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
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
our salvation by Christ But for so much as all our comfort stands in this that God who justifieth the ungodly hath freely given his Sonne and in him is reconciled to us being his enemies and hath by his Gospell called us and by his spirit wrought faith in our hearts to receive Christ so given unto us whereby wee being dead in sinne and having no goodnesse in us were made alive to God and so were new borne and then doe beginne to bee changed first in affection and then in conversation by little and little from a childe growing to a riper age in Christ Therefore if wee have this assurance of our new birth though we feele much weaknesse of the spirituall life yet wee ought not to doubt whether wee bee Gods children seeing hee that is so new borne as aforesaid can never dy but rather we are to remember 1. Wee are but children and therefore weak 2. Wee are very subject to many spirituall diseases some such as take away sense of life and therefore must seeke to bee cured and not despaire of life seeing wee cannot perish This cannot breede securitie in sinne to any for he that seeing himselfe miserable doth beleeve to bee saved by Christ cannot but love God and for love studie and travell to obey him no more then fire can be without heate so that they who say they thus beleeve and live not Christianly are lyars the truth is not in them If any tender conscience ignorant weak for so must they needs be should say I am such a one because they feele so little grace in them they may manifestly be disproved by the true effects of faith which no faith can be without true love of God his Word his Saints desire to please God griefe for former and present sinnes and such like If any hypocrite will say he thus beleeveth and in some measure thus liveth let him try his inward affections why hee doth all duty it will bee found not in love to God and recompence of his kindnesse but either for the credit of the world or mercenarily for obtaining Gods favour whom his securitie jollitie presumption and want of sense of his infirmities and of an holy feare of falling and care to please God in secret will descrie 3. A true beleever falling into sin ought if hee can hold his confidence though he be foulie fallen and rather lament that hee Gods childe should so dishonour his father for the doubting of Gods favour cannot raise him from his fall but the beholding of it is that alone which will breede holy and acceptable sorrow for sinne and conscience of amendment 4. It s evident that many of the carefullest Christians seeing their infirmities doe most doubt whether they have faith who yet for the most part in time of tryall finde more then others who bee more secure and confident but yet this is their fault that they looke too much to effects and not to the cause of their justification and in beholding the effects through ignorance and feare judge amisse not seeing the true effects of faith in them being blinded with their wants 5. This is found in many true Christians that they oft doubt of their salvation and feare they bee not Gods children because they see such sinnes and wants in themselves and hereupon be oft moved to greater care of an holy life thinking that otherwayes they may not beleeve and on the other side that if they see more mortification of their corruptions and more strength to good duties that they may boldly beleeve wherein they pittifully deceive themselves many wayes 1. That they often obtaine not their desire in mortification 2. That if they by this meanes prick themselves to more care for a season yet so soone as their feare is slacked their care is ended 3. That if their care should continue yet this is not that which can either cause them first to beleeve or else any way encrease their faith onely this can more certainely prove that they have and do indeede beleeve and so may comfort them for there is nothing that can beget or encrease faith but Gods promise and seales thereof truly applyed They therefore who doubting doe thus think to encrease faith by leading a better life doe take a wrong course and plainely shew that in their holy life they seeke themselves and not the Lord and are not moved thereto by the true love of God which is the chiefe mother of true obedience whereas they ought rather having good cause to doubt whether they have soundly beleeved seeing they finde in themselves no comfortable fruits of their faith to labour more stedfastly to beleeve that so their faith as fire encreaseth by the heate of it may send forth more fervent effects of love to God and obedience which shall then effectually comfort them seeing such fruits of such a root 6. In the deepest thoughts of our salvation this oft riseth up to weaken our faith that God having ordained some to destruction and yet to make the sole cause of mans perdition to bee in himselfe prepared a remedy for all and in his testament bequeathed it to all and publiquely proclaimed it to the world though for his part determining to give grace to receive it onely to his chosen and to leave the other to themselves what warrant wee have to beleeve that we are of them to whom God hath determined to give his grace and who indeed shal receive it and not of those who herein deepely deceive themselves whereunto the soundest answere is this that the secret determination of God is to himselfe and not to be enquired in to of us