our salvation by Christ But for so much as all our comfort stands in this that God who justifieth the ungodly hath freely given his Sonne and in him is reconciled to us being his enemies and hath by his Gospell called us and by his spirit wrought faith in our hearts to receive Christ so given unto us whereby wee being dead in sinne and having no goodnesse in us were made alive to God and so were new borne and then doe beginne to bee changed first in affection and then in conversation by little and little from a childe growing to a riper age in Christ Therefore if wee have this assurance of our new birth though we feele much weaknesse of the spirituall life yet wee ought not to doubt whether wee bee Gods children seeing hee that is so new borne as aforesaid can never dy but rather we are to remember 1. Wee are but children and therefore weak 2. Wee are very subject to many spirituall diseases some such as take away sense of life and therefore must seeke to bee cured and not despaire of life seeing wee cannot perish This cannot breede securitie in sinne to any for he that seeing himselfe miserable doth beleeve to bee saved by Christ cannot but love God and for love studie and travell to obey him no more then fire can be without heate so that they who say they thus beleeve and live not Christianly are lyars the truth is not in them If any tender conscience ignorant weak for so must they needs be should say I am such a one because they feele so little grace in them they may manifestly be disproved by the true effects of faith which no faith can be without true love of God his Word his Saints desire to please God griefe for former and present sinnes and such like If any hypocrite will say he thus beleeveth and in some measure thus liveth let him try his inward affections why hee doth all duty it will bee found not in love to God and recompence of his kindnesse but either for the credit of the world or mercenarily for obtaining Gods favour whom his securitie jollitie presumption and want of sense of his infirmities and of an holy feare of falling and care to please God in secret will descrie 3. A true beleever falling into sin ought if hee can hold his confidence though he be foulie fallen and rather lament that hee Gods childe should so dishonour his father for the doubting of Gods favour cannot raise him from his fall but the beholding of it is that alone which will breede holy and acceptable sorrow for sinne and conscience of amendment 4. It s evident that many of the carefullest Christians seeing their infirmities doe most doubt whether they have faith who yet for the most part in time of tryall finde more then others who bee more secure and confident but yet this is their fault that they looke too much to effects and not to the cause of their justification and in beholding the effects through ignorance and feare judge amisse not seeing the true effects of faith in them being blinded with their wants 5. This is found in many true Christians that they oft doubt of their salvation and feare they bee not Gods children because they see such sinnes and wants in themselves and hereupon be oft moved to greater care of an holy life thinking that otherwayes they may not beleeve and on the other side that if they see more mortification of their corruptions and more strength to good duties that they may boldly beleeve wherein they pittifully deceive themselves many wayes 1. That they often obtaine not their desire in mortification 2. That if they by this meanes prick themselves to more care for a season yet so soone as their feare is slacked their care is ended 3. That if their care should continue yet this is not that which can either cause them first to beleeve or else any way encrease their faith onely this can more certainely prove that they have and do indeede beleeve and so may comfort them for there is nothing that can beget or encrease faith but Gods promise and seales thereof truly applyed They therefore who doubting doe thus think to encrease faith by leading a better life doe take a wrong course and plainely shew that in their holy life they seeke themselves and not the Lord and are not moved thereto by the true love of God which is the chiefe mother of true obedience whereas they ought rather having good cause to doubt whether they have soundly beleeved seeing they finde in themselves no comfortable fruits of their faith to labour more stedfastly to beleeve that so their faith as fire encreaseth by the heate of it may send forth more fervent effects of love to God and obedience which shall then effectually comfort them seeing such fruits of such a root 6. In the deepest thoughts of our salvation this oft riseth up to weaken our faith that God having ordained some to destruction and yet to make the sole cause of mans perdition to bee in himselfe prepared a remedy for all and in his testament bequeathed it to all and publiquely proclaimed it to the world though for his part determining to give grace to receive it onely to his chosen and to leave the other to themselves what warrant wee have to beleeve that we are of them to whom God hath determined to give his grace and who indeed shal receive it and not of those who herein deepely deceive themselves whereunto the soundest answere is this that the secret determination of God is to himselfe and not to be enquired in to of us who cannot know our election till wee know our effectuall calling who to this end must attend to his