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
spirit and must mortifie the deeds of the flesh that so we may withdraw peace from our consciences till wee see some change of our troubled state and recoverie thereof Delay Many times when wee have used all good meanes the Lord deferreth the successe that we being the more humbled may bee the fitter to receive comfort Delight Who so delighteth in the Lord in him doth the Lord delight Devills 1. By creation good Spirits by their fall damned and wicked spirits changed into evill finite immortall invisible adversaries to mans salvation exceeding many of great power Lyons able to doe any thing not above nature in respect of their malice compared to Dragons their subtiltie Serpents their experience termed olde using secret ambushes with shewes of good tempting the prophane never to minde salvation the civill to rest in common honestie as the carnall protestant in outward holinesse the weake beleever either to be scrupulous or to take vice for vertue through ignorance the strong to sin against knowledge and presume to hinder a greater duty by a lesse to use good actions to bad ends to doe evill that good may come thereof to grieve so for one sinne as to neglect others so running into extremities yea to winke at sinne to thinke it tolerable to tast it to commit it to continue in it to defend it 2. This is much to bee lamented that in time of superstition men were more feared with the devill when they heard of his hornes clawes hollow voice and such like then now in the Gospell when they heare of his privie working and fighting against mens soules which is much more dangerous and yet is nothing feared and yet wee can never beleeve and feele the gracious help of Gods holy Angels till wee beleeve and feele the hidden assaults of Satan and his Spirits 3. As God and his good Angels are about us so is the devill and his evill spirits and as good Angels have beene seene so have and may bee the wicked spirits not soules of men but devills in the ayre and the knowledge hereof is greatly for our comfort in well-doing that being in great danger voide of all helpe of man yet God is with us and his Angels for our humbling in evill doing that though no man see or can hurt us yet the devill and his spirits bee about us Discerning 1. Many are outwardly well that is rich in this world which are inwardly ill that is poore in Gods account and many hate outward evill things which for want of spirituall knowledge or the spirit of discerning see not the corruptions of the heart 2. Wisedome must bee desired in discerning of men but charitie in judgeing and praying for them 3. They with whom we would converse may be tryed by these three notes 1. Whether in professing godlinesse they speake upon grounded knowledge 2. What feeling they have of their inward corruptions 3. How loving they are to others in being ready to do them good and warie to speake of their infirmities and that with griefe Discipline 1. Wee are bound to be thankfull to God for that discipline wee have though there bee great want of it for its the Lords will to advance his glory hereby in taking that to himselfe which if we had stricter discipline wee would attribute to it for besides that hee doth that by his word and prayer which may bee done by discipline it may be discipline would hide many hypocrites which now are discovered and cover many a Christian heart which now are knowne for they that bee godly now be godly of conscience being a discipline to themselves but many may seeme godly under discipline which doe it for feare rather then for love 2. This is a good order of discipline first generally to declare that 1. Sinne is broken forth 2. To name the sinne 3. The partie offending after to admonish him then to suspend him lastly to leave him to Satan Despaire 1. It s a fearefull and dangerous policie of Satan to make men continue in sinne without care of recoverie in taking from them all hope thereof which he doth by perswading them that their sinnes bee so great so many and of so long continuance that they cannot be forgiven 2. A dangerous policie of Satan it is to provoke men to despaire inperswading them they have no faith at all because they have it not in this and that particular againe in provoking to presumption to perswade them thus I hope I have faith in generall and therefore my faith is sound in every particular Distrust 1. Distrust is a doubting of Gods helpe in our neede it s a capitall sinne above others robbing God of his truth power wisedome mercie and his other attributes drawing others by our example to distrust which in like manner robbeth man of his chiefe comfort in all distresses 2. How prone we are to it may appeare in our tryalls of paine debt and the like wherein we trust to meanes 3. Wee fall into this by resting too much on meanes neglecting to meditate on Gods truth 4. To trust on God is the speciall remedie