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
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
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
that they be dead and buried unto sinne but alive to God I cannot but wonder how any can so securely assure themselves to be in Christ who be so living to sinne that they serve it so dead to God that they are farre off from all obedience 2. A principall hinderance to an holy life is a presuming of Gods fatherly affection that hee will spare us whereof this may be the remedie to have oft before us the terror of his judgement to nourish a continuall feare of provoking his anger a nurse of an holy life 3. The commodities of a godly life be such as will enforce any that knowes them thereto namely liberty tranquillitie pleasure and such like whereof whosoever truly tasteth he will thinke no paines too much to bestow therin Hope 1. True waiting must be 1. Outward aswell as inward 2. On the word for many waite rather for hope of some profit then for Gods glory 3. Continuall though God defer long 4. Without wearinesse and vehemently 2. Wee are not to bee without hope of any that hath sometimes shewed effectuall workes of Gods childe till all be blotted out Humiliation 1. Among many frailties of our nature remaining in Gods children this is a very dangerous and grievous one that when wee have by much travaile gotten strength to one duty wee forget or neglect another as needfull as the former whereby our comfort is much abated and we are or ought to be much humbled which in measure the Lord leaveth in his dearest Saints to exercise them in true humilitie for their wants in faith to depend upon him for grace and in prayer to seek it from him continually 2. Such ought to bee humbled after an especiall manner which having through Gods blessing on their travailes in Christianity attained unto some graces and conscience of discharge of duty in some things specially common and ordinary such as private prayer conscionable dealing with men and the like doe so content themselves with these testimonies of their faith that they enquire not after others to grow up into full holinesse in the feare of God whence it commeth to passe that haply they are very zealous yet very much wanting in love very just dealers but hard hearted having little mercy or liberalitie not so forward in some as backward in other duties 3. Wee cannot obtain Gods mercies in speciall measure unlesse we use to humble our selves in speciall meanes 4. Though danger worke in a man much yet it never prevaileth more then when it commeth with the word of God which may both give a more lively and cleere sight of sinne and shew us the mercies of God withall to deliver us from our evills the profit whereof is so great that we prevaile more by humbling our Soules then by all chastisements of the Lord whatsoever for Iebosapbat was more humbled by the speech of Iehn the Seer then hee was being compassed with an host of enemies 2 Chron. 19. 2. 5. This fruit of humbling our selves is to bee looked for even to enter upon a farre better course of Christianitie to bee more like the faithfull in former ages in comfort of faith in mortification in love in zeale that so wee may shine as lights in this darke world 6. To be touched with the sense of sinne in particular is a note of true humiliation 7. This is a note of a man truly humbled when he is readie to shame himselfe that God may be glorified Humilitie A true tryall of humilitie is this to be content to be taught of our inferiours and admonished of our faults Hypocrisie It s hypocrisie in publick to dispraise ones selfe seeking thereby a secret praise Ignorance 1. IT s to be lamented that after so long preaching of the Gospell the most yea many true Christians are yet so ignorant of and therefore so much wanting in the practise of many speciall duties and indeed so farre off from that strait course not onely which God requires but the faithfull in times past and some too now a dayes doe carefully and constantly walke in for example to goe to the publick assemblies as to a feast with such hunger and carefull trimming of our soules as wee use for our bodies and to come from them so cheerfully as men refreshed with good cheere 2. By oft proofe this is found a chiefe meanes to pierce the hard skin of the heart of the ignorant sort to set before them the joyes of heaven and paines of hell as forcibly as may be and then shewing that they when they die which is like to be sooner then they be aware of shall goe into one of these to aske them what warrant they have God will have mercy on them and so to strip them of all vain confidence to teach them that they can never have the least hope that God will save them till they feele such a feare of hell and desire of heaven as moves them above all to seeke how to be saved and therefore so long as they goe on as they have done with no more care for their soules they can have no hope of mercie Things Indifferent 1. Whatsoever is neither forbidden nor commanded in the word may sometimes bee done for maintenance of love and sometimes be undone for avoiding of superstition 2. Where the Scriptures give generall rules the Church may give particulars keeping order decencie and edification so that hereby a man of authority may have his assistant a Chaplaine and the father in Baptisme may have an helper to witnesse and promise for his childe and afterwards to helpe him in his education being such a necessary dutie of love and gloria patri may be used to shew our Church an enemy to Arrianisme so we may to avoide Anabaptisme have witnesses to testifie to the Church that we are Christianly baptised Infirmities 1. It s to bee laboured after that the sense of our infirmities many wants may abase us before God and bring us neerer to him 2. It were not possible for us to continue in a good course if God did not give us to see our selves and so abased to come to him 3. Particular infirmities doe not hinder the preparing of our hearts for the Lord if we have a true love of his word as Iehosaphat had and Hezekiah 4. This will teach us to speake charitably of others infirmities when as wee remember the like may befall us and to bee often teaching it to others and to remember the reason of the thing if wee would remember the thing it selfe 5. Gods children cover many infirmities under one good gift in another the wicked contrarily bury good gifts in another under one infirmitie and that a small one Ioy. 1. Wee reade in Scripture of two cheif causes of rejoycing for a Christian One that hee is by faith made Gods childe without
