made And by him For the father worketh hither to and he worketh And for him Thou art worthie O Lord Rev. 4.11 to receiue honor and glorie and power For thou hast created all things and for thy pleasure they are Eccle. 12.1 and were created Haue we not a command to remember him who formed vs Psal 147.9 Doe not the Ravens looke vp vnto him The windes and Sea obey him And shall we Christians then be ignorant of him Certainely Mar. 4.41 this were a sinne Iob. 31.12 would eate vp all our increase a fire would devoure to destruction Reas 3 And what to be desired effects will this knowledge worke 1 Pet. 1.8 For who ever knew Christ but was inflâ—med with the loue of him Acts 9.6 Stood in great awe of him Psal 116.7 Humbled himselfe before him Put his confidence in him And said Soule returne vnto thy rest The Oxe Isa 1.3 knoweth his owner the Asse his masters cribbe and shall not man be acquainted with his Lord Is it not eternall life Io. 17.3 to know Christ Iesus Everlasting death to be ignorant of him Tell me What was the Gentiles misâ—ry but that they were strangers from him Eph 4.18 The Athenians sinne but that all their devotion was do e to an vnknowne God Acts. 17.23 The Lepers ingratefulnesse Luk. 17.17 except that they returned not thankes vnto him And what sets foorth Pauls praise more Phil. 3.9 than his earnest desire to know the Lord Iesus and to be found in him Reas 4 To conclude haue we not time and meanes to illighten our eyes that we might see Christ in open vision For doth not the Spirit thorow the whole Bible set him foorth in plâ—ine phrases Shining prophecies In tipes â—arables And similitudes What are the Scriptures but the subiect matter of him In each storie page verse may we not haue some hint some glympse of him Beloved all the lines in the holy letters meete in Christ as their proper Center And such as come short of that point are profitable for nothing He is the Alpha and Omega α. ω. Rev. 1.18 the beginning and end of all famous h stories noble acts and renowned persons the which are good before God Shall we then with the want root in the earth And haue no care to know Christ Iesus What if we know him a little Will that serue our turnes No no our eye spirituall is like his corporall who was borne blinde Mar. 8.24.25 but opened by degrees This obiect is profound deepe And the better we vnderstand it the more powerfully profitably will it produce the forenamed gracious eff cts Therefore as get so grow we must in the knowledge of Christ Iesus The knowledge of Christ distributed And here it is to be obserued that the knowledge of Christ is either intellectuall or experimentall When we doe with the act of our vnderstanding apprehend a thing be it what you will it is intellectuall knowledge But we purpose not to exceed our bounds We will confine our selues within the limits of our present Obiect Christ Iesus Now this intellectuall knowledge of Christ is of his person or offices For the former we are to consider these foure following particulars 1. In Christ we are to note his two natures the Divine and Humane both which concur and are hypostatically vnited to make one individuall Person Ioh. 1.14 Heb. 2.16 The word was made flesh he tooke not on him Mat. 1.23 the nature of Angels but he tooke on him the seed of Abraham Whence it is that he is called Emanuel Heb. 10.5 which being interpreted is God with vs. So that in the Person of Christ 1 Ioh. 5.20 was perfect manhood a body thou hast fitted me And perfect God-head this is the very God and eternall life 2. And in the manhood of Christ obserue a soule a body Luk. 23.46 A soule Father into thine hands I commend my Spirit And a body Behold my hands and my feet Luk. 24.39 that it is I my selfe handle me and see For a spirit hath not flesh bones as you see me haue Where note by the way Mat. 26.39 that Christ had a twofold will one from his Deitie another flowing from his Humanitie Therefore praying he sayd O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt As he was God the will of the father and his were the same 3. Thirdly He was borne of a Virgin his mother knew not man Luk. 2.35 for the Holy-ghost came vpon her the power of the most high over-shadowed her And thus it must be For if he had proceeded by naturall proâ—agation Psal 51.5 he in his conception had bin polluted with orriginall corruption And then he couâ—d not haue bin a meet mediator and holy sacrificer to haue made an atoâ—ement for the sinnes of the people For such an high Priest it behoved vs to haue Heb. 7.26 as was holy harmelesse vndefiled separat from sinners and made higher than the heavens in truth Christs originall puritie is to equall Adams at his Creaâ—ion that the roote being holy all the braâ—ches may in like maner Heb. 7.3 Christ as man had no Father as God no mother And therâ—fore the true Melchizedek without father withâ—ut mother 4. The last thing is that in the very instant of Christâ— conception the two natures were inseparably knit together and in substance and actions ever remained distinct either from other conserving their proper qualities from all mixture or confusion And as the soule and body being vnited make one intire man so the two natures conioyned constitute but one individuall person For marke this Christ did not assume to his Deitie the person but the nature of man neither did the humaniâ—ie for a moment subsist by it selfe but in the very act of its conception was vnited to the Godhead so alwaies continued for ever after yea when Christs soule and body at his death were separated yet neither of them from the Deitie This vnion as it is wonderfull so is it eternally indissoluble Thus much of the intelectual knowledge of Christs person his Offices are now to be handled in order 1. And we will begin with his Priesthood Heb. 7.11 Levit. 10 2.3 Heb. 5.1.2 that Christ was a Priest the Scripture in many places speaketh evidently And who was shadowed out by Aaron and his succâ—ssors but the high Priest of our soules Christ Iesus For he was to offer both gifts and sacrifices for sinnes to haue compassion vpon the ignorant and to make a reconciliation for them who were out of the way And here we may note the differences betwixt the Priest-hood of Christ and that of others 1. He was of the tribe of Iudah they were all of Levi. 2. He was God-man but they meere men 3. He was without sin
equall measure of holines and sanctitie And that for severall reasons 1. One is of ancient standing another of yesterdaies planting 2. Some haue had much watering and dressing others little in compâ—rison of them 3. And all are not a like dilligent to redeeme the time and vse the meanes inioyed Besides God for Speciall ends may conferre more vpon some one Christian at his first conversion then another shall haue acquired at the day of his dissolution yet for all this to keepe and conserue what they haue be it lesse or more from diminution is to continew in the fore mentioned stedfastnes A child as the aged man may retaine his naturall strength So may a babe as the growne Christian his Spirituall in Christ Iesus Stedfastnes distributed Obserue further that this stedfastnes is Habitual Practicâ—l Both these are in our definition comprehended by the Apostle intended And without question may be procured They differ as cause and effect For the former in nature preceads the latter giues an essentiall being to it as the father to his Sonne neither for a moment can exist without it Take away the habit or any degree of it and proportionably the act perisheth whence it may be as a wise Teacher our Apostle primarily intends habituall at the second