we know Iesus Christ savingly p. 136. 1. Because Christ is the greatest gift that God hath to give or that we can receive p. 138 2. Because Christ is the richest gift p. 138 3. Because Christ is the choycest gift ibid. 4. Because Christ is the rarest gift p. 141 5. Because Christ is the sweetest gift p. 143 6. Because Christ is the freest gift p. ibid. CHAP. XVI Use 5. An exhortation to all to study the knowledge of Christ savingly p. 146 1. Because we want nothing more then Christ p. 147 2. Because God is ready and willing to give Christ to those that seek him ibid Helpes ormeanes to attain to the saving knowledge of Christ p. 149 1. To see the worth of Christ ibid. 2. To see thy need of Christ and misery without him p. 150 3. To be sick with thy sins p. 153 4. To be sick for Christ p. 154 5. To be willing to part withall for Christ p. 155 6. To seek Christ with prayers and tears p. 156 CHAP. XVII Use 6. A Vse of examination whether we know Christ Jesus savingly p. 157 Because 1. Our hearts are deceitfull p. 158 2. The danger of this deceit p. 158 3. Satan will try it p. 159 4. The benefit of tryall is very great Whether we be deceived p. 159. not deceived ibid. Foure generall rules to preserve us from being deceived p. 159. 1. To be willing to know the truth concerning our spirituall condition p. 161. 2. To judge our selves by the right rule that is by a promise in thy word p. 162. 3. To get aright understanding of that rule or promise p. 166. 4. To rest upon that promise and not be beaten off from it p. 167. Eleven signes or markes whereby a man may know Christ is his in particular p. 167. The first signe 1. If it were wrought and is confirmed by the word preached 169 The second sign 2. If the heart were ever prepared for the receiving of Christ p. 170 The 3d sign 3. From the right operations of faith in the heart which are foure 1. It is little at the first p. 173 2. It increaseth daily 174 3. It opposeth infidelity ib. 4. It beleeves temporall promises p. 175 The 4th signe 4. Repentance for sin p 176 The 5th signe 5. Poverty of spirit p. 179 CHAP XVIII The sixth signe of the saving knowledge of Christ is love p. 181 I. Love to God ib. II. Love to Christ p. 182 III. If we love the Saints 3. wayes ibid. 1. With a spirituall love p. 183. 2. With an universall love ibid. 3. With a speciall love which consisteth in four particulars 1. In an high esteem of them p. 184 2. In a readinesse to help them ibid. 3. In delighting in their company ib. 4. In sympathizing with them p. 187. IV. If we love the word of God with a sincere love p. 188. V. If we love the wicked with a love of pity p. 189. CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer p. 192. The spirit of prayer consists of two particulars 1. The heart is excited to be often with God in prayer p. 193. 2. The heart is inabled to pray spiritually That is 1. To pray in faith p. 195. 2. To pray fervently p. 196. 3. To pray with spirituall desires p. 197. CHAP XX. The eighth signe of the saving knowledge of Christ is universall obedience p. 198. The ninth signe is selfe-denyall p. 201. The tenth signe when the utmost end of all our actions is supernaturall CAAP. XXI The eleventh signe is the witnesse of the spirit p. 207. 1. The spirit perswades thy conscience thou art a child of God ibid. 2 The spirit fils the soule with ravishing joy p. 208. How to know it is the witnesse of the spirit and not a delusion 1. This witnesse is usually sent when the soule is mourning for sin p. 208. 2. It witnesseth always according to the word p. 209 3. It fils the heart with love and thankfulnesse ibid. 4. The spirit bears witnesse with our spirits that it is not a delusion ibid. CHAP. XXII An assoyling of some doubts and scruples whereby a true beleever doth question whether Christ is his or no. p. 211. The first doubt because I know not the time of my conversion p. 212. The second doubt because I know not whether I were ever sufficiently prepared to receive Christ p. 213. The third doubt because I am molested with so many temptations and doubts p. 215. The fourth doubt because my faith failes me p. 216. The fifth doubt because I want assurance and comfort p. 217. The sixth doubt because I have such strong lusts still remaining p. 220. The seventh doubt because I have relapsed unto my old sins ibid. Object Yea but old sins relapsed into are not pardoned before actuall repentance p. 22â— Answer they are pardoned to a beleever before actual repentance ibid. 1. Because after faith there is no place or time for condemnation p. 222. 2. He is still regenerated p. 224. 3. He is still a beleever and penitent person in habit at least p. 224. 4. He is still a member of Christ ibid. 5. He is still an adopted child p. 225. 6. Then actuall repentance is required necessarily for the pardon of the smallest sinnes ibid. 7. Then a beleever shall certainly live so long after agrosse sin till he doth actually repent p. 226. 8. Why is not actuall faith also necessary before actuall pardon p. 227. 9. Then a beleever may feare at that time to be damned ibid. 10. The opinion of many learned Divines p. 230. The Objections answered 1. Object from Rom. 3. 15. answered p. 231. 2. Object from Matth. 10. 28. ibid. 3. Object from 1. Cor. 6. 9. 10. 11. ibid. 4. Object A lapsed beleever hath not lost his right to but fitnesse for heaven answered p. 232. 5. Object Sin must be committed before it can be pardoned answered p. 233. 7. Object What need we then feare our sins or ask pardon for them answered p. 234. 8. Object The qualification required for pardon is repentance answered p. 235. 9. Object Then David might joy in God as his God whilst he lay in his sin answered p. 236. 10. Object from Jer. 3. I will forgive their iniquities therefore they were not pardoned before answered p. 237. 8. Doubt Because I feare I am an hypocrite p. 238. 9. Doubt Because I have hardnesse of heart p. 239. 10. Doubt Because I have such Atheisticall and blasphemous thoughts p. 240. 11. Doubt Because I profit not by hearing the word preached p. 241. 12. Doubt From the little measure of grace received p. 243. 13. Doubt Because I have no gift of prayer p. 245 1. Because I cannot pray but in a forme p. 246 2. Because I pray not in faith p. 247 3. Because God doth not hear my prayers ibid. 14. Doubt I do not grow in grace p 248 15. Doubt The Saints do not love me p. 251 16.
