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
truth b Ioh. 16. 13. 1 Ioh. 3. 20. and the spirit bears a double witnesse 1. That Christ is ours 2. That it is the spirit of God that witnesseth and not a delusion c Rom. 8. 16. 1 Ioh. 5. 10. Indeed he that dreameth thinks he is awake and mad men think they are sober but those that are sober and are awake know they are sober and are awake We have received saith Paul The spirit of God that we might know the things that are given us of God 1 Cor. 2. 12. CHAP. VII We must study to know Christ with an affectionate knowledge THirdly we must study to know Christ with the knowledge of affection For so knowledg is often taken in scripture not for bare speculation but for knowledge cloathed with affection Depart from me faith Christ I know you not d Luk. 13. 27. Psal 1. 6. That is I love you not The Lord-knoweth That is he loveth the way of the righteous So here I desire to know Christ That is to love Christ more and to inflame your hearts with love to him that he may dwell in your hearts by faith but Eph. 3. 17. rooted in love Wonderfull hath been the love of those to Christ that have knowne him savingly God forbid saith Paul that I should joy in any thing save in Christ Jesus e Gal. 6. 14. Heb. 11. 26. that is in comparison of him for whom he counted all things but as losse dung and vanity Moses esteemed the reproch disgrace contempt and scorne of Christ greater riches then a Kingdome How then did he esteeme of the honour and riches that come by Christ David prised him above heaven and its glory or earth and its comforts Whom have I in heaven but thee In heaven f Psal 73. 25. there is fulnesse of ioy and pleasures for ever the society of Saints and Angels yet he regarded nothing in heaven but Christ And whom doe I desire on earth beside thee though he had the pleasures of a kingdome his wives and children yet he regarded them not in comparison of Christ How did the Martyrs love Christ who rejoyced that their bodyes might burn for him Nay one said Shall I die but once for my Saviour I would I could die a 100. times for him Ignatius cryed out when Christ was crucifyed Amor meus crucisixus My love my love is crucified As if hee had no other love left when Christ was crucified Lambert at the stake cryed out None but Christ None but Christ George Carpenter being asked whether he he loved not his wife and children when they wept before him yes said he my wife and children are dearer to me then all Bavaria yet for the love of Christ I know you not Kylian a dutch Schoolmaster was asked the like question if he loved not his wife and children Yea said he if all the world were gold mine to dispose of I would give it all to live with them yea though it were in prison yet my soule and Christ are dearer to me then they all That noble Marquesse Galeaceus Caracciolus being tempted with mony to goe back to Italy said Let their mony perish with them who esteem all the gold in the world worth one daies society with Jesus Christ and his holy spirit Henry Voes said if I had ten heads they should all off for Christ Ignatius said let fire rackes pullyes yea and all the torments of hell come on mee so I may win Christ Iohn Ardley Martyr said if every haire of my head were a man they should all suffer for the faith of Christ It was the speech of S. Ier. If my father Clarkes mirrour or looking glasse for Saints stood weeping on his knees before me my mother hanging on my neck behind and all my brethren sisters and children howling on every side I would tread on my father fling off my mother despise my brethern sisters children and all that I might run to Christ Master Fox could scarce deny any man that begd an almes in the name of Christ he so dearly loved him And Peter tels us To you that beleeve he is precious 1 Pet. 2. 7. Thus have I given you a taste of the affection his Saints have borne him that have savingly known him And surely they that love him least can say with Peter Lord thou knowest all things thou knowest I love thee yea I mourne that I can love thee no more Master Welsh a Suffolk Minister weeping at table being asked the reason said it was because he could love Christ no more O that as Mary went to the Sepulcher and wept there So wee could go mourning to our graves because we love Christ no more O that as Christ was Crucifixus fastned to the cross so that he were cordifixus fastned to our harts we cannot love Christ as Christ hath loved us as the light of all candles can never make a sunne Certainly our cold love to Christ is almost as great a wonder as his great love to us and may justy make us feare that we never yet savingly knew him If a worm loved me would I not love it againe Vespatian when a poore maid said shee was in love with him he gave her a reward and wrote it downe Vespasiano adamato to her that loved Vespasian And shall Christ so love us and we not love him againe Suppose we had a friend that had died for us a temporall death O how deare and sweet would the remembrance of such a friend be to us and the thought of him fetch teares from our eyes Oh how deare should Christ be then to us that hath suffered the infinite wrath of God for us delivered us from hel reconciled us to God purchased heaven and al good things on earth so far as needfull for us Oh that Christ would kindle this fire of love in our hearts to him for we cannot love him except he enable us to love him nor can we love him except he love us first and so our love rebounds by reflection as the sun-beames shining upon the wall it heates by reflection Nothing inflames our hearts more to love Christ then seriously to meditate of the love of Christ Ps 39. 3. Whiles I was musing the fire kindled saith David g And when they shall see him whom they have peirced then they shall mourn for him Not onely with teares of Zach. 12. 10. compunction but also of affection CHAP. VIII We must study to know Christ with a virtuall and operative knowledge FOurthly and lastly we must study to know Christ with an operative and powerfull knowledge For so know ledg is oft taken in Scripture Oh that thou hadst known in this thy day the things that belong to thy peace h Luk. 19. 42. that is seriously considered of them cum affectu effectâ— to repent and imbrace Christ Adam in honour is said to have no understanding i Psal 49. ult because he made no use