hand practicall stedfastnes For conserue the fire and it will heat retaine the habit and it will worke Againe habitual stedfastnes is in the Vnderstanding Will and affections For as the faculties so the habits of them are distinct and may be distributed God when he sets vpon the soule to Sanctifie it plants a divine light in the vnderstanding whereby truth and error be cleerely discerned the narrow path to heaven and the spacious Gate that leadeth to hell This is called ey salue Rev. 3.18 or the annoynting which teacheth all things Also the Lord infuseth a new created power into the will and affections 1 Io. 2.27 enabling them to covet and imbrace good to reiect and shunne evill so farre foorth as the vnderstanding part apprehendes and presents them It s a fond dreame of the Arminians that grace should not be habitually infused at our conversion or if it be it is no Sanctifying grace of the Spirit here 's a new doctrine indeed But doth not knowledge expell ignorance Faith infidellity Shall not that then which abolisheth corruption be iustly stiled a grace of Sanctification Nay these men maintaine that the Act in divine graces preceads the habit as if burning should goe before fire Wit whether wilt thou Mat 12.33 Must not the tree first be good before the fruit can doth pure water Iam. 3.11 spring out of a troubled fountaine True it is that many Acts confirme and perfect the habit Rom. 5 3. but yet giue not its essentiall being passing this let vs goe on As for practicall stedfastnes that is Externall Internall Christ admits of this division when he saith Matth. 15 8 these people draw neere me with their mouths and honour me with their lips but their hearts are farre from me The former without the latter is profitable for nothing Who more frequent and constant in externall shewes and Ceremonies than the Pharisees of old the Papists in our times and yet both the most abhominable Hypocrits in the world Take Paul praying 1. Cor. 14 24. it is in the vnderstanding and spirit preaching it is in power authoritie Singing it is with grace and gladnes of heart 2. Tim. 1.7 Where is the ground of his greatest ioy He serues the Lord in the law of his mind Of his deepest griefe The law of his flesh rebels against the law of his minde Rom. 7.22.23.24 This man would obey God with the whole man or he accounts himselfe a miserable wrecthed man O what sweet internall straines haue issued from that setled sanctifyed spirit Psal 139.27 How deere speaking of God are thy thoughts vnto me They are exceeding many Whom haue I in heauen Psal 73.28 but thee When shall I appeare in thy presence Psal 16.8 I set thee alwaies on my right hand Thy law do I loue I will meditate there on night and day Psal 17. vlt. And when I awake I shall be fatisfied with thine image Psal 119.77 Where knowledge is planted in the minde it will see him who is invisible still casting the eye that way amidst a million of other obiects If faith be once rooted in the will let Heretickes dispute Sathan roare the world tempt and death terrifie it stands fast is vnshaken Grant it be moved it s but a little and then afterward with more eagernes affiance like a resolute souldier his fallen armes layeth hold on the Lord Iesus cleaveth faster vnto him These are some of the internall motions of Spirituall stedfastnes as for the external it is when we bring the members of the body to a constant course in holy actions to preach read heare meditate sing pray with any other outward act whatever Now from all which hath beene said what a large path of application haue we to walke in to pace thorow Vse 1 In the setting foorth it confuteth such who conceite it a thing impossible to acquire this Spirituall stedfastnes with the kinds of it but what marvaile When they neglect the meanes omit the season conserue a strong habit of corruption in them by pampering the flesh and a setled course of evill doing are strangers from the life of God haue not one graine of grace neither ever felt the least wound of Mortification should we demand of these the like to Pauls question haue you receiued this Spirituall stedfastnes since you were baptised Acts 19.2 We might expect the like answere for how many would reply We haue not so much as heard that there is a spirituall stedfastnes Or as Festus concerning the Apostle they haue no certaine thing to say of it Acts 25 26 So these may haue milke in their breasts marrow in their bones and corporall stabilitie be able to plow sow runne and ride without wearines this is all they thinke of care for yet doe but obserue the course of these men and shall you not see how they never doubt question the procuring of any other kind of stedfastnes if it fal within the fathome of a created possibility And harshlie censure all who tread not in the highest step and lift not the toe into the loftiest stirrop of profanes For were it to drinke soule-slaying healthes he who comes not to their pitch is condemned casheered as an vnworthie companion to kindle and smoake if he once deny the pipe must get him gone and be packing Is he vnfit for his calling Or careles in the execution of it With open mouth they cry such a man is simple an Idiot and worthy to die a begger Will he not hold out at Dice and Cardes from sunne to sunne Then he is no body nor a commendable Gamester Doth he ever grow
that time had acquired obtained But be it granted that the habit cannot be decreased yet the acts without doubt may be remitted being by some strong enemie from within or without vs opposed the Sunne may be eclipsed his beames restrained when his bodie remaines perfect nothing wasted So is it here However though we thus write we are of opinion that were this Spirituall cessation of long duration it would greatly in danger the habit For as we haue sayd it growes by vse decayes by disvse as we find by experience that naturall habits doe by naturall operations relaxations Obserue further that this decay of the habit and acts of grace be Totall Habituall falling subdivided Partial Totall When the habit is wholy destroyed or all the acts of it vniversally suspended the former befell Adam of speciall grace at the creation Rom. 5.14 And Alexander of common after mans redemption But this kind of fall we take it is not in this place by our Apostle intended 2. Tim. 4.14 nor incident to them who are vnto Christ Iesus by the Spirit vnited Partiall is for the habit of grace may be decreased and its acts remitted in the most regener at person Now this latter kind Is Inward Outward Inward in Iudgment then in the will and affections For the vnderstanding may not only be weakned from the cleare appreheÌ„ding of the truth formerly obtained but also Gal 3.1 as in the Galatians with errour corrupted For they fel froÌ„ the doctrine of iustification in the true rule ground of it mixing their owne workes with the obiect matter of it which is Christ and his obedience actiue passiue This was their iudiciall fall Againe in the will and affections Rev. 2.4 Video meliora c. there may be partiall decay This was the fall of the Church of Ephesus which is sayd to haue left her first love And a truth it is that a man may hold the doctrine sound in respect of iudgment and yet fall from it in regard of practise For the hahit of grace in the vnderstanding is distinct from that in the wil affections whence spring these various declinings And as inwardly So outwardly may we fall from the acts of grace the which in time past we haue performed Dauid doubtlesse was sound in iudgment when he fell so foully in his practise And a man may haue a will to do well when the externall effects