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
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
a minister doth most appeare Too hasty tryall of a mans gifts hurtfull What mirth is requisite What course to take in mistrust and presumption Hovv to be quickned to mortification Good motions are to be dravvne into practise Weaknesse in body and minde vvhence it commeth Favour and a good name tvvo effects of godlinesse Our brethrens good name not to bee empaired Note Wee must be carefull to maintaine our good names Whence a good name ariseth Hurtfull to be vvell reported of undeservedly The first step to a good name Simil. Why the godly must carefully avoid evill Note Even the corruptions of the heart doe bring us out of Gods favour The second step to a good name In doing good what is to bee lookt unto What vvee are to doe when vvee are ill reported of for well doing Who doâ— little profit by the magistrate Why men are sorrowfull being put to openshame What they are to doe vvho vvould profit by open discredit Tvvo rules vvhereby to try godly sorrow A minister to traine up some tovvard Scholar in his house Private offences must not hinder private prayâ—â—s What Parents are to doe about their childrens infirmities The immoderate love of parents to their children punished Contracts not to be vvithout the parents consent Patience an ease in trouble When patience possesseth the soule Why so fevv rejoycâ— in Gods love How to maintaine our peace and so rejoyce Gods love the originall of our salvation yet the grace of Christ doth first assure us thereof Little care or labour to please God Three things required in those that vvould please God What things joyne us to God Obedience required in those that would please God What thing God is most pleased vvith Hovv farre and vvhat sort of beggars are to be releeved The tenth to be given to the poore Not enough to leave poperie and stand on faith vvithout fâ—uits The ground of Popery Wee are neither to praise nor dispraise too much Tvvo extremities to bee avoided about prayer Fevv prayers made in faith At vvhat timâ— vvee thinke God is pleâ—sed vvith us at vvhat time not Prayer the Christians pulse The sick soule relishes not prayer Though vve too often faile yet is there a constant course to be kept in prayer Difference betvveene the godlies and ungodlies comming to God by prayer Prayer commended unto us by many arguments Two common evils about prayer What praier is The voice not of the nature of prayer Three affections to be occupied in prayer Prayer melodious In prayer one may excell another A double gift in Prayer of speech of Spirit Frequency bringeth skill in prayer Matter of comfort and terror in prayer To pray in faith is hardly got and kept Prayer upon occasion to hee varyed Repetitions in Prayer not alvvayes unlavvfull How to avoide tediousnesse in Prayer Why the Lord often crosseth our fervent blesseth our cold and vveake prayers In prosperity pride to be avoided Why many have fallen by vvomen Ten priviledges of the Saints Most think not of knovv oâ— glory in their priviledges Seaven other priviledges Divers ptiviledges out of the eight to the Romanes 1. 2. 3. 4. 5. 6. 7. 8. Foure sorts of professors 1. 2. 3. 4. Hovv to rejoyce in our profession Difference betvveene true and false professors Difference betvveene promises and threatnings What sort of sinnes the Lord doth especially punish Comfort against particular offences Gods judgemeÌ„ts on the vvicked Hovv enemies may become friends Hovv needfull reconciliation vvith God is By vvhat meanes a man may pri 〈…〉 demption The tryall of the heart in regeneration Hard to discerne betvveene the regenerate and unregenerate Gods ends herein We must not be dismaid at the falls of others Tvvo markes vvhereby the regenerate may discerne thâ—â— they are regenerate namely from the causes of their new birth and proper effects thereof The causes of regeneration 1. 2. 3. The effects of regeneration 1. 2. 3. 4. 5. 6. 7. Not any one of the preceding effects must be vvanting Their estate is not good vvhose very life shevves the contrary Simil. Simil. Upon eveâ—y occasion vvee must have some good matter in store to be remeÌ„bred Hovv to remember the vvord best Hovv to redeeme the renevving of our inner man Hovv a godly physitian brought his diseased patients to a sight of their sins What use to make of ill reports Gods mercie that ill reports are sometimes raised against us Why God letteth false reports be raised against us Reproofe doth not alvvayes profit for the present Hovv to reprove sin at table What to be observed in reproving A note of an unquiet spirit The abuse and use of riches WheÌ„ a Pastor is not to debarre therefrom Difference betvveene ours and the Jevves SacrameÌ„ts In comparing our selves vvith Gods Saints how to be affected Divers sorts of people deceived about their salvation vvith the remedies to be used herein Satans proceedings to dravv men and vvomen to destruction 1. 