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
8. 27. as of terror that God seeth our corruptions in prayer both must breede conscience 17. As its a rare mercie to pray in faith which God gives to none but to his children and not alwayes to them but when hee is well pleased with them so this is hardly got and kept and therefore such as will enjoy it must spare no cost for it and be carefull not to displease God 18. It s not meet in variety of Gods dealings to have alwayes one forme of prayer but upon occasion to varie the same 19. Repetitions in prayer are not unlawfull when as they arise upon some great sense of sinne or our wants or seeing our selves to have prayed before in fashion would now desire to pray in truth or if it bee through forgetfulnesse of what we prayed for before else they are vaine 20. To avoide tediousnesse in prayer it is good to pray briefely and often as our Saviour did in the garden yet as in long prayer we must take heede of custome superstition and ambition so in short of prophanenesse and carelessenesse 21. If it come to passe that the Lord crosse our fervent prayers and blesse our cold and weake ones as oft he doth it is not to quench our zeale and favour our coldnesse which is the way to heresie and prophannesse but to teach that on the one side wee leane not too much to our prayers as tying the Lord to them and on the other side to heate our coldnesse in prayers that seeing the Lord heareth our cold prayers how much more will he heare our fervent and faithfull prayers Pride 1. If God preferre us and lift us up take wee great heede of pride lest God cast us downe into some foule sinne or reproach 2. The Lord hath suffered many strong pure and wise men to have fallen by women to punish their pride in his graces Priviledges of the Saints 1. Assurance of salvation Gods protection a godly life to be kept from reproachfull falls to enjoy the helps to godlinesse to delight in Christianity to use prosperity well as also adversitie to encrease in grace persevering therein 2. It s a sore evill that we who perswade our selves to be heires of salvation doe so little thinke of therfore so little know therefore so little glory in our priviledges and comfort our hearts in the expectation of them and so by all good meanes hasten for the possession of them the want of all which is no small cause of our so little profiting in godlinesse 3. The Saints are free God is their father loves them will withhold no good thing from them will save them are protected by him are taught to live godly 4. They which bee in Christ are freed from condemnation being justified by him Rom. 8. 1. They have Christs Spirit dwelling in them and guiding them so to live as pleaseth God whereby their corrupt nature is mortified and a new nature quickned in them ibid. 9. By the same Spirit they bee boldened to call God their sweet father ibid. 15. being sure they be his children and therefore coheires with Christ that suffering with him they may be glorified also ibid. 17. They be taught also by the same Spirit to sigh waiting for their adoption even their full glory ibid. 23. and truly hoping for is with patience to abide it ibid. 25. likewise they be taught so fervently and faithfully to pray as God will accept thereof ibid. 26 Howsoever God dealeth with them and whatsoever befalleth them God disposeth it so that its better so then otherwise which comes to passe by the eternall determination of the Lord accordingly effecting the same in every degree ibid. 28. Profession and Professors 1. Foure sorts there are of Professors 1. false brethren great professors but grosse hypocrites knowing they dissemble 2. such as are choaked with worldly cares of honour riches and the like 3. such as are forward in Christian exercises but neglect the practice of godlinesse 4. which so heare that they doe understand and that doe they practise in their words workes thoughts 2. If we will have joy in our profession the word must winne ground daily in us in subduing sinne even in the roote of the heart as well as in the branches otherwise wee doe onely draw nigh with our lips 3. This seemeth a sound difference betweene true and false professors the true preferring grace before all vanities and thinking them that have most most happie ever complaine of their spirituall povertie thirsting and labouring for grace more and more The false they rest in that little grace they thinke they have and are drawne to the earnest pursuit of vanitie Promises Promises properly appertaine to the renewed part threatnings to the unrenewed Punishment of sinne When our sinnes proceede of particular and not of generall defects if we offend of infirmity and not of presumption the Lord will not punish so straitly in temporal things for the particular sinne bringeth not wrath but the being in that sin and not repenting for it which drawing in other sinnes withall may draw wrath from the Lord so that one sinner is said to bee spared five punished if for his particular sinnes he being admonished shall be humbled as David by Nathan 2 Sam. 12. Iehosaphat by Iehu 2 Chron. 