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
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
she goes to drinke troubles the waters as not being able to abide her own deformity it is the gald horse that cannot endure to be touched and if thou canst not endure the tryall of the word and thine own conscience how wilt thou endure the tryall of God who is greater then thy conscience For if our hearts condemne us God is greater then our hearts and knoweth all things 1 Iohn 3. 20. 2. Secondly Iudge thy selfe by the right rule the word of God and the promises therein contained let us build our confidence upon the foundation of the Prophets and Apostles Jesus Christ being the chief corner stone Eph. 2. 20. Rest not upon Enthusiasmes dreams visions revelations thine own thoughts c. for these may deceive thee and will deceive thee if they be not according to the promises in the word I trust in Esa 8. 20. thy word saith David Psal 119. 42. so Heb. 11. 13. They saw the promises and embraced them Nay if God should send an Angel from heaven and tell us Christ is ours or should speak with an audible voice from heaven yet could we not be more sure then by the promises in the word for is it not all one to have a promise under his hand as from his mouth If thy knowledge of Christ be built upon a word from Gods mouth thou art sure it is built upon a rock that no winds or tempests can ever blow over God is faithfull he cannot deny himselfe and this made Abraham confident both that he should have a son and that though he should kill him yet he should receive him alive again because he knew God was faithfull and able that had promised Rom. 4. 21. In 2 Pet. 1. 19. Peter proves Christ to be the son of God by the voice that came from heaven saying this is my beloved son in whom I am well pleased verse 17. but saith he in the 19 verse we have a surer proof then the voice that came from heaven to wit the word of the Prophets wherein Christ is revealed and promised we have a more sure word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmissimum testim Prophecy c. What is the word a surer testimony then Gods voice from heaven I answer Beza reads it we have a most sure word intimating they had two sure testimonies the voice from heaven and the word of the Prophets Others read it as it is properly in the original Firmiorem a firmer word being a stronger foundation to rest upon then the voice from heaven Not that it was surer in it selfe for the same God that spake from heaven spake in his word as appears in verse 20. But in regard of the Iewes who might cavill at the voice from heaven as a delusion as they said before in the like case Iohn 12. 28 29. It thundred but they beleeved whatsoever the Prophets said to be true as at this day the Iewes beleeve not the new So Calvin Paraeus Aug. Ser. 27. de verb ap c. 4. Firmiorem propter in fide infirmiores Bull. Testament but stick to the law and therefore Peter sent them to the Prophets who all testify of Christ Joh. 5. 29. Acts 10. 43. The summe of all is that the word is a most sure foundation to build our faith upon and as sure as if we heard a voice from heaven because it came from heaven And perhaps in regard of us it may be more sure because we may be ready to feare whether such a revelation or vision were not a delusion And I am perswaded no◠they are very rare if any at all for heretofore he spake by visions but now by his son that is by his word Heb. 1. 1. Object You will say the word is a good light when we are in darkenesse but when the spirit of God the day-star appeares in our hearts then we may live above ordinances for so saith the Apostle you do well to take heed to the word of prophesie untill the day dawn and the day-star arise in your hearts I answer Calvin thinkes the place of darknesse is this life and the day-star and Aecumen Corn. Lap. day-dawn is the light we shall have in heaven Others thinke it is meant the preaching of the Gospel which is clearer then the Law and the word untill doth not intend that then we should regard the Prophets no more but that we should have a clearer light by the Gospell Therefore if thou wouldst be sure Christ is thine let thy faith be built upon some Eph. 2. 20 promise in the word For faith or assurance Christ is ours consists in two things 1. to see Christ offered to us in the promises Hebr. 11. 13. as to those that are weary hungry mourning c. 2. To rest upon Christ for salvation according to those promises Heb. 11. 13. They saw the promises and embraced them and then our faith is grounded upon a rock immoveable when it is built upon the foundation of the Prophets and Apostles Christ Jesus himselfe being the chief corner stone Eph. 2. 20. 3. Labour to get a right understanding of those promises which thy assurance is built upon take heed of taking common graces for saving weeds for flowers Samuel for the divell in his likenesse Thou sayest if I repent if I beleeve love the Saints have good desires then the word saith that Christ is mine but thou must know there is a kinde of faith which a man may have and yet have Acts 8. 13. John 2. 23. no part in Christ as Simon Magus beleeved and the stony ground beleeved Luke 8. 13. So likewise Judas repented Matth. 27. 3. Balaam had good desires Numb 23. 10. Herod loved John-Baptist Darius loved Daniel Pharaoh loved Ioseph c. There are transient motions that are not habituall dispositions there is difference between a mark with chalk and a fire mark one is quickly rubd out the other is durable So there are lighter operations of the spirit which may soon vanish Quest But how shall I know that I rightly understand the promises Answ I answer Be not willing to be deluded compare one Scripture with another inquire of the Ministers which are appointed of God thy teachers and pray earnestly to God to enlighten thee in the truth and he will lead thee into all truth necessary to salvation as it is written Ioh. 16. 13. When the spirit of truth is come he will guide you into all truth 4. Having got a promise rightly understood hang and rest upon it and be not beaten off say God hath said if I mourn for my sinnes hunger after righteousnesse love the people of God c. then I have part in Christ But I mourne for my sinnes hunger after righteousnesse love the people of God c. Therefore I have part in Christ and I wil trust to his word if I perish I perish so did Abraham Rom. 4. 21. and Iacob Gen. 32. 9. 10. Thou hast said saith he
