security and Satan overcome us without wrestling for if we feare it too much he overcomes us before wee fight 7. All temptations come either of ignorance or want of feeling 8. As Iacob left not striving though his thigh were loosed till he had the blessing no more must we faint in our temptation though we be humbled till wee obtaine the victorie 9. As striving against our temptations they soon depart for little paines we enjoy longer ease and quietnesse so in not resisting the temptation the same encreaseth and our little pleasure is paid with long griefe and bitter 10. This is a sure experiment whether the sinne which often tempteth us shall prevaile or not if the more we be tempted the more we be grieved for it strive against it and labour more for the contrary vertue it shall not long continue but if the first comming of sin wrought this care and griefe and the second waxed lesse the◠it will prevaile unlesse the former course be speedily repaired Thankes Such are meere mockers of God and deepe dissemblers which make great profession of thankes in words but have little or no care by their lives in obedience to testifie the same Thoughts 1. A man is not to spend his thoughts after the abundance of these earthly things for the roving of the heart after the world is a wonderfull hinderance to a godly course 2. It is found by many true Christians a very hard thing to keepe their minds upon heavenly matters the reason is manifest that being by nature earthly our mindes sinke downe thither as the stone downward and will not without force bee carryed upward Our onely help must be that wee doe acquaint our mindes to ascend upward that at length they may bee acquainted with the path and so as readily goe in it as in the former 3. A principall cause why so many be troubled in their holy exercises with by-thoughts is this that they be not exercised at other times to governe their mindes in chasing away vain evil thoughts and in holding their minds and hearts to good things without which travaile I see not how the former disease can bee cured on the other side he that shall bestow good travaile this way shall finde the yoke of Christ easie and no tedious thing to live godly but shall be freed from many falls reproches sorrowes and discouragements which many daily meetwith be filled daily with such comforts as many professors seldome tast of though they would Triall of a mans selfe 1. Then may a Christian soundly judge his state good when hee findes all heavenly matters a recreation to him and his earthly affaires his labour 2. There is nothing more necessary than daily more and more to make sure our calling which most professors be either ignorant of or negligent in deceiving themselves Let every one therforeduly examin himself in these points whereby he shall cleerely see his state as whether he be carelesse of his state towards God such not knowing or not regarding how it is are most miserable or carefull whether fearefull either not knowing or not assured how to be saved both dangerous and damnable to such as die so Rev. 21. 8. or comfortable whether upon faith alone or workes alone both deceitfull or upon faith confirmed by works which onely i◠sound for tryall whereof consider what thou beleevest that thou shalt bee saved by Christ this onely justifieth the beleefe of nothing else why thou beleevest because thou knowing thy selfe miserable and Christ as willing as able to ease thee laden comming to him doth therefore in heart come unto him with assurance to be eased seeing he promised Whether thou have thy conscience bearing thee record and because the heart is deceitfull if thou seest the effects hereof in the chāge of the heart peace in God love feare and the like and both thy selfe and others may see thy course hereupon amended and daily bettered 3. The soundest tryall whether we have received Christ is by our comfort and care 1. such as finde neither must bewaile their state else no hope 2. such as be in doubt must never give over till they finde those 3. such as finde those must encrease them which will not bee easie for prosperity and adversity will quench joy in the Spirit Thus must wee seeke for comfort by removing all that may discomfort and using all meanes to maintaine it as above all to thinke oft and deeply on Gods goodnesse to us which will stirre up faith and love 4. It s a godly wisedome to suspect and try our willingnesse and unwillingnes to any thing so strong and deceitfull are our affections 5. Many are altogether looking to the outward corruptions others to the inward the meane betweene both is best as a man is in tryall and temptation such a one is hee The Truth 1. The best thing in us is to love the truth and to hate heresies and that not because the time doth so serve as to praise profit or preferre them that love the truth though all the world loved heresies and hereticks though all be against us and love them 2. As for the love of the truth the Gospell proceeded from fishermen to be embraced of the more learned sort so for want of love thereof it s to bee feared that heresie beginning in the simpler sort will infect the learned and if God purpose to punish the blindenesse of our age hee can as well send an hereticall Spirit into 400 of our learned preachers as hee sent a lying Spirit in 400. Prophets Time 1. To have a watchfull eye over the expence of our time that no part of it slip away without doing some good and that especially which most appertaines to us is a notable meanes to make us walke all the day long with God as the holy fathers did 2. As the wicked will dearely buy the time to commit iniquity and that secretly which they dare not publiquely so Gods children in the midst of sinners if they want that strength to professe publickly yet ought they to redeeme all opportunities for exercise of godlinesse prayer and fasting Vertue AS the right way is but one and by-wayes many so the vertue commanded being one the sinnes contrary thereto be many which as it s to bee seene in all other so in true liberalitie and that kinde of goodnesse which pertaines to the goods of our neighbour The vertue required is that we have an earnest desire that our neighbour may have a benefit as well as our selves and therefore that we procure their good as our owne but the contrary vices bee many not easily seene for our hearts bee deceitfull for when we finde our selves indifferently voide of one sort of covetousnesse wee imagine we are as free from all when as it is nothing so for many in buying and selling can deale conscionably
and hard that nothing will please him which hath infirmitie whereas indeed as hee knoweth what wee doe or can doe so hath hee revealed himselfe to bee as readie to bee pleased with the meanest endevours and to forgive and beare with wants as ever parents were Againe if we had not infirmities what need we Christ one main benefit of his being to cover our infirmities so then wee ought to beleeve that God in Christ will forgive and accept us 4. To have a sweet feeling of Gods fatherly love and so to know and be assured our names are written in heaven that wee cannot perish being as Christ teacheth the matter of greatest joy as whereon all other comforts depend and without which there can bee no sound joy no marvaile though so few attain thereunto it being reserved for such of Gods children as be deepest in favour with him the rest but seldome and the hypocrite never soundly but in fancie enjoying the same Though this bee the free gift of God given to whom and so long as pleaseth him yet bee there many lets which keepe men from it and meanes to attaine and keepe it Besides the common contemners even in those that faine would have this assurance and oft mourne for it there be many lets 1. A great part bee ignorant how or whereon to build this assurance the most building their faith on their life which cannot be sound and oft faileth and can never be constant whereas the true building is to build life on faith and faith onely upon Gods mercy and truth revealed in his word not to the righteous and godly but sinners and ungodly thus Seeing the Sonne of God who hath given himselfe to worke mans redemption hath freely offered himselfe to save me a wretched sinner voide of all grace and subject to damnation promising fully to save me if I will come to him and wholly cast my selfe upon him receive him for my Saviour Lord and Husband and giving my selfe wholly body and soule to be his to serve him for ever therefore knowing and beleeving that hee both can and will indeed fully performe his promise and defiring to enjoy the same doe faithfully give and betroth my selfe to him and thereon doe build my assurance that I in him shall obtaine Gods favour and all the fruits thereof for my present cōfort and eternall happiness 2. Another great and common let of this spirituall joy and comfort in the Lord even in those that oft complaine of the want thereof is this that they will not goe to the price of it that is valuing it above all wee can aske or thinke therefore to sell all for it forgoe any thing for it and seeing what will keepe us from it to put it away though as deare as our right eye our gaine credit ease and pleasure and knowing any meanes that will helpe us to it to spare no cost no time no labour but constantly to use all meanes till wee get it and so to keepe it Now seeing this is tedious to our corrupt nature many through meere forgetfulnesse minding other things too much let all this care and travell alone seldome or sleightly minding this matter Others of meere slothfulnesse neglect to take the paines for it whereas without much paines it will not bee gotten and kept and none can bee too much Others too much in love with the world seeing the attaining and keeping of this assurance of God favour will not stand with the use of any unlawfull gaine credit in the world or vaine delight or with the abuse of lawfull therefore the covetous ambitious and voluptuous loath to forgoe any part of their wealth pomp and state of their braverie feastings pastimes and the like can never get or hold this pretious treasure of rejoycing in the Lord. Among those may be reckoned such who not so much choaked with these yet seeing that to hold this confidence will cost them sore trouble and many afflictions of meere fearefulnes and over-tendernesse being loath to suffer any thing are discouraged from seeking it and so content to live without it Others through meere distrust that they shall never attaine or hold it faint and give over In some there hath been some foule and reproachfull sinne which lyeth as a thorne in the flesh that til it be pulled out there is no ease which they loath to see and more loath should bee seene and they should beare the shame of doe so hide and smother that in the end it flameth out to their greater confusion In all the Lord hath his stroke who for these or other most just causes often hideth his loving countenance from his owne children and though he love them will not let them see it lest they should abuse it and to make them set more by it to seeke it earnestly above all when they want it and to keepe it charily when they have it The remedies of all the former diseases be the earnest labour for the contrary vertues more to value this pearle more to minde it to spare no paines in prayer meditation and other good exercises love and desire nothing in comparison hereof to hearten our selves against al discouragements and to be content to suffer any thing for it and to rest on Gods mercy and truth that as he hath given an heart to seeke so wee shall in the end obtaine and therefore to be patient and constant to the end to pull up any stub in our conscience by wise meanes cleering our selves before God and the world as need requires and lastly to consider the many tokens wee have of Gods love though hee seeme to frowne upon us and to hide his face 5. He that most denyeth himselfe and of love yeelds himselfe wholly to God may have most assurance of his effectuall vocation and election 6. Hee that feeleth his heart fully perswaded of his Salvation must examine whether it breede answerable love zeale and care to please God with griefe for offending his Majestie else may it be but presumption Atheisme Atheisme is more to bee feared then Papisme seeing many renounce Popery who yet care not for Christianity Baptisme 1. A Godly man may have his childe baptized of a minister though unreverently handling that holy mysterie that being alone the ministers sinne and which cannot hinder the blessing of Gods ordinance the Apostles being very ignorant baptised 2. The Fathers presence is requisite at the baptizing of the childe to promise for it or if he cannot come to certifie the congregation that hee would have his childe baptized and make that promise by others which present hee ought 3. Baptisme is a seale of the Crosse of Christ 4. The childe of an harlot may bee baptized though not for her sake yet for the forefathers within the same generation Benefits or Blessings 1. In all our mirths and rejoycing wee are to remember
