m 1 Pet. 2. 2. as new-born babes desire the sincere milk of the word that you may grow thereby they that are born the womb desire the milk of the breast as the tender infant cryes for milk as soon as it is born and their end is that they may grow thereby as bees fly upon flowers to suck hony and sweetnesse and therefore they delight not alwayes most in the gayest flowers but wherein most honey is to be gotten and hence often they preferre a plain leaf of a tree before a gay flower An hypocrite indeed may seem to delight in the word as Herod did in hearing John-Baptist n Maâ— 6. 20 But it is not to this end to gather hony from it for the holinesse of it to have his heart made better by it but to tickle his eare with novelties and please his fancy or to get notions that he may be able to discourse c. But if it come home to his particular sin O then he kicks and flings and hates the word and the messenger of it as Herod hated John-Baptist when he spake against Herodias and the Pharisees hated Christ when he began to reprove them of their hypocrisie By this saying thou reproachest us say they Luk. 11. 45. but David loved Nathan who dealt so plainly with him as appears 1 Kings 1. 27. Is this thing done by my Lord the King and thou hast not shown it to me thy servant intimating he was Davids choyce counsellour stil * There is 1. the carelesse hearer that hears but regards not Esa 6. 9 13 2 There is the gazing hearer that comes only to see be seen 3. The curious hearer that lookes more how the glasse is painted then what face he hath 4. The carping hearer that comes to see what he can catch at 5. The spider-like hearer that comes to suck poyson by wresting the word to his own destruction 6. The Butterfly-hearer that like as the Butterfly lights upon flowers to paint her wings but not to suck honey so hee comes not to be more holy but more gaudy with notions All these love not the word with a sincere or spirituall love notwithstanding all his sharp reproof he gave him The fiâ—t sign from love is if we love those that are out of Christ especially in relation to us with a spirituall love Quest But David saith Do not I hate them that hate thee Answ I answer he hated their sins in relation to Gods dishonour but it is a mark of our being in Christ to love their persons with a threefold love 1. First with a love of pity as was touched before in grieving for their sins and pitying their misery as did Ieremiah My soule shall weep in secret for your pride Jer. 13. 17. Our blessed Saviour wept over Ierusalem saying O that thou hadst known in this thy day the things that belong to thy Planxit ruinas animarum Dyon Carth. peace Why were Christs eyes wet with tears but because their eyes were dry quare flevit dominus nisi quia flere te docuit Wherefore did Christ weep for us but to teach us to weep for our selves Cypr. Did not Abraham pity even the Sodomites when he pleaded so with God for them if there were but ten righteous among them and did not Paul tell them weeping their end was damnation we see grace will make us love and pity the soules of other any But much more the soules of those that are in near relation to us as of our wives husbands parents children brethren and sisters and dear friends so David wept for Absalom Iephta for his daughter when he met her whom he had vowed to sacrifice to the fire so Abraham prayd for Ishmael O that Ishmael might live in thy sight and Augustines mother for her son in his naturall condition 2. Secondly In having an earnest desire and care to bring others to the knowledge of Christ and salvation a Nascitur indignè per quem non nascitur alter A good man would not go to heaven alone when thou art converted strengthen thy Brethren said Christ to Peter b Luk. 22 31. Josh 24. 15. As the Reubenites Gadites and halfe tribe of Manasseh when they themselves were provided for they were yet to help over their brethren into Canaan Numb 32. 17 18. Spiders indeed work only for themselves but Bees for others c Acts 26 28. Paul wisht not only Felix but all that heard him were not almost but altogether as himselfe was except his bands and imprisonments his chain his gold chain was too rich for him yet to wear that honour he reserved for himself So when the Grecians which came to worship would fain see Jesus Philip and Andrew went and told Jesus d Iohn 12. 21. 22. So the woman left her water o Iohn 4. 29. pot when she had found Christ and went and told them of Christ that were in the city But especially they cannot but earnestly desire and indeavour to bring those united to them in neer relation to the knowledge of Christ As Mary when Christ appeared to her how she ran to tell the disciples r Paul wisht himself separated from Christ for his brethren s Rom. 9. 3. Exod. 32. 