None but CHRIST, Or A Plain and Familiar Treatise of the Knowledge of CHRIST, exciting all men to study to know JESUS CHRIST and him crucified, with a particular, Applicatory, and saving Knowledge, in divers Sermons upon 1 Cor. 2. 2.  
By JOHN WALL B. D. Preacher of the Word of God at Mich. Cornhill LONDON.  Christ is all in all. Col. 3. 11. Nullus animae suavior cibus. Lact. lib. 2. c. 3. 
LONDON, Printed for Ralph Smith, at the sign of the Bible in Cornhill near the Royal Exchange. 1648.   

I have perused this ensuing Treatise (entitled None but Christ) and finding it very useful for all sorts of Christians, especially for weak Believers, I allow it to be printed  
OBADIAH SEDGWICK May 12. 1648.   

To the much honoured and most worthy, Sir Herbottle Grimston Baronet J. Wall wisheth all present and future happiness.  
RIght worshipful, Your religious steadfastness in these times of change, adhering to your fixed principles, and not bending like a reed with every wind (as many have done) makes your name deservedly honoured of all that know you.  
What you have suffered by false calumniations, God hath in a great measure already cleared; And I doubt not but in his due time your light shall break forth (like the Sun out of a cloud) more glorious than ever before.  
How great your love hath been to Godly and Orthodox Ministers, your pains and labours to help them out of their troubles, which in these broken times they have fallen into, you have ample testimony.  
Your indefatigable pains as a Member of the Honourable House of Commons, the Kingdom cannot but take notice of.  
And SIR, How much myself am obliged to you for your countenancing of, and respect you bore to my Ministry, when I lived in Colchester; And your continued favour and respect towards me ever since, I desire with all humble thankfulness to acknowledge, and testify to the world.  
And as a testimony of my gratitude I humbly dedicate this Treatise unto your Patronage.  
SIR, I observe in these erroneous, licentious, distracting and dividing times, that men spend their thoughts and studies for the most part in needless questions, tending only to strife and contention, but not to edification: whereas our Lord Christ hath taught us, there is but one thing especially needful for us to busy our heads about, and that is, to know Jesus Christ and him crucified; and to be able to say with Job I know that my redeemer liveth.  
If it shall please you, so far to honour this Treatise, as to grace it with your favour, and to bestow the perusal of it; and if your noble spirit (and the Church of God) shall thereby be the more inflamed with the love of Christ and long to enjoy him (As it hath been my desire and endeavour, according to my talon received, to set forth the riches and excellencies that are in Christ, to draw the heart of his spouse to be sick of love to him) I shall desire to give God the glory: And this shall be a sufficient refuge against the captiousness and carping of the curious, the slanders and reproaches of the malicious, and the sharpest censures of the Critical.  
From my Study at Mich. Cornhill March 25. 1648. SIR, Your Worships in all humble and respective observance JOHN WALL.   

And to the virtuous and most worthy Lady, the Lady Mary Grimstone his wife, Daughter of the ever honoured, grave, judicious and religious Judge, SIR George Crook now deceased. J. Wall wisheth increase of true honour and happiness.  
I Make bold likewise worthy Lady, to join you with your dear and much honoured Husband, craving your tuition of this Treatist of the knowledge of Christ (being the first fruits of my weak endeavours) And that you would be pleased to accept of so small a present, as a little monument of that great respect I deservedly bear you.  
And although I know (Noble Lady) your holy and daily communion with God, your humbleness of mind, and tender affections mourning under sin, your zealous longing after, and delight in the word of God when most sincerely taught, your heavenly communication and conversation do render you elect, holy, and beloved, amongst all the Saints that know you, and your works praise you in the gates: Yet good Madam, give me leave I humbly beseech you to stir up and warn your pure mind, that you take heed of losing your first love, and the things that you have done, but that your works may be more at the last then at the first, that you may shine as the Sun which shineth more and more unto the perfect day, that you may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, that he may be your all in all, that so you may at last receive your full reward.  
The Lord grant this poor little Treatise of mine may kindle a fire within you, to warm your heart with the love of Christ, & be as a means with the blessing of God upon it, to increase your joy and comfort in him, to sweeten your dissolution when God shall please to finish the period of your days, and to fill your heart daily with more and more long to be with Christ, which is best of all, So prayeth  
From my study at Mich. Cornhill March 25. 1648. MADAM, Your Ladyship's most humbly devoted JOHN WALL   

Christian READER,  
IT is the great unhappiness of our times, that the greatest part of men, busy themselves most in that which least concerns them, whilst some (Athenian-like) spend their time in hearing and telling news: others (mole-like) are always rooting and digging in the earth, though gold can no more fill their hearts, then grace their purses; others eagerly pursue the world's vanities, as children do painted butterflies, which after all their pains they may miss, and if they chance to catch, it's but a fly that besmeares their hands; others bend all their studies and discourses, about controversies tending little to edification; and   

READER, Thou shalt find through the neglect of the Printer, or those that he betrusted, many mistakes in the pointing of this Treatise, as also many literal errors which I crave thy patience to pass over without censure; and likewise not to be offended with other greater errors thou mayest meet withal, but rather thus to amend them.   

ERRATA.  
PAge 8. margin, for Scholon read Schoolm. p. 19 for (o) r. (●) for wears r. wore p. 33. l. 2. for cold r. called. p. 34. for three hours r. six hours, p. 37. for Vest. r. Dost. p. 43. deal first. for knows r knew. p. 53 for it heats r. heat. p. 55. for stob r. stab. p. 59 for er. r. ae. p. 62. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●. p. 145. for Ps. r. Phil. p. 162. for ways r. wares p. 190. for other any r. any other. p. 193. for 3▪ r. 2. p. ●●3. for insensus r. infensus p. 242. for the r. her p. 257 l. penult. for after r. after him p. 262. l. penult. for because r. but p 263, for mihi plausum r. sibi plausum p. 264. r. De Pad. p. 270. for fight r▪ light p. 272, for smokes r. smothers p. 285. for wo●d r. world p. 306. for Psal. 6. r, 76. p. 308. r. and as Micha for Ps. 123. r. 132.   

The Contents.  

CHAP. I.  
THe openining of the words of the Text. pag. 1.  
Doct. The great lesson that every one ought to study and learn, is to know Jesus Christ. p. 4.   

CHAP. II.  Of the Incarnation of Christ. 


1. That Christ is the second p●rson, and why? p. 6.  
2. That Christ is the son of God, and how he is said to be his son. p. 7.  
3. That Christ is truly God. p. 10.  
4. That Christ is truly man. p. 11.  
5. That Christ is God and man united together. p. 15.     

CHAP. III.  
A short view of the sufferings of Christ before he suffered upon the cross. p. 17.  
In eleven particulars. In his 

1. Conception, p. 17.  
2. Birth, ibid.  
3. Circumcision, p. 20.  
4. Temptation, ibid.  
5. Private life, p 21.  
6. Agony, ibid.  
7. Apprehension and betraying, p. 22.  
8. Arraignment, p. 23.  
9 Mocking, ibid.  
10. Scourging, p. 25.  
11. Condemnation. p. 27.     

CHAP. IU.  
A relation of the sufferings of Christ upon the Cross. p. 27.  
First in that Christ died for us. ibid.  
Secondly, in that Christ did more than barely die for us in three respects.  
1. First, In that he died a shameful death. p. 29. It was shame full in five respects, because 

1. They made him carry his own Cross, p. 30.  
2. They stripped him naked, ibid.  
3. He was hanged, ibid.  
4. He was hanged in the midst between two thiefs, p. 31.  
5. He was insulted over in his misery, ibid.    
II. Secondly in that he died a bitter and painful death in two respects. p. 32.  


1. In what he suffered from men in four particulars. ibid.  
1. They gave him Gall and Vinegar to drink. ibid.  
2. They racked him. p 34.  
3. They nailed his hands and feet to the Cross. ibid.  
4. He continued hanging about six hours. ibid.  
2. In what he suffered from God, even the heavy wrath of God due to us for all our sins. p. 35.    
III. Thirdly, In that he died for his enemies etc. p. 37.   

CHAP. V.  
Of the satisfaction of Christ. p. 38.  
1. That there is salvation in no other. p. 38.  
2. That there is full & perfect salvation in Christ. p. 40.   

CHAP: VI.  
We must study to know Christ with particular application; That Christ is our Saviour, and that he died for us, and gave himself for us. p. 43.  
Obj. A man may be saved without this knowledge? 
Answ. 


Affirmatively. p. 45.  
Negatively. p. 46.      
Obj. No man can know Christ to be his in particular: with the Answer. p. 47. 48.   

CHAP. VII.  
We must study to know Christ with an affectionate knowledge. p. 49.   

CHAP. VIII.  
We must study to know Christ with a virtual and operative knowledge. p. 54. 

1. In Giving us power against the dominion of sin. p. 55.  
2. In raising us up to newness of life. p. 57     

CHAP. IX.  
Of the sweetness and excellency of the knowledge of Christ. p 58.  
1. Because it hath the most excellent Revelation. p. 60.  
2. Because the excellency of all other knowledge is supereminently in Christ in five respects. p. 61.  
1. The excellency of the knowledge of God consisteth in the knowledge of Christ in three respects. ibid. 
In regard of 


1. His person. ibid.  
2. The work of Redemption. p. 62.  
3. Our Relation to God. p. 63.      
2. The excellency of the knowledge of the word of God consists in the knowledge of Christ. p. 66  
3. The knowledge of Christ is more excellent than all other knowledge whatsoever. p. 68  
4. The excellency & honour of a man is that he knoweth Jesus Christ. p. 70.  
5. The excellency of all our works, is from our knowledge of Christ. p. 73.   

CHAP. X.  
That the knowledge of Christ and him Crucified is the most profitable knowledge. p. 75.  
1. Reason, because Christ gives us better things than the world can help us to. p. 76. 
As the grace of 


1. Justification, 

p. 77, 78. p. 79.    
2. Acceptation,  
3. Sanctification,  
4. Adoption,  
5. Reconciliation,  
6. Co-operation,  
7. Corroboration,  
8. Co-agulation,  
9 Preservation,  
10. Consolation,  
11. Glorification.      
2 Reason, because Christ gives that which contents and satisfieth the soul of man. p. 80.  
3. Reason, because Christ gives more durable riches▪ then the world. p. 81.  
4. Reason, because Christ gives earthly things also into the bargain. p. 82. 
Which appears in four particulars. 


1. Certainty of provision. p. 82.  
2. Better right. p. 85.  
3. With our father's blessing. ibid.  
4. As pledges of future hopes. p. 86.       

CHAP. XI.  
That the knowledge of Jesus Christ and him crucified is the most comfortable knowledge. p. 87.  
Especially in four conditions. of 

In time  
1. Spiritual distress. 88  
2. Greatest persecution p. 89.  
3 Greatest afflictions. 92    
Because they shall work for our good. ibid.  
A threefold good 

1. Temporal.  
2. Spiritual. p. 39  
For they, 

1. Keep the heart tender, p 94.  
2. Keep us from back-sliding. p. 94.  
3. Make us fear to sin, ibid.  
4. Make us grow in holiness, ibid.    
3. For our eternal good. p. 95.    
4. The knowledge of Christ is most comfortable in the hour of death. p. 96.  
Because, we are sure to die, 

1. Comfortably. ibid.  
2. Blessedly. p. 98.     

CHAP. XII.  
Use 1. A reproof of those that know nothing of Jesus Christ, as Heathens, Turks Jews, Papists, and ignorant persons. p▪ 101. 
Because 


1. Their ignorance is inexcusable. p. 105.  
2. An ignorant heart is an evil heart. p. 106  
3. All their works are works of darkness. ibid.  
4. They can have no Repentance ibid.  
5. They are full of fear. p. 107  
6. Such have no part in Christ. ibid.      
Qu. What helps are there to get knowledge. p. 108  
Ans. 1. To study a Catechism. ibid.  
2. The use of other means. p. 109  
3. To practise what we know. ibid.  
4. To be much in prayer. p, 110   

CHAP. XIII.  
Use 2. A reproof of those that study to know all things else save Jesus Christ and him crucified. p. 110.  
Viz. Such as study vanities, curiosities, arts and sciences, etc. with the neglect of the study of Christ. 111   

CHAP. XIV.  
Use 3. A reproof of three sorts. 

I. A reproof of those that study to know Christ only by speculation. p. 124 

1. Because it is unprofitable and vain. p. 121  
2. Because it is very dangerous and hurtful. p. 123    
It is dangerous in three respects. 

1. Because it breeds bitterness and vexation. p. 123.  
2. Because if Christ be not our Saviour he will be our judge. p. 124.  
3. Because it will aggravate our condemnation. p. 125.      
II. A reproof of those that know Christ with speculation, but not with affection. p. 130  
III. A reproof of those that content themselves with a speculative knowledge of Christ, but know him not virtually and operatively.   

CHAP. XV.  
Use 4. An exhortation to be thankful and contented in every condition if we know jesus 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 choicest 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 than Christ. p. 147  
2. Because God is ready and willing to give Christ to those that seek him. ibid.  
Helps 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 withal for Christ. p. 155  
6. To seek Christ with prayers and tears. p. 156   

CHAP. XVII.  
Use 6. A Use of examination whether we know Christ Jesus savingly. p. 157  
Because 

1. Our hearts are deceitful. p. 158  
2. The danger of this deceit. p. 158  
3. Satan will try it. p. 159  
4. The benefit of trial is very great.    
Whether we be 

deceived. p. 159.  
not deceived. ibid.    
Four general rules to preserve us from being deceived. p. 159. 

1. To be willing to know the truth concerning our spiritual condition p. 161.  
2. To judge ourselves 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 signs or marks whereby a man may know Christ is his in particular. p. 167. 
The first sign 
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 four 

1. It is little at the first. p. 173  
2. It increaseth daily. 174  
3. It opposeth infidelity. ib.  
4. It believes temporal promises. p. 175    The 4th sign. 
4. Repentance for sin. p 176  The 5th sign. 
5. Poverty of spirit. p. 179     

CHAP XVIII.  


The sixth sign 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. ways. ibid.  
1. With a spiritual love. p. 183.  
2. With an universal love. ibid.  
3. With a special love: which consisteth in four particulars 

1. In an high esteem of them. p. 184  
2. In a readiness to help them. ibid.  
3. In delighting in their company. ib.  
4. In sympathising 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 sign 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 enabled to pray spiritually.    
That is 

1. To pray in faith. p. 195.  
2. To pray fervently. p. 196.  
3. To pray with spiritual desires. p. 197.     

CHAP, XX.  
The eighth sign of the saving knowledge of Christ, is universal obedience. p. 198.  
The ninth sign is self-denial. p. 201.  
The tenth sign, when the utmost end of all our actions is supernatural.   

CAAP. XXI.  
The eleventh sign is the witness of the spirit. p. 207. 

1. The spirit persuades thy conscience thou art a child of God. ibid.  
2, The spirit fills the soul with ravishing joy. p. 208.    
How to know it is the witness of the spirit, and not a delusion. 

1. This witness is usually sent when the soul is mourning for sin. p. 208.  
2. It witnesseth always according to the word. p. 209  
3. It fills the heart with love and thankfulness. ibid.  
4. The spirit bears witness with our spirits, that it is not a delusion. ibid.     

CHAP. XXII.  
An assoiling of some doubts and scruples, whereby a true believer 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 fails 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 actual repentance. p. 22●.  
Answer, they are pardoned to a believer 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 believer 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 actual repentance is required necessarily for the pardon of the smallest sins. ibid.  
7. Then a believer shall certainly live so long after agrosse sin, till he doth actually repent. p. 226.  
8. Why is not actual faith also necessary before actual pardon. p. 227.  
9 Then a believer may fear 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 believer hath not lost his right to, but fitness 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 fear 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 fear I am an hypocrite. p. 238.  
9 Doubt. Because I have hardness of heart. p. 239.  
10. Doubt Because I have such Atheistical 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 form. 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 Gospel, especially to preach Jesus Christ to the people p. 2●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 lawful then to preach the Law? which is answered. p. 261 

Negatively.  
Positively.    
A second exhortation to Ministers of the Gospel 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. 27●.  
2. To be mighty in the Scriptures. p. 273  
3. Be much in meditation. p. 274  
4. Be much in Catechising or handling the fundamental 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 thankfulness for Christ revealed in the Gospel.  
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 etc. Saint Paul having preached plainly among the learned Corinthians, and not with the enticing words of man's wisdom, or excellency of speech, as verse the first: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom of wo●ds, 1 Cor. 1. 17. Pom. patica eloquentia, Hier. Ostentatione grandiloquentiae, Pareus. Facundi● 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 yourselves, but I preach Jesus Christ; you preach for ostentation to get applause from men, but I preach for edification to bring souls to Christ; And hence it is that you preach with puffed up eloquence, high flown phrasts and ●welling words of vanity, but I preach in the plain evidence of the spirit, because I desired to know nothing among you, etc.  
In the words there are three parts; first, the object of Paul's desire; Jesus Christ and him crucified. 2. The act, to know Jesus Christ and him crucified. 3. Paul's desi●e and resolution: I determined to know nothing among you but Jesus Christ and him crucified.  
I desired] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximium duxi, so Pet. Martyr, and Calvin reads it: that is, I esteemed no other knowledge excellent, nor myself worthy estimation for any other knowledge. 
b Non ●o nomine, praestant● me duxi. Pet. Mar.   
To know nothing but Jesus Christ,] Not that Paul contemned all other knowledge and humane learning in Arts and Sciences wherein himself was so accomplished, being the great Doctor of the Gentiles, and could speak tongues more than they all; but so fare as it stood in competition, opposition, or comparison of the knowledge of Christ and winning souls 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 Cross, 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 foolishness, but to us that are saved, the power of God and wisdom 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 excellent, most sweet most comfortable. God forbidden saith S. Paul, that I should rejoice in any thing, but in the Cross of Christ; why in the Cross of Christ rather than in his Crown; in Christ crucified, rather than glorified?  
Certainly, 1. because it argues greater love in Christ to be crucified, then to be glorified for us. 2. Because though he makes application as glorified, yet he made satisfaction as crucified.  
Thus you have seen the meaning of the words, from whence divers conclusions might be gathered, yet I will insist only upon one, which I conceive chiefly intended by the holy Ghost.  
Doct. The great lesson which every▪ one ought especially to study and learn, is, to know Jesus Christ and him crucified.  
This indeed seems an old lesson, yet it always brings forth new fruit 
c Semper novum 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 seems a plain lesson which every body almost knows already, fit to be taught children, whom we ask what is Jesus Christ? But it is such a lesson as would beseem the greatest Angel in heaven still to learn, 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, fare better than we; yet he would feign know him better, and see more into the love of Christ which is so unspeakable, as if the holy Ghost wanted words to express it, John 3. 16. God so loved the world, so; how? so that no heart can conceive, nor song can utter; It is beyond expression.  
In Ephes. 3. 18. 19 It was Paul's 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 wonderful greatness of his love; The height, for it reacheth as high as heaven; the depth, for it goes down as low as hell; the hreadth, for it extends to all the world; the length, for it continueth to all eternity 
d Bullin▪ in ●oc. . And to know the love of Christ, yet it passeth knowledge 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super eminentem charitatem Hier. Aug. Theod. Erasm. . As if he should say, we may study this lesson all our lives, and yet never perfectly learn it; strive and endeavour to know it we may, but we shall never fully know it, nor fathom the bottom of it. Exuperat omnem scientiam, Theophil. And what was Peter's last exhortation to the Saints, to whom he wrote, but that they should grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ? As if this were the chief lesson they were to learn, according to my text, I desired to know nothing among you, etc. Wherein two things are to be considered, 1. What knowledge of Christ it is that is to be studied of us▪ 2. Why the knowledge of Christ and him crucified is specially to be studied of us.  
For the first, we are to study to know Christ with a fourfold knowledge, with  
the knowledge of 


1. Speculation or Contemplation.  
2. Particular application  
3. Love and affection.  
4. Virtual operation.     
1. With the knowledge of Speculation in three particulars, viz. to know  
Christ in his 


1. Incarnation.  
2. Crucifixion.  
3. Satisfaction.      

CHAP. II. Teacheth us to study to know Christ in his Incarnation.  
FIrst, we must study to know Christ in his Incarnation; That he is God and man joined together, that God and man might be joined together, that by sin were separated one from another.  
Wherein five things are to be learned of us.  
1. That he is the second Person in the Trinity, who was the wisdom of the Father. To teach us that the divine nature is not essentially, but personally, not simply, but Relatively (in relation to the second Person) incarnated 
f Non essentia De● absolutè considerata, sed persona filii erat incarnata. Buchan. loc. come. Non essentia, sed persona deitatis est incarnata. Wolleb.  for else the Father and holy Ghost mu●t be incarnated as well as the Son; which was the error of the Sabellians Anno Christi 257. who denied the three distinct persons, and said they were but three names; and so by consequence were compelled to say the Father and H. G. were incarnate, and died for our sins, as well as the Son.  
2. That he is the Son of God 
g Psal. 2. 7. John 1, 14.  Not by creation as the Angels and Adam were, not by adoption as the Saints are: but his natural son by eternal generation as he was God (being of the same substance and nature that his Father is, (as children are of the same substance with their Parents) called indeed the Father of Eternity, Es. 9 6. but that was respectu essentiae, non subsistentiae, in regard of his essence not subsistence.  
The manner is unspeakable, incomprehensible, for who can declare his generation? In natural generation the Father is 1. before the Son, 2. the Son inferior to the Father, 3. receiving his substance from the Father: but in this generation the Father is not before the Son, who was eternally his son, or else there should be a time when God was without a Son, and himself not a Father; 2. Nor is he inferior to the Father, for he is no more beholding to God to be his Father, than the Father to him to be 
Essentia non generatnec generatur Scholo●.  his son; 3. nor did he receive his Substance, but his Sonship from the Father, who is unbegotten in respect of his essence, as having his essence of himself; begotten only in respect of his personality, for he hath his personal subsistence from the Father: begotten as Son, not as God, Perk. on Creed; [learned Buchan saith, Aliud est esse pa●ris, aliud esse filii, aliud esse spiritus sancti, that is, as they are persons or subsistences, but not as absolutely God, for so their essence is the same] But this mystery is deep and such as is fit for the study of Angels than men; Divines have set it forth by divers similitudes, whereby I have thought they have rather darkened, then illustrated it, and therefore I spare to mention them,  
And further, as our Lord Christ is man, he is the son of God, but not by creation nor adoption, nor eternal generation, but by hypostatical union, namely by prerogative of his personal union: contrary to the Feliciani, that called Christ in his humane nature the adopted son of God.  
And thus the Son of God became the son of man, that the sons of men might be 
John 1. 12. Gal. 3. 5, 6. Mat. 3 17. john 1. 14.  made the sons of God; I go to your father and my father, joh. 20. 17.  
And what greater love could the father show unto us then to give his dear Son, his beloved Son, his only begotten son for us? Joh. 3. 16. Herein appeared Abraham's love, that he offered his only son Isaac, whom he loved. Gen. 22. There was one had four sons, who in a famine being sore oppressed with hunger, the Parents resolved to sell one for relief; But than they considered the eldest, was the first of their strength, therefore loath to sell him, the second was the very picture of the father, the third was like the mother, the fourth and the youngest was the child of their old age, their Benjamin, the dearly beloved of them both, and therefore they were resolved not to part with any of them, and so would rather suffer themselves to perish, then to part with any of their children.  
Another had two sons, both were condemned to die, yet upon mediation the father was offered to have one spared; But he could not find in his heart which to choose to live, & so to leave the other to the stroke of death (They both were so dear to him) and so they both died; so dear are children to their Parents; Can a mother saith God, forget her child? yet God seems to forget his only son that lay in the bosom of the father, and was his delight from all eternity, that he might remember 
Prov. 3. 30  us, deliver us from death, and make us the adopted sons of God.  
Thirdly that jesus Christ is God, The mighty God 
i Es. 9 6.  who thought it no robbery to be equal with God 
k Psal. 2. 6. Rev. 18. Mat. 8. 10. Col. 1. 15. 16.  contrary to the heresy of the Samosetanians, Servetus, Ebionites, Cerinthians, Nestorians, Turks, Jews, Arrians, and all other Heretics that deny the Deity of Christ; but to him is attributed eternity (l), omnisciency, omnipresence, creation, and providence; which are only attributed to God. Beside the works and miracles which our Lord Christ wrought, when he was upon the earth, declared him to be the mighty God. 
m Joh. 5 36 & 10. 25. 37. 38.   
Now Christ must needs be God; not only to support the humane nature to bear the wrath of God from sinking under it, which else had ground him to powder, (As the altar of wood was covered with brass, that the fire might not consume it, Exod. 27. 2.)  
But also to give worth to his sufferings, and to make them of infinite value, because they were the sufferings of God, 
n Acts 20. 28. Heb. 9 14.  For we having offended an infinite God, deserved infinite wrath, and therefore of necessity there must be an infinite satisfaction; Now it is more for God to suffer any thing, then for all men, and creatures to suffer all things; As the blood of a sheep is more precious than the blood of 1000 adders, toads and serpents, the blood of a man then of a 1000 sheep, the blood of a King then of a 1000 common men, and the blood of God is more precious than the blood of all the men in the world.  
And hence it is, that all men's fins cannot exceed the price that was paid for them, because our sins are but the sins of men, but Christ's sufferings are the sufferings of God; (o) now God loves the 
Ho●. 11. 9 I am God and not man.  blood of his Son more than he hates all our sins; And if Adam one man was able by his sin to condemn a world, surely God by his sufferings is able to save a world, Rom. 5. 15. 16. 17.  
4. We are to know that he is a true man, also of the substance and blood of the Virgin, not having a fantastical body as the Manichees ●ay, nor passed through the womb of the Virgin as water through a Conduit-pipe, as the Valentinians say, Nor passed through her Paps, as the Turks Alcoran dreams, but of the seed of the woman, Gen. 3. 14. and made of a woman, Gal. 4. 4. Indeed he took not the person of any one man, but the 
Non hominem sed humanitatem, non personam sed naturam.  humane nature of all men, soul and body, contrary to the heresy of the Apolinarians that say his deity supplied in stead of the soul, when as Christ said my soul is heavy to death. And now he is a true man in heaven, the same that he was on earth though glorified, contrary to the heresy of the Seleucians' that affirmed that Christ in his ascension unclothed himself of the flesh of man, and left it in the glob of the Sun. So that what God once spoke Ironically is now verified, Gen. 3. 22. Behold the man is become like one of us: Or as those heathen Barbarians said of Paul and Barnabas, Act. 14. 11. God is come down to us in the likeness of man.  
O infinite wonder, That God should please to choose one man among all mankind, (or more properly humane nature) and exalt him to be one of the Trinity, to sit in the seat of God, be called God, adored and worshipped as God to all eternity. 
Not car● but Deus in car●●. 1 Tim. 2. 16.  For to Christ is due divine adoration, not only in his divine nature but in regard of his person: [Not that the humane nature is capable of itself of divine worship, but because divine worship is terminated upon the person of Christ, and so it is due to the humane nature] If an Angel had been thus exalted, it had not been so great cause of admiration; but for God to take a lump of flesh and blood, a piece of earth, the same we tread upon and join it to himself to all eternity; Lord, what is man that thou art so mindful of him, or the son of man that thou so regardest him!  
That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great God a sucking child; Regens sydera, should be sugens ubera, He that rules the stars should suck the breasts; For man to be like unto God is wonderful; but for God to be in the likeness of man is a greater wonder: We in our lowest humiliation can but lie in the dust and  ourselves with sackcloth, and put ashes on our heads; But for God to  himself with dust and ashes (like Nebuchadnezars Image, an head of gold and feet of clay) this is a lower abasement then if a King should be clothed with beggar's rags, become a frog, a worm, or the basest creature; was not our flesh a goodly robe to  the Deity with? when the Angels themselves scorn our nature, and think it a debasing of them, so that if they take up a man's body for their use, yet they quickly lay it down again. This is cause of wonder indeed, but no cause of stumbling or offence; for (as Tertullian affirms) Nulla substantia digna est ut Deus induat, quodcunque tamen induerit, ipse dignum facit; Though God be too great to  himself with any nature, yet what ever he shall  himself withal, he makes it worthy, Quicquid Deo indignum patitur, iderat t●i gratia. Tertul.  
Now the reason why Christ took man's nature upon him, was, Not only to 
Gal. 3. 12. 13.  redeem man, that as man had sinned, man should suffer; (for God could not 
Homini Deus mor tem minatus est, ab homine ergo poena luenda est Wolleb.  suffer) and without shedding of blood there is no remission,) And to fulfil the Law for us by yielding obedience to it, which the Godhead could not be brought in subjection under: But also to make the divine nature more amiable to us, that we might not be afraid to look upon God. As the Shepherds of old had wont to  themselves with sheep's skins to be more lovely in the sheep's eyes. Even the Sun itself may be looked upon through a cloud; And so may the Deity through the Lan●horne of the humanty, 2 Cor. 3. 18. God hath as it were, clothed himself with our flesh, to teach us he will not hid himself from his own flesh; The Lord Christ seems to speak to us, as once Elihu did to Job, Job 33. 6. Behold I am according to thy wish in God's stead, I am also form out of the clay, Behold my terror shall not make thee afraid, neither shall my hand be heavit upon thee. So Christ is as i● were in God's stead formed out of the clay, and he makes the apprehension of the Deity not to be fearful to us.  
Fifthly and lastly, we are to know Christ to be God and man united together. In John 1. 14. Christ is said to be made flesh, not appeared flesh, as he did sometimes to the Patriarches, conferring with them in a visible shape, as to Abraham, Isaac and Jacob, etc. But made flesh, that is, united to fl●sh, for God cannot be made flesh, or be turned into flesh.  
In 1 Tim. 3. 16. great is the mystery of Godliness, God manifested in the flesh.  
It is called (a Mystery) dark and hidden, not known of Adam in innocency till revealed; in whose heart the Law was written, but not the Gospel, Col. 1. 26. A mystery of godliness, breathing nothing but godliness, Tit. 2. 11. (though men make it a mystery of iniquity;) God manifested in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing in flesh, such a mystery as not the Angels in heaven can understand the manner. Only this we know, it was no transmutation of the Deity into the humanity, nor of 
Vide Bish. Usher, a learned tractate of the Incarnation of Christ.  the humanity into the Deity, nor by cohabitation, only as the Nestorians say, nor by mixture as water and wine mixed together, which is neither wine nor water, but a compound of both; nor by infusion of the Godhead into the manhood; But by taking the manhood or humane nature into the person of the Son of God, and so 
Per modum Accedentis saith Durand. In l. 3. sent. dist. 6. q. 4.  to have his subsistence in the Godhead; And hence the two distinct natures remain in communicable each to other, and yet make not two distinct persons, but only one person; as the body and soul two distinct natures, make but one man; contrary to the heresy of Eutiches, who said the humane nature was swallowed up in the divine, so as there remained only the divine nature. And the reason of this union was because he was to be a Mediator between God and man, and to reconcile God to man; therefore meet he should have interest in both natures.   

CHAP. III. A brief view of the sufferings of Christ before he suffered on the Cross.  
SEcondly, we must study to know Christ in his crucifixion or in his sufferings; And him crucified: All his life was a crucifixion, from the womb to the tomb, from his birth to his burial; concerning which, though little can be said by way of explication more than is already largely related in the History of the Gospel; yet give me leave for method sake togive you a brief view of them.  
He was crucified, 1. In his conception, in that he was conceived of the seed of the Virgin, and lodged in her narrow womb, whom the heavens could not contain, and did not abhor the Virgin's womb.  
But this was was to sweeten our conception who are conceived in sin and born in iniquity.  
2. He was crucified in his birth, in 
Psal. 51 5.  that he was borne of a woman, the Cretor of the creature, he that made her was born of her; yea of a poor maid, offering two Turtle Doves for her purifying, as being not able to bring a Lamb according to the Law, Levit. 12. 8.  
Was there never a great Lady in Jerusalem for this great Prince of heaven and earth to be borne of? But he looked on the lowliness of his handmaid.  
And this teacheth us that Christ regards 
1 Cor. 1. 26.  not the rich, no more than the poor; that he came for the poor; poor Lazarus lay in rich Abraham's bosom, when rich Dives was in hell torments. Poor Shepherds had Christ revealed to them by Angels, when he was hid from the 
Matth. 18. 10.  great ones and Rulers at Jerusalem.  
Who can then despise the poorest Saint? who perhaps may have move of Christ in him, and a higher seat in glory then ourselves; A pearl is rich when found on a dunghill, though it may glister more when set in a Ring of Gold. Hath not God chosen the poor of this world to be rich in faith, and heirs of that Kingdom? James 2. 5.  
3. In that he was born in a stable, Luke 2. 12. This shall be a sign unto you; And well they had this sign, for else its likely they would have looked into the fairest houses, stateliest chambers, and not in a stable for him.  
You shall find the Babe: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sucking child. A strange crucifixion; the great God to become a Babe, and the eternal Word not to be able to speak a word; The Lion of the tribe of Judah who when he roars, he makes all the beasts tremble, to cry like a child that sucks. Nestorius' despised to call an Infant God.  
But hereby the greater power of God was seen, that could by a Child overcome sin, death, and the devil, and bring us to glory.  
Nay more, you shall find the Babe 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  swaddled in clouts, such as we cover wounds and beggars sores withal; they were not fine linen nor silk clouts, but mean and poor, liker to beggars rags;  
Now was not this a Crucifixion? That he tha● shall come in the Clouds should appear in clouts? which yet he wears not so much to cover his nakedness, as to discover ours, and because he appeared in the similitude of sinful flesh.  
4. More yet) if a Babe in clouts, yet in some fair Chamber and Cradle? No, in a Stable where horses and beasts were fed, at least, at that time when so great a concourse of people met, and in the Manger instead of a Cradle.  
Now be astonished and wonder that the great God who inhabiteth eternity, whom the heavens cannot contain, and Solomon's Temple was too mean for him, that he should be lodged among the beasts, as Nebuchadnezar was turned out among the beasts.  
Marcus Antonius brought Caesar's robe before the people all bloody to move Compassion; but I have showed you our Lord Christ, not in his Rob●s of glory, but in his rags and clouts, to teach us Christ's humility, and us humility by his example, learn of me, saith Christ, that I am meek and lowly in heart. Mat. 11. 29  
Yet all this was for our exaltation; Christ was clothed with clouts and rags, that we might be clothed with Robes of glory; Christ was laid in a Manger that we might have mansion-places in heaven, and lie in Abraham's bosom.  
3. He was Crucified in his Circumcision, as a type of our defilement, and his purity, and to work that on our spirits which was done to his flesh, Col. 2. 11. 12. Cutting off our superfluous lusts, that we might be all Circumcised, in heart, as Christ was in his flesh.  
4. He was crucified in his temptations, when he was so basely solicited by the Devil to fall down and worship him; a far greater reproach than if the greatest Queen should be solicited to uncleanness by the basest scullion, and carried up and down in his arms at his pleasure. But this was that he might experimentally know how to secure us when we are tempted, Hebr. 2. 18.  
5. He was crucified in his whole life 30 years together, living in no account or reputation, Phil. 2. He made himself of no reputation, he was despised and we esteemed him not Esa. 53. 3.  
At the most he was counted but the Carpenter's son, or the Carpenter▪ perhaps working on his Father's trade, Mark. 6. 3. And the deity was veiled in his flesh, wherein it lay hid without any great manifestation.  
To teach us that the same mind should be in us that was in Christ, Phil. 2. To be content to live without respect in the world and be of no reputation for his sake.  
6. He was crucified in his agony in 
Luk. 22. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Non grumi sed unda sanguinis. Bern. not clots but a flood of blood.  the Garden, where he did sweat drops not of water, but blood, thick blood that ran through his garments trickling down to the ground; Not as joseph's garment that was dipped in blood, but his body and garments were died in blood, Esa. 63. 1. And all this in expectation of what he should suffer, when no hand touched him but his 
Pliny reports of a serpent, that when it stings it fetcheth all the blood out of the body; but it was never heard of any before that did sweat blood.  own thoughts of what he was to suffer, (like dry Roses that under a fire distil sweet water) 2. No burden on him or bodily labour, but the burden of his spirit and of our sins. 3. In cold weather, for they had a fire to warm them. 4. All his whip, thorns, nails, never fetchr a bloody sweat from him as his own thoughts did. 5. If the thoughts of his sufferings were so terrible, what were his sufferings themselves?  
6. His mournful speeches and wrestling, prayers, showed in what a bittternesse of grief his soul was when he cried out, My soul is heavy to the death; and prayed three times, O my Father, if it be possible, let this cup pass from me.  
O the burden of a wounded conscience 
As in Spira.  groaning under sin (as Christ for sin) it is intolerable, It is a fearful thing to f●ll into the hands of the living God. And sure our sins should draw some drops of tears from our eyes, that fetched so many drops of blood from our Saviour's whole body. 
* Heyward sanct.   
7. He was crucified in his apprehension when he was betrayed by Judas, who sold our Saviour for thirty pieces of silver, (who yet bought us with his dearest blood) who kissed him with his lips, and 
Typified by the beasts that were bound with cords to the Altar.  sought to kill him in his heart: And they bond him with cords: to teach us that by nature we are bound with the cords of sin, and deserve to be bound hand & foot, and cast into hell fire, Act. 8. 23. Thou art in the bonds of iniquity. 2. To lose us from the bonds of wickedness, Col. 1. 13. 3. To teach us that bonds and imprisonments 
Acts. 21. 13  await us in this life, but Christ hath sweetened them with his bonds, whose bonds were bonds of love, as it was love to Dalilah made Samson bound.  
8. He was arraigned at the bar before Pilate an earthly Judge, that we might not be arraigned as malefactors before God at the day of Judgement; for John 5. 24. He that believeth shall not come into judgement. Indeed he shall have judgement, 1. of examination 2, of approbation. 3. of Remuneration. 4. But not of condemnation.  
9 Again, he was crucified in that he was spit upon, the most contemptible act almost that can be; especially because being bound, he could not readily wipe it off, but stood with their filthy spawling upon his face, Esay 50. 6. I hide not my face from shame and spitting.  
10. He was crucified in his mockings, blindfolding him, ask him who smote him, making sport with him as the Philistines did with Samson, when his eyes were put out.  
The Roman Emperors had five privileges. 1. A Crown of gold was set upon their heads. 2. A Sceptre put into their hands. 3. Clothed with purple raiment. 4. Spoken to on the knee. 5. Salutations. All these they did in scorn to Christ.  
1. They crowned him with thorns 
Matth 27. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sharp as a needle or sword, able to pierce the hardest heel, and then smote him on the head, thereby driving in the thorns, and making his head all bloody.  
2. They put a reed into his hand instead of a Sceptre.  
3. They clothed him with a purple garment.  
4. They bowed their knees in scorn.  
5. They saluted him with hail King of the Jews. A great crucfixion to a noble spirit to be thus mocked.  
But all this was for our exaltation; for 1. he was crowned with thorns, that we might be crowned with a crown of glory; Do men gather grapes of thorns? yet the blood of Christ's thorns, was the blood of our grapes.  
2. He had a reed in his hand, to teach us to him it belongs to sway the Sceptre, Esay 6. 9 And perhaps to testify that he will not break the bruised reed.  
3. He was clothed with a purple robe, that he might  up with the 
Isa. 1. 16.  purple robe of glory, and purge us from our purple sins. If your sins were as scarlet, I will make them white as snow.  
4. They bowed the knee, to teach us that every knee should bow and yield subjection to him. 
Phil. 2. 10.   
5. They saluted him as King, to teach us he is the only King of his Church.  
11. He was crucified in his scourge) being a shameful punishment, fit for dogs, slaves and vassals; A strange sight 
Matth. 27. 28. Isa. 19 1.  to see a King scourged, especially by his vassals. (A punishment they threatened Nero, to scourge him to death, adjudging him rather a beast then a man) what is it to see the God of heaven stripped naked and scourged before the multitude? And as it was shameful, so it was very painful, because he was in his enemy's hands, which its likely would show him no mercy, that sought his life; Hierom saith six were appointed: two to beat him with rods till they were weary, and two with cords till they were weary, and two with wires till they were weary. Indeed sometimes they did not only virgis caedere, but whipped them with plummets of lead or sharp bones at the end of the cords, which tore off the flesh to the bone, called chastising with Scorpions; If the Jews scourged him, it is likely he received forty stripes save one; but it is probable that as he was sencenced by the Roman Judge, so he was scourged after the Roman manner by Roman soldiers more cruelly (who usually have not the lightest hands nor softest hearts) certainly till the blood issued out abundantly. The ploughers ploughed on my back, they made long furrows, Psal. 129. 3. Yea the very bones appeared, Psal. 22. 17. I may tell all my bones. And so great was this punishment, that Pilate himself thought it would have moved compassion from his enemy's hearts, and therefore he brought him before them, saying, Be●old the man! 
Per vulnera patent Christi viscera. Be●il. Corpus loris verberatum ad corpus nostrum glorificandum Bern.   
Oh the love of Christ; Christ might say as Zipporah said to Moses, Sponsa sanguinum es mihi, A bloody Spouse thou art to me. But this was, that by his stripes we might be healed, and freed both from the rods and lashes of a wounded conscience, and from the Scorpions of eternal torments; And to tell us afflictions and scourges in this life are like to be our portion. Christ bids us every day to take up a Cross, and tells us all God loves he 
Luk. 9 23. Rev. 3. 19  chastens, ●astigat quos amat, etiamsi non amat castigare. He chastens all he loves, though he loves not to chasten. God had one Son sine flagitio, but hath no son sine flagello (Heb. 12.) he had one Son without sin but no son without punishment: One Son sine corruption, but no son sine correptione.  
12. Lastly, Christ was crucified in his condemnation, in that they condemned him 
joh. 19 6. Luk. 13. 24  to death, 1. acknowledging him innocent, (saying, I am innocent of the blood of this just man) and then condemning the innocent, because he stood in our stead that were nocent: and to teach us that we are all by nature condemned men before the Lord, till we get our pardon by Christ.  
And lastly, that by him we might escape the sentence of eternal condemnation, for there is no condemnation to them that are in Christ, Rom. 8. 1.   