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
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
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
with Iehosaphat 2 Chron. 18. 29. The Flesh It s our great corruption that wee so much savour the flesh to which we are not debtors wherein wee injure our selves and in savoring the flesh quēch the Spirit whereas otherwise in daily beating downe the flesh that is all motions of sinne we provide much for our safety and comfort and so kindle with much encrease the Spirit in us Flock Being demanded of the welfare of those committed to our charge its good to take occasion to pray for them to bee thankfull for them and to examine our hearts what meanes we use present and absent for them Friends 1. A common fault it is in friends meeting so to reioyce therein that the spirituall fruit in edifying one another is lost 2. The best way to have comfort of our friends is to pray continually and earnestly for them Gift 1. A Gift of thankfulnesse after our labour may be received 2. When we bestow any spirituall gift upon any we must watch what successe it hath and to bee comforted when our travaile findeth a blessing and to be humbled when it wanteth Gods favour A sore evill it is in our nature that we are so much affected with the favour of mortall men who may pleasure or annoy us and make so small reckoning of Gods favour wherein is life Psal 63. 3. as in his anger death Psal 2. 12. which commeth to passe especially by not considering those particulars for then should wee labour more to get in and to keepe our selves in Gods favour then in any mans Gods goodnesse To thinke oftand deeply on Gods goodnesse to us will stirre up in us faith and love Gods Glory 1. It s a matter much to be bewayled of us that whereas the honour of God ought to be the most precious treasure in our eyes and above all desired it is so horribly defaced in the world and lightly regarded even of Gods children who doe not so burn in zeale after it as were meet It shall be therefore highly needfull for us deeply to weigh our sinne to feare and shame us that we poore wretches should more greedily seeke our selves then the honour of God which should be so in request with us that if the Lord should grant us but one thing at request it should be that one thing which above all wee desire 2. When we think that our chiefest care is to glorifie God wee indeede seeke our owne glory 3. It cannot be expressed how little conscience is made to make God glorious in the world and therefore in all our speeches of God wee must as well for manner as matter yea and to such end so behave our selves as may most further the same 4. God is glorified both in private and publique when wee doe acknowledge his goodnesse confesse our sinnes seeke of him all good things and so exercise our selves in his word prayer and the like wherein if there be a willing minde to please God it shall be accepted though accompanied with many wants This is much more when it is in the great congregation so as to excite others And herein this is a great encouragement that in those we doe feast the Lord who is more delighted in our poore service which is presented in faith then we can bee in the best graces he bestowes upon us which is his love and praise but our great blame yet this should exceedingly move us to bring the Lord the fattest of our flock and as to be humbled wee have no better so to be comforted that being in truth the same shall be accepted Gods Mercie It is not with the Lord as it is with men who for one displeasure will not remember the former obedience of their servants but cast them off such is his mercie that for one sin or offence he will not cast us off Gods patience and long-suffering 1. It s exceeding necessarie often to remember why the Lord hath reserved us and given us a longer time of repentance even that we may labour to make such gaine hereof as the Lord would in making us fitter for the Lord wherein we must thinke how short this time is 2. If we play with our owne affections sinne in the end from sport will spurre us to confusion for though wee are given to flatter and presume of our selves that being twice or thrice spared we dare sin againe yet we must know that the Lord will recompence his long tarrying with wrath Gods Providence 1. An excellent practise of Christianitie it is for every Christian duely to weigh the wise providence of God as towards others so especially in himselfe and those that appertaine to him both in his blessings and chastisements that in every of thē we may see the end of all Gods workes and so make that right use of them for which God hath sent them registring the speciall by which practise a good Christian shall not onely be able readily to see the proper end of all Gods dealings but with all have plentifull store of heavenly matter at any time fit both to humble him and raise him up 2. The providence of God may be highly regarded even in the abrupt speeches of our enemies which to a diligent observer will bring their profit though presently none be seene as Pharoahs to Iosia Gods Will The secret things are for the Lord the revealed belong to us In the conversion of a sinner this is most manifest for herein we are to looke to Gods revealed will in which we shall see how hee would have all men saved and hath prepared a remedie and freely offered it and invites all to receive it which makes much to set out Gods mercie so proclaimed in the Scriptures as to make all to beleeve which is so comfortable to the elect and which shall make all refusers unexcusable Godly The godly are in many things like children 1. As sucklings they feele unquietnesse in the want of the milke of the word are contented and quieted with it yea and desire to lie at it 2. As weaned children though naturally corrupted not so much to be devisers of sinne as to sinne by imitation as it were violently drawne unto it 3. Being growne to mans state to leave childishnesse both in knowledge and manners Againe as children bee brought to good and withheld from evill either being wonne with faire words or allured with trifling benefits or awed with a check or feared with a frowning looke or stilled by seeing another beaten before them or quieted by the rod so must Gods children else it s to be feared they are no children or babes in Christ but more carnall then spirituall or degenerated And further though they bee most liberall children which are easily reclaimed with faire meanes and more moved with promises to serve God then drawne by threats yet are they children also which