may be blasted Psal 39.1.3 as of Peter in the deniall of his master The Prophet purposed to looke to his waies not to offend with his tongue 2 Cor. 16.10 But this was too painful for him therfore he spake vnaduisedly with his lips When that Godly king imprisoned the Seer his iudgment was sound yet his practise corrupt But ordinarily when the inward asts be remitted then the outward are stinted II. Thus having finished the first thing proposed we proceed to the second the causes of these declinings And they be Within vs. Without vs. Causes from within vs. Melancholie for its a true axiom that the soule followes the disposition and temperature of the body the forenamed humour hath various and strange operations drawing a blacke and mournefull curtaine over the New-man casts hidious conceits into the minde and presenteth to the eye of reason the manifold mishapen ougly formes of approaching death burnes and consumes the purest spirits the immediat instrument of the soules acts Or so clogges them with thicke fumes that she cannot lift vp the wing and soare into the third heaven but like a weather-beaten or limed fowle falls downe and makes her motion on the earthie Center creepes on the Globe And Dailie hourly raiseth such cogitations as these Loue why thou art but passion zeale furie ioy madnesse hope a groundlesse conceit And all the graces of the spirit but the operations of meere nature or a more pure disposition of corporall temperature whence it often comes to passe that such who be pestered with the forenamed peccant malady complaine of the soules corruption when it s nothing else but the bodies bad indisposition grow thereby to be out of heart cease from spirituall action and so consequently fall from their former setlednesse He who is ignorant of this thing well may he be an aged person but I am sure no expert Christian. 2. Some raging lust vnmortified affection When such a passenger is in the ship of mans soule like another Ionah it will vnsettle all Was not David strong in the grace of God How came it to passe then that he in some degree fell from his former stedfastnes Why he was of an hot Sanguine complexion which provoketh much to the sinne he committed 2. Sam. 11. now being not carefull enough to curbe that natural pronenesse of certaine was an internall cause of his foule declining Gen. 39.12 Ioseph in this it seemes out-stript him For he resisted though strongly tempted was likely as yong as David had none he six wiues as appeareth And had he disputed with flesh and bloud as forcible arguments to haue allured him What a broade differeÌ„ce was this for David a king to goe in to a subiect and Ioseph a servant to runne from his mistris had noe more bin mentioned Was not his sonne Salomon Neh. 13.26 in his youth a rare yong man Yet in his elder yeeres carried away with outlandish women Why so in plaine english his lust was let loose his affection not mortified He trod not in the steps of holy Paul who laboured with his hands 1. Cor. 9. vlt. fasted often brought his body into subiection that the flesh might not over-master the spirit The like might be the fore-runner to Noahs drunkennesse Lots incest and his wiues looking backe to Sodome If the reines hang vnder his feete the strongest readiest footed beast may stumble catch a fall Cut all the feet equall the table stands stedfast else not 3. Vnbeleefe this workes greater woundes in the soule than ever any mountebanke profest to cure in the bodie It as a moth the garment eates vp the glosse of grace like the worme the Gourd of Ionah smits faith at the roote causeth it to wither and makes the acts thereof feeble liuelesse What mists will this Iugler raised in our vnderstandings Earthquakes within vs Blinde the eie of reason to question common principles Doubt of what we haue knowne by experience How subtilly will this Sophister argue Dispute What Are not all things alike from the beginning Where is the promise of Christs câ—mming 2. Pet. 3 4. When shall the Iewes be called Rome ouerturned Gog and magog destroyed And all Israel saved Mala. 3.14 Are not the wicked advanced Isa 59.15 They who tempt God delivered And he that refraineth from evill made a prey What profit is there in serving the Almightie Seeking the kingdome of heaven Calling vpon the name of the Lord Art thou not poore Despised Psal 37.1.2 c. Persecuted Who flourish
say as Christ of the Fig-tree never fruite grow on thee more But as once borne ever borne So once gracious ever gracious though not in equall degree For the variety of graces existence prevents not the perpetuitie of its essence May not all the members of the body consume yet not totally So may everie part of the New-man and not wholy be wasted A truth it is that the beleever may thus fall First that the Church may question the soundnesse of his heart 1 Cor. 5.5 vse her publicke authoritie and deliuer him vp to Sathan Witnesse the incestuous person Also that he himselfe may haue strange and loose conceipts of his spiritual estate What did David Psal 51. And so that he may hardly if ever recover his former strength haue that neere and sweet communion with God 2 Chro. 16.10 and his Saints which he hath had Was not this the condition of Asa Yet for all that hath or can be said the seedes of grace shal never totally wast and perish Neither is it impossible but that he who hath fearefully fallen may recouer his former strength doe his first workes Iudg. 16.22 Haue we not an example of this in Sampson For God can and will too restore the declined Rev. 2.5 if no time be omitted meanes neglected And experience of this so great a dammage may perswade the Prodigall in the vse of his talent to be the better husband He who hath gone astray when he seeth his wandring and returning into his right path will he not trudge on the faster A bone being broke if once knit say Chiâ—urgions is the stronger After a long languishing disease nature hath recovered and that body receiued her former force bin the more healthfull a long season When the Sunne had gone backe many degrees who can tell 2. King 20.11 but in his re turne he gained what he had lost that all daies and nights might be of equall proportion according to the season as at the creation But beloved though this may be so it likewise may not A relapse is with great hazard recouered for nature is weakened the peccant humour strengthened So is it in this For when the New-man decreaseth the old increaseth both of which breed danger It s more easie to keepe the weake on foot than being fallen to lift him vp againe How ever yet is it possible Vse 4 And may Spirituall stedfastnes be fallen from Then try thy selfe if thou be or not revolted Tradesmen keepe a register of all their proceedings cast vp their accompts yeerely take a strict view how they decreased or increased their substance and should not Christians be as wise in their generation Make proofe therefore by the former Symptomes related Is thy spirituall eie grone dim in seeing Dost thou behold Christians as the person who receiued his sight did men walking like trees Isa 65.5 Saist thou to such stand a part come not neere me I am holier than thou Is thine eare dull in hearing what the spirit speaketh to the Churches Covet'st thou frothy windy stuffe Rev. 2.7 Contentest thy selfe at home with a printed paper And delightest in some new odde invention Canst not thou as in times past relish Angels food Bread from heauen Absentest thou thy selfe from the Lords table Or comming feedest on the sacred bodie of Christ without an eager appetite Are the actions of grace feeble And willingly omitted Wantest