Doubt Because I meet with so many afflictions p. 253 CHAP. XXIII Use 7. An exhortation to the ministers of the Gospell especially to preach Jesus Christ to the people p. 2â—6 1. Because the preaching of Christ is most profitable for the people p. 257 2. Because it is most comfortable to the people ibid. 3. Because it is the readiest way to bring the people to repentance ibid. 4. Because it brings greatest comfort to the ministers to bring men to Christ p. 259 5. Because it is most profitable to the Ministers to preach Christ p. 260 Object Is it not lawfull then to preach the Law which is answered p. 261 Negatively Positively A second exhortation to Ministers of the Gospell to preach Christ in such a manner as the people may best come to the saving knowledge of Christ which consists in nine particulars p. 265 1. To preach Christ plainly and perspicuously p. 265 Five helps to preach Christ plainly 1. A competent measure of learning p. 27â— 2. To be mighty in the Scriptures p. 273 3. Be much in meditation p. 274 4. Be much in Catechising or handling the fundamentall points of religion p. 275 5. Study to know the state of the flock p. 275 2. To preach Christ painfully p. 276 3. To preach Christ profitably p. 281 4. To preach Christ faithfully p. 283 5. To preach Christ zealously p. 284 6. To preach Christ lovingly p. 286. 7. To preach Christ wisely p. 288 8. To preach Christ sincerely p. 290 9. To preach Christ exemplarily p. 293 CHAP. XXIIII Use 8. An exhortation to thankefulnesse for Christ revealed in the Gospell 1. Because Christ is revealed but to a few p. 330 2. Because the Revelation of Christ is so great a blessing p. 305 3. Because where Christ is preached there some Elect are to be saved p. 307 4. Because usually outward blessings do accompany the Gospel p. 308 1 COR. 2. 2. I desired to know nothing among you save Jesus Christ and him crucified CHAP. I. The opening of the words and the Doctrine gathered and explained I Desired c. Saint Paul having preached plainly among the learned Corinthians and not with the inticing words of mans wisdome or excellency of speech as verse the first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom of woâ—ds 1 Cor. 1. 17. Pom. patica eloquentia Hier. Ostentatione grandiloquentiae Pareus Facundiâ— dicendi Theod. They began to slight him as unlearned and his preaching as good honest dry matter but in this verse he gives the reason You saith he preach your selves but I preach Jesus Christ you preach for ostentation to get applause from men but I preach for edification to bring soules to Christ And hence it is that you preach with puffâ—d up eloquence high flowne phrasts and â—welling words of vanity but I preach in the plaine evidence of the spirit because I desired to know nothing among you c. In the words there are three parts first the object of Pauls desire Jesus Christ and him crucified 2. The act to know Jesus Christ and him crucified 3. Pauls desiâ—e and resolution I determined to know nothing among you but Jesus Christ and him crucifiâ—d I desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximium duxi so Pet. Martyr and Calvin reads it that is I esteemed no other knowledge excellent nor my selfe worthy estimation for any other knowledge b Non â—o nomine praestantâ— me duxi Pet. Mar. To know nothing but Jesus Christ Not that Paul contemned all other knowledg and humane learning in Arts and Sciences wherein himselfe was so accomplisht being the great Doctor of the Gentiles and could speak tongues more then they all but so farre as it stood in competition opposition or comparison of the knowledge of Christ and winning soules unto him Among you Even you though otherwise learned Corinthians yet you have not sufficiently learned Christ And him crucified That is suffering upon the Crosse and dying for us As if he should say I know preaching of Christ crucified is to the Jews a stumbling block and to the Greeks foolishnesse but to us that are saved the power of God and wisdome of God 1 Cor. 1. 18. As if he should have said all knowledge is excellent of all knowledge the knowledge of Christ is more excellent of all knowledge of Christ the knowledge of Christ crucified is most excelleÌ„t most sweet most comfortable God forbid saith S. Paul that I should rejoyce in any thing but in the Crosse of Christ why in the Crosse of Christ rather then in his Crown in Christ crucified rather then glorified Certainly 1. because it argues greater love in Christ to be crucified then to be glorified for us 2. Because though hee makes application as glorified yet he made satisfaction as crucified Thus you have seen the meaning of the words from whence diverse conclusions might be gathered yet I will insist onely upon one which I conceive cheifly intended by the holy Ghost Doct. The great lesson which every one ought especially to study and learne is to know Jesus Christ and him crucified This indeed seemes an old lesson yet it alwayes brings forth new fruit c Semper novuÌ„ sit quod semper reficit animum Nec unquam patietnr veterascere quod semper nos facit fructificare who can be weary of preaching or learning Christ Dulce nomen Christi sweet is the name of Christ at least to every Christian that hath his part in him Secondly it seemes a plaine lesson which every body almost knowes already fit to be taught children whom we aske what is Jesus Christ But it is such a lesson as would beseeme the greatest Angel in heaven still to learne and indeed which the very Angels still desire to study and look into 1 Pet. 2. 