CHAP. IU. The sufferings of Christ at and upon the Cross.  
HAving finished the sufferings of Christ in his life, we now come to his suffering in his death on the Cross in these words, And him crucified] For greater love (saith Christ) hath no man, than this, that a man lay down his life for his friends, John 15. 13. If as the Jews dream he had come as a great Monarch, had trod on nothing but Crowns and Sceptres, and the necks of Kings, and had had the Potentates of the earth to attend his train, it had been great love to us: Yea it had been some love if he had only pitied us in our misery, and wept for us, as David did for Absalon: Or if he had pleaded for us, and spoke a good word for us, as Jonathan did for David: Or if he had sent an Angel for us: Or if himself had suffered disgrace, reproaches, 
Cant. 2, 5.  opprobryes, etc. But greater love he could not show, then to die for us: skin for skin, and all that a man hath will be give to save his life; yet Christ's life was not too dear for us; the spouse indeed was sick of love, but Christ exceeded her, for he died for love. This is our Pelican that hath nourished and fed us with his blood. Many mothers can endure crying of their children, and bearing them with pain, that would hardly die for them; but the love of Christ passed the love of women, for he died for us.  
Yea greater love had Christ towards us then barely to die for us, in three respects. 1. A man may die for another, 
Codrus for the Athenians Curtius to preserve Rome.  if perhaps it be an honourable death, to get renown after his death, as some of the heathens have done. 2. If it be an easy death. 3. If it be for a dearly beloved friend to whom he hath been much engaged: Scarcely for a righteous man will one die saith Paul, that is, that hath lived justly: Yet for a good man (that hath been very beneficial to him) peradventure one would even dare to die; and 
Rom. 5. 8.  yet it is but a peradventure neither.  
But first, Christ died not an honourable death, the people applauding him, as they did sometimes the Martyrs; But the shameful death of the Cross, Heb. 12. 2. He endured the Cross, and despised the shame. Now dishonour and shame to a noble spirit is as bitter as death it self; And surely if to live with infamy be worse than death, what is it then to die with infamy?  
It was shameful in five respects.  
1. In that they made him carry his own Cross, or gallows whereupon he was hanged, as when malefactors go with halters about their necks to execution.  
2. It was shameful, in that he was 
1 joh. 19 23.  stripped naked to the scorn of Angels and men; even he that covers the heavens with stars, the earth with flowers, the beasts with skins, and men with raiment, even he was stripped naked (so fare as modesty would permit say some) and clothed 
Rev. 3. 17. 18.  only with his own innocency. To teach us we are naked of all righteousness, and deserve to be stripped naked of all comforts, earthly and spiritual; And that he might  us with the robes of his righteousness.  
3. It was shmeful, in that he was hanged; a death meet for thiefs, murderers and execrable sinners; we count it a death too base for noble blood, although they turn traitors, and therefore they have liberty to exchange the gallows for the block.  
To see a King hanged, what a shameful suffering were it? but for God to be hanged on a gallows much more.  
The Turks mock us at this day with our crucified God: and some of the heathens said they would not believe in a hanged God; But the greater his sufferings were, the greater was his love, and our misery, who deserved to hang in hell for ever.  
4. It was shameful, in that he was hanged with two thiefs, and in the midst as the Prince of thiefs and murderers, and as the greatest malefactor, Esay 53. 12. He was numbered among the transgressors. His good name was as dear to him as ours to us; Now which of us, especially being innocent, could be content to be esteemed as murderers, adulterers, thiefs, or the like? Yet perhaps this might figure out the last judgement when repentant sinners shall be set on the right hand, and the reprobates on the left (as one observeth *) the one sort to be saved, 
Sir John Heyward knight.  the other to be condemned.  
5. It was shameful, because he was insulted over in his misery, as Samson was mocked by the Philistines at his death; he saved others, said they, but cannot save himself; Come drwne from the Cross and we will believe in thee. All that see me laugh me 
Psal. 22. 7.  to scorn, they shoot out the lip, etc.  
Secondly, as Christ died not an honourable death, so he suffered not an easy, but a most bitter and painful death; he was 
Phil. 2. Heb. 12. 2.  obedient to death, even to the death of the Cross, he endured the Cross. This appears even in what he suffered from men in his body (which yet was less than what many Martyrs suffered being rolled naked in a barrel of nails, racked, burned, etc.)  
First, before he was laid upon the Cross. They gave him gall and vinegar to drink, as Matthew reads it, Matthew 27. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Or wine mingled with myrrh, as Mark reads it, Mark 15. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (one explains the other) That is, wine as sharp as vinegar, and embittered with myrrh like gall, but not gall itself (as Beza) Or rather I think it was mingled with both gall and myrrh (as Gerard.) Some indeed think this no part of his sufferings, and that it was not to torment him, but ut mors ejus esset celerior, so Calvin: And Beza thinks the good women brought the wine to cheer him, and that it was Vinum dulce sweet 
Calvin in joc. Baroni Annal. An. no Christi 34. c. 84. Bera in joc. Prov. 31. 6.  wine, a kind of Nectar, (and so thinks Baronius) according to that of Solomon, Prov. 31. 6. Give wine to him that is of a heavy heart. But this cannot be; for it is not likely the soldiers would let the godly women give him wine to cheer him, and it's very probable the soldiers gave this wine to him themselves. ●. It is cold vinegar mingled with gall, and wine mingled with myrrh, which cannot properly be called sweet wine. 3. It was prophesied Ps. 69. 21. they gave him gall and vinegar to drink. 4. They loved him not so well to cheer him.  
●. Others say they used to give wine 
Ad stuporem & mentis alienationem as Arias Mont.  mixed with myrrh, to inebriate and intoxicate their senses, that were to die this death, that they might not feel their pain. But this were a foul murdering sin to make men drunk, before execution which should be a time of greatest and most solemn repentance, thereby causing them to die in their sins without mercy.  
But thirdly I rather conceive the jews 
Cornel. ●alapide Gerard. in Harm. Evang.  did it ad ludibrium & ad tormentum, to mock and afflict him, for they brought sour wine like vinegar, and mingled it with Gall and myrrh, to make it bitter enough, so that they did not afford Christ that comfort they did to ordinary malefactors.  
And this was to teach us that our cup should have been gall and wormwood to all eternity; but Christ hath drunk the cup of wormwood and gall, that we might drink the cup of consolation.  
2. They racked him (as somethink) till all his bones were out of joint, Psal. 22. 14. All my bones are out of joint, for so (they say) was the custom of the Romans to deal with those that were to be crucified.  
3. His arms being stretched out, they nailed him by the hands, bearing the weight of his own body and then they nailed his feet to the foot of the cross, and so taking up the cross with this bloody sacrifice upon it, probably they set it down into the earth (or otherwise making it fast) thereby exceedingly rending the wounds & shaking his body.  
They pierced my hands and feet, or Lion-like tore they them, as the text with the marginal note reads it, Psal. 22. 17. and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thus were his hands and arms spread wide open to take us into his arms, and embrace us with the arms of his mercy.  
4. Thus he continued hanging the 
Mors minus poenae, quam mora mortis habet.  weight of his whole body by his hands, the flesh rending, opening, bleeding, for three hours together, which could not be but a great torment. They would likewise feign had his legs broken with an iron rod, and heard his bones crash in his skin, but that God prevented them.  
And more they would have done but could not being dead already; only one out of desperate malice, runs at him and thrusts his spear into his heart to be sure to kill him, and make his death to be without question.  
But thus was Christ's heart wounded, that our hearts might be eased and cheered. For from thence came water and blood, (the pericardium about the heart, having a little bag of water to cool it, which they pierced) to signify he would be to us both water and blood, both justification and sanctification, 1 Cor. 1. 30.  
2. Thus you see what he suffered from men, which were his bodily sufferings; now follows what he suffered from God in his soul, which were the soul of his sufferings, which in comparison of what he felt from men, were but as the biting of a flea to the tearing of a lion. If God once fight against us, who can stand before him when he is angry? (have pity upon me O my friends saith Job, for the hand of God hath touched me, Job. 10. 11.) And was not the hand of God also most heavy upon him, when God made him feel all the wrath his elect should have suffered in hell to all eternity, for he bore our sorrows (Esay 53. 4. Lam. 1. 12.) though perhaps not in the same kind, and 
Perkins on the Creed, saith, He suffered the very torments of the damned in his soul, Perk. 1. vol. p. 215. And Answerable in extremity of pain to the torments of hell, saith Cusan. excit. l. 10. p. 619. and Field. on the Ch. p. 448. 2 Tim. 4. 16.  different in regard of time, for Christ was not capable of every degree of the second death, as separation from the love of God, despair, eternity of torment, yet equivalent to the torments of the damned.  
If the wrath of God against one sinner for one sin be unquenchable fire, and the worm that never dieth, wailing and gnashing of teeth for ever, what torment was upon him who drunk up the cup of God's wrath for all our sins? This made him roar and cry out, My God my God why hast thou forsaken me, as if he should say all my friends have forsaken me, my disciples are gone from me, but wilt thou forsake me also, he cries not out of Peter or the rest of his disciples, saying, O my disciples, why do you forsake me, but O my God why hast thou forsaken me. And secondly wilt thou now forsake me, now I am dying, now I am in this my greatest conflict and misery? its a great affliction to be forsaken of God at any time, but especially in times of affliction, sorrow and death. 3. He calls him still his God, My God. I will put my trust in thee, though thou dost forsake me; Christ himself wanted comfort, not faith, for he was not forsaken in regard of the Hypostatical union 
* Quoth ●emel assumpsit nunquam postea dimisit. Dam●sc. Vestitutus omni solatio. Tao. Field. on Ch.  nor o● his faith, but of his comfort and ravishing joy he formerly found in God, as in a swound there is the stoppage of the souls operation, or as the sun when eclipsed, (for comfort is not ad esse fidei, but ad bene esse not to the being, but to the well-being of faith) 4. And lastly wilt thou forsake me?) even Me, of whom not long since, thou didst pronounce this is my beloved son in whom I am well pleased? Yet must we not think this acclamation was vox errantis the voice of one that was deceived, for he was indeed forsaken. 2. Nor murmurantis. 3. Nor desperantis. of one that murmured or despaired; but impostulantis of one that mourned and prayed▪ even a strong supplication that he might not be thus forsaken.  
And thus was Christ forsaken, that, we might be beloved and never forsaken, I will never fail thee nor forsake thee, Heb. 13. 6.  
3. Thus you have seen Christ died neither an honourable nor an easy death; 
Rom. 5. 7.  Neither yet did he die this bitter death for just or good men, or for his friends that had dearly loved him; but 
Ez●k. 16. 8.  for us ungodly, enemies, sinners, that hated him in our hearts. When he saw us in our blood, that was the time not of his 
1 Tim. 1. 13. of whom I am chief.  loathing, but of his love to us, yea to some of us greater sinners than those that perish; greater sinners are in heaven then some in hell. Alas what are we (may we say as Mephibosheth said to David) that the Lord should look upon such dead dogs as we are, to die pro vermiculis & vernaculis? for bondslaves, for base worms compounded of slime and dust and the Devil's poison; a lion for a dog, the King's son for a traitor, a man for a worm; nay for some Snake or Serpent that had stung his friend to death. Yea and when he died not for Angels, but passed by those vessels of gold, and embraced us vessels of clay.   

CHAP. V We must study to know Christ in his Satisfaction.  
ANd thus we have heard how we are to study to know Christ in his crucifixion. It follows, thirdly and lastly, We must study to know Christ in his satisfaction, in two particulars. 1. That there is no other name under heaven whereby we can be saved, but only by the name of Jesus Christ. Not by Saints, Angels, our merits, or 
Opera nostra sunt dona dei, per pauca, & multis malis per▪ mixta. Aug. Quisqui● enumerat merita sua, quid enumerat nisi mertia tua Aug.  good works; Alas what could we merit that were ungodly, sinners, enemies? Or what good thing could we do to inherit eternal life? If we could scourge out rivers of blood, out fast Moses and Elias, glaze our eyes with tears, nail them to heaven with devotion, weep a sea of tears, yea of blood; Should we pray never so much (yea wear out our knees in prayer) read never so much the Word of God and other good books, hear never so many sermons, refrain from all gross sins, build Hospitals, give all our goods to the poor, and our bodies to be burned; yet can we not make God satisfaction thereby or obtain salvation, Mich. 6. 8. 1 Cor. 13. 1. 2 Nay. Though we should attain to never so great a degree of repentance, and sanctity of life, yet could we not obtain salvation thereby; nay our perfect holiness in heaven, is not the meritorious cause of our salvation there, but the righteousness of Christ; much less a Christians graces here on earth: which made Paul desire with the loss of all his own righteousness to be found in Christ, Not having 
Phil. 1. 9 6. Tutius est etc. ●ell.  his own righteousness, but that which is in him by faith.  
It's true, Christians may look to their graces as evidences of their part in Christ and salvation (and the clearer they are, the greater will be their comfort) but not as causes; They may likewise make use of duties as means to bring them to Christ and salvation, but not to be saved by them: As the Dove made use of her wings to fly to the Ark, but trusted not in her wings, but in the Ark. Suppose those that were stung with fiery serpents, had used any other remedies or medicines to cure the poison, besides looking upon the brazen serpent, had they not been of no value? Or as those that in the time of Noah's flood trusted to their own houses, the highest trees or mountains, or any other thing besides the Ark, were they not all drowned? so must they all perish that expect salvation by any other name, but only by the name of jesus Christ, whether Turks, jews, Pagans, Papists, ignorant and civil persons among ourselves, or whoever.  
2. As we are to believe there is no salvation out of Christ, so we are to know that Christ is a sufficient Saviour, to save 
Heb. 7. 25.  perfectly those that come to him and trust in him; from these two grounds.  
First, because he hath perfectly fulfilled the law for us, whereby we stand as 
1 Joh. 4. 17. 2 Cor. 5. 21. Rom. 5 19  righteous in the sight of God, as Christ was for us; and God accepteth of us as if we had fulfilled the law in our own persons.  
And secondly, because he hath fully satisfied the wrath of God for all our sins and pacified him towards us, as if we had never sinned, or as if we ourselves had suffered for them in hell for ever, Col. 2. 14. blotting out the hand-writing of ordinances against us, so as now nothing can be read against us.  
And this appears by his resurrection, Ascension, and sitting at the right hand of God, in his glory, triumphing over all his enemies, which were not for satisfaction, but to make application of our redemption, & for testification of the sufficiency of his satisfaction. Hence saith Paul it is Christ that died, yea Rather that is risen 
Rom. 8. 34.  again, thereby showing the sufficiency of his death, that God is satisfied, and all is finished.  
Nay certainly Christ hath satisfied God more abundantly for us, then if we ourselves had gone to hell for ever, for we had been but always satisfying, and God had not been fully satisfied, but in Christ he is fully and for ever satisfied, so as now we may plead pardon not only from mercy but from righteousness and justice itself, Rom. 1. 17. and Rom. 3. 15. 16.  
So then we must conclude that Christ's satispassion is our satisfaction, (as Luther pleaseth to call it, for by Christ crucified we are justified; and if the least of his sufferings were meriti infiniti, of infinite 
Non moriendo Greg. Sine Christi adventu. Athanas. Minima Christi poena. So Cypr. and Bern.  merit, so that God could have saved us without Christ, (as Athan.) or with Christ not dying for us (as Gregory) or with the least degree of his sufferings (as Cypr.) yet I am sure all his sufferings were meriti definiti determined of God, and now we are sure all is finished.   

CHAP. VI We must study to know Christ with Application.  
ANd thus I have finished the first particular mentioned, namely, how we ought to know Christ by speculation, viz. to know him in his incarnation. 2. In his crucifixion. 3. In his satisfaction, which though it be the lowest form of knowledge, yet many remain ignorant of it, and without this knowledge we cannot attain to the higher form of knowledge of application.  
2. And so we proceed to the second particular, we must study to know Christ with the knowledge of application; not only to know Christ as a Saviour, but that he is my Saviour, stood in my room, bore my sins, & suffered the wrath of God for me, whereby God is as well pleased with me, as if I had suffered for them in my own person in hell eternally. To be able to say with Job 
a job. 19 25.  I know that my Redeemer liveth, and with Thomas 
b joh. 20. 28.  my Lord and my God; and with Paul 
c Gal. 2. 20.  he loved me and gave himself for me; and with Simeon, mine eyes have seen thy salvation. 
d Luk. 2. 30.   
First, This is the sweetest knowledge. The sun is sweetest when it shines out, and not when hid in a cloud: so God is sweetest when he lifts up his countenance upon us, and not when he hides his face from us; 
e Ps. 4. 7.  Let him kiss me saith the spouse, with the kisses of his mouth, 
f Cant. 1. 2. Ps. 63. 3.  that is, let him show me some love tokens, (As the Rabbins say Moses died ad osculum oris dei, with a kiss from the mouth of God) for his love is sweeter than wine, and better than life; good or evil affects not till apprehended, Job lamented not at all his losses till a messenger related them to him. Nor did Jacob rejoice that Joseph was alive till he knew it. Who joys in an inheritance befallen him till he know▪ it; Nor can we joy in Christ a Saviour till we know him to be our Savionr. Indeed Paul knows it already, yet he would fain know it better; for the strongest faith is subject to shake as the brightest stars to twinkling, as Noah's Ark to tossing with the waves, or as a ship at anchor to shaking with the winds 2 Cor. 4. 8. 9 Perplexed saith Paul, but not in despair; persecuted, but not forsaken, cast down, but not destroyed. Thus we see the faith of those that have drunk deepest of the cup of God's love, is subject to fainting and winnowing, but it shall never fail, Luk. 22. 2.  
Object. 1. If any shall object, a man may be saved by faith of adherence, though he hath not faith of evidence, that is by resting upon Christ for salvation, though he come not to know particularly that Christ is his, as appears by these texts, 
* job. 13. 14. Ps. 51. 11. 12.  Though he kill me, yet will I trust in him. Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord 
Esa. 50. 10.  and stay upon his God, etc. Answ. I answer first, i●s true, there may be faith in Christ, and by consequence salvation obtained by those that know not that Christ is theirs; Or a man may be saved by faith of Adherence without some kind of evidence. But there is a twofold evidence. 1. Of salvation, and that Christ is ours. 2. Of promises upon which our adhaerence is grounded. 
joh. 6. 40. Heb. 11. 13. Heb. 11. 13. Zach. 1●. 10. Voluntas estceca sine ratione.  Now a man can have no faith, no not of adhaerence without an evidence of promises upon which his adhaerence is built; for faith is an act of the understanding as well as of the will, for the will acts by the understanding, or else it were an irrational act; But, Quisquis credit rationabiliter credit, (as Bishop Davenant) whoever believes must at least have a reason of his faith, for he must be ready to give a reason of his faith, as Peter speaks, 1 Pet. 3. 15.  
And though the promises may be but darkly seen or apprehended in a weak believer: yet so fare as faith acteth, so fare he seethe a promise to ground his faith upon; As all that were cured by the brazen Serpent, saw the Serpent more or less, though more dimly. Perhaps sometime a weak believer can see no promise, yet he hath a promise, and at that time he may not be able to act his faith, though he hath faith. If we believe not, yet he abideth faithful, 2 Tim. 2 13.  
But secondly, though a man may be saved by faith of adherence without evidence of the spirit (or comfort) as before is said, yet no man can live or die comfortably till he know Christ is his in particular: As a condemned man that hath his pardon granted, shall not die, yet he hath little joy in his life till he know of it: So such a man may go to heaven, but he will go mourning to heaven; As Christ went to heaven being taken up in a C●oud; Or as the kine that carried the Ark went right, but they lowed as they went.  
Obj. 2 No man can know Christ to be his in particular; for than he must know it either by the word or by the spirit inwardly persuading his heart of it. Not by the word which speaks only in general (ordinarily) as Whosoever believeth, etc. As many as received him, etc. But mertions not in particular that we have received him, that we believe, or are beloved, 
Dan. 9 23.  etc. (except to a few sparingly, 
Luke 1. 28.  as to Daniel, O Daniel greatly beloved, and Mary, Hail Mary greatly beloved, highly favoured) etc.  
Now our hearts make the application thus. But I believe in him, I have received him. Ergo. But our hearts are deceitful above all things, and therefore are not to be trusted unto, Yea there is a generation that are pure in their own eyes, whose hearts are not washed from their filthiness 
s Prov. 30. Gal. 6. 3. Rev. 3. 17.  and many think themselves something when they are nothing, being deceived in their own imagination: And if you say the Spirit of God persuades my conscience, how do you know it is the Spirit of God and not a delusion?  
I answ. That we may know particularly 
Gal. 6. 4.  Christ is ours, is without all question; else why are we commanded to prove ou selves whether we be in the faith? to make our calling and election sure? The Papists themselves say all God's laws are possible, even legal, much more Evangelicall; and therefore it is possible to make our calling and election sure.  
2. Why hath God left signs to prove our faith, 
t Matt. 5. 4. 5. 6. 1 john 3. 14.  which were in vain if it were impossible?  
3. How could we else call God father if we could not know him to be our Father? 2. Rejoice our names are written in heaven? 3. Be thankful that we are made meet to be partakers of the inheritance of the Saints in light? 
u Col. 1. 12  4, Desire the coming of Christ? 5. Or triumph over death 
w 1 Cor. 15, 55.  if we could not know Christ to be ours?  
4. This Paul, John, Thomas; knew yea the whole Church of Corinth, 2 Cor. 5. 1.  
5. It is clear by these Scriptures, 1 Joh. 5. 13. 1 Joh. 4. 13. 1 Cor. 2. 12. Heb. 10. 34.  
Caution. Not that any know it perfectly without some reluctancy of the flesh, because we know but in part, our assurance proceeds from knowledge 
x Gal. 5. 17. 1 Cor. 13. Col. 2. 2.  and the most perfect faith is mixed with some diffidence 
y Heb. 3. 12. : Yet the least measure of faith hath this Knowledge in some degree, for the weakest faith must apprehend some promise it rests upon, or else we believe presumptuously as we heard before.  
And secondly, though the word doth not witness in particular, and a natural conscience is blind and deceitful 
a Icr. 17. 9 Tit. 1. 15.  yet a conscience enlightened by the spirit cannot be deceived in any thing necessary to salvation; because the spirit hath promised to lead us into all saving truth; 
b joh. 16. 13. 1 joh. 3. 20.  and the spirit bears a double witness. 1. That Christ is ours. 2. That it is the spirit of God that witnesseth and not a delusion 
c Rom. 8. 16. 1 joh. 5. 10.  Indeed he that dreameth thinks he is awake, and mad men think they are sober, but those that are sober, and are awake know they are sober and are awake; We have received saith Paul, The spirit of God that we might know the things that are given us of God. 1 Cor. 2. 12.   

CHAP. VII. We must study to know Christ with an affectionate knowledge.  
THirdly, we must study to know Christ with the knowledge of affection; For so knowledge is often taken in scripture, not for bare speculation, but for knowledge clothed with affection; Depart from me faith Christ, I know you not 
d Luk. 13. 27. Psal. 1. 6.  That is, I love you not; The Lord-knoweth, That is, he loveth the way of the righteous.  
So here I desire to know Christ: That is, to love Christ more, and to inflame your hearts with love to him, that he may dwell in your hearts by faith, but 
Eph. 3. 17.  rooted in love. Wonderful hath been the love of those to Christ, that have known him savingly. God forbidden saith Paul that I should joy in any thing, save in Christ Jesus 
e Gal. 6. 14. Heb. 11. 26.  that is, in comparison of him, for whom he counted all things but as loss, dung and vanity. Moses esteemed the reproach, disgrace, contempt and scorn of Christ greater riches than a Kingdom: How then did he esteem of the honour and riches that come by Christ?  
David prised him above heaven and its glory, or earth and its comforts. Whom have I in heaven but thee? In heaven 
f Psal. 73. 25.  there is fullness of joy and pleasures for ever, the society of Saints and Angels; yet he regarded nothing in heaven but Christ. And whom do I desire on earth beside thee? though he had the pleasures of a kingdom, his wives and children, yet he regarded them not in comparison of Christ; How did the Martyr's love Christ, who rejoiced that their bodies might burn for him? Nay, one said, Shall I die but once for my Saviour? I would I could die a 100 times for him.  
Ignatius cried out when Christ was crucified, Amor meus crucisixus. My love my love is crucified; As if he had no other love left when Christ was crucified.  
Lambert at the stake cried out; None but Christ, None but Christ.  
George Carpenter being asked whether he he loved not his wife and children when they wept before him? yes said he, my wife and children are dearer to me then all Bavaria, yet for the love of Christ I know you not.  
Kylian a dutch Schoolmaster was asked the like question, if he loved not his wife and children? Yea said he, if all the world were gold & mine to dispose of, I would give it all to live with them, yea though it were in prison, yet my soul and Christ are dearer to me than they all.  
That noble marquis, Galeaceus Caracciolus being tempted with money to go back to Italy, said. Let their money perish with them, who esteem all the gold in the world worth one day's society with Jesus Christ and his holy spirit.  
Henry Voes said, if I had ten heads, they should all off for Christ.  
Ignatius said, let fire, racks, pullyes, yea and all the torments of hell come on me so I may win Christ.  
john Ardley Martyr, said if every hair of my head were a man, they should all suffer for the faith of Christ.  
It was the speech of S. jer. If my father 
Clerks mirror or looking glass for Saints.  stood weeping on his knees before me, my mother hanging on my neck behind, and all my brethren, sisters, and children howling on every side: I would tread on my father, fling off my mother, despise my brothers, sisters, children, and all that I might run to Christ.  
Master Fox could scarce deny any man that begged an alms in the name of Christ, he so dearly loved him. And Peter tells us, To you that believe he is precious, 1 Pet. 2. 7.  
Thus have I given you a taste of the affection his Saints have borne him, that have savingly known him; And surely they that love him least, can say with Peter, Lord thou knowest all things, thou knowest I love thee; yea I mourn that I can love thee no more.  
Master Welsh a Suffolk Minister weeping at table, being asked the reason, said, it was because he could love Christ no more; O that as Mary went to the Sepulchre and wept there: So we could go mourning to our graves, because we love Christ no more.  
O that as Christ was Crucifixus, fastened to the cross, so that he were cordifixus, fastened to our hearts; we cannot love Christ as Christ hath loved us, as the light of all candles can never make a sun; Certainly our cold love to Christ is almost as great a wonder as his great love to us, and may justy make us fear that we never yet savingly knew him. If a worm loved me, would I not love it again? Vespasian when a poor maid said she was in love with him, he gave her a reward, and wrote it down, Vespasiano adamato, to her that loved Vespasian: And shall Christ so love us, and we not love him again? Suppose we had a friend that had died for us a temporal death: O how dear and sweet would the remembrance of such a friend be to us, and the thought of him fetch tears from our eyes? Oh how dear should Christ be then to us that hath suffered the infinite wrath of God for us, delivered us from hell, reconciled us to God, purchased heaven and all good things on earth, so far as needful for us; Oh that Christ would kindle this fire of love in our hearts to him, for we cannot love him except he enable us to love him; nor can we love him except he love us first, and so our love rebounds by reflection as the sunbeams shining upon the wall, it heats by reflection. Nothing inflames our hearts more to love Christ, then seriously to meditate of the love of Christ. 
Ps. 39 3.  Whiles I was musing the fire kindled saith David, (g) And when they shall see him whom they have pierced, than they shall mourn for him: Not only with tears of 
Zach. 12. 10.  compunction, but also of affection.   

CHAP. VIII. We must study to know Christ with a virtual and operative knowledge.  
FOurthly and lastly, we must study to know Christ with an operative, and powerful knowledge. For so know ledg is oft taken in Scripture. Oh that thou hadst known in this thy day the things that belong to thy peace, 
h Luk. 19 42.  that is seriously considered of them, cum affectu & effects, to repent and embrace Christ. Adam in honour is said to have no understanding 
i Psal. 49. ult.  because he made no use of his understanding. It is said of Christ he knew no sin, 
k 2 Cor. 5. 21.  because he did no sin. So here we are required to study to know Christ, not with bare speculation, but practically and operatively; Phil. 3. 10. That I may know him and the power of his resurrection; that is, that we may find the operation of that power in our souls which Christ shown in raising himself from the dead. And this appears in 2. particulars. First, whereby he gives us power against the love and dominion of sin, to feel virtue and strength from Christ, to crucify our sins that crucified our Saviour. They that are Christ's (saith Paul) have crucified the flesh with the lusts thereof. 
l Gal. 5. 24.  And if we know Christ to be ours, we know that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 
m Rom. 6. 6. 1 Cor. 15. 31. Eph. 4. 21.   
And truly there is nothing more powerful to mortify sin then the knowledge and meditation of the sufferings of Christ. If one should kill our father, would we hug and embrace him as our friend? let him eat at our table? and not rather hate and detest the very sight of him, and seek to be revenged of him? If a Snake should sting thy dearly beloved spouse to death, wouldst thou preserve it alive? warm it at the fire? hug it in thy bosom? and not rather stob it with a thousand wounds? And were not our sins the causes and instruments of Christ's death? Were not they the whips that scourged him? the nails, the cords, the spears, the thorns that wounded him, and fetched his heart blood from him? And can we love our sins that killed our Saviour? Can a spouse love her husband, and her heart embrace an adulterer. We complain of the sin of Judas and of the Jews, and seem to hate them, and spit at the mention of them: and can we love our Judas sins that set them all on work, and put Christ to death?  
And certainly he knows nothing of jesus Christ savingly, as the truth is in Jesus that hath not put off the old man, which is corrupt according to deceitful lusts. 
n Eph. 4. 21. 22.  Though not totally, yet abating the love and power of them daily, as a man wounded mortally daily weakens; Or as a tree cut at the root daily withers by little and little; or as a dead man in the grave daily rots, stinks and wastes; for so saith Saint Paul, by our rejoicing in Christ I die daily. 
o 1 Cor. 15. 31.   
There were five Monks that were studying what was the best means to mortify sin. One said to meditate of death; the second, to meditate of judgement; the third to meditate; of the joys of heaven; the fourth, to meditate of the torments of hell; the fifth, to meditate of the love and sufferings of Christ. And indeed this is the strongest motive of all. Camer: reports that Solomon had 
Camer.  a glass wherein if a worm were put, and one pricked it so that the blood issued, it would break the glass: I am sure if any thing, the blood of Christ will break our hearts: As they say, the blood of a Goat will dissolve the Adamant.  
Secondly, we must study to know the power of his resurrection, in raising us up to newness of life, changing our natures, creating in us new hearts, and making us new creatures. 
p Eph. 4. 21. 23. 24.  That we may be able to say with Paul, I live, yet 
q Gal. 2. 20. Col. 3 1. 2. Phil. 3. 10.  not I, but Christ lives in me; that we are risen with Christ, seeking and setting our affections on the things above, and not on earth; having felt the spirit of Christ in our hearts like a loadstone, drawing our hearts to heaven whither he is ascended; Or as the Sun draws up the ●●pours from the earth; that whereas before we were like mouls, always moving in the earth; now we are like the Eagles soaring up to heaven, being clothed with the Sun, and having the Moon under our feet.   

CHAP. IX. That the knowledge of Jesus Christ and him crucified is the sweetest and most excellent knowledge.  
ANd thus I have finished the first particular, viz. What knowledge of Christ is to be studied of us, consisting of four particulars, namely,  
The knowledge of 


1. Speculation.  
2. Application.  
3. Affection.  
4. Operation.     
2. Now followeth the second particular; Why we ought especially to study to know jesus Christ and him crucified. And that for these three reasons.  
Because it is the most 