revealed will wherein he certifieth all to whom the Gospell commeth that he would have none perish but beleeve therefore inviteth all of them exhorteth entreateth thē by his ministers to be reconciled unto him and sore threatneth if they beleeve not Upon all which this may bee concluded that its great sinne and follie for him to whom the Lord hath revealed his will concerning his salvation and by many meanes prepared him thereto as giving him sight and sense of his miserie knowledge of and unfained desire of Christ the onely remedy calling and commanding him to receive him together with cleere knowledge that he in his word hath promised this remedie to him for him I say its great sinne notwithstanding all this upon no ground but onely a suspicious feare to doubt that God will not yet save him but doth this to his farther condemnation whereof there is no feare but to such as contemne this grace or receive it in vain not being drawne thereby in truth to love and seeke Gods honour by unfained obedience to his will whereas all they who knowing the benefit by Christ in respect of the greatnesse of it
for if faith be lively then shall we finde our hearts cheered and ready to serve God in any duty prayer heareing the word and the like yea then will our zeale burne to bee thankfull to God and willing to die ready to forsake all but if the heart be dull drowsie or dumpish then is faith cooled For how can any have feeling of Gods love and not bee quickened in love to God againe which will constraine us to deny our selves and to seeke his glory and to please him in all things 16. We doe in nothing more deceive our selves then thinking and quietly resting herein that wee have faith when indeed if we saw the want thereof it could not but shake us 17. Musing what is the chiefe cause why wee so hardly beleeve and put not such confidence in Gods word and seales as wee doe in mans I observe these 1. That this is our feeble nature that we can hardly but feare so long as there appeares any danger that may fall on us though we have great securitie against it as a man at sea or on an high scaffold or tower when wee looke downeward we cannot but feare though there be great safety Howbeit as they who have had oft experience be acquainted with these doe feare lesse so in matters of the soule some are hardned and desperate others remaine quaking and fearefull the best keepe the meane betweene both so feare the danger as that they are made carefull to avoide it and that with hope of escaping 2. That this also is in all by nature till it be defaced that sin condemnes and drives from God and it s as much against nature for a sinner to looke for favour from God as fire to be cold we more easily may beleeve that shall be which God hath said shall be though it be above nature as our bodies to arise but in matters concerning our selves if they be contrary to nature we ever feare that evill will come which wee have deserved and wee shall not have that benefit which wee are unworthy of though God by his word and seales give us great securitie to the contrary And this I note the maine errour that we measure Gods goodnesse by some worthinesse in us whereas his truth should be set against all in us whatsoever Although I doubt not but that there be divers measures of faith in divers men and in one and the same at divers times yet there is no faith without some certaintie and none with all but the best faith hath feare and doubting when we looke upon our vile unworthinesse 18. Faith to our spirituall life is in many things like to fire in the naturall then which what is more necessarie for without it what comfort can wee have It is it which makeeth our prayers and all our Christian endeavours acceptable As fire will goe out so faith therefore it must be daily repaired as the Levites holy fire which else will be hardly recovered The way is to lay on matter enough oft to renew the fire this is by oft meditation on Gods goodnesse promised and performed 19. The way to get faith whether yet none or but weake is this that knowing what true faith is namely to know by Gods word that God is our Father in Christ 1. We examine whether we have any and then how weake which may be most soundly knowne by causes and effects among all the purging of the heart by faith the surest 2. Finding either no faith or weake deepely weigh the great miserie of want of faith and benefit of true faith as whereby all grace and whatsoever is to be desired without it none that this may breede an insatiable desire of faith and daily encrease of the same 3. Being thus desirous of faith but having no abilitie to get it it being the gift of God runne to Gods word and see there to whom God promiseth to give it where you shall finde God heares the desires of the poore Psal 10. 17. and satisfieth the hungrie with good things and bids us aske and we shall receive whereupon all that feele a true desire of faith may take hold even upon Gods word that hee will give them faith which is indeed a beginning of faith 4. Hereby they must bee moved to use these two meanes prayer and labour to get true saving faith they must pray to God to worke it in them by his word and spirit meditating on Gods mercie in free offering Christ to all sinners and on his truth in bestowing Christ on all that come to Christ with a true heart in assurance of faith both which being continued will certainely obtaine faith in the time and measure which God seeth most meet 20. It s without question many be deceived whether they be in the faith most presume some few mistrust The surest proofe is by the causes and effects both joyned otherwise no certainty under causes we comprehend all works of Gods Spirit by which he leades men by faith which principally be these three 1. True humiliation 2. Earnest desire of Christ 3. True beleeving in him in all which many be deceived with shadowes in stead of substance or at best with tasts for full feeding The best evidence we can thinke of that all those be sound bee these for humiliation if a man carry about with him a true feeling of his wretchednesse Rom. 7. 