Return into thy countrey and I will do thee good David also stuck close to the word Remember thy word unto thy servant upon which thou hast caused me to hope Psal 119. 49. And the Prophet Esaiah saith Es 66. 11. They shall suck and be satisfied with the breasts of consolation so let us suck the bloud of the promises as a dog that hath got the blood of the Bear he hangs on and will hardly be beaten off 5. Though it is true that any one saving grace whatever is a signe Christ is thine yea though thou hast a 1000. temptations and doubts that thou canst not answer Yet it is good to gather an abbreviate of some few signes that thy soule may feed upon in time of trouble These I acknowledge are so plainly laid The more experienced Reader that finds lesse need of them may be pleased patiently to passe them over down in Scripture and so familiarly taught almost in every book that treats of faith that it would seem almost lost labour therefore I will be the briefer yet I dare not altogether neglect them for the benefit of some weak ones The generall sign is If any be in Christ he is a new creature 2 Cor. 5. 17. Col. 3. 9. 10. which is called regeneration wherby the law is written in his heart God having Though the strings bee the same yet the tune is changed planted in him a love and liking to every good and a hatred to all that is evill Thou lovest righteousnesse and hatest wickednesse Psal 45. 7. A new heart will I give you and a new spirit will I put within you and I will cause you to walk in my statutes Ezek. 36 26. 27. More particularly I shall lay down eleven markes or signes whereby a man may know that Christ is his in particular which is nothing else but a strong act of justifying faith Signe 1 1. The first sign of assurance that Christ is thine is If it were wrought by hearing the Word preached ordinarily and is confirmed by it for faith commeth by hearing ordinarily a Rom. 10. 17. 1 Cor. 1. 21 Of his own will begat he us with the word of truth Iam. 1. 18. every child hath a father So the 3000 were converted by hearing Peter b Acts 2. 37 Acts 8. 26. I deny not but that afflictions losses death of children or friends c. may prepare for Christ as Paul was by being unhorsed by Christ Act. 9. 3 4. Yet they do not work faith but usually that is wrought by the word preached therefore Ananias was afterwards sent to Paul Act. 9. 10. so likewise good councell reading good bookes c. may stir us up to seek after Christ as perhaps it did the Eunuch Act. 8. 28. but do not set us into Christ and hence Philip was sent to the Eunuch readding to work faith in his heart as appears verse 30. to verse 38. And as the word begets it so it feeds confirmeth and Ex iisdem nuâ—uimur à quibus constamus cherisheth faith as the ashes cherish the fire whereof they were bred 1 Pet. 2. 2. Eph. 4. 12 13. Now then inquire how came you by your particular knowledge of Christ to be your Saviour did the word preached convince humble and excite you to seek Christ and doth it confirme and stablish your faith then it is good But on the contrary if you know not how you came by your faith never by hearing of sermons but are like the Israelitish women quick of delivery before ever the midwife the Minister can come at you you may suspect your faith as we suspect those to be stollen goods when they know not how they came by them and that a base born child when it is not known who is the father although I say not that every one converted knowes the Minister that coÌ„verted him yet ordinarily he knowes he was converted by the word preached except God instilled grace into his heart when he was a young child as he did unto Samuel Timothy c. But especially they have cause to suspect their faith when the preaching of the word shakes and winnowes their faith and fils them full of doubtings and tormenting feares the preachers of the word being like the two witnesses their tormentors who say of them as Job did of his friends Rev. 11. 10. miserable comforters are you all Certainly she is but an ill mother that will not give such to the child she bare if she be able but rather hunch it beat it and deal unkindly with it Signe 2 2. The second signe is if thy heart were ever prepared for the receiving of Christ as the stones were prepared for the Temple or as a man prepares his house to entertain a king Luk. 3. 5. Every valley shall be filled or levelled In some sense a Christian sometimes may be said to be too low when he despairs of mercy then he is said to be too low for despair layes his soul as low as hell as it did Judas And every hill shall be brought low that is the mountanous and high thoughts thou hadst of thy self like the Pharisee that thought himselfe not like other men shall now be changed and now thou shalt have low thoughts of thy selfe saying as Jacob I am not worthy of the least of thy mercies as the Prodigall I am not worthy to be called thy sonne as the Publican Lord be mercifull to me a sinner as Paul of sinners I am chief or as David I am a worme and no man for Christ dwels only in the humble heart Esaiah 57. 15. with him will I dwell that is of a contrite and humble spirit to revive the spirit of the humble It followeth And crooked things shall be made straight that is even the crooked paths of the serpent thy crooked wayes shall now be made straight and even now levelling at the rule of the word of God his glory And the rough wayes shall be made smooth that is even Bears and Lions rough Esaus shall now become Babes and Lambs for meeknesse and gentlenesse as it was prophesied Es 11. 6 7 8. Now all this is done by a spirit of bondage and feare of hell and damnation which God usually smites the heart with before he gives Christ as the plow goes before corn is sowen as it was with Paul a Acts 9. 45. with the Jailor b Acts 16. 29 30. with the 3000 Jewes at their conversion c Acts 2. 36 37. c. No woman brings forth a child without sorrow and pain nor is any born again usually without their spirituall pangs of sorrow though some feel more some lesse as some children come forth with more some with lesse pain of the mother yet all have so much as to make them willing to let go their sins to receive Christ Act. 9. 6. You know the stony ground wanted depth or softnesse of earth and so quickly withered Matth. 13. saith dwels not
in a stony heart as some flowers or herbs are found only in a soft soyl and not among the rocks so faith only is found in a soft heart A broken bleeding Christ dwels only in a broken heart a plaister will not stick upon the whole flesh but upon a sore Esa 61. 1. All beleevers can call their faith Benoni the child of their sorrow as Hannah said This is the child for which I wept and mourned and prayed 1 Sam. 1. 27. Signe 3 3. The third sign from the right operations of this strong faith or assurance that Christ is thine which are foure 1. It is little at the first like a little child that cannot go alone nor speak but is carried in the armes of others and lives almost by nothing but sucking and crying so this weak beleever is fain to be carried in the armes of stronger Christians and doth nothing almost but cry for his sinnes and hunger after the word and run to it it is a weeping faith full of doubtings temptations and fears as the poor man cryed weeping Lord I beleeve help my unbeliefe it is like Mat. 12. 