12. and are studying to this day It was the desire and study of Paul still to know Christ Phil. 3. 10. That I may know him Did not Paul know Christ already yes surely farre better then we yet he would faine know him better and see more into the love of Christ which is so unspeakable as if the holy Ghost wanted words to expresse it John 3. 16. God so loved the world so how so that no heart can conceive nor songue can utter It is beyond expression In Ephes 3. 18. 19. It was Pauls prayer for the Ephesians that they might comprehend with all Saints the height length breadth and depth of the love of Christ all which dimensions set forth unto us the wonderfull greatnesse of his love The height for it reacheth as high as heaven the depth for it goes downe as low as hell the hreadth for it extends to all the world the length for it continueth to all eternity d Bullin in â—oc And to know the love of Christ yet it passeth knowledge e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super eminentem charitatem Hier. Aug. Theod. Erasm As if he should say we may study this lesson all our lives
be no Lord he will be no Saviour for therefore he died and rose and revived that he might be Lord both of quick and dead Rom. 14. 9. Sign 10 The tenth signe of a man that knowes Christ savingly is when the utmost end of all his actions is supernaturall even to yield obedience unto God commanding them and the advancing of his glory as a faithfull servant aimes at his masters profit when whatsoever he does it is to the glory of God when he lives not to himselfe but to him that died for him and rose again when he is more grieved at Gods dishonour then his own and is content to be abased that God may be glorified for now the will is elevated above nature to look at a higher principle then it selfe even the glory of God Thus did Ioseph it is not in me saith he but God shall give Pharaoh an answer a Gen. 41. 16. so Daniel there is a God in heaven that revealeth secrets but as for me this secret is not revealed to me for any wisedome that I have more then others c. b Dan. 2. 28. 30. And the disciples when they healed the lame man told them why look you so earnestly upon us as though by our own power and holinesse we had made this man walk the God of Abraham c. c Act. 3. 12. And lastly to name no more Saint Paul tels them d 1 Thes 2. 4. 6. we speak not as pleasing men but God which tryeth our hearts v. 6. Nor of men sought we glory nor of you nor yet of others And hence it is that our Lord Christ makes it a mark of a righteous man e Ioh. 7. 18. he that seeketh the glory of him that sent him the same is true and there is no unrighteousnesse in him And this is made a mark of a vessell of honour by Paul f 2. Tim. 2. 20. Nihil agit ultrà sphaeram activitatis suae He is a vessell sanctified for his masters use And the reason is because nothing can move above its principle the stream can rise no higher then the fountain nor can nature go beyond nature as water cannot heat except fire be in it Caut. Not but that some risings of self remaines in the best as in David when he numbred the people and the disciples when they reasoned which of them should be greatest but they are lamented and repented off and mourned under as their greatest burthen as did Hezekiah who humbled himselfe because his heart was lifted up 2 Chron. 32. 25. Contrarily a naturall man makes a god of himselfe hath no higher end in all his actions then himselfe his own ease credit happinesse c. As God complaineth Israel is an empty vine yet he bringeth forth fruit to himselfe Hos 10. 1. and our Lord Christ of the Pharisees All their workes they do is to be seen of men g Matth. 23. 5. They may say of all their best actions though never so specious as Nebuchadnezzar said of his Babel is not this great Babel that I have built for the honour of my name So all they do is for the honour of their name like windmils which go because the wind blowes or like marigolds that open because the Sun shines upon them Now these their hearts are not upright in them Hab. 2. â—4 but like false servants that sell their masters wares well but then purloyn and rob them of the gaines He that speaketh of himselfe seeketh his own glory c. John 7. 18. and such cannot have part in Christ John 5. 44. How can you beleeve that seek honour one of another And it is a mark of those that were counterfeit beleevers they loved the praise of men more then the praise of God Iohn 12. 43. CHAP. XXI The eleventh signe of the saving knowledge of Christ is the witnesse of the Spirit THe eleventh and last sign I shall mention is the witnesse of the spirit Rom. 8. 16. The spirit beares witnesse with our spirits that we are the children of God Some make this the only mark to prove our interest in Christ and deny all signs from the fruits of the spirit but this were to deny the fruit grown upon the tree to be a signe that the tree is alive but our Saviour tels us a tree is known by the fruit and the Lord hath left them in Scripture as infallible markes and therefore to deny them were to impute folly or unfaithfulnesse to God himselfe which were the greatest Blasphemy Yet we exclude not the witnesse of the spirit as a certain evidence of our part in Christ a 1 Ioh. 5. 6. Eph 4. 13. Eph. 4. 