and their owne great unworthinesse doe feare they shall never obtaine it though they above all desire it they I say ought to be bold and count it no presumption to give credit to God in his word that hee will according to his promise bestow his Sonne and in him eternall life upon them for such doth Christ expressely call unto him Mat. 11. 28. yea hereupon ought they boldly without feare to adventure their soules health eternall happinesse that by this perswasion they may bee drawne to love and obey God and so bee confirmed yea more to feare their hearts from this horrible sinne of unbeleefe the greatest of all other whereby they knowing what God hath said yea unto them doe yet in not giving credit to him that he will be as good as his word make him a lyar and so a false God much more such as have received the earnest of Gods Spirit renewing their heart◠and lives ought to be of good comfort and shake off such doubts The cause of this distrust is in many their owne unworthiness which bewrayeth great ignorance and errour that God giveth his Sonne to the worthy though not of merit which no Protestant holdeth but ofmeer mercy to those that truely repent them which is petie Poperie whereas the truth of God is that hee having given his Son to none but such as had no grace nor repentance in them that they by receiving Christ by faith might receive grace to beginne to repent and so daily to grow therein therefore as none ought to beleeve because they have repented so none ought to be afraid to beleeve because of his unworthinesse the sense whereof doth make him most fit to beleeve and receive Christ The want of knowledge and due regard of this one point is a principall cause of distrust on the one side and vaine presumption on the other both workes of perdition 7. For removing of our doubts of Gods favour either generally or in some particular actions there must bee 1. A sound judgement to direct when wee ought to doubt or not and 2. A daily labour according to our judgement to doubt and beleeve as cause is Dreames Of dreams which make some deepe impression in us and abide longer its good to make some profit and they may be thought to come from God or the devill according to their divers ends and effects An evill dreame shewes an evill heart in some sinne either committed or whereto we be subject and may shortly follow If they be terrible they may forewarne of some evill to come that we may avoide it by good meanes yet so as we neither feare them too much nor quite contemne them so for the good that we perswade not our selves of having it nor yet neglect it The same may be said for the event of witcheries and slanders Dulnesse and Deadnesse 1. A common thing it is in Gods children after their greatest joyes to feel great dulnesse and deadnesse of minde When the same seiseth upon us 1. We ought to search the cause whetherdoing some evill leaving off some good to bee done neglecting the meanes of salvation not seeing or not repenting some sinne seene or not repenting so soundly or for unthankfulnesse for former graces 2. Wee must use the remedie not pleasing our selves in this deadnesse but stirring up our selves as from slumber calling to minde Gods speciall mercies on us and our unworthy receiving and using of them using all good meanes to quicken us 3. In using the meanes to offer our selves to God waiting patiently for his helpe esteeming neither too little nor too much our affliction 2. It falleth out that Gods children are sometimes more dull with the publique meanes then without which may arise from hence that either they are too remisse in the use of the private or else fall to loathing the publique because they have them so often or put too much confidence in such places which the Lord correcteth by denying the use and such like Dutie For infirmities sake to leave a duty undone is to cover sinne not to overcome it Earnestnesse IN our earnestnesse its necessary to searth our hearts whether it be of the Spirit or of the flesh and if we cannot see the depth of our hearts it argueth want of prayer and travailing with our affections to know them Ease Long ease will bring either superstition prophanenesse or heresie through our corruption Elect and Reprobate A Reprobate of knowledge lying in despaire may beleeve that both Christ can and would ease him if hee could beleeve and come unto Christ to be eased but distrusting this comes not turnes away frō God But the elect beleeving that Christ will ease all commers to him is drawne by Gods Spirit to apply this to himselfe and make reckoning he comming shall bee eased and therefore indeed seeketh with faith to Christ and is eased to come to Christ is not simply to beleeve but beleeving Christ will be as good as his word in spirit to goe unto the throne of grace and desire the same as a begger invited comes for reliefe Evills These be two evills very dangerous To pretend great comfort and make small conscience in our life and to confesse our faith is weake and yet to be content therewith Excuse When we are unwilling to doe good an excuse is too readie its good therefore earnestly to strive to overcome this and then to take opportunity to doe the same Examples Particular examples may be made generall instructions when the cause of the mis generall Exercise As God hath given great variety of heavenly exercises and matters to be exercised in so we shall finde such irkesomenesse in our nature that wee care not to use this variety for our reliefe Failings WHen we see wherein wee have failed in any part of our daily practise we are not to make slight thereof or favour our selves therein but labour speedily to recover lest we grow hardned and incurable Faith 1. Such as by hearing of witches and fearefull practises of Satan be sore frighted are to know their faith is weake and comfort small for the sound beleever shall not feare for any evill tidings and therefore they must never cease striving for faith and comfort till they finde a sweet and bold resting in the Lord their father who will preserve them 2. Faith being the band of our union with Christ we doe thereby enjoy peace with God are favourably accepted of him joy in the hope of happinesse have comfort in affliction patience experience hope boldnesse to pray love to God and delight to serve him wee please God long for heaven 3. The way to encrease faith is to apply to our selves Gods promise in his word and Sacraments by hearing the word praying meditation conference and the like and to this end also every one who desires
offered thee despise not but blesse God for the same accordingly making use thereof to his glory and thine owne good Farewell A. SYMSON THE AVTHOVRS PRAYER AT the writing of this Booke MOst gratious God and loving Father pardon forgive all my sinnes and write those things in my heart by thine holy Spirit which shall be written in this booke that as this booke shall through thy grace helpe my memorie so thy Spirit may sanctifie my meditatious that thorow this grace I may heare to understand understand to be moved in my affections and not for a time but for ever to remember meditate and practise thy word with an holy and humble perseverance thorow thy deare Sonne and our only Lord and Saviour Iesus Christ Amen THe lips of the righteous feed many Prov. 10. 21. Hee that winneth soules is wise Prov. 11. 30. The Preacher was wise hee still taught the people knowledg yea hee gave good heed and sought out and set in order many proverbs Eccles 12. 9. I will meditate also of all thy workes and talke of all thy doings Psal 77. 12. O how love I thy Law it is my meditation all the day Psal 119 97. Who so is wise and will observe those thâ—ngs even they shal understand the loving kindnesse of the Lord. Psal 107. 43. Preach the word bee instant in season and out of season reprove rebuke exhort 2 Tim. 4. 2. THE PRINCIPAL heads of all things contained in this book A. ADmonition Page 1 Affections Page 2 Affliction Page 3 Angels Page 11 Anger Page ibid. Assurance of Gods favour Election and salvation Page 12 Atheisme Page 24 B. Baptisme Page 24 Benefits or blessings Page 26 Birth-day Page 31 Buying and selling Page ibid. C. Calling Page 33 Christ Page 34 Christian Page 36 Christianity Page 36 A Civill life Page 40 Comforts Page ibid. Communion Page 46 The Commnnion of Saints Page 48 Compassion Page ibid. Complaint Page 49 Concupiscence Page ibid. Conference Page 50 Confidence Page 53 Conscience Page 54 Consent Page 57 Contempt of grace Page ibid. Contentation Page 59 Contracts Page 60 Corruption Page 62 Good Counsels Page 63 D. Holy Dayes Page 64 Death Page ibid. Decay in grace Page 68 Delay Page 73 Delight Page ibid. Devils Page ibid. Discerning Page 77 Discipline Page 78 Despaire Page 79 Distrust Page 80 Doctrine Page 82 Doubting Page ibid Dreames Page 99 Dulnesse and deadnesse Page 100 Duty Page 102 E. Earnestnesse Page 102 Ease Page 103 Elect and Reprobate Page ibid. Evills Page 104 Excuse Page ibid. Examples Page 105 Exercise Page ibid. F. Failings Page 106 Faith Page ibid. Falls Page 133 Familiarity Page 135 Fasts Page 136 Feare Page 137 Feasts Page 139 Feeling Page 140 Fellowship with the wicked Page ibid The Flesh Page 141 Flock Page 142 Friends Page 142 G. Gift Page 143 Gods favour Page ibid. Gods goodnesse Page 144 Gods glory Page ibid. Gods mercy Page 147 Gods patience and long-suffering Page 148 Gods providence Page 149 Gods will Page 150 Godly Page 151 Godlinesse Page 153 Gospell Page 158 Grace with the growth therein Page 159 Griefe Page 182 H. The Heart Page 184 Helpe Page 185 Hereticks and Heresies Page ibid. An Holy life Page 187 Hope Page 188 Humiliation Page 189 Humility Page 193 Hypocrisie Page ibid. I. Ignorance Page 193 Indifferent Things Page 196 Infirmities Page 197 Ioy. Page 198 Iudge Page 202 Iudgements Page ibid. K. Knowledge Page 205 L. Law Page 205 Learning Page 206 Love Page ibid. The Lords day Page 210 M. Magistrate Page 211 Man Page ibid. Mariage Page 213 Meanes Page ibid. Meditations Page 214 Memory Page 218 Mercies Page 219 Ministers or preachers Page 220 Mirth Page 230 Mistrust Page ibid. Mortification Page ibid. Motions Page 231 N. A good Name Page 231 Nurcery of the Church Page 240 O. Offences Page 240 P. Parents Page 241 Patience Page 242 Peace and joy Page ibid. To please God Page 246 Poore Page 248 Popery Page 249 Praise and dispraise Page 250 Prayer Page ibid. Pride Page 260 Priviledges of the Saints Page ibid. Profession and professors Page 263 Promises Page 265 Punishment of sinne Page ibid. R Reconciliation Page 267 Regeneration Page 269 The Regenerate and unregenerate Page ibid. Remembrance of good Page 277 Renewing Page 278 Repentance Page ibid. Reports Page 279 Reproofe Page 280 Riches Page 282 S. Sacrament Page 282 Saints Page ibid. Salvation Page 283 Satans courses subtilty and temptations Page 285 The Scriptures Page 295 Selfe-love Page ibid. Sicknesse Page 299 Sinne. Page ibid. Slander Page 304 Sorrow for sinne Page ibid Soule and b 〈…〉 Page 318 Spirituall decay Page 319 Disquiet Sp 〈…〉 rit 320 Godly Strife Page ibid. Students Page ibid. Suffering Page 321 Selfe-Suspition Page 322 T. Table-talke Page 323 Teares Page 323 Temptations Page 324 Thankes Page 328 Thoughts Page 329 Tryall of a mans selfe Page 331 The truth Page 335 Time Page 336 Y. Vertue Page 337 Visions Page 339 W. Warfare Page 340 Watchfulnesse Page ibid. Wishes Page 341 The word of God Page ibid. Worldly mindednesse Page 346 Worldly wisedome Page 347 V. Young children Page 349 Z. Zeale Page 350 TIME WELL SPENT Admonition 1. MAny can stirre up themselves which cannot admonish others much lesse they which admonish not themselves can admonish others 2. Having admonished our brother in meeknesse and not prevailing its good to require him to trie his conscience after his sleepe what peace he hath in refusing our admonition 3. To speake to the consciences of others to rip up secret smnes a man must marke diligently his owne heart whereby hee shall see the secret corruptions of flesh and blood which are in all men Affections 1. An excellent tryall of our affection of anger grief joy c. is by this whether they make us fit to serve God or not 2. It s a notable point of wisedome to make our affections knowne in company as little as may be as did Ioseph and not to be extraordinarie at the table either in joy or sorrow without speciall cause but privately with some godly friend or onely with the Lord to powre out our hearts 3. Every excessive affection bringeth his owne punishment anger griefe love jealousie and the rest as daily experience sheweth Affliction 1. The onely way to moderate and sanctifie our earthly and naturall sorrow which in it selfe is not unlawfull but necessarie as a meanes to make us seeke to the Physitian of our soules is this so oft as we feele the prickes thereof which bee in none continuall but have their fits so oft wee should consider of the end why the Lord hath sent them and so continueth them that so by labouring to make the right use of them not only our mindes may bee withdrawne from vaine discoursing of our losse but also by making some profitable use of them wee may sooner attaine to the end why they were sent which alone