who cannot know our election till wee know our effectuall calling who to this end must attend to his revealed will wherein he certifieth all to whom the Gospell commeth that he would have none perish but beleeve therefore inviteth all of them exhorteth entreateth thē by his ministers to be reconciled unto him and sore threatneth if they beleeve not Upon all which this may bee concluded that its great sinne and follie for him to whom the Lord hath revealed his will concerning his salvation and by many meanes prepared him thereto as giving him sight and sense of his miserie knowledge of and unfained desire of Christ the onely remedy calling and commanding him to receive him together with cleere knowledge that he in his word hath promised this remedie to him for him I say its great sinne notwithstanding all this upon no ground but onely a suspicious feare to doubt that God will not yet save him but doth this to his farther condemnation whereof there is no feare but to such as contemne this grace or receive it in vain not being drawne thereby in truth to love and seeke Gods honour by unfained obedience to his will whereas all they who knowing the benefit by Christ in respect of the greatnesse of it
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
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
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
any righteousnesse of his owne the other that he hath received the grace of Gods spirit to leade an holy life either of which alone can give no sound rejoycing but both must goe together Rom. 5. 2 Cor. 1. 12. Gal. 6. 14. 2. No Christian professor can have any sound comfort of his faith if hee finde no such matter in the remembrance of Christs comming as doth rejoyce his heart and so in some measure stirre up in him a longing after his appearance for howsoever a true faith may bee without some other effects yet this being the very principall of all cannot be wanting the want whereof shewing the want of faith is the cause of that little profiting and so of that little comfort which is to bee found in many whereas if this were more laboured for and so more attained to it would soone cause a great change in any mans profession and hereby indeed the face of our profession would be even almost renewed the alteration would be so great in all respects publick and private 3. There is no well ordered course in Christianitie where godly sorrow and joy be not continuall companions for severed wee runne into some extremitie 4. Whatsoever is the matter of true joy ought to bee a matter of thanksgiving to the Lord. 5. This is much to bee lamented that even among such as make some good profession very few finde that comfort in the Lord as to serve him with delight and so rejoyce in their portion as might draw others to desire the like This comes to passe by our security contenting our selves with our course of living without open reproach and our slothsulnesse loath to straine our selves any further The remedie must be by considering better our state how short wee come and be wanting as in many duties so in many comforts and finde not that full contentment in the Lord for this life and that to come which others do and so leese the sweet and have the sowre of our profession Iudge 1. It s not safe to judge of our selves or others for one action but to waite Gods leasure in revealing the truth 2. For the most part hard judging and false is the fountain of all breaches betweene Christians Iudgements 1. The Lord will spare his judgements in them in whom he seeth a true love of true religion for they that love religion will heare and hearing the word will not lie long in any knowne sinne 2. It s the greatest judgement that can bee to thrive in sinne 3. Let the wicked rebell as they will and think how by their subtilties they may escape Gods threatened judgements for a while yet they shall be pursued from farre and shall tast the heavie hand of God both fearefully and wonderfully as came to passe in Ahad 2 Chron. 18. 33. 4. In denouncing Gods judgements against any we ought to be so affected that we earnestly pray for them that they may bee delivered from them 5. The carefull beholding of Gods judgements on others is very profitable as whereby observing the causes thereof we may warily avoide them lest the like fall on us 6. The not observing of Gods judgements maketh so little either to feare them or love his mercies 7. Who so maketh not conscience to walke uprightly I will not free him from povertie from sicknesse from heresie for as well can and will the Lord punish the minde as the body Knowledge KNowledge must goe before obedience obeeience must follow knowledge apace Law 1. THe Law is often taken for the morall Law of God his precepts for the ceremoniall his judgements or righteousnesse for the sanctions of the Law whether the Lord either accomplish his promises to his children or executeth his wrath on his enemies 2. In these dayes offecurity the preaching of the Law is the neerest way to draw men to Christ out of themselves Learning The greatest Scholars have often most unstable mindes fullest of doubting and least staid in that they know and not able to keepe themselves from foule fallings or being fallen to comfort themselves or others Therefore the greatest Divinity is in teaching or learning the word of God as the word of God comparing spirituall things with spirituall things Love I. All our travaile in Religion to know God to beleeve in him to love and feare him and all our prayers exercises in the word and the like are referred to this to doe all good to our neighbour in our severall callings agreeable to that He that loveth another hath fulfilled the Law Rom. 13. 