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
and their owne great unworthinesse doe feare they shall never obtaine it though they above all desire it they I say ought to be bold and count it no presumption to give credit to God in his word that hee will according to his promise bestow his Sonne and in him eternall life upon them for such doth Christ expressely call unto him Mat. 11. 28. yea hereupon ought they boldly without feare to adventure their soules health eternall happinesse that by this perswasion they may bee drawne to love and obey God and so bee confirmed yea more to feare their hearts from this horrible sinne of unbeleefe the greatest of all other whereby they knowing what God hath said yea unto them doe yet in not giving credit to him that he will be as good as his word make him a lyar and so a false God much more such as have received the earnest of Gods Spirit renewing their heart◠and lives ought to be of good comfort and shake off such doubts The cause of this distrust is in many their owne unworthiness which bewrayeth great ignorance and errour that God giveth his Sonne to the worthy though not of merit which no Protestant holdeth but ofmeer mercy to those that truely repent them which is petie Poperie whereas the truth of God is that hee having given his Son to none but such as had no grace nor repentance in them that they by receiving Christ by faith might receive grace to beginne to repent and so daily to grow therein therefore as none ought to beleeve because they have repented so none ought to be afraid to beleeve because of his unworthinesse the sense whereof doth make him most fit to beleeve and receive Christ The want of knowledge and due regard of this one point is a principall cause of distrust on the one side and vaine presumption on the other both workes of perdition 7. For removing of our doubts of Gods favour either generally or in some particular actions there must bee 1. A sound judgement to direct when wee ought to doubt or not and 2. A daily labour according to our judgement to doubt and beleeve as cause is Dreames Of dreams which make some deepe impression in us and abide longer its good to make some profit and they may be thought to come from God or the devill according to their divers ends and effects An evill dreame shewes an evill heart in some sinne either committed or whereto we be subject and may shortly follow If they be terrible they may forewarne of some evill to come that we may avoide it by good meanes yet so as we neither feare them too much nor quite contemne them so for the good that we perswade not our selves of having it nor yet neglect it The same may be said for the event of witcheries and slanders Dulnesse and Deadnesse 1. A common thing it is in Gods children after their greatest joyes to feel great dulnesse and deadnesse of minde When the same seiseth upon us 1. We ought to search the cause whetherdoing some evill leaving off some good to bee done neglecting the meanes of salvation not seeing or not repenting some sinne seene or not repenting so soundly or for unthankfulnesse for former graces 2. Wee must use the remedie not pleasing our selves in this deadnesse but stirring up our selves as from slumber calling to minde Gods speciall mercies on us and our unworthy receiving and using of them using all good meanes to quicken us 3. In using the meanes to offer our selves to God waiting patiently for his helpe esteeming neither too little nor too much our affliction 2. It falleth out that Gods children are sometimes more dull with the publique meanes then without which may arise from hence that either they are too remisse in the use of the private or else fall to loathing the publique because they have them so often or put too much confidence in such places which the Lord correcteth by denying the use and such like Dutie For infirmities sake to leave a duty undone is to cover sinne not to overcome it Earnestnesse IN our earnestnesse its necessary to searth our hearts whether it be of the Spirit or of the flesh and if we cannot see the depth of our hearts it argueth want of prayer and travailing with our affections to know them Ease Long ease will bring either superstition prophanenesse or heresie through our corruption Elect and Reprobate A Reprobate of knowledge lying in despaire may beleeve that both Christ can and would ease him if hee could beleeve and come unto Christ to be eased but distrusting this comes not turnes away frō God But the elect beleeving that Christ will ease all commers to him is drawne by Gods Spirit to apply this to himselfe and make reckoning he comming shall bee eased and therefore indeed seeketh with faith to Christ and is eased to come to Christ is not simply to beleeve but beleeving Christ will be as good as his word in spirit to goe unto the throne of grace and desire the same as a begger invited comes for reliefe Evills These be two evills very dangerous To pretend great comfort and make small conscience in our life and to confesse our faith is weake and yet to be content therewith Excuse When we are unwilling to doe good an excuse is too readie its good therefore earnestly to strive to overcome this and then to take opportunity to doe the same Examples Particular examples