our salvation by Christ But for so much as all our comfort stands in this that God who justifieth the ungodly hath freely given his Sonne and in him is reconciled to us being his enemies and hath by his Gospell called us and by his spirit wrought faith in our hearts to receive Christ so given unto us whereby wee being dead in sinne and having no goodnesse in us were made alive to God and so were new borne and then doe beginne to bee changed first in affection and then in conversation by little and little from a childe growing to a riper age in Christ Therefore if wee have this assurance of our new birth though we feele much weaknesse of the spirituall life yet wee ought not to doubt whether wee bee Gods children seeing hee that is so new borne as aforesaid can never dy but rather we are to remember 1. Wee are but children and therefore weak 2. Wee are very subject to many spirituall diseases some such as take away sense of life and therefore must seeke to bee cured and not despaire of life seeing wee cannot perish This cannot breede securitie in sinne to any for he that seeing himselfe miserable doth beleeve to bee saved by Christ cannot but love God and for love studie and travell to obey him no more then fire can be without heate so that they who say they thus beleeve and live not Christianly are lyars the truth is not in them If any tender conscience ignorant weak for so must they needs be should say I am such a one because they feele so little grace in them they may manifestly be disproved by the true effects of faith which no faith can be without true love of God his Word his Saints desire to please God griefe for former and present sinnes and such like If any hypocrite will say he thus beleeveth and in some measure thus liveth let him try his inward affections why hee doth all duty it will bee found not in love to God and recompence of his kindnesse but either for the credit of the world or mercenarily for obtaining Gods favour whom his securitie jollitie presumption and want of sense of his infirmities and of an holy feare of falling and care to please God in secret will descrie 3. A true beleever falling into sin ought if hee can hold his confidence though he be foulie fallen and rather lament that hee Gods childe should so dishonour his father for the doubting of Gods favour cannot raise him from his fall but the beholding of it is that alone which will breede holy and acceptable sorrow for sinne and conscience of amendment 4. It s evident that many of the carefullest Christians seeing their infirmities doe most doubt whether they have faith who yet for the most part in time of tryall finde more then others who bee more secure and confident but yet this is their fault that they looke too much to effects and not to the cause of their justification and in beholding the effects through ignorance and feare judge amisse not seeing the true effects of faith in them being blinded with their wants 5. This is found in many true Christians that they oft doubt of their salvation and feare they bee not Gods children because they see such sinnes and wants in themselves and hereupon be oft moved to greater care of an holy life thinking that otherwayes they may not beleeve and on the other side that if they see more mortification of their corruptions and more strength to good duties that they may boldly beleeve wherein they pittifully deceive themselves many wayes 1. That they often obtaine not their desire in mortification 2. That if they by this meanes prick themselves to more care for a season yet so soone as their feare is slacked their care is ended 3. That if their care should continue yet this is not that which can either cause them first to beleeve or else any way encrease their faith onely this can more certainely prove that they have and do indeede beleeve and so may comfort them for there is nothing that can beget or encrease faith but Gods promise and seales thereof truly applyed They therefore who doubting doe thus think to encrease faith by leading a better life doe take a wrong course and plainely shew that in their holy life they seeke themselves and not the Lord and are not moved thereto by the true love of God which is the chiefe mother of true obedience whereas they ought rather having good cause to doubt whether they have soundly beleeved seeing they finde in themselves no comfortable fruits of their faith to labour more stedfastly to beleeve that so their faith as fire encreaseth by the heate of it may send forth more fervent effects of love to God and obedience which shall then effectually comfort them seeing such fruits of such a root 6. In the deepest thoughts of our salvation this oft riseth up to weaken