2. 3. Who are insnared by him and yeelde unto them and vvho not Satans policie driving some to be too strict others too lavish in the use of Gods creatures Hovv farre vve are to pray unto God to restraine Satan Satans policie in hiding Gods blessings setting before us our vvants What vvee are most unvvilling to Satans policie in hindering from the performance of one duty by setting men on another The remedie His endeavour to corrupt men in doing their duty The remedie Faith and obedience joyntly to be urged A fault in most that they like and embrace Satans assaults Satans familiarity vvith us Thecourse to be taken in every temptatioÌ„ A comparison betvveene Satans tempting of Christ and Adam Satans temptations follovv our affections Distinctions betvveene Satans and the fleshes temptations Whom Satâ—n cannot one vvay vanquish he seeketh to overcome another Many hereby ensnared Thâ— remedie The Scriptâ—res the veine of hevvenly treasure Not enough barely to read the Sâ—riptures A vvorthy travaile for Students in divinity Time to be redeemed to read the Scriptures To abstain from sin for by-respects dangerous Why the number of seaven is often used in Scripture A necessary course to be taken about the providing a minister to instruct the infected The tryall of a mans selfe by his love or hatred of sin What must bee done of him that vvould profit in true repentance Sin not repented punished Conscience of sin vvhat it breedeth in the godly Miserable to be given to sinne Hovv sin may be left The ache of sin vvill be carryed to our graves Hovv to comfort our selves for particular sins The seede of every sinne is naturally in every man Hovv to avoide sin Hovv to finde out our special sinne The kinds of sinne Who sin not of finall obstinacie Hovv to stop the mouthes of slanderers Many are more grieved at sin because of the danger of it than othervvise Why many aâ—e more grieved at sin at first than aftervvards Hovv dangerous to make light of finne Why most Christians are unvvilling to lead the strict life of godlinesse Griefe for sinne is to be laboured for Meanes to attaine the same 1. 2. The hurt that prosperity vvorkes in many professors Occasions of carnall rejoycing must be shunned that vvee may truly grieve at sinne Necessary considerations provoking to godly sorrow Note A double sorrovv for sinne Tvvo rules to try godly sorrovv 1. 2. Dangerous to grieve more at vvorldly things theÌ„ at sinne Hovv truly to lament the sins of others Hovv long vve are to grieve Kindes of heavenly sorrovv Whence it is that vvee are not grieved at sinne in others True sorrovv for sinne hovv tryed The vvant of affection to any good to be grieved at Tvvo notes of godly sorrovv 1. 2. It s Satans policie to make us grieve continually Note More care is to bee had of the soule then of the body The soule first finneth A preposterous course in most professors Upon the sight of any plague earthly or spirituall vvhat is to be done A disquiet spirit vvhat What vve are to strive chiefely to doe A necessary course to profit in learning and bee more and more fitted for the ministerie Hovv to be fitted for great tryals Who may justly suspect that their state is bad Nate Every Christian is at table to move and further good matters Most are scantie in teares Hovv vve may abound therein What may comfort and humble us in temptation Hovv to prevent temptations Golden temptations A vicissitude of comforts and temptations Temptations sometimes take avvay feeling What course the Saints are to take in time of temptation Whence temptations come Wee must not faint in temptation To strive against temptations hovv profitable not to resist them how dangerous Hovv vve may knovv vvhether or not vvee shall yeeld to temptation Thanksgiving in vvords not accompanied vvith obedience discovers â—ypocrisie Thoughts not to bee spent on the vvorld Why it s found hard to keepe our thoughts on heavenly matters The Remedie Whence it is that many in their holy exercises are troubled vvith by-thoughts At vvhat time a Christian may judge his state good Hovv vve may cleerly see our state vvhether good or bad Hovv to try vvhether or not vve have received Christ A point of godly vvisdome We are to looke as vvell to outvvard as invvard corruptions Note Why vve ought to love the truth Want of love of the truth vvhereof it may make us affraid Hovv to vvalk vvith God all day long The time to be redeemed Vertue is but one the contraries there unto many Note Who they are that truly releeve others Hovv farre visions are to be credited Our life a vvarfare What vvatchfulnesse is The contrary effects of security and vvathfulnesse The kinds of vvatchfulnesse There is care to bee had therof The generall vertue of the vvord to be noted Why vvee profit not in the vvord The effect of carelesse hearing The vvord and spirit must goe together Why most profit not by hearing the vvord The benefit of fruitfull hearing Note The vvord is food for the soule A chiefe default in hearing Whether vve are to goe to Churchon the vveek daies or not Worldly mindednes a common sinne among professors Gods children not so vvise for their soules as are vvorldlings for their bodies Instruction of young children Prayer to be kept from the sins of the time There must be both zeale and love in rebuking Zeale to Gods glory wherein manifested