24. For his desire of Christ if hee be not full but having tasted hunger more after Christ For his drawing to Christ by the spirit if after all stormes to draw him from beleefe he yet finds Gods word and spirit causing him to rest on Gods faithfulnesse Now for the effects which bee many the principall is the receiving of the Spirit not as a stranger to doe a work and so away but as an inhabitant to dwell for ever which spirit is as the sap which comes from the vine Christ to the faithfull the branches this spirit compared to fire hath two effects light and heat joy and love comfort and conscience many times when the fire is covered there appeares no light but if you come neere there will be some heate So is it with weake beleevers they have still some love though joy be covered not felt as in the causes so in these effects many be deceived with false fire in both There be comfortable notes of soundnesse in both which though a deceived person will dreame to bee in himselfe yet where they bee indeed it will not be hard to finde and therein wee may rest quietly 1. One speciall marke of a sound heart is a feare of being deceived which breeds care to search well our selves and to be glad to be tryed by God and men 2. Upon sight of our selves that we have some grace that wee have a sight also of our povertie a mourning for it and meane judgeing of
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
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
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
and precisely keepe an holy dyet and direction for our lives these things are most needfull to be thought on 1. How crasie and feeble soules we have how seldome in any good temper how soon distempered how hardly recovered to any good plight all which may be seene by looking backe into our lives and considering how our lives have beene much out of frame seldome a good stomack ever weake unto any good duty and ever some diseases breaking out upon us some sores ever running never long without paine without some deadly palsies benumming our senses ever in feare of death and such like 2. How unpleasant an estate this is and little to be desired is duely to be weighed that hereby wee may be much more quickened to seeke the remdie aforesaid 4. How empty of Gods grace we be and how full of noysome thoughts and lusts how negligent and unprofitable in all heavenly exercises may wee our selves perceive as in like manner our barrennesse in all good workes that few are moved to blesse us and God for us doth appeare unto others as likewise our many and strong corruptions no lesse to be seen in our profession then spots in our face such as our apparant negligence and drowsinesse in all holy duties our overmuch lightnesse and mirth our vaine talke pride covetousnesse frowardnesse hastinesse impatience and such like 5. A principall cause of the little growth of most Christians doe I finde to be this that whereas all the strength of a Christian commeth from his food Christ and this food is received by faith only insuch sort that the morestrongly we beleeve the more wee receive Christ be nourished by him and so on the contrary yet few they be who so much as know how to edifie themselves in their most holy faith more then to heare and pray which are found insufficient as if a man in a ditch should cry for helpe and use no other meanes or pray for meate and seek none and how then can they resume the shield of faith as the Christian Soldier is exhorted yet many take a wrong way which brings little helpe namely to encrease their faith by repentance whereas there is no sound repentance which comes not from faith and therefore rather we must by our faith encrease our repentance which as the fruit shall justifie the tree good The onely right way that I can conceive of to encrease faith is to remember and duely weigh all Gods promises generall and particular that beholding what the God of truth in the word of truth doth say unto us we may give credit unto it and so be assured of receiving whatsoever he hath promised which cannot but singularly comfort a Christian and so encourage him to all cheerefull obedience This being so the chiefe cause I speake of of our little growth in Christianitie is this that of all matters in the Scriptures Gods promises are least remembred and regarded in our private meditations or conferences yea I may say in our publique ministerie whereas these above all other as the nurses of our faith and so of all Christianity are daily to be meditated on and dealt with and for this cause I doe commend it to every true Christian as a singular meanes of bettering his whole course that hee labour by all meanes to have in memory store of Gods promises generall and particular that whatsoever he take in hand to heare read pray conferre fast give almes admonish correct exhort and the like yea also in all his outward and earthly affaires that I say before he set on any of these to lay before him Gods promises that so he may doe all in faith and therefore with comfort of Gods blessing therin the practise whereof what change it will bring let experience shew sure I am it will be great 6. Forasmuch as wee know but in part and beleeve in part and therefore even they who are regenerate must grow up in Christ therefore it is a duty belonging to them also as well as to the unregenerate daily to desire more and more to be partakers of Christ that they may be more cured 7. That which even the best are to strive against be vaine wandrings of the minde about needlesse matters and a sloathfull neglect of good meditations and other private exercises the nourishers of all grace 8. The earnest panting and desire after grace is fitly compared unto the breath of the naturall bodie which is alwayes in him that hath life though weaker at one time then another yea sometimes in a swoune seeming quite gone 9. All graces are like to tender plants whereof many will so goe into the ground that all their life is in the roote which in time will spring out again and others if they be not cherished and have the sunne to shine on them wither 10. We pray oft for many graces but either know not or use not the fit meanes to obtaine and encrease the same as 1. For knowledge to read heare studie and conferre 2. For having God in due remembrance to stirre up our mindes often to think of him in all things 3. To meditate on Gods greatnesse and glory for reverence 4. On his promises for faith 5. On his power and truth for trust and hope 6. On his Wisedome and Righteousnesse for patience 7. On his love to us for love 8. On his glory for zeale 9. On his truth and justice for feare 11. Our growth in grace doth in nothing more shew it selfe then in our continuall care to please God in all things for they that seldomest looke to their wayes how they please God shew they least love God and they be forwardest and may have most rejoycing who most care to please him wherein as many be ignorant how to please God so even of them the fewer have such regard as were meet 12. A great enemy of our growth in grace is a light regard of our disease as in the bodily if wee thinke it small we looke not for helpe but if wee feare it is deadly wee use all meanes for recoverie 13. There can be small joy to any of their life if they gaine not grace yet nothing harder It s so contrary to nature and hath so many hinderances yet there be meanes which well used wee shall surely grow else not but indeed either wee use the meanes too seldome or too slightly a speciall gift of God it is to keepe a constant delight in them 14. It s not enough for the comfort of a Christian that he is perswaded he is new borne but he must see that hee grow up in Christ and be encreased in grace for its a sore token he is not in Christ who growes not but is well contented for they that have tasted how sweet the Lord is cannot but desire more howbeit this is very hard and rarely seen
when wee come at those things wherein either nature or custome doth breede delight The Regenerate and unregenerate It often falleth out by the wise providence of God that the unregenerate be in outward appearance so like the regenerate that they cannot bee discerned one from the other these falling so low in sinne those rising so high in obedience which the Lord so disposeth for the good of his children that they should never bee so contented with their measure as to cease their travaile for increase and so to waxe secure but rather that they might hereby bee stirred up to make their calling and election more sure and so worke out their salvation in feare and trembling In consideration hereof we must not bee dismayed when as we heare and see such to fall away of whom we have thought very well for the foundation of God remaineth sure neither must we be disquieted for that before-hand wee cannot descry such who deceive themselves but charitably judge the best yet wisely tarrying till the Lord shall descry them Notwithstanding this is evident by the Scriptures and experience that there be certaine notes and markes so proper to Gods children that every childe of God may bee led to see them in himselfe and no unregenerate person can in truth have howsoever many of them doe fondly dreame they have them and so deceive themselves who for the most part may by wise dealing with them be cleerely convinced in their owne consciences though through pride they will not confesse it These markes we speake of are of divers measures in Gods children according to their growth in Christ wee must take the least measure of them in this question lest in seeking to shut out the unregenerate we also shut out many of Gods truely begotten children though young and weake and yet on the other side lest in letting in the one wee admit the other wee must take such as be most speciall though rarely to bee found in professors Of this sort there be two the causes of our new birth and the proper effects thereof the causes bee more certaine the effects more apparent proofes thereof The causes of Regeneration be these and in this order God the Father of all the regenerate when he will ordinarily beget any sinner and child of wrath to become his childe doth of his owne mercy freely send his word and holy Spirit to effect the same 1. Working in him the sight of his misery and sound