8. and Pure religion and undefiled before God and the Father is to visit the fatherlesse c. Iames 1. 27. Therefore as we are to bee carefull of all those duties we owe to ourselves so to others good or bad for all zeale in Gods service and profession of our love to God is vaine unlesse it make us carefull for the salvation and bodily preservation of our neighbour 2. There are no stronger meanes to make man and wife or two brethren or sisters living together in peace and love then to joyne together often in prayer and christian conference 3. By musing upon that which often the Scripturesdoe teach us concerning love that it is the fulfilling of the Law and to give all we have to the poore without love is nothing and especially that when our faith and hope shall cease love shall remaine most flourish in the life to come I doe grow to an admiration of the excellencie thereof the sense whereof I most feele when as by some good meanes as some sweet conference my affection is enlarged to any of Gods Saints me thinkes I tast of the happinesse to come then which what more delectable How great therefore is our folly and sinne who provide no better for our selves by encreasing this pleasure 4. The Lord doth often so work that the good affection wee beare to others doth breed the like love in them to us and so the contrary they of whom we thinke hardly have in like manner an heart burning against us 5. Wee must beware that we never further sin but if we love God wee must love them whom God loveth hate them whom God hateth Psal 15. 3. and 139. 21 22. how dare they then in whom are some good things hand over head be friends with Gods enemies Prov. 29. 27. The Lords day 1. Seeing by the appointment of the holy Ghost the Apostles did change the Jewish Sabbath on the seaventh day unto the next day for the memoriall of the Resurrection therefore wee are bound especially on that day to keepe a memoriall of Christs resurrection with thankes unto God for the same 2. There be two things specially needfull to bee much every Lords day in our mindes to uphold us in a conscionable sanctification thereof 1. The gaine to
reveale them or our friends to fall out with us and so reveale them to whom before we made them knowne or our owne mouth to confesse them either at unawares or in sleepe by dreames or in sicknesse by raving or in frenfie to vomit out thine owne shame or else the torment of thy evil conscience shall wring it out yea if all these should faile the Lord is able to raise a strong suspition in the hearts of others that thou art such a one and therby discredit thee as this is a good meanes to provide for a good name so is it a good rule of all godlinesse to be affraid of secret evills yea in heart and thought A second step of procuring and keeping a good name is to have a godly jealousie over all our doings that they give no occasion of suspicion of evill though we doe not that which is simply evill procuring things honest following and seeking after things of good report so also to be plentifull in good workes one or two being insufficient our light must shine before men Mat. 5. 6. In doing good wee must looke that it be with a sincere affection and 2. with discretion the want of eithertakes away the credit of well-doing by Gods just punishment so that a simple soule shall see the shifts wherewith the wise worldlings bleare mens eyes 7. When we are ill reported of for well doing its good first before wee cleare our selves to examine our hearts in what manner we did it and finding wickednesse therein to be humbled for it before the Lord and receive it as Gods correction to amend us if we finde our heart upright then let us learne that God tryeth us whether we will leave doing well for ill report and therefore with patience to endure this triall and commend our innocencie unto him who maintaines good and honest hearts 8. They which are so past shame that they care not for the Church discipline for their open sinnes little profit by the Magistrate 9 Many that are put to open shame are sorowfull therefore but not aright for it is not because they sinne against God others are sorrowfull for their sin which wrought them shame but the devill bewitcheth them that their sinne is not so great and many doe worse and this shame will not continue long prove a wonder but of nine dayes continuance whereby they be hindered from repentance and though at the first they without dissembling promised amendment yet neglecting the meanes to further their repentance thus bewitched they fall to their sinnes againe They that will profit by such discredit are to labour that as their faces blush before men so their soules may be confounded before the Lord that being humbled by godly sorrow it may please God to raise them up Now to try godly sorrow these be two rules 1. If we can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner as giving place to Gods justice in punishing we can labour for forgivenesse of sinnes And 2. if when we can conceale our sinne yet wee freely with David confesse it when a sin is committed yet so closely as none can probably suspect him the offendant may conceale his sinne if it can be done without another sinne but if an oath be lawfully required the truth must be