20 the smoaking flax and bruised reed that smoakes with desires but the fire is not strong enough to flame with comforts and a reed now a reed is a weak thing scarce strong enough for a bird to sit upon but much weaker if it be bruised lastly it is like a grain of mustardseed which is so small a seed as you can scarce discern it so is faith so weak at first that the poor beleever can scarce discern whether he hath faith or no. But if the child bee of a mans stature so soon as it is born it is a monster so if thou beest all of a suddain fully assured that Christ is thine and no sooner art stept out of thy naturall sinfull condition but presently thou art so sure as that thou canst not be more this faith is a monster soon ripe and soon rotten like Jonas goard that did grow in a night and did perish in a night 2. It increaseth daily as a child groweth daily it lies not in the heart like a stone in the earth but like a tree or seed in the earth which groweth so Rom. 1. 18. the righteousnesse of God is revealed from faith to faith that is from one degree of faith to another as the little grain of mustard-seed in time growes to a great tree so that it is a shadow for the foules of the heaven so the faith that before could scarcely be discerned is now so strong that it is able to shelter other scorched soules under its shadow and the babe Rom. 15. 1. now can go alone yea is able to carry other children in his armes so Nicodemus that at first came by night but after went openly and boldly with Joseph to Pilate to beg the body of Jesus 3. The third operation of faith in the heart is that it opposeth infidelity and fights against it I have fought the good fight of faith saith Paul 2 Tim. 4. 7. and this made the poor man cry out against his unbelief Mark 9. 24. Lord help my unbeleef But if there be no opposition in thy heart no striving against doubting c. there may be bold and strong presumption but no faith no certain knowledge or assurance that Christ is thine for Satan tempted the faith of Christ Matth. 4. 2. and of Peter Luk. 22. 31. and surely he would shake thine if it were of God but thou mayest feare the strong man keeps the house and therefore all is at peace That man never beleeved that never doubted the liquor of faith is never pure in these vessels of clay without the lees of distrust saith bishop Hall The fourth operation of faith is if the same faith that makes thee believe that Christ is thine doth enable thee also to beleeve all other promises for temporall blessings and deliverances As Jacob beleeved God for his going safely back into Canaan upon the promise of God for it Gen. 32. 9. 10. I am lesse then the least of all thy mercies c. But thou hast said return into thy countrey and I will do thee good and Abraham beleeved God for a child after he had a promise as well as he did for salvation But many there are whose faith is strong enough to assure them of their salvation by Iesus Christ who yet cannot trust God for the performance of temporall promises Signe 4 4. The fourth signe is Repentance a if we carry our sinnes as Christ did with a heavy and broken heart grieving and Acts 3. 19. Acts 26. 18. 20. 2 Cor. 7. 10 Zach. 12. 10. mourning for the impieties and impurities of our natures still remaining contrary to the holinesse of the spirit of grace as fire to water as light to darkenesse hence Paul cryed out O wretched man who shall deliver me from this body of death Rom. 7. 24. the evill I hate that I do Rom. 7. 18. Yea all the promises are made to a mourning spirit under sin Matth. 5. Blessed are they that mourn Psal 51. 17. Esa 61. 2. if a wound bleeds there is lesse danger but it wrankles if it bleeds not Yet not every repentance or sorrow for sin is a sign that Christ is ours for Esau Cain Saul Ahab and Judas had a kind of sorrow for their sins in relation to the punishment and as it wounded conscience which also was found in Pharaoh and is found even among the damned There is water in their eyes because of the fire in their bones every stubborne child will cry when the rod is on but it is more usually for the smart then for the fault a thief grieves when he is taken not because of his theft but because he fears he shall be hanged A man repents that he hath eaten sweet meats not but that he loved them well but because they made him sick children busie about the fire if they burn their fingers then they will cry but not for soyling their clothes c. So to be grieved for our sins and love them is but as if a snake should cast her coat but keep her poison or a man leave his whore but still love her or a merchant that casts away his wares into the sea but t is in a storme still he loves them wicked men may weep salt water tears of bitternesse they cry for anger as Saul cryed for madnesse 1 Sam. 24. 16. but the Saints weep sweet water spring or loving water even tears of love Hence it is that when they had been pricked thus in their hearts Peter bids them still repent Acts 2. 38. which is nothing else but sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9. towards God when it proceeds from love to God and hatred of sin as offensive to God as a child grieves because he hath offended a loving father In Zach. 12. 10. it is said they shall see him whom they have pierced and
mourne for him that is because they have offended him So likewise David Against thee thee only have I sinned Though no question he was grieved that he had sinned against Bath-sheha and Vriab yet specially and chiefly because he had sinned against God So Joseph Gen. 39. 9. how shall I do this wickednesse and so sin against God So Peter went out and wept bitterly but it was when Christ Luke 22. 65. looked upon him with an eye sparkling full of love as if his eye had said what dost thou not know me Peter am not I worth the owning c. Some report this sin so affected him that every night the cock crew he fell on his face and wept for his sin and prayed Lyra Clem. alex. So Mary in the Pharisees house when there was a feast and they sate merry at the table with musick and joy she got under table and turned her eyes once beams of sinfull Ille verè dolet qui sine teste dolet lusts and pleasures into rivers of tears and mourning wherewith she washt the feet of Christ and her hair her ornament and net to catch wanton lovers withall is now become a towel to wipe the feet of Christ withall yea some report that she lived 30. years a penitent in France And the reason why she wept so much you see it was because she loved so much it was her love to Christ produced those lovely tears So the Prodigall lamented that he had offended his loving father saying father I have sinned against heaven and before thee c. and that grieves me most that I have offended thee Now the reason why this is a certain sign of our part in Christ is because corruption and the naturall unregenerate part cannot hate sin but grace and the spirit of God which is contrary to it The flesh lusteth against â—he spirit a Gal. 5. 17. so contrarily the spirit of God in us cannot love sin but must loath it and grieve for it grieve not the holy spirit of God by which you are sealed to the day of redemption saith Paul Eph. 4. 30. Signe 5 The fifth sign that we have our part in Christ is if we be poor in spirit and hunger and thirst after righteousnesse Matth. 5. 