our faith that God having ordained some to destruction and yet to make the sole cause of mans perdition to bee in himselfe prepared a remedy for all and in his testament bequeathed it to all and publiquely proclaimed it to the world though for his part determining to give grace to receive it onely to his chosen and to leave the other to themselves what warrant wee have to beleeve that we are of them to whom God hath determined to give his grace and who indeed shal receive it and not of those who herein deepely deceive themselves whereunto the soundest answere is this that the secret determination of God is to himselfe and not to be enquired in to of us who cannot know our election till wee know our effectuall calling who to this end must attend to his revealed will wherein he certifieth all to whom the Gospell commeth that he would have none perish but beleeve therefore inviteth all of them exhorteth entreateth thē by his ministers to be reconciled unto him and sore threatneth if they beleeve not Upon all which this may bee concluded that its great sinne and follie for him to whom the Lord hath revealed his will concerning his salvation and by many meanes prepared him thereto as giving him sight and sense of his miserie knowledge of and unfained desire of Christ the onely remedy calling and commanding him to receive him together with cleere knowledge that he in his word hath promised this remedie to him for him I say its great sinne notwithstanding all this upon no ground but onely a suspicious feare to doubt that God will not yet save him but doth this to his farther condemnation whereof there is no feare but to such as contemne this grace or receive it in vain not being drawne thereby in truth to love and seeke Gods honour by unfained obedience to his will whereas all they who knowing the benefit by Christ in respect of the greatnesse of it
the instrumentall cause of justification workes as the effects of the man justified 8. It s a matter much to be bewailed as cause of great danger to many a soul that Satan our sworn enemie in every part of our life so annoying us yet most seldome or never see or avoid his assaults but rather like and embrace them 9. Satan being a Spirit hath a very familiar though secret communion with our spirits 10. It s safest in all temptations to keepe the meane neither to be quiet without griefe for then Satan will account we bee his without any paines neither to be too unquiet as without comfort for then Satan will be the prouder and bolder to take more paine to overcome us 11. As Satan tempting Adam overcame him and all in him so tempting Christ as he could not overcome him so neither shall he us in him 12. Satans temptations follow our affections if wee lightly account of him hee bleares our eyes with Gods mâ—rcies if we be pricked with conscience of sinne then he ladeth us with the judgements of God making us as ready to aggravate our sinnes as by the former to extenuate them 13 Subtilty and violence are the chiefest distinctions betweene the temptations of the devill and of the flesh 14. When Satan cannot drive into security he laboureth to discourage that they may have no heart to good exercises and so make small use of them for as they who eate with ill stomacks have least strength by their meate so nothing more hinders our profiting by good exercises than want of comfort in them This policie of Satan many not observing doe of purpose discomfort themselves thinking the same best and so take corrasives for cordials The remedie hereof is this that such as be hindered by discouragement should in their meanest discharge of duties feede on these comforts 1. the nature of God so proclaimed and proved more tender pittifull and ready to beare with pardon and accept our least endeavours in truth than parents the frailties of their children 2. that in our weakest duties there is some conscience and fruit The Scriptures 1. Men that dig in mines for any treasure even for the hope of gaine labour sore before they finde any veine and many times misse but when they finde the silver veine with what cheerefulnesse doe they labour it makes them forget their paine though sore and otherwise tedious now wee who studie the Scriptures are even in the veine of heavenly treasure how much then should we bee encouraged 2. The Scriptures barely read without particular looking into the severall doctrines contained therein is like a comming into a treasurie wherein we see many costly things folded up and some ends appearing out but when they be all uncovered then doth their glory more affect us for the present and leave a deeper impression of their excellencie so in the Scriptures by the particular view of the