10 and kinsmen in the flesh and Moses to be blotted out of the book of life rather then the Jews should not be spared Yea even Dives in hel torments had so much charity as to pity his brethren and prayed Abraham to send Lazarus to them lest they should come to that place of torment Luk. 16. 28. And certainly they that have no regard of the soules of others committed to their charge to bring them to the knowledge of Christ may justly fear that they themselves never had the knowledge of Christ savingly revealed to them nor know the worth of soules CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer Signe 7 THe seventh signe whereby we may know that Christ is ours is if we have received the spirit of prayer You have received the spirit of adoption to cry Abba Father saith Paul And the Prophet Zachariah Rom. 8. 15. chap. 12. verse 10. saith I will poure upon you the spirit of grace and supplication which consists of three particulars 1. First the heart is moved and excited Infertur appetitus orandi Aug. ad simplic l. 2. by the spirit to be often with God in prayer as the child naturally cryes and runs to the mother the young to the dam So that they make conscience to performe it and cannot live without prayer a Rom. 8 26. Psal 19. 1. 64. Seven times a day will I praise thee c. especially not without private prayer So Paul as soon as ever he was converted he got alone and betook himself to prayer Act. 9. 11. Behold he prayeth And Cornel. Act. 10. got upon the top of the house there was alone with God in
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 bereaved of sense by often praying And one reportes of Ioachim the father of the Virgin Mary that he would often say Cibus potus mihi erit oratio Prayer is my meat and drink whereas naturall 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 poore 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 Abâ—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 wearinesse is it Mal. 1. 13 and never pray for conscience sake out of love to the duty but only out of custome for fashion sake or in distresse as the Mariners in the ship with Ionah when they were in a storme Jonah 1. 5. then they cryed every man to his god but yet he delighteth not himselfe in the Almighty he will not alwayes call upon God as Iob speaks of the hypocrite Iob. 27. 10. Now these and such like are so farre from having any faith in Christ that they may rather be called Atheists who think there is no God nor do they beleeve his providence The fool hath said in his heart there is no God saith the Prophet David Psal 14. 1. hence it followes 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 spirituall 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 Jude 20. and the Apostle Paul tels us the spirit helpeth our infirmities though we know not what nor how to ask yet the spirit makes intercession for us with groanings c. 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 speciall 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. Lords prayer Wicked men pray but they have not the spirit of prayer because they pray not in faith but shoot their arrows at randome 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 risings of infidelity but they are overcome by faith 2. Secondly The spirit of prayer consists in enabling us to pray fervently the spirit helpes us saith the Apostle to c Rom. 8. 26. pray with sighs and gronings 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 cryest 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 c. the spirit will make us cry which yet consists not so much in strength of words as of affections naturall men may have externall 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 alwayes 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 onr wheeles are taken off and we drive heavily and sometimes like Josephs chariots we drive chearfully 3. Thirdly and lastly to pray with the spirit is to pray with spirituall desires when we pray for spirituall things or for temporall blessings with spirituall affections and spirituall ends to honour God by them as Christs petitions were John 17. and as we are taught in the Lords prayer A naturall man may be very earnest in his prayer yet it is not a spirituall prayer because his desires have only reference to self-love and naturall ends but not to God and his glory They have not cryed 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 then howlings like the howlings of Baals Priests who cryed 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 then an answer Prov. 1. 28. 29. when distresse 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 universall obedience when we make conscience of all our wayes and have respect to all Gods commandements which consisteth in a setled resolution and indeavour against all sin and a setled purpose