offered thee despise not but blesse God for the same accordingly making use thereof to his glory and thine owne good Farewell A. SYMSON THE AVTHOVRS PRAYER AT the writing of this Booke MOst gratious God and loving Father pardon forgive all my sinnes and write those things in my heart by thine holy Spirit which shall be written in this booke that as this booke shall through thy grace helpe my memorie so thy Spirit may sanctifie my meditatious that thorow this grace I may heare to understand understand to be moved in my affections and not for a time but for ever to remember meditate and practise thy word with an holy and humble perseverance thorow thy deare Sonne and our only Lord and Saviour Iesus Christ Amen THe lips of the righteous feed many Prov. 10. 21. Hee that winneth soules is wise Prov. 11. 30. The Preacher was wise hee still taught the people knowledg yea hee gave good heed and sought out and set in order many proverbs Eccles 12. 9. I will meditate also of all thy workes and talke of all thy doings Psal 77. 12. O how love I thy Law it is my meditation all the day Psal 119 97. Who so is wise and will observe those thâ—ngs even they shal understand the loving kindnesse of the Lord. Psal 107. 43. Preach the word bee instant in season and out of season reprove rebuke exhort 2 Tim. 4. 2. THE PRINCIPAL heads of all things contained in this book A. ADmonition Page 1 Affections Page 2 Affliction Page 3 Angels Page 11 Anger Page ibid. Assurance of Gods favour Election and salvation Page 12 Atheisme Page 24 B. Baptisme Page 24 Benefits or blessings Page 26 Birth-day Page 31 Buying and selling Page ibid. C. Calling Page 33 Christ Page 34 Christian Page 36 Christianity Page 36 A Civill life Page 40 Comforts Page ibid. Communion Page 46 The Commnnion of Saints Page 48 Compassion Page ibid. Complaint Page 49 Concupiscence Page ibid. Conference Page 50 Confidence Page 53 Conscience Page 54 Consent Page 57 Contempt of grace Page ibid. Contentation Page 59 Contracts Page 60 Corruption Page 62 Good Counsels Page 63 D. Holy Dayes Page 64 Death Page ibid. Decay in grace Page 68 Delay Page 73 Delight Page ibid. Devils Page ibid. Discerning Page 77 Discipline Page 78 Despaire Page 79 Distrust Page 80 Doctrine Page 82 Doubting Page ibid Dreames Page 99 Dulnesse and deadnesse Page 100 Duty Page 102 E. Earnestnesse Page 102 Ease Page 103 Elect and Reprobate Page ibid. Evills Page 104 Excuse Page ibid. Examples Page 105 Exercise Page ibid. F. Failings Page 106 Faith Page ibid. Falls Page 133 Familiarity Page 135 Fasts Page 136 Feare Page 137 Feasts Page 139 Feeling Page 140 Fellowship with the wicked Page ibid The Flesh Page 141 Flock Page 142 Friends Page 142 G. Gift Page 143 Gods favour Page ibid. Gods goodnesse Page 144 Gods glory Page ibid. Gods mercy Page 147 Gods patience and long-suffering Page 148 Gods providence Page 149 Gods will Page 150 Godly Page 151 Godlinesse Page 153 Gospell Page 158 Grace with the growth therein Page 159 Griefe Page 182 H. The Heart Page 184 Helpe Page 185 Hereticks and Heresies Page ibid. An Holy life Page 187 Hope Page 188 Humiliation Page 189 Humility Page 193 Hypocrisie Page ibid. I. Ignorance Page 193 Indifferent Things Page 196 Infirmities Page 197 Ioy. Page 198 Iudge Page 202 Iudgements Page ibid. K. Knowledge Page 205 L. Law Page 205 Learning Page 206 Love Page ibid. The Lords day Page 210 M. Magistrate Page 211 Man Page ibid. Mariage Page 213 Meanes Page ibid. Meditations Page 214 Memory Page 218 Mercies Page 219 Ministers or preachers Page 220 Mirth Page 230 Mistrust Page ibid. Mortification Page ibid. Motions Page 231 N. A good Name Page 231 Nurcery of the Church Page 240 O. Offences Page 240 P. Parents Page 241 Patience Page 242 Peace and joy Page ibid. To please God Page 246 Poore Page 248 Popery Page 249 Praise and dispraise Page 250 Prayer Page ibid. Pride Page 260 Priviledges of the Saints Page ibid. Profession and professors Page 263 Promises Page 265 Punishment of sinne Page ibid. R Reconciliation Page 267 Regeneration Page 269 The Regenerate and unregenerate Page ibid. Remembrance of good Page 277 Renewing Page 278 Repentance Page ibid. Reports Page 279 Reproofe