thou power in Prayer Is that pulse weake Trembling And yet thou never challengest thy selfe in that regard Is vnwholesome food well enough affected No way disturbant or better diet receiued not into the veines distributed but passeth thorow the draught vndigested Concoctest thou the word with wambling Feelest no reluctation of weaker sinnes heretofore distasted And for all this canst thou not admit of Physicke sharp and keene reprehensions Wilt thou quarrell with the man who seekes thy recouerie account him rash indiscreet and but thine enemie Then in good sooth thou art gone backe carried with the tide and fallen from thy stedfastnes But and if thou allowest this that thou dost mournest not for it neither striuest to returne to thy former strength motion thy declining is will full and thou maist feare an apostasie For these symptoms Characters as luskish reachings of a lazie body are the certaine forerunners of a finall revolting Wherefore as by this search examination thou maist try thine estate So if thou finde thou hast fallen labour to returne to thy former stedfastnes And to recover thee according to the order premised what helpes we can we will afford thee And they are of Direction Perswasion 1. We must call to remembrance what truth in the vnderstanding or in our conversation we haue fallen from and so returne vnto them 2. We are to consider what sinne we haue imbrased whether it be an errour in iudgement or practise and if we clearely discerne any then to cease from it For all our failings will and may be ranked vnder these two heads of Omission or Commission When the naturall body is weakened by refusing of wholesome meat or receiuing of noisome diet is not the way of corporall recoverie to feed on the former and to reiect the latter Even so must it be in the regaining of our spirituall strength we haue fallen from He who hath erred from the true way must take knowledge of his wandrings and returne to his wonted walke Wherefore begin though at the first faintly to heare reade meditate pray And also to cease from sinne avoide the occasions of evill then shalt thou by degrees be restored to thy Spirituall stedfastnes as a weake-sickly body by good diet moderat exercise to its former strength This is the way of direction that of perswasion being compounded of many particulars followeth 1. Cast in thy mind what an vncomfortable condition thou art fallen into compare it often with the times of olde Doe not slavish feares vpon the least occasion arise in thy soule Art thou not suspicious how the best question thy soundnesse be privie to thy secret slips Hidden failings Who would be reputed a prodigall Gal. 3.1.3 Or having bin accounted rich thought to banke Did not Paul on the same ground call the Galatians fooles Persons be-witched Will you saith he having begunne in the spirit end in the flesh 2. Consider that greater evils than these may attend thee For shall not the Lord with-draw his loving kindnesse from thee Change his countenance and seeme though he be not thine enemie Would not this like the divisions of Reuben Iudg. 5.16 cause thoughts of heart What will sooner make the Lover sigh Any thing than the angry frownes of his best affected friend Of all the burthens befell good Iob Iob. 29.2.3 it seemes the disaquaintance with his God did the most breake him therefore cried O that my soule were as in mouth spast As in the daies when the Lord preserued me His candle shined vpon me And by his
the forme of godlines 2. Tim. 3.5 they cry out against such as the Edomites of the Israelites Psal 137.7 downe with them down with them even to the ground But let these know that though their consciences be growne sencelesse God shall bring vpon them swift damnation For 2. Pet. 2.1 he is wise in heart mightie in power Iob. 9.4 who ever grew fierce against him and hath prospered And we haue an evill beast a slow-belly growne vp among vs how should we define him He is one who selleth time vseth his money as though he vsed it not striues to prevent the contingent acts of Gods prouidence And rather than the forfeiture of a band will forfeit his freedome in the kingdome of heaven And if you demand why he doth so he replies like him who being found breaking of his neighbours hedge and reprooued answered is it not better to doe thus than to be idle Certainely if David the which he never will prooue not a lyer Psal 15.5 a vsurer shall never inherit the mountaine of holinesse And what Is not the weaker sex growne mightily in wickednesse Haue we not some so masculine that they walke in their doublets Ride in their coates And salute with their caps Were but their hearts answerable to their habits their spirits proportionable to their apparell why might they not at our common musters be prest foorth for souldiers I will nor can giue such any precise precepts for cloth or colour forme or fashion yet take this in generall Suppose that now thou wert to come vnto iudgement to hold vp thy hand before the ancient of daies And to receiue thy last doome thy finall sentence of life or death eternally Wouldest thou appeare in a pointed body With embroydered haire A curled head A painted face A French ruffe And a naked brest Then as the Prophet to Naaman the Syrian 2. King 5.19 I say vnto thee goe in peace But if thou wouldst not change thy garments alter thine attire lest death on the sudden strike thee the Iudge come in an houre thou art not a ware of weigh thee in the ballance of the sanctuarie strip thee naked and cloath thee with shame eternall Shall not the husband grow iealous of that wise who at his returne is abaâ—hed to meete him in her daily habit I appeale vnto thee But alas For all that can be said according to the Apostles prediction we grow worse and worse 2. Tim. 3.13 deceiving and being deceiued The truth is we are so growne that the heavens grow blacke the earth barren and the whole frame of nature groanes for our growth Rom. 8.22 What should I tell you of the late Famine The blazing starre The invndations of waters The bloudie warres The late Plague wherein so many thousands haue vealed the head and given vp the Ghost Yea doth not the spirit grieue and groane for our vnnaturall growth Eph. 4.30 Wherefore let vs by vnfeined repentance and new obedience ease him of this burden or we shall groane vnder the direful wrath of the most high for ever Psal 50.22 ever O coÌ„sider this you who forget God lest he teare in pieces there be none nothing to deliuer you Vse 3 The vse of this doctrine also serues soundly to lesson some of the better sort For doe they grow in grace increase in goodnesse I wish the Lord had not iust cause to say of our nation Rev 2.4 I haue somewhat against thee Haue we not them amongst vs who haue bin as zealous as Peter in appearance but now haue cooled their harts in warming their hands at â—aiaphas his fire Others who seemed as strong and vpright as an oake are growne weake fitting themselues to everie forme and figure in the congregation like water in a vessell Haue we not many who in times past put foorth their fingers to all pious vses But now plucke them backe draw them in as the slug her hornes Ranne well and now are letted Began in the spirit end in the flesh It s a disputable question whether we haue more Bankers in goods or grace Prodigalls who haue mispent their corporall or spirituall portioÌ„ England as Ephesus hath left though not lost her first loue Our affections were hardly kindled but soone cooled our coale glowes a while and anon ends in smoake and smother 1. King 1.1 We resemble David in his olde age little heat is within vs not any will begot