will blesse our indeavours but not our idlenesse nor must we make any thing serve the turn to fill the hour Not two or three hours on saterday night when God wrought six days for our example Cursed be he that doth the worke of Ier. 48. 13. the Lord negligently Woe to all evill beasts slow bellies and woe to the idol shepherds that feed themselves and not the flock Ezek. 34. 2. 3. But especialy wo to those who are worse then idle drones which though they are ready to burst with hony but not with worke yet do not sting the painfull Bees though lazy yet without a sting But not long ago this was offence enough to be a diligent preacher they casting as evill an eye upon such men as ever Soul did upon David because their laboriousnesse did condemne their lazinesse This is so great and difficult a worke that Paul saith who is sufficient for these things yea Aug. saith it is onus angelicis humerâ—s formidandum a burthen too heavy for the shoulders of Angels to beare O how have men spent themselves wasted their lungs and lives in this laborious work which farre exceeds the greatest bodily labour being the labour of the mind the distraction of the brain c. O what wonderfull paines have the fathers and moderne writers taken in studying and preaching what huge volums of Augustine Ambrose Chrysost Calvin c. are yet extant as monuments of their unwearied pains may they not check our idle nesse and make us blush It s true the body must be regarded we may use cruelty to a a beast and be selfe-murtherers God requires of us no more then we are able But I beleeve rather generally we are too indulgent It was a noble saying of Dr. Reynolds who by reason of great study had contracted a sicknesse his friends perswaded him to moderation and not to lose life to get learning Non perdere substantiam propter accidentia and he answered smiling Nec propter vitam vivendi perdere causam 2. As a Minister must take paines in his studies so likewise in the Pulpit by diligent and laborious preaching Lovest a Ioh. 11. 15. 1 Tim. 4. 2. 1 Pet. 5. 2. Acts 20. 28. thou me saith our Saviour to Peter then feed my sheep and Paul exhorts Timothy Be instant stick close to the businesse preach the word in season and out of season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good season which I conceive he means the Lords day being the particular season appointed for the preaching of the word and out of season that is at other seasonable times besides that set time as occasion is offered taking all opportunities of doing good You see though he bids him Es 28. 10. drink a little wine for his stomacks sake yet he bids him not preach but a little for his healths sake for we cannot be spent better then thus to waste our selves to save the soules of others It was the speech of Bishop Jewel unto a Gentleman that met him going to preach and saw him so feeble advising him to turn back again but he answered him Oportet Episcopum concionaâ—tem mori a Bishop ought to die preaching and so he did for soon after sermon by reason of sicknesse he was forced to bed and never came off his bed again It was Aug. his wish that Christ might find him at his coming Aut precantem aut predicantem praying or preaching Mr. Calvin also being much weakned in body by his great paines in the work of the ministry said would you have the Lord when he comes to find me idle O blessed is the man saith our Saviour whom his Lord when he commeth shall finde so doing that is giving them their meat in due season Matth. 24. 45. 46. Alas our time is short and precious we have not long to worke though we would night commeth when no man can work Think every sermon this may be the last sermon that ever I shall preach therefore whatever thou findest in thy hand to do do it with all thy might Eccles 9. 10. 2 Pet. 22. 14. Christ died and bled and wept for soules and shall not we sweat for soules O consider often what a fearfull thing it is to be guilty of the bloud of soules as we heard before One reports that in a Synod of the Clergy at Paris Clarkes mirâ—our p. 127. examp 10. 1228. one appointed to make a sermon was much troubled what text to take the divell appeared to him and told him he needed not to be troubled about that the Princes of hell said he salute you O you Princes of the Church and gladly give you thanks because through your negligence so many soules go down to hell a dreadfull saying shall we preferre our idlenesse before the salvation of the peoples soules what paines did Jacob take in feeding of his flock of sheep he regarded not the heat of the day nor the cold of the night nor want of his sleep Gen. 31. Remember the woes denounced against idle and idol preachers by the Prophets a and by Paul wo Exek 34. 2. Zach 11. 17. Iâ—r 48. 10. be to me if I preach not the Gospel it may be on our death beds we will cry out of losse of time that we were all day long in Gods vineyard and almost all the day idle or tooke no paines to what we might have done It s true all have not abilities alike but our best indeavour is required and accepted if there be a willing minde it is accepted according to that a man hath and not that he hath not 2 Cor. 8. 12. he that had but two talents and wrought with them was accepted as well as he that had five only the slothfull servant that hid his talent in a napkin was condemned Thirdly Ministers must study to preach 3. Profitably profitably 1 Pet. 2. 2. 11. Tit. 3. 8 9. not froth in stead of food like those Prophets that prophecied vain and foolish things to the people Lament 2. 14. â—eeding them with empty huskes in stead of the bread of life Not empty clouds which when we see we say a showre commeth but behold in stead of a gracious showre perhaps a stormy tempest or at best clouds without water unsavouâ—y salt trees without fruit shadows in stead of â—ubstance Children crying for bread they give them a stone and for fish and they give them a serpent But we must feed them with bread of life wholesome food such as Cor 12. 7. 1 Cor. 14. 12. may nourish This is the end of all gifts to profit with them a and therefore we should study to excell in gifts for the edifying of the Church b I had rather saith Paul speak five words to teach and edifie then ten thousand words in an unknown tongue so as the people could not profit 1 Cor. 14. 19. where the dead carkasse is thither will the eagle resort Think not what paines thou takest but cui
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