19. Or being afflicted shall profit thereby because in this case he seeketh not to draw other sinnes but laboureth to put away that one sinne punished when notwithstanding admonitions for mercie and threatnings for judgements hee maketh a way for the Lords indignation so that we may comfort our selves for particular offences if in the generall course of our life wee follow the Lord neither have the wicked here any liberty to nourish sin secretly who use to sinne by degrees but when they presume to lye still in one sin thinking that for it they shall not be punished it is the judgement of God to suffer them to fall from one sinne to many so from little sinnes to grosse offences Reconciliation 1. IN reconciliation making this is the best way that either party weighing their owne sin which shall most hurt them doe chiefely accuse themselves and excuse the other and withall doe professe they will no more so offend but will love though they should not bee loved againe 2. It s in vaine to speak unto God for others unlesse wee our selves bee reconciled unto him through Christ Redemption Unlesse a man see himselfe even utterly lost unable any wayes else to bee delivered he never priseth redemption whereof this is the power profit and praise that when all helps faile and all creatures bee against us yet a full ransome is given to our hands and perfect restitution beyond all hope Regeneration In regeneration or dying unto sinne wee then come to the tryall of our hearts
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
indeed from hence it comes that the secret wayes of the Lord are not knowne nor sought after but so it is for the most part that if a man have any grace more then is in the common multitude he is highly reckoned of though he come more short of the true Christian course which he should attaine to and some carefull Christians doe then he goes beyond the multitude and to such a passe is our Christian profession come that if any should step beyond this common coldnesse and backwardnesse he is thought worse of as if in godly griefe too melancholique if in zeale too heady and undiscreet if in humilitie too sillie and foolish if in love and liberalitie too carelesse of his estate and so in other particulars 2. Christianitie seemes a bondage that a man may not doe what he list but is forced yet indeede its the onely liberty to the re generate who would not doe otherwise to whom onely sinne is a bondage Those having within them a good conscience which is a continuall feast doe finde here even in this life no small pleasure in the service of God Besides their joy in the assurance of the reward to come which is unspeakable Contrarily there is no peace to the wicked though to outward appearance they live pleasantly yet are they Satans bondslaves and after this life shall bee tormented with him and his angels world without end A civill life Many living a civill honest life as it s termed and yet lying in some secret sinnes doe at or before their death often detest the same and shame themselves which is Gods goodnesse to shew the truth of his threatning to stop the rage of the wicked and keepe his from securitie Comforts 1. It s much to bee lamented that God having provided that his children might live merily in him few finde this more then in prosperitie as worldlings doe which comes by our ignorance or light regard or want of faith of obtaining those sweet cōforts the Lord hath provided for us 2. They bee few that have good assurance they be in Christ which comes by our meere negligence in making sure our calling and Election no marvell though such feele small comfort in their professiō contrarily who so hath this assurance it must needs be great ignorance or sloath which deprives them of the same 3. To an afflicted conscience this is comfortable that although it come to passe after some travell in the new birth Gods graces be not so sweet nor sinne so grievous as it was at our first entrance into regeneration but wee are now weaker in the lesse assaults then at the beginning in our stronger temptations yet are we not to despaire considering that gratiousproceeding comes from God who shewed himselfe more favourable in our first beginning lest he should discourage us and for that we wholly rested on him even in our least temptations denying our selves and now hides himselfe for a season to make and give us try all of our strength when as we lesse forsake and suspect our selves no not in greater temptations that wee taking the foile might bee humbled and acknowledge the continuance of our health to come onely from him 4. Many hinder themselves from true comfort in feeking it from their owne worthinesse which they doe in being without hope because of their unworthinesse when as all true comfort comes from Gods rich mercie with whom is plentifull redemption 5. As its dangerous to perswade our selves of comfort when there is no feeling of inward corruptions so it is perilous to refufe all comfort when our sincere purposes are defiled with many corruptions in our practises and therefore they from whō Satan laboureth to steale away the sincerity of their hearts must take heed they be not still complaining and grieving for their corruptions as that they obscure the worke of Gods spirit which must encourage us against our manifold faintings and make them to walke uncheerfully in their callings seeing that the glorious bloodshed of Christ is not so impotent as being of force to save the greatest sins and sinners it should not bee able to purge the smaller infirmities of the Saints and if any thinke their prayers and obedience all but in fashion this sense with griefe sheweth that it is not altogether in fashion and the sense of this imperfection doth more please the Lord then the imperfection doth displease him Gods children often see no comfort in their life though they have had true comfort and have forgotten it or suspect it who though they should die without that sense of comfort they desire yet their salvation is not to bee doubted of seeing they shall not be judged according to the instant of their death but the course of their life Wee are not therefore to mistrust Gods mercie in death bee wee never so uncomfortable if so be it hath beene before sealed in our vocation and sanctification Communion 1. For sitting or kneeling at the communion its good to seeke the peace of the Church lest the remedie of evill be worse then the evill it selfe 2. A good minister will take great care to prepare his people for the Communion both privately and publiquely marking their proceeding thereafter 3. These promises are fit to bee taken of them who first are received to the communion and that in the sight of God and presence of some faithfull witnesses that they would labour 1. To grow in knowledge of the word 2. To depart from their former sinnes and to lead an holy life 3. To keepe the Sabbaths in godly exercises as much as may be and come to be instructed publiquely and privately 4. If they fall into any sin to abide the censure of the Church yea not profiting in knowledge to bee suspended from the Sacrament 4. After wee have partaked of the holy communion wee are to examine our selves whether wee received the same worthily and that whether wee had Christ the tryall whereof is by our comfort of all good from him and our conscience to yeeld our selves wholly to bee his and to serve him Oh the happinesse of such as have received him they watch and pray lest they enter into temptation The Communion of Saints It s a principall part of the communion of Saints to be most carefull either to bee doing or receiving good therefore when we joy to see our friends this must humble us that wee want this Communion Compassion Wee must learne to pittie them that beeing grieved with themselves and finde no peace with God are grieved with others and impatient for this was in David and others of Gods deare servants Complaint 1. Wee complaine of many things amisse but see not nor search for the cause much lesse labour to remove it and so make little use of our complaints 2. It cannot bee but a most dangerous estate to bee ever complaining of
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
be gotten thereby which is glory to God grace to our selves and others 2. The sweetnesse of the duty to be all day sucking hony Magistrate A Magistrate having a thing privately tolde him may upon some occasion keepe it close Man It seemeth to many men a wonder that man in the whole frame of his soule and body excelling all the creatures upon earth and in most wonderfull manner expressing the image of his Creator should yet in highest measure dishonour him and be thereby most loathsome unto him yet this is most just with the Lord seeing hee preferred man by creation above all earthly creatures for his rebellion to take away all grace from him for wheras he was most able above all other earthly creatures to glorifie his maker his sinne must be the greater and by Gods justice his punishment answerable for so wilfull disobedience and this commonly is seen among men the more excellent naturall gifts any man hath if they bee not sanctified the viler that man is in Gods sight above others and his sinne more grievous for armed iniquity is more dangerous then naked Marriage Such as finde themselves unfit for this condition are to use all lawfull meanes and that a good while and so not prevailing to submit themselves to Gods ordinance Meanes 1. There is a corruption of nature which maketh us most dull when we have most meanes which ariseth from hence that when wee have the meanes publickly wee esteeme lesse of them then when wee wanted them using the private meanes likewise more sparingly yea because wee put too much confidence in the outward the preaching of the word not so earnestly seeking the inward and principall which is the blessing of Gods most holy Spirit 2. It s not safe to tie the working of Gods Spirit to any one particular meane seeing all must be used Meditations 1. Christians must often meditate and consider what blessings and what afflictions they have in private and in common and how they undergoe both and what use they make of them likewise to what corruptions they be most carryed and what meanes they use against them and what profit they finde by them also how constant or unsetled they be in a good course and what be causes of either 2. What infinit store of heavenly matter is to be meditated on seeing every doctrine in the Scripture containes more then ever we can sufficiently consider and yet so unexpert are most professors in this exercise of meditation that they are empty of any fit matter to meditate on A principall cause whereof