griefe of heart for the same which breeds a fervent desire to be delivered 2. The knowledge of the remedie with a like desire of obtaining the same 3. A sound knowledge that God hath given them this remedy and therewith a certaine perswasion it is theirs which they receiving are delivered from their miserie and so made Gods children being now new borne The effects of this new birth be these 1. A speciall joy of heart in the benefit received 2. An unfained love of God the sole Author of so great a benefit 3. Which breeds for the time past a deepe displeasure for dealing so wickedly with so mercifull a father 4. For the time to come an earnest desire and care to please God with 5. True obedience to his holy word even of meere love So also 6. A conscionable use of all such meanes as bee knowne fit to further this obedience 7. A godly sorrow in the sight of our inabilitie to please God and a longing desire to be dissolved and to be with Christ all which are in their measure in every regenerate person and doe at least in some measure grow more and more till he be dissolved Now if any unregenerate shall fondly dreame all these to be in him for if he be utterly wanting in any of them then thereby hee may be convinced to bee unregenerate he is as narrowly by his life to be searched as may be and a thousand to one hee shall be convinced but if such cannot descry himselfe nor be by others let him hold his comfort so long as he can till it shall bee manifest he deceived himselfe If yet any shall think himselfe in good estate when as his life shewes the contrary then is it to be avouched to him that he utterly deceives himselfe imagining that to be in him which is not even as it is with an hungry man in his dreame hee thinkes he eateth and when he awakes his soule is empty Isay 29. 7. even so this worldling rockt asleepe with his present peace thinkes himselfe in good case but when he is awaked by Gods judgements then he findeth himselfe most miserable such were mâ—ny of the Church of Laodicea which said they were rich c. and knew not they were wretched Rev. 3. 17. Againe me thinkes it fareth with these men as it is with many in some dangerous disease which hath deprived them of the sense of their paine and weaknesse who therefore say they be well and feare nothing so these being deadly sicke in soule have no sense thereof and thinke themselves in a good estate or as it is with one that is drunke They have striken me but I was not sicke Prov. 23. 35. So these drunken with the world feele not the wounds of sinne see not their owne misery Remembrance of good 1. Seeing there is no action of our life for which we have not lâ—arned at some time or other some profitable direction for the same it s much to bee endeavoured that such matter may be present with us as is fittest for the time otherwise much danger must needes ensue 2. The best meanes to remember the word is to be truly touched with it either in griefe or joy for they leave strongest impression Renewing It s an happy thing to redeeme the renewing of the inner man with the decay of the outward Repentance A Godly Physitian having patients grievously tormented willed them first to be reconciled to God before they sought his helpe which they neglecting and hee knowing them open sinners dismissed them saying The Lord having laid his rod upon you I dare not take it off you without the shew of some fruits of repentance which they doing were healed Reports 1. Men by ill reports raised of them must learne to be forewarned lest they fall into such a sinne and thankfully must receive the correction that wheras God might have made them suffer for ill he doth rather for well-doing 2. This is Gods great mercy that when men have evill thoughts God doth cause them to be evill spoken of for the act whereby they ought to be moved to search their hearts and finding it within though it never burst forth they are to profit hereby to correct their hearts and to be thankfull to God that hath kept theÌ„ by this meanes from the act which otherwise might have broke forth to their discredit 3. God
often hearing reading meditating the word by marking the checks of our consciences and reproches of our enemies we may be much helped therein 11. Some sins against knowledge are of frailtie and be remissible others are not being of a rebellious and finall obstinacie which is not in those who feare it and carefully avoide it rejoycing that it s not in them Slander By well doing to stop the mouthes of slanderers is the onely remedie of all slanders Sorrow for sinne 1. It is observed that even of those that are grieved for sinne the cause is in most for the danger it brings them unto and not for dishonouring of God whereby it comes to passe that when they gather hope of deliverance from the danger then the griefe and feare for sinne decayeth which if it were otherwise would daily encrease for the more wee are assured of Gods love the more we love him and the more we love him the more we desire Gods honour and therefore the more are we grieved with our sinne which offends him This may be a most sufficient answere to that doubt which troubleth many why divers of those that be true Christians were moved to feare sinne and be grieved at it more in the beginning than after 2. There is no greater bane of sound godlinesse than to favour and make light of our sinne not being grieved thereat 3. It is found by wofull experience that a principall cause why many who hope to be