excellent doctrines our memory is more confirmed besides our present use therof 3. It s a most worthy travaile for Students in divinity to referre all their studie first for the true sense of the Scripture which onely will make a man a grounded Divine to teach and confute all errour and secondly for the right use in himselfe and others for amendment of life and all godly duties 4. Wee must redeeme time even from our ordinary callings to read the holy Scriptures Selfe-love This is a dangerous deceit and bewrayes an unsound heart that when our sinne is like to bee reproachfull to us then wee can hold in for our credits sake but in our private dealings there is no such stay and indeed if it bee observed wee shall finde that this selfe-love is a greater cause of leaving much ill and doing good than the true love of God which ariseth from a sound faith The number of Seaven The number of seaven is oft used in the Scriptures for that God foreseeing mans unbeleefe provided many things to call him to the remembrance of the creation and so bring him to meditating beleeving and trusting in God Sicknesse It s most meete in the time of a contagious sicknesse that there be one Minister to teach the whole and another to visite the sicke and that by choice of the people if people admonished will not take this order a godly pastor may in wisedome to his power provide for both speaking to the infected a farre off if any danger come he is free Sinne. 1. As he that once could not abide to taste bitter or sowre things when hee was in health may justly suspect that his stomack and body is out of frame when he can well away therewith so he that could not once abide any corruption of sinne in himselfe or others and now can is to feare his soule is sick and therefore no man though never so godly otherwise but is to suspect himselfe and to be grieved when he can passe over his infirmities or see sinne in others without earnest griefe 2. Hee that will profit in true repentance must not by viewing the sinnes of others whether preachers or people be drawne from sight of his owne in his particular calling of Magistrate Minister Parents c. but must so see those that first he cast out the beame out of his owne eye 3. The Lord punisheth every sinne not repented of either in our selves or in our posterities 4. The conscience of Gods graces with the conscience of sinne breedeth an hell in the hearts of Gods children when wee are given to sinne wee are blinde even in the sight of our owne dangers and custome of sinne which preach such iniquity unto us that neither Gods judgements can terrifie us nor his mercies move us 5. Wee shall never throughly leave sinne untill we know and acknowledge sinne to bee sinne and bee truly sorrowfull for the same 6. This above many things is to be lamented in the lives of most professors that by long custome in sinne it is so confirmed that we shall carry the ach thereof to our grave as bruised men in their youth 7. Wee may comfort our selves for particular sinnes if being admonished wee bee humbled for them as David and Iehosaphat but if being admonished we still lye in sinne and so tye one sinne to another then are wee to feare Gods wrath for it is the generall falling into sinne not one particular which displeaseth God 8. There is no sinne whereof every man hath not the seed in himselfe which without the Lords mercie would in time breake out 9. A good helpe to avoide sinne is to remember what punishments we have felt for sinne and what are threatned 10. Though it be very hard to finde out our speciall and secret sinnes yet by oft examining our selves acquainting our selves with our owne estate by often prayer that God would reveale them by
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
offered thee despise not but blesse God for the same accordingly making use thereof to his glory and thine owne good Farewell A. SYMSON THE AVTHOVRS PRAYER AT the writing of this Booke MOst gratious God and loving Father pardon forgive all my sinnes and write those things in my heart by thine holy Spirit which shall be written in this booke that as this booke shall through thy grace helpe my memorie so thy Spirit may sanctifie my meditatious that thorow this grace I may heare to understand understand to be moved in my affections and not for a time but for ever to remember meditate and practise thy word with an holy and humble perseverance thorow thy deare Sonne and our only Lord and Saviour Iesus Christ Amen THe lips of the righteous feed many Prov. 10. 21. Hee that winneth soules is wise Prov. 11. 30. The Preacher was wise hee still taught the people knowledg yea hee gave good heed and sought out and set in order many proverbs Eccles 12. 