30. Which consists in two particulars 1. First The spirit perswades my conscience I am the child of God Rom. 8. 16. A witnesse is for manifestation and confirmation 1 Cor. 2. 12. 1 Cor. 2. 12. As it were a secret voice speaking to our hearts and saying as Christ to the leper be of good chear thy sins are forgiven thee b Matth. 9. 2. 2. Secondly in an inward ravishiâ—g joy and comfort which the spirit workes and leaves with this assurance which is that hidden Mannah which that man that feels it in himselfe cannot expresse to others c Rev. 2. 17. which is called the Lords Supping with us d Rev. 3. 20. and his chearing us as with flagons of wine e Cant. 2. 5. and hence the spirit is called the Holy Ghost the comforter for he fils the heart sometimes by this testimony with such joyes is unspeakable the soule for the time being with Paul in his rapture rather in heaven then on earth though here he hath but a taste yet the fulnesse thereof are the joyes of heaven it selfe 1. For the Kingdome of heaven is righteousnesse and peace and joy in the Holy-Ghost Rom. 14. 1. Quest How shall I know that it is not a delusion Answ I answer this voice God sends usually when the soule is mourning and full of heavinesse as we give wiâ—e to them that are of a heavy heart Blessed are f Iohn 16. 20. they that mourne for they shall be comforted Matth. 5. 44. And likely either when they are waiting upon God in his ordinances to find Christ as Mary waited at the sepulchre to see him Or wrestling with God in prayer c. as Cornel. Acts 10. 31. Dan. 9. 31. But as for dreams visions and Enthusiasmes though Jacob Gen. 28. when he slept saw a vision of Angels and was comforted and diverse others yet God seldome now speakes by visions but by his word and spirit Heb. 1. 1. and therefore visions are to be usually little regarded 2. The spirit witnesseth alwayes according to the word and that by discovering the promises in the word to our consciences perswading us that they belong to us a 1 Iohn 3. 14. Matth. 5. 3. It fils his heart with love and thankfulnesse to God and makes him
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
gleaned And Iob awhile may be stript of his goods Children and all his comforts but ere long he doth enjoy them doubled to him even as much more of every comfort as he had before Iob 42. 12 13. 2. But however it shall alwayes worke for our spirituall good By the sad Eceles 7. 3 Heb. 12. 10 Iohn 15. 2. looke the heart shall be made better Like those in the time of the sweating sicknesse that were smitten with Rosemary branches to keep them waking and from sleeping to death though they cryed out at the smart of the blows against those that smot them O you kill me you kill me whereas alas they had beene killed with their disease if they had not been smitten Or as tender mothers that give their children sometimes bitter wormwood and Aloes but t is to kill the wormes or else they would never let their children tast so bitter a potion and likely too it is sweetened with sugar There is a foure fold spirituall good by afflictions to every one that knowes Iesus Christ savingly 1. They keepe the heart tender and humble pliable and buxome to God Remembering my wormwood and my gall my soule hath them in remember ance and is humbled in me Lamenta 3. 19. 20 as they did David when Shemei cursed him and when God chastised him with the pestilence It 2 Sam. 24. me me adsum c. is I have sinned what have those sheepe done And Jonas after he was cast into the sea and restored the second time he could find his way to go right to Nineveh 2. They keepe us from backsliding for else we would lose our graces as too much sunneshine makes the corne to shale and lose its fruit 3. They make us feare to sin that have so smarted for sin The burnt child dreads the fire exellent is that speech of Iob Iob 34. 31 32. Surely it is meet to be said unto God I have borne chastisement I will not offend any more That which I see not teach thou me and if I have done amisse I will doe no more As a child will feare to commit that fault for which he hath well smarted 4. They make us grow in holinesse and weane us from earthly delights as the Israelites bondage made them weary of Egypt They are but Gods pruning knives to let us bleed and purge us that we might bring forth more fruit John 15. 2. like as we see flowers smell sweetest after a shower Or as the burning bush that burned yet consumed not but was the brighter for the fire Or as gold put into fire loseth its drosse but nothing of its substance and is made the purer gold Or as grapes under the presse make the sweeter wine Or as wheat under the flaile hath its chaff beaten off and is the purer corne So are afflictions to all that are in Christ and know Christ theirs They make them like Roses which though sweet alwayes yet they never drop sweet water but when the fire is under them Or as spices when beaten to pouder then they smell the sweetest 3. Thirdly Afflictions shall increase 2 Cor. 4. 17. Mat. 5. 12 our crown of glory the deeper our die is in affliction the better shall we weare our scarlet robes in heaven Rom. 8. 18. I reckon saith Paul our sufferings in this life are not worthy our glory that shall be revealed Chrysost said if one man did suffer all the sorrowes of all the Saints in the world yet they are not worth one houres glory in heaven 4. Fourthly and lastly The knowledge of Christ and him crucisied with a saving applicatory knowledge is most comfortable in the hour of death Such a one can triumph over death saying Death where is thy sting Hell where is thy victory Because 1 Cor. 15. 