into vs. Few like Caleb Iosh 14.11 are at this day as able to fight the battailes of the Lord as in former time What a weake pulse beats in all places Scarse sensible We are like a forc't peece of land whose second crop is worse then the former We heare and reade much yet in shape as Pharaohs cattell are lanke and leane deformed and ill favoured But beloved this should not ought not to be so Let but a man lye speechles fall into a consumption and become a bankrupt Oh! this like a passing bell in the eares of the world rings a dolefull sound And all who heare it smite their hands shake their heads at it send foorth deepe sighes heavie groanes But the meane while Prayer may be tongue-tyed Faith ship-wrackt and a good Coâ—science split in shivers yet few for these things haue the least thoughts of heart no sorrow doth pierce vs losse of this kind pinch vs. What the Apostle forewarned in these last daies is come to passe for we are plucked away with the errour of the wicked and are fallen from our owne stedfastnesse Vse 4 Are Christians to grow in grace Let vs all then looke about vs weigh the proficiencie we haue made in this Schoole Hast thou no grace It s high time to gather some Anie Striue to increase it Art thou declined Recover thy losse Hitherto hast thou growne Why adde to thy stocke still augment thy store For this dutie concernes all and therefore we will presse the point so as every person may reape profit by it You well know that a thing must be had before it can be increased For who prunes a liuelesse plant Waters a dead stake Tryall then is in the first place necessarie if we haue any seeds of grace at all 1. Signes of found grace Dost thou find and feele an emptinesse of grace in thy selfe A great want of it Then in truth tho not in full measure thou hast it For blessed are the poore in spirit Mat. 5.3 And what is this povertie but an act arising from grace whereby we sensiblie apprehend an emptienesse thereof in our soules By grace we feele grace as with one hand we doe the other Dead men perceiue no want when living persons behold their penurie Let him who is truly gracious cast his eye whither he will he seeth a vacuitie of grace in all creatures an insufficiencie to relieue him Iob. 28.14 To the depth he saith it s not to be found in thee
To the Saints and Angels nor in you They all make him the like answer Mat. 2.5.9 the fiue wise did to the foolish virgins goe thy way at the most we haue but enough for our selues Onely when he lookes vp to Iesus then he seeth sufficient for all though for the present he hath but receiued a little portion scarce any in his owne apprehension But as a voluntarie motion is an act of a living Creature So is Spirituall povertie of a gracious Christian Also if when men feele the want of it in iudgement they approue of it and in minde highlie esteeme of it is not the weakest argument that they haue it For do but demand of them what is good before God The best thing in Saint or Angell Their reply will be Grace grace Eph. 2.1.3 For what is the reasonable creature without it but a sencelesse blocke A dead carkasse And a child of wrath Defiling the earth infecting the ayre provoking the heavens neere vnto cursing Heb. 6.8 everlasting burning Want and worth are graces inseparable companions the contrarie corruptions ring-leaders and the evident tokens of gracelesse persons 3. After these two proceeds an earnest desire to be partaker of it and hungring and thirsting for it else for ought I know thou hast cause to question the truth of thy Sanctification A very cast-away say some may goe thus farre that is see the want and worth of it yea eagerly hunger and thirst after it But I am not of their opinion For hungring and thirsting are actions of a living not a dead man And is not the promise of blessednesse Mat 5.6 made to such Doest thou esteeme grace aboue thy appointed food Prize it more Iob. 23.12 than thousands of silver or ten thousand riuâ—rs of oyle Mich. 6.7 Account all things nothing in comparison of it And often and earnâ—stly cryest O how I long for grace Then be of good comfort the water of life the guest of grace is come to thy house 4. Adde to the former three care and constancie in the vse of the meanes whereby it is begunne and increased And that will seale vp all Dost thou heare the word in sâ—ason And out of seasâ—n Iob. 27 10. Call vpon God at all times in publike Private Meditate in the law of God night and day Come often to the table of the Lord Psal 1.2 to drinke the water of life Eate the bread of heaven Psal 16.3 Art thou a companion to the excellent Cryest thou to Ministers Sirs what shall I doe to grow in grace Then grace thou hast For these are not the motions of the flesh but of the Spirit 5. Art thou yet in doubt Then tell me what conflict thou hast within thee Gen. 25.22 Feelest thou twinnes strugling in thy wombe Cryest thou often why am I thus Is any Christians condition Lam. 1.12 like to my conition Then thou art borne of God grace is formed in thee indeed Fire and water will quarrell on the same hearth Gal. 5.17 So will grace corruption in the same heart for these latter as the former are contraries When all is peace at home the old-man possesseth the house A gracious man hath an vniversall strife within himselfe Mat. 12.29 for reason against reason iudgement against iudgement will against will and affection against affection will be at variance But if thou feele this kind of combate waxe not faint but gather heart for God hath begunne his good worke in thee Rev. 17.14 thou art called faithful chosen and thy captaine Christ hath led thee to skirmish against his and thine enemies in the sands of Sanctification 6. Finally doth Sathan now more tempt thee than in times past Why this is not the least marke of Christs sheep The Devâ—ll is like a gentleman thiefe who breaketh into a rich mans house not a poore naked cottage carrieth a way as the Israelites did from the Egyptians Exod. 12.35 Siluer plate golden eare-rings and the choicest Iewells Not as the Gibeonits are said to meete Ioshua withall Iosh 9.4.5 Mouldie bread rent bottels old shoes clowted This red Dragon like a bloodie butcher so long as we trudge the blind steps to the slaughter-house of hell as direct as he can guide vs and as fast as he would haue vs he keepeth himselfe a farre off whistleth some pleasant note in our eares for should he hallow out some feare full noise of temptation we like frighted cattell might stand still throw vp the head looke about snuffe and runne foorth of the road-way but when by the spirit of God our eyes are vnseeled we smell the danger before vs begin to stay our steps and altâ—r our paths then straight shall we haue a band of the cruell Mastiues of his temptations to fly in our faces plucke vs by the throat that if possible we might returne into the blâ—cke path of damnation wherein we had informer time walked Proue thy selfe now examine thy owne soule And if thou canst say in truth that the forenamed things are in thee and strong and strange temptations be fall thee be thou then assured in some degree thou art Sanctified question the matter no more but withal speed and diligence set thy selfe to increase it Now because as Elias said to Elishah 2. King 2.10 this is no easie taske which is required of thee take these rules following to direct thee to the better performance of this so commendable so profitable a dutie And first Helpes to grow in grace 1. Wouldest thou grow in gracâ— Then emptie thy soule of corruption These twinnes will not thrive in the same wombe 1. Cor. 5.7 For if the old-man increase the new