9. I will meditate also of all thy workes and talke of all thy doings Psal 77. 12. O how love I thy Law it is my meditation all the day Psal 119 97. Who so is wise and will observe those thâ—ngs even they shal understand the loving kindnesse of the Lord. Psal 107. 43. Preach the word bee instant in season and out of season reprove rebuke exhort 2 Tim. 4. 2. THE PRINCIPAL heads of all things contained in this book A. ADmonition Page 1 Affections Page 2 Affliction Page 3 Angels Page 11 Anger Page ibid. Assurance of Gods favour Election and salvation Page 12 Atheisme Page 24 B. Baptisme Page 24 Benefits or blessings Page 26 Birth-day Page 31 Buying and selling Page ibid. C. Calling Page 33 Christ Page 34 Christian Page 36 Christianity Page 36 A Civill life Page 40 Comforts Page ibid. Communion Page 46 The Commnnion of Saints Page 48 Compassion Page ibid. Complaint Page 49 Concupiscence Page ibid. Conference Page 50 Confidence Page 53 Conscience Page 54 Consent Page 57 Contempt of grace Page ibid. Contentation Page 59 Contracts Page 60 Corruption Page 62 Good Counsels Page 63 D. Holy Dayes Page 64 Death Page ibid. Decay in grace Page 68 Delay Page 73 Delight Page ibid. Devils Page ibid. Discerning Page 77 Discipline Page 78 Despaire Page 79 Distrust Page 80 Doctrine Page 82 Doubting Page ibid Dreames Page 99 Dulnesse and deadnesse Page 100 Duty Page 102 E. Earnestnesse Page 102 Ease Page 103 Elect and Reprobate Page ibid. Evills Page 104 Excuse Page ibid. Examples Page 105 Exercise Page ibid. F. Failings Page 106 Faith Page ibid. Falls Page 133 Familiarity Page 135 Fasts Page 136 Feare Page 137 Feasts Page 139 Feeling Page 140 Fellowship with the wicked Page ibid The Flesh Page 141 Flock Page 142 Friends Page 142 G. Gift Page 143 Gods favour Page ibid. Gods goodnesse Page 144 Gods glory Page ibid. Gods mercy Page 147 Gods patience and long-suffering Page 148 Gods providence Page 149 Gods will Page 150 Godly Page 151 Godlinesse Page 153 Gospell Page 158 Grace with the growth therein Page 159 Griefe Page 182 H. The Heart Page 184 Helpe Page 185 Hereticks and Heresies Page ibid. An Holy life Page 187 Hope Page 188 Humiliation Page 189 Humility Page 193 Hypocrisie Page ibid. I. Ignorance Page 193 Indifferent Things Page 196 Infirmities Page 197 Ioy. Page 198 Iudge Page 202 Iudgements Page ibid. K. Knowledge Page 205 L. Law Page 205 Learning Page 206 Love Page ibid. The Lords day Page 210 M. Magistrate Page 211 Man Page ibid. Mariage Page 213 Meanes Page ibid. Meditations Page 214 Memory Page 218 Mercies Page 219 Ministers or preachers Page 220 Mirth Page 230 Mistrust Page ibid. Mortification Page ibid. Motions Page 231 N. A good Name Page 231 Nurcery of the Church Page 240 O. Offences Page 240 P. Parents Page 241 Patience Page 242 Peace and joy Page ibid. To please God Page 246 Poore Page 248 Popery Page 249 Praise and dispraise Page 250 Prayer Page ibid. Pride Page 260 Priviledges of the Saints Page ibid. Profession and professors Page 263 Promises Page 265 Punishment of sinne Page ibid. R Reconciliation Page 267 Regeneration Page 269 The Regenerate and unregenerate Page ibid. Remembrance of good Page 277 Renewing Page 278 Repentance Page ibid. Reports Page 279 Reproofe Page 280 Riches Page 282 S. Sacrament Page 282 Saints Page ibid. Salvation Page 283 Satans courses subtilty and temptations Page 285 The Scriptures Page 295 Selfe-love Page ibid. Sicknesse Page 299 Sinne. Page ibid. Slander Page 304 Sorrow for sinne Page ibid Soule and b 〈…〉 Page 318 Spirituall decay Page 319 Disquiet Sp 〈…〉 rit 320 Godly Strife Page ibid. Students Page ibid. Suffering Page 321 Selfe-Suspition Page 322 T. Table-talke Page 323 Teares Page 323 Temptations Page 324 Thankes Page 328 Thoughts Page 329 Tryall of a mans selfe Page 331 The truth Page 335 Time Page 336 Y. Vertue Page 337 Visions Page 339 W. Warfare Page 340 Watchfulnesse Page ibid. Wishes Page 341 The word of God Page ibid. Worldly mindednesse Page 346 Worldly wisedome Page 347 V. Young children Page 349 Z. Zeale Page 350 TIME WELL SPENT Admonition 1. MAny can stirre up themselves which cannot admonish others much lesse they which admonish not themselves can admonish others 2. Having admonished our brother in meeknesse and not prevailing its good to require him to trie his conscience after his sleepe what peace he hath in refusing our admonition 3. To speake to the consciences of others to rip up secret smnes a man must marke diligently his owne heart whereby hee shall see the secret corruptions of flesh and blood which are in all men Affections 1. An excellent tryall of our affection of anger grief joy c. is by this whether they make us fit to serve God or not 2. It s a notable