to cure this maladie 5. It s a common temptation to afflicted consciences to perswade themselves after some few deliverances that they can looke for no more because the Lord hath beene so liberall but these must know that God is not like man for his gifts are without repentance and when he beginnes to shew mercie he will never cease Doctrine When there is a doctrin generall or equitie in the word the exāples though particular may bee generally applyed Doubting 1. What manner of doubting may stand with faith though it weaken faith and what doubting quite shuts out faith is not easily seene and more hardly uttered to the sight of the weake 2. Although this be by the wise providence of God that many of Gods true children who therefore have had sound com for t in Christ doe especially in their infirmitie oft greatly waver and doubt and so become uncomfortable which the Lord for good cause disposeth lest by their sudden change from so damnable State and uncomfortable to so happy and joyfull they should be lifted up made conceited and secure and so presumptuous the forerunners and causes also of a fearefull fall yet this is certaine that this is their sinne a weaknesse which must be withstood and overcome for the attaining whereto the cause of this doubting must be searched and so removed which ordinarily is our owne infirmities neglect and weaknesse in good duties too great pronenesse and strength in sinne whereupon the tender conscience feareth his former comfort was vaine and so doubteth of his estate for the right removing hereof this is duly to be considered that as the roote of our comfort in Christ is not the strength of our Christian life so the weaknesse herein ought not to breede doubting of
con ceale our sinne yet wee with David freely confesse it 7. When many are more grieved with the losse of worldly credit the motion whereof is sinne than with the sense of their sinnes and losse of Gods glory the Lord striketh them with the want of that which is most precious to them when they make no conscience of his honour which is most precious unto him 8. If we will truely lament the sinnes of others we must first bee touched for our owne and as touching others so to lament as the sinne requireth and with love not contempt of the person and pray for him 9. When we have cause of sorrow it is good not to cast it off till wee see the fruit thereof 10. Heavenly sorrow it is to talke of good things which we want or ill which we have 11. We cannot heartily be grieved for that sin in others whereof wee have made no great conscience our selves 12. That is a true godly sorrow for sinne when no outward pleasure can steale it away nor continuance of time waste it but onely Christ 13. This ought to bee alwayes in Gods children that in the want of affection to any godly exercise when they should have it that at least they should be grieved thereat 14. Two notes there are of godly sorrow 1. that it be for a just cause and 2. a proportionable measure to the cause for it is a subtle policie of Satan against tender consciences to urge them to a continuall sorrow whereby he may more prevaile in his accusation against them for when they sorrow so much for little offences hee will dismay them in their greater faults or accuse them of hypocrisie in making no more account of great sins than of common infirmities wee are then to take heed how wee give our selves to sorrow continually especially seeing wee are commanded to rejoyce alwayes and never to sorrow alwayes although there be a necessary time of sorrow and moreover this ought to be considered that God will not account of men for one particular defect but according to his generall course and tenour of life Soule and Body 1. It were great wisedome and grace to bee more carefull to feede and provide for our soules which even a world cannot ransome than our bodies not feeding these till those be fed 2. There is never any corrupt action in the body whereof there hath not beene first a corrupt motion and affection in the soule so that the soule is the enemy of the body in using it to sinne and not the contrary as many falsely complaine and therefore punish their bodies and spare their soules whereas wee ought rather to nourish the body as the friend to the soule for the exercise of repentance of mortification and of sanctification Spirituall decay It s high wisdome when wee see any plague upon us earthly or spirituall as losse of our spirituall comfort and cheerefulnesse in well-doing or wound of conscience by sinne remitted then to turne to the Lord crave help of him both to shew us the cause and to teach us truely to remove it that so humbling our selves wee may obtaine mercy and be freeed from the plague Disquiet Spirit A punished minde is a disquiet Spirit Godly Strife Seeing we are naturally unwilling to any good thing it is good to strive to that thing which wee are most unwilling to doe Students