indeed from hence it comes that the secret wayes of the Lord are not knowne nor sought after but so it is for the most part that if a man have any grace more then is in the common multitude he is highly reckoned of though he come more short of the true Christian course which he should attaine to and some carefull Christians doe then he goes beyond the multitude and to such a passe is our Christian profession come that if any should step beyond this common coldnesse and backwardnesse he is thought worse of as if in godly griefe too melancholique if in zeale too heady and undiscreet if in humilitie too sillie and foolish if in love and liberalitie too carelesse of his estate and so in other particulars 2. Christianitie seemes a bondage that a man may not doe what he list but is forced yet indeede its the onely liberty to the re generate who would not doe otherwise to whom onely sinne is a bondage Those having within them a good conscience which is a continuall feast doe finde here even in this life no small pleasure in the service of God Besides their joy in the assurance of the reward to come which is unspeakable Contrarily there is no peace to the wicked though to outward appearance they live pleasantly yet are they Satans bondslaves and after this life shall bee tormented with him and his angels world without end A civill life Many living a civill honest life as it s termed and yet lying in some secret sinnes doe at or before their death often detest the same and shame themselves which is Gods goodnesse to shew the truth of his threatning to stop the rage of the wicked and keepe his from securitie Comforts 1. It s much to bee lamented that God having provided that his children might live merily in him few finde this more then in prosperitie as worldlings doe which comes by our ignorance or light regard or want of faith of obtaining those sweet cōforts the Lord hath provided for us 2. They bee few that have good assurance they be in Christ which comes by our meere negligence in making sure our calling and Election no marvell though such feele small comfort in their professiō contrarily who so hath this assurance it must needs be great ignorance or sloath which deprives them of the same 3. To an afflicted conscience this is comfortable that although it come to passe after some travell in the new birth Gods graces be not so sweet nor sinne so grievous as it was at our first entrance into regeneration but wee are now weaker in the lesse assaults then at the beginning in our stronger temptations yet are we not to despaire considering that gratiousproceeding comes from God who shewed himselfe more favourable in our first beginning lest he should discourage us and for that we wholly rested on him even in our least temptations denying our selves and now hides himselfe for a season to make and give us try all of our strength when as we lesse forsake and suspect our selves no not in greater temptations that wee taking the foile might bee humbled and acknowledge the continuance of our health to come onely from him 4. Many hinder themselves from true comfort in feeking it from their owne worthinesse which they doe in being without hope because of their unworthinesse when as all true comfort comes from Gods rich mercie with whom is plentifull redemption 5. As its dangerous to perswade our selves of comfort when there is no feeling of inward corruptions so it is perilous to refufe all comfort when our sincere purposes are defiled with many corruptions in our practises and therefore they from whō Satan laboureth to steale away the sincerity of their hearts must take heed they be not still complaining and grieving for their corruptions as that they obscure the worke of Gods spirit which must encourage us against our manifold faintings and make them to walke uncheerfully in their callings seeing that the glorious bloodshed of Christ is not so impotent as being of force to save the greatest sins and sinners it should not bee able to purge the smaller infirmities of the Saints and if any thinke their prayers and obedience all but in fashion this sense with griefe sheweth that it is not altogether in fashion and the sense of this imperfection doth more please the Lord then the imperfection doth displease him Gods children often see no comfort in their life though they have had true comfort and have forgotten it or suspect it who though they should die without that sense of comfort they desire yet their salvation is not to bee doubted of seeing they shall not be judged according to the instant of their death but the course of their life Wee are not therefore to mistrust Gods mercie in death bee wee never so uncomfortable if so be it hath beene before sealed in our vocation and sanctification Communion 1. For sitting or kneeling at the communion its good to seeke the peace of the Church lest the remedie of evill be worse then the evill it selfe 2. A good minister will take great care to prepare his people for the Communion both privately and publiquely marking their proceeding thereafter 3. These promises are fit to bee taken of them who first are received to the communion and that in the sight of God and presence of some faithfull witnesses that they would labour 1. To grow in knowledge of the word 2. To depart from their former sinnes and to lead an holy life 3. To keepe the Sabbaths in godly exercises as much as may be and come to be instructed publiquely and privately 4. If they fall into any sin to abide the censure of the Church yea not profiting in knowledge to bee suspended from the Sacrament 4. After wee have partaked of the holy communion wee are to examine our selves whether wee received the same worthily and that whether wee had Christ the tryall whereof is by our comfort of all good from him and our conscience to yeeld our selves wholly to bee his and to serve him Oh the happinesse of such as have received him they watch and pray lest they enter into temptation The Communion of Saints It s a principall part of the communion of Saints to be most carefull either to bee doing or receiving good therefore when we joy to see our friends this must humble us that wee want this Communion Compassion Wee must learne to pittie them that beeing grieved with themselves and finde no peace with God are grieved with others and impatient for this was in David and others of Gods deare servants Complaint 1. Wee complaine of many things amisse but see not nor search for the cause much lesse labour to remove it and so make little use of our complaints 2. It cannot bee but a most dangerous estate to bee ever complaining of
our weaknesse and yet therewith to please our selves though wee finde no prevailing against the same Concupiscence To avoide concupiscence continually examine thy selfe by the law meditate with reverence on the word walke painefully in thy honest calling shame thy selfe before thy friends use temperate diet sleepe apparrell watch over thine owne eyes eares and other parts of thy body have a zealous jealousie of places persons and all occasions to avoide the evill and seeke the good humble thy selfe with shame of sinnes past griefe of sinnes present and feare of sins to come with a diligent use of fasting prayer and watching as neede requires Conference 1. It s too commonly seene even among deare friends and those also true Christians that in much talking even about good things also there fall out diversities of opinions which commonly if great care and conscience be not had breede contrary reasonings in which most offend by stiffenesse in maintaining thereof and hard it is not to let slip some inconsiderate speech which if it be ill taken makes breach of love and falling out many times when no ill was meant whereupon considering me thinks the greater fault is in the ill taking of any thing spoken or done rather then in doing or speaking for this proceedeth rather from temeritie and inconsideratenesse upon a sudden motion which a right good man may offend in against him whom hee dearely loveth and proceeds not simply from so great want of love as might be thought even as wee may see in a loving mother to her childe But ill taking proceeds from more deliberation and reasoning of the matter and more manifestly bewrayes want of love to take any thing worse then is meant in either partie It s a sinne to speake inconsiderately that which may offend a greater to take that speech in ill part and the greatest for the first to take in ill part that his speech was ill taken 2. Being to conferre of any weightie matter we are to prepare our selves by prayer both to speake and heare 3. The viewing touching or familiar talking with a woman especially religious either without necessary occasion or then without prayer for holy affection is dangerous Confidence 1. It s a sinfull fearefulnesse in any sound Christian not to professe his confidence in the Lord and not to glory in his portion and to have no comfort that he glorifieth God This is found very dishonourable to God unprofitable to themselves and hurtfull to good and bad 2. It seemeth that of all the gifts of the Spirit our confidence and comfort in God should especially bee called our crowne as every way the chiefest for our selves 3. Herein may wee be confident that God hath provided a way whereby we may bee assured either to scape the judgement which falls upon others or at least to bee bettered thereby that it doe us no hurt Conscience 1. The testimonie of a good conscience may ought and doth breede joy because it confirmeth to a man that he doth beleeve and ought not make him beleeve who did not So the accusation of mans conscience that his life shewes no sound fruit of faith may ought and doth oft breede sorrow and feare for that it bewrayes the want of faith and ought not hinder him from beleeving who doth not at all or very little whereupon followes that all such as be so carelesse in their life ought to doubt whether they truely beleeve and so be grieved for it that they rest not till they by application of Gods promises unto them doe soundly beleeve that thereby their life may be amended and their hearts soundly rejoyced by all which appeares that true Godlinesse increaseth not faith but sheweth faith and so makes more sure of salvation then bare faith neither ought any ungodlinesse decrease our faith but rather shew the want of faith and thereby drive men to seeke more soundly to beleeve lest they perish 2. In affliction especially when the conscience though perswaded that the Lords intent hereby is to make us better can hardly finde comfort of Gods love that he is not offended its good to apply this comfort that being in Christ nothing shall be laid to our charge neither any thing condemne seeing God in Christ is fully satisfied Consent Ifonce we give consent to sinne wee are made ready to fall into more and many sinnes and making no conscience of one sin wee shall not make conscience of many and great sinnes and so being once inwrapped in sinne it s an hard thing to get out of the clawes of the devill Lord give us grace to see and resist the very first sinne Contempt of Grace 1. Though it be wonderfull that any sinner knowing pardon and life to be offered to him should at least not embrace it yet both Scripture and experience daily shew it to be so even as in many earthly cases is to be seen let a Prince offer pardon to many rebells or a father reconciliation to his disobedient sonne or a Physitian healing medicines to his diseased patients not a few of them reject the same The causes of this contempt may bee many some men of meere ignorance know not the excellencie of the benefit and therefore neglect Other would be glad of it but judge it would cost them too deare too much travaile and paine to come by it Others through infidelitie naturally running in all till God give more grace doe distrust they shall never have it and so deprive themselves of it by all which and the like meanes it comes to passe that though grace in the Gospell be offered to all and many know so much yet very few truely embrace it even such alone whom God draweth 2. Such is the corruption of our nature that the best things waxe vile by the commonnesse of them no marvell then that the Gospell have no such credit and be so loved reverenced embraced now as it was at the first entrance thereof amongst us Contentation 1. Unlesse a man bee perswaded by faith that he dischargeing his duty for his maintenance that portion which God sendeth is fittest for him and that he can be content to be poore he can never use this world well 2. To breede contentment with our condition whatsoever weigh wee 1. That nothing comes to passe without Gods decree and providence 2. That the same is not only good in respect of God but also for the best to all Gods children wherewith therfore wee ought to be contented Contracts 1. Contracts before they bee published by the Minister are to be knowne of him and therein this is a good orderly proceeding before some honest witnesses to demand 1. How neere or farre off in consanguinity they bee 2. Whether they together or either of them to other have beene precontracted 3. Whether they have their parents consent without the knowledge whereof