1. Excellent. Knowledge in the world.  
2. Profitable. Knowledge in the world.  
3. Comfortable Knowledge in the world.     
First, the knowledge of Christ is the most excellent knowledge. I count all things as loss, not only for the gaining of Christ, but for the excellency of the knowledge of Jesus Christ my Lord, saith Saint Paul, (a) and yet to gain Christ is much 
Phli. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more than to know him. Nay, more, In him are hid all the treasures of wisdom and knowledge, Colos. 2. 3. Now treasures we know are abundance of precious 
Thesauri sunt Divitiae congregater Aq.  things, (So Chrys. Aquin. Theoph.) In Christ there is all rich and precious knowledge, a fountain of riches; Oh the depth of the riches of the wisdom and knowledge of Christ, Rom. 11. 33.  
Nay further, In him are All treasures. He that knoweth Christ hath all profitable knowledge, so that he need know nothing else to make him happy; And contrarily 
Si quishaberet librum ubi esset tota scientia non quaereret nisi ut sciret illum librum sic, & nos non oportet amplius quaerere nisi Christum Aquin. in Col. 2. 3.  if he know all things else, and knows not Christ, he hath no rich or precious knowledge, no treasures of knowledge, but empty and unprofitable knowledge.  
3. Nay yet more] All treasures are HID in him; As men do hid and lay up their treasures from the sight and knowledge of men, so there is such a vast sea of treasures and riches in the knowledge of Christ, as men cannot apprehend, And that in two respects. 1. propter debilitatem intellectus, as a candle is not seen of the blind, so our understandings are not able to discern them: 1 Cor. 2. 14. And secondly, propter velamen oppositum, as a candle in a dark Lantern, for they are not fully revealed (As Aquin.) Hence saith the Apostle. 1 Cor. 2. 9 Eye hath 
Rom. 8. 18. Nos habemus non limpidos, sed lippos occulos, Acquin. 1 Cor. 2. 10.  not seen the riches that are to be found in Christ, any further than they are revealed by the spirit of Christ. (d)  
Reas. 1. Now the reason why the knowledge of Christ and him Crucified is so excellent; Is, because it hath a more excellent, and higher revelation than the knowledge of all other things; Adam had knowledge of the creatures by natural instinct, yea and of God too; but had not the least scintillas of the knowledge of Christ. Plato by light of nature wrote of God the Creator, but could not write a word of Christ the Redeemer; and the reason is, because we may see something of God a Creator in the Creature, but all the frame of heaven and earth could not bring the least knowledge of Christ a Redeemer: But this knowledge came by special revelation immediately from God 
e 1 Col. 1. 26.  and therefore is especially to be inquired after, 1 Cor. 2. 7. We speak the mystery of God, even the hidden wisdom which God ordained before the world to our glory.  
Secondly, Reas. 2 the knowledge of Christ is the most excellent knowledge, because the excellency of all other knowledge is included super-eminently in the knowledge of Christ; as the brightness and beauty of all the Stars appear in the Sun.  
And this appears in these five respects.  
1. The excellency of the knowledge of God appears in the knowledge of Christ. 2. The sweetness of the word consists in the revelation of Christ. 3. The knowledge of all the works of God are not so excellent as the knowledge of Christ. 4. The excellency of man is that he knoweth Christ. 5. The excellency of the works of man are, that they proceed from man endued with the knowledge of Christ.  
First I say, the sweetness and excellency of the knowledge of God himself appears in the knowledge of Christ.  
The light of the knowledge of the glory of God shines in the face of Jesus Christ, 2 Cor. 4. 6.  
And this appears in three particulars.  
1. In regard of his person: for he is the image of the invisible God, the print of 
1 Col. 1, 15  the face of God is seen in him, even the wisdom, holiness, goodness, mercy, etc. and all the attributes of God did shine in his son in a supereminent manner, (and that in carne visibili, in visible flesh) even as the Moon resembles the Sun, or as some times the child is the very picture of the Father; So that Christ might truly say, he that hath seen the son hath seen the father, because he hath seen the attributes of the father shining in the son. And hence he is styled the brightness or lustre 
Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of his father's glory, and the Character or express image of his person. (g)  
Secondly, in regard of the work of Redemption, wh in all the attributes of God shine forth more gloriously than ever they would have done if Christ had not redeemed us: As the glory of his wisdom to find out such a way to save man by uniting God and man together, Rom. 11. 33, which the wit of men and Angels 
Psa. 85. 10.  could never have found out: The glory of his holiness and justice against sin, that rather than sin shall not go unpunished, his own son shall be punished. The glory of his mercy, goodness and 
joh. 3. 16  love, that rather than man shall die, his own son shall suffer for us; he shall die that we may live: he shall be crucified that we may be glorified. The glory of his power, that he is able to bring life out of death, to fetch honey out of the Lion's Carcase, and to support man's nature to bear such infinite wrath. And hence it is when Christ was borne, that the Angels came out of heaven, singing, and rejoicing, saying, Now Glory to God on 
Luke 2. 14  high. As if God had never the like glory revealed before, no not in the work of the whole Creation, & certainly if we had stood in innocency we could never have conceived God, so just and severe against sin, so merciful and loving to let his own son suffer to show mercy to us, etc. as now we see he is in our redemption by jesus Christ.  
3. But thirdly, and especially the sweetness of the knowledge of God appears in the knowledge of Christ in relation to us: Because to know God without Christ, is to know him our enemy, a revenging God, a consuming fire which makes us fear and tremble to think of God; As it is with the Devils, and was with Adam after his fall, he ran from God, as his greatest enemy.  
But to know God in the face of Jesus Christ is sweet and comfortable. This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent. And the reason is, because now we know God, to be our God, our merciful, loving, gracious, and reconciled father which is in heaven; that now we can with open face, and not like Trayrors, with our faces covered, behold the glory of the Lord, 2 Cor. 3. 18.  
As Moses could with delight see God pass by in all his Royalty and glory when he was hid in the Rock; so God's attributes shining out of the Rock Christ Jesus, are sweet and lovely to us (that Rock was Christ.)  
For now, if I know God to be a wise God that knows all things that are done on earth, the greater is my comfort, for than he is the more able to know what I want, and to take care of me.  
Is he a holy God? The better for me, because than he is the more able to sanctify me. 
a joh. 1. 16.   
Is he a just God? The better for me, for than he must needs pardon me, seeing Christ his own son hath died for me, Rom. 8. 33.  
Is he very merciful? Then he will spare me, and take pity upon me. 
b Mal. 3. 17. Psa. 130. 34. Psal. 103.   
Is he loving and amiable in his disposition? Then he will take pleasure and delight in me.  
Is he strong, mighty and powerful? then he is the more able to defend me from my greatest and strongest enemies. Rom. 8. 31.  
Is he a rich God, that hath all things in heaven and earth? the better for me, for than he is the more able to provide for me what ever I stand in need of, because God is my God reconciled to me, and all that is in God is for me.  
But on the contrary, out of Christ the thoughts of God are terrible to us, we look upon him as our greatest enemy; As the Devils that look upon God out of Christ, they believe & tremble; Or as a sl●ve that looks upon his cruel master, or as a foul fellow upon a severe judge: I knew said the evil servant, thou wast an hard man. And the reason is, because all the attributes of God are now against him. All this is against me, saith jacob. 
c Gen. 42. 36.   
Is he a wise God? the worse for me, for than he is more able to find out my sins, and knows all the wickedness my heart is privy to. 
d Jer. 17. 9   
Is he holy? then he must needs hate, me, that am so filthy 
e Hab. 1. 13   
Is he just? the worse for me, for than he must needs punish me, and be revenged on me for my sins.  
Is he an almighty powerful God? then how easy is it for him at his pleasure to break me in pieces, to grind me to powder, and to consume me in his wrath, who am in his hands but as a vessel of clay in the hands of the potter, as chaff before the wind, or as stubble before the fire?  
Is he full of love, mercy and pity? O that's my greatest misery, because I may 
Luk. 13. 28  see it extended to others, but I shall never taste a drop of his mercy; as Dives could not have a drop of water to cool his tongue.  
So that we see, it were good for such a man that there were no God, or that he had never known him, and might never see his face, if he knows him not in Christ.  
2 Secondly the sweetness of the knowledge of the word of God consists in this, that jesus Christ is revealed in it; for else it were the most dreadful book to us that ever was opened, like Ezekiel's roll, that was written within and without nothing but mourning, lamentation, and woe; Or like Vriahs' letter: containing the sentence of our own condemnation.  
The moral law, the very image of God, and likeness of his nature, which is so holy, righteous, just, and good: yet it seems like Draco's laws, that were written with blood, even a law of death, terror, and condemnation, 
g Gal. 3. 10  any further than it is a schoolmaster to drive us to Christ.  
The ceremonial law as Circumcision, Passeover, water out of the rock, the brazen serpent, cities of refuge, tabernacle, washings, sacrifices, offerings. What sweetness or goodness was in them any further, than they did typify Christ? Alas, they were but as dry shells, Christ was the kernel: they were but as so many glasses, but Christ was the fair face that was seen in them; they were but as shadows, but the body was Christ, Col. 2. 17.  
And the Gospel, the New Testament is nothing else but Christ in every leaf, and how to walk in him; As Count Anholt that Princely Preacher was wont to say, The Scriptures (especially the Gospel) they were but the swaddling bands of the child jesus.  
And certainly, if the word be the field, Christ is all the treasure that is hid in that 
D. Stough. ton.  field; Or as a worthy and famous divine once of this City said, If all the word of God be like a ring of Gold, yet Christ is the Pearl in that Ring of Gold.  
3. Thirdly, the knowledge of Christ is sweeter and more excellent than the knowledge of all creatures, and things that God hath created in heaven or earth; indeed all knowledge is excellent, even of the meanest creatures; which all men and women naturally affect, as we see in Eve that would adventure the loss of Paradise to gain more knowledge, Gen. 3. 6. Even the ploughman learns to plough and sow his ground by instinct from God, Esaiah 28. 26.  
And what pains do men still take to get knowledge of the creatures? as the Astronomers, Philosophers, Geographers, & c? Yea, how do we admire the learning of the heathens? the wisdom of Solomon, that could discourse from the Cedar to the shrub? And a man of excellent▪ parts and deep learning, how is he honoured of all men?  
But alas, what is all his knowledge and learning without the knowledge of Christ? It is but of the creature; He can tell you the nature of a Star, of a bird, of a beast, fishes, etc. He can discourse of Countries and nations, etc. when perhaps a poor milkmaid can tell what Christ is better than he; & is it not better to know what Christ is, then to know what a star, a tree, a fish, a bird, or a beast is, or any other creature?  
Nay; suppose the knowledge of the creature may lead thee to the knowledge of God, as indeed it doth: For the invisible things of God are seen by the Creation of the world, even his eternal power and God head, Rom, 1. 18 Yea, what is all the world created, but God explained? (as learnedly Cusan: Mundus universus est D●us explioatu●:) Every creature having as it were upon it the print of his finger, the step of his foot, and the mark of his hand. The same spot of ground brings forth a thousand several kinds of flowers, which shows there is a God? Even a fly, what a great noise makes 
Qu●ibet ●erba Deum, Cic.  that little creature.? All the world cannot make one of them. Yea Pliny considering and viewing the gnat, and the butterfly, the music of the one, and the curious painting of the other, confessed that there was a God; Much more by viewing the glorious heavens bespangled with so many stars as so many Pearls or mountains of Gold, the mighty earth to hang upon nothing, the vast Ocean that restless monster with perpetual agitation, who can but say, this is digitus dei the finger, the hand of God? For Quibus machinis? quae ferramenta said the heathens? What engines, what Iron tools etc. could be made use of, in the framing this goodly structure? Surely none; Neither yet could they come alone, neither could men make them, no more than birds or beasts could make stately buildings in a glorious City.  
But alas, if they should bring thee to the knowledge of God, yet they can never bring thee to the knowledge of Christ: and then the knowledge even of God himself will be uncomfortable.  
So that we may truly say with Calvin; All knowledge makes us but fools and mad men till we have learned Christ. And he that shall prefer the knowledge 
Est insania praeter Christum quicquam scire. Calv. on Col. 2. 3.  of the creatures before the knowledge of Christ, prefers trifles before treasures, quisquilias thesauro praefert (as Daven. on Col. 2. 3.)  
4. Fourthly, the greatest excellency and honour of any man, is this, that he knoweth Jesus Christ; this is more than all wisdom, beauty, riches, learning, noble birth, or whatsoever other accoutrements.  
Thus saith the Lord; let not the wise man glory in his wisdom, nor the strong man glory in his strength, nor the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth me. Jer 9 23, 24 intimating, that the knowledge of God in Christ, is our greatest glory. And certainly God regards a man no more than he seethe Christ in him: Christ (with God) is all and in all, Col. 3. 11: That is, God hath no respect to a man for any thing else, either the more, or the less to regard him, because he is a jew of the stock of Abraham, or that he is a Gentile, whether learned as were the Grecians, or unlearned as were the Barbarians, or Scythians (Barbarorun● Barbarissimi) whether poor bondslaves and servants, or masters, all is one to God, only he looks at a man as he sees him in Christ; as he preferred poor Lazarus before rich Dives, because he saw Christ in Lazarus, and not in Dives; 
job 34. 19 Act. 10. 34. Gal. 6. 3. Mal 3. 17.  Tamburlaine in his wars, one having found a great pot of gold digged up (as I remember.) he brought it to Tamburlaine, who asked whether it had his father's stamp? but when he saw it had the Roman stamp, he would not own it: So God will own none, but those that have the stamp of Christ and his image upon them: But he will own the poorest and meanest of his servants, that have Christ shining in them, as his jewels, as the apple of his eye, to whom he sends his holy Angels to attend upon them. For in heaven their Angels behold the face of my father which is in heaven, Matth. 18. 10.  
And as God respects nothing in any man but jesus Christ: so likewise the Saints of God have esteemed of men only as they have seen Christ in them. So David professeth that all his delight was in the Saints that were on earth, in whom Christ appeared, Psalm. 16. 2, 3.  
And Saint Paul tells us he regarded no man after the flesh, (or in fleshly respects) as they were wise, learned, rich, honourable, 2 Cor. 5. 16. No not Christ himself; that is, as he was a jew borne of their natition, or so as to expect great things from him on earth, as the jews did, but only spiritually: Nay he would not so much as write a letter or Epistle to the greatest Monarches in the world that were not in Christ, but to the poor Saints in Corinth, Ephesus, Galatia, etc. And to Philemon 
Indeed he wrote to one Lady, but she was an Elect Lady.  the Master, for a poor servant Onesimus sake.  
Mr. Fox, when a great Lord, and wicked met him in London in the streets, and asked him how do you Mr. Fox? he said little. Do you not know me said the great Lord? No not I said Master Fox. I am such a one said he; Sir, I desire (said Master Fox) to know nothing but Jesus Christ and him crucified.  
Policarpus at a certain time meeting with Martion the Heretic, he said unto him, do you not know me? Yea said Policarpus, I know thee to be Primogenitum Diaboli, the first begotten child of the devil. Euseb.  
Indeed, natural men are ready to despise a Christian, though Christ shines in him never so gloriously, if he be poor, and admire the rich, Jam. 2. As Aigalond King of the Moors, when he came to the King of France to be baptised, and saw a great many poor tattered people at his door, asked what they were; It was answered, these are the servants of Jesus Christ; he went back in a fury and discontent, and said he would never serve such a Master that could keep his servants no better. But Ingo King of the Veneeds (contrarily) at a great feast, to show his love to Christ's Saints, set his Pagan Nobles in his Hall, and certain poor Christians with himself in his Parlour.  
5. Fiftly, the excellency of all our works is from our knowledge of Christ; which though never so excellent in themselves as Prayer, Preaching, Alms, etc. God regards them not, they stand for nothing, they are but Ciphers, till Christ be joined with them. They are at best but umbrae virtutum, shadows of virtues, nay splendida peccata fair and shining sins, beautiful abominations 
Absque Christo, omnis virtus in vitio est. Luther  in a man out of Christ: Like as the Phoenix gathers sweet odoriferous sticks in Arabia together, and then blows them with her wings, and burns herself with them; just so we burn ourselves with our own good works, be they never so sweet and good, if separated from jesus Christ.  
It is Christ, and Christ alone that sweetens and perfumes all our prayers, hearing, alms, and all our duties, and makes them acceptable, As Apothecaries 
Rev. 8. 3.  sweeten all their Confections and Cordials with Musk and Sugar.  
The Persians had certain trees that bore poisoned fruit, and they by stealth had planted abundance of them among the Turks, hoping thereby to poison them: but with the change of the soil, the fruit changed its quality, and instead of poison became wholesome food. So our works that were poison before, are sweet and good when they proceed from a man planted into Christ: Seest thou not how Faith wrought with his works? saith Saint James, Jam. 2. 22. It was Faith made Abraham's works accepted, which else had not been regarded.   

CHAP. X. The knowledge of Jesus Christ and him crucified, is the most profitable knowledge.  
2. NOw followeth the 2 reason why we ought to study to know jesus Christ and him crucified: because it is the most profitable knowledge in the world; It's better to know Christ thine, then to know all the riches in London, nay all the kingdoms in the world, thine; As one pearl is better than a great deal of lumber, so one Christ weighs down all the kingdoms in the world; for what should it profit a man to win the whole world, (and lose Christ) and lose his own soul? Matth. 16. 26.  
This is the Pearl of great price for which the rich Merchant sold all that he had, and bought it, and found more joy in this one Pearl alone, then ever he did 
Mat 13. 44 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3. 8.  with all that he had without the Pearl; Nay more, Saint Paul tells us, there are unsearchable riches in Christ, such as can never be traced or found out, no more than we can find the way of a ship in the Sea, or of an Eagle in the air: But (as the word signify in the Original) we are like hunting dogs that have lost their game, having neither footstep nor sent left to pursue. As God's ways, so the riches of Christ are past finding out, Rom. 11. 33. He is the one thing needful, whom obtaining we need no more to make us happy. 
c Luk. 10. ult.  Ipse unus erit tibi omnia, quia in ipso, uno bono, bona sunt omnia, One Christ will be to thee instead of all things else, because in him are all good things to be found.  
1. And this appears in four respects; first, because Christ will give us better things than the world hath; Alas what do we find in the world, but a bundle of Thorns and vanities 
d Eccles. 1. 2. ? we feed upon ashes 
e jer. 44. 20.  (and good enough to feed dust and ashes) which was the Serpent's curse, on thy belly thou shalt go, and dust shalt thou eat, Gen. ●. They are but pits, and broken, empty pits, that can hold no water. 
f jer. 2. 13.  They are but Cabull, dirty Cities, our father's dunghill, not inheritance, 
g Esa. 55. 2.  windy husks (the Prodigals far) not solid bread (g) a hard shell and a dry kernel. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter. sweets,   
Yea they that find most sweetness in the world, find it like a Beehive wherein they have tasted a little honey, but they have been stung with a thousand Bees; For so God hath told us before hand; though we have golden dreams of framing a Paradise of pleasures to ourselves here, yet we shall find the gates of Paradise shut on earth, open only in heaven. Our Paradise is now become a Bochim, a place of Lamentation; for so he hath decreed; Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life; Thorns, and 
h Gen. 3. 18, 19  thistles shall it bring forth unto thee.  
But will Christ feed us with vanities, vexations? With earth and ashes? No, no, he will feed us with the dainties of heaven, and will open unto us the treasures and jewels that are found in the richest Cabinet of God himself, Eph. 1. 3. He will give us Grace and glory, and no good thing will he withhold from us if we walk uprightly, Psal. 84. ult.  
First, He will give us the grace of justification, 
Col. 2. 13.  a pardon for all our sins, and deliverance from hell and death, Rom. 8. 1. Reve. 20. 6. He will say to us as to the Palsy man, be of good cheer, thy sins are forgiven thee, Matthew 9 verse 2. and as to weeping Mary, Woman, thy sins are forgiven thee, Luke. 7.  
And this alone is a greater blessing than all the riches in the world; Blessed is that man whose iniquities are forgiven. Psal. 32.  
2. He will give us the grace of acceptation; we shall be looked upon and accepted as righteous as Christ himself was for us; for as he is, so are we in this world, 1. joh. 4. 17. 
i 2 Cor. 5. ult. 1 Cor. 1 ult   
3. He will give us The grace of sanctification; Not only pulling off our chains of darkness, the devil's fetters, 
k Col. 1. 13  but also decking us with the Jewels of holiness, the Angel's glory, by clothing our souls with divine inclinations, to be made partakers of the divine nature, 
●Ezek. 16. 12. joh. 1. 16  and our hearts to be made after Gods own heart.  
4. The grace of Adoption; of vassals and children of the devil to be the spouse, the members of Christ, nay the sons of God 
m joh. 1. 12  which perhaps is that new name spoken of, Reve. 2. 17. Now, behold what love the father hath bestowed upon us that we should be called the sons of God 
n 1 joh 3. 1.  thereby intimating that he bears to us the affection and protection of a father to his children.  
5. He will give us the grace of reconciliation, whereby God is as good friends with us through Christ, as if we had never offended him, Col. 1. 21.  
6. The grace of Cooperation, for we are able to do all things through Christ that strengtheneth us. Phil. 4. 13. John 15. 44.  
7. The grace of corroboration; for his grace shall be sufficient for us, that no sin shall have dominion over us. Rom. 6. 14. 2 Cor. 12. 9  
8. The grace of coagulation, enabling us to grow in grace till we come to the measure of Grace that God hath appointed us to come unto. Eph. 2. 21.  
9 The grace of preservation to continue to the end. 1 Pet. 1. 5. we are kept by his power through faith unto salvation; our life is hid with Christ in God, Col. 3. 3. so as Nothing shall ever separate us from his love; for who can pluck us out of the hand of God and of Christ? Joh. 10. 28. Rom. 8. ult.  
10. The grace of consolation; for he will send the holy Ghost (not only the sanctifier but) the comforter to cheer our hearts, as he promised us, Joh. 15. 26. which exceeds all other joy and comforts, being unspeakable and glorious. 1 Pet 1. 8.  
11. Lastly he will give us the grace and gift of glorification; if we know Christ is ours, than we know heaven is ours, and all the pleasures that are in it; That that day we die, we shall be with Christ in Paradise; for the same glory thou hast given me I have given them, saith our Saviour, Joh. 17. 24. and we shall sit together with him in heavenly places. Eph. 2. 6. Other knowledge may bring pleasure and content, but no other knowledge can bring salvation, but only the knowledge of Jesus Christ and him crucified; can the son of Ishai give you orchards and Gardens? etc. said Sa●l; and can the knowledge of earthly things enrich you with these treasures?  
2. Secondly, As Christ gives better things than the world hath, so more satisfying. These earthly things are called empty pits because they are empty of content; though there may be some good in them, yet not the good we expect, that is, content, Because nothing can give content but that that joins God and the soul as friends together, for which end it was created, and without whom the soul can find no content in all things else, but flies up and down like a Bee from one flower to another, from one comfort to another, to get more sweetness; but when once it enjoys God, it saith I have enough; as Jacob said, I have enough my son Joseph is a live; and then is as quiet as a Bee in her hive, a bird in her nest, a Beast in her den, or the Dove in the Ark, because God is alsufficient: A 
Gen. 17. 1.  Bee flies from one flower to another, because she wants honey enough in that flower, but when she is put into a pot of honey, than she seeks no farther: A thirsty man, give him a glass of water, he is not satisfied, for saith he, this little water is not able to quench my great thirst; but carry him to a river, and then he saith he hath enougth.  
Thirdly, Christ gives more durable riches than the world hath; All other things have their time to leave us; Hic acquiruntur, hic amittuntur. Here they are gotten and here they are lost: The world is like the gardens in France or Italy, where men may eat of the fruits of the garden what they please, while they are in the Garden, but can carry nothing out, for then the Gardener searcheth and emptyeth their pockets; even so when death comes she will empty our pockets, that we can carry nothing with us out of the world. Our time is a coming that we must bid a sad farewell to all things here; farewell husband, I shall never see thy face more; farewell wife, farewell children, friends, 
Riches have wings; Honours are like a crystal glass, Quo magis splendescit citius frangitur; And pleasures like bubbles of soap, pleasant to see to, but quickly blown out. Luk, 10. ult Rom. 8. ult  riches, honours and pleasures both sinful and lawful; And perhaps if we be not the better provided, we shall bid farewell God, farewell Christ, the joys of heaven and eternal happiness; But Christ abideth ever; If we know Christ ours, we shall never bid farewell to jesus Christ; He is the good part that shall be never taken from us; Then we may say as Dives spoke (though brutishly) Soul take thine ease and be merry, for thou hast goods laid up for many years; yea even to all eternity. Eterna erit exaltatio, que bono latatur aeterno; That joy lasts for ever, whose object remains for ever.  
4. But fourthly and lastly, Christ brings with him the blessings of this world also, Matth. 6. 33. All these shall be cast upon you, into the bargain, as a loaf to the dozen or a little handful to the measure. All things are yours, if you be Christ's, for Christ comes not vacuis manibus, empty 
1 Cor. 3. 26  handed. And this appears in four particulars.  
1. First, we shall have certainty of provision. We may say with David; the Lord is my Shepherd, I shall not want; for God hath said it, I will never leave thee nor for sake thee. 
Psal. 23. 1.  Heb. 13. 5. Hath he given us Christ, and will be not with him give us all things else? Rom. 8. 32. What can God deny us that is good for us, that hath not denied to give his son for us? Will a man give us the Garden and not the flowers? The Land, and not the trees? and will God give us heaven and deny us earth? Are not two Sparrows sold for a farthing, and yet your father provideth for them? Will God take care for Sparrows, and young Ravens, &c, and not for thee, O thou of little Faith? Will a man take care to feed his cattle in the field, horse in the Stable, Swine in the Sty, and not for his wife and children that sit at his own Table?  
We are ready to say, especially the poorer sort, as Isaac said to Abraham; Here is wood, but where is the Sacrifice? Here are mouths, but where is the meat? But let us answer our souls as Abraham did his son; O my son God will provide.  
Or perhaps we will say as the Disciples said to Christ; Here are a few loafes and two little fishes, but alas what is that among so many? And yet you know with the blessing of Christ it served them all The Prodigal could say, if once I could get home into my father's house, there is bread enough.  
When Hagar looked into her bottle. and saw that empty, she fell a weeping; but when she saw the fountain or well of water, than she was satisfied, for than she knew she could fill her bottle again; So regard not so much though thy bottle be empty, remember the Well is full. I have been young saith David, and now am old, yet I never saw the righteous forsaken, nor their seed though begging their bread (as Broughton reads it) Psal. 37. 15.  
Though perhaps we may want what we desire, yet we shall never want what God sees best and fittest for us to do him service withal.  
Always, the greatest estate is not fittest for us; as a great shoe fits not a little foot, nor a great sail a little ship, nor a great ring a little finger, which though it have more Gold in it, yet a lesser were better and fit for us. Bellarmine in his Catechism hath an excellent expression; supopse saith he, a King having many children of several ages, should apparel them in cloth of gold: Now he that is 16 years old hath more gold in his robe then the child that is but five or six year old; yet the child would rather have his own garment than his elder brothers, because saith he it is fit for me: So if thou hast that estate that is fittest for thee, surely that is best for thee.  
2. Secondly, As we shall have certainty of Provision, so we shall have it with better right; as coming to us not only by providence, but from the Covenant of Grace, and streaming to us through the blood of Christ: Wicked men have a pr●videntiall right as Creatures, as appears Acts 5. 4. Was it not thine own while it was with thee? But the Saints receive them as the Spouse, and members of Christ who is heir of all. Now a man were better have courser fare, wear meaner , etc. when they are paid for, then richer, and be in the books, and his  not paid for.  
3. Thirdly, we shall have our blessings 
Deut. 28.  blessed and sweetened with our Father's love; which doubles their sweetness, like as sweet water sprinkled upon sweet flowers makes every flower smell the sweeter, or as wine sweetened with sugar makes it more pleasant: Whereas all out of Christ have them with our father's curse, Mal. 2. I will curse their blessings, yea I have cursed them already. So Rom, 11. 9 Let their table be their snare, a trap and a stumbling block, etc. And so they become like sweet flowers poisoned, the sweeter the more dangerous: Hence wicked men out of Christ, may enjoy all good, and yet enjoy no good at all; Nay the more they abound in blessings, the more their curses abound.  
Suppose a Father should give a small portion to his child, but withal saith; Son, take this portion, it's but little, but thou hast it with my love, and I pray God bless it to thee; And to another he gives a greater portion, (or perhaps he pulls it from him, as the Prodigal did from his father) but withal saith; Take it and choke with it, let it be accursed to thee. Now there is great difference between a gift received with our father's blessing, and with his Curse. God give me a little with my father's blessing, rather than a great deal with my father's Curse; better is a little with the fear of the Lord, than greatreasures and trouble therewith, saith Solomon, Prov. 15. 16.  
4. Fourthly and lastly; These are given in hand as pledges of our future hopes; Take these for present, but greater things are laid up for thee hereafter; Psal. 31. 19 How great are the things thou hast laid up for them that fear thee? He that knows Christ to be his, may say I have these and heaven too, I have these and Christ too, these are not my portion, that is to come.  
But these are the wicked man's portion, Psal. 17. 14. They have their portion in this life, there is all, they must expect no more; they may say, I have house and land, riches, honours, and pleasures; but I have no part in Christ or Heaven: with Dives, I am merry now, but to night I may be in hell with him. Now what joy hath a condemned man in the society of all his friends, in daintiest fare, in all delights and pleasures, whiles he wanteth his pardon, every hour expecting execution?   

CHAP. XI. That the knowledge of Jesus Christ and him crucified is the most comfortable knowledge.  
3. NOw followeth the third and last reason why we ought to study to know Jesus Christ and him crucified; Because it is the most comfortable knowledge in the world; In other things, He that increaseth knowledge, increaseth sorrow. But the more a man knows of Christ, and his part in him, the greater is his joy; A poor godly man that knows Christ is his, hath more joy in his heart, and lives a more comfortable life, than the greatest rich man that hath all abundance, great manors, is rich in gold and silver, but knows not that he hath any part or portion in jesus Christ. 1 Pet. 1. 8. After you believed, you 
Psal. 4. 7. Psal. 66. 3.  rejoiced with joy unspeakable and glorious; yea such a man carries heaven about him, and the joys of it; for the Kingdom of heaven is righteousness, and peace, and joy in the Holy Ghost. Rom. 14. 17. and this appears especially in four conditions.  
1. In time of spiritual distress, when our sins are gone over our heads, like mountains & millstones, 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 soul (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 God's anger, I sat under thy shadow (saith the spouse, Cant. 2. 3.) with great delight; Like as jonas Gourd, or a tree with broad leaves, shadows from the heat of the sun, so doth Christ from the heat of God's hottest displeasure when he seemeth most angry with us.  
2. The knowledge of Christ is most comfortable in time of greatest persecution, imprisonment, banishment. etc. (like as the Unicorns horns sweetens all poisoned 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 Daniel was in the lion's den among the lions; But to him they were no lions, but as so many lambs instead of lions, because Christ was with him in the den of lions.  
Paul and Silas were whipped indeed, but it was with Rosemary branches, because 
Nihil sentit crux in nervo, quam do animus est in Caelo.  they found more pleasure than pain, more ●oy than sorrow: Yea and they were in prison too; but it was sweeter to them then a parlour, where at midnight they Sung psalms for joy, because Christ was with them in the prison.  
The holy martyrs amidst the flames of fire clapped their hands for joy, because Christ was with them in the fire. Methinks said one, I tread upon pearls (when he trod upon ●ott burning coals,) And, I feel no more pain than if I lay in a bed of Down; and yet he lay in flames of fire. According as the Lord hath promised, he 
Phil. 4. 13. jer. 30. 11. Psal. 103. 13.  will lay no more upon us than he will enable us to bear 1. Cor. 10. 13.  
3. The saving knowledge of Christ is most comfortable in our greatest affliction, sicknesses, losses, crosses, disgraces; for likely 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 rolled in blood: Yet, (saith she,) Unto 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 years 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 sceptre should not departed from judah 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 temporal punishments are sweetened and made comfortable unto us. What comforted job amidst all his heavy and grievious afflictions, but this? Yet I know my redeemer liveth. etc. yea even this alone supported Habbackkuck, in the time of his own, and the Church's misery, Hab. 3. 17. 18. Though the figtree shall not blossom, nor shall fruit be in the vines, the labour of the Olive shall fail, the field shall yield no meat, the flock shall be cut off from the fold, and there be no herd in the stalls, yet will I rejoice 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 befalls 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 whipped 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 cowork together with God for our good though we are not sure of prosperity; nay we know not what afflictions we may meet withal nor what cup we shall drink, yet we are sure of this, that Goodness and mercy shall follow us all the days of our lives. 
Ps. 23. 6.  If we be poor, it shall be good poverty; If sick, it shall be a good sickness; If in disgrace and reproach, it shall be good disgrace, etc. 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 meat, and out of the strong shall come sweetness: even lion-like afflictions that would seem to tear us in pieces, and devour us, will bring honey and sweetness to us; As the Israelites that were forty years going through a wilderness full of troubles, (when they might have gone it in 40 days) but God tells them the reason was, That he might humble them, and prove them, 
Deut. 8. 16  and do them good in the latter end. As indeed he did. So likewise joseph tells his brothers, You intended evil 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, sometimes they shall work temporal good for us in this life. joseph had his time to be under a cloud, and was thirteen years in prison by false accusation, but God in due time remembered him, and caused his sun 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 pass, and he shall bring forth thy righteousness as the light, and thy judgement as at noonday: Who for 13. year's imprisonment, reigned four scour years like a King in Egypt.  
David you know had seven year's banishment, yet it ended in a glorious reign of 40. year's continuance.  
Ruth a while like a servant, may glean among the sheaves, but ere long she is mistress of all those fields wherein she gleaned.  
And job awhile may be stripped 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. job 42. 12, 13.  
2. But however, it shall always work for our spiritual good. By the sad 
Eceles. 7. 3 Heb. 12. 10 john 15. 2.  look the heart shall be made better. Like those in the time of the sweeting sickness that were smitten with Rosemary branches to keep them waking, and from sleeping to death; though they cried out at the smart of the blows against those that smote them, O you kill me, you kill me; whereas alas they had been killed with their disease, if they had not been smitten; Or as tender mothers that give their children sometimes bitter wormwood and Aloes, but 'tis to kill the worms (or else they would never let their children taste so bitter a potion) and likely too, it is sweetened with sugar.  
There is a four fold spiritual good by afflictions to every one that knows jesus Christ savingly.  
1. They keep the heart tender and humble, pliable and buxom to God (Remembering my wormwood and my gall my soul 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, etc.  is I have sinned, what have those sheep done? And Ionas after he was cast into the sea and restored, the second time he could find his way to go right to Nineveh.  
2. They keep us from backsliding; for else we would lose our graces, as too much sunshine makes the corn to shalt and lose its fruit.  
3. They make us fear to sin that have so smarted for sin: The  child dreads the fire; excellent is that speech of job; job▪ 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 amiss, I will do no more. As a child will fear to commit that fault for which he hath well smarted.  
4. They make us grow in holiness, and wean 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 dross, but nothing of its substance and is made the purer gold; Or as grapes under the press make the sweeter wine; Or as wheat under the flail hath its chaff beaten off and is the purer corn: So are afflictions to all that are in Christ, and know Christ theirs; They make them like Roses, which though sweet always, yet they never drop sweet water but when the fire is under them; Or as spices, when beaten to powder, than 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 wear 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 sorrows of all the Saints in the world, yet they are not worth one hours' glory in heaven.  
4. Fourthly and lastly, The knowledge of Christ and him crucified 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 itself be full of anguish, and is the destruction of nature, yet if thou art in Christ, and knowest Christ is thine, the cup is sweetened 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 eternal in the heavens; wherefore we sigh and groan 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 fear 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 departed in peace, for mine e●es have seen thy Salvation.  
Yea sometimes 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. ●. 11.) The winter is past, and the singing of Birds is come, yes, she replied, 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 cried 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 fear I death, because I have a good Lord.  
Glover from whom God did hid his face long before, yet when he was going to the stake, said to his friend Austen, he is come, he is come.  
But you will say, Object. do such always die comfortably? I answer, Answ. Not always, 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, etc. and besides we know death is fearful in its best looks (called the King of fears) as is a lion, though his teeth and claws be beaten out, or as the Hawk to the Partridge, who trembles at the very fight of her scattered feathers, or like a serpent's skin that is formidable though stuffed with straw.  
The virtuous Lady Jane when she covered her eyes with her handkerchief, and was to lie down on the block to receive the stroke of death, she cried out O what shall I do, where is it, where is it? she was filled so full of fear, though her faith failed not; yea Christ himself feared death with a natural holy fear.  
Yet I say thou art sure at the least to be freed from despairing fear, and to be able 
John 13. 13.  to say with job, Though he kill me I will trust in him; as our blessed Saviour on the cross, still 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 promised that neither life nor death shall be able to separate us from the love of God in Christ our Lord, Rom. 8. ult.  
2. And secondly, If thou knowest Christ to be thine, thou art sure to die a blessed death (Reve. 14. 13. Blessed are the dead that dye in the Lord. etc.) because that day and hour thou diest, that day thou art sure thy soul shall be with Christ in paradise; for to all that know Christ savingly, death is but the harbinger to bring their 
Cyprian.  souls to Christ. Ejus est timere mortem qui ad Christum nolit ire. (saith a father) let him fear death that is loath to go to Christ; do not thou fear that desirest to be dissolved and to be with Christ. Death to thee is but as thy father's horse to carry thee to thy father's house; or like josephs' Chariot rattling with its wheels ready to carry old jacob to his son joseph, so is death ready to carry thee to thy Saviour jesus.  
Alas, our misery lies in our life (morimur dum non morimur) not in our death▪ therein lies all our happiness; for we shall not die but live still, only we shall exchange the place of our living; instead of Egypt to live in Canaan, instead of earth to live in heaven.  
Now are we afraid to live? No, life is sweet; then fear we not to die, for that brings the sweetest and most happy life, and will make an exchange of a life of misery for a life of glory.  
Indeed to them that know not Christ, O how bitter is death▪ It must needs sting them like a serpent; because they go from all their happiness to all their misery▪ Death of itself is bitter; but herein lies the sting and strength of death to all out of Christ, in that it is entailed to eternal death; they may say as once Elisha did, 2 Kings 6. 32. Behold the murderer death is come to take away mine head; And is not the sound of his Master's feet (even of the devil and hell) behind him? mori non metuo (said one) sed damnari metuo; I fear not to die, but I fear to be damned.  
When Saul was told by Samuel (as he took him to be) to morrow thou shalt be with me (therefore what else but in heaven?) yet the news pleased him not (his conscience preached otherwise to him) but Saul fell all along on the earth, and was sore afraid, and there was no strength in him, 1 Sam. 28. 20. so Belshazzar did read the hand writing before Daniel read it, and trembled: for his conscience told him there could come no good news from heaven to such a wretch as he was.  
And verily herein lies the sad condition of all men, that know not jesus Christ savingly, That though they may make themselves merry and be pleasant in their lives, yet death makes them miserable, they shall lie down in sorrow, Esa 50. 11.  
And though now Christ seems like a root out of a dry ground, having nothing in him why they should desire him, Esa. 53. 2. (for though he hath made rich promises, yet not of such things as they care or desire to be rich in, and with such hard conditions too as seem unreasonable, even the parting with their dearest lusts) yet at death what would men give for assurance that Christ were theirs? Would they not prefer this knowledge before all earthly blessings? As Severus said, if I had a thousand worlds I would now give them all to be found in Christ? As crock-back Richard the third in his distress, cried a Kingdom for a horse; O than they will cry a Kingdom for a Saviour.   

CHAP. XII. A Reproof of those that know nothing of jesus Christ.  
Use 1 IF this be so, that we ought to study to know nothing but jesus Christ and him crucified) than they are justly to be reproved that know nothing of jesus Christ and him crucified. There are five sorts of them who know nothing (or very little) of jesus Christ and him crucified.  
First, the heathens, who are the greatest part of the world, and of whom there are million of million at this day, who want the means of knowledge, and can never attain salvation: for if our Gospel be hid, it is hid to them that perish. 2 Cor. 4. 3. And they are without hope. Eph. 2. 12. 
Qui cuiquam salutem promittit sine Christo, nescio utrum ipse salutem habere potest in Christo. Aug. Acts 17. 31 It is true some conceive it is a sin in Heathens to want habitual knowledge of Christ, because it was in Adam in innocency, and it had been his duty so to have acted, if God had commanded him, as now he doth command all men: Therefore habitual knowledge of Christ seems still to be required even of heathens; Yea and actual applicatory knowledge, of all to whom Christ is revealed: because the want is their sin, for which they shall be damned, John 16. 9 Mark 16. 16. But where the Gospel is not revealed, (as among the Heathens) there it seems not a sin; for we are not bound to act that which God never revealed to Adam nor since. There is Lex interna, id est, internus Deiconceptus, and externa or revelata: Now Gods secret will is not our Law, but his will revealed. Leges factae instituuntur cum promulgantur. Rayner. Panth.   
Some indeed think the moralised heathens that walked by the light of nature, were saved (as Chrys. Clemens Alexand. Erasmus, Casauhon, and others) but Christ tells us the contrary Act. 4. 12. Though in comparison of us that have the means, they are said to have no sin, joh. 15. 22. I grant, whether it be a sin or no, in the Heathens not to know Christ, to whom he was never revealed, is a question; But of this I am sure, if their negative infidelity be no sin (being ignorantia privationis, or negativa) yet their positive fidelity is odious, in that they trust to dumb Idols, to the stock of a tree, etc. when as the light of nature tells them that they themselves are better than that they trust in (by whichlight of nature they shall be judged, Rom. 2. 12.) yea light of nature tells them a living creature is better than the picture (as a lamb in the field or a bird flying in the air. etc. are better than a picture of them) And yet saith one, si accepto spiritu occurrerent, ut monstra haberentur.  
2. The Turks that acknowledge God a father, yet deny Christ a Redeemer, though they hear of Christ, yet despise him, reject, abuse him and his members, and prefer their Mahomet before him: whose sin is greater, because their own religion is so absurd, fleshly, and filthy, and his rewards all fleshly, fit for swine than men.  
3. The poor scatter'ed jews, of whom and for whom Christ especially came, to them still Christ is a mystery; they acknowledge Moses law and the Prophets, but reject Christ as an impostor, & look for a saviour to come, when Christ is so plainly preached in their own law; search the scriptures saith Christ, for they are they which testify of me. John 5. 39 And yet they remain as judiciarily, so wilfully blind and ignorant (2 Cor. 3. 14.) as a just punishment of their own imprecation when they cried, His blood be on us and our children.  
4. Papists who nourish ignorance, teaching it to be the mother of devotion, when as we know that ignorance is the cause of sin. Matth. 22. 29. and punishment of sin. Rom. 1. 21. Esa. 6. 9 & surely that religion cannot be good which hateth the light; He that doth evil hateth the light John. 3. 10. Neither is it likely that that should be the mother of devotion, that is the mother of Atheism, idolatry and superstition, as appears Act. 17. 22. Psal. 10. 4. Gal. 4. 8. But thus they pull out the people's eyes, as the Philistims did sampson's, and then they make sport with them.  
And further, though they know Christ to be a Saviour, yet they make him not the alone Saviour, but join with Christ their own works, and make themselves at least in part, their own saviours: But if we add but one mite to Christ's treasure, we say Christ is not rich enough to save us, and so we make him no Saviour, Rom. 10. 3. Gal. 5. 4.  
5. And lastly, it reproveth all ignorant 
An ignorant man little differs from a beast. Psal. 32. jer. 4. 22. Esa. 1. 2. Eph. 4. 17.  persons among ourselves; a man would wonder how they can make a shift or study to be so ignorant, who are even like the horse and mule that have no understanding; As in the creation, Darkness covered the face of the earth, so of their souls. Ask them what Christ is? They answer some of them, that he is a God, some a man, some an angel, a spirit, etc. Learned Master Pemble reports of a man dying, being asked what Christ was, he said, he thought he was a towardly young youth, etc.  
But let all thus grossly ignorant consider, first their ignorance is inexcusable, because the Gospel shines so clearly in their faces (The light shineth in the darkness, but the darkness comprehendeth it not, Joh. 1. 10.) There is a threefold ignorance, 1. A privative ignorance, 2. A wilful ignorance, 3. A negligent ignorance. Now their ignorance is not ignorantia privationis invincibilis, that is, negative or invincible ignorance; but first it is ignorantia pravae affectionis (as the Schoolmen speak) That is wilful from corrupt affection: It is one thing nescire, not to know, and another thing nolle scire, not to be willing to know; And these are they that shut their eyes lest they should see with their eyes, Math. 13. 15. Depart from us, say they, for we desire not the knowledge of thy ways, Job. 21. 14. Or secondly, at least it is supina ignorantia, supine, careless, or negligent ignorance, when men will use no means nor take any pains for knowledge; these are said to hate knowledge, Prov. 1. 19 And this ignorance doth much aggravate their sin, and make it without any cloak or colour of excuse; if I had not come among you (saith Christ) you had had no sin, but now you have no cloak for your sin, John 15. 22. How shall you escape that neglect so great salvation? saith Paul Heb. 2. 3.  
2. An ignorant heart is an evil heart; 
john 9 41.  without knowledge, the mind is not good, saith Solomon, Prov. 19 2. surely if the head be leprous, the body cannot be sound; If the head be giddy, the body must needs stagger; If the eye be dark, all the body is dark. Matth. 6. 22.  
3. All their works are evil, and works of darkness; they can yield no obedience to God acceptably, because it is brutish and not rational service; for how can we shun evil when we know not what is evil? Or do our duty when we know not our duty? The blind eats many a fly; and who so bold as blind Bayard? Ignorance made them lay violent hands upon Christ himself; but had they known him, they would not have crucified the Lord of glory.  
4. Fourthly, They can have no repentance; for how can we repent and be grieved for our sins until we know them? and how can we cry for mercy when we see not our misery? jonas while he was asleep in the ship, feared not the tempest till awakened; the child in the dark womb cries not, till it come into the light.  
5. How full of fear are they that walk 
Light is sweet, but darkness terrible.  in the dark? The Egyptians, when the plague of darkness, was upon them, how uncomfortable was their condition? But what horror will possess thy dark soul in that hour of darkness? how terrible will death be to thee? The Sun eclipsed at the death of Christ, was dreadful; but more dreadful will it be when the face of God is eclipsed toward thee.  
6. Sixthly, Such have no part in Christ; for as in the creation, the first work God made was light, so in the regeneration 
john 17. 3. john 4. 10.  the first grace God gives is light. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light, saith the Apostle. Eph. 5. 14. The Eagle tries her young whether they be her own, by this sign if they can endure to look upon the Sun, or else she owns them not (as they say) but casts them upon the hard stones; And certainly thy ignorance, or knowledge, discovers thee to be a child of light, or a child of darkness; for God hath sworn an ignorant person shall never come into heaven; It is a people that do err in their hearts, and have not known my ways wherefore I swear in my wrath, they 
Hos. 6. 6. joh. 7. 49.  should never enter into my rest. Heb. 3. 10. Neither will God show them any mercy (which is usually their excuse) if they be ignorant, as appears Esa. 27. 11. They are a people of no understanding, therefore he that made them will have no mercy on them. Nay Christ hath said he will come in flaming fire to render vengeance to them that know not God. 2 Thes. 1. 8. Ignorance will end in vengeance. Neither will voluntary or negligent ignorance excuse a tanto but aggravate thy wrath, John 3. 19 this is condemnation; that is, this makes their 
Ignorantia, minuit à peccato, quantum minuit à voluntario. Aq. 2. 2. Qu. 76.  condemnation the greater, because light is come among them, but they loved darkness more than light; and therefore it is affected darkness.  
Quest. What should ignorant men do to come to the knowledge of Christ and their own salvation? I answer, First I advise them to get a Catechism, and if they cannot get it by heart, yet let them read it over and over, again and again: and for poor servants, let this be a part of their Sabbath days work; I could wish likewise that Parents, Masters, & Ministers, would what they can, set upon this work; Catechising teacheth the first principles and fundamentals in religion, and maketh 
Heb. 6. 1. & 5. 12.  grounded Christians, and would preserve them from Schisms, errors, and heresies, and every wind of doctrine with which now so many are blown away for want of being well grounded, as a ship without Anchor is tossed hither & thither with the winds, Eph. 4. 14. But a sure foundation will make a firm building, as the house that was built upon a rock, the rain fell, the floods came, the winds blue, but it fell not, because it was founded upon a rock, Mat. 7. 24.  
2. let them use the means of hearing, reading, conference with other Christians ask them questions. etc. Let us 
2 Tim. 3. 16. john. 5. 39  go (said the people) to the house of the God of jacob, and he will teach us his ways. etc. Esa. 2. 3. Only come with an humble and teachable heart; If any seem to be wise, let 
1 Cor. 8. 2.  him be a fool that he may be wise. 1 Cor. 3. 18.  
3. Practise what you know already; for if any will do my will, he shall know whether 
Prov. 24. 13, 14. Rom. 1. 18. 21. 28.  it be of God or no. John. 7. 17. But on the contrary, God will take away the knowledge we have, if we imprison the truth in unrighteousness, as Masters blow out the candle when the servants play with it. Rom. 1. 18. 21. 18.  
4. Be much in Prayer; for Christ is our Prophet, and if we seek it of him, he will teach us so much as is necessary to salvation. I council thee to buy of me Eyesalve. 
job 32. 8. 1 Cor. 2. 10.  If thou criest after knowledge, and liftest up thy voice for understanding, saith Solomon; If thou seekest for her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, 
joh. 34. 32  and find the knowledge of the Lord Prov. 2. 3, 4, 5. Therefore pray with Job, Lord, what I see not teach thou me; and as David often, Teach me thy statutes, as the naturally blind cried, Lord Jesus that I may receive my sight. The word is like a Dial that will not show thee how the day goeth till the Sun shines upon it; So though there be a spirit in man, yet it is the inspiration of the Almighty that giveth understanding.   