must decrease the destructâ—on of the former is the generation of the latter This Ishmael must be throwne out else ill will it fare with brother Isaak This Barabbas is to be crucified or the Babe Iesus shall Plucke vp the cockell wil not the good graine flourish So mortifie the flesh and reviue the Spirit 1 Thess 5.22 2 Take heed of actuall sinne for a double wound followes such a blow It strengthens the old weakens the new-man what is that but fuell to the flesh quench-coale to the spirit Banish then all evill workes from thine hands rotten speech from thy tongue and vaine motions out of thy minde As Christ the money-changers whip all kinde of wickednesse cast it foorth of thy temple spare not any vnder what pretence soever 3. Neglect not the least meanes Heare reade meditate fast pray receiue the Lords supper and haue none of his ordinances in contempt Put not them a sunder Christ hath coupled together Col. 3.16 lest he stoppe that pipe roll a stone on that wells mouth wherat thou delightest to drinke most Iam. 6.13.14 God would haue all the Vessels and instruments of the Sanctuarie had in honour the water of life into the cisterne of our soule fl wes
thorow everie one of his conduits then vse all for who can tell what the least may bring foorâ—h 4 Entertaine every good motion open the gates let them in bid them well-come feede them cherish them as the best guests that ever came to thy soule Many sparkes make a fire sundry drops Isa 30.21 fill the bankes Hearest thou this voyce whispering in thine eare Acts. 5.9 This is the good way Listen to it Heb. 10.29 vnderstand its errand and doe what and as it inioynes thee Acts 7.51 Know that resisting makes way to grieving 1 Thess 5.19 grieving to despiting And despiting to quenching the little sparke of grace within vs And if that goe out we are vndon Should I enlarge the time would be too short therefore we will winde vp all according to the Spirituall condition of everie person in a round particular exhortation 1. And first I will begin with thee who hast not reaped any the least fruits of the spirit Ier. 4.3 in the soyle of whose soule this seed was never scattered I say to all such plow vp your fallow grounds sow not among thornes For it s now high time to seeke this graine What 's the man without grace but a dead dog A verie Devill And firebrand of hell Never was any blessed without it Cursed who did possesse it What shall I or can I say of it It s the water of life which raiseth the dead the honie that opens each Ionathans eyes the tree which makes the bitter rivers sweete whose leaues heale all wounded spirits This oyle will make him see clearely who was borne blinde to speak the language of Canaan distinctly being dumbe from his mothers wombe It boareth the deafe eare to heare what the spirit speaketh to the Churches setteth an hungrie appetite on the stomacke of the soule seasoneth its palate And giues a pleasant rellish to all heavenly nourishment It stops the bloudie issue of sinne dries vp that fountaine which all the Physitians in the world could never cure And looseth the anklebones of the aged creeple to stand leape and runne with ioy the paths of Gods commands O grace What shall I say of thee How should I commend thee Thou art a wonder-worker in this present world strange things bringest thou to passe everie day And O ye sons of earthie Adam how should I intreat you a graine of this mettall is worth a million of gold a stemme of this tree all the Cedars in Lebanon And a drop of this water all the baulme in Gilead Yea were the hugest hils the choycest pearles the mightiest rockes the most pretious stones And the vnfathomde Globe a shining Chrysolite yet one corne of this sand more than the Sunne a Candle in brightnesse and goodnesse exceeds them all As the wise man of money I say of it that bread nourisheth wine refresheth but grace is all in all Wouldest thou purchase Plant Build Why grace will doe it It will make thee a glorious temple of Gods sacred Spirit the adopted child of God the father And a coheire with the Lord Iesus of earth of heaven In trouble it will comfort thee in bondage free thee and being faint put valour into thee Yea when the gracelesse man shall tremble at a paper-Canon quake at the wagging of a leafe lagge like a starcht ruffe in a showre of raine And wish he had never bin bornâ— Then shall the gracious man hoyse vp his saile lance into the deepe cut the swelling waues passe by al shelues and sands salute death the King of terrors with an holy scorne and put in safe at the key of Canaan the land of everlasting life II. And now let me turne my speech to thee who hast laid the foundation of grace begunne to build goe thou on perfect the worke of thy Sanctification faine would I adde to thy mite and winde thee vp a pegge higher Haue I not told thee that graces increase is commendable Profitable for all things Men of great stocke trade to the east Indies when they of lesse store but barter with their doore neighbours a candle inlightneth a narrow roome the Sunne a whole world A single coat keepes backe a weake shot a double one the most fierie piercing bullet A child shrinkes vnder a cushion and a feeble bodie stumbles at a straw Want of water makes the Mill to stand a sparke sets not the pot a boyling And a drop of wine refresheth not the Spirits Our greene harâ—s are not easily inflamed our stiffe wills bent to action And our frozen affectioÌ„s need much blowing Our sacrifices are but offered vp with smoake our corruptions are not quite licked vp and the cursed worke of Sathan is not thorowly dissolved in vs. Wherefore wouldest thou not revolt Shrinke backe And fall from thy former stedfastnes Why grow in grace Wouldest thou with ease performe holy actions With patience beare all kindes of crosses Doe much good Haue fullnesse of ioy And be a shining light A burning candle Then let grace haue her perfect growth Strong men stand fastest long-winged Hawkes fly swiftest larg-sailed ships runne speediest great Planets shine brightest full purses make merriest And big-boned bodies beare easiest Grace to a Christian is as mettall to the horse mainner to the earth And the Moons to the tyde As feathers to the fowle wheeles to the charriot And the soule to the body So that want grace and we are but feeble liuelesse creatures bring forth no crop beare lanke eares if any and that very seldome Many complaine that they are in good duties cold in prayer slow to heare empty of coÌ„fort stagger in faith question their salvation impatient in troubles And shrug at the remembrance of death But where lies the fault Who is blamworthy Any except thy selfe Knowing thou hast a present help A speedy remedy to redresse all but striues not for it What a shame is it that we living in so good daies In a land which floweth with milk hony Levits in most corners on 't The kingdom of heaven come to our doores And maÌ„na falling with in our tents morning evening should complaine of feeblenes Weakenes Had we cruel wars garmeÌ„ts tumbling in bloud our Cities sackt besieged as Samaria that we were constrained to eate the fruit of our loynes to preserue our natural liues Or had we a Ieroboham to rule over vs who would repaire the high places make Priests of the basest people consecrat to Baall pull downe Bethel build Babel and cause all the Lords Prophets to fall on the sword why then to complaine to be a yong plant an Infant in grace were somewhat more tollerable Me thinkes I like Ionah doe well to be angrie when I consider how long how wonderfully we haue enioyed great means to be strong men and women in the Lord and we can hardly keepe soule and body together We looke like spirits pinde sterved And not living fresh growne Christians I may in respect of spirituall food fitly