56. though death in it self be full of anguish and is the destruction of nature yet if thou art in Christ and knowest Christ is thine the cup is sweetned with good ingredients For thou art sure of two things 1. Thou art sure to die comfortably ordinarily and not fearing but longing for death we know saith Paul when this our tabernacle is broken we have a house not made 2 Cor. 5. 1 2 3. with hands eternall in the heavens wherfore we sigh and grone to be clothed with our house which is in heaven When I walk through the the valy of the shadow of death saith David I will feare no evil for thou art with me and thy rod and staff comforteth me Psal 23. 4. Luke 2 29 Phil. 1. And Simeon Now lettest thou thy servant depart in peace for mine eâ—es have seene thy Salvation Yea somtimes before they go into heaven they are rapt up into the third heaven with joy as Paul was in his rapture 2 Cor. 12. though in another manner Some have professed they never felt such joy in all their lives as at the hour of their death Paula that noble Lady when one did read to her Cant. â— 11. The winter is past and the singing of Birds is come yes she replyed the singing of birds is come and so she went singing into heaven another being as they thought in a swound a little before her end they cryed give her some Rosa Solis but she put it back saying I have Rosa Solis you know not off Ambrose said to his friends about him when he died I have not so lived that I am ashamed to live nor yet feare I death because I have a good Lord. Glover from whom God did hide his face long before yet when he was going to the stake said to his frind Austen he is come he is come But you will say Object do such alwayes die comfortably I answer Answ Not alwayes but ordinarily for sometimes God hides his face from his own at death as a just punishment for their want of close walking with God in the time of their prosperity c. and besides we know death is fearfull in its best lookes called the King of feares as is a lion though his teeth and claws be beaten out or as the Hauk to the Partridge who trembles at the very fight of her scattered feathers or like a serpents skin that is formidable though stuft with straw The vertuous Lady Jane when she covered her eyes with her handkerchief and was to ly down on the block to receive the stroake of death she cryed out O what shall I do where is it where is it she was filled so full of feare though her faith failed not yea Christ himselfe feared death with a naturall holy feare Yet I say thou art sure at the least to be freed from despairing feare and to be able John 13. 13. to say with Iob Though he kill me I will trust in him as our blessed Saviour on the crosse stil called the Lord his God when he felt no comfort from God my God my God why hast thou forsaken me And the reason is because Christ hath
and indeavour to please God in all things Then I shall not blush as it is in the originall or be ashamed when I have respect to all thy commandements Psal 119. 6. It was the commendation of Zachary and Elizabeth They were just before God walking in all the commandements of God without reproofe Luke 1. 6. And this Paul makes a mark of a good conscience to indeavour in all things to walk exactly Heb. 13. 18. And it must needs be so because the whole law is written in our hearts one precept as well as another I will put my lawes into their minds and write them in their hearts Heb. 8. 10. that is I will plant an habituall disposition and inclination in their hearts to a love and liking of them by giving them a new heart and a new spirit Ezek. 36. 26. and this inclination is to one precept as to another and he that hath not a disposition liking and indeavour to keep all hath it not to keep any Hence saith Iames Iam. 2. 20. he that keeps the whole Law and offends in one point is guilty of all that is dispositivè though not formalitèr or actualitèr he hath an inclination to break them all though he doth not actually break them all and his heart is not upright before God 2. Because there is the same reason why we should make conscience to abstain from one sin as from another and to performe one duty as another So saith the Apostle For he that said do not commit adultery said also do not kill c. Iam. 2. 1. Perhaps an upright man may fall into sin but yet he never fals from his resolution in my mind saith Paul I serve the law of God though in my flesh the Law of sin for though there be an inclination desire to do the will of God yet there is a contrary inclination of the old man against the will of God the flesh lusts against the spirit I grant likewise a man out of Christ may have resolutions against some sins though alwayes for the evils that come from sin and not that are in sinne for the frnit and not for the filth of sin but it is not universall but he hath alwayes some reservation ' God be mercifull to me in this or that some lust he cherisheth and sayes as Jacob said of Benjamin it shall not go As Herod his Herodias Jehu â—eroboams calves Judas Demas the young man c. their covetousnesse But if a mans heart be in league but with one sin which his soule cleaveth to hating to be reformed he hath no part in Christ Suppose a woman should say to her husband Sir I love you better then a hundred and a hundred men onely I love one man better then you were she not an Adulteresse one deadly wound may kill a man as well as a one thousand and one sin lived in with love and delight may damne a man as well as a thousand Sign 9 The ninth sign whereby a man may know that Christ is ours is self-denyall when a man gives up himself wholly to the rule and subjection of Christ as his servant or vassall to do what he will with him if any will follow me he must deny himselfe c. a Luk. 9. 