This course have I by experience found profitable and resolved upon namely to bee diligent in reading the holy Scriptures and of them at the least every day foure chapters in like manner for the encrease of my knowledge to spend three houres in the forenoone in searching out the sense of the hardest places as two in the afternoone in the searching out the proprieties of the tongues and other two in perusing the tracts and commentaries of learned men one in meditation and prayer what time remaineth to spend the fame in brotherly conference Suffering They that will suffer great things in persecution and that of Papists must suffer smaller in peace and that of Protestants Selfe-suspition He that can neglect the private meanes and use them without any lively touch and he that can heare the word without any check of his conscience when the word rebuketh his corruption or he that hath his heart accusing him of sinne and can bee merry and follow the world and passe over his sinne is greatly to suspect himselfe and to deny comfort to his heart till God truly humble him The best may accuse themselves and this is comfortable if wee truly judge our selves in this case Table-talke SEeing all are anointed with the same oyle and not the Minister alone all men at a table are to move and further good matters with reverence and discretion Teares Howsoever wee please our selves with smal grace yet if wee compare our selves with that wee see should be in us and is in some wee are exceeding short as in this one thing that so few teares come from us in any cause we are too ready to excuse our selves hereby that we are not so prone to weepe as others and yet for earthly things wee can readily What was it in Paul that drew so many teares continually from him but his tender love to God and his Saints Let this be in us so shall wee weepe Temptations 1. As it is a great comfort that no temptation invade us but that which taketh holde of the nature of man so this ought to make us with profit humble our selves that there is no temptation in any man which may not take hold on us in time 2. Wee are never the further from temptation for misliking it but the neerer unlesse as in judgement wee mislike it so in affection wee humble our soules in feare and prayer before the Lord as knowing the same in time may invade us 3. Satan in good causes doth use golden temptations to allure the children of God as in prayer he affordeth meditation in meditation prayer in hearing almesgiving in reading admonition and still envyeth the good thing whereunto wee are called 4. As there is a vicissitude of the meanes and comforts of our salvation so is there of temptations which being repelled will come againe 5. As some sicknesse takes away all sense of life so some temptation may take away the feeling of spirituall life 6. In any grievous temptation wee must flee to prayer and to reading the word that part thereof which is fittest and this not prevailing to conferre with some faithfull brother and bee diligent in these meanes when if yet we prevaile not then must we follow our callings diligently and with patience waite the Lords leisure not reasoning with our temptation lest thereby we be made dull or desperate neither yet wholly contemning it as a trifle lest we fall into
comforteth the Christian heart for otherwise it were a double griefe to suffer these things in vaine yea not to profit by chastisements is and ought to bee a fearefull terrour to our consciences 2. As for such as have running sores to be without physick is dangerous for festering so for us that have running sores of sinne to bee without afflictions 3. All outward afflictions serve to worke the inward griefe for sinne which if it be the other is needlesse 4. An especiall remedie in trouble is to be prepared to undergo the same whensoever it commeth 5. Our wofull experience daily shewes how unwelcome any affliction is unto the outward man and therefore what neede wee have to bee well armed in the inner man against greater tryalls lest wee sink under them 6. It cannot bee denied but that sinne is the onely deserving cause and occasion of whatsoever evill befalleth us and therefore the Lord is just in all the evills he bringeth upon us howbeit he hath many ends why hee layeth them as well on the elect as reprobate The wicked hee plagueth to shew his justice on them to encrease their sinne and condemnation as also to make them inexcusable The elect hee chastiseth to turne them from sinne and keepe them from damnation to make them partakers of his holinesse and preserve them from further danger to exercise their faith manifest their strēgth or weaknesse and draw them nigher unto himselfe 7. When we are in affliction we are not so witty of our selves as to see the cause of it or if wee see the cause wee see not the mercy of God that his hand which is upon us is not a destroying hand but a delivering hand 