and precisely keepe an holy dyet and direction for our lives these things are most needfull to be thought on 1. How crasie and feeble soules we have how seldome in any good temper how soon distempered how hardly recovered to any good plight all which may be seene by looking backe into our lives and considering how our lives have beene much out of frame seldome a good stomack ever weake unto any good duty and ever some diseases breaking out upon us some sores ever running never long without paine without some deadly palsies benumming our senses ever in feare of death and such like 2. How unpleasant an estate this is and little to be desired is duely to be weighed that hereby wee may be much more quickened to seeke the remdie aforesaid 4. How empty of Gods grace we be and how full of noysome thoughts and lusts how negligent and unprofitable in all heavenly exercises may wee our selves perceive as in like manner our barrennesse in all good workes that few are moved to blesse us and God for us doth appeare unto others as likewise our many and strong corruptions no lesse to be seen in our profession then spots in our face such as our apparant negligence and drowsinesse in all holy duties our overmuch lightnesse and mirth our vaine talke pride covetousnesse frowardnesse hastinesse impatience and such like 5. A principall cause of the little growth of most Christians doe I finde to be this that whereas all the strength of a Christian commeth from his food Christ and this food is received by faith only insuch sort that the morestrongly we beleeve the more wee receive Christ be nourished by him and so on the contrary yet few they be who so much as know how to edifie themselves in their most holy faith more then to heare and pray which are found insufficient as if a man in a ditch should cry for helpe and use no other meanes or pray for meate and seek none and how then can they resume the shield of faith as the Christian Soldier is exhorted yet many take a wrong way which brings little helpe namely to encrease their faith by repentance whereas there is no sound repentance which comes not from faith and therefore rather we must by our faith encrease our repentance which as the fruit shall justifie the tree good The onely right way that I can conceive of to encrease faith is to remember and duely weigh all Gods promises generall and particular that beholding what the God of truth in the word of truth doth say unto us we may give credit unto it and so be assured of receiving whatsoever he hath promised which cannot but singularly comfort a Christian and so encourage him to all cheerefull obedience This being so the chiefe cause I speake of of our little growth in Christianitie is this that of all matters in the Scriptures Gods promises are least remembred and regarded in our private meditations or conferences yea I may say in our publique ministerie whereas these above all other as the nurses of our faith and so of all Christianity are daily to be meditated on and dealt with and for this cause I doe commend it to every true Christian as a singular meanes of bettering his whole course that hee labour by all meanes to have in memory store of Gods promises generall and particular that whatsoever he take in hand to heare read pray conferre fast give almes admonish correct exhort and the like yea also in all his outward and earthly affaires that I say before he set on any of these to lay before him Gods promises that so he may doe all in faith and therefore with comfort of Gods blessing therin the practise whereof what change it will bring let experience shew sure I am it will be great 6. Forasmuch as wee know but in part and beleeve in part and therefore even they who are regenerate must grow up in Christ therefore it is a duty belonging to them also as well as to the unregenerate daily to desire more and more to be partakers of Christ that they may be more cured 7. That which even the best are to strive against be vaine wandrings of the minde about needlesse matters and a sloathfull neglect of good meditations and other private exercises the nourishers of all grace 8. The earnest panting and desire after grace is fitly compared unto the breath of the naturall bodie which is alwayes in him that hath life though weaker at one time then another yea sometimes in a swoune seeming quite gone 9. All graces are like to tender plants whereof many will so goe into the ground that all their life is in the roote which in time will spring out again and others if they be not cherished and have the sunne to shine on them wither 10. We pray oft for many graces but either know not or use not the fit meanes to obtaine and encrease the same as 1. For knowledge to read heare studie and conferre 2. For having God in due remembrance to stirre up our mindes often to think of him in all things 3. To meditate on Gods greatnesse and glory for reverence 4. On his promises for faith 5. On his power and truth for trust and hope 6. On his Wisedome and Righteousnesse for patience 7. On his love to us for love 8. On his glory for zeale 9. On his truth and justice for feare 11. Our growth in grace doth in nothing more shew it selfe then in our continuall care to please God in all things for they that seldomest looke to their wayes how they please God shew they least love God and they be forwardest and may have most rejoycing who most care to please him wherein as many be ignorant how to please God so even of them the fewer have such regard as were meet 12. A great enemy of our growth in grace is a light regard of our disease as in the bodily if wee thinke it small we looke not for helpe but if wee feare it is deadly wee use all meanes for recoverie 13. There can be small joy to any of their life if they gaine not grace yet nothing harder It s so contrary to nature and hath so many hinderances yet there be meanes which well used wee shall surely grow else not but indeed either wee use the meanes too seldome or too slightly a speciall gift of God it is to keepe a constant delight in them 14. It s not enough for the comfort of a Christian that he is perswaded he is new borne but he must see that hee grow up in Christ and be encreased in grace for its a sore token he is not in Christ who growes not but is well contented for they that have tasted how sweet the Lord is cannot but desire more howbeit this is very hard and rarely seen
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
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
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