saved by Christ and be indeed true though weake Christians are so sloathfull and unwilling to take any paines to lead the strait life of godlinesse and to come under and precisely keepe the Christian dyet namely that holy direction that prescribeth how we are the whole day long and so all our life long to be well occupied the cause I say hereof is manifest to be this that they be little grieved with their diseased estate and feele not such smart of their sinnes as should make them never cease till they found some ease by this soveraigne dyet which is proved so sufficient to releeve and refresh a true Christian heart This therefore above others is to be travailed in that we may feele our sinne so bitter and grievous unto us that we may never bee at rest till wee come under this dyet and thereby also may be held to a constant keeping thereof To this end these things are with all conscience continually to be thought on 1. that our sinnes be most dishonourable to God such as much offend him and grieve his holy Spirit whereby wee are sealed These if they be not grievous unto us we may justly feare that either we bee bastards and no true children or at least that wee are fallen into a deadly security which will hardly in long time be recovered and will cost us much griefe and sorrow to bewayle our decay 2. that they bee very hurtfull to man our selves and others both good and bad to our selves as which hinder good things from us earthly and spiritual bring judgements temporall and eternall to others provoking Gods wrath on our Land Church Congregation Familie Kindred Posteritie offending the godly as whereby they are made sorrie the wicked making them reproach our profession the weake also being strengthned in sinne by ill example 4 It is a speciall sinne amongst most professors that by reason of outward prosperity and peace they doe not walke humbly with God so little griefe of heart or feare of God is any wayes to bee found indeed sorrow is tedious and unwelcome and therfore except there be great cause and that outward we put sorrow away and soone ease our selves of the hurthen whereby it comes to passe that men being loosed as it were from the Lords bands live securely and serve God carelessely and spend their dayes in jollitie which is the bane of all godlinesse and enemie to all heavenly rejoycing whereas God gives grace to the humble and hee will dwell with those that be of a contrite spirit In regard hereof I judge it highly necessary for the most of us by all means to turne our laughter into mourning and our joy into heavinesse which that we may doe we are to put away and withdraw our selves from all occasions of carnall rejoycing as pastimes merry-meetings bravery belly-cheere foolish jesting and other such companies as might make the heart light and merry insteed hereof to occupie our minde much upon our old and late sinnes to see how farre wee come short in grace of others and more short of that which God requires and by the meanes which wee have we might attaine to and herein particularly to deale so much as may be Herewith to consider the terrour of Gods wrath heare how many wayes he may make our lives bitter unto us by bodily and spirituall plagues on our selves or such as be neere us our wives children parents kindred families and acquaintance and in the world to come the torments of hell how extreame and everlasting and easelesse in what danger hereof wee bee who have so little or no faith at all and so little pray to escape this endlesse woe how God is angry with us and regards not our prayers and this is the more that we offend so mercifull a father Besides these causes of griefe for our selves this should grieve us for others either the faithfull their infirmities and grievous punishments of God upon the◠bodily and spirituall deprived of the meanes of salvation and the like or the wicked that they live so prophanly and licenciously persecute the godly and cast away their owne soules whose care if we did pitty it would move to many teares and prayers for thē In all these this ought to be chiefe that the honour of God which is the most precious treasure that can be is not onely so lightly esteemed but defaced and contemned 5. There is a double sorrow for sinne one specially in respect of the punishment which goeth before faith and may bee in those who never come to faith in whom it either weares away of it selfe or is eased with a false faith or if it continue it drives to despaire and this also remaines after faith by reason of the weaknesse of faith which is sometimes more or lesse The other sorrow for sinne ever followes faith which thus ariseth that when we consider Christs love to us which breeds love in us to him with a desire and purpose to please him then seeing how by our corrupt nature we faile it cannot but grieve us accordingly and this sorrow onely is a proofe of faith 6. These bee two rules to trie godly sorrow 1. if wee can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner in giving place to Gods justice in punishing wee can labour for forgivenes of our sins 2. if when wee can