8. Whereas all Gods children bee in continuall battell against sinne more or lesse it falleth out for the most part that as earthly soldiers living at ease in their campe the enemie hath more vantage and more prevaileth so in our prosperity the flesh usually prevailes over the Spirit but when God sends some affliction its as a fresh band of men to helpe the Spirit against the flesh whereby they daily get more victorie 9. This is a speciall comfort in all afflictions when first wee beleeve that Gods meaning is to make us better and Secondly we finde by experience that wee bee so and daily hope for more gaine thereby 10. The gaine we are to make by our afflictions is to be brought to more sight of our chiefe sinnes and sorrow for the same to seeke more earnestly for pardon thereof and power to amend to fight the more against them whereby they may bee the more overcome 11. When God layeth his hand upon us it s that our faith and patience may be the more tryed and exercised to his glory the example of others and our owne comfort 12. Howsoever God hath divers ends in the afflicting of his and all are not for the same yet it s safer for most Christians to take them as Physick to cure their infirmities which else would fester 13. Wee must take all afflictions as meanes to pull us neere unto God from sloathfulnesse 14. The visitation of such as grow in grace is not so much to be feared as their deliverances lest through unthankfulnesse and ease they lose the fruit they have so dearely purchased of the Lord. 15. A Christian in the time of his affliction for the hardnesse of his heart cannot judge of himselfe no more then a man sleeping of that hee did waking whence it is that many deceive themselves in looking to fee alwayes the like measure or greater of Gods graces in them for there is some intermission in the worke of the new birth though the Spirit never depart yet must not they bee secure herein for this must humble them though not dismay them 16. No affliction so much crucifieth a true hearted Christian as his owne corruptions and temptations 17. It s good for afflicted consciences to remember the state to come that they which sow in teares shall reape in joy 18. It s a common fault to bee more touched when the crosse privately toucheth us then when the whole Church suffereth Angels How the good Angels of God watch over us is not curiously to be searched after but we must pray that by faith we may feele that they pitch their tents round about our Tabernacles Anger Whether our anger bee carnall or spirituall may bee thus discerned If it hinder not but quicken our holy exercise of prayer and other religious duties if it interrupt not our meditations nor withdraw us from performing our duty to the party offended neither make us peevish to others its spirituall not carnall Assurance of Gods favour Election and Salvation 1. As it is a most blessed estate to be hid under Gods wing that is to be sure by faith of Gods favour and protection that hee will keepe us from danger or preserve us in it that it hurt us not and so in the end deliver us and make it profitable So its hard to come to this and harder to keepe it whereof amongst others these may bee the causes We too little think of such matters or prise them not when we doe yet either wee despaire or presume and post off if we goe about them yet through ignorance or sloath attend not thereon The remedy is to labour and pray to see the gaine which might make our paine pleasant till then all will be tedious Wherein this may further to consider our present dayes wherein no small store have beene suddenly taken away from all they sore toiled for And seeing our father hath allowed us sufficient of thesc things below what childish follie is it to spend our time in play as it were and leave our chiefe duties wherein wee should most please God and most procure our owne welfare present peace and eternall happinesse 2. For our comfort in the assurance of salvation wee must consider what worke of Gods Spirit wee doe certainely finde in our selves as in particular these 1. A sound knowledge of the doctrine of Salvation 2. a true beliefe of it 3. Joy and comfort in it 4. desire and care to glorifie God for it in hating and striving to forsake all sinne in loving and endevouring to doe all good in every of them being humbled by reason of our weaknesse yet comforted through the measure of Gods grace in us 3. As Gods children bee hindered many other waies so this way not the least that by reason of our common infirmities in our best actions wee have not comfort that God is pleased with us and so are discouraged and finde not that joy in our profession wee might doe for redresse hereof know we thus much that herein wee offer great injurie to God and our selves in thinking God so strait