23. so 2 Cor. 10. 5. 6. The weapons of our warfare are mighty through God to cast down strong holds and high imaginations and bring into captivity every thought to the obedience of Christ as a servant gives up himselfe to the will of his master or wife to her husband and the reason is because he receives Christ as a Lord and Saviour Come to me saith our Lord Christ I wil ease you c. but not except you take my yoke upon you Vnto us a child is born and the Government is upon his shoulders b Es 9. 6. so as we are not exempted from subjection by Christ Faith destroyes not obedience but sanctifies us and enables us to yield obedience thus it was with Paul Act. 9. Lord what wilt thou have me to do as if he had said I am willing to do any thing be any thing or suffer any thing thou wilt have me I am wholly at thy disposall and with the Prodigall receive me father and make me not a son but a servant yea a hired servant As Abigail said let me be a servant to wash the feet of the servants of my Lord And with David if he saith he hath no pleasure in me let him do with me as seems good in his eyes c 2 Sam. 15. 26. And this discovers many that thinke they have part in Christ that they know Es 1. 2. Christ is theirs are deceived because their faith works not obedience but rebellion they beleeve him but will not take his yoke upon them they say To them a child is born but they pluck the Governement from his shoulders living in constant rebellion against God and only according to the law of their own minds that is walking after the stubbornnesse of their own hearts d Deut. 29. 19. Perhaps they are content Christ should rule them so farre as he pleases them and as his will likes them but if it dislikes them Christ may deny himselfe if he please and stoop to their will for they cannot will not stoop to his God be mercifull to them in this their will they must have though it crosse Gods will saying as the Jewes we have no king but Caesar so none shall rule us but our wils let us break his bonds Psal 2. 8. Thus did Pharaoh who is the Lord saith he that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go and the Jewes who quarrelled that Jeremy spake falsely and the Lord had not sent him Jer. 43. 2 3. but when they were convinced of that then they spake plainly The word thou hast spoken to us in the name of the Lord we will not do e Ier. 44. 16. and this not of weaknesse against the law of their minds nor f Rom. 7. 23. suddain risings and passions as in Jonah Peter David that would number the people for which they meet oft with â—ore afflictions to break their stomacks but it is voluntary allowed and cherished rebellion Now let all such thinke what they please of having part in Christ and knowing Christ to be theirs but God hath told us he will never shew mercy to that man though he blesse himselfe he shall have peace Deut. 29 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform g Psal 50. And it is a carnall mind that is enmity against God and is not subject to the law of God nor indeed can i Luk. 19. 27. â—e h Rom. 8. 7. 2. 2 Thes 1. 8 yea Christ takes those for his enemies that will not let him reign over them To conclude if Christ
an account for losse Qui ludit in Cathedra legebit in Gehenna Bishop Hall Ier. 48. 10. of soules either through idlenesse and negligence in his preaching or not preaching Christ savingly to his people if one soule be worth a world then the losse of one soule is a greater losse then the losse of the whole world all blood cryes aloud Cain could not endure to heare the voice of his brothers blood but none to the blood of soules Ezek. 33. 8. for that death is to all eternity in hell fire Quest But one main question must here be answered before I leave this point seeing ministers must preach Iesus Christ and the Gospel whether then is it lawfull for the ministers of the Gospel to preach the law yea or no I answer negatively none ought to be legall preachers that is to preach salvation by keeping of the law so farre we are all Antinomians and for my own part I know none but Papists or popishly minded that are preachers of salvation by keeping of the law for we know and teach that we are not under the law that is under the Covenant of salvation by keeping of the law but under grace Rom. 6. 14. Col. 2. 14. Secondly I answer positively that the law must be preached as a rule of obedience for so God requires as perfect and personall obedience in us beleevers as he did in Adam in innocency though we cannot performe it nor are we bound thereto upon condition of life for else the defect were no sin as Matth. 22. 37. 38. God requires us to love him with all our heart c. which though we cannot performe yet God requires it still in us that believe and it is our sin if we faile therein and hence it is that the law was promulgated to the Iewes two thousand years after the Gospel was preached to Adam and foure hundred and thirty years asrer it was preached to Abraham and thus Christ himselfe Matth. 