heavenly desires gracious speeches and holy affections c. but I feele no breathings of the spirit in me if I had the grace that others have could walke with God as they do be so holy and heavenly in my conversation as they are I should not feare but I feele my selfe so barren frothy and empty of all good that I can scarce discerne any breathings of the spirit of God in me at all I answer to every one is given grace Eph. 4. 7. acording to the measure of the gift of Christ Some are babes and some are men in Christ Jesus as in Davids army some were common souldiers some captaines and some his worthies In the body there are the feet and toes and head and heart God gives that measure of grace to thee that he sees fittest for thee Some have five talents others two some but one even as it pleaseth God who hath appointed some for eminency and some but for sincerity As Paul that was a chosen vessell to bear his name before kings Act. 9. 15. and therefore must have eminent graces answerable to his imployments Now is not a souldier a faithfull subject because he is not a captain is not the foot a member of the body because it is not the head or heart hath a babe no life because it hath not the life of a man and hath a man no faith because he hath not the faith of Abraham hath a man no love nor zeale to God and his glory because he hath not the love of Moses nor the zeal of Eliâ—s is there no fire because it doth not flame Christ will not quench the smoaking flax which smoaketh only with desires but cannot flame with comforts nor break the bruised â—eed Thou hast some grace to love righteousnesse and hate wickednesse and though to desire and aemulate the graces of others be good yet it may Matth. 12. 20. proceed from â—ride because we would be eminent and have none above us when we so desire more grace that we forget to be thankfull for what we have Secondly this objection brings its own comfort with it for how could I love the grace I see in others and long after it and not have grace in my own heart it is impossible Doubt 13 13. Doubt I feare I have no part in Christ because I have no gift of prayer Zac. 12. 10 whereas God hath promised to poure upon us a spirit of grace and supplication as was said before but I make ropes of sand such broken stuffe as I would be ashamed men should heare me I cannot pray I answer though they be broken prayers yet thou makest conscience to pray and they are the best prayers thou canst make that is the best prayer that comes from faith and where there is most affection suppose a child were sick and could not speake but only give a sad look towards the father and groane did it not even thereby pray the father to help it certainly our sighs groans and tears are prayers when we know scarce our own meaning the Lord knoweth the meaning of the spirit Rom. 8. 27. And God will accept of a willing minde according to that a man hath and not that he hath not The spirit is willing saith our Saviour when the disciples slept but the flesh is weak Matth. 26. 41. 1. Object But I cannot change my words to bring new expressions every time except there be some new occasions but I have almost the same words and therefore it is the same prayer I answere some men make too much of a set-forme of words and some too little for he that ties himselfe to a forme of words and can go no further then his stint of words neither in private nor as any new occurrences happen he may suspect himselfe that he wants the spirit of prayer But some on the contrary dote too much upon change of words as if their prayer were better accepted of God for new words or new invention indeed we judge of the prayers by the elegancy and invention of words but God judgeth of them by the strength of our affections We think God delights in prayers as dainty stomacks do in choice of meats as men do in flowers sweet only while they are new but in Gods esteeme that is a new prayer that comes though with old words yet with new affections did not Christ himselfe pray three times together saying the same words when it was for the same thing and did he not leave us not only as a pattern but also as a precept a set-forme of Prayer to wit the Lords Prayer Many men study somtimes so much for new invention that they lose affection method and devotion and many there be that have good affections but want invention 2. Object But I pray not in faith I am like those in Iam. 1. 6. 7. that waver and doubt who shall receive nothing from the Lord. I answere there is difference between doubts rising and doubts raigning such as proceed from weaknesse of faith and are resisted and such as proceed from total want of faith now thou hast some faith though it be mingled with doubtings which thou fightest against 3. Object If Christ were mine God Mat 7. 