reveale them or our friends to fall out with us and so reveale them to whom before we made them knowne or our owne mouth to confesse them either at unawares or in sleepe by dreames or in sicknesse by raving or in frenfie to vomit out thine owne shame or else the torment of thy evil conscience shall wring it out yea if all these should faile the Lord is able to raise a strong suspition in the hearts of others that thou art such a one and therby discredit thee as this is a good meanes to provide for a good name so is it a good rule of all godlinesse to be affraid of secret evills yea in heart and thought A second step of procuring and keeping a good name is to have a godly jealousie over all our doings that they give no occasion of suspicion of evill though we doe not that which is simply evill procuring things honest following and seeking after things of good report so also to be plentifull in good workes one or two being insufficient our light must shine before men Mat. 5. 6. In doing good wee must looke that it be with a sincere affection and 2. with discretion the want of eithertakes away the credit of well-doing by Gods just punishment so that a simple soule shall see the shifts wherewith the wise worldlings bleare mens eyes 7. When we are ill reported of for well doing its good first before wee cleare our selves to examine our hearts in what manner we did it and finding wickednesse therein to be humbled for it before the Lord and receive it as Gods correction to amend us if we finde our heart upright then let us learne that God tryeth us whether we will leave doing well for ill report and therefore with patience to endure this triall and commend our innocencie unto him who maintaines good and honest hearts 8. They which are so past shame that they care not for the Church discipline for their open sinnes little profit by the Magistrate 9 Many that are put to open shame are sorowfull therefore but not aright for it is not because they sinne against God others are sorrowfull for their sin which wrought them shame but the devill bewitcheth them that their sinne is not so great and many doe worse and this shame will not continue long prove a wonder but of nine dayes continuance whereby they be hindered from repentance and though at the first they without dissembling promised amendment yet neglecting the meanes to further their repentance thus bewitched they fall to their sinnes againe They that will profit by such discredit are to labour that as their faces blush before men so their soules may be confounded before the Lord that being humbled by godly sorrow it may please God to raise them up Now to try godly sorrow these be two rules 1. If we can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner as giving place to Gods justice in punishing we can labour for forgivenesse of sinnes And 2. if when we can conceale our sinne yet wee freely with David confesse it when a sin is committed yet so closely as none can probably suspect him the offendant may conceale his sinne if it can be done without another sinne but if an oath be lawfully required the truth must be told Nurcerie for the Church It were an happy nurcerie for the Church if every grounded Pastor would traine up in life learning doctrine discipline some toward Scholar to make him more fit for the Church as Moses did Ioshua Elias Elisha Ieremie Baruch Christ his disciples Paul Timothie Offences IN private offences a man may goe to his private prayers before he be reconciled till opportunitie be had Parents 1. WHen children have infirmities their parents are to see whether they have not received such sinnes from them if they have they are rather to pray for their children then too much to correct them lest they persecute their owne sinnes in their children 2. The Lord often in his children correcteth the immoderate love of parents to their children for naturall causes as Abraham with Ismael Isaac with Esau David with Absolom and Adoniah so of husbands to their wives 3. If a maide may not performe her vow to the Lord without her fathers consent much lesse her contract to man Patience 1. In greatest troubles there is no greater ease then patience and sufferance as a great cause of madnesse is impatiency of minde or Gods sudden wrath for sinne against conscience 2. Patience then possesseth the soule when our outward wants are thereby supplyed Peace and Ioy. 1. It s not to bee marvelled though so few attaine to the joy in the holy Ghost and to such sweet rejoycings in Gods love which is the height of our happinesse here so that the more this is felt and kept the more heavenly is the life and death 1. The worser sort have no knowledge nor care whether God like or dislike their wayes but blindlie hope all is well till evill come and some of these though they feare God is angry with them yet shake it off and forget it at least flightly appease him 2. A second sort be grieved hereat and this takes away their joy as it ought but seldome come they to sound comfort and lesse rejoycing though fearefull to