his countenance upon us and not when he hides his face from us e Ps 4. 7. Let him kisse me saith the spouse with the kisses of his mouth f Cant. 1. 2. Ps 63. 3. that is let him shew me some love tokens As the Rabbins say Moses died ad osculum oris dei with a kisse from the mouth of God for his love is sweeter then wine and better then life good or evill affects not till apprehended Job lamented not at all his losses till a messenger related them to him Nor did Jacob rejoyce that Joseph was alive till he knew it Who joyes in an inheritance befallen him till he know it Nor can we joy in Christ a Saviour till vve knovv him to be our Savionr Indeed Paul knovves it already yet he would fain know it better for the strongest faith is subject to shakings as the brightest stars to twinkling as Noahs Ark to tossing with the waves or as a ship at anchor to shaking with the winds 2 Cor. 4. 8. 9. Perplexed saith Paul but not in despair persecuted but not forsaken cast down but not destroyed Thus we see the faith of those that have drunk deepest of the cup of Gods love is subject to fainting and winnowing but it shal never fail Luk. 22. 2. Object 1. If any shall object a man may be saved by faith of adherence though hee hath not faith of evidence that is by resting upon Christ for salvation though he come not to know particularly that Christ is his as appeares by these texts * Iob. 13. 14. Ps 51. 11. 12. Though he kill me yet will I trust in him Who is among you that feareth the Lord and obeyeth the voyce of his servant that walketh in darknes and hath no light let him trust in the name of the Lord Esa 50. 10. and stay upon his God c. Answ I answer first iâ—s true there may be faith in Christ and by consequence salvation obtained by those that know not that Christ is theirs Or a man may be saved by faith of Adherence without some kind of evidence But there is a twofold evidence 1. Of salvation and that Christ is ours 2. Of promises upon which our adhaerence is grounded Ioh. 6. 40. Heb. 11. 13. Heb. 11. 13. Zach. 1â— 10. Voluntas estceca sine ratione Now a man can have no faith no not of adhaerence without an evidence of promises upon which his adhaerence is built for faith is an act of the understanding as well as of the will for the will acts by the understanding or else it were an irrationall act But Quisquis credit rationabiliter credit as Bishop Davenant whoever beleeves must at least have a reason of his faith for he must be ready to give a reason of his faith as Peter speaks 1 Pet. 3. 15. And though the promises may be but darkly seen or apprehended in a weak beleever yet so farre as faith acteth so farre he seeth a promise to ground his faith upon As all that were cured by the brazen Serpent saw the Serpent more or lesse though more dimly Perhaps sometime a weak beleever can see no promise yet he hath a promise and at that time he may not be able to act his faith though he hath faith If we beleeve not yet he abideth faithfull 2 Tim. 2 13. But secondly though a man may be saved by faith of adherence without evidence of the spirit or comfort as before is said yet no man can live or die comfortably till hee know Christ is his in particular As a condemned man that hath his pardon granted shall not die yet he hath little joy in his life till he know of it So such a man may goe to heaven but he will goe mourning to heaven As Christ went to heaven being taken up in a Câ—oud Or as the kine that carried the Arke went right but they lowed as they went Obj. 2 No man can know Christ to be his in particular for then he must know it either by the word or by the spirit inwardly perswading his heart of it Not by the word which speaks onely in generall ordinarily as Whosoever believeth c. As many as recieved him c. But mertions not in particular that we have received him that we beleeve or are beloved Dan. 9. 23. c. except to a few sparingly Luke 1. 28. as to Daniel O Daniel greatly beloved and Mary Haile Mary greatly beloved highly favoured c. Now our hearts make the application thus But I beleeve in him I have received him Ergo. But our hearts are deceitfull above all things and therefore are not to be trusted unto Yea there is a generation that are pure in their owne eyes whose hearts are not washt from their filthinesse s Prov. 30. Gal. 6. 3. Rev. 3. 17. and many think themselves something when they are nothing being deceived in their own imagination And if you say the Spirit of God perswades my conscience how do you know it is the Spirit of God and not a delusion I answ That we may know particularly Gal. 6. 