6. Not after comfort pardon of sinne or salvation onely as Balaam did and those in John 6. that cryed Lord evermore give us this bread that we may never hunger more c. but after righteousnesse to have more power against sin and more grace to love God and Christ and his Saints more and do God better service when it is not so much after happinesse as holinesse not so much after the reward as after the work not only to be glorified of God but to glorifie God Ob that my wayes saith David were so directed in thy sight that I might keep thy statutes Now these desires are signes of thy Psal 119. 5. faith in Christ 1. because they are wrought by the spirit of God Est a Deo ut bene velimus ac ut valeamus Aug. that is it is God that worketh in us to will and to do It is the Phil. 2. 13 Spirit of God that stirs up in us sighs and groanings Rom. 8. 26. they cannot come from our own spirits but are supernaturall desires If iron move upward contrary to its nature surely some loadstone hath been there desire of grace is grace because grace is seated in the desire yet desire of meat is not meat because meat is not seated in the desire Hence the new born babe de sires the milk of the word to grow thereby because he hath tasted how good the Lord it 1 Pet. 2. 3. 2. Secondly Si non ad voluntatem tamen ad salutem Aug. because these are pronounced blessed and promised by God to be satisfied that is with such a measure as God sees meet for them Matth. 5. 6. 3. Thirdly because desire of grace is accepted as if we had what we do desire 2 Cor. 8. 12. If there be a willing mind it is accepted according to that we have and not that we have not As it appears in the widdows two mites who in Christs account cast in more then they all because her affection was larger then theirs so Abraham is said to have offered his sonne because he 〈◊〉 willing to do it and David to have built God an house because he was willing to have done it To will is present saith Paul but to do good I have no power On the contrary a naturall man his desires are earthly voluptuous ambitious who will shew us any good Psal 4. 6. or if he desires spiritual things Ii is in a carnal manner out of self-love because he is loth to be miserable and usually his desires are suddain inconstant and lazy not setled and painfull CHAP. XVIII The sixt signe of the saving knowledge of Christ namely love Signe 6 THe sixt signe of assurance that Christ is ours is love faith worketh by love Gal. 5. 6. a and that consists in five particulars 1. If we love God As it is an instinct of nature for child en to love the parents that begat them with a heavenly holy love for his holinesse for the excellency of his nature and as looking upon him as a reconciled father that dearly loves us so that the thoughts of God are sweâ—â—â—nd precious to us b 1 Iohn 5. 1. Rom. 8. 28. whereas naturallâ— we bear no love to God we love not the thoughts of him nor look we upon him as loving us or if we do love him it is only mercenarious and meretricious love Vtimur deo ut fruamur mundo as a woman that loves her husband not for his person but for his riches so we love God only for his benefits naturally not but that it is lawfull to love God for his benefits as Mary loved much because much was forgiven her but not chiefly and only for his benefits but also for the excellency of his nature 2. If we love Christ with a conjugal love with the love of a spouse even as our best beloved loving nothing in heaven or earth in comparison of him c Psal 73. 25. To you that believe be is precious 1 Pet. 2. 7. as he was to Paul Phil. 3. 8. I count all as losse and dung in comparison of Christ so Moses I esteem the rebuke of Christ greater riches c. Heb. 11. 25. 3. If we love the Saints and members of Christ d 1 Iohn 3. 14. This mark stayes by us when many others cannot be discerned is most certain for we cannot love grace in another mans heart except there were grace in our own hearts Gen. 3. 15. 2 Cor. 6. 14. Only it hath these qualifications 1. First it is a spirituall love to love e Col. 1. 8. them in the name of righteous men for the image of Christ appearing in them and in no other by-respects
Epaphras hath declared to us your love in the Spirit saith Paul and he that receiveth a Prophet in the name of a Prophet and a righteous man in the name of a righteous man shall have the reward of a righteous man saith our Saviour Matth. 10. 41. Now love of goodnesse must needs proceed from a spirit of goodnesse 2. Secondly It is an universall love to all the Saints f Col 1. 4. there being the same reason of loving one as another even the spirit of Christ that dwelleth in them which is the same in all Eph. 4. 3. And hence it is that they love them though they be poore Saints 2. Though afflicted Saints 3. Though hated and despised of others 4. Though they have many infirmities 5. Though they have done us injury and wrong As Calvin commends Luther to be insignis dei servuâ— the famos servant of God etiamsi me millies diabolum vocavit although he hath called me said he divel a thousand times And 6 though we never saw faces never knew them but by reports from others 3. Thirdly In respect of the degree it is a speciall and choice love they love them as brethren and sisters Matth. 12. ult All my delight is in the Saints saith David Psal 16. 2. and this appears in foure particulars It is cald 1. Amor Complacentiae 2. Benevolentiae 3 Amcitiae 4. Sympathiae Schoolm 1. First in their high opinion of them esteeming them even as pearles to pibbles in comparison of other men hence David cals them the excellent Psal 16. 2. And in Psal 15. describing the godly man he saith he is one in whose eyes a vile person is contemned and slighted but he honours them that feare the Lord. 2. Secondly In a readinesse to help them if they be in need and do them good before others they will do good to all because misericordia non quaerit de meritis sed de miseriis mercy looks not at worth but at misery but especially to the houshold of faith Gal. 6. 10 3. Thirdly in delighting in their company more then in the society of any other men I am a companion of them that feare thee saith * Psal 101 6. Psal 6 8. David Psal 119. 63. Moses loved the company of his afflicted brethren more then of all the Court of Pharaoh a Heb. 11. 25. 26. Ruth and Naomi being one of heart could not part b Ruth 1. 16. whether thou goest I will go c. The two disciples that went to Emmaus knew not that it was Christ that was with them but thought he was some good man and how loth were they to let him depart from them his company was so sweet to them Hence they constrained him saying Abide with us c. Luk. 24. 29. And the disciples when Christ was from them when he lay in the grave and after his resurrection and ascension they oft met together in private houses but not a wicked man among them c Ioh. 20. 19. Act. 1. 13. 14. Act. 4. 32. Act. 9. 19. 26. And Paul as soon as ever he was converted he changed his company and assayed to joyn Yea if they could they would have their bones lie together in the grave Gen 49. 29. 30. Gen. 50. 25. 1 Kings 13. 31. himselfe with the disciples Acts 9. 