told Nurcerie for the Church It were an happy nurcerie for the Church if every grounded Pastor would traine up in life learning doctrine discipline some toward Scholar to make him more fit for the Church as Moses did Ioshua Elias Elisha Ieremie Baruch Christ his disciples Paul Timothie Offences IN private offences a man may goe to his private prayers before he be reconciled till opportunitie be had Parents 1. WHen children have infirmities their parents are to see whether they have not received such sinnes from them if they have they are rather to pray for their children then too much to correct them lest they persecute their owne sinnes in their children 2. The Lord often in his children correcteth the immoderate love of parents to their children for naturall causes as Abraham with Ismael Isaac with Esau David with Absolom and Adoniah so of husbands to their wives 3. If a maide may not performe her vow to the Lord without her fathers consent much lesse her contract to man Patience 1. In greatest troubles there is no greater ease then patience and sufferance as a great cause of madnesse is impatiency of minde or Gods sudden wrath for sinne against conscience 2. Patience then possesseth the soule when our outward wants are thereby supplyed Peace and Ioy. 1. It s not to bee marvelled though so few attaine to the joy in the holy Ghost and to such sweet rejoycings in Gods love which is the height of our happinesse here so that the more this is felt and kept the more heavenly is the life and death 1. The worser sort have no knowledge nor care whether God like or dislike their wayes but blindlie hope all is well till evill come and some of these though they feare God is angry with them yet shake it off and forget it at least flightly appease him 2. A second sort be grieved hereat and this takes away their joy as it ought but seldome come they to sound comfort and lesse rejoycing though fearefull to offend 3. A better sort be warned by their harmes and so more wisely keepe their peace not willingly angering God by leaving undone their duty or presuming to doe contrary but indeede to please God those usually walke with much peace and can come boldly in Gods presence and so sometimes finde a glorying in the Lord and exultation in the Spirit best of all The way then to maintaine our peace and so rejoyce is to consider how we please God if not then 1. not to be quiet but mourne 2. not to languish in sorrow but seeke reconciliation 3. to be chary in maintaining peace which in time will breede rejoycing for which labour we by due meditation on Gods love for infirmities ought not to breake our peace so as there be a true bewailing and striving against them but presumptuous sinnes and God much more will beare with many faults where there is a care to to doe better 2. Although the love of God bee the originall cause of our salvation yet in respect of us the grace of Christ is the first to worke assurance thereof in our hearts for this cause in blessing the people that is set in the first place The grace of our Lord Jesus Christ which they first conceive to be the beginning of their blessing To Please God 1. It s a common and a sore evill that there is so little care whether God be pleased or not and therefore so little labour to please him without which there is no fruit or comfort
the instrumentall cause of justification workes as the effects of the man justified 8. It s a matter much to be bewailed as cause of great danger to many a soul that Satan our sworn enemie in every part of our life so annoying us yet most seldome or never see or avoid his assaults but rather like and embrace them 9. Satan being a Spirit hath a very familiar though secret communion with our spirits 10. It s safest in all temptations to keepe the meane neither to be quiet without griefe for then Satan will account we bee his without any paines neither to be too unquiet as without comfort for then Satan will be the prouder and bolder to take more paine to overcome us 11. As Satan tempting Adam overcame him and all in him so tempting Christ as he could not overcome him so neither shall he us in him 12. Satans temptations follow our affections if wee lightly account of him hee bleares our eyes with Gods mâ—rcies if we be pricked with conscience of sinne then he ladeth us with the judgements of God making us as ready to aggravate our sinnes as by the former to extenuate them 13 Subtilty and violence are the chiefest distinctions betweene the temptations of the devill and of the flesh 14. When Satan cannot drive into security he laboureth to discourage that they may have no heart to good exercises and so make small use of them for as they who eate with ill stomacks have least strength by their meate so nothing more hinders our profiting by good exercises than want of comfort in them This policie of Satan many not observing doe of purpose discomfort themselves thinking the same best and so take corrasives for cordials The remedie hereof is this that such as be hindered by discouragement should in their meanest discharge of duties feede on these comforts 1. the nature of God so proclaimed and proved more tender pittifull and ready to beare with pardon and accept our least endeavours in truth than parents the frailties of their children 2. that in our weakest duties there is some conscience and fruit The Scriptures 1. Men that dig in mines for any treasure even for the hope of gaine labour sore before they finde any veine and