Page 280 Riches Page 282 S. Sacrament Page 282 Saints Page ibid. Salvation Page 283 Satans courses subtilty and temptations Page 285 The Scriptures Page 295 self-Selfe-love Page ibid. Sicknesse Page 299 Sinne. Page ibid. Slander Page 304 Sorrow for sinne Page ibid Soule and b 〈…〉 Page 318 Spirituall decay Page 319 Disquiet Sp 〈…〉 rit 320 Godly Strife Page ibid. Students Page ibid. Suffering Page 321 Selfe-Suspition Page 322 T. Table-talke Page 323 Teares Page 323 Temptations Page 324 Thankes Page 328 Thoughts Page 329 Tryall of a mans selfe Page 331 The truth Page 335 Time Page 336 Y. Vertue Page 337 Visions Page 339 W. Warfare Page 340 Watchfulnesse Page ibid. Wishes Page 341 The word of God Page ibid. Worldly mindednesse Page 346 Worldly wisedome Page 347 V. Young children Page 349 Z. Zeale Page 350 TIME WELL SPENT Admonition 1. MAny can stirre up themselves which cannot admonish others much lesse they which admonish not themselves can admonish others 2. Having admonished our brother in meeknesse and not prevailing its good to require him to trie his conscience after his sleepe what peace he hath in refusing our admonition 3. To speake to the consciences of others to rip up secret smnes a man must marke diligently his owne heart whereby hee shall see the secret corruptions of flesh and blood which are in all men Affections 1. An excellent tryall of our affection of anger grief joy c. is by this whether they make us fit to serve God or not 2. It s a notable point of wisedome to make our affections knowne in company as little as may be as did Ioseph and not to be extraordinarie at the table either in joy or sorrow without speciall cause but privately with some godly friend or onely with the Lord to powre out our hearts 3. Every excessive affection bringeth his owne punishment anger griefe love jealousie and the rest as daily experience sheweth Affliction 1. The onely way to moderate and sanctifie our earthly and naturall sorrow which in it selfe is not unlawfull but necessarie as a meanes to make us seeke to the Physitian of our soules is this so oft as we feele the prickes thereof which bee in none continuall but have their fits so oft wee should consider of the end why the Lord hath sent them and so continueth them that so by labouring to make the right use of them not only our mindes may bee withdrawne from vaine discoursing of our losse but also by making some profitable use of them wee may sooner attaine to the end why they were sent which alone
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 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
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
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
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 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
like children 1. 2. 3. 4. 5. There must be a grovvth in godlinesse In knowledge of the truth there must be no stay There is to be no liking of our estate but in the practise of godlinesse That vve may be furthered in godlinesse vvhat things vvee are to consider 1. 2. 3. 4. 5. 6. 7. Who profiteth most in godlinesse Hovv necessary it is to have a resolute purpose to practise pietie The Apostafie of others must avvaken us to bevvare The bare historie of the Gospel not applied by faith hovv burtfull it is The Gospel strange to Reason The meanes considered greater grovvth in grace might have beene got then is Why there is so little grovvth of grace amongst us Most Christians use not a full but an half dyet or else by some ill meanes hinder the same Simil. Christians must seeke and keepe an holy dyet and direction for their lives Christians must not be as men sold to their appetite What things vvee are to consider that vve may keepe an holy dyet and direction for our lives 1. 2. Our emptinesse in grace barrennesse in good vvorkes many and strong corruptions too too palpable A principall cause of the little grovvth in grace No sound repentance which comes not from faith The onely right way to encrease faith Of all matters in the Scriptures Gods promises are novv least regarded Store of Gods promises to be had in memorie about every particular duty Even the regenerate must daily desire to be further partakers of Christ What vvee are to strive against The earnest panting after grace compared to the breath of the body Graces like to tender plants Meanes to obtaine and encrease grace 1. 2. 3. 4. 5. 6. 7. 8. 9. Grovvth in grace vvherein it chiefely appeareth Note An enemie of grovvth in grace Simil. Nothing harder then to get grace It is more then apparent that vvho so grovveth not in grace is not in Christ Simil. Among Christians many botchers In vvhat particulars our grovvth must appeare 1. 2. 3. Most seeing theiâ— vvant of grace yet profit but a little therein The causes hereof 1. 