CHAP. XIII. A reproof of those that study to know all things else save Jesus Christ and him crucified.  
Use 2 IN the second place; If we ought to study to know nothing save jesus Christ and him crucified: Then it justly reproves those that study to know nothing of jesus Christ, but study all other things save the knowledge of Christ. Some study the knowledge of the creatures, and of the things of the world (like Mouls always groveling in the earth) to have skill in corn, cattle, land, etc. Others befool themselves in the studying of vanities; the soul spending herself to catch at shadows, and letting go substance, as those heathens Rom. 1. 21. They became vain in their imaginations: That is, spending their time, and taking great pains in studying such things, the knowledge whereof is no ways profitable to themselves or others: like the Spider that with her entrails weaves a curious web, yet good for nothing, but to be swept down; Or like unto foolish children that sweat and toil, and heat themselves to catch Butterflies; Or as the Israelites did weary themselves to gather stubble in stead of straw; or as Jet that gathers dross and refuse things to itself, but let's go all precious things; Or as the Loadstone that draws Iron to it, but let's go Gold and Silver: And thus they sow the wind, and reap the whirlwind.  
I remember a story I have read of Alexander the Great, when one was presented before him that could do famous exploits, who said he could throw a Pease at a fare distance upon the point of a Needle: But instead of a reward or countenance given him from that noble warrior, he had a check from him; what said he, dost thou spend thy precious time in throwing Pease upon the point of a needle? And surely all study after vain knowledge is but as throwing Pease upon the point of a needle, and shall receive from God a check rather than a reward. 
Queri non debet, qd solvi non potest. Me lives est dubitare de occultis, quam litigare de in certis. Aug Quaesupra nos, nihil ad nos. Socrat. Quae sunt oculta non sunt scrutand●, quae manifesta, non sunt negligenda, Presp.   
Others spend their time in studying to know things hidden from them, and that concerns them not. Thus the disciple enquired when Christ would restore the Kingdom of Israel, Acts 1. It is not for you, saith our Saviour, to know the times and seasons, etc. So Peter, John 31. 21. Master, what shall this man do, & c? What if I will that be tarry till I come, what is that to thee & c? Est aliqua docta ignorantia, Aug. There is a learned ignorance, Secret things belong to God, but revealed to us and to our children.  
Others spend their time in studying foolish questions, genealogyes and curiosities, the knowledge whereof may gender strife, but are usually unprofitable and vain, Tit. 3. 9 2 Tim. 2. 23. Thus the Athenians had books of curious arts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 
It's thought they were books of Necromancy.  yet good for nothing but for the fire, Acts 19 19 though they prised them at five Myriads, or 50000. pieces of silver, which if they were but the Roman pennies, some have computed to come to about eight hundred pounds. And thus the Schoolmen have wasted a great deal of precious time in very vain and unprofitable questions, Picking straws in Divinity 
Bish. Hall.  (as a Reverend, godly, and learned Bishop speaketh:) And at the best they are 
Quantum mali facit nimia subtilitas? Senec. * Nor can they agree in their rules of Art; some say Plato wanted order; Aristot. was dark; Pliny wanted method; and Seneca was lime without sand. Corn. Agrip. de vanit. Scient.  but Questiunculis lascivientes, waxing wanton with vain and curious questions, as saith another.  
Others they spend their time in studying Arts and Sciences, but study not to know Jesus Christ; Scientes in omnibus nisi in quibus vera constat sapientia, that is, studying to know all things but only those wherein lies all true good and happiness.  
First, * The Grammarian he will tell you, he studies about letters, and words, how to speak every word aright, but forgets to study how to live aright; And yet alas words are but sounds and spoken according to the custom of the people, and not always according to rules of Art.  
2 Secondly, the Rhetorician he will tell you, he studies to speak his words in print (Perpolitè, elegantèr, Ornatè) adorning them with flowers, and adding as it were vermilion to the colour: And yet 
Plus horret orationis in●legantiam, quàm vitae deformitatem.  he regards not sordescere vita & moribus, how foul his life and conversation is. And in conclusion they are but so many painted words, or wise words at the best, good only to tickle wanton ears and deceive the simple: But solid reality, good matter, clothed with decent words, takes more with the wise. Hence Demosthenes feared Photion vera & ad rem pertinentia simpliciter dicentem (that is, speaking home and to the purpose) more than all other Orators; And he called him securim orationum suarum, the hatche● of his orations. Hence many of the wiser heathens despised this art; Socrates calls it Nec artem nec Scientiam, sed sagacitatem & servilem adulationem. Neither an art, nor Science, but subtlety, and flattery. Plato esteemed them but as stage-players, calumniators, and sycophants (Hinc innocens ut nocens damnatur & contra) making the guiltless guilty, and the guilty guiltless. Cato Refused that Rhetoricians should plead, quia Orationis facundiâ, facile possent aequa & iniqua persuadere, because by eloquence of words, they could easily persuade to right or wrong. Demosthenes boasted he could change the sentence of the judges at his pleasure; and Cicero was called Rex oratione sua omnia regens, playing Rex with his oratory, thereby ruling all things at his pleasure.  
3. The Logician he will tell you that he 
Irrationale hominum genus si absque Disciplina nesciat ratiocinari.  studies how to see clearly with the eye of reason, and therewith oft times he puts out the eye of faith, which though never against, yet it is oft times above our reason: But we must walk by faith, and not by sense or reason, 2 Cor. 5. 7. Heb. 11. 1. 3. It's true, voluntas est caeca sine ratione, the will is blind without reason; but it is also as true, Theologia est sepulchrum rationis, Divinity is the grave that burieth reason, where we must learn oft times to shut the 
Plato, Cicero, Socrates, and the Athenians condemned this Art. Aug. calls it Vinum erroris, Hier. Cibum daemonum, Democritus, Non artem sed insaniate  eye of reason, that we may see the better with the eye of faith.  
4. Fourthly, The Poets, how light and imply are they? Like fits of music which delight us for the present, while the music is in our ears, but after leave us melancholy; Of whom we may say as Aug. said of Homer, that they are Dulcissime vani, but pleasantly vain. And what do they else but please the ears of foolish men, with wanton Rhimes, with measures and weights of words and syllables, with fables and lies? Yea they are so given to lying (saith one) that they study nil sani dicere, but stultis auribus cantillare.  
And all their study is, that they may not claudicare pedibus, halt in their feet, but yet they regard not claudicare moribus, to halt in their manners.  
5. Fifthly, The Historian, he can tell you a long story of Nations, cities and countries, and of the lives and actions of other men, but neglects to study the history of his own life, he never studies his own heart, but is a stranger at home, though busy abroad. And how often do they take things upon trust by hearsay from others, flattering some, and detracting from others, that (as one saith) Plerumque aliorum auditu, nihil certi scribunt; Non quod est, sed quod cupiunt & volunt. That is, very often they have things only by relation, and do not write the naked truth as things were, but as they desired and would have them to be.  
6. Sixtly, The Arithmetician he will tell you, that he can number all things, yea he can number the stars; but never studies to number his days, that he might apply his heart unto wisdom  
7. The Astrologian, he will tell you, that he was nuper è coelis delapsus lately dropped out of heaven; And his thought are celestial, as high as the stars, but not supercelestial above the stars: And, Quid futurum erit divinatur, he can divine by the stars, and tell you your fortune what shall happen to you hereafter; And yet he knows not Quid sibi ipsi quotidie imminet, what hangs over his own head every hour, or what shall happen to himself to morrow. Jam. 4. 14. And let men fancy what they please, certainly to conjecture of men's fortunes, end●, virtues, vices. etc. 
* Picut Mirand. Quae solius dei sunt astris tribuunt & nos liberos natos, siderum servos faciunt. Some of the Heathens called this art, superstitiosorum hominum conjectura fallax 1. they know not certainly, vires stellarum, and therefore cannot give certain judgement of their effects. 2. Propter innumeras cooperantes cum caelo alias causas. 3. because influxus stellarum inclinant, say they, non cogunt. 4. Si vita & fortuna est abastris, quid timemus? 5 Saepe iis, quibus maximè confidunt maximè infaelicissimi sunt, as they were to Nabuchadnezzar. Pharaoh, Caesar, Pompey, Nero, etc.  by the stars, is (I conceive) very impious; for (as Picus Mirand. saith) they attribute those things to the stars which belong to God alone. Esa. 8. 20.  
8. The musician, he will tell you, he studies to tune his strings aright to make sweet harmony, and will not endure a jarring string in his instruments of music, and yet forgets to tune the strings of 
Dulcisonum reficit tristia corda m●los.  his untuned affections. It is true, it cannot be denied but it is a great refresher of the spirits, yet it is but vanity; for the birds in the air seem to sing as sweet as any artificial melody can be made. The Egyptians denied it to be learned by their youth because they thought it would make them effeminate, Antigonus hearing Alexander making music; Citharam fregit, inquiens aetati tuae regnare convenit, non canere, he broke his harp, and told him, it beseemed him rather to learn to reign, then learn to sing and make music.  
9 The Philosopher, he will tell you he studies to know the nature of the whole fabric of God's creation, as Birds and Beasts, and creeping things, fowls of the air, fish in the sea. etc. And yet knows nothing of God and Christ, and his own corrupt nature, he knoweth not that himself is wretched and miserable.  
10. The Physician, he will tell you, he studies to know how to cure the diseases of other men's bodies, but regards not to cure the diseases of his own soul; who looks upon his own sins, as he doth upon his Patient's diseases, as in a glass, wherein he sees other men's diseases rather than his own, and is not pained with 
Dum dolet accipe, ergo agit sepè ut dolca●.  them. And though I will not say saepè plus periculi est à medico quàm à morbo, that is, there is more danger often in the Physician then in the disease, as it was said of Adrian, Medicorum turba Principem perdiderunt, they killed their king with a multitude of physicians; Or as Cato said of them, quòd plures occiderent quam sanare●t, they would kill more than they would cure; Or as he that was asked how he came to live so old, answered, Nunquam usus sum medico, I never went to Physician: Yet this we know, except God be the Physician, they are Physicians of no value, and nothing can cure the diseases of the soul, but the knowledge of Christ and him crucified.  
11. The lawyer, he will tell you, he studies to know the laws of the Land, and not the laws of heaven: the laws of men, but not the laws of God: and is often more skilled in Law then Gospel, many having little or no knowledge of jesus Christ and him crucified, and so die with what they have gotten by the law, because (God knows) they have got nothing, many of them, by the Gospel.  
12. Lastly, the Theologian, he will tell you he studies Verba dei dicere, not facere, to say and do not, and so turns Pharisee, by making his words blush, when his deeds reprove them. Yea how often do we Ministers preach the knowledge of Christ to others, when we know him not ourselves savingly? while we preach to others, we ourselves may become reprobates. But the truth is, he knows nothing that knows not Christ, and that he hath his part in him; or if he do, yet frustra novit omnia, he knoweth nothing as he ought to know.  
I intent not by this discourse to condemn the studying of arts and sciences, which are good in their degree, and of great use, but when men study these with the neglect and slighting of the knowledge of Christ: Were it not solly to slight the light of the sun, and prefer the light of the moon and stars before it? Alas, other sciences are at the best but 
Cornel. Agrip. de van.  Hominum opiniones, veritatis imagines (opinions of men and shadows of truth) but Christus est ipsa veritas, Christ is the way, the truth, and the life, without the knowledge of whom there is no salvation.   

CHAP. XIV. A reproof of those that study to know Christ only by speculation.  
Use 3 IN the third place; If we ought to study to know Jesus Christ, not only by speculation, but also by application, etc. Then it justly reproves three sorts of people.  
First, Those that content themselves with a general and speculative knowledge, that Christ is the Saviour of the world, but know not that he is their Saviour; that he died for sinners, but know not whither he died for them yea or no, which is the highest degree of knowledge that most men have attained unto: But let these men seriously weigh these two things; First, That general knowledge of Christ by speculation without application is unprofitable and vain. Secondly, That it is dangerous and hurt full.  
First, I say it is unprofitable and vain. It is true, it is life eternal to know God, and him whom he hath sent, Jesus Christ, John 17. 3. But it is not meant of the knowledge of Christ by speculation only, which the devils have, and yet it makes them neither more holy, nor more happy; for happiness consists not in bonorum cognitione sed fruitione, that is, in the knowledge of good things, but in the enjoyment of them. A Pearl in the eye doth not enrich a man (by mere gazing upon it) but a Pearl in the hand when we come to enjoy it. And why did Paul say he counted all things as loss for the excellency of the knowledge of Christ? Phil. 3. 8. Surely he meant not for the excellency of the knowledge of Christ by bare speculation only, which a man may know and be a devil in his life, but he means as after he expounds himself, such a knowledge whereby he may come to win Christ; for so he adds, I count all things but as dung, that I may win Christ, and be found in him, not having mine own righteousness, etc. Alas what profit and benefit got the old world by hearing and knowing there was an Ark, wherein some were saved, whiles they themselves were drowned in the waters? And what good did it those jews that were stung with fiery serpents in the wilderness, to know there was a brazen serpent set up, whereby others were cured, but they themselves died with the sting of the fiery serpents? What good, what benefit, or comfort is it to me, to hear there is a pardon for other malefactors but not for me, I must die? Or for an hungry man to know there is bread enough, but I starve for hunger? There are clothes, but I am naked? There is water enough in the sea, but I thirst, and have not a drop? So (beloved) what doth it profit me to know there is a Saviour for others, but not for me, I shall be damned? What good doth a plaster if not applied? It were as good 
For as Moses Rod, when it was out of his hand turned into a Serpent, so doth Christ when not taken hold on by the hand of faith.  for thee there were no Saviour, if he be not thy Saviour.  
2. The knowledge of speculation without application is very dangerous and hurtful for us, and that in three respects.  
1. First, Because it breeds bitterness, grief, and vexation to the soul. Even the devils themselves know Christ by speculation, but alas this knowledge of Christ makes them not rejoice, but makes them tremble, or roar like the roaring 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the sea, jam. 2. 19 Suppose ten men in prison condemned, and a pardon obtained for three or four of them, but the rest must die; this adds to their sorrow: So This, even This will fill the soul with torment and sorrow, that thousands are pardoned and saved by Christ, but they themselves are damned; As Spira said, Christ is to me a grief and a torment, because I rejected him, I despised him.  
2. Secondly, the knowledge of Christ by speculation only, without application m●st needs be dangerous; Because if Christ be not thy Saviour, he will be thy judge; if thou canst not call him Lord jesus, thou shalt call him Lord judge; If thou gettest not thy part in the blood of the Lamb, thou shalt have thy part in the wrath of the Lamb, John 9 39 For judgement am I come into this world, and therefore not for salvation to all, but only to his elect; Yea it is Christ that will give thee thy sentence of condemnation; There is one will condemn you (saith Christ) even Moses in whom you trust; So there is one will condemn you, even Jesus in whom you trust, john 5. 45. I have heard of a lawyer having a bad cause of a Clients to plead, yet being a good pleader did keep him off from sentence; but the same lawyer being made a judge and the same cause coming before him, he that before pleaded for him, did then condemn him: So shall Christ which was your lawyer while you lived to plead for you, become then your judge to condemn you. Then shall he say to them on his left hand, depart from me you cursed; Matth. 25. 31. He even he that shed his blood for you, which you trod under your feet; He that wept for you, that begged reconciliation with you, but you hardened your hearts against all tears, expostulations, and impetrations, he shall say departed from me thou▪ cursed; He that once appeared like a lamb, will then appear like a lion, when thou wilt tremble and fear to look him in the face when all nations shall wail 
Rev. 1. 7. Rev. 6. 15. 16, 17.▪  before him; when Kings of the earth, great men, rich men, mighty men shall say to the rocks and mountains, fall on us, and hid us from the face of him that sitteth on the throne, and from the wrath of the Lamb.  
3. Thirdly, General knowledge without application is hurtful, because it will aggravate thy condemnation. woe to him (saith Christ) by whom the son of man is betrayed; Nay rather, woe be to him by whom the son of man is not believed in, it had been good for that man he had never been born, yea perhaps that Christ had never been born; This is condemnation, 
John 3. 19  that light is come, etc. in three respects.  
First, it is condemnation inevitable; there is no possibility of salvation for that man, Mark. 16. 16. He that believeth not shall be damned. As Spira said, God hath given me divers gifts, but denied me the grace of faith, and these are left but to increase my condemnation. What hindered the jews from entering into Canaan, but unbeleef? And what hinders us from heaven but unbeleef? Heb. 3. 19 God hath but two seats to sit upon, his seat of justice and his seat of mercy; If justice condemn a man, yet mercy may plead for him; but if mercy condemn him there is no help for him; And God hath made but two Covenants, one of the Law, and the other of the Gospel; If the Law condemn us, we may fly to the Gospel, but if the Gospel condemn us, there remains no more sacrifice for sin, but he must certainly perish. He that believeth not saith our Saviour, john 3. 18. he is condemned already, wanting nothing but execution; first he is condemned by the sentence of the word (he stands a condemned person) Gal. 3. 10. 2. In the Court of mercy Mark. 16. 16. 3. In the Court of his own conscience, 1 Joh. 3. 20. 4. He shall be as certainly damned, as if he were dam-Ned already. 5. He is every hour in danger and fear of hell and damnation. Nay farther, John 3. ult. The wrath of God abideth on him, it sticks fast upon him, so as there is no possibility of taking it off, till he get into Christ, but it shall abide upon him for ever.  
Secondly, It is condemnation inexcusable, these judge themselves unworthy of eternal life; As he that delpiseth his pardon, tears it, or treads it under foot, is unworthy of mercy, (it is worse than the treason,) these despise their own mercy, Jonah 2. 8. and love despised, of all other injuries, is hardliest borne of by God or man; how can those expect God should have mercy on them, that would have no mercy on themselves? surely they shall have judgement without mercy that would show to themselves no mercy. If the old world had been drowned and they had had no ark; or the jews had been stung to death in the wilderness, if there had been no brazen serpent, it had been excusable; But when God provided an ark to save them, and yet they were drowned, because they would not go into it; And when he provided a brazen serpent, and yet they were stung to death, because they would not look upon it, they were without excuse; so likewise i● men had perished, and there had been no Saviour sent to deliver them; they might have pleaded some thing more for themselves, but now their mouths are stopped, and are without any shadow of excuse. Thirdly, this is condemnation 
Indeed Zanch. de Nat. Dei l. 4. c. 4. saith Christ is a Saviour to all men by giving common gifts, restraining grace, & moderatur paenas debitas, that is, that all are actuaally saved from some degree of death by Christ, as he thinks: But sure we are, this shall aggravate their torment, & be their great est misery that they rejected Christ.  intolerable and unutterable, as if no sins brought damnation upon men in comparison of unbelief. When God threatens severest judgement against sinners, it is to give them their portion with unbelievers Luk. 12. 46. And Paul tells us (Heb. 10. 27. These shall have sorer punishment, than those that despised Moses law, and yet they died without mercy under two or three witnesses, because they trod under foot the blood of God, accounting it as dung and dirt, which is pr●tium lavacr●m and alleviacrum animarum, the price, laver & refresher of souls, they throw his blood in his face, and count it as common blood, as the blood of a swine, of a thief, or murderer. Hence the Lord charged his disciples, that if any to whom he was offered did reject him, they should wipe off the dust of their feet against them, Luke 10. 41.  
The jews rebellion, idolatry, and other sins, were sometimes plagued of God, by Ammonites, Philistines, Edomites, and others, and they were carried captive 70 years, but when once they rejected Christ. wishing his blood upon them and upon their children, than they were rejected of God totally, and so have continued sixteen hundred years together. In Matth. 11. 24. God threatens it shall be easier for Sodom in the day of judgement, then for those that refuse Christ; you know Sodoms sin and judgement, that fire came down from heaven and burned them to ashes, and now they suffer the vengeance of eternal fire; But it seems the rejecting Christ is a greater sin than Sodomy in God's account, and shall have greater torments. Turks and Pagans that never heard of Christ, shall sport in hell, in comparison of these. The Devils themselves are not guilty of this sin, of despising mercy offered, and the blood of a Saviour, and therefore in this respect man's sin may be said to exceed the devils.  
Object. But you will say who rejects Christ, or desires not to have his part in him?  
I answer, It is true; none absolutely refuse Christ, but upon the hard conditions (as they conceive) upon which he is offered, the plucking out their right eyes, parting with their dearest lusts; As Adam preferred the forbidden fruit before Paradise, as Esau preferred his pottage before his birthright, or as a dung hill cock prefers a barley-corn before a jewel; And thus they are truly said to despise and reject Christ, as the young man in the Gospel did, that preferred the world before his Saviour, Psal. 81. 11. Israel would none of me.  
2. Secondly, It reproves those that know Christ by speculation, but not with affection; they know him, but they do not love him; he dwelleth in their heads, but 
Eph. 3. 17.  not in their hearts, rooted and grounded in love. Now such as love not Christ, know not Christ in God's account, 1 John 4. 8.  
But you will say, what not love jesus Christ my sweet Saviour? then it were pity I should live; I were worse than a beast, (as Hazael said, what am I a dog?)  
Yet certainly there are many that profess they love Christ, that do not love 
joh. 5. 42. Col. 1 21. joh. 15. 18.  him; I know you saith our Saviour, that you have not the love of God in you. Perhaps thou bearest a mercenary love to Christ, to love him for his benefits, as a wife may love her husband for his riches, and not his person, or as the fly loves the Apothecary's boxes for sweet ointments, or as a Patient his Physician, non propter se sed propter sanitatem, not for his own sake, but for health sake, and yet thou mayest bear him no real or spiritual love. How can we say we love Christ, whiles our hearts go not with him, whiles our thoughts and affections are estranged from him, and set more upon the world 
Anima est ubi ama● non ubi animat.  and other objects? For where ●ur treasure is, there our heart is also. Matth. 6. How can we say we love Christ, when we will part with nothing for him, suffer nothing for him? love is bountiful; solus amor nescit difficultates, love knows no difficulties, Cant. 8. 6, 7. as appears in Jacob and the martyrs; what is the reason, many poor women and ignorant (in comparison) died for Christ, when great learned men turned against him? but this, because they had indeed more learning, but these had more love; as Alice Driver said, I drove my father's plough often, yet I can die for Christ as soon as any of you all. How can we say we love Christ, when we love not his members, his children, his picture and image? (whereas we know David loved Mephibosheth for Jonathans' sake) when we take not part with him but against him? when we love his enemies and hate his friends? Is this thy kindness to thy friend? said Absalon to Cuship; why wentest thou not with thy friend? how can we say we love Christ, when we delight not in communion with him (have no intercourse of love letters to him) and love not his appearing, but rather like the harlot wish he would defer his coming? And lastly to name no more, How can we say we love Christ, when we do nothing but wilfully and wittingly wrong him and provoke him to anger by our evil works? Deut. 31. 29. If you love me, keep my Commandments saith our Saviour John 14. 15. Would we say that man loveth us, that delights to vex and grieve us? that cares not how he wrongs us in our goods and name? etc. Doth that woman love her husband that doth willingly prostitute herself to an adulterer? or doth that child love his father that would shoot an arrow at his heart? Or would we say that man loveth us, that carelessly or wilfully omitteth any thing, he knows we take pleasure and good liking in?  
In a word, he that loveth his sins, loveth not Christ▪ and he that loveth him not, hath no part in him, nor doth he know jesus Christ and him crucified, but only by speculation, for to them that believe he is precious, 1 Pet. 2. 7. And against such as love him not, the Lord had pronounced Anathema Maranatha, let him be acursed till the Lord come to judgement.  
3. Thirdly and Lastly, it reproves those 
The Sun gives heat as well as light.  that content themselves with knowledge of speculation, without an operative, virtual and practical knowledge; to live according to their knowledge and profession of Christ, that their light may shine that men may see it, and glorify God for it, Matth. 5. 16. But they desire only to know that they may be known, even for 
Cupiunt cognosce●e ut noscantur.  discourse and vain glory; who make no practical use of their knowledge, but live in sins against their knowledge, Rom. 1. ult. Judas 14. These are like starre-gazers, that look upon the stars to gaze only, but the Mariner looks upon them to steer his ship, and be guided by them to the haven; These imprison the truth in unrighteousness, Rom. 1. 18.  
Consider two things; First, What good doth a light under a bushel? or a 
Non eloquia Dei s●ire, sed secundum haec viver● est vera sapientia. Chrysost.  Candle in a dark Lantern? or gold whiles it remains in the earth never digged out? or fire in a flint if it be never struck out? Yea who would regard the Sun itself any more, than a dark cloud, if she had great light, and yet gave no light, if she did never shine to us? wherefore are talents given us, but to occupy with them? Such knowledge is but umbra scientiae, a shadow of knowledge, like corn on the house top, that neither fills the empty belly, nor the Mowers sith: it makes them neither more holy nor more happy. If you know these things, blessed are you if you do them, saith Christ, Joh. 13. 17. A good understanding have all they that do his commandments, saith David, Psal. 111. 10. One apple of the tree of life, is better 
Ward● happiness of Pract.  than all the fruit of the tree of knowledge of good and evil; for one day, we shall not be judged according to the light we had, but the light we gave; as those in Matth. 25. were judged not by the talents they received, but how they had occupied and wrought with them.  
2. Secondly, Nay the truth is, men do a great deal of hurt, with speculative knowledge only, in two respects.  
1. They hurt themselves; for it makes them sin with a candle in their hands, as if a man should have a torch in his hand, and yet would walk in the gutters; it makes them sin like the devil against knowledge, and makes their sins inexcusable; 
Rom. 1. 18.  it were better for them never to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered to them, 2 Pet. 2. 21. To him that knoweth to do well, and doth it not, to him it is sin, saith the Apostle, 
Rom. 2. 1. 2  Jam. 4. ult. that is, it is sin with a witness; it is wilful rebellion, and daring God to his face, and a kind of sinning against the holy Ghost. Act. 7. 51. And if they sinned inexcusably, that did go but against the light of nature, that they were without excuse, Rom. 1. 21. what excuse shall they have that go against the light of the Gospel? ●any such have died in despair; as Spira, who said there was no mercy for him, because he denied the truth against his conscience. If we sin wilfully (saith the Apostle) after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking for of Judgement, Heb. 10. 26. who pities a man, when you tell him this is poison, yet he will drink it? or that such an house is infected, yet he will go in to it? He that increaseth this knowledge, increaseth his own sorrow.  
2. They hurt others; like the Unicorns horn, which though a precious horn, 
Like a sword in a mad man's hand.  yet so long as it is on a beasts head, is dangerous and hurtful. They lay a stumbling block before the weak, & prove like false lights on shore, which lead ships on sands and rocks to split them. A Gentlewoman turned Atheist, because she lived under a great Doctor that preached excellently, was very learned, but lived very licentiously: And no wonder; for we are ready to walk by example, more than precept; and ignorance thinks why should it fear, when knowledge dares venture? Now all these are truly said by the Apostle not to know Jesus Christ; he that saith he knows him, and keeps not his commandments, is a liar, and ●●e truth is 
● joh. 2. 4.  not in him; As it was said of Eli's sons, they knew not the Lord, because they were sons of Belial, and lived in rebellion against the Lord, 1 Sam. 2. 12.   

CHAP. XV It showeth forth how thankful and contented those aught to be, that know Jesus Christ and him crucified savingly.  
HItherto we have reproved three sorts of people; some that know nothing of Jesus Christ; others that study to know all things but Jesus Christ; and a third sort that content themselves with a bare speculative knowledge of Christ without application. Now in the fourth place, seeing the knowledge of Christ is so excellent, profitable, and comfortable; It teacheth us the happy condition of all those that know Jesus Christ savingly, viz. with knowledge of application, affection, and operation. O how should they with the wise merchant, having found this Pearl of great price, rejoice, though they had nothing else left to rejoice in? How would those men rejoice that should find a Cabinet of richest pearls and jewels, or a great spoil? Much more should they rejoice in this Pearl, in comparison of which, all other Pearls and jewels, are not worth the mentioning, Christ being a jewel of more worth than both the Indies. Thus did the Eunuch when he had found Christ, than he went on his way rejoicing, Act. 8. 39 whom though you see not, yet you love, (saith Peter) and believing, you rejoice with joy unspeakable and glorious, 1 Pet. 1. 8. The Virgin Mary rejoiced more that Christ was her Saviour, then that she was his mother, Luke 1. 47. My spirit rejoiceth in God my Saviour.  
And that in these six considerations.  
1. First, Because he is the greatest gift that 
O Thesauris omnibus opulentior noticia Christi.  God can give, or we can receive; John 3. 16. God so loved the world, that he gave his only son; this is more, then if he had given us all the world; for God hath but one son, and can make no more sons, but God can make more worlds at his pleasure; this gift is God himself, and God can give us no greater gift than himself; we may say as one said to Caesar, when he gave him a great reward, this is too great a gift said he for me to receive; yea, but it is not too great a gift for me to give, said Caesar.  
2. Secondly, He is the richest gift; for Christ is all in all; if he hath given us Christ, he will with him give us all things else, Rom. 8. 32. He is that one thing needful, that brings all things (as I have treated at large before) Yea he is 
Gratiae non sunt agendae pro luna nisi nocte tantum.  That gift of God, John 4. 10. Surely God have given us more gifts than one; True, but as one sun is more worth than all the stars, so that gift excels them all; according to the Proverb, we bless not God for the stars, when the sun shines, for when the sun shines, the stars appear not.  
3. Thirdly, because he is the choicest gift that God hath; Other gifts he gives Promiscuously to good and bad, so as no man knoweth love or hatred, by any thing that is before him, Eccles. 9 1. Judas had the bag, and Dives fared deliciously every day, when Lazarus would have been glad of his crumbs: But God never gives this gift to any, but whom he loves with his dearest, special, and eternal love. Suppose a Prince should woo some great Lady, and had a Jewel worth a million: It may be he would scatter pieces of silver, or give some slighty tokens of favour upon the servants; but his rich jewel That he gives to his spouse. This jewel is Christ; Abraham may give Ishmael a bottle of milk, but Isaac had the inheritance.  
Herein is love, in that he hath given us his only son, (saith St. john) 1 john 4. 9 Alas, herein is love that we are out of hell, not roaring with the damned; that we are freed from the colic and stone, strangury, and other tormenting diseases; that we have bread to eat when others have none. Ask the hungry and he will tell thee that bread is sweet; As I read in these late German wars, of a Girl about nine years of age, that asked her mother, saying, good mother, let me kill you; Child, said she, why wouldst thou kill me? O said she, let me either kill you, or do you kill me, for I am very hungry, and they say man's flesh is very sweet. But we are nor fed with man's flesh, we feed upon the flesh of beasts, and of birds of the air, and fish in the sea, and the best of his creatures, we never were yet brought to say man's flesh is very sweet. Herein is love, that we have water to drink, yea the blood of the grape, when others drink wormwood and gall, nay mingle their drink with weeping and blood. Lament. 3. 19, 20. Herein is love that we are not consumed with sword, pestilence and famine, even in these sad times, when so many have been utterly ruined, maimed, wounded, slain; that when poor Protestants in Ireland were stripped stark naked in winter frosts, and so were driven before them to execution, with instruments of death; yet than we had clothes to put on, our houses to dwell in, our beds to lie on, the fire to warm us, the creatures to comfort us; and we are still fed with the finest of the wheat, our table is richly spread, our cup runs over, and God daily loadeth us with his benefits, etc.  
No, no, herein is no love (comparatively) though we are less than the least of God's mercies, but in this that he hath given us jesus Christ, that he hath given us the jewel. It is true; it is some love for a Traitor to enjoy meat, drink, & other comforts a while; but this were love indeed, if he might have his pardon; so this is love indeed if God give us jesus Christ: But otherwise we may say as Abraham did murmuringly, when God told him what great things he had and would give him; what dost thou give me, said he, so long as I go childless? and truly what doth God give us (in comparison) if he give us not the child jesus? But then we may say to God as God said to Abraham, Now I know thou lovest me, seeing thou hast not denied to give me thine only son.  
4. Fourthly, The Lord Christ is the Rarest gift, given but to a very few, here one and there another; jewels we know are not common but rarely given, though pebble stones are common; every body have something of the world, but few have part in Christ, yea very few, Matth. 7. 14. few find it: In all ages, God hath given this jewel to very few: there is but twenty righteous families mentioned from Adam to Abraham, which was above 2000 years; in the old world but eight persons; In Sodom and the five cities not ten righteous; and to this day the most part of the world are heathens, and Christ is not given to one of them, to whom yet God hath given the riches of both the Indies. The Turks whom God hath given leave to sit in the midst of the world, a mighty nation, yet not to one of them (so dying,) hath he given jesus Christ. The jews, from every one of them is Christ hidden, who all must perish and are accursed, except God extraordinarily revealeth Christ to any of them. Among the Papists millions of millions perish for not knowing and trusting in jesus Christ, as their only Saviour, though perhaps some poor and ignorant ones God may have mercy upon. And among ourselves how many ignorant, civil, hypocritical, profane, and deluded with common graces, and a form of Godliness, (with being garnished, for being sanctified) who take copper for gold, weeds for flowers, presumption for faith? Now though God feeds them with worldly pleasures and delights, yet none of these doth God bestow Christ upon. Though Israel be as the sand of the sea, yet but a remnant are saved; was not Esau jacobs' brother (saith the Lord) yet jacob have I loved, and hated E●au, Mal. 1. 2, 3. There were many widows in Israel, yet only to the widow in Sarephta was Elias sent, Luke 4. 26. so there are many people in the world, nay in England, yet to a very few is Christ given; as there is much common earth, but little dust of gold. Then what cause hast thou for admiration and thankfulness? Lord why dost thou give this jewel to me rather than to others?  
5. Fifthly, the Lord Christ is the sweetest gift of all other; for if God gives us Christ, than he gives all other gifts in his 
As the tree sweetened the bitter waters, Exod. 15. 25.  love, and they come as blessings sweetened to us. What good did hester's banquet do Haman, while the king was wrath with him, and his face was covered? We esteem a ring of gold from the king more than it is worth in substance, because it is a token of the King's favour.  
Sixthly, Christ is the freest gift of all other. It cost us nothing, we shall pay no 
Gratia evacuatur si non gratis donatur. Non esset, gratia si non erat omni modo gratu●ta. Aug. Epist. 109.  more for it, then for the sun shining upon us God so loved the world that he Gave his son; we bought him not, nay we begged him not; in some respect he may be said to be freer than the bread we eat; for, for that we sweat & labour: but so we did not for Christ. Nor shall men pay any thing to obtain him, but only receiving him. Ho, every one that thirsteth, come buy without money and without price.  
Quest. But how is Christ said to be freely given when I must repent and believe to receive him?  
I answer, As if a beggar should say my dole is not free, for I was fain to go for it, and receive it; and yet that is not of thyself neither; for God is feign to give thee legs to go, and a hand to receive, even to work that condition in thee which he requires of thee; By grace you are saved through faith, it is the gift of God, Eph. 2. 8.  
Quest. But how is it free, when we must buy it? Esay 55. 1.  
I answer, yet its free because we pay nothing but our sins, which are worse than nothing; and we give them not to God, but cast them from ourselves, because they would hurt us.  
O then let us be thankful for, and content with Christ, though we want all things else; As if a father should leave a rich jewel to his son and nothing else, no other lumber, yet he is content with that alone, because it is more worth than all other lumber; wouldst thou sell thy pearl for all that the world enjoys? wilt thou change portions with them? Who would exchange a Pearl for a pebble? a Crown for a coronation flower? earth for heaven? Christ for the world? Then say as Jacob did, I have enough so long as Joseph is alive; and as Esau (though 
Gen. 28. 20.  upon better grounds,) I have enough my brother; and let us resolve with Jacob, if God will give us bread to eat, and clothes to put on, we will cheerfully serve him, seeing he hath given us Christ. And not only to be content when God giveth, but when he taketh; when we receive good from the hands of God, but when we receive evil; when we abound with blessings, but when with crosses; when we enjoy all, and when stripped of all; as the sheep is patiented as well when she is shorn, as when her fleece groweth upon her back. This lesson though hard, yet Paul had learned it. I know 
Psal. 4. 11. 12.  how to be abased, and I know how to abound; I can be full and hungry; abound and want: I have learned in whatsoever estate I am, therewith to be content; and the reason is because he had learned Christ. Yea though thou be'st never so poor, yet if thou knowest Christ to be thine, learn to be content; for it is no token of God's displeasure to be poor, but to want jesus Christ; neither to speak properly, can he be said to be a poor Saint, that hath got so rich a Saviour, nor he poor that is rich in faith. Suppose a man were robbed of all his money, and had a rich jewel about him, which they found not; would he not go home rejoicing, that still he saved his jewel? All thy happiness lies in this one precious Jewel, and it is portion enough; 
Eccles. 10. 19  it is the one thing that is needful, so as nothing is more necessary, because that one thing will be to thee instead of all things; Solomon said it of money that it answered all things, perhaps speaking according to the opinion of the world; but I am sure it is true of Christ, that he answers all things.   