many times misse but when they finde the silver veine with what cheerefulnesse doe they labour it makes them forget their paine though sore and otherwise tedious now wee who studie the Scriptures are even in the veine of heavenly treasure how much then should we bee encouraged 2. The Scriptures barely read without particular looking into the severall doctrines contained therein is like a comming into a treasurie wherein we see many costly things folded up and some ends appearing out but when they be all uncovered then doth their glory more affect us for the present and leave a deeper impression of their excellencie so in the Scriptures by the particular view of the excellent doctrines our memory is more confirmed besides our present use therof 3. It s a most worthy travaile for Students in divinity to referre all their studie first for the true sense of the Scripture which onely will make a man a grounded Divine to teach and confute all errour and secondly for the right use in himselfe and others for amendment of life and all godly duties 4. Wee must redeeme time even from our ordinary callings to read the holy Scriptures self-Selfe-love This is a dangerous deceit and bewrayes an unsound heart that when our sinne is like to bee reproachfull to us then wee can hold in for our credits sake but in our private dealings there is no such stay and indeed if it bee observed wee shall finde that this selfe-love is a greater cause of leaving much ill and doing good than the true love of God which ariseth from a sound faith The number of Seaven The number of seaven is oft used in the Scriptures for that God foreseeing mans unbeleefe provided many things to call him to the remembrance of the creation and so bring him to meditating beleeving and trusting in God Sicknesse It s most meete in the time of a contagious sicknesse that there be one Minister to teach the whole and another to visite the sicke and that by choice of the people if people admonished will not take this order a godly pastor may in wisedome to his power provide for both speaking to the infected a farre off if any danger come he is free Sinne. 1. As he that once could not abide to taste bitter or sowre things when hee was in health may justly suspect that his stomack and body is out of frame when he can well away therewith so he that could not once abide any corruption of sinne in himselfe or others and now can is to feare his soule is sick and therefore no man though never so godly otherwise but is to suspect himselfe and to be grieved when he can passe over his infirmities or see sinne in others without earnest griefe 2. Hee that will profit in true repentance must not by viewing the sinnes of others whether preachers or people be drawne from sight of his owne in his particular calling of Magistrate Minister Parents c. but must so see those that first he cast out the beame out of his owne eye 3. The Lord punisheth every sinne not repented of either in our selves or in our posterities 4. The conscience of Gods graces with the conscience of sinne breedeth an hell in the hearts of Gods children when wee are given to sinne wee are blinde even in the sight of our owne dangers and custome of sinne which preach such iniquity unto us that neither Gods judgements can terrifie us nor his mercies move us 5. Wee shall never throughly leave sinne untill we know and acknowledge sinne to bee sinne and bee truly sorrowfull for the same 6. This above many things is to be lamented in the lives of most professors that by long custome in sinne it is so confirmed that we shall carry the ach thereof to our grave as bruised men in their youth 7. Wee may comfort our selves for particular sinnes if being admonished wee bee humbled for them as David and Iehosaphat but if being admonished we still lye in sinne and so tye one sinne to another then are wee to feare Gods wrath for it is the generall falling into sinne not one particular which displeaseth God 8. There is no sinne whereof every man hath not the seed in himselfe which without the Lords mercie would in time breake out 9. A good helpe to avoide sinne is to remember what punishments we have felt for sinne and what are threatned 10. Though it be very hard to finde out our speciall and secret sinnes yet by oft examining our selves acquainting our selves with our owne estate by often prayer that God would reveale them by
and be worthy commendation who yet in free giving are very backward who therby may see their love to the world others be frank enough in giving and hard in buying and selling too much seeking themselves who may besides their covetousness suspect their hearts bee false and moved to give for some finister respect as privie pride to be wel spoken of or secret merit to please God thereby or that their conscience could not else bee quiet but feare Gods displeasure whereas the true root of this grace ought to be faith in Christ love to his needie members for which cause only freely to relieve is in none but Gods deare children Againe some are not so scraping in getting as pine at their losses and are miserable in spending others prodigall be extreame in getting by hook or crook so that this love of the world shewes it selfe in many things Visions There may bee visions now but extraordinarie which must have no credit without the word for Satan will twice or thrice shew the truth that thereby in weightier matters he may seduce Warfare HE that feels not his life a battle and so feares his