for if faith be lively then shall we finde our hearts cheered and ready to serve God in any duty prayer heareing the word and the like yea then will our zeale burne to bee thankfull to God and willing to die ready to forsake all but if the heart be dull drowsie or dumpish then is faith cooled For how can any have feeling of Gods love and not bee quickened in love to God againe which will constraine us to deny our selves and to seeke his glory and to please him in all things 16. We doe in nothing more deceive our selves then thinking and quietly resting herein that wee have faith when indeed if we saw the want thereof it could not but shake us 17. Musing what is the chiefe cause why wee so hardly beleeve and put not such confidence in Gods word and seales as wee doe in mans I observe these 1. That this is our feeble nature that we can hardly but feare so long as there appeares any danger that may fall on us though we have great securitie against it as a man at sea or on an high scaffold or tower when wee looke downeward we cannot but feare though there be great safety Howbeit as they who have had oft experience be acquainted with these doe feare lesse so in matters of the soule some are hardned and desperate others remaine quaking and fearefull the best keepe the meane betweene both so feare the danger as that they are made carefull to avoide it and that with hope of escaping 2. That this also is in all by nature till it be defaced that sin condemnes and drives from God and it s as much against nature for a sinner to looke for favour from God as fire to be cold we more easily may beleeve that shall be which God hath said shall be though it be above nature as our bodies to arise but in matters concerning our selves if they be contrary to nature we ever feare that evill will come which wee have deserved and wee shall not have that benefit which wee are unworthy of though God by his word and seales give us great securitie to the contrary And this I note the maine errour that we measure Gods goodnesse by some worthinesse in us whereas his truth should be set against all in us whatsoever Although I doubt not but that there be divers measures of faith in divers men and in one and the same at divers times yet there is no faith without some certaintie and none with all but the best faith hath feare and doubting when we looke upon our vile unworthinesse 18. Faith to our spirituall life is in many things like to fire in the naturall then which what is more necessarie for without it what comfort can wee have It is it which makeeth our prayers and all our Christian endeavours acceptable As fire will goe out so faith therefore it must be daily repaired as the Levites holy fire which else will be hardly recovered The way is to lay on matter enough oft to renew the fire this is by oft meditation on Gods goodnesse promised and performed 19. The way to get faith whether yet none or but weake is this that knowing what true faith is namely to know by Gods word that God is our Father in Christ 1. We examine whether we have any and then how weake which may be most soundly knowne by causes and effects among all the purging of the heart by faith the surest 2. Finding either no faith or weake deepely weigh the great miserie of want of faith and benefit of true faith as whereby all grace and whatsoever is to be desired without it none that this may breede an insatiable desire of faith and daily encrease of the same 3. Being thus desirous of faith but having no abilitie to get it it being the gift of God runne to Gods word and see there to whom God promiseth to give it where you shall finde God heares the desires of the poore Psal 10. 17. and satisfieth the hungrie with good things and bids us aske and we shall receive whereupon all that feele a true desire of faith may take hold even upon Gods word that hee will give them faith which is indeed a beginning of faith 4. Hereby they must bee moved to use these two meanes prayer and labour to get true saving faith they must pray to God to worke it in them by his word and spirit meditating on Gods mercie in free offering Christ to all sinners and on his truth in bestowing Christ on all that come to Christ with a true heart in assurance of faith both which being continued will certainely obtaine faith in the time and measure which God seeth most meet 20. It s without question many be deceived whether they be in the faith most presume some few mistrust The surest proofe is by the causes and effects both joyned otherwise no certainty under causes we comprehend all works of Gods Spirit by which he leades men by faith which principally be these three 1. True humiliation 2. Earnest desire of Christ 3. True beleeving in him in all which many be deceived with shadowes in stead of substance or at best with tasts for full feeding The best evidence we can thinke of that all those be sound bee these for humiliation if a man carry about with him a true feeling of his wretchednesse Rom. 7. 24. For his desire of Christ if hee be not full but having tasted hunger more after Christ For his drawing to Christ by the spirit if after all stormes to draw him from beleefe he yet finds Gods word and spirit causing him to rest on Gods faithfulnesse Now for the effects which bee many the principall is the receiving of the Spirit not as a stranger to doe a work and so away but as an inhabitant to dwell for ever which spirit is as the sap which comes from the vine Christ to the faithfull the branches this spirit compared to fire hath two effects light and heat joy and love comfort and conscience many times when the fire is covered there appeares no light but if you come neere there will be some heate So is it with weake beleevers they have still some love though joy be covered not felt as in the causes so in these effects many be deceived with false fire in both There be comfortable notes of soundnesse in both which though a deceived person will dreame to bee in himselfe yet where they bee indeed it will not be hard to finde and therein wee may rest quietly 1. One speciall marke of a sound heart is a feare of being deceived which breeds care to search well our selves and to be glad to be tryed by God and men 2. Upon sight of our selves that we have some grace that wee have a sight also of our povertie a mourning for it and meane judgeing of
our selves with better esteeming and love of those which have more grace and an hunger after more 3. In our whole life to approve prove our selves to God more then unto men 4. Not to rest in the deed but to have more care of the right manner how we doe any thing 5. To make conscience to be the same in secret by our selves which we be before others 6. To make conscience of leaving our dearest sinnes and doing such duties as the flesh most shunnes 21. This is the exceeding mercy of God with encrease of temptation to encrease our faith as with decrease of faith to decrease also the temptation 22. Experience sheweth that we prove our selves to have faith when we mourne for want of it and thirst after it and then our faith may be least when we seeme to have most for then we least feare and suspect our selves and so are in greatest danger lying open to Satans temptations this is an excellent comfort for such as are grieved through want of faith which groweth partly through feeling of the word and humble thankes and by humbling our selves before God 23. Though sometimes we feele small or no faith in us yet we must retaine a reverend estimation of Gods mercie and most vile account of our sinnes and wretchednesse for to him that thinks nothing more vile then his sinne nothing so pretious as Gods mercie assuredly there is no sinne but is pardonable 24. When God afflicteth our mindes if wee have received knowledge then must wee bee thankfull for it and pray for faith and though we have no feeling yet must wee waite for it and that long time for in the end God will surely send it to those that waite for it which cannot bee without great faith for the greatest faith is where there is least feeling for it is more easie in glorious feelings to beleeve Falls 1. No man can promise unto himselfe but he may fall foullie and be so sore shaken from his comfort which soonest befals them that least thinke of it therefore feare watch pray alwayes 2. Seeing the Lord in these our dayes exerciseth his displeasure in so grievous manner upon many who have seemed long sincere professors that many are given up to adulterie and other grievous sinnes yea even to Apostasie and sundrie to madnesse and so to wofull ends it ought to be an earnest admonition to us all to looke to our state that wee deceive not our selves nor provoke God to humble us so low being his 3. Seeing the deare children of God Noah Moses Ezekiah and many other excellent men did fall in their later dayes every Christian ought to use all meanes most carefully and be admonished hereby lest he in like mander fall 4. There is no man so good but that the Lord sometimes letteth him slip that he may be humbled nor so evill but that sometimes the Lord convaies goodnesse into him that his condemnation may be the juster 5. It hardly falleth out that a Christian effectually called and of sound knowledge should fall twice into one grosse sinne Familiaritie 1. The familiaritie with sinne bringeth punishment of sinne for this ought to feare us that if the wicked which be without the tuition of God and stand onely upon his long-suffering and every minute of an houre lye open and subject to Gods curse and vengeance bee our companions that when they are punished we shall not escape 2. Wee may have familiarity with some in whom though there be no great love of religion yet there is no misliking of religion nor love of heresies yet must our acquaintance be in outward things and we be warie lest theirs draw us from our familiarity with God Fasts 1. Wee must not come to fast untill the Trumpet be blowne the bell bee rung but we must fall downe at the trumpet of Gods word at the bell of our guiltie conscience for without this private exercise we are but hypocrites in publique fasts 2. By fasting though we have not obtained all our desires yet have wee had some mitigation of those evills which have beene laid upon us and if no reformation yet continuance of the Gospell and especially to our selves a recoverie of our losse in grace Feare 1. Feare and mistrust of our false hearts is painefull but safe presumption of our care to be good is pleasant but dangerous 2. The children of God often feare those things which never come topasse the which is very profitable for thereby God gives us to see our hearts as if the things feared came to passe indeed and hereby wee have experience of his graces and of our owne corruptions and hereby we are prepared to suffer the like when they come which will not so much afflict us when they were before feared so that we are not to account those frivolous feares which have not their event but to regard the use of them seeing that by these the Lord humbling his children before hand keepeth many times the plague away which was feared and on the other side hee often both more suddenly and more violently bringeth punishment upon those who never feared them yet herein we must beware of the other extream immoderate feare which rather hinders faith then beates downe securitie and the meane is to bee embraced that is to feare and forethinke of evill to come not of necessitie to fall upon us because either God could not or would not deliver us but acknowledging our just desert thereof doe humbly submit our selves to Gods hand resting in his fatherly love that as he is able so he is most willing even then to succour us when we most feare for as a wise father doth the Lord make his hand heavier in correcting according to the stubbornenesse of his childe Feasts At such meetings wee ought to consider the bountifulnesse of God to wards us in comparison of many of his deare Saints neither when wee are fed must we kick against our owner Lord and master but be more thankfull and obedient considering we partake of those and all other blessings in the right of Christ for the comforting of our hearts Feeling Wee must not cease to pray against want of feeling but stay ourselves by faith on Christ till he send feeling seeing that God maketh the sense of sinne by degrees they are to be suspected which are much moved with every little sinne Fellowship with the wicked 1. The nature of the wicked is that there growes their love where they be not gainesaid and reproved for sinne and where they bee admonished there groweth their hatred 2. Great inconveniences follow the joyning of our selves in affinitie with the vvicked as appeareth by Iehosaphat who made affinitie with Ahab 3. The friendship of the wicked is such that to save themselves they will endanger their friend so did Ahab