2. 3. Remedies 1. 2. 3. We are like to die beggers Our after fruits must exceed our first What the care for invvard graces vvoâ—keth Why many be so barren in grace What graces do not alvvayes succeede one another Gods graces are the svveetest in our new birth Hovv vve may lament the sinnes of others The vvant of feare or griefe hovv dangerous The use to be made in cares of extremity The heart chiefely to be controuled The Lord best pleased vvith the heart A signe of an hard heart An hard heart hovv dangerous it is The Remedie thereof The fittest time for God to helpe What use to make of the practises of hereticks The ground of heresie Heresie novv to be feared Such are not in Christ vvhich are alive unto sin dead unto God Presumption an hinderance to an holy life The Remedie The commodities of a godly life inducements thereunto Foure properties of true hope Hope of others how long to be continued A grievous frailtie in travailing about some duties to forget and neglect others Why the Lord thus exerciseth his Saints Christians must not be content vvith the doing of some duties but grovv in al. Note Hovv to obtaine Gods speciall mercies At vvhat time danger vvorketh most The profit of humiliation An effect or fruit of humiliation A note of true humiliation A true triall of humilitie Hypocrisie in dispraising ones selfe Palpable ignorance in these times Hovv to goe and come from the house of God Hovv to vvorke on the ignorant by setting before them the joyes of heaven and paines of hell Why at sometimes they may be done at sometimes not From generall rules particulars may bee dravvne What the sense of our vvants ought to vvorke in us The fight of our selves a meanes of perseverance How particular infirmities are no hinderances Hovv to speak charitably of others infirmities Difference betvveene the godly and ungodly about the infirmities of others Tvvo chiefe causes of joy 1. 2. Comfort in the remembraÌ„ce of Christs second comming True faith cannot bee vvithout this effect Godly sorrow and joy fit companions The matter of joy and tháksgiving one Many vvant delight in Gods service The cause The remedie Not safe to judge of one action The effect of hard judging In vvhom God vvill spare his judgemeÌ„ts A great judgement to thrive in sinne Gods judgemeÌ„ts shall seise upon the vvicked Hovv vvee are to bee affected in denounceing Gods judgemeÌ„ts What profit to make of Gods judgemeÌ„ts on others Not to observe them hovv hurtfull Not to make conscience of our vvayes hovv dangerous Obedience must follovv upon it The Lavv Gods precepts judgments or righteousnesse hovv taken The preaching of the Lavv necessarie Defects in the greatest Scholars What is the chiefest divinitie To doe good unto others is the end of all duties vvithout vvhich all our profession is vaine Hovv to live in love and peace The excellencie of love Note Love dravveth love as hatred doth hatred Those are to be loved vvhom God loveth The Christian Sabbath a memoriall of Christs resurrectioÌ„ Hovv to be upheld in a conscionable sanctification of the Sabbath A Magistrate may conceale a fault Man the most excellent creature doth most dishonour God Gods justice herein Naturall gifts not sanctified make the possessor thereof more odious Note When to submit ones selfe unto this condition Why many are more dull vvhen they have most meanes Gods Spirit not to be tyed to any one meane Vpon vvhat things Christians are to meditate Most are unskillfull in the art of meditation The cause hereof When the things vve heare or read become our ovvne What things bee fittest for for daily meditatioÌ„ What meditation it The oftner vvee meditate the better Hovv to meditate on the vvord Reading meditatioÌ„ and prayer must accompany one another Hovv to remember good things Simil. At vvhat time vvee are to speake of Gods mercies and vvhat then vve are to think upoÌ„ Favourably to bee exercised in conscience is a principall mercie Many in teaching others doe not teach themselves The chiefe cause here of The Remedies Not to practise vvhat vvee preach hovv dangerous it is Wee must be tronhled hereat Note The Remedie Hovv vvee are to esteeme the preaching of the Gospell Hovv vvee may delight in our ministerie Difference betvveene the externall ministerie and invvard vvork of the Spirit Who are unfit teachers To vvhom the Lord sendeth carefull or carelesse teachers In begetting or encreasing faith Gods vvisedome is not to be tyed to the ordinary meanes Hovv to knovv vvhether the Lord hath pardoned the sinne of raâ—h entâ—ance into the ministerie Wherein a Pastor must resemble a plovvman The truest triall of doctrines Who they are that shall be saved vvho not An order in bringing men to God What a minister is first to preach vvhen he commeth to a place Hovv to deale vvith a mans conscience Whercin the skill of