offend 3. A better sort be warned by their harmes and so more wisely keepe their peace not willingly angering God by leaving undone their duty or presuming to doe contrary but indeede to please God those usually walke with much peace and can come boldly in Gods presence and so sometimes finde a glorying in the Lord and exultation in the Spirit best of all The way then to maintaine our peace and so rejoyce is to consider how we please God if not then 1. not to be quiet but mourne 2. not to languish in sorrow but seeke reconciliation 3. to be chary in maintaining peace which in time will breede rejoycing for which labour we by due meditation on Gods love for infirmities ought not to breake our peace so as there be a true bewailing and striving against them but presumptuous sinnes and God much more will beare with many faults where there is a care to to doe better 2. Although the love of God bee the originall cause of our salvation yet in respect of us the grace of Christ is the first to worke assurance thereof in our hearts for this cause in blessing the people that is set in the first place The grace of our Lord Jesus Christ which they first conceive to be the beginning of their blessing To Please God 1. It s a common and a sore evill that there is so little care whether God be pleased or not and therefore so little labour to please him without which there is no fruit or comfort
often hearing reading meditating the word by marking the checks of our consciences and reproches of our enemies we may be much helped therein 11. Some sins against knowledge are of frailtie and be remissible others are not being of a rebellious and finall obstinacie which is not in those who feare it and carefully avoide it rejoycing that it s not in them Slander By well doing to stop the mouthes of slanderers is the onely remedie of all slanders Sorrow for sinne 1. It is observed that even of those that are grieved for sinne the cause is in most for the danger it brings them unto and not for dishonouring of God whereby it comes to passe that when they gather hope of deliverance from the danger then the griefe and feare for sinne decayeth which if it were otherwise would daily encrease for the more wee are assured of Gods love the more we love him and the more we love him the more we desire Gods honour and therefore the more are we grieved with our sinne which offends him This may be a most sufficient answere to that doubt which troubleth many why divers of those that be true Christians were moved to feare sinne and be grieved at it more in the beginning than after 2. There is no greater bane of sound godlinesse than to favour and make light of our sinne not being grieved thereat 3. It is found by wofull experience that a principall cause why many who hope to be saved by Christ and be indeed true though weake Christians are so sloathfull and unwilling to take any paines to lead the strait life of godlinesse and to come under and precisely keepe the Christian dyet namely that holy direction that prescribeth how we are the whole day long and so all our life long to be well occupied the cause I say hereof is manifest to be this that they be little grieved with their diseased estate and feele not such smart of their sinnes as should make them never cease till they found some ease by this soveraigne dyet which is proved so sufficient to releeve and refresh a true Christian heart This therefore above others is to be travailed in that we may feele our sinne so bitter and grievous unto us that we may never bee at rest till wee come under this dyet and thereby also may be held to a constant keeping thereof To this end these things are with all conscience continually to be thought on 1. that our sinnes be most dishonourable to God such as much offend him and grieve his holy Spirit whereby wee are sealed These if they be not grievous unto us we may justly feare that either we bee bastards and no true children or at least that wee are fallen into a deadly security which will hardly in long time be recovered and will cost us much griefe and sorrow to bewayle our decay 2. that they bee very hurtfull to man our selves and others both good and bad to our selves as which hinder good things from us earthly and spiritual bring judgements temporall and eternall to others provoking Gods wrath on our Land Church Congregation Familie Kindred Posteritie offending the godly as whereby they are made sorrie the wicked making them reproach our profession the weake also being strengthned in sinne by ill example 4 It is a speciall sinne amongst most professors that by reason of outward prosperity and peace they doe not walke humbly with God so little griefe of heart or feare of God is any wayes to bee found indeed sorrow is tedious and unwelcome and therfore except there be great cause and that outward we put sorrow away and soone ease our selves of the hurthen whereby it comes to