26. Oh how the hearts of Jonathan and David were knit together and how they delighted in the society each of other In the Primitive times the Christians so flockt together that the Heathens said of them ecce quam invicem se diligunt behold how they love one another Tert. And the reason is because they are of alike disposition similitudo gignit amorem likenesse in disposition breeds delight in communion Birds of a feather will flock together lyons Bears sheep doves and all flock Simile simili gaudet together in their kind sheep and hogs go not together nor do doves and crows fly together Many times a man walkes so closely and covertly that we cannot discern what he is by himself yet a thousand to one but he may be known by his companion he is most delighted withall The Lacedemonians marked what company their children kept and accordingly judged of their dispositions And August Caesar marked at a combate what company courted his two daughters and when he espyed grave Senators talke with Livia but young and wanton persons with Julia c. he conceived accordingly of their dispositions that one would prove a wanton the other would be the more sober Why seek you the living among the dead saith our Saviour Never but one that was living desired to keep company with the dead and he was possessed with a legion of divels A man out of Christ cannot possibly make a godly man his choice society in whom he takes most delight for what communion hath light with darkenesse and what fellowship hath righteousnesse with unrighteousnesse and what concord hath Amos 3 3. Christ with Belial c. 2 Cor. 6. 14. we know God hath put enmity between the Gen. 3. 15. seed of the woman and the seed of the serpent An Israelite is an abomination to an Egyptian Indeed a godly man converseth lovingly with all in a civill and a sociable manner and loveth all men with a naturall civill and morall love yea and with a spirituall love of pity and desire of their salvation and expresseth all offices of love to all as innocency peaceablenesse courtesie kindnesse c. As Abraham bowed himselfe to the People of the Land even to the children of Heth Gen. 23. 7. And its Gods will both tares and wheat should grow together till the harvest as clouds among the starres weeds among the flowers thornes among the Lilies But the Saints are his choice society in whom he Cant. 6 9. Eph. 4. 3. taketh most delight because there is a union of hearts and spirits which makes the sweetest and the nearest union Stones and clay may lie together but will not soder together as Nebuchadnezzars image part of iron and part of clay quickly brake asunder for iron and clay will not incorporate one into another 4. Fourthly and lastly in sympathizing one with another and taking part each with other so that if one member rejoyceth all rejoyce if one mourn all sympathise b 1 Cor. 12. 26. Heb. 13 3. Est 8. 6. and c. 4. As Mordecai and Ester did sympathize with the misery the poore captive Iews were in and adventured their lives for them and Moses sympathized with his brethren that were at their hard labour and had stripes without measure but himself in glory and advancement yet he would go visit them and see their burthens i Exod. 2. 12. So Jonathan in his absence took Davids part and spake in his behalfe to Saul and Abraham fought for and rescued Lot Gen. 14 14. 4. Fourthly the fourth signe from love is if we love the word of God with a sincere love
m 1 Pet. 2. 2. as new-born babes desire the sincere milk of the word that you may grow thereby they that are born the womb desire the milk of the breast as the tender infant cryes for milk as soon as it is born and their end is that they may grow thereby as bees fly upon flowers to suck hony and sweetnesse and therefore they delight not alwayes most in the gayest flowers but wherein most honey is to be gotten and hence often they preferre a plain leaf of a tree before a gay flower An hypocrite indeed may seem to delight in the word as Herod did in hearing John-Baptist n Maâ— 6. 20 But it is not to this end to gather hony from it for the holinesse of it to have his heart made better by it but to tickle his eare with novelties and please his fancy or to get notions that he may be able to discourse c. But if it come home to his particular sin O then he kicks and flings and hates the word and the messenger of it as Herod hated John-Baptist when he spake against Herodias and the Pharisees hated Christ when he began to reprove them of their hypocrisie By this saying thou reproachest us say they Luk. 11. 45. but David loved Nathan who dealt so plainly with him as appears 1 Kings 1. 27. Is this thing done by my Lord the King and thou hast not shown it to me thy servant intimating he was Davids choyce counsellour stil * There is 1. the carelesse hearer that hears but regards not Esa 6. 9 13 2 There is the gazing hearer that comes only to see be seen 3. The curious hearer that lookes more how the glasse is painted then what face he hath 4. The carping hearer that comes to see what he can catch at 5. The spider-like hearer that comes to suck poyson by wresting the word to his own destruction 6. The Butterfly-hearer that like as the Butterfly lights upon flowers to paint her wings but not to suck honey so hee comes not to be more holy but more gaudy with notions All these love not the word with a sincere or spirituall love notwithstanding all his sharp reproof he gave him The fiâ—t sign from love is if we love those that are out of Christ especially in relation to us with a spirituall love Quest But David saith Do not I hate them that hate thee Answ I answer he hated their sins in relation to Gods dishonour but it is a mark of our being in Christ to love their persons with a threefold love 1. First with a love of pity as was touched before in grieving for their sins and pitying their misery as did Ieremiah My soule shall weep in secret for your pride Jer. 13. 17. Our blessed Saviour wept over Ierusalem saying O that thou hadst known in this thy day the things that belong to thy Planxit ruinas animarum Dyon Carth. peace Why were Christs eyes wet with tears but because their eyes were dry quare flevit dominus nisi quia flere te docuit Wherefore did Christ weep for us but to teach us to weep for our selves Cypr. Did not Abraham pity even the Sodomites when he pleaded so with God for them if there were but ten righteous among them and did not Paul tell them weeping their end was damnation we see grace will make us love and pity the soules of other any But much more the soules of those that are in near relation to us as of our wives husbands parents children brethren and sisters and dear friends so David wept for Absalom Iephta for his daughter when he met her whom he had vowed to sacrifice to the fire so Abraham prayd for Ishmael O that Ishmael might live in thy sight and Augustines mother for her son in his naturall condition 2. Secondly In having an earnest desire and care to bring others to the knowledge of Christ and salvation a Nascitur indignè per quem non nascitur alter A good man would not go to heaven alone when thou art converted strengthen thy Brethren said Christ to Peter b Luk. 22 31. Josh 24. 