point of wisedome to make our affections knowne in company as little as may be as did Ioseph and not to be extraordinarie at the table either in joy or sorrow without speciall cause but privately with some godly friend or onely with the Lord to powre out our hearts 3. Every excessive affection bringeth his owne punishment anger griefe love jealousie and the rest as daily experience sheweth Affliction 1. The onely way to moderate and sanctifie our earthly and naturall sorrow which in it selfe is not unlawfull but necessarie as a meanes to make us seeke to the Physitian of our soules is this so oft as we feele the prickes thereof which bee in none continuall but have their fits so oft wee should consider of the end why the Lord hath sent them and so continueth them that so by labouring to make the right use of them not only our mindes may bee withdrawne from vaine discoursing of our losse but also by making some profitable use of them wee may sooner attaine to the end why they were sent which alone
and 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
to finde strong comfort in the Lord and thereby good encouragement unto all godlinesse is daily to consider deepely 1. His owne miserable estate by nature that thereby he may be stirred up to cry with the Apostle O wretched man that I am who shall deliver me from the body of this death And 2. he is no lesse to regard the remedie here of in Christ that beholding the singular benefit thereof he may more uncessantly desire it and so 3. the truth of Gods promise that hee may be more and more assured that Christ is his and he the Lords that this may comfort and encourage him in all godlinesse 4. There is great difference betweene knowledge and faith for a reprobate may know by the word of God and so beleeve that God hath promised his Sonne to him as well as to others and yet not lay hold on this promise which is true faith which he onely doth who so receiveth Gods promise that thereby he is certainly perswaded that he shall have the thing promised which makes himselfe stay for his salvation hereon and patiently to waite and looke stedfastly for the same 5. The true doctrine of faith is a stranger much more the practise of it that men seeing themselves most cursed wretches yet should be assured that God hath given them his Sonne and in him eternall life for he that hath this assurance cannot but have much comfort even in afflictions and this only is it which will make a man willing to deny himselfe 6. It s a matter very weakely knowne much more weakely practised of most Christians to doe every thing in faith which must needes deprive them of much comfort if they live not securely contenting themselves with opus operatum for remedy hereof this is to bee knowne and laboured for of him that doth any thing in faith 1. That hee know the thing he doth in omitting or committing bee commanded of God and therefore endeavour to please God therein 2. That he know and remember Gods promise made in Christ to such obedience 3. That he give credit to this promise that God for Christs sake will accept his true though weake obedience 4. That hee with this perswasion doe offer up his service to God in the name of Christ How infinitely in all wee all doe faile is lamentable to consider especially that wee doe not the things we doe in faith and therefore no marvell it is though God withhold many sweet cōforts which otherwise we might finde 7. True faith in my judgement is never so quenched that neither the owner nor any other can see any life thereof but there is ever some fruit of the Spirit to be seen if we marke it 8. An holy life cannot make any unbeleever to beleeve neither properly increase faith but onely as fruits prove the tree good and shew in what sort we beleeve so no iniquity ought to hinder any from beleeving but only sheweth who beleeve not 9. Hinderances from faith are these 1. Securitie making no reckoning of it or too small or both either of ignorance neglect or contempt and therefore either never goe about it or too slightly using some meanes not all or not constantly to the end And 2. in such as make reckoning of it either presumption that they have it when they have it not or may and shall have it without such meanes used as without which it cannot be looked for or discouragements 1. That it is impossible for any or for them either so weake that they shall never hold out or so unworthy that God will not give it them 2. That it is over tedious to attaine to will cost too much paines or bring too much trouble by forgoing all delights and gaine or falling into many dangers and persecutions To remedie which 1. we must make chiefe reckoning of it as the pearle for which wee will sell