4. Christ is ours is without all question else why are we commanded to prove ou selves whether we be in the faith to make our calling and election sure The Papists themselves say all Gods lawes are possible even legal much more Evangelicall and therefore it is possible to make our calling and election sure 2. Why hath God left signs to prove our faith t Matt. 5. 4. 5. 6. 1 Iohn 3. 14. which were in vain if it were impossible 3. How could we else call God father if we could not know him to be our Father 2. Rejoyce our names are written in heaven 3. Be thankfull that we are made meet to be partakers of the inheritance of the Saints in light u Col. 1. 12 4 Desire the comming of Christ 5. Or triumph over death w 1 Cor. 15 55. if we could not know Christ to be ours 4. This Paul John Thomas knew yea the whole Church of Corinth 2 Cor. 5. 1. 5. It is cleer by these Scriptures 1 Joh. 5. 13. 1 Joh. 4. 13. 1 Cor. 2. 12. Heb. 10. 34. Caution Not that any know it perfectly without some reluctancy of the flesh because we know but in part our assurance proceeds from knowledg x Gal. 5. 17. 1 Cor. 13. Col. 2. 2. and the most perfect faith is mixt with some diffidence y Heb. 3. 12. Yet the least measure of faith hath this Knowledge in some degree for the weakest faith must apprehend some promise it rests upon or else we believe presumptuously as we heard before And secondly though the word doth not witnesse in particular and a naturall conscience is blind and deceitfull a Icr. 17. 9. Tit. 1. 15. yet a conscience inlightned by the spirit cannot be deceived in any thing necessary to salvation because the spirit hath promised to lead us into all saving
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.
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
been too strong for thee I doubt Doubt 3 because I doubt I have so many temptations that I nothing but doubt though I know the word is true and I cannot object against it But God hath said being justified by faith we have peace with God Rom. 5. 1. I answer there is a twofold doubting either from want of faith which is not properly doubting but totall infidelity and distrust or secondly from weaknesse of faith when it assents to the promises yet is joyned with suspicions and feares Now these may stand with faith as the poor man that wept saying Lord I beleeve help my unbelief a Mark 9. 24. for the root of infidelity within us will oppose faith b 1 Thes 3. 10. Heb. 3. 12 1 Pet 5. 8. and neither is it our case alone though we are ready to say no body hath so many temptations as we have c. but of all Gods people Simon Satan c Luk. 22 31. hath desired to winâ—ow thee as wheat c. But I have prayed that thy faith shall not faile thee 2. Secondly I answer Paul saith indeed we have peace with God and so we have for God is at peace with us though we do not alwayes discerne it as the root remaines sometimes when the flower is gathered But he doth not say we have peace with the world with the divel with our lusts c. for the world will now hate us that loved us before and the divel will tempt and assault us bitterly that seemed quiet before and our own sinfull lusts will now wound vex and trouble us that we regarded not before and God will ost afflict us more then he did before Fourthly Doubt 4 I doubt because I cannot act faith my faith failes me I cannot rest my soule upon Christ I answer we must distinguish between the habit and the act of faith the habit or grace of faith that is the inward principle or quality of faith infused by the holy-Ghost this never failes but is an abiding quality now abideth faith hope charity c. 1 Cor. 13. But the act of faith may cease for a time and doth in the best sometimes especially in time of temptation as it was in Abraham when he said of his wife she is my sister in David who said I shall one day perish by the hand of Saul and in Peter when he denied Christ and forswore him A man may have a hand yet somtimes through distemper not be able to put it forth yet God hath promised Though we believe not that is sometimes are not able to act faith yet God is faithfull be cannot deny himselfe 2 Tim. 2. 13. Fifthly Doubt 5 I doubt because I want assurance comfort when some rejoyce with joy unspeakable and glorious they have tasted hidden Manna and have gotten the white 1 Pet. 1. 8. stone and the new name which no man knowes but they that have received them and are filled with peace that passeth all understanding 1. I answer first comfort is not the standing dish of a Christian in this life as we make not a meale of sweet meats but they are as a second course to close up the stomack your conduit pipes do not runne sweet water all the yeere but at a Kings Coronation or at some day of speciall solemnization we give Cordials onely when men are sick Our Lord Christ after his resurrection appeared indeed to his Disciples but hee was quickly gone it was but a sight and away as Latimer said of the spirit it is going and coming comfort is reserved for Heaven and we have but a taste on earth to teach us to walk by faith and not by sight and to teach us to expect our life of comfort in Heaven and not on earth 2. Comfort is not of the essence of faith but a degree of glory Christ himselfe wanted comfort when he cried out 2 Cor. 5. 