7. would heare my prayers but alas I pray but they are all lost I have no return of my prayers I answere thy prayers are alwayes heard and liked so far as they are agreeable to the will of God And answered so far as God sees good for thee because thou art his childe Now if a child cry a mother regards not but when she knows its her own child that crys then she runs to help it 2. Thy prayers are the voice of his own spirit he cannot deny the inspirations of his holy spirit Rom. 8. 26. 27. 3. Christ prayes thou mayest be heard who can never be denied But thou must distinguish between delayes and denials if God denyeth it is because it is not good for thee if he delayth it is because it s not yet good for thee Doubt 14 14. Doubt I feare I am not in Christ because I do not grow in grace for the righteousnesse of God is revealed from faith to faith that is from one degree of grace to Rom. 1. 17. another and the way of the righteous is like the way of the light that shineth more Prov. 4. 18. and more unto the perfect day But I am decayed I have lost my first love Rev. 2. 4. I answere a man may grow when he discerneth it not as the Sunne moves upon the diall insensibly Quanto despectior tibi tanto pretiosior deo saith Aug. The more vile we are in our own eyes the more precious we are in Gods eyes True grace like a tree growes in the root as well as in the branches and downwards under ground as well as above ground ever the more humility the more grace 1 Pet. 5. 5. So Paul 1 Cor. 15. 10. Eph. 3. 8.
we know Iesus Christ savingly p. 136. 1. Because Christ is the greatest gift that God hath to give or that we can receive p. 138 2. Because Christ is the richest gift p. 138 3. Because Christ is the choycest gift ibid. 4. Because Christ is the rarest gift p. 141 5. Because Christ is the sweetest gift p. 143 6. Because Christ is the freest gift p. ibid. CHAP. XVI Use 5. An exhortation to all to study the knowledge of Christ savingly p. 146 1. Because we want nothing more then Christ p. 147 2. Because God is ready and willing to give Christ to those that seek him ibid Helpes ormeanes to attain to the saving knowledge of Christ p. 149 1. To see the worth of Christ ibid. 2. To see thy need of Christ and misery without him p. 150 3. To be sick with thy sins p. 153 4. To be sick for Christ p. 154 5. To be willing to part withall for Christ p. 155 6. To seek Christ with prayers and tears p. 156 CHAP. XVII Use 6. A Vse of examination whether we know Christ Jesus savingly p. 157 Because 1. Our hearts are deceitfull p. 158 2. The danger of this deceit p. 158 3. Satan will try it p. 159 4. The benefit of tryall is very great Whether we be deceived p. 159. not deceived ibid. Foure generall rules to preserve us from being deceived p. 159. 1. To be willing to know the truth concerning our spirituall condition p. 161. 2. To judge our selves by the right rule that is by a promise in thy word p. 162. 3. To get aright understanding of that rule or promise p. 166. 4. To rest upon that promise and not be beaten off from it p. 167. Eleven signes or markes whereby a man may know Christ is his in particular p. 167. The first signe 1. If it were wrought and is confirmed by the word preached 169 The second sign 2. If the heart were ever prepared for the receiving of Christ p. 170 The 3d sign 3. From the right operations of faith in the heart which are foure 1. It is little at the first p. 173 2. It increaseth daily 174 3. It opposeth infidelity ib. 4. It beleeves temporall promises p. 175 The 4th signe 4. Repentance for sin p 176 The 5th signe 5. Poverty of spirit p. 179 CHAP XVIII The sixth signe of the saving knowledge of Christ is love p. 181 I. Love to God ib. II. Love to Christ p. 182 III. If we love the Saints 3. wayes ibid. 1. With a spirituall love p. 183. 2. With an universall love ibid. 3. With a speciall love which consisteth in four particulars 1. In an high esteem of them p. 184 2. In a readinesse to help them ibid. 3. In delighting in their company ib. 4. In sympathizing with them p. 187. IV. If we love the word of God with a sincere love p. 188. V. If we love the wicked with a love of pity p. 189. CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer p. 192. The spirit of prayer consists of two particulars 1. The heart is excited to be often with God in prayer p. 193. 2. The heart is inabled to pray spiritually That is 1. To pray in faith p. 195. 2. To pray fervently p. 196. 3. To pray with spirituall desires p. 197. CHAP XX. The eighth signe of the saving knowledge of Christ is universall obedience p. 198. The ninth signe is selfe-denyall p. 201. The tenth signe when the utmost end of all our actions is supernaturall CAAP. XXI The eleventh signe is the witnesse of the spirit p. 207. 1. The spirit perswades thy conscience thou art a child of God ibid. 2 The spirit fils the soule with ravishing joy p. 208. How to know it is the witnesse of the spirit and not a delusion 1. This witnesse is usually sent when the soule is mourning for sin p. 208. 