not profiting so much by Gods wayes are reclaimed by his corrections Godlinesse 1. Whereas every thing hath his time of growing and his growing in time it s most unreasonable that any godlinesse should bee so straitned that no growing is to be looked for in it yea also it s a grosse errour that in knowledge of the truth there may be a stay and rest in true zeale too great a fervencie in holinesse of life too great precisenesse when as our knowledge shall alwayes be in part our zeale too cold our conversation too much corrupted be we never so precise 2. This is a good comfort to any Christian heart never to be quiet or liking his state when hee feeles not some readinesse and cheerefulnesse in the practises of godlinesse 3. That we may be furthered in the practise of pietie consider wee these particulars 1. That the enjoying of earthly treasures is uncertaine and dangerous the dealing with them great hinderances the great delight most hurtfull 2. That the unchangeable purpose of a godly life is a continuall consolation 3. That the bold reprehension of sin in others is a notable bridle to our selves 4. That the daily use of all holy exercises prayer meditation reading conference are the onely nurses of a Christian life and of much comfort and assurance of Gods favour to our salvation 5. That seeing the Lord is at hand wee must not be weary of this course but labour so to hold out to the end that we may be found thus occupied 6. That the daily consideration and use of these will make our battell against sinne more easie and fruitfull for our very hearts will be better kept in order then otherwise 7. That if we well behold what exceeding comfort and joy through the assurance of salvation we finde in this godly life and what heavinesse in the neglect thereof its reason sufficient to perswade us to hold on to the end yea this present sense and further hope of the unspeakable reward to come makes Christs yoke easie 4. He hath most profited who spends most time in this practise of godlinesse denying himselfe and taking no thought to satisfie his carnall minde 5. Except we keepe this in the purpose of our hearts and resolutely bind our selves hereto it cannot bee wee should stand fast but many things as the rarenesse of this course in others and our owne dulnesse will beat us from it and sore shake us 6. We have great need to take heed of leaving off seeing so many fearefull examples who harkening to the world seeking themselves and waxing weary of this strait way and practise of repentance have given over their diligence in teaching fervencie in exhorting zeale in prayer painfulnesse in private instructing and readinesse in conference for the edifying of others in meetings and daily meditation lamenting their owne and other mens sins earnest desire of forgivenesse daily purpose of amendment meeknesse patience liberalitie great rejoycing in God with earnest thanksgiving and the like The oft perusing of those will awaken us when we are fallen asleep Gospell 1. The letter of the Gospell that is the bare historie thereof being received without the Spirit thereof that is the true use thereof applyed unto us by faith doth no lesse kill then the Law for what comfort can it bring to a wounded conscience to know Christ dyed c. nay it woundeth them more if by faith they apply it not to themselves 2. Nothing more strange to reason then the Gospell of salvation by Christ Grace with the growth therein 1. This may be justly complained of by many good ministers and people of our times that exceeding much more grace of wisedome and strength to every duty and experience for guiding others might have beene obtained under so long peace and many helpes had they not trifled out much time unprofitably and beene as sloathfull in paines taking as affraid to bee ill occupied 2. It s our shame and ought to bee our griefe that we having had so many helps above others are so farre behinde them that hardly we can follow them whom we should have gone before for what is it but our owne sin that we are not as patterns for others to follow A principall cause hereof is this our too great respect of all earthly things which must needs hinder this godly proceeding as also that wee are not capable of such a lifting up being too much conceited for the little grace we have and not humbled sufficiently with our many wants 3. Considering with my selfe what the cause should be why almost all Christians doe very little grow since their first calling though they use ordinarily the exercises of religion and many of them dwell under a profitable ministerie mee thinkes this may be said that either they use not a full but an halfe dyet or else by some ill meanes hinder the same There is no Christian who useth not some meanes whereby he maintaines life and by Gods blessing on his ordinance all holy meanes have their profit therefore the more is our sinne in not using all whereby we might bee fat and flourishing in Christianitie But as it fareth with crasie bodies they must have a dyet prescribed and rules to order their whole life else can they not long hold out but weaknesse and diseases will oppresse them whereas otherwise by precise keeping their dyet in all points they be much preserved and freed from much griefe and paine So for all the world it is with our soules the best whereof is so crasie that without a good direction precisely followed long health and peace cannot bee held but our lives will be filled with many griefes and troubles And if these be not felt at first the longer they fester inward they will cost the more paine and griefe before they bee cured It shall be our wisedome therefore never to rest till we have a good direction fit to preserve our soules in peace and good estate and then precisely to keep it in all parts lest the neglect of one marre another and so wee much hinder our selves At least this care must be had that wee doe not as men sold to their appetite who to please their tast will leave that which is wholesome and take that which is poyson to their nature who therein for a short pleasure bring long and tedious paine which makes repent too late when this yet is more that some bee so farre spent that they having once or twice broken their dyet and finding no present paine doe wilfully proceede saying As good bee sicke for something as for nothing and in the end cast off utterly all care and so bring upon themselves incurable diseases horrible paines and certaine death That this former advice may be the more profitable that is that wee may see what good cause wee who bee Gods children have to seeke after
therfore few true Christians As all trades some more some lesse bee not easily learned to become skilfull in so that we allow seven yeares to be apprentise thereto so much more the Christian trade wherein we see many botchers few cunning to make the wedding garment meet wherin to grow is not seene of most who looke not after it The Scriptures oft summe all to these two heads faith and love more particularly 1. Our growth must be in cleerer sight of our owne vilenesse and herein specially what most hinders which cannot be but by a tracing out the wayes of our hearts and lives and to this end to take the glasse of the Law and not as blinde but having the light of knowledge to examine our selves and that particularly in every one so shall wee see matter more to humble us and drive us to Christ 2. Spreade before us and deeply and often meditate on Gods promises to heale the wounds of the Law and to comfort us that wee may rest on God for this life and that to come 3. In thanks obediēce studying to please God in all things both to know and doe his will 15. It s a common and just complaint of many true Christians that oftentimes they see their whole course is far out of frame and such as yeelds them small comfort though they be well thought of by their neighbours which as they grieve at so they have many purposes to do better but in the end these come to nothing and they never the better and so go on from yeare to yeare with little growth much lesse such as their profiting might appeare to others which is especially to bee observed of us Ministers casting with our selves what might be the best remedie hereof we searched what might be the causes which chiefely hinder the profiting of such who saw and sorrowed for their wants and purposed a better course which wee found these three besides that common that men see not in particular their chiefe defects 1. That being thus prickt and wounded wee did suffer this to close up and quickly let this purpose die and so we fell to our old course againe and so the longer the worser 2. That wee neglect or carelesly use the meanes whereby our course might be better and grace encreased as specially private prayer reading meditatiō 3. That we harbor some master sin which robbes us of all our gaine and keepes backe Gods grace and blessing from us The remedie then is 1. To keepe the wound open by thinking oft what will be the fearefull end of this course continuall uncōfortablenesse and some foule fall 2. While the wound is open to ply carefully all good meanes to cure our soules and to performe our holy purposes 3. To search out what speciall sinne spoiles us and to strive most to keepe it downe 16. We have so lost our time and neglected the meanes that we are like to die beggers and never attaine to such grace as others doe and we might the principall use whereof is to keepe downe our pride and quicken prayer 17. It s an excellent care of a good Christian that his after fruits of the Spirit exceede the former that he may answer to the good opinion conceived of him 18. The care for inward graces and obtaineing of them will breede a godly neglect of outward commodities 19 Many be barren in grace because they be barren in prayer 20. Knowledge Faith feeling joy and practise doe not alwayes succede one another 21. The graces of God are sweetest in our new-birth because wee fall againe somewhat to the flesh otherwise it is not so and its the worke of Gods Spirit when and in what measure although in respect of our selves that wee differ from the world that they thinke that their present pleasures are sweetest we that the present feelings of the Spirit alwayes least whereas on the other side we thinke our present temptations and corruptions ever greatest though in both wee may be deceived Griefe 1. If we will truly lament the sinnes of others we must first be touched for our owne and as touching others so to lament as the sinne requireth and with love not contempt of the person and pray for him 2. When we have no feare or griefe wee can hardly profit in any godlinesse 3. In cares of extremitie by bodily paines and griefes and feares of the minde we must make this use to trie our hearts wherein particularly wee have deserved this chastisement and so to humble our selves or having no such particular accusation to prepare our selves for the Lords triall who forewarneth us of his comming to us or that he will passe by us and therefore wee must arme our selves especially with praier the effect whereof is exceeding great but wee must take heede in such cases lest we make hast to end our prayer as desirous to bee rid out of it and so commit our selves to God The Heart 1. IT s vaine to controule the outward senses without rebuke of the heart 2. The Lord is best pleased with their intents which prepare their hearts to seeke him 3. A true token of an hard heart when the consideration of all Gods mercies cannot bend us to duty 4. Hardnesse of heart is the sorest plague common infectious and deadly if it breake not or stop up againe our remedie is to take the opportunitie of this time and helps we have to deale more effectually then before to search our sinne mourne for it seeke to God in Christ by prayer of faith for pardon and amendment and then shall wee with more boldnesse and comfort of speeding pray for the poore sheepe that so perish Helpe Then is the fittest time for God to helpe when all hope of helpe is gone for this most sets out Gods glory and nurtures our faith in resting upon him who is above all meanes Hereticks and Heresies 1. Wee must humble our selves to see hereticks doe more for vaineglory and for their sect then we will doe for Gods glory and for his truth 2. As there were in the bookes of the fathers dispersed sentences which as a seede did lurke in them and by an evill spirit being gathered together did make an heresie so in the writings of others For the family of love hath drawn their sects out of writers new and olde As the Gospell first beganne in simple men and after came to the more learned sort so heresie beginning now in the simple people may for so little love of the truth invade the best learned and a lying spirit may as soone through Gods judgements fall upon 400. learned men such as Ahabs priests may bee thought as on the common Israelites An Holy life 1. Considering what the Scriptures in sundry places witnesse of all those that be the members of Christ namely