15. As the Reubenites Gadites and halfe tribe of Manasseh when they themselves were provided for they were yet to help over their brethren into Canaan Numb 32. 17 18. Spiders indeed work only for themselves but Bees for others c Acts 26 28. Paul wisht not only Felix but all that heard him were not almost but altogether as himselfe was except his bands and imprisonments his chain his gold chain was too rich for him yet to wear that honour he reserved for himself So when the Grecians which came to worship would fain see Jesus Philip and Andrew went and told Jesus d Iohn 12. 21. 22. So the woman left her water o Iohn 4. 29. pot when she had found Christ and went and told them of Christ that were in the city But especially they cannot but earnestly desire and indeavour to bring those united to them in neer relation to the knowledge of Christ As Mary when Christ appeared to her how she ran to tell the disciples r Paul wisht himself separated from Christ for his brethren s Rom. 9. 3. Exod. 32. 10 and kinsmen in the flesh and Moses to be blotted out of the book of life rather then the Jews should not be spared Yea even Dives in hel torments had so much charity as to pity his brethren and prayed Abraham to send Lazarus to them lest they should come to that place of torment Luk. 16. 28. And certainly they that have no regard of the soules of others committed to their charge to bring them to the knowledge of Christ may justly fear that they themselves never had the knowledge of Christ savingly revealed to them nor know the worth of soules CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer Signe 7 THe seventh signe whereby we may know that Christ is ours is if we have received the spirit of prayer You have received the spirit of adoption to cry Abba Father saith Paul And the Prophet Zachariah Rom. 8. 15. chap. 12. verse 10. saith I will poure upon you the spirit of grace and supplication which consists of three particulars 1. First the heart is moved and excited Infertur appetitus orandi Aug. ad simplic l. 2. by the spirit to be often with God in prayer as the child naturally cryes and runs to the mother the young to the dam So that they make conscience to performe it and cannot live without prayer a Rom. 8 26. Psal 19. 1. 64. Seven times a day will I praise thee c. especially not without private prayer So Paul as soon as ever he was converted he got alone and betook himself to prayer Act. 9. 11. Behold he prayeth And Cornel. Act. 10. got upon the top of the house there was alone with God in
prayer Daniel three times a day prayed in his closet when he was in danger of his life Nazianzen reports of his sister Gorgonis that her knees seemed to cleave to the earth by her often praying and Gregory of his Aunt Trucilla her elbow was as hard as a horn by often leaning upon a desk when she prayed Eusebius reports of James that his knees were as hard as Camels knees bereaved of sense by often praying And one reportes of Ioachim the father of the Virgin Mary that he would often say Cibus potus mihi erit oratio Prayer is my meat and drink whereas naturall men have no ability or gift of prayer they cannot pray many a wise man that can speak eloquently yea before a king yet is not able to speak five wise words to God in prayer whereas many a poore simple man that is scarce able to speak five wise words to a man especially if he be some great man yet can speak to God by prayer even to admiration To say we have no gift of prayer is to say we have not received the spirit of grace for the spirit of grace and supplication are put together Zach. 12. 10. Nor that we have received the spirit of Adoption for that would make us cry Abâ—a father Rom. 8. 15. It may be such cannot pray eloquently nor so as their words will well hang together yet they can weep sigh and groan which are the strongest prayers Rom 8. 26. 27. Others there are that have no list to this duty they cry what a wearinesse is it Mal. 1. 13 and never pray for conscience sake out of love to the duty but only out of custome for fashion sake or in distresse as the Mariners in the ship with Ionah when they were in a storme Jonah 1. 5. then they cryed every man to his god but yet he delighteth not himselfe in the Almighty he will not alwayes call upon God as Iob speaks of the hypocrite Iob. 27. 10. Now these and such like are so farre from having any faith in Christ that they may rather be called Atheists who think there is no God nor do they beleeve his providence The fool hath said in his heart there is no God saith the Prophet David Psal 14. 1. hence it followes v. 4. He calleth not upon the Lord. 2. Secondly by the spirit of prayer the heart is not only excited and enabled to pray but to pray spiritually to make a spirituall prayer as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit a Eph. 6. 18. and to pray in the Holy-Ghost b Jude 20. and the Apostle Paul tels us the spirit helpeth our infirmities though we know not what nor how to ask yet the spirit makes intercession for us with groanings c. c Rom. 8. 25 26. which assistance of the spirit consists not in orderly invention or composure of words and eloquent phrases for some godly people may want this and it is but a common gift and the common not the speciall help of the spirit promised in Rom. 8. 27. But the spirit of prayer consists in three things First in enabling us to pray in faith with a childlike spirit that can go to God as a father and not as to a stranger d Rom. 8. 15. Esa 63. 16. Lords prayer Wicked men pray but they have not the spirit of prayer because they pray not in faith but shoot their arrows at randome never regarding nor looking after them Now these are but bold narratious or orations not humble petitions It is true a man in Christ may have risings of infidelity but they are overcome by faith 2. Secondly The spirit of prayer consists in enabling us to pray fervently the spirit helpes us saith the Apostle to c Rom. 8. 26. pray with sighs and gronings which cannot be expressed the affections are as it were set on fire by the Holy-Ghost Thus Hannah poured out her soul before the Lord 1 Sam. 1. 15. So Hezekiah turned his face to the wall and wept sore Esa 38. 1. and Jacob wrestled with God in prayer Gen. 32. 24. Wherefore cryest thou to me saith God to Moses Exod. 14. 15. and Abraham strove with God from fifty to ten Gen. 18. 23. especially our Lord Christ who prayed with strong crying and tears Invention may make us speak but Non semper opus est clamore quia deus suspiria audit Non vox sed votum non musica c. the spirit will make us cry which yet consists not so much in strength of words as of affections naturall men may have externall elocution but want inward affection they are dead and cold prayers they usually pray as though they cared not whether God heard them or no like cold Suitors that care not whether they Ludit deum qui ore petit quod corde negligit speed or no they want the aspiration of the spirit to pronounce Shibboleth Caut. Not that a Christian is alwayes alike in prayer but as the spirit pleaseth to help with his adjuvant cooperating grace without me ye can do nothing the spirit must inspirare or we cannot exspirare The wind must blow that the spices may flow Cant. 4. 