2. It witnesseth always according to the word p. 209 3. It fils the heart with love and thankfulnesse ibid. 4. The spirit bears witnesse with our spirits that it is not a delusion ibid. CHAP. XXII An assoyling of some doubts and scruples whereby a true beleever doth question whether Christ is his or no. p. 211. The first doubt because I know not the time of my conversion p. 212. The second doubt because I know not whether I were ever sufficiently prepared to receive Christ p. 213. The third doubt because I am molested with so many temptations and doubts p. 215. The fourth doubt because my faith failes me p. 216. The fifth doubt because I want assurance and comfort p. 217. The sixth doubt because I have such strong lusts still remaining p. 220. The seventh doubt because I have relapsed unto my old sins ibid. Object Yea but old sins relapsed into are not pardoned before actuall repentance p. 22â— Answer they are pardoned to a beleever before actual repentance ibid. 1. Because after faith there is no place or time for condemnation p. 222. 2. He is still regenerated p. 224. 3. He is still a beleever and penitent person in habit at least p. 224. 4. He is still a member of Christ ibid. 5. He is still an adopted child p. 225. 6. Then actuall repentance is required necessarily for the pardon of the smallest sinnes ibid. 7. Then a beleever shall certainly live so long after agrosse sin till he doth actually repent p. 226. 8. Why is not actuall faith also necessary before actuall pardon p. 227. 9. Then a beleever may feare at that time to be damned ibid. 10. The opinion of many learned Divines p. 230. The Objections answered 1. Object from Rom. 3. 15. answered p. 231. 2. Object from Matth. 10. 28. ibid. 3. Object from 1. Cor. 6. 9. 10. 11. ibid. 4. Object A lapsed beleever hath not lost his right to but fitnesse for heaven answered p. 232. 5. Object Sin must be committed before it can be pardoned answered p. 233. 7. Object What need we then feare our sins or ask pardon for them answered p. 234. 8. Object The qualification required for pardon is repentance answered p. 235. 9. Object Then David might joy in God as his God whilst he lay in his sin answered p. 236. 10. Object from Jer. 3. I will forgive their iniquities therefore they were not pardoned before answered p. 237. 8. Doubt Because I feare I am an hypocrite p. 238. 9. Doubt Because I have hardnesse of heart p. 239. 10. Doubt Because I have such Atheisticall and blasphemous thoughts p. 240. 11. Doubt Because I profit not by hearing the word preached p. 241. 12. Doubt From the little measure of grace received p. 243. 13. Doubt Because I have no gift of prayer p. 245 1. Because I cannot pray but in a forme p. 246 2. Because I pray not in faith p. 247 3. Because God doth not hear my prayers ibid. 14. Doubt I do not grow in grace p 248 15. Doubt The Saints do not love me p. 251 16.
Doubt Because I meet with so many afflictions p. 253 CHAP. XXIII Use 7. An exhortation to the ministers of the Gospell especially to preach Jesus Christ to the people p. 2â—6 1. Because the preaching of Christ is most profitable for the people p. 257 2. Because it is most comfortable to the people ibid. 3. Because it is the readiest way to bring the people to repentance ibid. 4. Because it brings greatest comfort to the ministers to bring men to Christ p. 259 5. Because it is most profitable to the Ministers to preach Christ p. 260 Object Is it not lawfull then to preach the Law which is answered p. 261 Negatively Positively A second exhortation to Ministers of the Gospell to preach Christ in such a manner as the people may best come to the saving knowledge of Christ which consists in nine particulars p. 265 1. To preach Christ plainly and perspicuously p. 265 Five helps to preach Christ plainly 1. A competent measure of learning p. 27â— 2. To be mighty in the Scriptures p. 273 3. Be much in meditation p. 274 4. Be much in Catechising or handling the fundamentall points of religion p. 275 5. Study to know the state of the flock p. 275 2. To preach Christ painfully p. 276 3. To preach Christ profitably p. 281 4. To preach Christ faithfully p. 283 5. To preach Christ zealously p. 284 6. To preach Christ lovingly p. 286. 7. To preach Christ wisely p. 288 8. To preach Christ sincerely p. 290 9. To preach Christ exemplarily p. 293 CHAP. XXIIII Use 8. An exhortation to thankefulnesse for Christ revealed in the Gospell 1. Because Christ is revealed but to a few p. 330 2. Because the Revelation of Christ is so great a blessing p. 305 3. Because where Christ is preached there some Elect are to be saved p. 307 4. Because usually outward blessings do accompany the Gospel p. 308 1 COR. 2. 