5 17. 19. Matth. 3. 8. Col. 3. 5. 12. Iohn-Baptist and the Apostles preached the law 2. Secondly the law must still be preached as a meanes to discover sin and convince men of their misery out of Christ as a Schoolemaster to drive us to Gal 3. 23. Christ which is Gods ordinary way to prepare us to the receiving of Christ for as the Brazen serpent was set up so Ioh. 3. 14. was Christ set up but that was only for those that were stung so is Christ only for those that are stung with their sins hence you see the promise of salvation by Christ is to those that are weary heavy-laden sick broken-hearted c. teaching us that legall humiliation at least is a preparation required ordinarily to the receiving of Christ by faith And thus God dealt with Adam first he began 1 King 19. 11. 12. with a terrible voice and then with a milder and with Elias who had three legall preparations before God appeared in mercy to him so likewise Paul the Iailor and those in Acts 2. 37. c. had the law preached to them before the Gospel The good Samaritan poured oyle and wine because it was into wounds we preach the law that we might preach the Gospel And certainly that will prove at last the best preaching that drives men to Christ and he the best preacher Non qui aures tetigerit sed qui cor pupigerit not that tickles the eare but that breaks the heart to seek after Christ Mens hearts are generally so hardened and secure that the word had need to come like a hammer a fire or sword to wound and melt stony hearts we had not need in these times be the sugar and hony but the salt of the world we have more need of the voice of the Turtle then the voice of the Nightingale to make men mourne rather then to rejoyce As Hierome wrote to Nepotian Hier. ad Nepot Bern. ser 59. Cant. when thou preachest Non clamores populi sed gemitus suscitentur lachrimae auditorum sint laudes tuae Libenter vocem audio saith Bernard non qui mihi plausum sed qui mihi planctum movet It s reported of Vincentius Ferer who preaching in England Scotland France Spain c. everywhere preached Repent Repent for the Kingdome of God is at hand and there followed almost every where delictorum paenitentia morum reformatio omnium contritio cessabant Blasphemiae Coren lap in lam p. 426. aleae ludi c. that is men repented of their sins reformed their wayes left off their blasphemies diâ—ings c. who converted thousands as is reported It is also reported of one Aâ—tonius Padua who so moved the people with preaching the law that they smote their breasts in the streets and with sighs and tears cryed out misericordia domine misericordia mercy Lord mercy c as they did Acts 2. 37. Sirs what must we do to be saved Ramiz said if you would know a good preacher inspice pâ—pulum mark the people whether their hearts be set on fire or upon laughter if thou seest them merry applauding the sermon with O quam doctus eloquens c. O what a learned eloquent man is this scito concionem infructuosam esse know saith he it is an unprofitable sermon sin vides tristes percussos meditantes c. but if thou seest them sad silent deeply musing c. then it profits them And daily experience showes us the only way to bring men to Christ is to break their hearts and make them sick and stung with their sins and then they will more eagerly embrace Iesus Christ a Physitian to their soules Now follows the second part of the exhortation viz. that ministers do not only preach the Gospel but that they preach it in such a manner as the people may best come to the saving knowledge of Iesus Christ as Paul did in this text 1 Cor. 1. 17. 1 Cor. 2 1â— 3. 4. Non Rhetoricè sed Apostolicé It s the foolishnesse of preaching that saves soules though not foolish preaching as Rams hornes blew down Jerichoes wals when golden trumpets could not have done it Moses serpent of brasse cured when Aarons Calfe of gold brought death who did not only preach Iesus Christ to them but in such a manner as that he might not make the Crosse of Christ of none effect And Paul prayes that we may make the Gospel of Christ manifest as we ought to speak Col. 4. 4. which consists in nine particulars First that we preach Christ plainly and perspicuously to the understanding of the meanest Non quantâ— eloquentia sed evidentia saith Aug. so that if the people used to call ossum a bone he would call it so too Melius est ut not reprehendant grammatici quam ut non intelligâ—nt populi Aug. on Psal 138. we are to be stars and lights to give light not clouds to darken the light as do pâ—inted glasse-windows in Churches the Gospel of Christ is
bono whether thy paines be profitable for the people for a man may preach painfully and yet very unprofitably and then as he that sweareth vainly taketh Gods name in vain so he that preacheth unprofitably taketh Gods word in vain And yet sometimes a minister may take comfort and shall have his reward though his people be not gathered I have laboured in vain c. saith Isaiah yet my reward is with the Lord and Es 44. 4. my worke with my God sometimâ—s we are sent to be the savour of death unto death Es 6. 