may be made generall instructions when the cause of the mis generall Exercise As God hath given great variety of heavenly exercises and matters to be exercised in so we shall finde such irkesomenesse in our nature that wee care not to use this variety for our reliefe Failings WHen we see wherein wee have failed in any part of our daily practise we are not to make slight thereof or favour our selves therein but labour speedily to recover lest we grow hardned and incurable Faith 1. Such as by hearing of witches and fearefull practises of Satan be sore frighted are to know their faith is weake and comfort small for the sound beleever shall not feare for any evill tidings and therefore they must never cease striving for faith and comfort till they finde a sweet and bold resting in the Lord their father who will preserve them 2. Faith being the band of our union with Christ we doe thereby enjoy peace with God are favourably accepted of him joy in the hope of happinesse have comfort in affliction patience experience hope boldnesse to pray love to God and delight to serve him wee please God long for heaven 3. The way to encrease faith is to apply to our selves Gods promise in his word and Sacraments by hearing the word praying meditation conference and the like and to this end also every one who desires
for 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
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
for if faith be lively then shall we finde our hearts cheered and ready to serve God in any duty prayer heareing the word and the like yea then will our zeale burne to bee thankfull to God and willing to die ready to forsake all but if the heart be dull drowsie or dumpish then is faith cooled For how can any have feeling of Gods love and not bee quickened in love to God againe which will constraine us to deny our selves and to seeke his glory and to please him in all things 16. We doe in nothing more deceive our selves then thinking and quietly resting herein that wee have faith when indeed if we saw the want thereof it could not but shake us 17. Musing what is the chiefe cause why wee so hardly beleeve and put not such confidence in Gods word and seales as wee doe in mans I observe these 1. That this is our feeble nature that we can hardly but feare so long as there appeares any danger that may fall on us though we have great securitie against it as a man at sea or on an high scaffold or tower when wee looke downeward we cannot but feare though there be great safety Howbeit as they who have had oft experience be acquainted with these doe feare lesse so in matters of the soule some are hardned and desperate others remaine quaking and fearefull the best keepe the meane betweene both so feare the danger as that they are made carefull to avoide it and that with hope of escaping 2. That this also is in all by nature till it be defaced that sin condemnes and drives from God and it s as much against nature for a sinner to looke for favour from God as fire to be cold we more easily may beleeve that shall be which God hath said shall be though it be above nature as our bodies to arise but in matters concerning our selves if they be contrary to nature we ever feare that evill will come which wee have deserved and wee shall not have that benefit which wee are unworthy of though God by his word and seales give us great securitie to the contrary And this I note the maine errour that we measure Gods goodnesse by some worthinesse in us whereas his truth should be set against all in us whatsoever Although I doubt not but that there be divers measures of faith in divers men and in one and the same at divers times yet there is no faith without some certaintie and none with all but the best faith hath feare and doubting when we looke upon our vile unworthinesse 18. Faith to our spirituall life is in many things like to fire in the naturall then which what is more necessarie for without it what comfort can wee have It is it which makeeth our prayers and all our Christian endeavours acceptable As fire will goe out so faith therefore it must be daily repaired as the Levites holy fire which else will be hardly recovered The way is to lay on matter enough oft to renew the fire this is by oft meditation on Gods goodnesse promised and performed 19. The way to get faith whether yet none or but weake is this that knowing what true faith is namely to know by Gods word that God is our Father in Christ 1. We examine whether we have any and then how weake which may be most soundly knowne by causes and effects among all the purging of the heart by faith the surest 2. Finding either no faith or weake deepely weigh the great miserie of want of faith and benefit of true faith as whereby all grace and whatsoever is to be desired without it none that this may breede an insatiable desire of faith and daily encrease of the same 3. Being thus desirous of faith but having no abilitie to get it it being the gift of God runne to Gods word and see there to whom God promiseth to give it where you shall finde God heares the desires of the poore Psal 10. 