2. I desired to know nothing among you save Jesus Christ and him crucified CHAP. I. The opening of the words and the Doctrine gathered and explained I Desired c. Saint Paul having preached plainly among the learned Corinthians and not with the inticing words of mans wisdome or excellency of speech as verse the first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom of woâ—ds 1 Cor. 1. 17. Pom. patica eloquentia Hier. Ostentatione grandiloquentiae Pareus Facundiâ— dicendi Theod. They began to slight him as unlearned and his preaching as good honest dry matter but in this verse he gives the reason You saith he preach your selves but I preach Jesus Christ you preach for ostentation to get applause from men but I preach for edification to bring soules to Christ And hence it is that you preach with puffâ—d up eloquence high flowne phrasts and â—welling words of vanity but I preach in the plaine evidence of the spirit because I desired to know nothing among you c. In the words there are three parts first the object of Pauls desire Jesus Christ and him crucified 2. The act to know Jesus Christ and him crucified 3. Pauls desiâ—e and resolution I determined to know nothing among you but Jesus Christ and him crucifiâ—d I desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eximium duxi so Pet. Martyr and Calvin reads it that is I esteemed no other knowledge excellent nor my selfe worthy estimation for any other knowledge b Non â—o nomine praestantâ— me duxi Pet. Mar. To know nothing but Jesus Christ Not that Paul contemned all other knowledg and humane learning in Arts and Sciences wherein himselfe was so accomplisht being the great Doctor of the Gentiles and could speak tongues more then they all but so farre as it stood in competition opposition or comparison of the knowledge of Christ and winning soules unto him Among you Even you though otherwise learned Corinthians yet you have not sufficiently learned Christ And him crucified That is suffering upon the Crosse and dying for us As if he should say I know preaching of Christ crucified is to the Jews a stumbling block and to the Greeks foolishnesse but to us that are saved the power of God and wisdome of God 1 Cor. 1. 18. As if he should have said all knowledge is excellent of all knowledge the knowledge of Christ is more excellent of all knowledge of Christ the knowledge of Christ crucified is most excelleÌ„t most sweet most comfortable God forbid saith S. Paul that I should rejoyce in any thing but in the Crosse of Christ why in the Crosse of Christ rather then in his Crown in Christ crucified rather then glorified Certainly 1. because it argues greater love in Christ to be crucified then to be glorified for us 2. Because though hee makes application as glorified yet he made satisfaction as crucified Thus you have seen the meaning of the words from whence diverse conclusions might be gathered yet I will insist onely upon one which I conceive cheifly intended by the holy Ghost Doct. The great lesson which every one ought especially to study and learne is to know Jesus Christ and him crucified This indeed seemes an old lesson yet it alwayes brings forth new fruit c Semper novuÌ„ sit quod semper reficit animum Nec unquam patietnr veterascere quod semper nos facit fructificare who can be weary of preaching or learning Christ Dulce nomen Christi sweet is the name of Christ at least to every Christian that hath his part in him Secondly it seemes a plaine lesson which every body almost knowes already fit to be taught children whom we aske what is Jesus Christ But it is such a lesson as would beseeme the greatest Angel in heaven still to learne and indeed which the very Angels still desire to study and look into 1 Pet. 2. 12. and are studying to this day It was the desire and study of Paul still to know Christ Phil. 3. 10. That I may know him Did not Paul know Christ already yes surely farre better then we yet he would faine know him better and see more into the love of Christ which is so unspeakable as if the holy Ghost wanted words to expresse it John 3. 16. God so loved the world so how so that no heart can conceive nor songue can utter It is beyond expression In Ephes 3. 18. 19. It was Pauls prayer for the Ephesians that they might comprehend with all Saints the height length breadth and depth of the love of Christ all which dimensions set forth unto us the wonderfull greatnesse of his love The height for it reacheth as high as heaven the depth for it goes downe as low as hell the hreadth for it extends to all the world the length for it continueth to all eternity d Bullin in â—oc And to know the love of Christ yet it passeth knowledge e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super eminentem charitatem Hier. Aug. Theod. Erasm As if he should say we may study this lesson all our lives