16. we are like a ship at sea if the wind blow it goes amain or else it creeps upon the ground sometimes like Pharaohs chariots onr wheeles are taken off and we drive heavily and sometimes like Josephs chariots we drive chearfully 3. Thirdly and lastly to pray with the spirit is to pray with spirituall desires when we pray for spirituall things or for temporall blessings with spirituall affections and spirituall ends to honour God by them as Christs petitions were John 17. and as we are taught in the Lords prayer A naturall man may be very earnest in his prayer yet it is not a spirituall prayer because his desires have only reference to self-love and naturall ends but not to God and his glory They have not cryed unto me with their hearts when they howled upon their beds saith the Prophet e Hos 7. 14. where the Prophet esteems of their prayers no better then howlings like the howlings of Baals Priests who cryed aloud O Baal hear us and they cut themselves till the blood gushed out upon them f 1 King 18. 28. Therefore such prayers God sometimes sends away with a mock rather then an answer Prov. 1. 28. 29. when distresse and anguish shall come upon you then shall they call upon me but I will not answer they shall seek me early but they shall not find me CHAP. XX. The eighth ninth and tenth Sign of the saving knowledge of Christ Sign 8 THe eighth sign that we have attained to the saving knowledge of Christ is universall obedience when we make conscience of all our wayes and have respect to all Gods commandements which consisteth in a setled resolution and indeavour against all sin and a setled purpose
and indeavour to please God in all things Then I shall not blush as it is in the originall or be ashamed when I have respect to all thy commandements Psal 119. 6. It was the commendation of Zachary and Elizabeth They were just before God walking in all the commandements of God without reproofe Luke 1. 6. And this Paul makes a mark of a good conscience to indeavour in all things to walk exactly Heb. 13. 18. And it must needs be so because the whole law is written in our hearts one precept as well as another I will put my lawes into their minds and write them in their hearts Heb. 8. 10. that is I will plant an habituall disposition and inclination in their hearts to a love and liking of them by giving them a new heart and a new spirit Ezek. 36. 26. and this inclination is to one precept as to another and he that hath not a disposition liking and indeavour to keep all hath it not to keep any Hence saith Iames Iam. 2. 20. he that keeps the whole Law and offends in one point is guilty of all that is dispositivè though not formalitèr or actualitèr he hath an inclination to break them all though he doth not actually break them all and his heart is not upright before God 2. Because there is the same reason why we should make conscience to abstain from one sin as from another and to performe one duty as another So saith the Apostle For he that said do not commit adultery said also do not kill c. Iam. 2. 1. Perhaps an upright man may fall into sin but yet he never fals from his resolution in my mind saith Paul I serve the law of God though in my flesh the Law of sin for though there be an inclination desire to do the will of God yet there is a contrary inclination of the old man against the will of God the flesh lusts against the spirit I grant likewise a man out of Christ may have resolutions against some sins though alwayes for the evils that come from sin and not that are in sinne for the frnit and not for the filth of sin but it is not universall but he hath alwayes some reservation ' God be mercifull to me in this or that some lust he cherisheth and sayes as Jacob said of Benjamin it shall not go As Herod his Herodias Jehu â—eroboams calves Judas Demas the young man c. their covetousnesse But if a mans heart be in league but with one sin which his soule cleaveth to hating to be reformed he hath no part in Christ Suppose a woman should say to her husband Sir I love you better then a hundred and a hundred men onely I love one man better then you were she not an Adulteresse one deadly wound may kill a man as well as a one thousand and one sin lived in with love and delight may damne a man as well as a thousand Sign 9 The ninth sign whereby a man may know that Christ is ours is self-denyall when a man gives up himself wholly to the rule and subjection of Christ as his servant or vassall to do what he will with him if any will follow me he must deny himselfe c. a Luk. 9. 23. so 2 Cor. 10. 5. 6. The weapons of our warfare are mighty through God to cast down strong holds and high imaginations and bring into captivity every thought to the obedience of Christ as a servant gives up himselfe to the will of his master or wife to her husband and the reason is because he receives Christ as a Lord and Saviour Come to me saith our Lord Christ I wil ease you c. but not except you take my yoke upon you Vnto us a child is born and the Government is upon his shoulders b Es 9. 6. so as we are not exempted from subjection by Christ Faith destroyes not obedience but sanctifies us and enables us to yield obedience thus it was with Paul Act. 9. Lord what wilt thou have me to do as if he had said I am willing to do any thing be any thing or suffer any thing thou wilt have me I am wholly at thy disposall and with the Prodigall receive me father and make me not a son but a servant yea a hired servant As Abigail said let me be a servant to wash the feet of the servants of my Lord And with David if he saith he hath no pleasure in me let him do with me as seems good in his eyes c 2 Sam. 15. 26. And this discovers many that thinke they have part in Christ that they know Es 1. 2. Christ is theirs are deceived because their faith works not obedience but rebellion they beleeve him but will not take his yoke upon them they say To them a child is born but they pluck the Governement from his shoulders living in constant rebellion against God and only according to the law of their own minds that is walking after the stubbornnesse of their own hearts d Deut. 29. 19. Perhaps they are content Christ should rule them so farre as he pleases them and as his will likes them but if it dislikes them Christ may deny himselfe if he please and stoop to their will for they cannot will not stoop to his God be mercifull to them in this their will they must have though it crosse Gods will saying as the Jewes we have no king but Caesar so none shall rule us but our wils let us break his bonds Psal 2. 8. Thus did Pharaoh who is the Lord saith he that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go and the Jewes who quarrelled that Jeremy spake falsely and the Lord had not sent him Jer. 43. 2 3. but when they were convinced of that then they spake plainly The word thou hast spoken to us in the name of the Lord we will not do e Ier. 44. 16. and this not of weaknesse against the law of their minds nor f Rom. 7. 23. suddain risings and passions as in Jonah Peter David that would number the people for which they meet oft with â—ore afflictions to break their stomacks but it is voluntary allowed and cherished rebellion Now let all such thinke what they please of having part in Christ and knowing Christ to be theirs but God hath told us he will never shew mercy to that man though he blesse himselfe he shall have peace Deut. 29 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform g Psal 50. And it is a carnall mind that is enmity against God and is not subject to the law of God nor indeed can i Luk. 19. 27. â—e h Rom. 8. 7. 2. 2 Thes 1. 8 yea Christ takes those for his enemies that will not let him reign over them To conclude if Christ