17. and satisfieth the hungrie with good things and bids us aske and we shall receive whereupon all that feele a true desire of faith may take hold even upon Gods word that hee will give them faith which is indeed a beginning of faith 4. Hereby they must bee moved to use these two meanes prayer and labour to get true saving faith they must pray to God to worke it in them by his word and spirit meditating on Gods mercie in free offering Christ to all sinners and on his truth in bestowing Christ on all that come to Christ with a true heart in assurance of faith both which being continued will certainely obtaine faith in the time and measure which God seeth most meet 20. It s without question many be deceived whether they be in the faith most presume some few mistrust The surest proofe is by the causes and effects both joyned otherwise no certainty under causes we comprehend all works of Gods Spirit by which he leades men by faith which principally be these three 1. True humiliation 2. Earnest desire of Christ 3. True beleeving in him in all which many be deceived with shadowes in stead of substance or at best with tasts for full feeding The best evidence we can thinke of that all those be sound bee these for humiliation if a man carry about with him a true feeling of his wretchednesse Rom. 7. 24. For his desire of Christ if hee be not full but having tasted hunger more after Christ For his drawing to Christ by the spirit if after all stormes to draw him from beleefe he yet finds Gods word and spirit causing him to rest on Gods faithfulnesse Now for the effects which bee many the principall is the receiving of the Spirit not as a stranger to doe a work and so away but as an inhabitant to dwell for ever which spirit is as the sap which comes from the vine Christ to the faithfull the branches this spirit compared to fire hath two effects light and heat joy and love comfort and conscience many times when the fire is covered there appeares no light but if you come neere there will be some heate So is it with weake beleevers they have still some love though joy be covered not felt as in the causes so in these effects many be deceived with false fire in both There be comfortable notes of soundnesse in both which though a deceived person will dreame to bee in himselfe yet where they bee indeed it will not be hard to finde and therein wee may rest quietly 1. One speciall marke of a sound heart is a feare of being deceived which breeds care to search well our selves and to be glad to be tryed by God and men 2. Upon sight of our selves that we have some grace that wee have a sight also of our povertie a mourning for it and meane judgeing of
not profiting so much by Gods wayes are reclaimed by his corrections Godlinesse 1. Whereas every thing hath his time of growing and his growing in time it s most unreasonable that any godlinesse should bee so straitned that no growing is to be looked for in it yea also it s a grosse errour that in knowledge of the truth there may be a stay and rest in true zeale too great a fervencie in holinesse of life too great precisenesse when as our knowledge shall alwayes be in part our zeale too cold our conversation too much corrupted be we never so precise 2. This is a good comfort to any Christian heart never to be quiet or liking his state when hee feeles not some readinesse and cheerefulnesse in the practises of godlinesse 3. That we may be furthered in the practise of pietie consider wee these particulars 1. That the enjoying of earthly treasures is uncertaine and dangerous the dealing with them great hinderances the great delight most hurtfull 2. That the unchangeable purpose of a godly life is a continuall consolation 3. That the bold reprehension of sin in others is a notable bridle to our selves 4. That the daily use of all holy exercises prayer meditation reading conference are the onely nurses of a Christian life and of much comfort and assurance of Gods favour to our salvation 5. That seeing the Lord is at hand wee must not be weary of this course but labour so to hold out to the end that we may be found thus occupied 6. That the daily consideration and use of these will make our battell against sinne more easie and fruitfull for our very hearts will be better kept in order then otherwise 7. That if we well behold what exceeding comfort and joy through the assurance of salvation we finde in this godly life and what heavinesse in the neglect thereof its reason sufficient to perswade us to hold on to the end yea this present sense and further hope of the unspeakable reward to come makes Christs yoke easie 4. He hath most profited who spends most time in this practise of godlinesse denying himselfe and taking no thought to satisfie his carnall minde 5. Except we keepe this in the purpose of our hearts and resolutely bind our selves hereto it cannot bee wee should stand fast but many things as the rarenesse of this course in others and our owne dulnesse will beat us from it and sore shake us 6. We have great need to take heed of leaving off seeing so many fearefull examples who harkening to the world seeking themselves and waxing weary of this strait way and practise of repentance have given over their diligence in teaching fervencie in exhorting zeale in prayer painfulnesse in private instructing and readinesse in conference for the edifying of others in meetings and daily meditation lamenting their