of prayer 2. That we may please God there must bee first an endeavour to pray according to his will 2. when we doe best yet to dislike our workes as unworthy the Lord. 3. a beleefe that God wil pardon our wants and accept us in Christs worthinesse not one of many thus please God most few in prayer 3. The true meanes to please God is true religion a true heart in religiō which joyne us to God for if either our heart bee uncleane which is abominable before God or religion be corrupted which is loathsome in his sight we cannot please the Lord how glorious soever wee bee in the sight of the world 4. Who so would please God must both in deede and manner of doing endeavour to obey him 5. The chiefest thing that God is pleased with is to be truly religious to love the truth with singlenesse of heart and a prepared minde to be obedient to it without the which though a man could live an Angels life in outward shew yet by how much the more it is praised of the world by so much it is the more abominable in the sight of God Poore 1. For releeving beggars at the doore or by the high way side I iudge this a good course seeing the law hath well provided who should bee releeved and who not for many great damages to the land by releeving such and therefore hath set a penaltie on such releevers therfore to releeve such as bee allowed by law in a godly discretion according to their necessitie unlesse we can on some good ground avouch them to be counterfeits and then as wee may to see them punished as for the other not licenced not to releeve them except wee bee assured of their present necessitie which is also by law excepted 2. In our lawfull labours whatsoever wee get its good to give the tenth to the poore Poperie 1. Many thinke it religion enough to leave poperie and stand on faith without fruits so hard is it for flesh and blood to admit a continuall strugling a going on forward 2. The mysterie of iniquity began even streight upon the Apostles times by this meanes that holy men and the fathers of the Church were not so wary in deliverie of the truth but gave advantage to Satan some one way some another whereby out of all their errours joyned together was at length raised up the Kingdome of Antichrist Praise and dispraise It s our corruption as well to praise some too much especially such of whom we have received some good things as to dispraise some too much especially of whom wee have beene some way hurt Prayer 1. As it is dangerous when wee like well our prayers to bee therefore perswaded God liketh them seeing they have their spots which not seen defile our prayers so contrarily when wee dislike them 2. How few prayers are there made in faith not one of many for besides all cold and carelesse prayers even then when wee see and feele our wants and earnestly desire grace yet hardly can wee be perswaded that God so loveth us and liketh our prayers that he is well pleased and will accept thereof It s true when we please our selves and feele not our wants wee easily rest and say God is with us which for the most part is either security or pride and presumption but when we feele our unworthinesse and have our conscience accusing us of many wants then wee feare the Lord regardeth us not but abhorreth our service which likewise for the most part is meere unbeleefe although I say not but in either of those there may lye covered some sparke of faith not seene but in our best prayers to see our wants to abhorre them and in our greatest defects to see Gods Spirit to comfort us therein and so in both truly to bee perswaded that God will for the merit of Christ pardon our wants and accept the worke of his Spirit this is true faith seldome seen in our prayers 3. Prayer is as the pulse shewing the state of the heart If the spirituall life bee weake such will our prayers bee and contrarily whosoever is very godly hath great life in prayer 4. As a sicke body feels no relish in good meate and drink so the sick soule in prayer whereby who so findeth sweet tast comfort and strength is in good case 5. Wee often pray more for custome and company then drawne by our wants yet its good to keepe a constant course that as in meate one morsell may get downe another so by praying wee may get more stomach to pray 6. The unregenerate may come to God in prayer with knowledge that he is a mercifull God to his enemies specially to all that seeke to him and so may desire and sue with feare for some favour but the faithfull are to come as to their father with joy and comfort of favour 7. The Lord our God tendering our good hath among many meanes commended unto us prayer to be an helpe at hand in all our necessities Phil. 4. 6. and because we by nature be altogether unapt to it it being so heavenly and wee so earthly he hath by all arguments commended it to us as 1. from his owne precept Psal 50. 15. Mat. 7. 7. 2. from its nature a most heavenly worke of the Spirit Ephes 6. 3. that its a chiefe meanes of Gods glory Psal 50. last 4. that its the most gainefull trade Iames 5. 5. that it hath great promises ibid. 6. that its most practised of the most godly and may be had when all other meanes be taken away 8. There be two common evills either wee know not how to pray or we want conscience to use our knowledge 9. Prayer is a speaking to God in Spirit according to his will or a crying of the heart to God which sets out the matter and manner not cold but fervent 10. The voice is but an helpe sometimes not of the nature of prayer yea its more then a minding what we say or heare for the heart must be occupied else no prayer 11. These three affections must bee specially occupied in prayer joy in Gods mercies sorrow for our sinnes and punishment thereof desire of mercie 12. Pure prayers are sweet melodie 13. As one man excells another in musick so in skilfull prayer 14. There is a double gift in prayer one of speech effectuall for edification of others which so farre forth is to be laboured for but this may be in a reprobate The other in Spirit whereby specially our selves be inflamed and so doe heate others with whom wee pray which is rare and proper to the elect this God likes 15. As they who would bee skilfull in any thing must bee much exercised therein so in prayer 16. It s a matter of singular comfort to a true heart that God seeth our meaning Rom.
often hearing reading meditating the word by marking the checks of our consciences and reproches of our enemies we may be much helped therein 11. Some sins against knowledge are of frailtie and be remissible others are not being of a rebellious and finall obstinacie which is not in those who feare it and carefully avoide it rejoycing that it s not in them Slander By well doing to stop the mouthes of slanderers is the onely remedie of all slanders Sorrow for sinne 1. It is observed that even of those that are grieved for sinne the cause is in most for the danger it brings them unto and not for dishonouring of God whereby it comes to passe that when they gather hope of deliverance from the danger then the griefe and feare for sinne decayeth which if it were otherwise would daily encrease for the more wee are assured of Gods love the more we love him and the more we love him the more we desire Gods honour and therefore the more are we grieved with our sinne which offends him This may be a most sufficient answere to that doubt which troubleth many why divers of those that be true Christians were moved to feare sinne and be grieved at it more in the beginning than after 2. There is no greater bane of sound godlinesse than to favour and make light of our sinne not being grieved thereat 3. It is found by wofull experience that a principall cause why many who hope to be saved by Christ and be indeed true though weake Christians are so sloathfull and unwilling to take any paines to lead the strait life of godlinesse and to come under and precisely keepe the Christian dyet namely that holy direction that prescribeth how we are the whole day long and so all our life long to be well occupied the cause I say hereof is manifest to be this that they be little grieved with their diseased estate and feele not such smart of their sinnes as should make them never cease till they found some ease by this soveraigne dyet which is proved so sufficient to releeve and refresh a true Christian heart This therefore above others is to be travailed in that we may feele our sinne so bitter and grievous unto us that we may never bee at rest till wee come under this dyet and thereby also may be held to a constant keeping thereof To this end these things are with all conscience continually to be thought on 1. that our sinnes be most dishonourable to God such as much offend him and grieve his holy Spirit whereby wee are sealed These if they be not grievous unto us we may justly feare that either we bee bastards and no true children or at least that wee are fallen into a deadly security which will hardly in long time be recovered and will cost us much griefe and sorrow to bewayle our decay 2. that they bee very hurtfull to man our selves and others both good and bad to our selves as which hinder good things from us earthly and spiritual bring judgements temporall and eternall to others provoking Gods wrath on our Land Church Congregation Familie Kindred Posteritie offending the godly as whereby they are made sorrie the wicked making them reproach our profession the weake also being strengthned in sinne by ill example 4 It is a speciall sinne amongst most professors that by reason of outward prosperity and peace they doe not walke humbly with God so little griefe of heart or feare of God is any wayes to bee found indeed sorrow is tedious and unwelcome and therfore except there be great cause and that outward we put sorrow away and soone ease our selves of the hurthen whereby it comes to passe that men being loosed as it were from the Lords bands live securely and serve God carelessely and spend their dayes in jollitie which is the bane of all godlinesse and enemie to all heavenly rejoycing whereas God gives grace to the humble and hee will dwell with those that be of a contrite spirit In regard hereof I judge it highly necessary for the most of us by all means to turne our laughter into mourning and our joy into heavinesse which that we may doe we are to put away and withdraw our selves from all occasions of carnall rejoycing as pastimes merry-meetings bravery belly-cheere foolish jesting and other such companies as might make the heart light and merry insteed hereof to occupie our minde much upon our old and late sinnes to see how farre wee come short in grace of others and more short of that which God requires and by the meanes which wee have we might attaine to and herein particularly to deale so much as may be Herewith to consider the terrour of Gods wrath heare how many wayes he may make our lives bitter unto us by bodily and spirituall plagues on our selves or such as be neere us our wives children parents kindred families and acquaintance and in the world to come the torments of hell how extreame and everlasting and easelesse in what danger hereof wee bee who have so little or no faith at all and so little pray to escape this endlesse woe how God is angry with us and regards not our prayers and this is the more that we offend so mercifull a father Besides these causes of griefe for our selves this should grieve us for others either the faithfull their infirmities and grievous punishments of God upon the◠bodily and spirituall deprived of the meanes of salvation and the like or the wicked that they live so prophanly and licenciously persecute the godly and cast away their owne soules whose care if we did pitty it would move to many teares and prayers for thē In all these this ought to be chiefe that the honour of God which is the most precious treasure that can be is not onely so lightly esteemed but defaced and contemned 5. There is a double sorrow for sinne one specially in respect of the punishment which goeth before faith and may bee in those who never come to faith in whom it either weares away of it selfe or is eased with a false faith or if it continue it drives to despaire and this also remaines after faith by reason of the weaknesse of faith which is sometimes more or lesse The other sorrow for sinne ever followes faith which thus ariseth that when we consider Christs love to us which breeds love in us to him with a desire and purpose to please him then seeing how by our corrupt nature we faile it cannot but grieve us accordingly and this sorrow onely is a proofe of faith 6. These bee two rules to trie godly sorrow 1. if wee can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner in giving place to Gods justice in punishing wee can labour for forgivenes of our sins 2. if when wee can