bono whether thy paines be profitable for the people for a man may preach painfully and yet very unprofitably and then as he that sweareth vainly taketh Gods name in vain so he that preacheth unprofitably taketh Gods word in vain And yet sometimes a minister may take comfort and shall have his reward though his people be not gathered I have laboured in vain c. saith Isaiah yet my reward is with the Lord and Es 44. 4. my worke with my God sometimâ—s we are sent to be the savour of death unto death Es 6. 21. and to make the heart of a people fat c. but this is not when the people perish through our negligence Aug. makes this resemblance suppose a Blackamore and another comes to a Barbers shop to be washed he takes equall paines with both the one is made whiter the other Blacker yet the Barber is equally payd There is cura offiâ—ii that belongs to us and cura eventus that belongs to God Weams Cert Law Alas it s not our work to convert soules but Gods we may sow the seed but God must give successe Rebecca may cook the meat but Isaâ—c must give the blessing Moses may hew the tables but God must write the law we may carry the bottle but its God that gives the wine we may speak words but its God that gives grace in Caelo cathedram habet qui corda movet Si non sit intus quidocet inanis strepitus noster Paul is nothing Apollos is nothing but God must give the increase 4. Ministers must preach Christ faithfully 4. Faithfully he that hath my word let him preach my word faithfully Jer. 23. 8. a 1 Cor. 4. 2. as stewards and ambassadours must do their masters message 1. Not to call evill good nor good evill making the heart of the righteous sad and strengthning the hands of the wicked b Ezek. 13. 22. 2. Not to suppresse or omit any needfull truths or reprooâ—es out of feare or â—avour as c Ezek. 2. 7. Ier. 1. 7. 8. Nathan was faithfull to David Iohn to Herod Elias to Ahab yea Balaam himselfe said the word that God putteth into my mouth that will I speake d Num. 22. 38. 3. Not to preach pleasing things out of flattery and desire to get â—avour e Ier. 6. 14. Ier. 13. 17. Ezek. 13. 19. 11. when like false glasses they represent not a true face f As those that told Dionysius his spittle was as sweet as honey and those that flattered Caesar that told him his freckles in his face were like the stars in the firmament flattery undid Ahab Nero Herod Alexander c. These are the undoers of the soules of the people like evill Chirurgions that skin over the e Ier. 6. 14. Lam. 2. 14. Ier. 23. 17. wound but never heale it g Especially at their deaths O then especially take heed of daubing them over with untempered mortar and so the poor man is in hell when he thought to have been in Abrahams bosome This sin will lie heavy upon a ministers conscience when he lies a dying Will you lie for God or talke deceitfully for his cause saith God Iob. 13. 7. 5. Ministers must preach Christ zealously with intention of affection and 5. Zealously speech Cry aloud spare not c. Es 58. 1. though we need not boare bellow out Es 40. 8. Tit. 1. 5. Act. 7. 5 yet we must acriter urgere and cloath the matter with suitable expressions as apparell to fit the body and the season when the Holy Ghost came upon the Disciples in Acts 2. 3. 4. fire sate upon their tongues And the Angel touched Isaiahs tongue with a cole of fire it was not dipt Es 6. 6. 7. in water and the two witnesses fire came out of their mouthes Rev. 11. 5. Elias was a man made up of heavenly fire and for his zeal was carried up in a fiery chariot into heaven And Jeremy professeth that the word was like a fire within his bones Jer. 20. 7. Gods word is compared to fire a hammer and a sword Ier. 23. 29. Heb. 4. 12. and therefore we must so use it as it may heat the coldest heart break the stony heart and cut and fetch bloud from the hardest hearts Acts 2. 37. Alas naturall men are in a dead sleep and many godly are in Eph. 5. 14. Es 6. 9. a lethargy and in asnorting sleep as the wise virgins and had need be awakened with a loud voice especially considering our message is of so great importance But this is a fault of Ministers now a dayes who love not to have their tongues tipt with fire but dipt in water not to be a hammer or a sword but a reed shaken with the wind they love not to be the salt but the sugar and honey of the word the salt hath lost its savour and the reason is because men will not endure it but are ready to gnash their Act. 7. 51. teeth at such preaching and call it malice c. when as indeed it is the greatestlove that can be As if a mans house be set on fire we must not speak softly as loth to awaken him Sir your house is on fire c. Cry aloud spare not save them with feare pulling them out of the fire he is the Iude 23. Zach. 3. 2. best Chirurgion or Physitian not that puts his Patient to least pain but that cures and heales Not he that is most pleasing but most profitable Yet alas men cry out of such preachers as fiery fellows like the fiery disciples that said command fire from heaven the man is mad now he railes and vents his malice And their best language is it s his passion the man is angry like the widdow while her oyle increased the Prophet was a good man but when shee thought hee slew her sonne then shee cryes out art thou come to call my sin to remembrance and to slay my son 1 Kings 17. 18. What have I to do with thee Indeed anger may be a sin when it is against the person of another but not when against his sin keeping bounds so it is our duty to be angry as Pauls spirit was whetted sharpened c. Act. 17. 16. and c. 13. 10. And Iohns spirit Matth. 3. 7. And our blessed Saviour Matth. 23. 33. Yea serpents generation of vipers c. 6. Ministers must preach Christ lovingly 6. Lovingly take heed our own passions mingle not with our zeale that we vent not them to disgrace others or ease our own venemous spirits excellent is the speech of Bullinger in his preface before his Decades Abâ—it fel amaritudâ—nis petulantia Sit objurgatio prudens potius quam audax Ardeat non ira sed spirit us veâ—ementia scelus potius quam scelerati person im-persequi We were gentle among you saith Paul as a nurse cherisheth her children and we exhorted you as a father doth his