all 2. Consider the difficultie that we suspecting our false hearts and weake strength may use all meanes to attaine it 3. Comfort our hearts by the word of the Lord that it s not only possible but easie even for us in our owne eyes most unworthy through him who is able to performe what he hath spoken and is more willing to grant then wee to seeke as appeares by his inviting us who seeke not after him 10. Faith is well likned to fire whereof if a man have a sparke covered in the ashes if he shall content himselfe therewith not labouring to encrease it in time it will goe out and if not hee shall yet have but small use of it and oft have much to doe to finde it So they who finde some faith in them and therewith content themselves shall soon leese it or be so to seeke of it that they have small use of it in their lives either to comfort them they are the Lords or to guide their lives whereas every one ought to kindle his litle sparke so that he might alwayes have the heate of it and warme others 11. Whosoever armes not himselfe with faith shall live securely or fearefully not comfortably 12. Qu. Whether is this speech I will goe to my father of faith or may it be before faith An. The parable is to bee understood of professors such as the Jewes were who were in profession the children of the covenant and had God for their father and therefore the ungodly among them and us are like the prodigall childe who returnes to his Father 13. It seemeth strange that a man being fully perswaded that God is true in all that he saith should yet not beleeve some things which he knoweth God doth say and so make God a lyar which is yet the sin of all men who know God and his word The cause hereof is not easily seene and therefore so hardly removed indeede if God speake any thing which our judgement cannot object against why it should not be we doe readily beleeve as of al things past and many to come that our bodies shall rise and wee come to judgemēt the wicked be dāned the godly saved but that we being ungodly shall be justified by Christ this is hardly beleeved not only because wee be naturally moved to feare that God for sinne will condemne us but also because wee measure God by man that he will not love such as hate him and doe good to his enemies 14. Our most holy faith is worthily compared to a noble princesse who hath ever harbengers going before to prepare for her and a goodly traine after so faith hath knowledge sorrow feare desire of pardon going before it as all the honourable Ladies of vertue peace of conscience love of God and men for his sake and such others follow after 15. The easiest tryall whether our faith be alive and burning not halfe dead and cold is by the temper of the heart
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
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
and be worthy commendation who yet in free giving are very backward who therby may see their love to the world others be frank enough in giving and hard in buying and selling too much seeking themselves who may besides their covetousness suspect their hearts bee false and moved to give for some finister respect as privie pride to be wel spoken of or secret merit to please God thereby or that their conscience could not else bee quiet but feare Gods displeasure whereas the true root of this grace ought to be faith in Christ love to his needie members for which cause only freely to relieve is in none but Gods deare children Againe some are not so scraping in getting as pine at their losses and are miserable in spending others prodigall be extreame in getting by hook or crook so that this love of the world shewes it selfe in many things Visions There may bee visions now but extraordinarie which must have no credit without the word for Satan will twice or thrice shew the truth that thereby in weightier matters he may seduce Warfare HE that feels not his life a battle and so feares his adversarie and is grieved with the wounds of sinne can have small comfort in Christianitie Watchfulnesse 1. Watchfulnesse is a looking to our selves for our soules health oft required standing in avoiding all hurtfull things and procuring all good 2. As security sets open to all danger whereby many fall as appeareth by the examples of David Solomon and Peter so through watchfulnesse are many upholden 3. Watchfulnesse is either generall which must be in every action or speciall at set times and upon speciall occasions Wishes Wee must bee carefull of our wishes lest the Lord grant them when we would not have them as often falleth out The word of God 1. It is ever best to note the generall vertue of the word and not to use exceptions but upon particular and constraining