con ceale our sinne yet wee with David freely confesse it 7. When many are more grieved with the losse of worldly credit the motion whereof is sinne than with the sense of their sinnes and losse of Gods glory the Lord striketh them with the want of that which is most precious to them when they make no conscience of his honour which is most precious unto him 8. If we will truely lament the sinnes of others we must first bee touched for our owne and as touching others so to lament as the sinne requireth and with love not contempt of the person and pray for him 9. When we have cause of sorrow it is good not to cast it off till wee see the fruit thereof 10. Heavenly sorrow it is to talke of good things which we want or ill which we have 11. We cannot heartily be grieved for that sin in others whereof wee have made no great conscience our selves 12. That is a true godly sorrow for sinne when no outward pleasure can steale it away nor continuance of time waste it but onely Christ 13. This ought to bee alwayes in Gods children that in the want of affection to any godly exercise when they should have it that at least they should be grieved thereat 14. Two notes there are of godly sorrow 1. that it be for a just cause and 2. a proportionable measure to the cause for it is a subtle policie of Satan against tender consciences to urge them to a continuall sorrow whereby he may more prevaile in his accusation against them for when they sorrow so much for little offences hee will dismay them in their greater faults or accuse them of hypocrisie in making no more account of great sins than of common infirmities wee are then to take heed how wee give our selves to sorrow continually especially seeing wee are commanded to rejoyce alwayes and never to sorrow alwayes although there be a necessary time of sorrow and moreover this ought to be considered that God will not account of men for one particular defect but according to his generall course and tenour of life Soule and Body 1. It were great wisedome and grace to bee more carefull to feede and provide for our soules which even a world cannot ransome than our bodies not feeding these till those be fed 2. There is never any corrupt action in the body whereof there hath not beene first a corrupt motion and affection in the soule so that the soule is the enemy of the body in using it to sinne and not the contrary as many falsely complaine and therefore punish their bodies and spare their soules whereas wee ought rather to nourish the body as the friend to the soule for the exercise of repentance of mortification and of sanctification Spirituall decay It s high wisdome when wee see any plague upon us earthly or spirituall as losse of our spirituall comfort and cheerefulnesse in well-doing or wound of conscience by sinne remitted then to turne to the Lord crave help of him both to shew us the cause and to teach us truely to remove it that so humbling our selves wee may obtaine mercy and be freeed from the plague Disquiet Spirit A punished minde is a disquiet Spirit Godly Strife Seeing we are naturally unwilling to any good thing it is good to strive to that thing which wee are most unwilling to doe Students This course have I by experience found profitable and resolved upon namely to bee diligent in reading the holy Scriptures and of them at the least every day foure chapters in like manner for the encrease of my knowledge to spend three houres in the forenoone in searching out the sense of the hardest places as two in the afternoone in the searching out the proprieties of the tongues and other two in perusing the tracts and commentaries of learned men one in meditation and prayer what time remaineth to spend the fame in brotherly conference Suffering They that will suffer great things in persecution and that of Papists must suffer smaller in peace and that of Protestants Selfe-suspition He that can neglect the private meanes and use them without any lively touch and he that can heare the word without any check of his conscience when the word rebuketh his corruption or he that hath his heart accusing him of sinne and can bee merry and follow the world and passe over his sinne is greatly to suspect himselfe and to deny comfort to his heart till God truly humble him The best may accuse themselves and this is comfortable if wee truly judge our selves in this case Table-talke SEeing all are anointed with the same oyle and not the Minister alone all men at a table are to move and further good matters with reverence and discretion Teares Howsoever wee please our selves with smal grace yet if wee compare our selves with that wee see should be in us and is in some wee are exceeding short as in this one thing that so few teares come from us in any cause we are too ready to excuse our selves hereby that we are not so prone to weepe as others and yet for earthly things wee can readily What was it in Paul that drew so many teares continually from him but his tender love to God and his Saints Let this be in us so shall wee weepe Temptations 1. As it is a great comfort that no temptation invade us but that which taketh holde of the nature of man so this ought to make us with profit humble our selves that there is no temptation in any man which may not take hold on us in time 2. Wee are never the further from temptation for misliking it but the neerer unlesse as in judgement wee mislike it so in affection wee humble our soules in feare and prayer before the Lord as knowing the same in time may invade us 3. Satan in good causes doth use golden temptations to allure the children of God as in prayer he affordeth meditation in meditation prayer in hearing almesgiving in reading admonition and still envyeth the good thing whereunto wee are called 4. As there is a vicissitude of the meanes and comforts of our salvation so is there of temptations which being repelled will come againe 5. As some sicknesse takes away all sense of life so some temptation may take away the feeling of spirituall life 6. In any grievous temptation wee must flee to prayer and to reading the word that part thereof which is fittest and this not prevailing to conferre with some faithfull brother and bee diligent in these meanes when if yet we prevaile not then must we follow our callings diligently and with patience waite the Lords leisure not reasoning with our temptation lest thereby we be made dull or desperate neither yet wholly contemning it as a trifle lest we fall into
for our soules Note The use of holy dayes We are to be in readinesse against our departure out of this vvorld daily preparing for the same To meditate on death or judgemeÌ„t vvhich best liked Hovv to meditate on death profitably Hovv to thinke of life and death The feare of death not to be disliked The use to be made of dying people A great judgement it is not to thrive by the many helps vvee have of our spirituall nourishment The causes hereof 1. 2. The Râ—medie The causes vvhy many decrease in godlinesse 1. 2. 3. 4. The Remedies Why the Lord often delayeth comfort Who the Lord delighteth in A description of the devills or evill spirits Of olde men vvere more affraid of the devill then novv Note The protection of the good angels comforteth in vvell doing as the evill spirits being about us humbleth in evill doing Man seeth not as God seeth Wisedome and charitie requisit Three notes vvhereby to try those vvith vvhom vve vvould converse Gods vvisdome in affording no stricter discipline A good order of discipline Hovv the devill driveth to despaire Satan tempteth at sometimes to desperation as at other to presumption Hovv capitall a sin distrust is Wee are prone to it Hovv vvee fall therein Hovv to remedie it Gods former liberalitie doth not prejudice his future mercies Note Hard to discerne vvhat doubting stands vvith faith Gods children doubt and vvaver oftentimes vvhich the Lord disposeth to good To doubt is a sinne and to bee vvithstood Hovv to remove the same Causes of Salvation The assurance of our nevv birth a remedie against doubting Sense of our vveaknesse and infirmities no breeder of security Faith and an holy life goe together Comfort to a tender conscience The hypocrite disproved Having fallen into sinne to doubt of Gods favour vvill not raise up They vvho most suspect their ovvne vveaknesse prove strongest in the time of tryall The saints looke too much on the effects too little on the causes of justification Many seeing much corruption in themselves vveaken their faith that they might by feare be made more carefull in life vvho should indeed increase their faith that they might be more quickened thereby to an holy life A principall means of vveakning faith The removall thereof It s no presumption to give credit to God in his Word Unbeleefe an horrible sinne Causes of distrust Our unvvorthines must not let us from beleeving Hovv to remove doubts of Gods favour The use to be made of dreames vvhether evill terrible or good Dulnesse vvhen chiefely found The causes thereof to be searched The remedie to bee used Gods help to be vvaited for Note Why the godly are sometimes more dull vvith the publique meanes then vvithout The omission of a duty for infirmities sake hovv dangerous In earnestnesse the heart is to be searched Long ease hovv dangerous Difference betvveene the faith of the elect and of the reprobate What it is to come to Christ Tvvo dangerous evills Unvvillingnesse to do good to be striven against Particular examples vvhen to be made generall instructions The variety of heavenly exercises tedious to our nature What use is to bee made of our failings A proofe of a vveake faith What benefits vvee enjoy by faith Hovv to encrease faith Mâ—anes vvhereby to be encouraged unto all godlinesse 1. 2. 3. Difference betvveene knowledge and faith The true doctrine and practise of faith a stranger Fevv knovv or doe every thing in faith Foure things to be laboured for of him that vvould doe any thing 〈…〉 1. 2. 3. 4. Note True faith never throughly quenched An holy life shevveth in vvhat sort vve beleev as iniquity vvho beleeve not Hinderances of faith 1. Security occasioned thorough ignorance neglect or contempt 2. Presumption or discouragements Remedies hereof 1. 2. 3. Faith likened to fire How dangerous not to be armed vvith faith Whether this speech I vvill goe to my father be of faith or before it Whence it is that being persvvaded that God is true in all that he saith vvee should yet not beleeve some things vvhich hee saith Faith coÌ„pared to a noble princesse Graces preceding and succeeding faith By the temper of the heart faith may be best tried Note Many deceived in thinking they have faith and have not Chiefe lets of faith or causes vvhy so fevv beleeve 1. Simil. 2. Wee more easily beleeve vvhat God hath said shall be though it be above nature then things coÌ„cerning our selves if they bee contrary to nature Faith like unto fire in sundrie particulars How it s to be kept The vvay to get faith 1. 2. 3. 4. The surest proofe of faith is by the causes and effects thereof The causes The tryall of our humiliation The tryall of our desire of Christ The try all of dravving to Christ The effects Comfortable notes of a sound heart 1. 2. 3. 4. 5. 6. A speciall point of Gods mercie Hovv to prove vve have saith A reverend estimation of Gods mercies to be-retained A svveet comfort In affliction of minde vvhat is to be done The greatest faith is vvhere there is least feeling No man but may fall they soonest that think least of it What use to make of the falls of others He that standeth is to take heed lest he fall Even the best have some slips the vvorse some goodnesse The elect hardly fall tvvice into one grosse sinne Familiaritie vvith sinne hovv dangerous Fellovvship vvith the ungodly hovv fearefull With vvhat sort of persons and hovv farre vve are to converse Hypocrisie is to be avoided in fasting Benefits by fasting Difference betvveene feare and presumption How profitable to feare even those things vvhich never come to passe Those feares vvhich have not their events not to be accounted triviall We are to feare though not immoderately What use to be made of feasts Want of feeling to be prayed against Note Where and why the ungodly love or hate Affinitie vvith the vvicked dangerous The friendship of the vvicked deceitfull The flesh is to bee beaten dovvne the motions of the spirit to bee entertained The dutie of ministers tovvards their flocks A fault in friends meeting Hovv to have comfort of our friends What gift may bee received Upon the event of spirituall blessings upon any hovv to behave our selves Whence it commeth to passe that vvee are more affected vvith mans favour then Gods To meditate on Gods goodnesse how profitable it is Christians are to bee humbled for their light esteeme of Gods glorie In glorifiing God vve seeke our ovvne glory Gods glory still to be aimed at Hovv to knovv when God is glorified An encouragement to glorifie God God in shewing mercie is farre unlike unto man The use to be made of Gods long-suffering Hovv dangerous it is to play vvith our affections Serò sed seriò Gods providence in every thing is duely to be vveighed Gods providence to be observed in the speeches of our enemies Secret things are for the Lord the revealed for us Wherein the godly are