7. Iohn 20. â—9 My God my God why hast thou forsaken me but he wanted not faith but he still called him his Lord his God So David when he prayed to God to restore to him the joyes of his salvation had no joy nay instead of it he roared all day Psal 32. So Iob Heman and others and yet their faith failed not Now we are not to believe so long as comfort lasts but so long as the promises last which are better then comfort without them if we have not the shining of his countenance let us be glad of the shining of his graces if we have not the sun-light of his spirit let us be glad of the star-light of the fruits of his spirit if we have not the Holy-Ghost the comforter let us be glad of the Holy Ghost the humbler sanctifier c. He that makes joy and comfort the ground of his faith to rest upon rests upon an inconstant object and will be tossed up and down daily with continuall feares let us bring our feeling down to our faith and not our faith to our feeling he that will not beleeve God in his promises would hardly beleeve if he had comfort from him how shall we prove our comfort but by the promises 3. That is the strongest faith that can believe without comfort yea when God frownes upon us as Iob did though he kill me yet will I trust in him Every body can say the sunne shines when we see the light and feel the heat as Christ said to Thomas thou wilt not believe except thou seest but blessed are they that have not seen and yet have believed as David did Psal 42. 11. Why art thou cast down O my soule and why art thou disquieted within me still trust in God c. and Isa 50. 10. he that feareth the Lord though he walks in darkenesse and seeth no light yet let him stay himselfe in the Lord and trust in his God Sixthly Doubt 6 I doubt because I have strong lusts still remaining when as you know faith purifieth the heart a Hab. 3. 17. and if any be in Christ he is a new creature old things are past away and all things are become new b 2 Cor. 5. 17. and they that are Christs have crucified the flesh with the lusts thereof c Gal. 5. 17. But I am the old man I find the old inclination to old sinnes c. I answer Christ and sin cherished allowed d Psal 66. 18. 1 Iohn 3. 9. cannot stand together but Christ and â—in mourned under may dwell together as in Paul that cryed out O wretched e Rom. 7. 24. ult man that I am who shall deliver me c. and in my mind I serve the Law of God but in my flesh the Law of sin For grace is seen as well in opposing as overcomming corruption because corruption would never dislike corruption The Lord lookes not so much what we are but what we would be neither doth he measure us so much by our actions as by our affections Caution
children 1 Thes 2. 7. 11. Zeale and love may stand together for zeal is nothing but the blood and spirits of love as Moses loved the people and prayed for them and wished to be rased out of the book of life for their good yet so zealous was he that he made them drinke the powder of the calfe that they had made Exod. 32. But take heed of that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal complained of in Iames 3. 14. when strange fire is mingled with Gods fire Caution Yet its good not only to come with love in our hearts but to use expressions of love in our speeches as bees that carry honey in their moâ—thes as well as a sting about them and pils are wrapt in sugar Thus our blessed Saviour wept over them in Ierusalem when he said O that thou hadst known in this thy Luk. 19. 41. day the things that belongs to thy peace weeping tears are the blood and spirits of love By this he shewed how he was affected with their misery His eyes were glazed with tears that they might be as looking glasses to view the bowels of compassions that lay at his heart as when he wept for Lazarus they said behold how he loveth him So likewise Paul I tell you it weeping whiles my pen is going mine eyes are weeping yet I tell you it their end is damnation and Ieremy if you will not heare my soule shall weep in secret for your pride Jer. 13. 