owne and other mens sins earnest desire of forgivenesse daily purpose of amendment meeknesse patience liberalitie great rejoycing in God with earnest thanksgiving and the like The oft perusing of those will awaken us when we are fallen asleep Gospell 1. The letter of the Gospell that is the bare historie thereof being received without the Spirit thereof that is the true use thereof applyed unto us by faith doth no lesse kill then the Law for what comfort can it bring to a wounded conscience to know Christ dyed c. nay it woundeth them more if by faith they apply it not to themselves 2. Nothing more strange to reason then the Gospell of salvation by Christ Grace with the growth therein 1. This may be justly complained of by many good ministers and people of our times that exceeding much more grace of wisedome and strength to every duty and experience for guiding others might have beene obtained under so long peace and many helpes had they not trifled out much time unprofitably and beene as sloathfull in paines taking as affraid to bee ill occupied 2. It s our shame and ought to bee our griefe that we having had so many helps above others are so farre behinde them that hardly we can follow them whom we should have gone before for what is it but our owne sin that we are not as patterns for others to follow A principall cause hereof is this our too great respect of all earthly things which must needs hinder this godly proceeding as also that wee are not capable of such a lifting up being too much conceited for the little grace we have and not humbled sufficiently with our many wants 3. Considering with my selfe what the cause should be why almost all Christians doe very little grow since their first calling though they use ordinarily the exercises of religion and many of them dwell under a profitable ministerie mee thinkes this may be said that either they use not a full but an halfe dyet or else by some ill meanes hinder the same There is no Christian who useth not some meanes whereby he maintaines life and by Gods blessing on his ordinance all holy meanes have their profit therefore the more is our sinne in not using all whereby we might bee fat and flourishing in Christianitie But as it fareth with crasie bodies they must have a dyet prescribed and rules to order their whole life else can they not long hold out but weaknesse and diseases will oppresse them whereas otherwise by precise keeping their dyet in all points they be much preserved and freed from much griefe and paine So for all the world it is with our soules the best whereof is so crasie that without a good direction precisely followed long health and peace cannot bee held but our lives will be filled with many griefes and troubles And if these be not felt at first the longer they fester inward they will cost the more paine and griefe before they bee cured It shall be our wisedome therefore never to rest till we have a good direction fit to preserve our soules in peace and good estate and then precisely to keep it in all parts lest the neglect of one marre another and so wee much hinder our selves At least this care must be had that wee doe not as men sold to their appetite who to please their tast will leave that which is wholesome and take that which is poyson to their nature who therein for a short pleasure bring long and tedious paine which makes repent too late when this yet is more that some bee so farre spent that they having once or twice broken their dyet and finding no present paine doe wilfully proceede saying As good bee sicke for something as for nothing and in the end cast off utterly all care and so bring upon themselves incurable diseases horrible paines and certaine death That this former advice may be the more profitable that is that wee may see what good cause wee who bee Gods children have to seeke after
any righteousnesse of his owne the other that he hath received the grace of Gods spirit to leade an holy life either of which alone can give no sound rejoycing but both must goe together Rom. 5. 2 Cor. 1. 12. Gal. 6. 14. 2. No Christian professor can have any sound comfort of his faith if hee finde no such matter in the remembrance of Christs comming as doth rejoyce his heart and so in some measure stirre up in him a longing after his appearance for howsoever a true faith may bee without some other effects yet this being the very principall of all cannot be wanting the want whereof shewing the want of faith is the cause of that little profiting and so of that little comfort which is to bee found in many whereas if this were more laboured for and so more attained to it would soone cause a great change in any mans profession and hereby indeed the face of our profession would be even almost renewed the alteration would be so great in all respects publick and private 3. There is no well ordered course in Christianitie where godly sorrow and joy be not continuall companions for severed wee runne into some extremitie 4. Whatsoever is the matter of true joy ought to bee a matter of thanksgiving to the Lord. 5. This is much to bee lamented that even among such as make some good profession very few finde that comfort in the Lord as to serve him with delight and so rejoyce in their portion as might draw