he is not to proceede 4. Whether they purpose to solemnize their marriage in the congregation These being granted before the parents or their vicegerent to proceede to prayer and exhortation to some generall duties of men and women and so to contract according to the common Liturgie in the sight of God with prayer The exhortation after the defence of this duty belonging to the Minister may be briefly a discourse of the doctrine of the law and faith applyed to their estate of marriage and so their speciall callings and most neede 2. They which contract themselves without their governours or parents consent if they be alive are to confesse their fault publiquely before they be marryed that others may heare and feare Corruption 1. Such is the corruption of our nature that though wee bee wonderfully delighted with Gods graces yet when wee abound with them we lesse esteeme them then when wee begunne to enjoy them 2. Our corruption is like to the wantonnesse of children who either will doe as they list or else leave all undone 3. It s a common corruption so to grieve at evills present that unthankfully wee forget former mercies 4. It s too common a corruption that wee can disclose many of our infirmities and keepe the greatest close Good Counsells Beleeve to be saved as a Publican live as a Justiciarie Pray as idle beggars who live by begging Labour for grace as worldlings toil for wealth Provide for thy soule as thou doest for thy bodie rest food apparell and such like necessaries feede to be fitter to labour so labour as to get a stomack to thy food Holy Dayes IN those wee must redeeme the time in resting from our callings Death 1. This amongst others ought often to be thought on to have all things in a readinesse against our departure out of this wretched world and therefore not onely to set our outward estate in order which naturall wise men doe for the good and peace of our posteritie but especially to set our spirituall state in such a readinesse that wee may with continuall care and comfort waite for our change and our Saviours second comming and withall to leave to our posteritie some testimonie of Gods satherly dealing with us and fidelitie in performing his promise to us the seede of faithfull parents that our posterity may be hereby stirred up to serve the Lord God of their fathers 2. Wee can better away to meditate on death which Sathan covereth with eternitie following then on the day of judgement where wee all must make our accounts 3. The bare meditation of death doth so farre move us from suffering with delight to dwell on earthly things as reason disswadeth us to make any cost about a tenement where wee know we shall dwell but a while yet such imaginations of death build up in the meane time the kingdome of pride in us Wherefore it shall bee more availeable when wee meditate of putting off this Tabernacle wee thinke also of putting on the Tabernacle of Righteousnesse and how without that we shall never stand with comfort before Christ in his Kingdome 4. As wee are so to thinke of life that wee bee content to die so wee are to thinke of death that wee be contented to live The feare of death is no more to be disliked then not to feare for both may be with good conscience and in faith if they exceed not for it s allowed by grace and nature to feare Gods judgements 5. To call to minde old sinnes of them which are a dying is necessary to bee done of those which visite them for if they have truly repented them then are they not guilty of them and others may profit thereby If they bee guilty the trouble of their minde shall turne to their good in that they finde their judgement in this world and escape the everlasting judgement to come Decay in grace 1. A most grievous judgement of God it is though secret and therefore not to us so sensible that having many excellent helps for our spirituall nourishment yet Gods curse seemeth to be thereon in that wee thrive so little thereby wherein notwithstanding the Lord is to be cleered who giving his grace ordinarily by meanes doth most justly keepe it from us partly for our unworthinesse either for some olde sinne unrepented of or some present corruption not resisted and partly for our contempt of it in that we setting so little by it have so sleightly sought it and having received it in any measure were no more charie and carefull in keeping it but through our carelessenesse lost it and through our pride and presumption provoked the Lord to take it from us let our earnest purpose and prayer bee for the better obtaining of it to avoide the letts and to use more carefully and constantly all good helps and particularly holy conference which by experience wee shall finde to be exceeding profitable 2. The causes why many decrease in godlinesse be divers as namely the neglect of those meanes which before they used especially of the private dealings with themselves and brotherly conferences in such strict manner as before whereof wee be soon wearie in that by nature wee seeke our ease and through custome grow cold and through security and pride waxe blinde and see not our neede thereof So also that wee by Satans suggestion and our owne corruption doe privily fall into a good liking of our estate in regard of former grace received wherby it comes to passe that wee feeling our selves to bee freed from the danger of sinne and condemnation doe not so feare it neither are terrified with the sight of it in us but through a privie presumption of our safety we easily pardon our selves and deale not so straitly with our selves as before and thus sinne creepes sore upon us to our great hurt Some there be though the fewer who more then they ought torment themselves for their little growth Others and those the greater sort who have and doe continue in a carelesse peace whom indeed it much cōcerneth to be humbled for their little growing in grace The meane wherin a man may with some comfort stay himselfe must partly arise from a wise judgeing of himselfe by comparing his former and present estate both in the use and profit received by the meanes wherein this may fitly be considered that a young plant doth more sensibly shew his growth then an olde tree but the olde tree brings forth more sound fruit in his season the decay or want whereof wee must thus remedie even by calling our selves to a strait account to see upon what warrant wee enjoy our peace and so to feare our hearts with such testimonies of Scripture as doe tell us that this life is not the life of a Christian who must bee a new creature and must walke in the
spirit and must mortifie the deeds of the flesh that so we may withdraw peace from our consciences till wee see some change of our troubled state and recoverie thereof Delay Many times when wee have used all good meanes the Lord deferreth the successe that we being the more humbled may bee the fitter to receive comfort Delight Who so delighteth in the Lord in him doth the Lord delight Devills 1. By creation good Spirits by their fall damned and wicked spirits changed into evill finite immortall invisible adversaries to mans salvation exceeding many of great power Lyons able to doe any thing not above nature in respect of their malice compared to Dragons their subtiltie Serpents their experience termed olde using secret ambushes with shewes of good tempting the prophane never to minde salvation the civill to rest in common honestie as the carnall protestant in outward holinesse the weake beleever either to be scrupulous or to take vice for vertue through ignorance the strong to sin against knowledge and presume to hinder a greater duty by a lesse to use good actions to bad ends to doe evill that good may come thereof to grieve so for one sinne as to neglect others so running into extremities yea to winke at sinne to thinke it tolerable to tast it to commit it to continue in it to defend it 2. This is much to bee lamented that in time of superstition men were more feared with the devill when they heard of his hornes clawes hollow voice and such like then now in the Gospell when they heare of his privie working and fighting against mens soules which is much more dangerous and yet is nothing feared and yet wee can never beleeve and feele the gracious help of Gods holy Angels till wee beleeve and feele the hidden assaults of Satan and his Spirits 3. As God and his good Angels are about us so is the devill and his evill spirits and as good Angels have beene seene so have and may bee the wicked spirits not soules of men but devills in the ayre and the knowledge hereof is greatly for our comfort in well-doing that being in great danger voide of all helpe of man yet God is with us and his Angels for our humbling in evill doing that though no man see or can hurt us yet the devill and his spirits bee about us Discerning 1. Many are outwardly well that is rich in this world which are inwardly ill that is poore in Gods account and many hate outward evill things which for want of spirituall knowledge or the spirit of discerning see not the corruptions of the heart 2. Wisedome must bee desired in discerning of men but charitie in judgeing and praying for them 3. They with whom we would converse may be tryed by these three notes 1. Whether in professing godlinesse they speake upon grounded knowledge 2. What feeling they have of their inward corruptions 3. How loving they are to others in being ready to do them good and warie to speake of their infirmities and that with griefe Discipline 1. Wee are bound to be thankfull to God for that discipline wee have though there bee great want of it for its the Lords will to advance his glory hereby in taking that to himselfe which if we had stricter discipline wee would attribute to it for besides that hee doth that by his word and prayer which may bee done by discipline it may be discipline would hide many hypocrites which now are discovered and cover many a Christian heart which now are knowne for they that bee godly now be godly of conscience being a discipline to themselves but many may seeme godly under discipline which doe it for feare rather then for love 2. This is a good order of discipline first generally to declare that 1. Sinne is broken forth 2. To name the sinne 3. The partie offending after to admonish him then to suspend him lastly to leave him to Satan Despaire 1. It s a fearefull and dangerous policie of Satan to make men continue in sinne without care of recoverie in taking from them all hope thereof which he doth by perswading them that their sinnes bee so great so many and of so long continuance that they cannot be forgiven 2. A dangerous policie of Satan it is to provoke men to despaire inperswading them they have no faith at all because they have it not in this and that particular againe in provoking to presumption to perswade them thus I hope I have faith in generall and therefore my faith is sound in every particular Distrust 1. Distrust is a doubting of Gods helpe in our neede it s a capitall sinne above others robbing God of his truth power wisedome mercie and his other attributes drawing others by our example to distrust which in like manner robbeth man of his chiefe comfort in all distresses 2. How prone we are to it may appeare in our tryalls of paine debt and the like wherein we trust to meanes 3. Wee fall into this by resting too much on meanes neglecting to meditate on Gods truth 4. To trust on God is the speciall remedie to cure this maladie 5. It s a common temptation to afflicted consciences to perswade themselves after some few deliverances that they can looke for no more because the Lord hath beene so liberall but these must know that God is not like man for his gifts are without repentance and when he beginnes to shew mercie he will never cease Doctrine When there is a doctrin generall or equitie in the word the exāples though particular may bee generally applyed Doubting 1. What manner of doubting may stand with faith though it weaken faith and what doubting quite shuts out faith is not easily seene and more hardly uttered to the sight of the weake 2. Although this be by the wise providence of God that many of Gods true children who therefore have had sound com for t in Christ doe especially in their infirmitie oft greatly waver and doubt and so become uncomfortable which the Lord for good cause disposeth lest by their sudden change from so damnable State and uncomfortable to so happy and joyfull they should be lifted up made conceited and secure and so presumptuous the forerunners and causes also of a fearefull fall yet this is certaine that this is their sinne a weaknesse which must be withstood and overcome for the attaining whereto the cause of this doubting must be searched and so removed which ordinarily is our owne infirmities neglect and weaknesse in good duties too great pronenesse and strength in sinne whereupon the tender conscience feareth his former comfort was vaine and so doubteth of his estate for the right removing hereof this is duly to be considered that as the roote of our comfort in Christ is not the strength of our Christian life so the weaknesse herein ought not to breede doubting of