passe that men being loosed as it were from the Lords bands live securely and serve God carelessely and spend their dayes in jollitie which is the bane of all godlinesse and enemie to all heavenly rejoycing whereas God gives grace to the humble and hee will dwell with those that be of a contrite spirit In regard hereof I judge it highly necessary for the most of us by all means to turne our laughter into mourning and our joy into heavinesse which that we may doe we are to put away and withdraw our selves from all occasions of carnall rejoycing as pastimes merry-meetings bravery belly-cheere foolish jesting and other such companies as might make the heart light and merry insteed hereof to occupie our minde much upon our old and late sinnes to see how farre wee come short in grace of others and more short of that which God requires and by the meanes which wee have we might attaine to and herein particularly to deale so much as may be Herewith to consider the terrour of Gods wrath heare how many wayes he may make our lives bitter unto us by bodily and spirituall plagues on our selves or such as be neere us our wives children parents kindred families and acquaintance and in the world to come the torments of hell how extreame and everlasting and easelesse in what danger hereof wee bee who have so little or no faith at all and so little pray to escape this endlesse woe how God is angry with us and regards not our prayers and this is the more that we offend so mercifull a father Besides these causes of griefe for our selves this should grieve us for others either the faithfull their infirmities and grievous punishments of God upon the◠bodily and spirituall deprived of the meanes of salvation and the like or the wicked that they live so prophanly and licenciously persecute the godly and cast away their owne soules whose care if we did pitty it would move to many teares and prayers for thē In all these this ought to be chiefe that the honour of God which is the most precious treasure that can be is not onely so lightly esteemed but defaced and contemned 5. There is a double sorrow for sinne one specially in respect of the punishment which goeth before faith and may bee in those who never come to faith in whom it either weares away of it selfe or is eased with a false faith or if it continue it drives to despaire and this also remaines after faith by reason of the weaknesse of faith which is sometimes more or lesse The other sorrow for sinne ever followes faith which thus ariseth that when we consider Christs love to us which breeds love in us to him with a desire and purpose to please him then seeing how by our corrupt nature we faile it cannot but grieve us accordingly and this sorrow onely is a proofe of faith 6. These bee two rules to trie godly sorrow 1. if wee can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner in giving place to Gods justice in punishing wee can labour for forgivenes of our sins 2. if when wee can
for our soules Note The use of holy dayes We are to be in readinesse against our departure out of this vvorld daily preparing for the same To meditate on death or judgemeÌ„t vvhich best liked Hovv to meditate on death profitably Hovv to thinke of life and death The feare of death not to be disliked The use to be made of dying people A great judgement it is not to thrive by the many helps vvee have of our spirituall nourishment The causes hereof 1. 2. The Râ—medie The causes vvhy many decrease in godlinesse 1. 2. 3. 4. The Remedies Why the Lord often delayeth comfort Who the Lord delighteth in A description of the devills or evill spirits Of olde men vvere more affraid of the devill then novv Note The protection of the good angels comforteth in vvell doing as the evill spirits being about us humbleth in evill doing Man seeth not as God seeth Wisedome and charitie requisit Three notes vvhereby to try those vvith vvhom vve vvould converse Gods vvisdome in affording no stricter discipline A good order of discipline Hovv the devill driveth to despaire Satan tempteth at sometimes to desperation as at other to presumption Hovv capitall a sin distrust is Wee are prone to it Hovv vvee fall therein Hovv to remedie it Gods former liberalitie doth not prejudice his future mercies Note Hard to discerne vvhat doubting stands vvith faith Gods children doubt and vvaver oftentimes vvhich the Lord disposeth to good To doubt is a sinne and to bee vvithstood Hovv to remove the same Causes of Salvation The assurance of our nevv birth a remedie against doubting Sense of our vveaknesse and infirmities no breeder of security Faith and an holy life goe together Comfort to a tender conscience The hypocrite disproved Having fallen into sinne to doubt of Gods favour vvill not raise up They vvho most suspect their ovvne vveaknesse prove strongest in the time of tryall The saints looke too much on the effects too little on the causes of