is they savour the things of the flesh and very little the things of the Spirit 3. Those things wee heare and read are other mens untill by applying them unto our selves by meditation they bee our owne 4. Matters fittest for daily meditation bee such as every man in his condition hath daily most need of as to humble or breede sorrow in us to comfort us to awake us being asleepe and when we think our selves senselesse or benummed to soften our hardnesse to pull us backe from any evill way to weaken any corruption to strengthen such graces as be weakest in us to weane us from the love of this world to teach us a sober use of our prosperitie to arme us against uphold us in adversitie and such like 5. Meditation is a study to get grace whereby upon all occasions wee make some good use of all that comes to our minde whereof the frequentest use shewes the most heavenly soule as contrarily the neglect thereof the carnall 6. Wee are to meditate at set times and on speciall occasions the oftner the better but hard to doe it well 7. To have our meditation tyed to the word wee must occupie it upon some particular matter and reverently consider that wee as it were draw neere the Lords privie chamber 8. To reade and not to meditate is unfruitfull to meditate and not reade is dangerous for error to reade and meditate without prayer is hurtfull Memorie Whereas many complaine of ill memorie in good things thinking thereby to cover many wants this is found the only remedie that wee must first reforme our hearts and bring them to affect such heavenly doctrines and then valuing them as they be they would aswell remember as a worldly man hearing of a good bargaine whereby hee is assured he may have great gaine will hardly forget the same yet hereto let this be added an hiding of Gods word and treasuring of it up in our hearts which oftrecounting with our selves and others the same shall not be forgotten Mercies 1. In speaking of any of Gods mercies towards us it s profitable to thinke upon our sinnes lest wee be too proud and robbe God of his glory and also a fit opportunity in respect of others must be chosen lest the same bee not beleeved and so edifie not 2. Of all the mercies of God this is a principal not to be left without some favourable exercise of conscience though it bee grievous to the flesh therby to be drawne neerer to God if for Paul it were so necessary how much more for us Ministers or Preachers 1. It s a matter whereof we that are Gods ministers may justly complaine that in teaching others we doe not so carefully teach our selves but too often binde heavy burthens upon others which we our selves will not set our hands unto urging the people to many excellent practises of Christianity and not so carefully urging our selves to the practise of the same that wee might by experience commend the excellencie of such heavenly medicines and so perswade by our practise as well as doctrine which is in our dayes most necessary seeing men look most to our lives A chiefe cause of this evill is that through our corruption we deale with the word as merchants doe with their wares they seeke after the best wares not to use them themselves but to utter them to others so we seek out most heavenly instructions not to use our selves but to commend to others The remedie whereof is when wee first finde out some precious matter which we like of then to make use of it our selves and as it were trie the medicine on our selves so shall we better commend it 2. To content our selves with preaching profitably to others and not to practise those things our selves is very dangerous and cannot be free from hypocrisie and must needs breede hardnesse and so a very bad course the end whereof is miserable and wofull In any hand therefore wee are to be disquieted with such an estate else no amendment and it must feare us that we be not disquieted when as we heare Gods children professe that they have no longer peace then they thēselves be ready to every Christian duty and have some delight therein and therefore we must by all
when wee come at those things wherein either nature or custome doth breede delight The Regenerate and unregenerate It often falleth out by the wise providence of God that the unregenerate be in outward appearance so like the regenerate that they cannot bee discerned one from the other these falling so low in sinne those rising so high in obedience which the Lord so disposeth for the good of his children that they should never bee so contented with their measure as to cease their travaile for increase and so to waxe secure but rather that they might hereby bee stirred up to make their calling and election more sure and so worke out their salvation in feare and trembling In consideration hereof we must not bee dismayed when as we heare and see such to fall away of whom we have thought very well for the foundation of God remaineth sure neither must we be disquieted for that before-hand wee cannot descry such who deceive themselves but charitably judge the best yet wisely tarrying till the Lord shall descry them Notwithstanding this is evident by the Scriptures and experience that there be certaine notes and markes so proper to Gods children that every childe of God may bee led to see them