others to desire the like This comes to passe by our security contenting our selves with our course of living without open reproach and our slothsulnesse loath to straine our selves any further The remedie must be by considering better our state how short wee come and be wanting as in many duties so in many comforts and finde not that full contentment in the Lord for this life and that to come which others do and so leese the sweet and have the sowre of our profession Iudge 1. It s not safe to judge of our selves or others for one action but to waite Gods leasure in revealing the truth 2. For the most part hard judging and false is the fountain of all breaches betweene Christians Iudgements 1. The Lord will spare his judgements in them in whom he seeth a true love of true religion for they that love religion will heare and hearing the word will not lie long in any knowne sinne 2. It s the greatest judgement that can bee to thrive in sinne 3. Let the wicked rebell as they will and think how by their subtilties they may escape Gods threatened judgements for a while yet they shall be pursued from farre and shall tast the heavie hand of God both fearefully and wonderfully as came to passe in Ahad 2 Chron. 18. 33. 4. In denouncing Gods judgements against any we ought to be so affected that we earnestly pray for them that they may bee delivered from them 5. The carefull beholding of Gods judgements on others is very profitable as whereby observing the causes thereof we may warily avoide them lest the like fall on us 6. The not observing of Gods judgements maketh so little either to feare them or love his mercies 7. Who so maketh not conscience to walke uprightly I will not free him from povertie from sicknesse from heresie for as well can and will the Lord punish the minde as the body Knowledge KNowledge must goe before obedience obeeience must follow knowledge apace Law 1. THe Law is often taken for the morall Law of God his precepts for the ceremoniall his judgements or righteousnesse for the sanctions of the Law whether the Lord either accomplish his promises to his children or executeth his wrath on his enemies 2. In these dayes offecurity the preaching of the Law is the neerest way to draw men to Christ out of themselves Learning The greatest Scholars have often most unstable mindes fullest of doubting and least staid in that they know and not able to keepe themselves from foule fallings or being fallen to comfort themselves or others Therefore the greatest Divinity is in teaching or learning the word of God as the word of God comparing spirituall things with spirituall things Love I. All our travaile in Religion to know God to beleeve in him to love and feare him and all our prayers exercises in the word and the like are referred to this to doe all good to our neighbour in our severall callings agreeable to that He that loveth another hath fulfilled the Law Rom. 13. 8. and Pure religion and undefiled before God and the Father is to visit the fatherlesse c. Iames 1. 27. Therefore as we are to bee carefull of all those duties we owe to ourselves so to others good or bad for all zeale in Gods service and profession of our love to God is vaine unlesse it make us carefull for the salvation and bodily preservation of our neighbour 2. There are no stronger meanes to make man and wife or two brethren or sisters living together in peace and love then to joyne together often in prayer and christian conference 3. By musing upon that which often the Scripturesdoe teach us concerning love that it is the fulfilling of the Law and to give all we have to the poore without love is nothing and especially that when our faith and hope shall cease love shall remaine most flourish in the life to come I doe grow to an admiration of the excellencie thereof the sense whereof I most feele when as by some good meanes as some sweet conference my affection is enlarged to any of Gods Saints me thinkes I tast of the happinesse to come then which what more delectable How great therefore is our folly and sinne who provide no better for our selves by encreasing this pleasure 4. The Lord doth often so work that the good affection wee beare to others doth breed the like love in them to us and so the contrary they of whom we thinke hardly have in like manner an heart burning against us 5. Wee must beware that we never further sin but if we love God wee must love them whom God loveth hate them whom God hateth Psal 15. 3. and 139. 21 22. how dare they then in whom are some good things hand over head be friends with Gods enemies Prov. 29. 27. The Lords day 1. Seeing by the appointment of the holy Ghost the Apostles did change the Jewish Sabbath on the seaventh day unto the next day for the memoriall of the Resurrection therefore wee are bound especially on that day to keepe a memoriall of Christs resurrection with thankes unto God for the same 2. There be two things specially needfull to bee much every Lords day in our mindes to uphold us in a conscionable sanctification thereof 1. The gaine to
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
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
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
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