justification Many seeing much corruption in themselves vveaken their faith that they might by feare be made more carefull in life vvho should indeed increase their faith that they might be more quickened thereby to an holy life A principall means of vveakning faith The removall thereof It s no presumption to give credit to God in his Word Unbeleefe an horrible sinne Causes of distrust Our unvvorthines must not let us from beleeving Hovv to remove doubts of Gods favour The use to be made of dreames vvhether evill terrible or good Dulnesse vvhen chiefely found The causes thereof to be searched The remedie to bee used Gods help to be vvaited for Note Why the godly are sometimes more dull vvith the publique meanes then vvithout The omission of a duty for infirmities sake hovv dangerous In earnestnesse the heart is to be searched Long ease hovv dangerous Difference betvveene the faith of the elect and of the reprobate What it is to come to Christ Tvvo dangerous evills Unvvillingnesse to do good to be striven against Particular examples vvhen to be made generall instructions The variety of heavenly exercises tedious to our nature What use is to bee made of our failings A proofe of a vveake faith What benefits vvee enjoy by faith Hovv to encrease faith Mâ—anes vvhereby to be encouraged unto all godlinesse 1. 2. 3. Difference betvveene knowledge and faith The true doctrine and practise of faith a stranger Fevv knovv or doe every thing in faith Foure things to be laboured for of him that vvould doe any thing 〈…〉 1. 2. 3. 4. Note True faith never throughly quenched An holy life shevveth in vvhat sort vve beleev as iniquity vvho beleeve not Hinderances of faith 1. Security occasioned thorough ignorance neglect or contempt 2. Presumption or discouragements Remedies hereof 1. 2. 3. Faith likened to fire How dangerous not to be armed vvith faith Whether this speech I vvill goe to my father be of faith or before it Whence it is that being persvvaded that God is true in all that he saith vvee should yet not beleeve some things vvhich hee saith Faith coÌ„pared to a noble princesse Graces preceding and succeeding faith By the temper of the heart faith may be best tried Note Many deceived in thinking they have faith and have not Chiefe lets of faith or causes vvhy so fevv beleeve 1. Simil. 2. Wee more easily beleeve vvhat God hath said shall be though it be above nature then things coÌ„cerning our selves if they bee contrary to nature Faith like unto fire in sundrie particulars How it s to be kept The vvay to get faith 1. 2. 3. 4. The surest proofe of faith is by the causes and effects thereof The causes The tryall of our humiliation The tryall of our desire of Christ The try all of dravving to Christ The effects Comfortable notes of a sound heart 1. 2. 3. 4. 5. 6. A speciall point of Gods mercie Hovv to prove vve have saith A reverend estimation of Gods mercies to be-retained A svveet comfort In affliction of minde vvhat is to be done The greatest faith is vvhere there is least feeling No man but may fall they soonest that think least of it What use to make of the falls of others He that standeth is to take heed lest he fall Even the best have some slips the vvorse some goodnesse The elect hardly fall tvvice into one grosse sinne Familiaritie vvith sinne hovv dangerous Fellovvship vvith the ungodly hovv fearefull With vvhat sort of persons and hovv farre vve are to converse Hypocrisie is to be avoided in fasting Benefits by fasting Difference betvveene feare and presumption How profitable to feare even those things vvhich never come to passe Those feares vvhich have not their events not to be accounted triviall We are to feare though not immoderately What use to be made of feasts Want of feeling to be prayed against Note Where and why the ungodly love or hate Affinitie vvith the vvicked dangerous The friendship of the vvicked deceitfull The flesh is to bee beaten dovvne the motions of the spirit to bee entertained The dutie of ministers tovvards their flocks A fault in friends meeting Hovv to have comfort of our friends What gift may bee received Upon the event of spirituall blessings upon any hovv to behave our selves Whence it commeth to passe that vvee are more affected vvith mans favour then Gods To meditate on Gods goodnesse how profitable it is Christians are to bee humbled for their light esteeme of Gods glorie In glorifiing God vve seeke our ovvne glory Gods glory still to be aimed at Hovv to knovv when God is glorified An encouragement to glorifie God God in shewing mercie is farre unlike unto man The use to be made of Gods long-suffering Hovv dangerous it is to play vvith our affections Serò sed seriò Gods providence in every thing is duely to be vveighed Gods providence to be observed in the speeches of our enemies Secret things are for the Lord the revealed for us Wherein the godly are
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