they taynted with originall corruption and actuall transgression 4. He was consecrate with an oath so were not they 5. He was of the commandement of the spirit they of the law of the flesh 6. He offered vp himselfe once as a full sacrifice to purge a way mans sinnes they other oblations whereby it was impossible that iniquitie should be taken away 7. He put an end to the priesthood they made but way to it 8. Lastly he was a Priest for ever after the order of Melchizedek theirs was often chaÌ„ged For as Iohn was the lest of all Prophets so Christ of all Priests that is there was no continuation of personall succession after him reade Heb. 7. per totum 2. The second is his Propheticall office Therefore the Scriptures giue him severall names importing so much As of Teacher Speaker yea the verie Prophet For he was to instruct them in the truth whom he had reconciled to his Father See Mat. 23.10 Dan. 8.13 Acts 3.22 3. And Christ had a kingly offlce that he might conserue and governe those whom as Prophet he had taught as Priest he had reconciled subduing his and their enemies and to preserue them to his heauenly kingdome Hence it is written A child shall be borne and a sonne giuen vs vpon whose shoulder the Dominion shall lye Behold a king shall raigne in righteousnesse And againe they shall serue the Lord their God and David their king whom I will raise vp vnto them These places and many more are spoken of Christ Iesus Consult Esay 9.6 Ierem. 23.5 30.9 Psal 2.6 Acts 2.36 4. Fourthly and finally we may mention his Mediator-ship although as some will the forenamed offices be all comprehended in it however the holy letters speake distinctly of it Mala. 3.1 calling Christ Heb. 12.24 the Angell of the covenant the Mediator of the new Testament Obserue here that Christ is Medâ—ator according to both natures For the manhood without the Godhead would profit nothing Obiect But it is written there is one mediator between God and man the man Christ Iesus 1 Tim. 2.5 Resol 1. I answere that our Apostle vseth Christs owne phrase who ordinarily stileth himselfe the son of man for he gloried not in swelling titles 2. It is a kinde of tropicall speech wherefore by a communication of properties Acts. 20.28 we are said to be purchased with the blood of God 3. Paul so speakes to comfort the feeble minded for when a man is wounded in spirit by the stroake of God the verie bare naming of God will make a sinner in the painefull panges of regeneration to quake to tremble and fall backward But hearing of a mediator who is man as he is God Heb. 4 25.16 and 5.1.2 which is touched with the feeling of our infirmities and in all points tempted as we are yet without sinne we shall lift vp our weake mindes goe boldly to the throne of Grace and find mercie in the time of neede 4. And the truth is our mediator is to communicate of both natures for he must be inferiror to God as touching his manhood And superior to man as concerning his Godhead And this is that intellectuall knowledge of Christs person offices that Christians are to get and grow in The Experimentall followeth wherof we will speake but a very little to avoide preplexitie This knowledge differs from the former in divers particulars 1. In the instrument of apprehension For that is effected with the rationall facultie this with the sensible 2. That is actiue this rather passiue falling within the fathom of our feeling 3. That without this profiteth a Christian nothing 4. The former borroweth helpe from the latter not the contrarie For Experimentall knowledge sealeth Intelectuall that it is true Philosophie teacheth me that fire will burne but if I put my finger into it the truth is infallible For I haue felt what I heard And hence growes our English proverb that Seeing is beleeving Ioh. 20.25 This was verified in Thomas when he put his fingers into the wounds of Iesus And this Experimetnall knowledge of Christ 1 Thes 1.5 may be in respect of our selus or others When we feele a change wrought in our selues by the Gospâ—ll preached when it hath not bin in word only but in the powerfull operation of the holy Ghost inlightning our dark mindes dissolving the cursed worke of Sathan in vs and renewing vs according to the imagâ— of our maker this is knowledge Experimentall Paul knew this well felt by experience Rom. 1.17 that the Gospell of Christ was the strong arme of God to salvation He could say with sence I live and Christ lives in me He rules as a king and I by his power can doe all things Col. 1. vlt. He is set in heauenly places And I am raised together with him He found the death of Christ to kill sinne in him Eph. 2.6 the efficacie of his resurrection raysing him vp to newnesse of life his Spirit leading him into all truth And what petitions he preferred to God the Father in his name never returned emptie This was that excellent knowledge of Christ he so much gloried in 1. Cor. 2.2 longed after and by all meanes sought to increase And thus to know Christ is to be somewhat â—omâ—body And there is an experimentall knowledge in regard of others Heb 4.2 The Author of the Hâ—bâ—ewes saw that the Gospâ—ll preached to other by them Gal. 2 8. was without profit in th m who heard it because it was not mixed with faith Paul sensibly perceiuâ—d that Peter was mightie in Circumcision as he himself was in the vncircumciâ—ion 1 Thes 1.9 And he observed what a great entrance he had amonge the Thessalonians He also giueth God thankes 2 Cor. 2.14 which caused them to triumph in Christ and made manifest the savour of his knowledge by them in every place And thus you haue demonstrated what is that knowledge both intellectuall and experimentall Christians are to encrease in The application followeth Vse 1 From all which particulars we may confute many hereticall opinions about the Person Offices of Christ Iesus And First that of the Patro passians who mainetained how that God the Father tooke our flesh and suffered But is it not said that in the fulnesse of time God sent his Sonne made of a woman and made vnder the Law Gal. 4.4 Obiect It will be obiected that Christ is called Father Isa 9.6 It is true Resol that Christ in many respects may be called Father 1. Because he created all things For it is vsuall with the Hebrews to stile that whether person or thing a Father which is the cause or ground thereof Gen. 4.21 Hence Iubal is said to be the Father of all such as handle the Harpe and Organ And in Iob shafts and bullets are called the Sonnes of the bow as if it were their Father 2. Heb. 10.13 Christ is