adversarie and is grieved with the wounds of sinne can have small comfort in Christianitie Watchfulnesse 1. Watchfulnesse is a looking to our selves for our soules health oft required standing in avoiding all hurtfull things and procuring all good 2. As security sets open to all danger whereby many fall as appeareth by the examples of David Solomon and Peter so through watchfulnesse are many upholden 3. Watchfulnesse is either generall which must be in every action or speciall at set times and upon speciall occasions Wishes Wee must bee carefull of our wishes lest the Lord grant them when we would not have them as often falleth out The word of God 1. It is ever best to note the generall vertue of the word and not to use exceptions but upon particular and constraining necessitie 2. The cause why wee profit not in the word is because wee pray not to have our hearts striken therewith 3. Who so heares the word carelesly no marvell though he have no delight therein 4. The word of God of it selfe doth only as a light reveale Gods will and cannot work on the heart but that is onely the work of the Spirit who by the word lighteneth humbleth feareth comforteth perswadeth 5. This sore evill have I observed among many diligent hearers of whom is to bee well hoped for some worke of grace in them as a chiefe cause why they heare much with little profit and therfore no growth can be seene in them yea rather a decaying namely that they content themselves with such a marking of that which is delivered as that they can in any measure report what they heard and approve thereof which as its necessary so its insufficient and can little edifie the soule in sound godlinesse and therfore ought not to pacifie the conscience whereas that onely hearing can soundly edifie and ought to pacifie when as our hearts be delighted in the knowledge revealed or confirmed and our consciences pricked with the sense of those sins whichbe rebuked in such sort that we can at our most convenient time turne aside and bewaile them and labour by prayer with the Lord for forgivenesse and power unto amendment or otherwise bee drawne by hearing of our duties to deâ—â—re and purpose to performe them and so make new covenants with the Lord hereof wherein this care is so much the more necessarie for that this fruitfull hearing is the principall nurse of all Christianitie Besides this there is another great danger in that wee so soon let slip our hold forget or neglect our purposes and so soone waxe weary in good courses But it s to be hoped that they who have in truth purposed and begunne well shall be recovered from their falls and quickened afresh by new instructions which especially doth commend the necessity of continuall hearing or living under an ordinary ministerie 6. As nothing more concernes our bodily life then food so for our spirituall life the word 7. Our chiefe default in hearing is that wee are not so affected with sorrow or comfort as that we be perswaded to leave the sinne and doe the duty spoken of 8. Touching the hearing of the word on the weeke dayes this may be resolved that if our work be such as cannot at another time be done or bee for the present well omitted its lawfull for us to stay therefrom A tryall whereof may bee had in this if a man of honour or great credit with us should require us at such times to come to him whether wee would deny him or not if we would not deny him how can we with good conscience deny the Lord our presence in the congregation Worldly-mindednesse It s a matter much to be lamented that among so many Professors we see so exceeding few scarce one of a thousand who hath apparantly overcome the world by his faith setting light by these things below the heavenly having wholly his heart Though it bee our desire to have our hearts withdrawne herefrom yet so weakly doe we labour the same that with shame we may bewaile our want Worldly-wisedome It s the shame of our holy profession that the children of the world are in their kinde wiser than the children of light The wisedome of worldlings for this world is admirable how deepe a reach have they to see into their matters how quick to spy out all advantages to forecast all doubts to prevent all that may crosse them and to follow all opportunities to attain their desires and to make all sure O but how retchlesse and babish be most Christians for grace and happinesse Some securely defer all to God taking no thought what shal become of them others content themselves with bare shewes to have a name of Christianitie others with smal beginnings as though every little were enough most deceive themselves with foolish conceit their care is better then it is few or none match the worldling in prying into the privy commoditie of Christianitie and so valuing it aright in deep reach to compasse these in forecasting all doubts and preventing all impediments taking and pursuing all occasions sparing no cost time paines of attaining and never give over till we be sure and then with all watch and ward to hold fast that wee have gotten and daily to encrease the same Young children YOung children may be taught things concerning God Zeale 1. SEeing the most zealous in time doe coole it s a most necessary prayer that God would keep us in our age from the sinnes of the time we live in 2. We are to take heed that the love of mens persons slack not our zeale in rebuking sin in them and that our zeale against sin slack not our love to the person 3. It s a godly