necessitie 2. The cause why wee profit not in the word is because wee pray not to have our hearts striken therewith 3. Who so heares the word carelesly no marvell though he have no delight therein 4. The word of God of it selfe doth only as a light reveale Gods will and cannot work on the heart but that is onely the work of the Spirit who by the word lighteneth humbleth feareth comforteth perswadeth 5. This sore evill have I observed among many diligent hearers of whom is to bee well hoped for some worke of grace in them as a chiefe cause why they heare much with little profit and therfore no growth can be seene in them yea rather a decaying namely that they content themselves with such a marking of that which is delivered as that they can in any measure report what they heard and approve thereof which as its necessary so its insufficient and can little edifie the soule in sound godlinesse and therfore ought not to pacifie the conscience whereas that onely hearing can soundly edifie and ought to pacifie when as our hearts be delighted in the knowledge revealed or confirmed and our consciences pricked with the sense of those sins whichbe rebuked in such sort that we can at our most convenient time turne aside and bewaile them and labour by prayer with the Lord for forgivenesse and power unto amendment or otherwise bee drawne by hearing of our duties to deâ—â—re and purpose to performe them and so make new covenants with the Lord hereof wherein this care is so much the more necessarie for that this fruitfull hearing is the principall nurse of all Christianitie Besides this there is another great danger in that wee so soon let slip our hold forget or neglect our purposes and so soone waxe weary in good courses But it s to be hoped that they who have in truth purposed and begunne well shall be recovered from their falls and quickened afresh by new instructions which especially doth commend the necessity of continuall hearing or living under an ordinary ministerie 6. As nothing more concernes our bodily life then food so for our spirituall life the word 7. Our chiefe default in hearing is that wee are not so affected with sorrow or comfort as that we be perswaded to leave the sinne and doe the duty spoken of 8. Touching the hearing of the word on the weeke dayes this may be resolved that if our work be such as cannot at another time be done or bee for the present well omitted its lawfull for us to stay therefrom A tryall whereof may bee had in this if a man of honour or great credit with us should require us at such times to come to him whether wee would deny him or not if we would not deny him how can we with good conscience deny the Lord our presence in the congregation Worldly-mindednesse It s a matter much to be lamented that among so many Professors we see so exceeding few scarce one of a thousand who hath apparantly overcome the world by his faith setting light by these things below the heavenly having wholly his heart Though it bee our desire to have our hearts withdrawne herefrom yet so weakly doe we labour the same that with shame we may bewaile our want Worldly-wisedome It s the shame of our holy profession that the children of the world are in their kinde wiser than the children of light The wisedome of worldlings for this world is admirable how deepe a reach have they to see into their matters how quick to spy out all advantages to forecast all doubts to prevent all that may crosse them and to follow all opportunities to attain their desires and to make all sure O but how retchlesse and babish be most Christians for grace and happinesse Some securely defer all to God taking no thought what shal become of them others content themselves with bare shewes to have a name of Christianitie others with smal beginnings as though every little were enough most deceive themselves with foolish conceit their care is better then it is few or none match the worldling in prying into the privy commoditie of Christianitie and so valuing it aright in deep reach to compasse these in forecasting all doubts and preventing all impediments taking and pursuing all occasions sparing no cost time paines of attaining and never give over till we be sure and then with all watch and ward to hold fast that wee have gotten and daily to encrease the same Young children YOung children may be taught things concerning God Zeale 1. SEeing the most zealous in time doe coole it s a most necessary prayer that God would keep us in our age from the sinnes of the time we live in 2. We are to take heed that the love of mens persons slack not our zeale in rebuking sin in them and that our zeale against sin slack not our love to the person 3. It s a godly