holdes 1 Ioh. 3.8 dissolued his cursed workes bruised his head and made frustrate his exploites So that we shall combat with conquer overcome him For doth not the Lambe take our part Rev. 17.14 4. The fourth is the guilt and sting of conscience whose worme would haue still knawed vs at the heart sucked our blood and haunted vs as the evill Spirit did Saul 1 Sam. 16.14 till the day of our dissolution A â—ounded Conscience who can beare it Pro. 18.14 A byde it It is the extreamest of all extremities not to be matched 5. A fifth is the manie vglie fearefull mâ—shapen form s of death Hath not the sight of this horrid monster made the stoutest strongest heartes to tremâ—le Was Phaâ—aoh thinke we a puling babe Exod 12.31 Balâ—hazzar and Naball Dan. 5 6. No bodies Yet hearing of this Sergeant 1 Sam 25. did not their spirits faile within them But thankes be to â—od we haue obtained victorie 1 Cor. 15.55 agaâ—nst this guest thorow Iesus Christ 6. The last is from hell Iob. 10.22 an house of darkenesse dread terrour Mat 8.12 where is weeping and gnashing of teeth Psal 120.5 Aegypt to this place might haue beene a Paradise Meshech and Kedar Cities of content Thus you see in parcells though but in part what we are saved from But consider Salvation in his largest latitude then this is not all For it is not onely a preservation from all evill of sâ—nne and punishment but a procuration of everie good thing and an everlasting tenure in respect of both For that which maketh mans Salvation compleate is the constant freedome from all the evills Rev. 21.4 with the fruition of all good things which can be mentioned Yea much more 1 Cor. 2.9 than eye hath ever seene eare heard or hath entred into the heart of man and that for ever and ever Psal 16.11 Obiect But it may be Obiected that we are not thus saved For originall sinne is not abolished actuall prevented nor the evill of punishment from mankind remooved we are also weake in grace of small abilitie to doe well and dwell among the Serpents seede in a land of warre Resol What of all this Consider that the Scripture calleth things which yet are not for the certainetie thereof as though they were alreadie consummat Psal 2.7 perfect Obiect Thou wilt further reply how can this stand with Gods iustice to deferre a discharge when by the Suretie his iustice is satisfied and the full debâ— discharged Why not 1. For when the Law was violated Resol the highest measure of Death and damnation was not immediatly inflicted but by degrees may not the Lord then for a season reserue the libertie of his mercie as he did of his iustice What letteth 2. Againe though Christ vndertooke the payment for mans ransome and was the Lambe slaine from the beginning Yet was it not actually discharged vntill Christ had actually suffered which was after mans fall many hundreds of yeeres Now if the Suretie deferre the payment why may not the Creditor the remotion of the punishment an equall season 3. Thirdly the promises as the threats of God for the times execution of them are with limitation reservation The threat runnes thus Thou shalt dye The promise thus Thou shalt liue no distinct time being mentioned Who then hath cause to complaine against Gods proceedings At the fulnesse of time which he with him selfe hath reserved man shall be saved 4. And Finally were we borne withour originall corruption kept from actuall transgression freed from all kindes of afflictions And should in a moment partake of the fulnesse of Salvation we should not so clearely apprehend the iustice and mercie of God the Father the loue and pâ—ttie of Christ our Suretiâ— nor the worth of our Salvation What if a father ransome his child is it amisse to let him lie a time in bondes Fetters No no his purchased freedome by that meanes will be in his apprehension the more worâ—h better welcome being afterwards inioyed Thus you haue a glympse as thorow a small crevise Ioh 13.17 of your Sauiour whom and of Salvation what they are Now blessed are ye if you make the true vse of them Prov 3 3. Wherefore set these things before thine eie presse them on thine heart And let them never slip out of thy minde Psal 1.2 Was it so great a favour for the Israelites 2 Sam. 18.3 to haue David for their King To be freed from the Law of the Medes and Persians Hest 8.16 Deliuered after seventie yeeres Captivitie out of Babilon Gen. 33.10 For Iacob to be reconciled to his angrie brother Esau Naaman to be cured of his Leprosie 2 King 5.15 The poore woman healed of her bloudâ—e issue And Nabuchadnezzar Mar. 5.2.5 to be restored to his kingdome Dan. 4.36 Than what is this we haue in hand What words can suffice to chalke out the worth of Christs Person Or mans salvation All mercies are miseries all miseries mercies to it and him May not a Christian vpon a farre better ground 2 Sam. 1 26. than David of his Ionathan say of Iesus verie kind hast thou beene vnto me Make inquirie is therâ— none of Gods familie 2 Sam. 9.1 to whom I may shew fauour for Iesus sake Exod. 15. Did Moses make a Psalme being deliuered out of the hands of Pharaoh Iudg. 5. Deborah sing a song when Sisera was slaine The people shout when the Arke came backe that the earth rang againe 1 Sam. 4.5 And old Iacob weepe for ioy Ioseph being yet aliue Gen 45.14 Will it then well become Christians to be sad dumpish melancholy seeing Christ and Salvation be come to their houses When I cast mine eye take a strict view of such as are accounted Christians would be reputed forward Professors how they hang the head fould their armes fetch deepe sighes and bitter thinke I then Iesus Thou art sure but a name salvation but a sound else why shold men be so dead So heauie-hearted May not worldlings who onely haue their portions in this life rise vp in iudgement against vs For are not they more merrie More iocund than we Christians Whence should this wrong to Christ this disparagement to salvation proceed Is the sacred bloud of the immaculate Lamb exhausted Heb. 12.24 Doth it not still speake better things than that of Abels What Is Salvat on worne away Growne worse in this last age of the world Or doe men imagine that now they are borne without soules as some of Hâ—ly-fax Nuttes grow ripe yet want kernels Surely we may feare there be some who thinke so For what doe our Gallants but sweare by Iesus Our poore the shame and staine of our nation except begge in his name O Iesus Thou art little knowne lesse regarded And Salvation Seldome talkt on nought set by But O thou man of God who by experience hast felt the worth of thy freedome runne to Iesus hugge him in thine armes Rom. 16 16 salute him with an holy-kisse make him the Crowne of thy ioy and thy onely Companion Builde him a Temple sing praises to his sacred person and consecrate thy whole selfe not a Leg or an Arme vnto him 1. Cor. 4.7 For what hast thou that from him and by him and for him Rev. 4.11 thou hast not received Christ to a Christian must be all in all all in all things What is wealth without Christ but rotten stinking dung Purple and fine linnen but polluted menstruous clouts A stately Pallace But a verie Pesthouse I say more how that all loue without Christ is but passion zeale furie ioy madnesse And hope but despaire All therefore he must be or we are nothing at all Wouldest thou be that wise Merchant Mat. 13. Then sell all the little that thou hast to buy this Pearle to compasse this Commoditie What wealth of more worth What gaine equall to this Wherfore goe get thee to Iesus for the matter of thy iustification Mixe not thy puddle with his Purple bloud thy ragges with his Kingly costly rayment thy best deedes with his vnmatchable dignitie Blend not thy Pigeon plumes with these Eagles feathers thy sowre gourd with this swtete Grape least thy garments defile thee thy food empoyson thee and death be found in the potte Flee to the fountaine Iesus to fill thy emptie vessell with the water of Sanctification Drinke heartily thereof and be satiate Shall he saue thee want power to Sanctifie thee Or is the Spirit vnable vnwilling to apply the whole purchase Is it safe to thinke that the second Adam hath not recouerd what the first lost And if he haue shall not we be partakers of it Then lay thy policie bend thy might and endeavour thy selfe to support his praise reserve his fame who hath Saved thy Soule But alas many esteeme prize value an Hawke an Hound a Cocke a Card a Ruffe and Cuffe before Christ and Salvatition I say no more of such or to such but I wish that another day it be not deepely layd to their charge Amen FINIS