CHAP. XVI. An exhortation to all to study the knowledge of Jesus Christ.  
THe fifth use is a use of exhortation; seeing the knowledge of Christ is most excellent, most profitable, and most comfortable; it should stir us up above all things in the world, to study & take pains to know jesus Christ savingly, and bewail our study of other things, with the neglect of Christ; This is our great work to give all diligence to make our calling and election sure, that is, make Christ sure. Omnia siperdas 
2 Pet. 1. 10.  animam (Christum) servare memento; whatever we lose, be sure we lose not our souls, we lose not Christ; one soul is worth all the world, and one Christ is worth a 1000 souls; therefore let this be our greatest care to inquire with the 
Acts 16 3.  jailer, Sirs, what shall I do to be saved; what course shall I take to come to know that Christ is my Saviour? To excite us thereto, let us seriously ponder in our hearts these two things.  
First, What do we more stand in need of, or can do us more good than jesus Christ? is it ●●●es, honours, pleasures, or any thing the world hath, or can help us unto?  
Secondly, how ready and willing is God to give Christ? God is as willing to give Christ, as we can be willing to receive him, upon the terms he hath offered him, which appears in that ●e calls upon us to receive him.  
1. By Acclamation; Preach the Gospel to every creature, Matth. 16. 16. 1 john 3. 19 And let whosoever will take of the water of life, Rev. 22. 17. 2. By Exhortations and persuasive arguments; Turn you, turn you; why will you die? Ezek. 33. Come unto me all you that are weary, etc. Matth. 11. 28. 3. By Impetrations and intreatyes; I pray, be reconciled to God, 2 Cor. 5. 20. 4. By Injunction and oommand, say not I dare not believe; for it's your duty; I command you to believe; 1 john 3. 23. This is his commandment, etc. 5. By Comminations and threaten, If you will not receive Christ, it will lie heavy upon you; Matth. 11. 21. Woe be to thee Chorazin, woe be to thee Bethsaida, etc. 6. By Pathetical lamentation; As when he wept over jerusalem and said, Oh that thou hadst known in this thy day the things that belong to thy peace! Luke 19 42. Oh that my people h●● hearkened to me! Psal. 81. 13. 7. By Continuation, he continues persuading again and again, yea a 1000 times; Behold I stand at the door and knock, Rev. 3. 10. O jerusalem, how often would I have gathered thee, and thou wouldst not, Matth. 23. 37. 8. By inward motions and excitations of his spirit striving 
Acts 7. 51.  with our spirits to persuade us to come unto him. My spirit saith God shall not always strive with man, Gen. 6. 3. We know the Prodigals father met him half way when he returned, to show how ready Christ is to embrace those that come to him; and sure if Christ knocks at our door that we might open, if we knock at his door he will open; and if God gave Christ when we never begged him, he will not deny him to those that ask him. Open to me my sister, my love, my dove, my undefiled, for my head is filled with 
Cant. 5. 2.  dew, and my locks with the drops of the night, saith our blessed Saviour to his spouse.  
Quest. But you will say how should a man come to attain to the knowledge of jesus Christ with application.  
Answ. I answer briefly, and plainly, for the help of the ignorant and young beginners;  
First labour to see the worth and excellency that is in Christ; ●f thou knewest that gift of 
John 4. 10. Ignoti nulla Cupido. Voluntas sequiturdictamen intellectus.  God, thou wouldst have asked; you see because she knew it not, she asked not; our affections are kindled, according as our understandings apprehend? The eye affects the heart; beauty draws affection; Hence the Lord Christ sets forth himself in all his robes of glory in the Canticles, to this end that the spouse might be the more ravished with his love, and to win her affection to him, Because of the savour of thy good ointments poured forth, therefore the virgins love thee, Cant. 1. 3. yea hence it is that the whole book of the Canticles is so bespangled with the praises of Christ, as the firmament with stars, but especially in Cant. 5. 9 to the end. And what's the reason why men set so light by jesus Christ? is it not because they see nothing in him, why they should desire him? Es. 52. 3. But the excellency of Christ hath been at large handled before, in the ninth, tenth and eleventh chapter, to which I refer the Reader.  
Secondly, labour to see thy need of Christ; that without him thou art most wretched and miserable, 
a Rev. 3. 17  yea more miserable than any creature that ever God made, except the devils; which appears in five particulars. 1. Consider seriously the multitude of sins thou art guilty of, even more than the hairs of thy head, or the sands on the seashore, or the stars in the heavens which are innumerable; Innumerable evils (saith) David hath campassed me, they are more than the hairs of my head, therefore my heart faileth me; 
b Ps. 40. 12  2. And yet alas one of thy sins were enough to sink thee into hell for ever. 
c Gal. 3. 10.  Consider also the foulness, and greatness of thy sins (which will one day stare upon thee as so many devils) thy Atheism, and blasphemy, thy pride, hypocrisy, vain glory, thy oaths and perjury, filthiness and uncleanness, covetousness, deceit, oppression, malice, envy, and a world of wickedness. Mine iniquities (saith David) are gone over my head, like a heavy but then they are too heavy for me; 
d Ps. 38. 4●  3. Consider them likewise with their aggravating circumstances; many of them committed with deliberation and wilfulness against thy knowledge and conscience, the motions of the holy spirit, against thine own vows, covenants and resolutions; thy reiterated relapses, like the dog returning to his former vomit which he had cast up, or the washed sow to her wallowing in her former mire; Thy continuing in thy sins, 20. 30. 40. 50. years, till perhaps thy glass be half run, or almost out; and all this time hath been spent in serving the devil, thy lusts and the world, and in enmity to God and his righteousness. 4. (Because we are ready to say, Alas we are all sinners, who can say non peccavi?) Consider thy sins, thy spots, are not the spots of Gods, 
c Deut. 32. 5.  people; for they sin, but they hate their sins, mourn under them, are weary of them; but thou lovest them, takest pleasure in them, and art loath to forsake them, 
f 2 Thess. 2. 12.  and livest willingly in known sins against conscience, and art under the power and dominion of sin. 
g Rom. 614. Tit. 3. 3.  5. Fifthly and lastly, Consider the heavy judgements that hang over thy head for them; thou art hated and accursed of God, liest open to all his judgements in this life, to be tormented with devils and reprobates for ever in the life to come, where thou shalt nothing but roar, howl, weep and wail, and gnash thy teeth to all eternity. Think with thyself that some are in hell already for the same sins thou livest in, and if thou livest and diest without Christ, thou shalt ere long be with them; Reason thus, Is Cain in hell for hating goodness in his brother? 
h john 3. 12.  That's my sin; I have hated goodness in my brethren; are some in hell for covetousness, uncleanness, voluptuous living, etc. these are my sins, and lurk in my heart. Nay if one sin lived in with delight will damn me, as a wanton look, a 
job 31. 5.  right eye, a lustful vanity, etc. what heaps of wrath must I lie under, that am guilty of so many millions of sins. And now tell me sadly, hast thou need of any thing more than a Saviour, and to get thy pardon? Surely no; I know men are hardly brought to believe this, who are naturally filled with pride and self-love, ready to think well of themselves; to say as Peter to Christ, Master, pity thyself, this evil shall not come unto thee. Damned, God forbidden; I would not for a thousand worlds this should be my condition; but yet it is so, and will be so, if thou gettest not thy part in Christ. And certainly men will never seriously seek after Christ, till they see this their need of him; the whole needeth not a Physician nor careth for him? who careth for a pardon till he be condemned?  
3. The third means to get Christ, is to be sick with our sins. For Christ came not to call the righteous, but sick sinners to repentance; 
a Mark 2. 17.  such as are weary and loaden, 
b Mat. 11. 28.   
c Esa. 61. 1.  pricked in their hearts, 
d Act. 2. 37.  stung with their sins, as the Israelites were with fiery serpents. A● bruised Christ will lie in a bruised heart. 
e joh. 3. 14  Which though some make it a back door, yet I am sure the whole Scripture holds it forth, (ordinarily) as a qualification praevenient to receive Christ: and therefore tells of a repentance (whether legal only, or evangelical also following it before faith, I will not now dispute) preceding faith, as in Matth. 21. 32. You repent not that you might believe; And Paul preached of repentance towards God, and faith towards our Lord Jesus Christ. 
f Act. 20. 21  And in the Primitive Catechism they taught repentance from dead works, and faith towards God▪ 
g Heb. 6. 1.  Such and such only are fit to prize Christ, as the sick only are glad of a Physician; a condemned man, and upon the ladder ready to be turned of, O how glad is he of a pardon? As those that were stung with fiery serpents, O how welcome was a brazen serpent to them? Yea such will be willing to receive Christ upon his own terms; Heaviness in the heart will make it stoop; 
h Prov. 12. 2. 9  As we see Paul who then cried out, Lord, what wilt thou have me to do? 
i Acts 9 6.  And in the Prodigal who prayed, Father, make me as one of thy hired servants.  
4, The fourth means to get to know Christ is ours, is to be sick for Christ, as the Church was; I am sick of love; 
k Cant. 2. 5 I joh. 7. 37. Esa 44. 3. Luke 1. 53.  Christ calleth the hungry and thirsty, etc. Let him that is athirst come and drink; I will pour water upon him that is thirsty, and floods upon dry ground; the hungry thou fillest with good things; (l) As the mother opens her breast when the child cries for it, so Christ opens the bosom of his love to such as earnestly desire him; we know thirst hath 4. properties, first it proceeds from ardent heat, either when scorched with heat of the Sun, or by excessive labour, etc. And secondly it is arden's desiderium, not a lazy, but a burning earnest desire. Give a thirsty man what you will, gold or silver, nothing contents him but water. 3. It is a speaking desire he begs, cries and roars for water. 4. It is a present desire; delay increaseth, engageth his desire; so is it with a soul that thirsts for Christ, 1. He is one scorched with the heat of God's anger. 2. His desire is ardent, he desires Christ more than thousands of gold and silver. 3. He cries out I thirst. The hunted Hart brayeth not more for water, than a thirsty soul doth for Christ. 
m Ps. 42. 1. Rom. 8. 26. Prov. 13. 1●. 19  Fourthly he is not satisfied till he hath found Christ; give me Christ or else I die, say they; as Rachel said, Give me children or else I die.  
The fifth means is to be willing to part with all our sins to obtain Christ, 
Matth, 13, 44.  As the wise Merchant sold all that he had to buy the pearl; 
o Acts. 96.  Paul cried, Lord what wilt thou have me to do? I am content to do any thing, be any thing, suffer any thing for Christ. Many are higlers and cheapeners, and some come near, but few come home to the full price, and so lose the bargain; some will part with all but one lust it may be; As Jacob would part with any son but Benjamin; He should not go; they say of some darling lust, as Naaman said; God be merciful in this or that only, as Herod in his Herodias, the young man in his covetousness; O spare my right eye, my Joseph, my Adonijab. But Christ will have all, or none at all; if a man part with many lovers, yet if he retains the love of one harlot, he is an adulterer; so if thou retainest the love of one sin in thy bosom, hating to be reform, thou canst never receive Christ, 
p joh. 13. 9   
Caution, Not but that sin will cleave to us while we live here: but yet we must part with our sins two ways. 1. In our affections and desires, being willing to part with them all. 
q Rom 7. 15. 24. ult.  2. In our purposes, resolutions and endeavours to forsake them all. 
r Acts 11. 23. Heb. 13. 18   
6. The sixth and last means to get Christ, is to seek him, Precibus & suspiriis with prayers and tears, Ask and you shall receive, Matth. 7. 7. Rom. 10. 11. If thou hadst asked, I would have given that gift of God, saith Christ. Thus Paul sought Christ, Act. 9 11. behold he prayeth. Only 
● john 4. 10. Ezek. 36. 37.  seek earnestly and constantly, as Jacob wrestled with God, and said I will not let thee go until thou bless me; or as the woman of Canaan, that would not be put off at least with a crumb of mercy; or as Mary when John and Peter went back, when they found not Christ, presently she stood and stayed at the sepulchre, weeping till she found her Saviour. Also use all other means; seek Christ in the temple, for there his mother found him, and thou mayest find him; wait upon all ordinances, and let thy end be hoping to find Christ in them; seek Christ also among his Saints, forsake all bad company, and join thyself with them as Paul did, 
t Acts 9 26. 25.  and continue thus seeking; and in his blessed time he will say unto thee, be it to thee according to thy desire; and thus mayest thou come to know Christ, not only a Saviour, but thy Saviour, thy Lord, and thy God.   

CHAP. XVII. Certain signs and marks are laid down, whereby we may come to know jesus Christ to be ours.  
Use. 6 IN the next place, to those that conceive they know Christ savingly, let it be a use of examination and trial, whether we be not deceived, and whether we know upon sure grounds that we have our part in jesus Christ. Prove yourselves (saith the Apostle) whether you he in the faith; 
a 2 Cor. 13. 5. Gal. 6. 4.  As men try their gold by weight and touchstone.  
1. We know our hearts are deceitful and desparately wicked; and we are ready to bless ourselves, that Christ is ours, when it is no such matter; thus was Laodicea deceived, who thought herself rich, increased in goods, and wanting nothing, when she was most wretched and miserable; 
b Rev. 3. 17 Gal. 6. 3. Rom. 7. 9 Deut. 29. 19  And the Pharisee who blessed God he was not as other men, nor as that Publican, when indeed he was not so happy: Nay Solomon tells us. There is a generation that are pure in their own eyes, whose hearts are not washed from their filthiness, Prov. 30. 12.  
2. Consider the danger of this deceit; As if one should sell all that he had, and buy a rich Jewel, he were undone if it proved a counterfeit; so if thou art deceived to conceive Christ is thine, when he is not, thou art utterly undone for ever. If a man be deceived in taking copper for gold, it is but the loss of so much gold; if in the title of his lands, it is but the loss of his estate; but if thou be'st deceived in this particular, to think Christ to be thine when he is not, it is the loss of thy soul, and the greatest judgement thou canst be given over to, to be thus deceived, 
c job 8. 13. & 11. 20. Esa. 6. 9 1.   
3. Satan will try us when we lie sick, and in time of distress, who then will lay sore at us with temptations, to despair, Luke 22. 13. He will minnow you as wheat; and God will try us at the day of judgement, 1 Cor. 3. 13. 14. and then if our work ahide not, we lose our reward.  
4. Again, fourthly and lastly, the benefit is great every way; For if we be deceived and know it, we have time now to seek after Christ; If a man hath a disease upon him, and know it, he may then send to the Physician for cure in time; or a man that is out of his way, if he know it in time, he may return into the right way again: But what an intolerable vexation will it be to a man not to see his disease till it be past cure? or not to know himself to be out of his way, till he be at his journeys end? so for a man to think himself to have part in Christ, When he hath not, and that he is going to heaven, when he is going to hell, and yet not to know it till he comes in hell, this is the greatest and most irrecoverable misery.  
And on the contrary, for a man to have part in Christ, and not to know it (which is possible in time of temptation to a child of God, as it was to David, Psal. 22. 1. Psal. 51. and to job, job. 3. and cap. 4. and to Heman, Psal. 77. and to the Church of God, Es. 49. 14. 15.) he hath little comfort of it, nor in his life, but he is continually full of fears and temptations, as is a condemned man that hath his pardon, but knoweth it not; as Hagar wept that had a fountain of water by her, but she knew it not; or as a man that is right in his way but knows it not, how uncomfortably doth such a man travel on his journey? what heart hath that man to work, when he knoweth not but he may lose all his labour? what heart to build or bestow cost upon that house which he knows not whether it be his or no? But if a man be in Christ, and certainly knows it, he hath heaven in his heart; when a man knows he hath his pardon, than he rejoiceth in it; when he knoweth he is right in his way, than he goes on cheerfully; when he knoweth the house is his own, he bestows great cost in building, because he knows he shall not lose his labour. Yea, this only, will make us die with comfort, nay with a holy triumphing over death, as being assured of Christ and a better life; death, where is thy sting? Natural fear a man may have, but this assurance will overcome it, by fixing our eyes upon the joys of heaven by the eye of faith; as it did in Simeon, Paul, Stephen, the thief on the cross and others. O what would a man give when he lies a dying for this assurance, that Christ is his! would he not give all the world for it if he had it? and would he part with it again for a 1000 worlds? surely no; and yet alas if some men had no more assurance for their lands then for Christ, they would have but little comfort.  
Quest. But you will say, How should a man know this certainly, so as not to be deceived?  
Answ. I answer, first be willing to know the truth concerning thy condition, whether it be right or wrong, good or evil; if Christ be thine, that thou mayest know it, or if he be not thine, yet that thou mayest know it; Therefore pray with David, try me O Lord, and let me know my own heart; search me, and let me know 
Psal. 139. 21, 22.  my thoughts, and let me see if there be any wicked way in me; O let me not be cozened to mistake hell for heaven, to go to hell hood wink. There be some men cannot endure the trial, nor a searching ministry; but will leave it at an adventure, although their hearts misgive them; and truly this is trial enough that those ways are naught, that love not the light; that gold is too light that loves not the trial of the scales and weights, and naught that will not endure the touchstone. Fowl faces love not clear but flattering glasses, as the Panther when she goes to drink, troubles the waters, as not being able to abide her own deformity; it is the galled horse that cannot endure to be touched; and if thou canst not endure the trial of the word and thine own conscience, how wilt thou endure the trial of God, who is greater than thy conscience? For if our hearts condemn us, God is greater than our hearts, and knoweth all things; 1 john 3. 20.  
2. Secondly, judge thyself by the right rule, the word of God, and the promises therein contained: let us build our confidence upon the foundation of the Prophets and Apostles, Jesus Christ being the chief corner stone, Eph. 2. 20. Rest not upon Enthusiasms, dreams, visions, revelations, thine own thoughts, etc. for these may deceive thee, and will deceive thee, if they be not according to the promises in the word. I trust in 
Esa. 8. 20.  thy word, (saith David) Psal. 119. 42. so Heb. 11. 13. They saw the promises and embraced them. Nay, if God should send an Angel from heaven and tell us Christ is ours, or should speak with an audible voice from heaven, yet could we not be more sure then by the promises in the word; for is it not all one, to have a promise under his hand as from his mouth? If thy knowledge of Christ be built upon a word from God's mouth, thou art sure it is built upon a rock, that no winds or tempests can ever blow over; God is faithful, he cannot deny himself; and this made Abraham confident, both that he should have a son, and that though he should kill him, yet he should receive him alive again, because he knew God was faithful and able that had promised, Rom. 4. 21. In 2 Pet. 1. 19 Peter proves Christ to be the son of God by the voice that came from heaven, saying, this is my beloved son in whom I am well pleased, verse 17. but saith he in the 19 verse, we have a surer proof than the voice that came from heaven, to wit, the word of the Prophets, wherein Christ is revealed and promised; we have a more sure word of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmissimum testim.  Prophecy, etc. What is the word a surer testimony than God's voice from heaven? I answer, Beza reads it, we have a most sure word, intimating they had two sure testimonies, the voice from heaven, and the word of the Prophets. Others read it as it is properly in the original, Firmiorem, a firmer word, being a stronger foundation to rest upon, than the voice from heaven: Not that it was surer in itself, for the same God that spoke from heaven, spoke in his word, as appears in verse 20. But in regard of the jews, who might cavil at the voice from heaven as a delusion, as they said before in the like case, 
john 12. 28, 29.  It thundered: but they believed whatsoever the Prophets said to be true: (as at this day the jews believe not the new 
So Calvin, Paraeus, Aug. Ser. 27. de verb ap. c. 4. Firmiorem propter in fide infirmiores. Bull.  Testament, but stick to the law,) and therefore Peter sent them to the Prophets, who all testify of Christ, Joh. 5. 29. Acts 10. 43. The sum of all, is that the word is a most sure foundation to build our faith upon, and as sure as if we heard a voice from heaven, because it came from heaven; And perhaps in regard of us it may be more sure, because we may be ready to fear, whether such a revelation or vision were not a delusion. And I am persuaded no● they are very rare, if any at all; for heretofore he spoke by visions, but now by his son, that is by his word, Heb. 1. 1.  
Object. You will say the word is a good light, when we are in darkness; but when the spirit of God, the daystar appears in our hearts, than we may live above ordinances, for so saith the Apostle, you do well to take heed to the word of prophecy, until the day dawn, and the daystar arise in your hearts.  
I answer, Calvin thinks the place of darkness is this life, and the daystar, and 
Aecumen. Corn. Lap.  day-dawn, is the light we shall have in heaven. Others think it is meant, the preaching of the Gospel, which is clearer than the Law; and the word until, doth not intent that then we should regard the Prophets no more, but that we should have a clearer light by the Gospel. Therefore if thou wouldst be sure Christ is thine, let thy faith be built upon some 
Eph. 2. 20▪  promise in the word. For faith (or assurance Christ is ours) consists in two things. 1. to see Christ offered to us in the promises Hebr. 11. 13. as to those that are weary, hungry, mourning, etc. 2. To rest upon Christ▪ for salvation, according to those promises, Heb. 11. 13. They saw the promises and embraced them; and then our faith is grounded upon a rock , when it is built upon the foundation of the Prophets and Apostles, Christ Jesus himself being the chief corner stone, Eph. 2. 20.  
3. Labour to get a right understanding of those promises which thy assurance is built upon; take heed of taking common graces for saving, weeds for flowers, Samuel for the devil in his likeness. Thou sayest if I repent, if I believe, love the Saints, have good desires, than the word saith that Christ is mine: but thou must know there is a kind of faith, which a man may have, and yet have 
Acts 8. 13. John 2. 23.  no part in Christ; as Simon Magus believed, and the stony ground believed, Luke 8. 13. So likewise Judas repent, Matth. 27. 3. Balaam had good desires, Numb. 23. 10. Herod loved John-Baptist; Darius loved Daniel; Pharaoh loved joseph, etc. There are transient motions that are not habitual dispositions; there is difference between a mark with chalk, and a fire mark, one is quickly rubbed out, the other is durable: So there are lighter operations of the spirit which may soon vanish.  
Quest. But how shall I know that I rightly understand the promises?  
Answ. I answer, Be not willing to be deluded; compare one Scripture with another; inquire of the Ministers which are appointed of God thy teachers, and pray earnestly to God to enlighten thee in the truth; and he will lead thee into all truth necessary to salvation, as it is written, joh. 16. 13. When the spirit of truth is come, he will guide you into all truth.  
4. Having got a promise rightly understood, hang and rest upon it, and be not beaten off; say, God hath said if I mourn for my sins, hunger after righteousness, love the people of God, etc. then I have part in Christ. But I mourn for my sins, hunger after righteousness, love the people of God, etc. Therefore I have part in Christ, and I will trust to his word; if I perish I perish; so did Abraham, Rom. 4. 21. and jacob, Gen. 32. 9 10. Thou hast said, (saith he) Return into thy country and I will do thee good; David also stuck close to the word; Remember thy word unto thy servant, upon which thou hast caused me to hope; Psal. 119. 49. And the Prophet Esaiah saith, Es. 66. 11. They shall suck and be satisfied with the breasts of consolation: so let us suck the blood of the promises, as a dog that hath got the blood of the Bear, he hangs on, and will hardly be beaten off.  
5. Though it is true, that any one saving grace whatever, is a sign Christ is thine, yea though thou hast a 1000 temptations and doubts that thou canst not answer; Yet it is good to gather an abbreviate of some few signs, that thy soul may feed upon in time of trouble. These I acknowledge are so plainly laid 
The more experienced Reader that finds less need of them, may be pleased patiently to pass them over.  down in Scripture, and so familiarly taught almost in every book that treats of faith, that it would seem almost lost labour: therefore I will be the briefer, yet I dare not altogether neglect them for the benefit of some weak ones. The general sign is, If any be in Christ, he is a new creature; 2 Cor. 5. 17. Col. 3. 9 10. (which is called regeneration) whereby the law is written in his heart; God having 
Though the strings be the same, yet the tune is changed  planted in him a love and liking to every good, and a hatred to all that is evil. Thou lovest righteousness and hatest wickedness; Psal. 45. 7. A new heart will I give you; and a new spirit will I put within you; and I will cause you to walk in my statutes, Ezek. 36, 26. 27.  
More particularly I shall lay down eleven marks or signs, whereby a man may know that Christ is his in particular, (which is nothing else but a strong act of justifying faith)  
Sign. 1 1. The first sign of assurance that Christ is thine, is; If it were wrought by hearing the Word preached (ordinarily) and is confirmed by it; for faith cometh by hearing (ordinarily) 
a Rom. 10. 17. 1 Cor. 1. 21  Of his own will begat he us, with the word of truth; jam. 1. 18. every child hath a father. So the 3000 were converted by hearing Peter. 
b Acts 2. 37 Acts 8. 26.  I deny not but that afflictions, losses, death of children or friends, etc. may prepare for Christ, as Paul was by being unhorsed by Christ, Act. 9 3, 4. Yet they do not work faith, but usually that is wrought by the word preached; therefore Ananias was afterwards sent to Paul, Act. 9 10. so likewise good council, reading good books, etc. may stir us up to seek after Christ, as perhaps it did the Eunuch, Act. 8. 28. but do not set us into Christ; and hence Philip was sent to the Eunuch readding, to work faith in his heart, as appears verse 30. to verse 38. And as the word begets it, so it feeds, confirmeth and 
Ex iisdem nu●uimur à quibus constamus.  cherisheth faith, as the ashes cherish the fire whereof they were bred, 1 Pet. 2. 2. Eph. 4. 12, 13.  
Now then inquire; how came you by your particular knowledge of Christ to be your Saviour? did the word preached convince, humble, and excite you to seek Christ? and doth it confirm and establish your faith? then it is good. But on the contrary, if you know not how you came by your faith, (never by hearing of sermons,) but are like the Israelitish women, quick of delivery before ever the midwife (the Minister) can come at you, you may suspect your faith; as we suspect those to be stolen goods when they know not how they came by them, and that a base born child when it is not known who is the father, (although I say not that every one converted knows the Minister that converted him, yet ordinarily he knows he was converted by the word preached, except God instilled grace into his heart, when he was a young child, as he did unto Samuel, Timothy, etc.) But especially they have cause to suspect their faith, when the preaching of the word shakes and winnowes their faith, and fills them full of doubtings and tormenting fears; the preachers of the word being like the two witnesses, their tormentors, who say of them as Job did of his friends, 
Rev. 11. 10.  miserable comforters are you all. Certainly she is but an ill mother that will not give such to the child she bore (if she be able) but rather hunch it, beat it, and deal unkindly with it.  
Sign. 2 2. The second sign is, if thy heart were ever prepared for the receiving of Christ, as the stones were prepared for the Temple, or as a man prepares his house to entertain a king, Luk. 3. 5. Every valley shall be filled, or leveled. In some sense a Christian sometimes may be said to be too low, when he despairs of mercy than he is said to be too low, for despair lays his soul as low as hell, as it did Judas; And every hill shall be brought low; that is, the mountainous and high thoughts thou hadst of thyself, like the Pharisee that thought himself not like other men, shall now be changed, and now thou shalt have low thoughts of thyself, saying as Jacob; I am not worthy of the least of thy mercies; as the Prodigal, I am not worthy to be called thy son; as the Publican, Lord be merciful to me a sinner; as Paul, of sinners I am chief; or as David, I am a worm and no man; for Christ dwells only in the humble heart, Esaiah 57 15. with him will I dwell that is of a contrite and humble spirit, to revive the spirit of the humble. It followeth; And crooked things shall be made strait, that is, even the crooked paths of the serpent, thy crooked ways shall now be made strait, and even, now levelling at the rule of the word of God & his glory; And the rough ways shall be made smooth, that is, even Bears, and Lions, rough Esau's, shall now become Babes and Lambs, for meekness and gentleness; as it was prophesied, Es. 11. 6, 7, 8. Now all this is done by a spirit of bondage, and fear of hell and damnation, which God usually smites the heart with, before he gives Christ; as the plough goes before corn is sown; as it was with Paul, 
a Acts 9 45.  with the Jailor, 
b Acts 16. 29, 30.  with the 3000 Jews at their conversion, 
c Acts 2. 36, 37.  etc. No woman brings forth a child without sorrow and pain, nor is any born again usually, without their spiritual pangs of sorrow, though some feel more, some less, as some children come forth with more, some with less pain of the mother, yet all have so much as to make them willing to let go their sins to receive Christ, Act. 9 6. You know the stony ground wanted depth or softness of earth, and so quickly withered; Matth. 13. saith dwells not in a stony heart; as some flowers or herbs are found only in a soft soil, and not among the rocks, so faith only is found in a soft heart. A broken bleeding Christ dwells only in a broken heart; a plaster will not stick upon the whole flesh, but upon a sore, Esa. 61. 1. All believers can call their faith Benoni the child of their sorrow, as Hannah said, This is the child, for which I wept, and mourned, and prayed 1 Sam. 1. 27.  
Sign. 3 3. The third sign, from the right operations of this strong faith or assurance that Christ is thine, which are four.  
1. It is little at the first, like a little child that cannot go alone nor speak, but is carried in the arms of others, and lives almost by nothing but sucking and crying; so this weak believer is fain to be carried in the arms of stronger Christians, and doth nothing almost but cry for his sins, and hunger after the word, and run to it; it is a weeping faith, full of doubtings, temptations and fears, as the poor man cried weeping; Lord, I believe, help my unbelief; it is like 
Mat. 12. 20  the smoking flax and bruised reed, that smokes with desires, but the fire is not strong enough to flame with comforts; and a reed; now a reed is a weak thing, scarce strong enough for a bird to sit upon, but much weaker if it be bruised; lastly it is like a grain of mustardseed, which is so small a seed as you can scarce discern it; so is faith so weak at first, that the poor believer can scarce discern whether he hath faith or no. But if the child be of a man's stature so soon as it is born, it is a monster; so if thou be'st all of a sudden fully assured that Christ is thine, and no sooner art stepped out of thy natural sinful condition, but presently thou art so sure as that thou canst not be more; this faith is a monster; soon ripe and soon rotten, like Ionas gored that did grow in a night, and did perish in a night.  
2. It increaseth daily, as a child groweth daily; it lies not in the heart like a stone in the earth, but like a tree or seed in the earth which groweth, so Rom. 1. 18. the righteousness of God is revealed from faith to faith, that is from one degree of faith to another: as the little grain of mustardseed, in time grows to a great tree, so that it is a shadow for the fowls of the heaven; so the faith that before could scarcely be discerned, is now so strong, that it is able to shelter other scorched souls under its shadow; and the babe 
Rom. 15. 1.  now can go alone, yea is able to carry other children in his arms; so Nicodemus that at first came by night, but after went openly and boldly with Joseph to Pilate to beg the body of Jesus.  
3. The third operation of faith in the heart, is, that it opposeth infidelity and fights against it; I have fought the good fight of faith, (saith Paul) 2 Tim. 4. 7. and this made the poor man cry out against his unbelief, Mark 9 24. Lord, help my unbeleef. But if there be no opposition in thy heart, no striving against doubting, etc. there may be bold and strong presumption, but no faith, no certain knowledge or assurance that Christ is thine; for Satan tempted the faith of Christ, Matth. 4. 2. and of Peter, Luk. 22. 31. and surely he would shake thine if it were of God; but thou mayest fear the strong man keeps the house, and therefore all is at peace: That man never believed that never doubted; the liquor of faith is never pure in these vessels of clay, without the lees of distrust, saith bishop Hall.  
The fourth operation of faith, is, if the same faith that makes thee believe that Christ is thine, doth enable thee also to believe all other promises for temporal blessings and deliverances; As Jacob believed God for his going safely back into Canaan, upon the promise of God for it, Gen. 32. 9 10. I am less than the least of all thy mercies, etc. But thou hast said return into thy country, and I will do thee good; and Abraham believed God for a child, after he had a promise, as well as he did for salvation. But many there are whose faith is strong enough to assure them of their salvation by jesus Christ, who yet cannot trust God for the performance of temporal promises.  
Sign. 4 4. The fourth sign is Repentance; (a) if we carry our sins as Christ did, with a heavy and broken heart, grieving and 
Acts 3. 19 Acts 26. 18. 20. 2 Cor. 7. 10 Zach. 12. 10.  mourning, for the impieties and impurities of our natures still remaining, contrary to the holiness of the spirit of grace, as fire to water, as light to darkness; hence Paul cried out, O wretched man! who shall deliver me from this body of death? Rom. 7. 24. the evil I hate, that I do. Rom. 7. 18. Yea all the promises are made to a mourning spirit under sin, Matth. 5. Blessed are they that mourn, Psal. 51. 17. Esa. 61. 2. if a wound bleeds, there is less danger, but it wrankles if it bleeds not.  
Yet not every repentance (or sorrow for sin) is a sign that Christ is ours; for Esau, Cain, Saul, Ahab and Judas had a kind of sorrow for their sins, in relation to the punishment, and as it wounded conscience, which also was found in Pharaoh, and is found even among the damned; There is water in their eyes, because of the fire in their bones; every stubborn child will cry when the rod is on, but it is more usually for the smart then for the fault; a thief grieves when he is taken, not because of his theft, but because he fears he shall be hanged. A man reputes that he hath eaten sweet meats, not but that he loved them well, but because they made him sick; children busy about the fire, if they burn their fingers, than they will cry, but not for soiling their clothes, etc. So to be grieved for our sins, and love them, is but as if a snake should cast her coat, but keep her poison, or a man leave his whore, but still love her, or a merchant that casts away his wares into the sea, but 'tis in a storm, still he loves them▪ wicked men may weep salt water, tears of bitterness, they cry for anger, as Saul cried for madness, 1 Sam. 24. 16. but the Saints weep sweet water, spring or loving water, even tears of love. Hence it is that when they had been pricked thus in their hearts, Peter bids them still repent, Acts 2. 38. which is nothing else but sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2 Cor. 7. 9) towards God, when it proceeds from love to God, and hatred of sin as offensive to God, as a child grieves because he hath offended a loving father. In Zach. 12. 10. it is said, they shall see him whom they have pierced, and mourn for him; that is, because they have offended him. So likewise David Against thee, thee only have I sinned, Though no question he was grieved that he had sinned against Bathsheha and Vriab, yet specially and chief because he had sinned against God. So Joseph, Gen. 39 9 how shall I do this wickedness, and so sin against God? So Peter went out and wept bitterly; but it was when Christ 
Luke 22. 65.  looked upon him with an eye sparkling full of love, as if his eye had said, what dost thou not know me Peter? am not I worth the owning, etc. Some report this sin so affected him, that every night the cock crew, he fell on his face and wept for his sin and prayed, (Lyra, Clem. alex.) So Mary in the Pharisees house, when there was a feast, and they sat merry at the table with music and joy, she got under table, and turned her eyes (once beams of sinful 
Ille verè dolet qui sine teste dolet.  lusts and pleasures) into rivers of tears and mourning, wherewith she washed the feet of Christ; and her hair, her ornament and net to catch wanton lovers withal, is now become a towel to wipe the feet of Christ withal, (yea some report that she lived 30. years a penitent in France.) And the reason why she wept so much, you see it was because she loved so much, it was her love to Christ produced those lovely tears. So the Prodigal lamented that he had offended his loving father; saying; father, I have sinned against heaven and before thee, etc. and that grieves me most that I have offended thee.  
Now the reason why this is a certain sign of our part in Christ, is, because corruption and the natural unregenerate part cannot hate sin, but grace and the spirit of God which is contrary to it; The flesh▪ lusteth against ●he spirit, 
a Gal. 5. 17.  so contrarily the spirit of God in us cannot love sin, but must loathe it, and grieve for it; grieve not the holy spirit of God, by which you are sealed to the day of redemption, saith Paul, Eph. 4. 30.  
Sign. 5 The fifth sign that we have our part in Christ, is, if we be poor in spirit, and hunger and thirst after righteousness, Matth. 5. 6. Not after comfort, pardon of sin or salvation only, as Balaam did, and those in John 6. that cried Lord, evermore give us this bread, that we may never hunger more, etc. but after righteousness, to have more power against sin▪ and more grace to love God and Christ, and his Saints more, and do God better service; when it is not so much after happiness as holiness, not so much after the reward as after the work, not only to be glorified of God, but to glorify God, Ob that my ways (saith David) were so directed in thy sight that I might keep thy statutes. Now these desires are signs of thy 
Psal. 119. 5.  faith in Christ, 1. because they are wrought by the spirit of God, Est a Deo ut bene velimus, ac ut valeamus. Aug. that is, it is God that worketh in us to will and to do. It is the 
Phil. 2. 13  Spirit of God that stirs up in us sighs and groan, Rom. 8. 26. they cannot come from our own spirits, but are supernatural desires. If iron move upward contrary to its nature, surely some loadstone hath been there; desire of grace is grace, because grace is seated in the desire; (yet desire of meat is not meat, because meat is not seated in the desire) Hence the new born babe the sires the milk of the word, to grow thereby, because he hath tasted how good the Lord it, 1 Pet. 2. 3. 2. Secondly, 
Si non ad voluntatem, tamen ad salutem. Aug.  because these are pronounced blessed, and promised by God to be satisfied, that is with such a measure as God sees meet for them, Matth. 5. 6. 3. Thirdly, because desire of grace is accepted, as if we had what we do desire, 2 Cor. 8. 12. If there be a willing mind, it is accepted according to that we have, and not that we have not. As it appears in the widow's two mites, who in Christ's account cast in more than they all, because her affection was larger than theirs; so Abraham is said to have offered his son, because he 〈◊〉 willing to do it; and David to have built God an house, because he was willing to have done it. To will is present saith Paul, but to do good I have no power. On the contrary, a natural man his desires are earthly, voluptuous, ambitious, who will show us any good? Psal. 4. 6. or if he desires spiritual things, Two is in a carnal manner, & out of self-love, because he is loath to be miserable, and usually his desires are sudden, inconstant and lazy, not settled and painful.   