21. and to make the heart of a people fat c. but this is not when the people perish through our negligence Aug. makes this resemblance suppose a Blackamore and another comes to a Barbers shop to be washed he takes equall paines with both the one is made whiter the other Blacker yet the Barber is equally payd There is cura offiâ—ii that belongs to us and cura eventus that belongs to God Weams Cert Law Alas it s not our work to convert soules but Gods we may sow the seed but God must give successe Rebecca may cook the meat but Isaâ—c must give the blessing Moses may hew the tables but God must write the law we may carry the bottle but its God that gives the wine we may speak words but its God that gives grace in Caelo cathedram habet qui corda movet Si non sit intus quidocet inanis strepitus noster Paul is nothing Apollos is nothing but God must give the increase 4. Ministers must preach Christ faithfully 4. Faithfully he that hath my word let him preach my word faithfully Jer. 23. 8. a 1 Cor. 4. 2. as stewards and ambassadours must do their masters message 1. Not to call evill good nor good evill making the heart of the righteous sad and strengthning the hands of the wicked b Ezek. 13. 22. 2. Not to suppresse or omit any needfull truths or reprooâ—es out of feare or â—avour as c Ezek. 2. 7. Ier. 1. 7. 8. Nathan was faithfull to David Iohn to Herod Elias to Ahab yea Balaam himselfe said the word that God putteth into my mouth that will I speake d Num. 22. 38. 3. Not to preach pleasing things out of flattery and desire to get â—avour e Ier. 6. 14. Ier. 13. 17. Ezek. 13. 19. 11. when like false glasses they represent not a true face f As those that told Dionysius his spittle was as sweet as honey and those that flattered Caesar that told him his freckles in his face were like the stars in the firmament flattery undid Ahab Nero Herod Alexander c. These are the undoers of the soules of the people like evill Chirurgions that skin over the e Ier. 6. 14. Lam. 2. 14. Ier. 23. 17. wound but never heale it g Especially at their deaths O then especially take heed of daubing them over with untempered mortar and so the poor man is in hell when he thought to have been in Abrahams bosome This sin will lie heavy upon a ministers conscience when he lies a dying Will you lie for God or talke deceitfully for his cause saith God Iob. 13. 7. 5. Ministers must preach Christ zealously with intention of affection and 5. Zealously speech Cry aloud spare not c. Es 58. 1. though we need not boare bellow out Es 40. 8. Tit. 1. 5. Act. 7. 5 yet we must acriter urgere and cloath the matter with suitable expressions as apparell to fit the body and the season when the Holy Ghost came upon the Disciples in Acts 2. 3. 4. fire sate upon their tongues And the Angel touched Isaiahs tongue with a cole of fire it was not dipt Es 6. 6. 7. in water and the two witnesses fire came out of their mouthes Rev. 11. 5. Elias was a man made up of heavenly fire and for his zeal was carried up in a fiery chariot into heaven And Jeremy professeth that the word was like a fire within his bones Jer. 20. 7. Gods word is compared to fire a hammer and a sword Ier. 23. 29. Heb. 4. 12. and therefore we must so use it as it may heat the coldest heart break the stony heart and cut and fetch bloud from the hardest hearts Acts 2. 37. Alas naturall men are in a dead sleep and many godly are in Eph. 5. 14. Es 6. 9. a lethargy and in asnorting sleep as the wise virgins and had need be awakened with a loud voice especially considering our message is of so great importance But this is a fault of Ministers now a dayes who love not to have their tongues tipt with fire but dipt in water not to be a hammer or a sword but a reed shaken with the wind they love not to be the salt but the sugar and honey of the word the salt hath lost its savour and the reason is because men will not endure it but are ready to gnash their Act. 7. 51. teeth at such preaching and call it malice c. when as indeed it is the greatestlove that can be As if a mans house be set on fire we must not speak softly as loth to awaken him Sir your house is on fire c. Cry aloud spare not save them with feare pulling them out of the fire he is the Iude 23. Zach. 3. 2. best Chirurgion or Physitian not that puts his Patient to least pain but that cures and heales Not he that is most pleasing but most profitable Yet alas men cry out of such preachers as fiery fellows like the fiery disciples that said command fire from heaven the man is mad now he railes and vents his malice And their best language is it s his passion the man is angry like the widdow while her oyle increased the Prophet was a good man but when shee thought hee slew her sonne then shee cryes out art thou come to call my sin to remembrance and to slay my son 1 Kings 17. 18. What have I to do with thee Indeed anger may be a sin when it is against the person of another but not when against his sin keeping bounds so it is our duty to be angry as Pauls spirit was whetted sharpened c. Act. 17. 16. and c. 13. 10. And Iohns spirit Matth. 3. 7. And our blessed Saviour Matth. 23. 33. Yea serpents generation of vipers c. 6. Ministers must preach Christ lovingly 6. Lovingly take heed our own passions mingle not with our zeale that we vent not them to disgrace others or ease our own venemous spirits excellent is the speech of Bullinger in his preface before his Decades Abâ—it fel amaritudâ—nis petulantia Sit objurgatio prudens potius quam audax Ardeat non ira sed spirit us veâ—ementia scelus potius quam scelerati person im-persequi We were gentle among you saith Paul as a nurse cherisheth her children and we exhorted you as a father doth his
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