in himselfe and no unregenerate person can in truth have howsoever many of them doe fondly dreame they have them and so deceive themselves who for the most part may by wise dealing with them be cleerely convinced in their owne consciences though through pride they will not confesse it These markes we speake of are of divers measures in Gods children according to their growth in Christ wee must take the least measure of them in this question lest in seeking to shut out the unregenerate we also shut out many of Gods truely begotten children though young and weake and yet on the other side lest in letting in the one wee admit the other wee must take such as be most speciall though rarely to bee found in professors Of this sort there be two the causes of our new birth and the proper effects thereof the causes bee more certaine the effects more apparent proofes thereof The causes of Regeneration be these and in this order God the Father of all the regenerate when he will ordinarily beget any sinner and child of wrath to become his childe doth of his owne mercy freely send his word and holy Spirit to effect the same 1. Working in him the sight of his misery and sound griefe of heart for the same which breeds a fervent desire to be delivered 2. The knowledge of the remedie with a like desire of obtaining the same 3. A sound knowledge that God hath given them this remedy and therewith a certaine perswasion it is theirs which they receiving are delivered from their miserie and so made Gods children being now new borne The effects of this new birth be these 1. A speciall joy of heart in the benefit received 2. An unfained love of God the sole Author of so great a benefit 3. Which breeds for the time past a deepe displeasure for dealing so wickedly with so mercifull a father 4. For the time to come an earnest desire and care to please God with 5. True obedience to his holy word even of meere love So also 6. A conscionable use of all such meanes as bee knowne fit to further this obedience 7. A godly sorrow in the sight of our inabilitie to please God and a longing desire to be dissolved and to be with Christ all which are in their measure in every regenerate person and doe at least in some measure grow more and more till he be dissolved Now if any unregenerate shall fondly dreame all these to be in him for if he be utterly wanting in any of them then thereby hee may be convinced to bee unregenerate he is as narrowly by his life to be searched as may be and a thousand to one hee shall be convinced but if such cannot descry himselfe nor be by others let him hold his comfort so long as he can till it shall bee manifest he deceived himselfe If yet any shall think himselfe in good estate when as his life shewes the contrary then is it to be avouched to him that he utterly deceives himselfe imagining that to be in him which is not even as it is with an hungry man in his dreame hee thinkes he eateth and when he awakes his soule is empty Isay 29. 7. even so this worldling rockt asleepe with his present peace thinkes himselfe in good case but when he is awaked by Gods judgements then he findeth himselfe most miserable such were mâ—ny of the Church of Laodicea which said they were rich c. and knew not they were wretched Rev. 3. 17. Againe me thinkes it fareth with these men as it is with many in some dangerous disease which hath deprived them of the sense of their paine and weaknesse who therefore say they be well and feare nothing so these being deadly sicke in soule have no sense thereof and thinke themselves in a good estate or as it is with one that is drunke They have striken me but I was not sicke Prov. 23. 35. So these drunken with the world feele not the wounds of sinne see not their owne misery Remembrance of good 1. Seeing there is no action of our life for which we have not lâ—arned at some time or other some profitable direction for the same it s much to bee endeavoured that such matter may be present with us as is fittest for the time otherwise much danger must needes ensue 2. The best meanes to remember the word is to be truly touched with it either in griefe or joy for they leave strongest impression Renewing It s an happy thing to redeeme the renewing of the inner man with the decay of the outward Repentance A Godly Physitian having patients grievously tormented willed them first to be reconciled to God before they sought his helpe which they neglecting and hee knowing them open sinners dismissed them saying The Lord having laid his rod upon you I dare not take it off you without the shew of some fruits of repentance which they doing were healed Reports 1. Men by ill reports raised of them must learne to be forewarned lest they fall into such a sinne and thankfully must receive the correction that wheras God might have made them suffer for ill he doth rather for well-doing 2. This is Gods great mercy that when men have evill thoughts God doth cause them to be evill spoken of for the act whereby they ought to be moved to search their hearts and finding it within though it never burst forth they are to profit hereby to correct their hearts and to be thankfull to God that hath kept theÌ„ by this meanes from the act which otherwise might have broke forth to their discredit 3. God