CHAP. XVIII. The sixth sign of the saving knowledge of Christ, namely love.  
Sign. 6 THe sixth sign of assurance that Christ is ours, is love; faith worketh by love, Gal. 5. 6. (a) and that consists in five particulars.  
1. If we love God. (As it is an instinct of nature for child en to love the parents that begat them) with a heavenly holy love, for his holiness, for the excellency of his nature, and as looking upon him as a reconciled father that dearly loves us, so that the thoughts of God are swe●●●nd precious to us, 
b 1 john 5. 1. Rom. 8. 28.  whereas naturally we bear no love to God, we love not the thoughts of him, nor look we upon him as loving us; or if we do love him, it is only mercenarious and meretricious love, 
Vtimur deo ut fruamur mundo.  as a woman that loves her husband not for his person, but for his riches; so we love God only for his benefits, naturally; not but that it is lawful to love God for his benefits, as Mary loved much, because much was forgiven her, but not chief and only for his benefits, but also for the excellency of his nature.  
2. If we love Christ with a conjugal love, with the love of a spouse, even as our best beloved, loving nothing in heaven or earth in comparison of him; 
c Psal. 73. 25.  To you that believe be is precious, 1 Pet. 2. 7. as he was to Paul, Phil. 3. 8. I count all as loss and dung in comparison of Christ; so Moses, I esteem the rebuke of Christ greater riches, etc. Heb. 11. 25.  
3. If we love the Saints and members of Christ 
d 1 john 3. 14. . This mark stays by us when many others cannot be discerned, & is most certain; for we cannot love grace in another man's heart, except there were grace in our own hearts, Gen. 3. 15. 2 Cor. 6. 14. Only it hath these qualifications.  
1. First it is a spiritual love, to love 
e Col. 1. 8.  them in the name of righteous men, for the image of Christ appearing in them, and in no other by-respects. Epaphras hath declared to us your love in the Spirit, saith Paul; and he that receiveth a Prophet in the name of a Prophet, and a righteous man in the name of a righteous man, shall have the reward of a righteous man, saith our Saviour, Matth. 10. 41. Now love of goodness must needs proceed from a spirit of goodness.  
2. Secondly, It is an universal love to all the Saints, 
f Col, 1. 4.  there being the same reason of loving one as another, even the spirit of Christ that dwelleth in them, which is the same in all, Eph. 4. 3. And hence it is that they love them, though they be poor Saints. 2. Though afflicted Saints. 3. Though hated and despised of others. 4. Though they have many infirmities. 5. Though they have done us injury and wrong. As Calvin commends Luther to be insignis dei servus, the famous servant of God, etiamsi me millies diabolum vocavit, although he hath called me (said he) devil a thousand times. And 6, though we never saw faces, never knew them but by reports from others.  
3. Thirdly, In respect of the degree, it is a special and choice love, they love them as brethren and sisters, Matth. 12. ult. All my delight is in the Saints, saith David, Psal. 16. 2. and this appears in four particulars. 
It is called 1. Amor Complacentiae, 2. Benevolentiae. 3 Amcitiae. 4. Sympathiae. Schoolm.   
1. First in their high opinion of them, esteeming them even as pearls to pebbles, in comparison of other men; hence David calls them the excellent, Psal. 16. 2. And in Psal. 15. describing the godly man, he saith he is one, in whose eyes a vile person is contemned and slighted, but he honours them that fear the Lord.  
2. Secondly, In a readiness to help them if they be in need, and do them good before others; they will do good to all, (because misericordia non quaerit de meritis sed de miseriis, mercy looks not at worth but at misery) but especially to the household of faith, Gal. 6. 10  
3. Thirdly in delighting in their company, more than in the society of any other men; I am a companion of them that fear thee, saith 
* Psal. 101 6. Psal. 6 8.  David, Psal. 119. 63. Moses loved the company of his afflicted brethren, more than of all the Court of Pharaoh 
a Heb. 11. 25. 26. : Ruth and Naomi being one of heart could not part 
b Ruth 1. 16.  whether thou goest I will go, etc. The two disciples that went to Emmaus, knew not that it was Christ that was with them, but thought he was some good man; and how loath were they to let him departed from them? (his company was so sweet to them.) Hence they constrained him, saying, Abide with us, etc. Luk. 24. 29. And the disciples when Christ was from them, when he lay in the grave, and after his resurrection and ascension, they oft met together in private houses, but not a wicked man among them 
c joh. 20. 19 Act. 1. 13. 14. Act. 4. 32. Act. 9 19 26. . And Paul as soon as ever he was converted, he changed his company, and assayed to join 
Yea if they could they would have their bones lie together in the grave. Gen 49. 29. 30. Gen. 50. 25. 1 Kings 13. 31.  himself with the disciples, Acts 9 26. Oh how the hearts of Jonathan and David were knit together, and how they delighted in the society each of other? In the Primitive times, the Christians so flocked together, that the Heathens said of them, ecce quam invicem se diligunt, behold how they love one another; Tert. And the reason is, because they are of alike disposition; similitudo gignit amorem, likeness in disposition breeds delight in communion. Birds of a feather will flock together; lions, Bears, sheep, doves, and all flock 
Simile simili gaudet▪  together in their kind; sheep and hogs go not together, nor do doves and crows fly together. Many times a man walks so closely and covertly, that we cannot discern what he is by himself, yet a thousand to one but he may be known by his companion he is most delighted withal. The Lacedæmonians marked what company their children kept, and accordingly judged of their dispositions. And August Caesar marked at a combat what company courted his two daughters; and when he espied grave Senators talk with Livia, but young and wanton persons with Julia, etc. he conceived accordingly of their dispositions, that one would prove a wanton, the other would be the more sober. Why seek you the living among the dead? saith our Saviour; Never but one (that was living) desired to keep company with the dead, and he was possessed with a legion of devils. A man out of Christ cannot possibly make a godly man his choice society, in whom he takes most delight; for what communion hath light with darkness? and what fellowship hath righteousness with unrighteousness? and what concord hath 
Amos 3 3.  Christ with Belial? etc. 2 Cor. 6. 14. we know God hath put enmity between the 
Gen. 3. 15.  seed of the woman and the seed of the serpent. An Israelite is an abomination to an Egyptian. Indeed a godly man converseth lovingly with all, in a civil and a sociable manner, and loveth all men with a natural, civil and moral love, (yea and with a spiritual love of pity and desire of their salvation) and expresseth all offices of love to all, as innocency, peaceableness, courtesy, kindness, etc. As Abraham bowed himself to the People of the Land, even to the children of Heth, Gen. 23. 7. (And its Gods will, both tares and wheat should grow together till the harvest, as clouds among the stars, weeds among the flowers, thorns among the Lilies.) But the Saints are his choice society, in whom he 
Cant. 6 9 Eph. 4. 3.  taketh most delight, because there is a union of hearts and spirits which makes the sweetest and the nearest union. Stones and clay may lie together, but will not solder together, as Nebuchadnezars image, part of iron and part of clay quickly broke asunder; for iron and clay will not incorporate one into another.  
4. Fourthly and lastly, in sympathising one with another, and taking part each with other; so that if one member rejoiceth, all rejoice, if one mourn, all sympathize 
b 1 Cor. 12. 26. Heb. 13 3. Est. 8. 6. and c. 4.  As Mordecai and Ester did sympathise with the misery the poor captive jews were in, and adventured their lives for them; and Moses sympathized with his brethren that were at their hard labour, and had stripes without measure, but himself in glory and advancement, yet he would go visit them, and see their burdens; 
i Exod. 2. 12.  So Jonathan in his absence took David's part, and spoke in his behalf to Saul; and Abraham fought for, and rescued Lot, Gen. 14, 14.  
4. Fourthly, the fourth sign from love, is, if we love the word of God with a sincere love, 
m 1 Pet. 2. 2.  as newborn babes desire the sincere milk of the word, that you may grow thereby; they that are born the womb desire the milk of the breast, as the tender infant cries for milk as soon as it is born; and their end is, that they may grow thereby, as bees fly upon flowers to suck honey and sweetness, and therefore they delight not always most in the gayest flowers, but wherein most honey is to be gotten, and hence often they prefer a plain leaf of a tree before a gay flower.  
An hypocrite indeed may seem to delight in the word, as Herod did in hearing John-Baptist 
n Ma●. 6. 20 . But it is not to this end to gather honey from it, for the holiness of it, to have his heart made better by it, but to tickle his ear with novelties, and please his fancy, or to get notions, that he may be able to discourse, etc. But if it come home to his particular sin, O then he kicks and flings and hates the word, and the messenger of it, as Herod hated John-Baptist when he spoke against Herodias, and the Pharisees hated Christ, when he began to reprove them of their hypocrisy, By this saying thou reproachest us say they; Luk. 11. 45. but David loved Nathan who dealt so plainly with him, as appears, 1 Kings 1. 27. Is this thing done by my Lord the King, and thou hast not shown it to me thy servant? intimating he was David's choice counsellor still, 
* There is 1. the careless hearer, that hears but regards not Esa. 6. 9, 13 2 There is the gazing hearer that comes only to see & be seen. 3. The curious hearer that looks more how the glass is painted, then what face he hath. 4. The carping hearer that comes to see what he can catch at. 5. The spider-like hearer, that comes to suck poison by wresting the word to his own destruction. 6. The Butterfly-hearer, that like as the Butterfly lights upon flowers to paint her wings, but not to suck honey, so he comes not to be more holy, but more gaudy with notions; All these love not the word with a sincere or spiritual love.  notwithstanding all his sharp reproof he gave him.  
The fi●t sign from love, is, if we love those that are out of Christ, (especially in relation to us) with a spiritual love.  
Quest. But David saith, Do not I hate them, that hate thee?  
Answ. I answer, he hated their sins in relation to God's dishonour; but it is a mark of our being in Christ, to love their persons with a threefold love.  
1. First, with a love of pity (as was touched before) in grieving for their sins, and pitying their misery, as did jeremiah, My soul shall weep in secret for your pride, Jer. 13. 17. Our blessed Saviour wept over jerusalem, saying, O that thou hadst known in this thy day the things that belong to thy 
Planxit ruinas animarum Dyon. Carth.  peace; Why were Christ's eyes wet with tears, but because their eyes were dry? quare flevit dominus nisi quia flere te docuit? Wherefore did Christ weep for us, but to teach us to weep for ourselves? Cypr. Did not Abraham pity even the Sodomites, when he pleaded so with God for them, if there were but ten righteous among them? and did not Paul tell them weeping, their end was damnation? we see grace will make us love and pity the souls of other any; But much more the souls of those that are in near relation to us, as of our wives, husbands, parents, children, brethren and sisters, and dear friends; so David wept for Absalon; jephta for his daughter, when he met her, whom he had vowed to sacrifice to the fire; so Abraham prayed for Ishmael, O that Ishmael might live in thy sight; and Augustine's mother for her son in his natural condition.  
2. Secondly, In having an earnest desire and care to bring others to the knowledge of Christ and salvation. 
a Nascitur indignè per quem non nascitur alter.  A good man would not go to heaven alone; when thou art converted, strengthen thy Brethren, said Christ to Peter, 
b Luk. 22 31. Josh. 24. 15.  As the Reubenites, Gadites, and half tribe of Manasseh, when they themselves were provided for, they were yet to help over their brethren into Canaan, Numb. 32. 17, 18. Spider's indeed work only for themselves, but Bees for others. 
c Acts 26 28.  Paul wished not only Felix, but all that heard him, were not almost, but altogether as himself was, (except his bands and imprisonments, his chain, his gold chain, was too rich for him yet to wear, that honour he reserved for himself.) So when the Grecians which came to worship, would fain see Jesus, Philip and Andrew went and told Jesus. 
d john 12. 21. 22.  So the woman left her water 
(o) john 4. 29.  pot when she had found Christ, and went and told them of Christ that were in the city.  
But especially they cannot but earnestly desire and endeavour to bring those united to them in near relation, to the knowledge of Christ; As Mary when Christ appeared to her, how she ran to tell the disciples! (r) Paul wished himself separated from Christ for his brethren, 
s Rom. 9 3. Exod. 32. 10  and kinsmen in the flesh; and Moses to be blotted out of the book of life, rather than the Jews should not be spared. Yea even Dives in hell torments had so much charity as to pity his brethren, and prayed Abraham to send Lazarus to them, lest they should come to that place of torment, Luk. 16. 28. And certainly they that have no regard of the souls of others committed to their charge, to bring them to the knowledge of Christ, may justly fear that they themselves never had the knowledge of Christ savingly revealed to them, nor know the worth of souls.   

CHAP. XIX. The seventh sign of the saving knowledge of Christ, namely the spirit of prayer.  
Sign. 7 THe seventh sign whereby we may know that Christ is ours, is, if we have received the spirit of prayer; You have received the spirit of adoption to cry Abba Father, saith Paul. And the Prophet Zachariah, 
Rom. 8. 15.  chap. 12. verse. 10. saith, I will pour upon you the spirit of grace and supplication, which consists of three particulars.  
1. First, the heart is moved and excited 
Infertur appetitus orandi Aug. ad simplic. l. 2.  by the spirit to be often with God in prayer, as the child naturally cries and runs to the mother, the young to the dam; So that they make conscience to perform it, and cannot live without prayer, 
a Rom. 8 26. Psal. 19 1. 64. Seven times a day will I praise thee, etc.  especially not without private prayer. So Paul as soon as ever he was converted, he got alone, and betook himself to prayer, Act. 9 11. Behold he prayeth. And Cornel. Act. 10. got upon the top of the house, & there was alone with God in prayer; Daniel three times a day prayed in his closet, when he was in danger of his life. Nazianzen reports of his sister Gorgonis that her knees seemed to cleave to the earth by her often praying; and Gregory of his Aunt Trucilla, her elbow was as hard as a horn, by often leaning upon a desk when she prayed; Eusebius reports of James, that his knees were as hard as Camels knees, bereft of sense by often praying; And one reports of joachim the father of the Virgin Mary, that he would often say, Cibus & potus mihi erit oratio, Prayer is my meat and drink; whereas natural men have no ability or gift of prayer, they cannot pray; many a wise man that can speak eloquently, yea before a king, yet is not able to speak five wise words to God in prayer; whereas many a poor simple man, that is scarce able to speak five wise words to a man, (especially if he be some great man) yet can speak to God by prayer, even to admiration; To say, we have no gift of prayer, is to say we have not received the spirit of grace, for the spirit of grace and supplication are put together, Zach. 12. 10. Nor that we have received the spirit of Adoption, for that would make us cry Ab●a father, Rom. 8. 15. It may be such cannot pray eloquently, nor so as their words will well hang together, yet they can weep, sigh and groan, which are the strongest prayers, Rom 8. 26. 27. Others there are that have no list to this duty, they cry what a weariness is it, (Mal. 1. 13) and never pray for conscience sake, out of love to the duty, but only out of custom for fashion sake, or in distress, as the Mariners in the ship with jonah, when they were in a storm, 
Jonah 1. 5.  than they cried every man to his god, but yet he delighteth not himself in the Almighty, he will not always call upon God, as job speaks of the hypocrite, job. 27. 10. Now these and such like, are so fare from having any faith in Christ, that they may rather be called Atheists who think there is no God, nor do they believe his providence; The fool hath said in his heart there is no God, saith the Prophet David, Psal. 14. 1. hence it follows, v. 4. He calleth not upon the Lord.  
2. Secondly, by the spirit of prayer, the heart is not only excited and enabled to pray, but to pray spiritually, to make a spiritual prayer; as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit, 
a Eph. 6. 18.  and to pray in the Holy-Ghost, 
b Judas 20.  and the Apostle Paul tells us the spirit helpeth our infirmities; though we know not what nor how to ask, yet the spirit makes intercession for us with groan, etc. 
c Rom. 8. 25, 26.  which assistance of the spirit, consists not in orderly invention, or composure of words and eloquent phrases, for some godly people may want this, and it is but a common gift, and the common, not the special help of the spirit promised, in Rom. 8. 27.  
But the spirit of prayer consists in three things. First in enabling us to pray in faith with a childlike spirit, that can go to God as a father, and not as to a stranger 
d Rom. 8. 15. Esa. 63. 16. Lord's prayer▪ . Wicked men pray, but they have not the spirit of prayer, because they pray not in faith, but shoot their arrows at random, never regarding nor looking after them. Now these are but bold narratious, (or orations) not humble petitions. It is true, a man in Christ may have rise of infidelity, but they are overcome by faith.  
2. Secondly, The spirit of prayer, consists in enabling us to pray fervently; the spirit helps us saith the Apostle, to 
(c) Rom. 8. 26.  pray with sighs and groan which cannot be expressed; the affections are as it were set on fire by the Holy-Ghost. Thus Hannah poured out her soul before the Lord, 1 Sam. 1. 15. So Hezekiah turned his face to the wall, and wept sore, Esa. 38. 1. and Jacob wrestled with God in prayer, Gen. 32. 24. Wherefore criest thou to me saith God to Moses? Exod. 14. 15. and Abraham strove with God from fifty to ten, Gen. 18. 23. especially our Lord Christ, who prayed with strong crying and tears. Invention may make us speak, but 
Non semper opus est clamore, quia deus suspiria audit. Non vox sed votum non musica, etc.  the spirit will make us cry, which yet consists not so much in strength of words, as of affections; natural men may have external elocution, but want inward affection, they are dead and cold prayers; they usually pray as though they cared not whether God heard them or no, like cold Suitors that care not whether they 
Ludit deum qui ore petit quod corde negligit.  speed or no, they want the aspiration of the spirit to pronounce Shibboleth. Caut. Not that a Christian is always alike in prayer, but as the spirit pleaseth to help with his adjuvant cooperating grace, (without me ye can do nothing) the spirit must inspirare, or we cannot exspirare, The wind must blow that the spices may flow, Cant. 4. 16. we are like a ship at sea, if the wind blow it goes amain, or else it creeps upon the ground; sometimes like Pharaohs chariots our wheels are taken off and we drive heavily, and sometimes like joseph's chariots we drive cheerfully.  
3. Thirdly and lastly, to pray with the spirit, is to pray with spiritual desires, when we pray for spiritual things, or for temporal blessings, with spiritual affections and spiritual ends, to honour God by them as Christ's petitions were, John 17. and as we are taught in the Lord's prayer. A natural man may be very earnest in his prayer, yet it is not a spiritual prayer, because his desires have only reference to self-love, and natural ends, but not to God and his glory. They have not cried unto me with their hearts, when they howled upon their beds, saith the Prophet, 
e Hos. 7. 14.  where the Prophet esteems of their prayers no better than howl, like the howl of Baal's Priests, who cried aloud, O Baal hear us, and they cut themselves till the blood gushed out upon them. 
f 1 King. 18. 28.  Therefore such prayers God sometimes sends away with a mock, rather than an answer, Prov. 1. 28. 29. when distress and anguish shall come upon you; then shall they call upon me but I will not answer; they shall seek me early, but they shall not find me.   

CHAP. XX. The eighth, ninth and tenth Sign of the saving knowledge of Christ.  
Sign. 8 THe eighth sign that we have attained to the saving knowledge of Christ, is universal obedience, when we make conscience of all our ways, and have respect to all God's commandments; which consisteth in a settled resolution and endeavour against all sin, and a settled purpose and endeavour to please God in all things; Then I shall not blush (as it is in the original,) or be ashamed when I have respect to all thy commandments, Psal. 119. 6. It was the commendation of Zachary and Elizabeth, They were just before God, walking in all the commandments of God without reproof, Luke 1. 6. And this Paul makes a mark of a good conscience to endeavour 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 laws into their minds, and write them in their hearts, Heb. 8. 10. that is, I will plant an habitual 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 endeavour to keep all, hath it not to keep any, Hence saith james, jam. 2. 20. he that keeps the whole Law, and offends in one point, is guilty of all, (that is dispositiuè, 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 perform one duty as another; So saith the Apostle, For he that said do not commit adultery, said also do not kill, etc. jam. 2. 1. Perhaps an upright man may fall into sin, but yet he never falls 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 always for the evils that come from sin, and not that are in sin, for the frnit, and not for the filth of sin) but it is not universal, but he hath always some reservation'; God be merciful to me in this, or that; some lust he cherisheth (and says as Jacob said of Benjamin, it shall not go) As Herod his Herodias, Jehu ●eroboams calves, Judas, Demas, the young man, etc. their covetousness; But if a man's heart be in league but with one sin, which his soul cleaveth to, hating to be reform, he hath no part in Christ. Suppose a woman should say to her husband, Sir I love you better than a hundred and a hundred men, only I love one man better than you; were she not an Adulteress; one deadly wound may kill a man as well as a one thousand, and one sin lived in with love and delight, may damn a man as well as a thousand.  
Sign. 9 The ninth sign whereby a man may know that Christ is ours, is self-denial, when a man gives up himself wholly to the rule and subjection of Christ, as his servant or vassal, to do what he will with him; if any will follow me, he must deny himself, etc. 
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 himself 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 will ease you, etc. but not except you take my yoke upon you. Unto 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 destroys 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 disposal; and with the Prodigal, 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 think 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 believe him, but will not take his yoke upon them; they say; To them a child is born, but they pluck the Government from his shoulders; living in constant rebellion against God, and only according to the law of their own minds, that is, walking after the stubbornness of their own hearts 
d Deut. 29. 19 .  
Perhaps they are content Christ should rule them, so fare as he pleases them, and as his will likes them: but if it dislikes them, Christ may deny himself if he please, and stoop to their will, for they cannot, will not stoop to his; God be merciful to them, in this their will they must have (though it cross Gods will) saying as the Jews, we have no king but Caesar; so none shall rule us, but our wills; 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 Jews who quarrelled that Jeremy spoke falsely, and the Lord had not sent him, Jer. 43. 2, 3. but when they were convinced of that, than they spoke plainly. The word thou hast spoken to us in the name of the Lord, we will not do, 
e jer. 44. 16.  and this not of weakness, against the law of their minds; nor 
(f) Rom. 7. 23.  sudden rise, and passions, as in Jonah, Peter & David, that would number the people for which they meet oft with ●ore afflictions to break their stomaches, but it is voluntary, allowed and cherished rebellion.  
Now let all such think what they please of having part in Christ, and knowing Christ to be theirs, but God hath told us, he will never show mercy to that man, though he bless himself 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 carnal mind that is enmity against God, and is not subject to the law of God, nor indeed can 
(i) Luk. 19 27.  ●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 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 sign of a man that knows Christ savingly, is, when the utmost end of all his actions is supernatural, even to yield obedience unto God commanding them, and the advancing of his glory, (as a faithful servant aims at his master's profit) when whatsoever he does, it is to the glory of God; when he lives not to himself, but to him that died for him and rose again; when he is more grieved at God's 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 than itself, even the glory of God. Thus did joseph, 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 wisdom that I have more than others, etc. 
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 holiness we had made this man walk? the God of Abraham, etc. 
c Act. 3. 12.  And lastly to name no more, Saint Paul tells 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 joh. 7. 18.  he that seeketh the glory of him that sent him, the same is true, and there is no unrighteousness in him. And this is made a mark of a vessel of honour, by Paul. 
f 2. Tim. 2. 20. Nihil agit ultrà sphaeram activitatis suae.  He is a vessel sanctified for his master's use. And the reason is, because nothing can move above its principle, the stream can rise no higher than the fountain, nor can nature go beyond nature, as water cannot heat except fire be in it.  
Caut. Not but that some rise of self, remains in the best, as in David when he numbered the people, and the disciples when they reasoned which of them should be greatest: but they are lamented and repent off, and mourned under as their greatest burden, as did Hezekiah who humbled himself, because his heart was lifted up, 2 Chron. 32. 25.  
Contrarily, a natural man makes a god of himself, hath no higher end in all his actions then himself, his own ease, credit, happiness, etc. As God complaineth, Israel is an empty vine, yet he bringeth forth fruit to himself, Hos. 10. 1. and our Lord Christ of the Pharisees, All their works 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 Nabuchadnezzar 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 windmills which go because the wind blows, or like marigolds that open because the Sun shines upon them. Now these, their hearts are not upright in them, Hab. 2. ●4. but like false servants that sell their master's wares well, but then purloyn and rob them of the gains; He that speaketh of himself, seeketh his own glory, etc. John 7. 18. and such cannot have part in Christ, John 5. 44. How can you believe that seek honour one of another? And it is a mark of those that were counterfeit believers, they loved the praise of men more than the praise of God, john 12. 43.   

CHAP. XXI. The eleventh sign of the saving knowledge of Christ, is the witness of the Spirit.  
THe eleventh and last sign I shall mention, is the witness of the spirit. 
Rom. 8. 16.  The spirit bears witness 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 sign that the tree is alive; but our Saviour tells us, a tree is known by the fruit; and the Lord hath left them in Scripture as infallible marks, and therefore to deny them, were to impute folly or unfaithfulness to God himself, which were the greatest Blasphemy. Yet we exclude not the witness of the spirit, as a certain evidence of our part in Christ. 
(a) 1 joh. 5. 6. Eph 4. 13. Eph. 4. 30.   
Which consists in two particulars.  
1. First, The spirit persuades my conscience I am the child of God, Rom. 8. 16. A witness 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 cheer, thy sins are forgiven thee. 
(b) Matth. 9 2.   
2. Secondly, in an inward ravishing joy and comfort, which the spirit works and leaves with this assurance, which is that hidden Mannah, which that man that feels it in himself, cannot express to others, 
c Rev. 2. 17.  which is called the Lords Supping with us, 
d Rev. 3. 20.  and his cheering us as with flagons of wine, 
e Cant. 2. 5.  and hence the spirit is called the Holy▪ Ghost the comforter, for he fills the heart sometimes by this testimony, with such joys, is unspeakable, the soul for the time being with Paul in his rapture, rather in heaven then on earth; though here he hath but a taste, yet the fullness thereof are the joys of heaven itself.  
1. For the Kingdom of heaven is righteousness 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 soul is mourning and full of heaviness, as we give wi●e to them that are of a heavy heart; Blessed are 
(f) john 16. 20.  they that mourn, 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, etc. as Cornel. Acts 10. 31. Dan. 9 31. But as for dreams, visions and Enthusiasms, though Jacob 
Gen. 28.  when he slept, saw a vision of Angels, and was comforted; (and divers others) yet God seldom now speaks by visions, but by his word and spirit, Heb. 1. 1. and therefore visions are to be usually little regarded.  
2. The spirit witnesseth always according to the word, and that by discovering the promises in the word to our consciences, persuading us that they belong to us. 
a 1 john 3. 14. Matth. 5.   
3. It fills his heart with love and thankfulness to God, and makes him more watchful and careful to walk in answerable obedience. 
b 1 Cor. 15. 31. 2 Cor. 5. 14. 1 joh. 3. 4.   
But on the contrary, if it makes thee bold and presumptuous to walk in sinful courses, and more remiss and careless in thy walking with God, thou mayest fear it is not a testimony of the spirit, but a delusion of the devil.  
4. It hath its own witness, even a secret manifestation to the conscience, that it is the spirit of God, and not a delusion.  
There are likewise signs of a weak assurance that Christ is ours; As earnestly to long after Christ, as he is offered: They would feign believe and grieve because they cannot, they mourn under their sin, and make conscience of their ways, who though they cannot believe, yet they dare not willingly sin against God, etc. These have some degrees of a true and saving knowledge of Christ, and are not to be discouraged, because Christ hath promised not to quench the smoking flax, nor break the 
Matth. 12. 20.  bruised reed; and he hath pronounced them blessed that mourn, that are poor 
Matth. 5.  in Spirit, that hunger and thirst after righteousness. Therefore trust firmly upon these promises, live and die with them, and say, if I can perish with these marks, I am content to perish.  
There are likewise signs of a strong assurance that Christ is ours. As when a man can hang upon God without comfort or apprehension of favour, nay when the Lord seems to smite him with great afflictions. 
a job. 13. 15. Gen. 22. Psal. 42. 11.   
2. When he is filled with ravishing joy and peace in believing, more than he can express. 
b 1 Pet. 1. 8. Rev. 2. 17.   
3. When he can contemn the world as vain and dead things in comparison of Christ, having the moon under his feet, 1 John 5. 4. Rev. 12. 1. 
c Heb. 11. 15. 16. Col. 3. 3.   
4. Holy admiration and unspeakable thankfulness to God for Christ, as judas, not Iscariot, Lord, why dost thou show thyself to us, and not to the world?  
5. A longing for death that we might be with Christ, and an earnest desire of the coming of Christ, as Paul did, 
2 Cor. 5. 1. 22. Rev. 22. 17.  Phil. 1. 21. I desire to be dissolved, etc. And many other signs may be brought to this purpose, but all cannot find these marks; yet those that can, have the greater comfort.   

