the same ground call the Galatians fooles Persons be-witched Will you saith he having begunne in the spirit end in the flesh 2. Consider that greater evils than these may attend thee For shall not the Lord with-draw his loving kindnesse from thee Change his countenance and seeme though he be not thine enemie Would not this like the divisions of Reuben Iudg. 5.16 cause thoughts of heart What will sooner make the Lover sigh Any thing than the angry frownes of his best affected friend Of all the burthens befell good Iob Iob. 29.2.3 it seemes the disaquaintance with his God did the most breake him therefore cried O that my soule were as in mouth spast As in the daies when the Lord preserued me His candle shined vpon me And by his