17. Ministers are indeed the salt of the earth but we do not use to set on nothing but salt upon the table though we sprinkle every dish with salt One reports of Pharaohs daughter that she had a fistula in her brest and would admit none to touch it the Chirurgeon got leave to coole it washing it with a cloth c. and so having a penknife secretly hid he opened it so he cured the disease Its love that edisieth 7. Ministers must preach the Gospel wisely I am full of power by the Spirit of the Lord and of judgement saith Micah I catcht you by craft saith Paul b This wisedome must appeare in three particulars 1. To put difference between persons and persons for though we may reprove all great as small yet not after the same manner reproofe is a degree of punishment or correction and therefore not to be given to all in the same manner rebuke not an Elder but exhort him as a father c 1 Tim. 5. 1. Is it fit to say to a king thou art wicked or to Princes ye are ungodly saith Iob d Iohn 34. 18. And yet Ministers may reprove kings for their ungodlinesse as Nathan did David But it must be done with great reverence and respect to their persons as Nathan bowed himselfe to David and Ioah also in his reproof of David 2 Sam. 24. 3. 2. We must difference between sinners Some sin of weaknesse and some of wilfulnesse those that sin of weaknesse we must restore with a spirit of meeknesse Iude 23. we must not break a bruised reed Our Lord Christ bare with Peter in his weaknes when he deserved to have bin left to himselfe aâ—d took him by the hand saying O Thou of little faith c. Matth. 14. 13. and when the disciples slept Matth. 26. 41. The spirit saith he is willing but the flesh is weak Those 1 Cor. 9. 19. c. Gal. 6. 12. Rom. 15. 1. that are bold proud and obstinate sinners those we must rebuke sharply a Tit. 1. 13. Act. 13. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly some are like nettles the gentler they are handled the more they sting or like lime the more water you throw on them the more they burn Again some sins are secret which we must reprove them of secretly Tell him between him and thee b Matth. 18. 15. Iohn 4. 16. But some are more open which may be rebuked more openly yet so as if we can to hide the c 1 Tim. 5. 20. person and discover only his sin aiming at his reformation not his defamation It is great wisedome to know when to mourn and when to dance when to use oyle and when vinegar when to use a searing-iron and when a sear-cloth 3. In a readinesse to acknowledge what is good in them the more easily to win upon them though never to flatter them 1 Cor. 9. 20. thou art not farre from the Kingdome of heaven saith our Lord Christ to the young man And Paul to Agrippa Beleevest thou the Prophets I know that thou beleevest c Act. 26. 27 28. 8. We must preach Christ sincerely aiming onely at his glory and not our Sincerely own applause to advance our own credit As Ioab when he was ready to take Rabba sent to David saying Come thou and take it least the glory should have been attributed to himselfe We are the friends of the bridegroom we must not sue for our selves as Sampsons spokes-man wooed for a wife for him and took her to him selfe Iudg. 14. 20. but for the bridegroom we preach not our selvs saith Paul but Iesus Christ and our selves your servant for Christs sake 2 Cor. 4. 5 He must increase but I must decrease and in this I rejoyce saith Iohn Ioh. 3. 29. 30. This sin sticks very close to the best of us Paul himselfe was subject to be exalted above measure you may easily empty a vessell of water but not of aire This serpent will creep into paradise amidst the trees of pleasure Corn though never so well â—and when sown will come up with chaffe the envious man though we sow good seed will be sowing tares Nay the better our parts and gifts are and the better our performances come off we are the more subject to be proud of them Rarum est in multis praecellere multum deâ— spicere It is rare to be eminent in gifts and humble as the finest cloth is most subject to moths and men are soonest poysoned with sweet flowers Gaetera vitia in malefactis sunt cavenda superbia vero in bonis Aug. Other sins are to be taken heed of in things that are evill but pride in those that are good But remember no honey was offered Levit. 2. 11. in sacrifice because though it was sweet yet it would bubble up were thy duties as sweet as honey yet if they bubble up with pride they are not acceptable Nay â—he better the sermon and the more pains thou hast taken if proud of it the greater is thy sin because thou robbest God of the more glory and it proves but great paines to purchase great misery It was a noble and excellent saying Melior est humilitas in malis quà m superbia in bonis that is a man were better fall into a sin and be humbled after it then to do a good action and be proud of it If we could trust God with our credit name c. and seek his glory he would honour us