CHAP. XXII. A brief assoiling of some doubts and Scruples, whereby a poor believer doth question whether jesus Christ is his or no?  
IN the next place, considering notwithstanding all the former clear evidences of our part in Christ, yet Christians are continually assaulted with doubtings and fears of their condition: and no wonder, considering the evil heart of unbelief, that still remains within them, 
a Heb. 3. 12.  which Satan helps forward by his temptations, who desires to winnow us as wheat, that our faith might fail us, 
b Luk. 22. 31.  and goeth about like a roaring lion seeking whom he may devour; I shall therefore to satisfy them, labour to answer the doubts that rise in their hearts, and make them question whether Christ be theirs, yea or no.  
First, Doubt. 1 I fear whether Christ be mine, because I know not the time of my conversion, when some know both the time, minister and sermon that wrought upon them.  
I answer, its true, first, some do know the particular time of their conversion, because they may be converted at one Sermon, as the three thousand in Act. 2. though more rarely now then heretofore, because in the primitive times, the Church was more quick in her delivery, than since.  
2. Others though they know not the time of their conversion, yet they know the time when they were not converted; they see a plain change in them, from what once they were; they can say they were blind, and now they see; they were dead but now alive, that they hate what before they loved, and love what before they hated, that they are new creatures.  
3. Some there be (though very rare) that never saw any change in them, and yet may have part in Christ, such as are sanctified from the womb, as was john and jeremy, etc. or when they were very young, which sometimes happeneth to such as have had godly education, in whom God wrought grace so insensibly, as the change was never discerned, though there was a time when they were without grace.  
But if we see any work of grace in us, this ought not to trouble us; shall I doubt whether I am alive, (when I can breathe, speak and move as living men do) because I know not when life was put into me? or whether I be born, because I know not the time when I was borne?  
Secondly, Doubt. 2 I fear whether I have part in Christ, because I know not whether I were ever sufficiently prepared to receive Christ. I fear I have not been humbled enough; The plough hath not gone deep enough, I wanted depth of earth; for I read, Matth. 13. 5. because they had not much earth, they withered, and many have had deeper humiliation than ever I met with, by fare.  
I answer, though all are (usually) prepared or humbled to receive Christ: yet first God hath not set down the quantity, but the quality: he calleth those that are weary and laden, sick, , stung with their sins, etc. but he saith not if they be thus much humbled,  etc.  
2. Secondly, As some women bring forth their children with more pain than other (as was before touched) so some are more humbled than others are, as appears in Paul's conversion, and the jailors compared with the conversion of Zacharias, Lydia and others. Rough wood requires many wedges, and many blows before ever it will split, and hard mettle requires a great fire before ever it will be melted, when a softer mettle, a less fire serves the turn; God knows what is best and fittest for every man.  
3. Then a man hath been sufficiently humbled or prepared, when he is willing to receive Christ as his Lord and Saviour, which is the end of humiliation. As then a woman hath pains enough, when the child comes forth; then Jacob was pinched with famine enough, when he was willing to let Benjamin go; then the child is beaten enough when his stomach is broken to stoop and yield. That Physic is strong enough that cures the malady; Some go to hell with more humiliation than others go to heaven with; when they roar, but will not let go their lusts, as Ahab, judas, etc. Now if thou hast enough, though not so much as others, what needs more? if a little wound will serve the turn, what need a deeper? if a pin, what needs a sword? art thou more cruel to thyself when God is more merciful? if easier Physic will cure, what needs a more bitter potion? can you drink their cup? you know not what you ask; that that but cured them, might have been too strong for thee.  
I doubt, Doubt. 3 because I doubt: I have so many temptations that I nothing but doubt, though I know the word is true, and I cannot object against it. But God hath said, being justified by faith we have peace with God, Rom. 5. 1.  
I answer, there is a twofold doubting, either from want of faith, which is not properly doubting, but total infidelity and distrust; or secondly from weakness of faith, when it assents to the promises, yet is joined with suspicions and fears▪ Now these may stand with faith, as the poor man that wept saying, Lord I believe, help my unbelief; 
a Mark. 9 24.  for the root of infidelity within us will oppose faith, 
b 1 Thes. 3. 10. Heb. 3. 12, 1 Pet 5. 8.  and neither is it our case alone (though we are ready to say, no body hath so many temptations as we have, etc.) but of all God's people; Simon, Satan 
(c) Luk. 22 31.  hath desired to win●ow thee as wheat, etc. But I have prayed that thy faith shall not fail thee.  
2. Secondly, I answer, Paul saith indeed we have peace with God, and so we have, for God is at peace with us, though we do not always discern it, (as the root remains sometimes when the flower is gathered.) But he doth not say we have peace with the world, with the devil, with our lusts, etc. for the world will now hate us, that loved us before, and the devil will tempt and assault us bitterly, that seemed quiet before, and our own sinful lusts will now wound, vex and trouble us, that we regarded not before, and God will  afflict us more than he did before.  
Fourthly, Doubt. 4 I doubt because I cannot act faith, my faith fails me, I cannot rest my soul upon Christ.  
I answer, we must distinguish between the habit and the act of faith; the habit or grace of faith, that is, the inward principle or quality of faith, infused by the holy-Ghost, this never fails, but is an abiding quality; now abideth faith, hope, charity, etc. 1 Cor. 13. But the act of faith may cease for a time, and doth in the best sometimes, especially in time of temptation; as it was in Abraham when he said of his wife, she is my sister; in David, who said, I shall one day perish by the hand of Saul; and in Peter when he denied Christ and forswore him. A man may have a hand, & yet sometimes through distemper not be able to put it forth; yet God hath promised, Though we believe not (that is, sometimes are not able to act faith) yet God is faithful, be cannot deny himself, 2 Tim. 2. 13.  
Fifthly, Doubt. 5 I doubt because I want assurance & comfort; when some rejoice with joy unspeakable and glorious, they have tasted hidden Manna, and have gotten the white 
1 Pet. 1. 8.  stone and the new name which no man knows but they that have received them, and are filled with peace that passeth all understanding.  
1. I answer; first, comfort is not the standing dish of a Christian in this life; as we make not a meal of sweet meats, but they are as a second course to close up the stomach; your conduit pipes do not run sweet water all the year, but at a King's Coronation, or at some day of special solemnisation; we give Cordials only when men are sick.  
Our Lord Christ after his resurrection appeared indeed to his Disciples, but he was quickly gone, it was but a sight and away; as Latimer said of the spirit, it is going and coming; comfort is reserved for Heaven, and we have but a taste on earth, to teach us to walk by faith, and not by sight, and to teach us to expect our life of comfort in Heaven, and not on earth.  
2. Comfort is not of the essence of faith, but a degree of glory; Christ himself wanted comfort when he cried out, 
2 Cor. 5. 7. john 20. ●9.  My God my God, why hast thou forsaken me? but he wanted not faith, but he still called him his Lord & his God: So David, when he prayed to God to restore to him the joys of his salvation, had no joy, nay instead of it he roared all day. Psal. 32. So job, Heman and others, and yet their faith failed not.  
Now we are not to believe, so long as comfort lasts, but so long as the promises last, which are better than comfort without them; if we have not the shining of his countenance, let us be glad of the shining of his graces; if we have not the sun-light of his spirit, let us be glad of the starlight of the fruits of his spirit; if we have not the Holy-Ghost the comforter, let us be glad of the Holy Ghost the humbler, sanctifier, etc.  
He that makes joy and comfort the ground of his faith to rest upon, rests upon an inconstant object, and will be tossed up and down daily with continual fears; let us bring our feeling down to our faith, and not our faith to our feeling; he that will not believe God in his promises, would hardly believe, if he had comfort from him; how shall we prove our comfort, but by the promises?  
3. That is the strongest faith that can believe without comfort, yea when God frowns upon us, as job did, though he kill me, yet will I trust in him. Every body can say the sun shines, when we see the light and feel the heat, as Christ said to Thomas, thou wilt not believe except thou seest, but blessed are they that have not seen and yet have believed, as David did Psal. 42. 11. Why art thou cast down O my soul, and why art thou disquieted within me? still trust in God, etc. and Isa. 50. 10. he that feareth the Lord, though he walks in darkness, and seethe no light, yet let him stay himself in the Lord, and trust in his God.  
Sixthly, Doubt. 6 I doubt because I have strong lusts still remaining, when as you know faith purifieth the heart; 
a Hab. 3. 17.  and if any be in Christ, he is a new creature, old things are passed away, and all things are become new; 
b 2 Cor. 5. 17.  and they that are Christ's, have crucified the flesh with the lusts thereof 
c Gal. 5. 17. . But I am the old man, I find the old inclination to old sins, etc.  
I answer, Christ and sin cherished, allowed, 
(d) Psal. 66. 18. 1 john 3. 9  cannot stand together, but Christ and ●in mourned under, may dwell together, as in Paul that cried out, O wretched 
(e) Rom. 7. 24. ult.  man that I am, who shall deliver me? etc. and in my mind I serve the Law of God, but in my flesh the Law of sin; For grace is seen as well in opposing, as overcoming corruption, (because corruption would never dislike corruption.)  
The Lord looks not so much what we are, but what we would be; neither doth he measure us so much by our actions, as by our affections.  
Caution. Yet ever remember, the more sin is mortified, the more faith is vivified; the more the disease weakens, the more health strengthens.  
Doubt. 7 Yea but I have relapsed into my old sins, that I have vowed and covenanted against a thousand times, and therefore I am but a dog that have returned to my former vomit, or as a sow that was washed, I have returned to my former mire.  
I answer, there are relapses into enormities, which are peccata vastantia conscientiam, these a godly heart doth seldom relapse into, though sometimes through weakness of grace they may, as Peter and others.  
Secondly, there are relapses into infirmities, which are peccata quotidianae incursionis, which we cannot help, and God hath left daily to humble us with all, and of which none are free; as rash anger, idle words, vain thoughts, distraction in prayer, etc. And these the best do daily relapse into; for original sin doth still retain its inclination to sin in the most sanctified heart, Rom. 7. 23. Col. 3. 4. 5.  
Again there are relapses of wilfulness 
jer. 31. 18. 19 20.  and of weakness; now thy relapses are of weakness, and not of wilfulness, thy heart still is on God's side; there is a great difference between a woman forced, and an alluring adulteress, between our entertainment we show to a friend whom we rejoice to see and bid welcome, etc. and to a thief that breaks into our house, of whose company we are weary and long to be rid of. He is not a swine that is driven into the mire, but he that delights to wallow in the mire.  
Now if thy relapses are of weakness, fear not; for he will forgive us (that so offend) not seventy times 7, times, but seventy thousand times; & every day as long as we live we must pray, Lord forgive us our trespasses; neither do future sins repeal former pardons, Peccata semel remissa nunquam redeunt. Neither can a child of God so sin (as some think) as to be in the stata of damnation by them, no not for an hour. And because it is an assertion that hath much troubled many, I shall be larger in setting down the arguments some make 'gainst it, with the answer to their objections.  
Object. Some affirm that gross sins of believers are not pardoned, no not in heaven, till they do actually repent of them, that they cannot say, My God, and my Christ, etc. but▪ do incur an actual guilt of eternal damnation, redundant upon the person (at lest pro tempore) so as if David should have died before his actual repentance, etc. he should have been damned.  
It's answered, the sins of believers are not only actually pardoned (in heaven) after actual repentance, but before any subsequent act of repentance, even at once in the first act of Believing and Repenting: So as if David and Peter had died, one in the act of his adultery, and the other in the act of his denial of Christ, yet they had been saved; though (as they say) they cannot conceive a regenerate person can commit a known actual sin without some present act of repentance, some resistance of spirit (called displicentia vel renisus voluntatis) Cum peccant, ea tantum parte qua non sunt regeniti peccant, secundum vero interiorem partem, nolunt, detestantur peccatum, ergo non plena voluntate peccant, Zanch. Epist. 91. p. 114. And to this agrees that in Gal. 5. 17. 1 John 3. 9 Rom. 7. 13. 24. But that he stands a condemned man till solemn acts of repentance, as confession, petition, etc. they deny.  
1. Because in the first act of believing, our sins are so pardoned, as there is no place or time after left for condemnation; he that believeth, hath everlasting life, John 3. ult. and cap. 5. 23. but if at any time any one sin were not pardoned, he were for that time under the curse & in the state of condemnation, Gal. 3. 10. but can a man have right to heaven and hell at the same time?  
2. Because still he is regenerated, 1 john 3. 9 the seed of God remaineth in him; but he that is in the state of regeneration, cannot be in a state of condemnation, at the same time.  
3. Still he remains a believer, and a penitent person in habit at least, (except by his fall he hath lost all grace, as the Arminians hold) but a believer is still a justified person, Rom. 5. 1. & they say they cannot see how that man can be properly said to be justified, though he be acquitted of a thousand offences, if he stands guilty of any one offence, for which at that time he is in the state of condemnation, except we will say a man may be in a state of Justification, and condemnation, of life and death at the same time.  
4. In the present act of his sin, he is united to Christ, and a member of Christ; but a member of Christ cannot be in the state of condemnation; for then at the same time a member of Christ may be a member of the Devil.  
5. He is still an adopted child of God, notwithstanding his fall, John 1. 12. 13. but every adopted child is an heir of heaven; if sons, than heirs, Rom. 8. therefore till he loseth his sonship he cannot lose his right to life; it would seem strange, that God at the same time should be pater & hostis, reconciliatus & infensus, a father and an enemy.  
6. If greater sins are not forgiven till after actual repentance: then neither are the least and smallest sins, committed every moment, forgiven, till after actual repentance; for all sins deserve condemnation, as well the least as the greatest, (though some deserve a greater degree of torment, Gal. 3. 10. Rom. 6. ult.) & secondly, there is the same way appointed by God, for the pardon of the smallest sins as of the greatest, viz. faith and repentance; but it cannot be true of the smallest sins, because then a believer should never be justified a minute together; for as for idle thoughts, etc. we are continually acting, and so a believer should almost every minute be in the state of death; and then they see not but in ictu mortis, he may perish, except the last operation of his spirit, be actual repentance. Yea if lesser sins (peccata quotidianae incursionis) need daily repentance, surely that daily repentance is actual repentance, and then even those sins are not forgiven till actual repentance.  
7. Then it is certain a believer after his fall into some gross sins, shall live so long by God's decree, till he actually reputes, (as the elect shall, till they believe) but they conceive this hath no warrant from scripture, that a believer shall not die in the act of a gross sin, as adultery, self-murder, bitter and malicious speeches, when perhaps the provoked party may immediately run him through, & kill him; yea this they say seems to judge too rigidly of those that die by self-murder, as drowning, hanging, stabbing themselves, etc. which though it be a sin to be trembled at, it being blood, & murder, yea self-murder against ourselves, to whom we own greatest love, yea the last act is sin, and our hope of the salvation of these is exceedingly weakened by so terrible and dreadful an act, yet they believe it were harsh judgement to conclude these certainly damned; but what time have these men for actual repentance, when they may die ipsoictu, and as the wound may be, their repentance must be very short, having scarce time enough to say Lord have mercy upon me.  
8. That that instrumentally justifies on our part, is not repentance, but faith, because faith only lays hold upon the merits of Christ, and by it the merits of Christ are imputed to us; and repentance only justifies declarative, as an evidence and fruit of faith, or as a special concomitant of it. But pardon of sin is an act of justification, therefore, rather actual faith is required, (at least as well as actual repentance) before actual pardon.  
9 Argum. Then a believer may ●ustly fear hell and to be damned, till his actual repentance after his sin. But a believer ought never to fear damnation. The Major necessarily follows, and cannot be denied. And the Minor they prove by laying down three particulars.  
First, they deny not but filial fear may stand with fear of temporal corrections, Psal. 119. 120. my soul trembleth for 
job. 34. 31. 32.  fear of thee, etc. the thing I feared is come upon me, saith job 
a job. 3. 15. & 31. 32. 2 Sam. 7. 14. Amos 3. ●▪ . And God is very severe in chastising his children in this life, more sharply than the wicked, for judgement shall begin at the house of God, to the Jew first, etc. Thus Moses lost Canaan; Eli fell down backward & died; David's adultery, etc. how severely punished? the child born in adultery died, Tamar defiled, Amnon slain in his drunkenness, Absalon rebelling and defiling his father's wives, yea the sword never departed from his house; Hezekiah, how severely did God deal with him, for a sudden act of vain glory? 2 King. 20. 14 to 19 and David for his priding himself in his people, God slew seventy thousand, 2 Sam. 24. And therefore actual repentance is not denied to be necessary to believers, (as we heard before,) to get assurance of our pardon, and prevent scourges.  
Secondly, they deny not, but the Saints do often carnally and slavishly fear hell and damnation, which proceeds sometimes from their weakness of faith, and the root of infidelity still remaining, in them, which breeds doubting, and doubting breeds fear, though never so fare as to suffer the soul to be quite cut off from all hope in God; There is certitudo fidei, which doth import a steadfast cleaving, 
In credente potest ●nfurgere contrarius motus huic quod firmissim● tenet. Aquin.  though not absolute quietness, as ● ship at Anchor, may shake but not blow over. And sometimes it is sent as a punishment and correction from God, which he inflicts, not po●●ndo, positiué or operatiué, that is, not positively instilling, that conception into them, that they shall be damned: but Abnegando, des●rendo, permittendo, etc. leaving them to Satan and their own spirits to be thus tormented.  
Thirdly, But they deny it to be lawful, for a believer once justified to fear hell or to be damned, after God hath left him to fall into a gross sin.  
1. Because it is the fear of Reprobates and devils, which God hath forbidden directly, 1 Pet. 3. 14. Luk. 12. 32. jam. 2. 19 Rev. 21. 8. Luk. 1. 74. True, Filial fear still remains; for blessed is he that so feareth always; but servile fear, which is cum per timorem Gebennae homo se continet a peccato, Pet. Lomb. l. 3. dist. 34. & Oderunt peccare mali formidine paenae, etc. though it remains, yet is forbidden.  
2. Because quod non licet credere non licet timere, that which we ought not to believe, shall happen to us that we ought not to fear; but we ought not to believe we shall be damned till we actually repent 1. Because than we should believe a lie. For here is nothing present or to come, can separate us from the love of Christ, 
Rom. 8. 36  and job. 10. 28. I give my sheep eternal life. Secondly because for a believer in Christ, to believe or think he shall be damned, proceeds from infidelity or weakness of faith, and therefore is his sin.  
Object. If any object Adam in innocency had the fear of eternal death set before him to keep him from sin, Gen. 2. 17.  
Answ. they answer, that which Adam might fear (as they conceive) even with filial fear we cannot, because Adam was liable to eternal death, if he sinned; but we are not, being freed by Christ.  
Lastly, as it is true many learned Divines are not of this opinion, as Bishop Davenant, and Suffrag. Theol. Mag. Brit. Art. 5. and some other Divines not here mentioned. So likewise many learned Divines, do assert it, * as Musculus on john 
Dr. Twiss. Dr. Ames. Luther de captain. Babil. de Euc●ar. Dr. Plaifer. the sick man's couch p. 46. 47. etc. clearly and excellently.  5. 24. Non est intelligendum tantum de peccati● ante fidem, sed & post acceptum fidei donum; yea, Bishop Davenant himself saith, Persona hominis pii est semper deo grata non obstantibus delictis, and adds that their sins displicent deo odio simplici sed non redundante in personam. So Luther saith, no sin with which faith may stand can hurt us, (I think he means) to attract guilt of eternal condemnation, except sin be reigning, so as that it excludes faith. And Zanch. Epist. l. 1. p. 116. saith, Reprobi quando peccant, a regno Christi prorsus excidunt. Sed electi quamvis aliquando inviti & circumventi labuntur, ●on tamen a Christi regno prorsus excidunt, nec a Christo avelluntur.  
The objections brought against this assertion are thus answered.  
1. Object. Rom. 3. 25. Christ is said to forgive sins that are past.  
They Answ. he speaks not exclusiué excluding sins to come, but inclusiué, hence in Col. 2. 13. Christ is said to forgive us all our trespasses.  
2. Object. Matth. 10. 28. fear not them that can kill the body, etc.  
Answ. It is rather a description of the person whom we ought to fear, then of the kind of fear wherewith he is to be feared; namely, that we should fear that God that can cast soul and body into hell in regard of his power, but will not in regard of his promise.  
3. Object. 1 Cor. 6. 9 10. 11. No fornicator, drunkard, etc. shall inherit the kingdom of God.  
Answ. They answer, That is, without he gets his pardon by Christ, received by faith and discovered, and confirmed to him by repentance; its true, Note. that no man can be saved without faith and repentance: but it may seem difficult to say that no man can be saved without faith and repentance always acting; sometimes a man is not able to act faith, yet I believe he is not then unjustified; so nor yet is he able always to act repentance, yet notwithstanding he stands then justified before God, and pardoned.  
4. Object. A believer by his relapse loseth not his right, but fitness for heaven, not ●us ad rem but jus in re, as the Leper had right to his house, but might not come at his house before he was cleansed. A subject outlawed is a subject still, and hath right to the laws, but he cannot make use of that right, till his outlaw be reversed. They ans. God appointed a leper legally unclean should be separated, etc. to typify, that no unclean unregenerate person should come into heaven: but a believer in Christ is by imputation washed, sanctified, 
joh. 13. 10  and never to be counted unclean. And our fitness for heaven is▪ not by our own inherent righteousness, but by the righteousness of Christ imputed to us by faith, Phil. 3. which is imputed to us, so long as we remain believers. 2. If a believer by any actual sin, contracteth the guilt of eternal death, he loseth not only his fitness for heaven, but his right to heaven, for a time at least, Rom. 6. ult. Gal. 3. 10. neither can a believer be in a condition, with a subject outlawed, and the contrary they conceive cannot be proved.  
5. Object. Sin must be committed before it can be pardoned, ubi non est culpa, ibi non est remissio.  
Answ. It's answered, so sin must first be committed, before it can be punished, either in ourselves or in our surety; yet Christ died for our sins before they were committed. But God foresees all things to come as present, or else it had been injustice in God to punish Christ without a fault committed, or for faults not committed.  
6. Object. A believer may be excommunicated for gross sins out of the Church, and therefore till the Church receive him, he is excommunicated out of heaven.  
Answ. It's answered, that is, he may be excommunicated out of the external society of the visible Church, but they cannot cast him out for having nothing to do with Christ and salvation, if he be a believer. (absque errante clavae.) 2. All excommunication is usque ad fidei & paenitentiae testimonia publica, till he testifies his repentance, yet the excommunicate must needs repent, and have his sin pardoned by God, before he can testify it, so as an excommunicated person before he be received into the Church, may be pardoned by God, and fit for heaven, 2 Cor. 2. 5. 6.  
7. Object. What need we then fear sins, or ask pardon for them if they be remitted in the first act of believing.  
Ans. It's answered, there is a twofold forgiveness. 
In foro poli, & in foro soli.  1. In foro dei in the Court of God. 2. In foro conscientiae in the Court of conscience. Now in God's Court, all sins past, present, and to come, are actually pardoned, at the very first act of believing and repenting. But secondly, in Court of conscience to have apprehension or comfort of pardon, so they are not pardoned, that is, we shall have no comfort or assurance of the pardon of them, till we actually repent of them, which is called our renewing by repentance, Heb. 6. as is seen in David, Psal. 32. and Psal. 51. who till he confessed his sin and actually repent, he roared all day, and his moisture, etc. and he had no comfortable assurance that his sin was pardoned, till then. Nor Peter till he wept bitterly. Again, a believer prays for pardon daily of his trespasses, for two reasons. 1. To have his faith strengthened in his pardon, and to have more assurance of it; for our faith at the best is weak and full of doubtings, but especially after great falls, which blot our evidence, that we cannot well read it, and hid God's countenance from us, as clouds hid the shining of the sun. 2. We contract, though not an eternal, yet a temporal guilt by actual sins, and are liable to temporal corrections, (though not eternal damnation) not by way of satisfaction, but of castigation: For Christ which hath pardoned the punishment, will not always pardon the temporal chastisement, but will often visit us with sorer and more grievous afflictions in this life, than he doth wicked men.  
8. Object. If you object that the qualifications required for pardon, are confession of sin, 1 john 1. 9 Repentance, Act. 3. 19 etc.  
Ans. It's answered, in an unbeliever it is requisite there be actual faith and repentance, before he be actually pardoned in heaven, or in his conscience. But he that is a believer, and hath received Christ by actual faith and repentance; Subsequent repentance is required to evidence his pardon to his conscience, but not to procure a new pardon in heaven before God, which is done in one act as they affirm.  
2. As before was expressed, they cannot conceive how a child of God can commit an actual sin without some degree of actual repentance in the very act of sin, and therefore if actual repentance were necessary before they can be pardoned, yet why is a subsequent more solemn actual repentance required absolutely necessary to pardon, beside the present act of repentance in the act of his sin?  
3. If faith goes before repentance, (as many affirm) then a man is actually pardoned, before he doth actually repent, because by faith we are justified, which is only testified by our repentance.  
9 Object. Then David, etc. might joy in God whilst he lay in his sin, etc.  
Ans. It's answered, there is no condition a believer can be in, but he hath cause to rejoice in God, Hab. 3. 17. Phil. 4. 4. rejoice in the Lord always, etc. yea as in his God his Christ, etc. (though he cannot always do it) yet he hath cause also at the same time, of great sorrow, bitterness and grief, that he should offend his God so gracious to him, and provoke God to punish him, and bring scandal to religion, etc. Even Paul when he mourned under his sin, Rom. 7. 24. yet rejoiced in Christ, verse 25. Secondly, if he dorepent without some precedent or concomitant act of faith, is it not the repentance of an unbeliever, and so not acceptable to procure pardon? etc.  
10. Object. I will forgive their iniquities, jer. 31. saith God, ergo they were not pardoned before.  
It's answered, though they were pardoned before, yet they are not pardoned to our consciences till we actually repent, nor is the temporal correction remitted. So then they conclude gross sins of Believers, cannot as they conceive, be committed without some present act of repentance, and the habit both of faith and repentance still remaining, though not always acting, they are not for a moment in a state of condemnation, but are only liable to temporal punishments; And yet can receive no pardon in their consciences, without some acts of repentance.  
8. Doubt. I fear I am but an hypocrite, me thinks there is nothing almost I 
Reader, pardon this large digression, now I return to the 8. Doubt.  do well, but I am subject to reflect upon myself, and take glory to myself, as Herod did, Act. 12.  
Answ. I answer, O this devil of vainglory sticks close to us all, and will creep into our best duties, as the serpent crept into the garden among the sweet flowers and trees of pleasure; even Paul himself was subject to be exalted above measure, and the disciples reasoned among themselves which of them should be greatest; And its true, that thou sayest there are rise of pride and hypocrisy in thy heart, (which are also increased by Satan's temptations) but thou art not an hypocrite because there is hypocrisy in thee, because thou complainest of it. The best sign of sincerity is to complain of hypocrisy; as a man that complains of his disease, (O I cannot sleep, taste my meat, etc.) shows it is his disease, tha● he would fain be rid of; he would fain sleep, relish his meat, walk, and the like. One told Bradford he said he did all out of hypocrisy, because he would have the people applaud him, but he answered, its true said he, the seeds of hypocrisy and vain glory are in me and thee too, so long as we live here, but I thank God, it's that I mourn under and strive against.  
9 Doubt. Ninthly, I doubt whether Christ be mine, because my heart is so hard, even a heart that cannot repent; you can assoon almost fetch water out of a rock or stone, and therefore I fear I am one that have nothing to do with Christ, and whom God will show no mercy to Rom. 9 18. Rom. 2. 5.  
Answ. I answer, there is a threefold hardness. 1. Totall, when there is no softness at all, Eph. 4. 19 when men are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  past feeling. 2. There is a judiciary hardness when God gives a man up to hardness of heart, as he did Pharaoh, and those in Rom. 1. 28. Is. 6. 9 who cannot be broken with judgements nor melted with mercies. 3. There is a partial hardness, when our hardness of heart is felt and bewailed. Now in these there is some softness, for else they could not bewail their own hardness, as he that is stark dead cannot groan, but these cry out as they did, Es. 63. 17. wherefore hast thou hardened our hearts from thy fear? And such is thine hardness.  
Note A man may mourn too much when he is swallowed up with sorrow; neither doth God delight in our sorrow, as it is sorrow, for we know there is none of this grace in heaven where we shall be most perfect, but only as and so fare as it imbitters sin, and makes Christ the sweeter to us, neither can we have our hearts softened proportionably to our sins, except we will go down to hell, and mourn there. Nor need we seeing Christ hath borne our sorrows.  
10. Doubt. Tenthly, ye but I have such cursed, blasphemous, Atheistical thoughts, that I am afraid to mention them; as that there is no God, the Scriptures are not true, etc. which cannot be in those that know Christ savingly.  
Answ. I answer, there is no sin so vild, but the devil may tempt the best man unto it, as he tempted Christ to fall down and worship him, (which was as it were to kneel down and ask him blessing) and it is Satan oft times that puts these thoughts into our hearts, and then roars upon us with his temptations; just as joseph dealt with Benjamin, first he puts his cup into his sack, and then he accuseth him for it; or as if a cutpurse should cut a man's purse, and put it into thy pocket, and then accuse thee, that thou hast stolen such a man's purse.  
If thy heart join not with it, this temptation, may be thy cross, but is not thy sin; or if any corruption of heart in the least measure join therewith, (for there is much Atheism in the best of our hearts) yet it is not thou, but sin that dwelleth in thee.  
Doubt. 11 Eleventhly, If Christ were mine, he 
Es. 48. 17.  would teach me to profit by the word, but I cannot at all profit by hearing, I get little or no good, but only take God's name in vain, for I can remember nothing; sometimes though I be affected at present, yet before I get out of the Church, all the sermon is lost, whereas I know some can repeat a whole Sermon verbatim, and yet I would be loath to live as they do.  
Answ. I answer, Some men's memories are healed that are not sanctified; and to have a gift to repeat a sermon, and to make no conscience to practice, is but to spit sermons out of their mouths, or as if a beast should cast out her hay and food into dung, and show you her dung, but not her fatness.  
But 1. thou remember'st what thou canst; to will is present, which is accepted for the deed; neither is it expected thou shouldst remember the whole Sermon, but thou mayest have comfort, if thou canst remember that which most concerns thee, as if thou wert bidden to a feast, it is not expected thou shouldst eat up all the meat that is set upon the table, but (especially) that which is carved out for thee, and laid upon thine own trencher.  
2. Though thou forgettest for the present, yet in due time, the Spirit of God will bring those things to thy remembrance, that thou hast most need of in thy life, as he hath promised, john 14. 26. that his Spirit shall bring all things unto our remembrance: As Peter remembered the words of Christ when the cock crew, Matth 26. ult.  
3. Though thou dost not remember mu●h, yet if thy heart be made better by it, or thy affections be kindled to burn in more love to God, (as the disciples when Christ 
Luk. 24. 16. 32.  talked with them, their hearts burned with in them) thou dost profit; show me not the meat (say we) but show me the man; as Cattles show not the grass they have eaten, but their fat; the earth shows not the rain that fell upon it, but the grass.  
A poor woman coming from a sermon, a minister meeting the coming from Church, asked her who preached, whether he made a good sermon, what she remembered of the sermon, etc. Truly said she, I have a weak memory, I can remember▪ but little, yer this I am sure, I have learned to love Christ better than ever I did in my life before; and that comforted her more, then if she could have remembered all the sermon, and not have had her heart warmed at all with more love to Jesus Christ.  
Doubt 12 In the twelfth place I fear I have no part in Christ, because than I might say I live, yet not I but Christ lives in me, 
Gal. 2. 20.  I should have holy thoughts, heavenly desires, gracious speeches, and holy affections, etc. but I feel no breathe of the spirit in me; if I had the grace that others have, could walk with God as they do, be so holy and heavenly in my conversation as they are, I should not fear; but I feel myself so barren, frothy, and empty of all good▪ that I can scarce discern any breathe of the spirit of God in me at all.  
I answer, to every one is given grace, 
Eph. 4. 7.   to the measure of the gift of Christ; Some are babes, and some are men in Christ Jesus, as in David's army, some were common soldiers, some captains, and some his worthies; In the body there are the feet and toes, and head and heart; God gives that measure of grace to thee that he sees fittest for thee; Some have five talents, others two, some but one, even as it pleaseth God, who hath appointed some for eminency, and some but for sincerity; As Paul that was a chosen vessel to bear his name before kings, Act. 9 15. and therefore must have eminent graces, answerable to his employments. Now is not a soldier a faithful subject, because he is not a captain? is not the foot a member of the body, because it is not the head or heart? hath a babe no life, because it hath not the life of a man? and hath a man no faith, because he hath not the faith of Abraham? hath a man no love nor zeal to God and his glory, because he hath not the love of Moses, nor the zeal of Eli●s? is there no fire because it doth not flame; Christ will not quench the smoking flax (which smoketh only with desires, but cannot flame with comforts,) nor break the bruised ●eed. Thou hast some grace to love righteousness and hate wickedness: and though to desire and emulate the graces of others be good, yet it may 
Matth. 12. 20.  proceed from ●ride, because we would be eminent, and have none above us, when we so desire more grace, that we forget to be thankful for what we have.  
Secondly, this objection brings its own comfort with it, for how could I love the grace I see in others, and long after it, and not have grace in my own heart? it is impossible.  
Doubt 13 13. Doubt. I fear I have no part in Christ, because I have no gift of prayer, 
Zac. 12. 10  whereas God hath promised to pour upon us a spirit of grace and supplication, (as was said before) but I make ropes of sand, such broken stuff as I would be ashamed men should hear me. I cannot pray.  
I answer, though they be broken prayers, yet thou makest conscience to pray▪ and they are the best prayers thou canst make; that is the best prayer that comes from faith, and where there is most affection; suppose a child were sick and could not speak, but only give a sad look towards the father and groan, did it not even thereby pray the father to help it? certainly our sighs, groans and tears are prayers; when we know scarce our own meaning, the Lord knoweth the meaning of the spirit, Rom. 8. 27. And God will accept of a willing mind, according to that a man hath, and not that he hath not. The spirit is willing saith our Saviour, when the disciples slept, but the flesh is weak, Matth. 26. 41.  
1. Object. But I cannot change my words to bring new expressions every time, except there be some new occasions, but I have almost the same words, and therefore it is the same prayer.  
I answer, some men make too much of a set-forme of words, and some too little; for he that ties himself to a form of words, and can go no further than his stint of words, neither in private, nor as any new occurrences happen, he may suspect himself that he wants the spirit of prayer. But some on the contrary dote too much upon change of words, as if their prayer were better accepted of God for new words, or new invention; indeed we judge of the prayers by the elegancy and invention of words, but God judgeth of them by the strength of our affections.  
We think God delights in prayers as dainty stomaches do in choice of meats, as men do in flowers sweet only while they are new; but in Gods esteem that is a new prayer, that comes (though with old words, yet) with new affections; did not Christ himself pray three times together saying the same words, when it was for the same thing? and did he not leave us, not only as a pattern, but also as a precept, a set-forme of Prayer, to wit, the Lords Prayer.  
Many men study sometimes so much for new invention, that they lose affection, method and devotion; and many there be that have good affections, but want invention.  
2. Object. But I pray not in faith, I am like those in jam. 1. 6. 7. that waver and doubt, who shall receive nothing from the Lord.  
I answer, there is difference between doubts rising and doubts reigning, such as proceed from weakness of faith, and are resisted, and such as proceed from total want of faith; now thou hast some faith though it be mingled with doubtings, which thou fightest against.  
3. Object. If Christ were mine, God 
Mat, 7. 7.  would hear my prayers, but alas I pray, but they are all lost, I have no return of my prayers.  
I answer, thy prayers are always heard and liked, so far as they are agreeable to the will of God; And answered so far as God sees good for thee; because thou art his child; Now if a child cry, a mother regards not, but when she knows its her own child that cries, than she runs to help it. 2. Thy prayers are the voice of his own spirit, & he cannot deny the inspirations of his holy spirit, Rom. 8. 26. 27. 3. Christ prays thou mayest be heard, who can never be denied. But thou must distinguish between delays and denials; if God denyeth, it is because it is not good for thee; if he delayth, it is because it's not yet good for thee.  
Doubt 14 14. Doubt. I fear I am not in Christ, because I do not grow in grace, for the righteousness of God is revealed from faith to faith, that is, from one degree of grace to 
Rom. 1. 17.  another; and the way of the righteous is like the way of the light that shineth more 
Prov. 4. 18.  and more unto the perfect day. But I am decayed; I have lost my first love, Rev. 2. 4.  
I answer, a man may grow when he discerneth it not, as the Sun moves upon the dial insensibly, Quanto despectior tibi, tanto pretiosior deo, saith Aug. The more vile we are in our own eyes, the more precious we are in God's eyes. True grace like a tree, grows in the root as well as in the branches, and downwards under ground as well as above ground; ever the more humility, the more grace, 1 Pet. 5. 5. So Paul, 1 Cor. 15. 10. Eph. 3. 8. I am less than the least of all Saints, etc. Some men indeed are swollen bigger with the wind of spiritual pride, but alas that's but a tympany, it is no growth in grace at all. Again, some things are like decay in grace, but are not, As first ebbs and flows of comfort, are no sign of decay or growth; which God often sends to support us when we are weak, but when we are grown stronger, he looks we should believe without comfort. 
* God sometimes withdraws comfort that we might exercise faith, as we take away bladders from swimmers that they might learn to swim without them.  Secondly, Nor particular coldness, unfitness, and indisposedness to duties at some times, if it be not a constant habitual disposition, which may proceed from distemper of body, weariness, sleepiness, etc. or God may deny assisting grace. Thirdly, Nor sense or apprehension of more corruption; for grace discovers corruption, as the Sun doth motes, (as the smoke was in the torch before, but not seen till lighted, saith Dr. Sibs on Psal. 42.) 4. Nor always when a man is overcome with some corruption, more than heretofore; because he may have stronger temptations than before; And thus Job shown more impatience, in Job 3. then perhaps he ever did in his life before. 2. There may be stronger resistance than before, as 2 Corin. 12. 8. for this I prayed thrice, that is often. Thirdly, The body of sin may decay by the growth of that particular lust, and thy heart may be kept more humble and thankful; the more hatred and resistance is made against sin, the more grace. Though to be kept from sin brings most comfort, yet for us to oppose sin, and God to pardon, that brings God most glory, 2 Cor. 12. 7, 8, 9  
2. A man that hath part in Christ, may for a time decay and lose some degrees of grace, (though not totally nor finally,) as trees in winter have neither leaves nor fruit, yet there's life in the root, Rev. 2. 4. and ch. 3. 2. 2 Epist. of Joh. 8. and he may for the present be worse than he was before, (though usually he shoots out the more afterward, as men that runs backwards to leap the further forward, or as children after some sicknesses, shoot out exceedingly) Indeed growth in grace is a sign of true grace, yet want of groat is not always a sign of no grace, for grace hath its winter and stoppages sometimes that it groweth not always.  
3. If thou mournest and grievest because thou dost not grow, either thou dost grow, (as we say the child is grown, when his coats are too little for him: so that man is grown, when his graces are too little for him) or else seeing thou mournest for want of growth, it is a sin repent of, and God accepteth of thee as if thou didst grow, Remember whence thou art fallen, and repent, saith the Lord, Rev. 2. 5. And I will not come against thee.  
Doubt 15 15. Doubt. I fear I am not in Christ, because the Saints do not love me, they eat my company and are afraid of me, as the disciples were of Saul, Acts 9 26.  
I answer, this indeed is a sore temptation, and one of the greatest afflictions a Christian can meet withal, as the contrary is a great blessing, (though not an infallible sign, for a man may have a name in the Church to be alive and yet be dead) as Demas had of Paul, and Simon Magus of Philip, and Judas of his fellow disciples) yet it is a great comfort. Thus Paul comforted the Hebrews, Heb. 6. 9 I am saith he persuaded better things of you, and such as accompany salvation. So likewise in 2 Cor. 3. 8. Paul prays the Corinthians that they would confirm their love to the penitent incestuous person, intimating thereby, that the confirmation of their love would be a great cheering to the poor dejected penitent.  
But this affliction may happen to a man that is in Christ, as it did to Job, who was suspected to be an hypocrite by his three friends, and to Paul who was judged by the Corinthians, 1 Cor. 4. 3. Therefore be not too much affected with it, but remember he is not a jew that is one without, but he is a jew that is one within, whose praise is not of men, but of God, Rom. 2. ult.  
Doubt. 16 My heart misgives me, and my own thoughts tell me I have no part in Christ. Now if our hearts condemn us, God is greater 
1 john 3. 20.  than our hearts, and will condemn us much more.  
I answer, our hearts may mis-judge us sometimes (especially in time 
Psal 22. 1. Psal. 77.  of temptation) and tell us we are forsaken of God, when we are not, as they did David, Heman and others; and they are not to be listened unto any further, than they are enlightened, and do witness according to the word of God, and not when they speak against the word; to the law and to the testimony, if they speak not according to this word, it is because there is no light in them, Is. 8. 14. Believe not every spirit, but try the spirits whether they be of 
1 joh. 4. 1.  God or no, it is good even to try our own spirits.  
The last Doubt I shall mention, is, because 
16 Doubt.  I meet with so many afflictions, in husband, wife, children, goods, good-name, smiting of the tongue, etc. if Christ were mine, would he thus load me with sorrows?  
I answer, this is a sore temptation, and hath troubled God's people 
Es. 49. 15. Psal. 119. 12. 13. Lam. 3. 18. 19  heretofore; Was not Job judged of his wife and friends an hypocrite, because he was so grievously afflicted of God? and did they not make him to complain, thou writest bitter things against me, job 13. 26. But we must know this is the Lords dealing with those that are his dearest servants (yea usually the more holy they are, the more afflictions they meet withal) those I love, I rebuke and chasten, as you 
Rev. 3. 19 Lam. 3. 1.  see by Joseph, David, Job, and almost all the Saints rehearsed in Scripture, who may all say as Naomi, call me not Naomi, but call me Marah, for God hath dealt very bitterly with me, and as Jacob said, few and evil have the days of my pilgrimage been. Yet (as we heard before) all our afflictions are determined by the wise counsel and providence of God for our good, and as blessings to us, even to make us partakers of his holiness, Heb. 12. 10. Yea some meet with more afflictions than others, as seems good to the Lord; God is pleased (saith one) to keep some in sugar, and some in brine, even as he sees they will keep best, from putrefaction.  
If all that have been spoken, will not satisfy thee, but still thou doubtest of thy part in Christ.  
1. My counsel is, First, that thou discover thy grief to some faithful friend; it will be some comfort and ease of mind to have a friend to take part with us in our sufferings; for sometimes God comforts us, that by our experience we might be the better able to comfort others, 2 Cor. 1. 4.  
2. Secondly, Remember what thou 
Psal. 77. 11. 12.  wert, and whether thou didst never believe Christ to be thine, and whether there be no sign of saving grace still remaining in thee, as mourning under sin, love to the brethren, etc. and then though thou hast a 1000 doubts thou canst not answer, yet thou art sure to be saved, for that cannot be a dead tree that hath fruit growing upon it.  
3. Thirdly, if thou canst not believe Christ is thine, yet resolve to love and obey him; say thus, whether he will save me or no, I will love and serve him as well as I can, I will walk in his ways, and not sin against him. And this will reflect comfort upon us of its own accord; for how could I love God if he did not first love me? Our affections of love to God (saith a Reverend Divine) are but reflections 
Dr. Sibs on Psal. 42.  of God's love to us. If cold bodies have heat, it is a sign some fire has warmed them, or the Sun hath shined upon them.  
4. Fourthly, Resolve what ever become of thee, to die believing as Job did, though he kill me, saith he, I will put my trust in him, and as Joab did who would die with his hands holding upon the altar, and as Ester resolved in another case; upon Christ will I trust, if I perish I perish.   

CHAP. XXIII. An exhortation to the ministers of the Gospel, especially to preach jesus Christ to the people.  
IN the next place, Use 7 seeing Paul desired to know, learn and teach, nothing among the Corinthians, but Jesus Christ and him crucified: let it be an exhortation to all the ministers of the Gospel, to follow the example of Saint Paul in two respects.  
First, to preach nothing to our people in comparison of jesus Christ and him crucified.  
Secondly, to preach in such a manner as men may come to the saving knowledge of Jesus Christ. First I say to preach jesus Christ (especially) to the people; woe be to me saith Paul if I preach not the Gospel; and again, my little children of whom I travel in birth till Christ be form in you. Gal. 4. 19  
It was the prayer of Luther at his death, thee o Christ have I known, thee have I loved, thee have I taught, thee have I trusted and now into thy hands do I commend my spirit. O the more of Christ in a sermon, the sweeter is our preaching, and our greatest ornament is that we can set forth the honour of Christ. Saint Augustine professed of Cicero he was much delighted in his eloquence, but he soon grew weary, quianomen Christi non erat ibi, because the name of Christ was not to be found there.  
1. And it must needs be so; first, because the preaching of Christ is most profitable for the people; alas, what can we enrich them withal in comparison of Christ, the knowledge of whom can only make them happy. This is life eternal to know thee, the only true God, and him whom thou hast sent jesus Christ; thus we shall save their souls from death, hell and damnation, and hid a multitude of sins, Jam. 5. ult.  
2. It is most welcome and comfortable; as it is sweeter to bring a pardon to condemned men then to read their sentence of condemnation; for so we shall be their ministerial saviours, whereas else we shall be but their tormentors.  
3. It is the readiest way to break the 
Eph. 3. 17, 18.  heart; as the Traitor flieth at the pursuit after with hue and cry, but the king's proclamation of pardon, that brings him in; we know by the law is the ministration of death (like Hagar that saw her bottle empty, 
Gal. 2 16. Gal. 3. 10.  & nothing but death before her eyes, but no fountain to fill it again.) The law is like a glass wherein we see our spots, but no water to wash them out, (as Paul said when the commandment came, sin revived, but I died) But the Gospel is like the Laver, in Exod. 38. 8. which was made of the women's looking glasses, whereby they might both see their faces, and also wash out their spots; for it was both a glass and a laver: and this typified Christ; If any man sin, we have an advocate with the father jesus Christ the righteous, 1 john 2. 1. And certainly if any thing, its mercy melts the heart, Adam ran away from God, when he heard the terrible voice of God in the garden, saying, I heard thy voice in the garden, and I was afraid, and I hid myself, But when he spoke to them with a milder voice than they came in, Gen. 3. 9, 10. In Eliahs' vision, the Lord was not in the whirlewiud, nor in the earthquake, but in the still voice, as you may read at large, 1 Kings 19 11. 23. etc.  
I have heard a story of a Gentlewoman condemned to die for killing three of her children, many godly ministers seeing her hardened as they thought in her sin, much pressed her with her grievous sin, and the dreadfulness of her condition, but all nothing moved her, but rather she grew more obstinate: but at last another Reverend Divine hearing of it, comes to her, preaching to her the unspeakable mercies of God in Christ, etc. and that there was mercy for her, (notwithstanding her great sin) if her heart were touched with grief, for what she had done, etc. what, mercy for me said she? O that's impossible, etc. But expressing further, how God delighteth in mercy, that mercy pleaseth him, that where sin hath abounded their grace and mercy, with God abounds much more (or to that effect) she presently fell a weeping, wring her hands, crying for mercy, etc. and died most comfortably, (as it was related) having had the mercy of God abundantly revealed to her before her death.  
4. What greater joy can a minister have, then to bring men to Christ? to be able to say, here am I and the children thou hast given me; are not you our hope, our joy and crown of rejoicing in the presence of our Lord jesus Christ at his coming? yea are our glory and our joy, saith Paul, 1 Thes. 2. 19 20. But on the contrary, what comfort will this be to us, when we lie a dying to say, I studied to fill the hour, but not a soul I have won to Christ?  
5. Fifthly and lastly, the preaching of Christ is most profitable for ourselves; for they that win souls to God, shall shine as the stars in the firmament, and 
Gal. 6 8. 1 Cor. 15. ult.  receive a Prophet's reward; yea we shall receive a crown of glory that fadeth not away, 1 Pet. 5. 4. every soul won to God, is as a new pearl added to our crown, Matth. 24 45. 46. O what a heavy account shall that man have to give, that must give an account for loss 
Qui ludit in Cathedra legebit. in Gehenna, Bishop Hall. jer. 48. 10.  of souls: either through idleness and negligence in his preaching, or not preaching Christ savingly to his people; if one soul be worth a world, than the loss of one soul is a greater loss than the loss of the whole world; all blood cries aloud, (Cain could not endure to hear the voice of his brother's blood) but none to the blood of souls, 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 jesus Christ and the Gospel, whether then is it lawful for the ministers of the Gospel, to preach the law, yea or no?  
I answer negatively, none ought to be legal preachers, that is to preach salvation by keeping of the law, (so fare 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 personal obedience in us believers, as he did in Adam in innocency, (though we cannot perform 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, etc. which though we cannot perform, yet God requires it still in us that believe, and it is our sin if we fail therein; and hence it is that the law was promulgated to the jews, two thousand years after the Gospel was preached to Adam, and four hundred and thirty years' asrer it was preached to Abraham; and thus Christ himself, 
Matth. 5 17. 19 Matth. 3. 8. Col. 3. 5. 12.  john-baptist, and the Apostles preached the law.  
2. Secondly, the law must still be preached as a means to discover sin, and convince men of their misery out of Christ, as a Schoolmaster to drive us to 
Gal 3. 23.  Christ, which is God's ordinary way to prepare us to the receiving of Christ; for as the Brazen serpent was set up, so 
joh. 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, , etc. teaching us that legal 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 legal preparations before God appeared in mercy to him; so likewise Paul, the jailer, and those in Acts 2. 37. etc. had the law preached to them before the Gospel. The good Samaritan poured oil 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 ear, but that breaks the heart to seek after Christ. men's 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 honey, but the salt of the world; we have more need of the voice of the Turtle, than the voice of the Nightingale, to make men mourn rather than to rejoice. 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, etc. everywhere preached, Repent, Repent, for the Kingdom of God is at hand, and there followed almost every where, delictorum paenitentia, morum reformatio, omnium contritio, cessabant Blasphemiae, 
Coren. lap. in lamb. p. 426.  aleae, ludi, etc. that is men repent of their sins, reform their ways, left off their blasphemies, di●ings, etc. who converted thousands as is reported.  
It is also reported of one A●tonius Milan who so moved the people with preaching the law, that they smote their breasts in the streets, and with sighs and tears cried 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 p●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, etc. 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 etc. but if thou seest them sad, silent, deeply musing, etc. then it profits them.  
And daily experience shows 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 jesus Christ, a Physician to their souls.  
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 jesus Christ, as Paul did in this text, 
1 Cor. 1. 17. 1 Cor. 2 1● 3. 4. Non Rhetoricè sed Apostolicé. It's the foolishness of preaching that saves souls, (though not foolish preaching) as Ram's horns blew down Jerichoes walls, when golden trumpets could not have done it, Moses serpent of brass cured when Aaron's Calf of gold brought death.  who did not only preach jesus Christ to them, but in such a manner as that he might not make the Cross of Christ of none effect. And Paul prays 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 quant● 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 intellig●nt populi, Aug. on Psal. 138. we are to be stars and lights to give light, not clouds to darken the light, as do p●inted glasse-windows in Churches; the Gospel of Christ is a mystery and our understandings are blind and weak, therefore we must drive (as ●acob did) according to the pace of our people, Esa. 28. 10. Christ taught them as they were able to hear it, Matth. 4. 33. and as they were able to bear it, john 16. 12. And Paul professeth he had rather speak five words for edification, then speak ten thousand words to work admiration.  
It is not want of skill, but the greatest art to make dark things plain; if we had the tongue of Angels, we could but communicate our notions to the understanding of another, as that is the best glass that shows the truest face, and not that which is most curiously 
Optimus textuarius estoptimus Theologus.  wrought and set with Pearl; clearness and perspicuity, is the grace of speech. A learned Divine being asked why he preached so plainly and did so much dilate in his sermons, knowing him to be of such excellent abilities, etc. answered, he was a fisherman; now if they should wind up the net, and so cast it into the sea, they should catch nothing, 
Dr. Praeston.  but when they spread the net, I spread my net (said he) because I would catch the fish.  
One brought Plate and silver-spoones to a Country fair, where poor men looked on them, and gazed only, but scarce cheapened, but went and bought up the wooden spoons; Gay things in a 
2 Sam. 18. 29.  Sermon, are only for men to gaze upon and admire, like Ahimaaz that saw a tumult, but knew not what it meant. It's the fault of many ministers, rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to turn Artists rather than Divines, and to sore aloft with obscure discourses, uncoth Epithets, 
1 Cor. 1. 4.  of some cloudy Lycophroon, and all to work a vain admiration of them in the ignorant.  
But Paul tells us he came to preach jesus Christ to them, and therefore he came not in excellency of words, nor with enticing 
1 Cor. 2. 14  words of man's wisdom, but with power, as if he should say, such preach with little power, nay they make the Cross of Christ of none effect, they destroy Christ.  
The king of Persia, having sent to 
Aelian. Hist. l. 14.  Antalcidas the Lacedaemonian Captain a garland of Roses, wonderfully perfumed with spices, and other sophistications, he accepted of his love, but misliked the present, and sent him word, Rosarum odorem artis adulteratione perdidisti, thou hast marred the sweetness of the Roses, with the sweetness of thy perfumes.  
Alas what are our fine flowers, strains and flashes of wit, but like gay weeds, and blue bottles to the good corn, or like the gayes to the matter in the book? he that hath my word, let him speak my word, what is the chaff to the wheat? jer. 23. 28. Alas we do but mingle our water with God's wine. The new born babe desires sincere milk, not stuffed with 
1 Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  moats and hairs of man's pretty fancy. The infant you know is better nourished with the natural milk that comes from the mother's breast, then with all other milk, though never so sweetened with sugar; and those flowers are best and sweetest that grow in the garden, and not in the wilderness. Fine words are but the gay clothes of truth; now truth is like Solomon's spouse, all glorious within, and needs not outward adorning to make her amiable, but (as Adam in innocency) she is most beautiful, when most naked; or if she doth appear in raiment 
Dr. Stought.  of needle work, it is more for majesty then for gaudiness.  
Caution. Not that we should be rude and unseemly in our speech, but cloth our matter in decent words, and not Barbarism, (est aliqua frondium gloria) the leaves give some beauty to the tree. Good matter in an unseemly language, is like a bright Taper in a sluttish candlestick, or like a fair body in unhandsome clothes; truth, (saith one) loves to be plain, but not sluttish; as she loves not to be clad in gay colours like a wanton strumpet, so not in lousy rags like a nasty creature, Aaron's bells were golden, dulcé sonantes, sounding pleasantly, and not as sounding brass or tinkling cymbals.  
2. Caution. Nor yet that we should be nimis verbosi to tantologize, battologize, and be nothing but words, like empty orators, that have a flood of words, & a drop of matter. Multa loquuntur & nihil dicunt, they speak much and yet say nothing, because they say nothing to the purpose.  
And as some delight in fine starched phrases, curious words, so others in speaking in unknown tongues, which the people understand not, which are at the best but like a treasure concealed, or a fountain sealed, (as Ptlotomy said to the 72. of the word till it were translated) Others like the true Humanists that relish nothing but what is of man, and have the studies of the Scriptures in base contempt, (as Pemble speaketh) who delight to deck their sermons with humane writers (not divine authority) and the crabby quiddities and subtleties of the schoolmen, and with the authority of the fathers, in stead of preaching Christ, and are of the opinion of Gerson, (that wise and learned chancellor of Paris,) they that, saith he, prefer modern writers before the ancient, are like children that love raw fruit more than that which is ripe; but we know a Pigmy if he stands upon a Giant's shoulders, may see further, than he; of whom we may say, not as they said of Herod's oration, the voice of God and not of man, but contrarily the voice of man but not of God.  
I deny not but there may be good use of fathers and humane writers, etc. as handmaids to attend divine truths, and give sight to truths already laid down in Scripture, as Hagar did attend her mistress; namely as probable testimonies of dark and doubtful truths, or any way to clear our judgements or quicken our affections, as the Israelites did whet their swords at the Philistines forges, or as a man would see the sun in a pail of water. As he answered well one that said the Fathers are but as so many feathers; be it so, said he; yet feathers well fastened to the arrow makes it fly the faster, and wound the deeper: But yet we must remember that we ever use them with these three Cautions.  
First, as witnesses, not as judges, nor as 
Eph. 2. 20 Matth.▪ 11. 15. 3. 9  pillars of our faith; let not your ears, (saith one) be nailed to the door of any man's authority. For divine faith must have divine testimony; as Aug. speaks of Cyprian contra Crescon. cap. 32. Quod non convenit cum Scripturis respuo; Talis ego sum in scriptis aliorum, & tales esse volo intellectores meorum, I regard not Cyprians authority any further than it agrees with the authority of the Scriptures.  
2. Secondly that we use them very sparingly, as sauce and not as meat, and making use of what they say, but hiding the authors, except when it makes more for edification, as the Bees that gather honey from the flowers, they show you the honey they have gathered, but not the flowers they did fly upon, or as the Cows that feed upon the sweet flowers in spring time, as the Cowslips, dayses and Primroses, and the like, and they give you all their sweetness in their milk, (Attamen occultum redolent in lacte saporem) though they show you not the flowers 
Dr. Featly.  they feed upon.  
3. Thirdly, Be sure nothing be done for ostentation, but all for edification, to clear the understanding, or quicken the affections; as the Israelites jewels were good in their ears, but not when they made a god of them; we may wear or use jewels, but not make Idols of them.  
I speak not against use of arts and sciences, humane Authors and tongues, which are as great helps to open the Scriptures, but the abuse; I know well if the blind lead the blind, both will fall into the ditch; and truly we cannot say of many in our days, much learning hath made them mad, but want of learning hath made them bold and proud; of whom I may say as Paul said, a necessity is laid upon them (for perhaps they know not else how to live) but yet if not gifted and called, woe be to them if they preach the Gospel.  
There are five helps to enable us to preach Christ plainly and clearly.  
1. Competent learning, John 3. 10. Art thou a teacher in Israel saith our Saviour, and knowest not these things? A blind seer is a solecism, but he that hath not an eye to see, may have an hand to work; such may be fit for the flail or rake, but not the pulpit; some like young Eliphaz begin so rawly without being well stored that they are soon spent, like green wood that smokes away into smoke and darkness; and how can they expect it otherwise? except God should increase that little oil in the cruse miraculously, as he did the widows; such as are over hastily ripe like Ionas gourd likely quickly whither; And, like young Eliphas they may be full, yea ready to burst if they vent not, but 'tis with wind, they sow the wind, and reap the whirlwind. But a minister like a good householder, should not content himself with a few baskets full of broken meat, but should be able to bring forth out of his treasure both new and old; and at least should have a competent measure of skill both in the tongues and arts which are as keys to unlock the Scriptures: Skill in the originals is required, because else we shall see with other men's eyes, and take all upon report and trust; but then we may say as they to the woman, John 4. 42. Now we believe, not because of thy say, but because we have seen him ourselves, etc. But especially there is required skill in arts and sciences; for tongues without arts are but empty vessels, mere sounds: and if the best skill in tongues made the best Divines, than a jew or Grecian might be the best expositors of the Scriptures; but whether is better, the vessel or the liquor contained in it? the box or the Jewel in it? the apparell or the man?  
Secondly, to be mighty in the Scriptures; All Scripture saith Paul is by inspiration from God, and is profitable to make the man of God perfect, yea wi●e to salvation, 2 Tim. 3. 15. 16. Arts and sciences and humane learning may have their use, but the Scriptures are the fountains and the foundation we must build upon; 
b Eph. 23. 29.  There is more light in the sun then in the stars, and more water in the fountain then in the streams, and more honey in a barrel of honey then in a few scattered flowers: Now it is good digging for gold in the mines of gold; Besides that we find by experience, much reading is weariness to the flesh, and doth often disturb us, more than profit us, according to the golden saying of Seneca, 
Sen.  Distrahit animum librorum multitudo. and of Corn. Agrip. de van. Librorum multitudo onerat discentem non instruit. Some men are too curious, saith one, to pry into all books whatever, and never think they know the truth, till they know what all men say of it.  
Thirdly, be much in meditation, make use of thine own understanding, or thou canst hardly be a clear Preacher. There is no greater impediment of our learning, (saith learned Pemble) then so to make use of other men's parts, as to neglect our own.  
4 Be diligent to handle the fundamental points of religion by way of catechising, 
Heb 5. 12. Heb. 6. 1.  (plainly and briefly to the ignorant) Lay a foundation sure before you begin to build; thus religion will be made more pleasant to them, to see the beginning and end of divine truths, as Moses upon the top of mount Nebo saw all the land of Canaan, or as men sees countries in a map. This seems too low service for our learned Rabbis; but in truth it is the noblest 
1 Cor. 3. 10.  and hardest work to lay the foundation well, and ●●t for a skilful master builder to undertake, and makes a well-grounded people.  
5. Study to know the state of thy flock, that thou mayest apply thyself accordingly in thy teaching, as the eye in the head over-vieweth all the other parts, and seethe what is most necessary and convenient for them.  
I have been the larger in this particular, because it seems chief to be intended by the Apostle, who pressed both in the words going before, and which follow after, that we preach Christ plainly, and not in excellency of speech, or enticing words, 1 Cor. 2. 1. 4.  
2. Now a second thing required in 
2 Painfully.  the manner of our preaching the Gospel of Christ is to preach Christ painfully, to be labourers not loiterers, to spend and be spent for them, to be like a candle that wastes and consumes itself to give light to others.  
Which consists in two things. 1. In painful labour in our studies, for our public work; To provide as David did for the house of God, even with all our might, 
b 1 Chro. 29. 2.  to put to the breast and the shoulder, which was the portion allotted for the Priests. 
c Exod. 29. 27.  So Paul bids Timothy 
d 1 Tim. 4. 13. 14. 1 Tim. ● 3. 4. Acts 6. 2. 3▪ 4.  give attendance to Reading, meditate on these things and Give thyself wholly to them, A Minister must be like the painful Bee that flies from flower to flower to gather honey, and though she find the honey in the flowers, yet she works it out by her own labour and so it's rather the honey of the Bee then of the flowers. But we must not be translators, like drones that steal the honey out of the Hive already gathered; for this were to wipe the sweat off from others brows, upon our own brain, for God will bless our endeavours but not our idleness; nor must we make any thing serve the turn, to fill the hour. Not two or three hours on saturday night, when God wrought six days for our example; Cursed be he that doth the work of 
jer. 48. 13.  the Lord negligently. Woe to all evil beasts, slow bellies, and woe to the idol shepherds that feed themselves and not the flock▪ Ezek. 34. 2. 3. But especially woe to those who are worse than idle drones which though they are ready to burst with honey but not with work, yet do not sting the painful Bees, though lazy yet without a sting; But not long ago this was offence enough, to be a diligent preacher, they casting as evil an eye upon such men, as ever Soul did upon David, because their laboriousness, did condemn their laziness. This is so great and difficult a work, that Paul saith who is sufficient for these things, yea Aug. saith, it is onus angelicis humer●s formidandum, a burden too heavy for the shoulders of Angels to bear. O how have men spent themselves, wasted their lungs, and lives in this laborious work? which fare exceeds the greatest bodily labour, being the labour of the mind, the distraction of the brain, etc. O what wonderful pains have the fathers and modern writers taken in studying and preaching? what huge volumes of Augustine, Ambrose, Chrysost. Calvin. etc. are yet extant as monuments of their unwearied pains; may they not check our idlenesse, and make us blush? It's true the body must be regarded, we may use cruelty to a a beast, and be selfe-murtherers; God requires of us no more than we are able. But I believe rather generally we are too indulgent; It was a noble saying of Dr. Reynolds who by reason of great study had contracted a sickness, his friends persuaded him to moderation, and not to lose life to get learning, Non perdere substantiam propter accidentia, and he answered smiling, Nec propter vitam vivendi perdere causam.  
2. As a Minister must take pains in his studies, so likewise in the Pulpit by diligent and laborious preaching; Lovest 
(a) joh. 11. 15. 1 Tim. 4. 2. 1 Pet. 5. 2. Acts 20. 28.  thou me saith our Saviour to Peter? then feed my sheep? and Paul exhorts Timothy; Be instant, stick close to the business, preach the word in season and out of season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a good season, (which I conceive he means the Lords day, being the particular season appointed for the preaching of the word) and out of season, that is, at other seasonable times, besides that set time, as occasion is offered, taking all opportunities of doing good. You see though he bids him 
Es. 28. 10.  drink a little wine for his stomach's sake, yet he bids him not preach but a little for his health's sake; for we cannot be spent better than thus to waste ourselves to save the souls of others. It was the speech of Bishop Jewel unto a Gentleman that met him going to preach, and saw him so feeble, advising him to turn back again, but he answered him Oportet Episcopum conciona●tem mori, a Bishop ought to die preaching, and so he did, for soon after sermon by reason of sickness he was forced to bed, and never came off his bed again, It was Aug. his wish, that Christ might find him at his coming Aut precantem aut predicantem, praying or preaching. Mr. Calvin also being much weakened in body, by his great pains in the work of the ministry, said, would you have the Lord when he comes, to find me idle? O blessed is the man saith our Saviour, whom his Lord when he cometh shall find so doing, that is, giving them their meat in due season, Matth. 24. 45. 46. Alas our time is short and precious, we have not long to work though we would; night cometh when no man can work; Think every sermon, this may be the last sermon that ever I shall preach; therefore whatever thou findest in thy hand to do, do it with all thy might, Eccles. 9 10. 2 Pet. 22. 14. Christ died and bled, and wept for souls, and shall not we sweat for souls? O consider often, what a fearful thing it is to be guilty of the blood of souls, as we heard before. One reports that in a Synod of the Clergy at Paris 
Clerks mirror p. 127. examp. 10.  1228. one appointed to make a sermon, was much troubled what text to take, the devil appeared to him, and told him he needed not to be troubled about that, the Princes of hell (said he) salute you, O you Princes of the Church, and gladly give you thanks, because through your negligence so many souls go down to hell; (a dreadful saying) shall we prefer our idleness before the salvation of the people's souls? what pains did Jacob take in feeding of his flock of sheep? he regarded not the heat of the day, nor the cold of the night, nor want of his sleep, Gen. 31. Remember the woes denounced against idle and idol preachers by the Prophets, (a) and by Paul, woe 
Exek. 34. 2. Zach 11. 17. I●r. 48. 10.  be to me if I preach not the Gospel; it may be on our death beds we will cry out of loss of time, that we were all day long in God's vineyard, and almost all the day idle, or took no pains to what we might have done. It's true, all have not abilities alike, but our best endeavour is required, and accepted, if there be a willing mind it is accepted according to that a man hath, and not that he hath not, 2 Cor. 8. 12. he that had but two talents and wrought with them, was accepted as well as he that had five; only the slothful servant that hide his talon in a napkin, was condemned.  
Thirdly, Ministers must study to preach 
3. Profitably.  profitably, 1 Pet. 2. 2. 11. Tit. 3. 8, 9 not froth in stead of food, like those Prophets that prophesied vain and foolish things to the people, Lament. 2. 14. ●eeding them with empty husks in stead of the bread of life; Not empty clouds, which when we see, we say a shower cometh, but behold in stead of a gracious shower, perhaps a stormy tempest, or at best clouds without water, unsavoury salt, trees without fruit; shadows in stead of substance; Children crying for bread, they give them a stone, and for fish, and they give them a serpent. But we must feed them with bread of life, wholesome food, such as 
Cor 12. 7. 1 Cor. 14. 12.  may nourish. This is the end of all gifts to profit with them, (a) and therefore we should study to excel in gifts for the edifying of the Church; (b) I had rather saith Paul speak five words to teach and edify, than ten thousand words in an unknown tongue (so as the people could not profit) 1 Cor. 14. 19 where the dead carcase is, thither will the eagle resort. Think not what pains thou takest, but cui bono; whether thy pains be profitable for the people; for a man may preach painfully; and yet very unprofitably; and then as he that sweareth vainly taketh God's name in vain, so he that preacheth unprofitably, taketh God's 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, etc. saith Isaiah, yet my reward is with the Lord, and 
Es. 44. 4.  my work with my God; sometimes we are sent to be the savour of death unto death, 
Es. 6. 21.  and to make the heart of a people fat, etc. but this is not when the people perish through our negligence. Aug. makes this resemblance, suppose a Blackamoor▪ and another comes to a Barber's shop to be washed, he takes equal pains with both, the one is made whiter, the other Blacker, yet the Barber is equally paid. There is cura offi●ii that belongs to us, and cura eventus that belongs to God, Weams Cert. Law. Alas it's not our work to convert souls, but Gods; we may sow the seed, but God must give success; Rebecca may cook the meat, but Isa●c must give the blessing, Moses may hue 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 ambassadors must do their master's message. 1. Not to call evil good nor good evil, making the heart of the righteous sad, and strengthening the hands of the wicked. 
b Ezek. 13. 22.  2. Not to suppress or omit any needful truths, or reproo●es out of fear or ●avour, as 
(c) Ezek. 2. 7. jer. 1. 7. 8.  Nathan was faithful to David, john to Herod, Elias to Ahab, yea Balaam himself said, the word that God putteth into my mouth, that will I speak, 
d Num. 22. 38.  3. Not to preach pleasing things out of flattery and desire to get ●avour, 
e jer. 6. 14. jer. 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, etc. These are the undoers of the souls of the people, like evil Surgeons that skin over the 
(e) jer. 6. 14. Lam. 2. 14. jer. 23. 17.  wound but never heal 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 Abraham's bosom. This sin will lie heavy upon a ministers conscience when he lies a dying. Will you lie for God, or talk deceitfully for his cause? saith God, job. 13. 7.  
5. Ministers must preach Christ zealously, with intention of affection, and 
5. Zealously.  speech. Cry aloud, spare not, etc. Es. 58. 1. though we need not boar bellow out, 
Es. 40. 8. Tit. 1. 5. Act. 7. 5  yet we must acriter urgere, and  the matter with suitable expressions, as apparel to fit the body and the season; when the Holy Ghost came upon the Disciples in Acts 2. 3. 4. fire sat upon their tongues: And the Angel touched Isaiahs' tongue with a coal of fire, it was not dipped 
Es. 6. 6. 7.  in water; and the two witnesses, fire came out of their mouths, 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. God's word is compared to fire, a hammer and a sword, jer. 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 blood from the hardest hearts, Acts 2. 37. Alas natural 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 days, who love not to have their tongues tipped with fire, but dipped 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, etc. when as indeed it is the greatestlove that can be: As if a man's house be set on fire, we must not speak softly as loath to awaken him, Sir your house is on fire, etc. Cry aloud, spare not, save them with, fear, pulling them out of the fire; he is the 
jude 23. Zach. 3. 2.  best Chirurgeon or Physician, not that puts his Patient to least pain, but that cures and heals; 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 rails and vents his malice; And their best language is, it's his passion the man is angry; like the widow while her oil increased the Prophet was a good man, but when she thought he slew her son, than she cries 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 Paul's spirit was whetted, sharpened, etc. Act. 17. 16. and c. 13. 10. And john's spirit, Matth. 3. 7. And our blessed Saviour, Matth. 23. 33. Yea serpents, generation of vipers, etc.  
6. Ministers must preach Christ lovingly, 
6. Lovingly.  take heed our own passions mingle not with our zeal, that we vent not them to disgrace others, or ease our own venomous spirits; excellent is the speech of Bullinger in his preface before his Decades, Ab●it fell amaritud●nis & petulantia; Sit objurgatio prudens, potius quam audax; Ardeat non ira sed spirit us ve●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. Zeal 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 razed out of the book of life, for their good; yet so zealous was he that he made them drink the powder of the calf that they had made, Exod. 32. But take heed of that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal complained of in james 3. 14. when strange fire is mingled with God's 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 mo●thes, as well as a sting about them, and pills are wrapped in sugar; Thus our blessed Saviour wept over them in jerusalem, 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 shown 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 jeremy, if you will not hear, my soul 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 breast, and would admit none to touch it, the Chirurgeon got leave to cool it, washing it with a cloth, etc. 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 wisdom must appear 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; reproof 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 job; 
d john 34. 18.  And yet Ministers may reprove kings for their ungodliness, as Nathan did David; But it must be done with great reverence and respect to their persons; as Nathan bowed himself to David, and joah also in his reproof of David, 2 Sam. 24. 3. 2. We must difference between sinners: Some sin of weakness and some of wilfulness, those that sin of weakness we must restore with a spirit of meekness, jude 23. we must not break a bruised reed; Our Lord Christ bore with Peter in his weakness (when he deserved to have been left to himself) a●d took him by the hand, saying, O Thou of little faith, etc. 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 etc. 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. john 4. 16.  But some are more open which may be rebuked more openly, yet so as (if we can) to hid the 
(c) 1 Tim. 5. 20.  person and discover only his sin, aiming at his reformation, not his defamation; It is great wisdom to know when to mourn, and when to dance, when to use oil, and when vinegar, when to use a searing-iron, and when a cerecloth, 3. In a readiness 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 fare from the Kingdom of heaven saith our Lord Christ to the young man: And Paul to Agrippa, Believest thou the Prophets? I know that thou believest, &c, Act. 26. 27, 28.  
8. We must preach Christ sincerely aiming only at his glory, and not our 
Sincerely.  own applause to advance our own credit; As joab when he was ready to take Rabath, sent to David, saying, Come thou and take it, (lest the glory should have been attributed to himself) We are the friends of the bridegroom, we must not sue for ourselves (as Sampsons' spokesman wooed for a wife for him, and took her to himself, judg. 14. 20.) but for the bridegroom; we preach not our selus, saith Paul, but jesus Christ, and ourselves your servant for Christ's sake 2 Cor. 4. 5 He must increase, but I must decrease, and in this I rejoice, saith john, joh. 3. 29. 30. This sin sticks very close to the best of us. Paul himself was subject to be exalted above measure; you may easily empty a vessel of water, but not of air; This serpent will creep into paradise amidst the trees of pleasure; Corn though never so well ●and, when sown, will come up with chaff; 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 de● spicere; It is rare to be eminent in gifts and humble, as the finest cloth is most subject to moths, and men are soon poisoned 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 evil, 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 ●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 pains to purchase great misery. It was a noble and excellent saying, Melior est humilitas in malis quàm 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, etc. and seek his glory, he would honour us; Those that honour me I will honour, (even here so fare as he sees good for us, and in heaven eternally.) But on the contrary God will stain the pride of all glory, Es. 23. 9 and turn our glory into shame, Prov. 25. 27. As to eat too much honey is not good, (because it turns into gall and bitterness) so for a man to seek his own glory is not glory; why? because God turns it into shame and infamy.  
In the last place we must preach 
9 Exemplarily.  Christ examplarily; In holy conversation, that life and doctrine go together, and do not cross each other; Be thou an axample to the flock, saith Peter, 1 Pet. 5. 3. We must say as Gideon to his soldiers, 
judg. 7. 17.  look on me, and do likewise; We must not bind heavy burdens upon other men's backs, and we ourselves not touch them with one of our fingers, as did the Pharisees; The Priests had on their breastplates Vrim and Thummim, because they were not only to give light of direction by teaching, but also to be a pattern of perfection in their practice; They had also upon the fringe of their garments bells and pomegranates, typifying their sounding doctrine, and their fruitful life; but if there be nothing but bells and no pomegranates, they may make a noise, but it will be like sounding brass and tinkling cymbals; And the disciples when the Holy Ghost came upon them, had cloven tongues, as it were, fingers on their tongues to teach them their words should be their works; It was the mark of a bad man, but it is the note of a good minister to speak with his feet, and teach with his fingers, Prov. 6. 13. He must be tota vox not vox & praeterea nihil; Let the people say; As we have heard, so we have seen; The people should see the preachers voice acted in his conversation. 
Like the Angels that had wings, and hands under their wings, Ezek. 1. 8.   
1. Ministers are called Angels, because (perhaps) we should be as Angels in our lives, in comparison of other men; but if Angels fall they turn devils. We are called stars which are the ornaments of the heavens, because we should be the ornaments of the Church, but if we be spotted and blemished with sinful lives, we are not the stars, but stains and blemishes of the Church. O then let our care be to be holy as Angels are holy, yea as God is holy in all manner of conversation, walking with God in our closerts, in our families, in our words and speeches, not given to foolish talking and unseemly jesting, but sober, and gracious, our lips dropping as an honey comb, forgetful of injuries, slow to anger, patiented in afflictions, ready to do good to all, but harmful to none, and a companion of them that fear the Lord. We areas a city set upon a hill, our conversation is narrowly looked into, a little spot is soon seen, a little hole soon spied in our coat; (yea if there be none, they will make one if they can) As Plutarch observs; The least blemish in the face, be it but a wart, is more perspicuous than deformed scars in the rest of the body; for a scar in the body may be covered with garments, but a mole in the face is apparent to all. Therefore let our light so shine that men 
Matth. 5. 16.  may see our good works, and glorify our father which is in heaven.  
2. We are called to draw near unto God, and be with God as it were in the mount, as Moses was, therefore we had need be holy; I will be sanctified of them 
Medius inter deum & populum debet esse similimus. Rain. Panth. Levit. 21. Zach. 3. 4.  that com● near me. Levit. 10. 3. it was written upon Aaron's forehead when he stood before the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness to the Lord, and no man that had any blemish could be made a Priest; When johoshua the high priest stood before the Lord, he was then commanded to put off his filthy garments; Unclean hands are unfit to carry God's ark; Alas who are we to speak to God and live; much less to speak from God to the people, that they may live? When God appeared in his holiness, woe is me, said Isaiah, I am undone because I am a man of unclean lips, for mine eyes have seen the king the Lord of hosts, Es. 6. 5. 7. He was afraid to look upon God, till God sent an Angel to him that said; Thine iniquity is taken away, and thy sin is purged. How holy had they need be that draw near to so holy a God? who can dwell with everlasting burn Es. 33. 14. (that is have communion with the holy God) Surely none other but he that walketh righteously, as verse 15. Hence the Priest in the old law, was not to go up by steps unto the altar, lest his nakedness should have been discovered thereon, Exod. 20. ult. and they were appointed linen breeches from the loins to the thighs for the same end, typifying 
Exod. 28. 42. 43.  how holy we ought to be that draw near unto God, that no filthy nakedness do appear.  
3. Then indeed we preach with authority, 
Id ●um imperio dicitur quod pri●s agitur quàm dicitur. Suadet loquentis vua. Non oratio.  when we practise that ourselves which we preach to others; As our blessed Saviour taught with authority, not as the Scribes, because he did and taught Act. 1. 1. he taught by example as well as precept; Learn of me saith our Lord Christ, that I am meek and lowly; So joh. 13. 15. when he washed his disciples feet, I have given you, saith he an example, that you should do as I have done unto you, etc. Then is there life in our doctrine, when there is doctrine in our life, and likely, that that comes from the heart, goes to the heart, and (ordinarily) affects more than all studied phrases and Rhetorical flourishes. Why did Herod reverence john-baptist, but because he was a just 
Matth. 6. 20.  man and holy in his conversation; For holiness is venerable; Godliness with power is full of majesty; This made wicked Saul so reverence the Prophet Samuel; (he was afraid of him) And Ahab Elias; And joash jehoiada, Yea a child or poor manservant or maid-servant in a family, have a throne set up in the heart of a wicked master, father, etc. But on the contrary, our words have little power with the people, when our lives are contrary, as the Scribes and Pharisees taught with little authority, because they said, but did not. Words 
Dicta factis deficientibus erubescunt. Quid verba audiam? facta non video.  blush where deeds fail; Physician heal thyself; Thou that sayest a man should not steal, dost thou steal? saith the Apostle, Rom. 2. Suppose a man should smite another with a wounded arm, alas he would smite but faintly, because while he smites another, he bleeds himself. Mr. Dyke on Philem. tells a story of Lucian an Apothecary, who made himself ridiculous by selling a medicine to cure the cough in others, but could not cure himself. And surely such a man that reproveth another of what himself is guilty of, foameth out but his own shame, jude 13.  
4. A bad life makes men loath the wholesome truths taught, though never so excellent; As a man loathes good and wholesome meat when it comes out of a foul dish, or as we loathe the light of the candle, when set upon a sluttish candlestick: Thus Elies sons made the people abhor the offerings of the Lord by their wicked lives, 1 Sam. 2. 7. The Lacedæmonians when one deboist in life stepped up & gave good counsel, they would 
Cujus vita despicitur, ejus praedicatio contemnitur. Greg.  not receive it, till another of a grave carriage stepped up and gave the same counsel, and then they followed it. The sins of a Teacher are teaching sins: Praecepta docent, exempla movent. And hence it is that in the old law there was as great a sacrifice offered for the sins of the minister, as for the sins of the whole congregation; as if his sins were as great as the sins of the whole congregation. Levit. 4. 3.  
5. In the last place; If we preach not Christ exemplarily, alas we shall not save our souls and those that hear us, but whiles we preach to others, ourselves 
1 Cor. 9 ult.  may prove castaways; of whom it may be truly said (as it was falsely of Christ) They saved others, themselves they could not save; As those that built the ark of Noah which saved others, but themselves were drowned; Or as Moses that brought the people to the land of Canaan, but entered not in himself; Or as Sampsons' lion that had honey in his belly, which refreshed others but not themselves or as trees that bear fruit for others, but not for themselves; Or like Caesar's soldier that digged a fountain for Caesar, and himself perished for want of water: So we (if such) while others are seasoned we shall be thrown to the dunghill, and when we have shined like candles in the house to others, ourselves shall go out in a snuff. Yea than all our sermons to others will witness against ourselves, and make our judgement inexcusable. Thou art inexcusable O man, that reprovest another, and dost the same things. 
a Rom. 2. 21.  Out of thine own mouth will I condemn thee, 
b Luk. 19 22.  thine own words shall accuse thee and not I, yea thine own lips shall bear witness against thee, saith job. 
c job. 15. 6.  O then let us tremble and take heed with Paul lest that by any means when we have preached to others, we ourselves 
1 Cor. 9 24.  should be rejected; And let us take the counsel he gave to Timothy, 2 Tim. 4. 16. To take heed to ourselves, & to our doctrine, that thereby we may both save ourselves and those that hear us.  
1. Caution, Not that men can expect we should be free from infirmities, though from enormities we may, we can hardly keep our clothes from dust, though from dirt we may. Alas we are but men subject to like passions with other men, as was Elias, Paul, etc. The High Priest himself who was only to enter into the holy os holyes, he was, first to offer for his own sins, and then for the sins of the people; the most godly Minister that is, 
Heb. 9 7.  hath his pillar of cloud as well as his pillar of fire, hath some frailties, weaknesses and infirmities; They are but men not Angels, yea though men of God, yet but men; Or if they be Angels, yet Behold he found not steadfastness in his Angels, job. 4. 18. and the stars are not clean in his sight, job. 25. 5.  
2. Caution. though our clothes be clean, yet we cannot hinder others from soiling us, as men that brush their clothes when they ride forth, yet if they ride in dirty ways, they may soon be dashed and spotted by the passers by: I say no man is so clean but others may cast dirt upon him. No cloth is so white, but a Dyer can make it black; As the Indians that paint Devils white, and Angels black, because they could not make them black, they would paint them so, (yet it were better to be such a black Angel than a white devil.) Thus they did with David; They laid to my charge the things that I knew not, Psal. 35. 11. Even Christ himself was called a glutton and a drunkard, a friend of Publicans and sinners. joseph, Mephibosheth, Naboth, how falsely slandered! In the Primitive times when the Christians met before Sun to pray, the Heathens reported of them that they worshipped the Sun and aspired after monarchy, and committed unnatural adulteries and uncleanness: They reported of Luther that he died despairing, and that in his grave there was a great stink of brimstone, and his body not in it, when he was alive to confute it; That Beza ran away with another man's wife; That Calvin was branded on the shoulder for a Rogue. Athanasius was accused about thirty times, and cleared his innocency. And Cato was accused fifty times wrongfully. Si satis est accusare quis innocens erit. And yet let a report be never so false, it takes always, either to censure, or suspicion; Audaciter calumniare, semper aliquid haerebit; There is no smoke we say, but there is some fire. Calumnia saith Beza (in opusc.) Levitér volat sed graviter vulnerat; Levitèr volat sed non tam leviter revocatur; reproach quickly flies out, but it deeply wounds, it quickly flies out, but it is not so quickly recalled again. Yet no sin more common in these days; As they did with jeremy, Come let us devise divices against jeremy, let us smite him with the tongue; Report say they, and we will report it, jer. 18. 18. & 20. 10. But let these men take heed, least with what measure they meet, it be measured to them again; And as they judge, lest they also be judged, and least others also blot their name on earth, and lest God should blot their name out of heaven. And let them remember, they do not only blemish and take away our good names, which are better than riches, yea than multitudes of gold and silver, Prov. 22. 1. but also hinder the power of our ministry, (and the preaching of Christ) in the hearts of our hearers; And Christ takes it as done unto himself, He that despiseth you, despiseth me, etc. whom God oft meets withal in this life, Act. 23. 4. 5. God shall smite thee thou white wall, etc. which was not Paul's weakness, as Hierom thought; Nor a malediction as others; But (as some think) a prediction, for so it is reported, he was afterw●rd cruelly slain by a captain of the jews in the beginning of the jewish wars; Indeed Paul said he witted not that he was the High Priest, etc. Not that he forgot him or knew him not, but because he was not justly the High Priest, which now was ceased, (as Calvin, Chrysost. and Beda.)   

CHAP. XXIIII. An exhortation to thankfulness for Christ revealed in the Gospel.  
IN the last place it is a use of exhortation to stir us up to thankfulness to God for the revelation of the Gospel; That Christ is preached among us, without the knowledge of whom there is no salvation; 
Eccles. 11. 7.  We rejoice in the light of the Sun, what were the world without it, but a dungeon of darkness? but we have much more cause of joy that the Son of righteousness doth shine among us, with healing in his wings. Mal. 4. 2. For consider that,  
1. First as Christ is given but to few, so he is revealed but to few; It is a mystery hid from ages and generations, though now manifested to us in this Island. He hath not 
Col. 1. 26.  dealt so with every nation, Psal. 147. 20. nay scarce with any nation as with us; The most part of the world never heard of Christ, who sit in Egyptian darkness and the shadow of death, against whom The wrath of God is revealed from heaven, Rom. 1. 18. but no mercy or glad tidings of salvation, have ever sounded in their ears; The Gospel is hid from their eyes, and they are left blindfolded by the god of this world, to their eternal destruction, 2 Cor. 4. 3. 4. being strangers from the Covenant of promise, having no hope and without God in the world, Eph. 2. 12.  
Yea it is not above an hundred and odd years ago, since England was in darkness and a sink of Idolatry, and therein our forefathers lived and died, witness Queen Mary's days and before. But we live in Goshen. We that sat in darkness now see great light, and to us 
Matth. 4. 16.  that sat in the region and shadow of death, is light sprang up: yea, amongst us Christ is not only revealed, but more clearly than ever since the world began; O what glorious lights, (almost in every Congregation) are daily set upon the candlesticks; how many kings and Princes would have been glad to have seen the things that we see, but never saw them!  
In the old law Christ was revealed indeed (to a few) but darkly; as to Adam in that dark promise, The seed of the woman shall break the serpent's head; so Abraham saw my day, (saith Christ) and rejoiced, john 8. 56. and Moses saw Christ, (yea glorious amidst reproaches, Heb. 1●. 16.) yea all the believing Jews saw the blood of Christ, streaming in their bloody sacrifices, and they expected a Saviour by the promised seed, but darkly as in shadows and glasses, Col. 2. 17. they saw Christum velatum, we revelatum; they saw Christ veiled, but we revealed; their light was but like a candle under a bushel, but ours is set on a candlestick. They expected a Saviour indeed, but 1. such a one that should be a great king upon earth, as appears, Act. 1. 6. wilt thou at this time restore again the kingdom to Israel? Secondly, only for themselves, but not for the Gentiles, as in Eph. 3. 5. 6. Now it is revealed, saith the Apostle, that the Gentiles should be partakers of his promise in Christ by the Gospel. Thirdly, with the observation of Moses Law. Fourthly and lastly, it was ig●is umbratalis, they knew but little of the manner of his birth, death and sufferings, resurrection and ascension in respect of us.  
2, Secondly as it is a blessing bestowed but upon a few, so, it is a great blessing, because when the Gospel is revealed, where Christ is preached, there God dwells with his special and gracious presence. He walketh in the midst of his golden candlesticks, Rev. 2. 1 we may say of such places as Jacob of his brethren, where God appeared▪ this is the gate of heaven, this is the house of God, Gen. 28, 17. Here God is made known unto us, in Judah is God known, and his name is great in Israel, Psal. 76. 1. for we enjoy near communion with him, which was the happiness of Adam in paradise. and is the happiness of the Angels and Saints in heaven where God and his presence is all in all. Hence Moses prayed when God said, my presence shall go with thee, and I will give thee rest, if thy presence go not with us, carry us not hence saith he, Exod. 33. ●4. 15. Now what a mercy is it to live in Bethel where God dwells▪ and not in Bethaven among Idolaters?  
Yea here is the Pearl of great Price, the Lord Jesus Christ revealed to us, a Pearl richer than all the mines of gold and silver in both the Indies, which if they were in England, we would count them great riches, yet are not so great riches as is the Gospel. In other places may be found the fatness of the earth, but here is the dew of heaven; Here is Manna bread from heaven, & that is the sweetest bread; who cannot but cry, Lord evermore give us this bread? Here is water out of the rock, and that's the sweetest water; who cannot but long with David to drink of the waters of Bethlehem, and to be satisfied with these breasts of consolation? Here is Paradise, as the French Protestants called one of their Churches, and so long as the Gospel is preached among us, we live as it were in Paradise, and who can but say its good being here? yea and here are the glad tidings of salvation preached, and what sweeter tidings can 
Rom. 10. 1 Pet. 1. 21.  we hear of? yea here is the kingdom of God, Matth. 3. because it is the ordinary means to bring men to heaven and salvation, called the power of God to salvation, Rom. 1. 16.  
Hence it is that Noah's prayer for Japhets' kindness was only this; God persuade Japhet to dwell in the tents of Shem. And hence it is that David desired to dwell in the house of the Lord all the days of his life, and that he so longed for it, when he was deprived of it, as appears, Psal. 27. 4 and 42. 1. and 84. 10.  
3. Where Christ is revealed▪ and the Gospel 
Psal. 128. 5. Psal. 133. ul●.  is preached, there we are sure there be some elect to be saved; If three grounds be bad, yet one of four will prove good ground; the Gospel seldom or never comes but as a blessing to some; Hence Paul desired to come among them, with the abundance of the blessing of the Gospel of Christ, Rom. 15. 29. Indeed the 
Act. 18. 10. Rom. 10. 17.  Gospel is preached to reprobates, but it is as the weeds are watered for the flowers sake.  
4. Where the Gospel is revealed, and where Christ is preached, usually outward blessings do accompany; The Gospel is called Cornu copia the horn of plenty, 
2 Sam. 6. 11. 12. judg. 17. 13.  as when the ark was in Obed-edoms house. all his house was blest for the Arks sake, & as Mich● said, now I know the Lord will bless me, seeing I have got a Levite to be my Priest; according as the Lord promised, Exod. 20. 24. In all places where I record my name, I will come unto thee, and I will bless thee; And in Exod. 23. 23. ye shall serve the Lord, and he shall bless your bread and water; and especially David, Psal. 132. 13. 14. 15. The Lord hath chosen Zion, he hath desired it for his habitation, this is my rest for ever, here will I dwell, for I have desired it, I will abundantly bless her provision, I will satisfy her poor with bread. O then that we could sing the song of Zachary, Luk. 1. 68 to the end; blessed be the Lord God of Israel, that hath given light to us that sat in darkness, as v. 79. But alas how many are weary of the Gospel of Christ, and the revelation of him? like sore eyes, they love not the light of the Sun; He that doth evil hateth the light, john 3. ver. 20. like those Ethiopians that live under the sun, and are scorched with the heat of it, they curse the Sun, 
Mal. 1. 13. Amos 8. 5.  and shoot arrows against it. They hate, despise the messengers or candlesticks that hold forth this light; Never were they more vilified and reproached then among us at this day, 2 Chron. 36. 16. Nay, how weary are they of hearing of the Gospel. Man Hu? the bread from heaven is light bread, men and women will scarce come out of doors to receive it. The wise men in Matth. 2. went many weary hundreds of miles to find Christ at Jerusalem, (some think near a thousand miles.) The Queen of the South went fare (some say 964 miles) to hear the wisdom of Solomon; The holy Martyrs thought no weather too hot, no winter too cold, no journey too fare, no torments too great to enjoy the preaching of the Gospel though darkly. O how will they rise up injudgment against some of us, that think any pains too much, account any journey too fare, any weather too hot, or too cold, and will scarce come out of their doors to the Temple to hear Christ revealed to them. One week in their shops is sweeter than all the Sabbaths in the year, as if they would tell the world, they have got more there, and found more sweetness there, then ever they did in hunting and seeking after Christ; And how just were it with Christ, to say to those men, verily I say unto you none of those that were bidden shall taste of my supper. Luk. 24. 14. These shall be esteemed one day as despisers of Christ, yea this is the condemnation that light is 
Luk. 10. 16.  come among us, but we love darkness more than light, saith our Saviour; To be in darkness is a great evil, but this aggravates it to choose, embrace and love darkness; the poor heathens whom we esteem accursed, are infinitely happier than 
Matth. 11.  these men; Woe to thee Chorazin, etc.  
Nay, may we not justly fear God will take away the Gospel for our contempt of it and leave us and our children in darkness, as our forefathers were? and go to some other people that will more embrace it, and more highly prize it? Act. 13. 46. This judgement God threatened the ●ewes, Amos 8. 9 11. 12. that their Sun should go down at noon day, an● that he would send a famine▪ not of ●read or water, but hearing the word as v. 1●. O Jerusalem saith Christ, Luk. ●9. 42. that thou hadst known, (that is regarded) in this thy day, the things that belong to thy peace, but now they are hid from thine eyes. As Moses said, Exod. 1. 6. there risen up a generation that knew not Joseph, so perhaps there may spring up a generation that never knew of our plenty but may meet with as many years of famine, as we have done of plenty; and the ways of S●on may mourn among us, as they have a long time rejoiced, and all for our contempt of the Gospel, and the preaching of Christ. What is now become of the seven Churches of Asia? are they not now dungeons of darkness, and cages of unclean birds that were once 
Lam. 1. 4.  seven golden candlesticks? nay in Ireland and Germany to what a low ebb is the Gospel brought, where the enemies have burnt up all the Synagogues of God in the land? And then if the Gospel be gone; Icabod, our glory is departed from this our Israel; woe to us if once God departs from us; and he departs when his Gospel departs, or when Christ can be preached no longer among ●s● which judgement the Lord divert from us. Then woe to them that put out the lights, when they go not out by being wasted in Christ's work, but some ill breath has blown them out, which else might still have been burning and shining lights; but happy are they that shall snuff the lights to make them burn the clearer, and tread out such snuffs as rather stink then give light. And let us pray that lights may be set up in all the dark corners of the land, yea that in every congregation there may be a faithful Pastor to preach Jesus Christ savingly to the people.  
To God be glory for ever. Amen.   
FINIS.