a minister doth most appeare Too hasty tryall of a mans gifts hurtfull What mirth is requisite What course to take in mistrust and presumption Hovv to be quickned to mortification Good motions are to be dravvne into practise Weaknesse in body and minde vvhence it commeth Favour and a good name tvvo effects of godlinesse Our brethrens good name not to bee empaired Note Wee must be carefull to maintaine our good names Whence a good name ariseth Hurtfull to be vvell reported of undeservedly The first step to a good name Simil. Why the godly must carefully avoid evill Note Even the corruptions of the heart doe bring us out of Gods favour The second step to a good name In doing good what is to bee lookt unto What vvee are to doe when vvee are ill reported of for well doing Who doâ— little profit by the magistrate Why men are sorrowfull being put to openshame What they are to doe vvho vvould profit by open discredit Tvvo rules vvhereby to try godly sorrow A minister to traine up some tovvard Scholar in his house Private offences must not hinder private prayâ—â—s What Parents are to doe about their childrens infirmities The immoderate love of parents to their children punished Contracts not to be vvithout the parents consent Patience an ease in trouble When patience possesseth the soule Why so fevv rejoycâ— in Gods love How to maintaine our peace and so rejoyce Gods love the originall of our salvation yet the grace of Christ doth first assure us thereof Little care or labour to please God Three things required in those that vvould please God What things joyne us to God Obedience required in those that would please God What thing God is most pleased vvith Hovv farre and vvhat sort of beggars are to be releeved The tenth to be given to the poore Not enough to leave poperie and stand on faith vvithout fâ—uits The ground of Popery Wee are neither to praise nor dispraise too much Tvvo extremities to bee avoided about prayer Fevv prayers made in faith At vvhat timâ— vvee thinke God is pleâ—sed vvith us at vvhat time not Prayer the Christians pulse The sick soule relishes not prayer Though vve too often faile yet is there a constant course to be kept in prayer Difference betvveene the godlies and ungodlies comming to God by prayer Prayer commended unto us by many arguments Two common evils about prayer What praier is The voice not of the nature of prayer Three affections to be occupied in prayer Prayer melodious In prayer one may excell another A double gift in Prayer of speech of Spirit Frequency bringeth skill in prayer Matter of comfort and terror in prayer To pray in faith is hardly got and kept Prayer upon occasion to hee varyed Repetitions in Prayer not alvvayes unlavvfull How to avoide tediousnesse in Prayer Why the Lord often crosseth our fervent blesseth our cold and vveake prayers In prosperity pride to be avoided Why many have fallen by vvomen Ten priviledges of the Saints Most think not of knovv oâ— glory in their priviledges Seaven other priviledges Divers ptiviledges out of the eight to the Romanes 1. 2. 3. 4. 5. 6. 7. 8. Foure sorts of professors 1. 2. 3. 4. Hovv to rejoyce in our profession Difference betvveene true and false professors Difference betvveene promises and threatnings What sort of sinnes the Lord doth especially punish Comfort against particular offences Gods judgemeÌ„ts on the vvicked Hovv enemies may become friends Hovv needfull reconciliation vvith God is By vvhat meanes a man may pri 〈…〉 demption The tryall of the heart in regeneration Hard to discerne betvveene the regenerate and unregenerate Gods ends herein We must not be dismaid at the falls of others Tvvo markes vvhereby the regenerate may discerne thâ—â— they are regenerate namely from the causes of their new birth and proper effects thereof The causes of regeneration 1. 2. 3. The effects of regeneration 1. 2. 3. 4. 5. 6. 7. Not any one of the preceding effects must be vvanting Their estate is not good vvhose very life shevves the contrary Simil. Simil. Upon eveâ—y occasion vvee must have some good matter in store to be remeÌ„bred Hovv to remember the vvord best Hovv to redeeme the renevving of our inner man Hovv a godly physitian brought his diseased patients to a sight of their sins What use to make of ill reports Gods mercie that ill reports are sometimes raised against us Why God letteth false reports be raised against us Reproofe doth not alvvayes profit for the present Hovv to reprove sin at table What to be observed in reproving A note of an unquiet spirit The abuse and use of riches WheÌ„ a Pastor is not to debarre therefrom Difference betvveene ours and the Jevves SacrameÌ„ts In comparing our selves vvith Gods Saints how to be affected Divers sorts of people deceived about their salvation vvith the remedies to be used herein Satans proceedings to dravv men and vvomen to destruction 1. 2. 3. Who are insnared by him and yeelde unto them and vvho not Satans policie driving some to be too strict others too lavish in the use of Gods creatures Hovv farre vve are to pray unto God to restraine Satan Satans policie in hiding Gods blessings setting before us our vvants What vvee are most unvvilling to Satans policie in hindering from the performance of one duty by setting men on another The remedie His endeavour to corrupt men in doing their duty The remedie Faith and obedience joyntly to be urged A fault in most that they like and embrace Satans assaults Satans familiarity vvith us Thecourse to be taken in every temptatioÌ„ A comparison betvveene Satans tempting of Christ and Adam Satans temptations follovv our affections Distinctions betvveene Satans and the fleshes temptations Whom Satâ—n cannot one vvay vanquish he seeketh to overcome another Many hereby ensnared Thâ— remedie The Scriptâ—res the veine of hevvenly treasure Not enough barely to read the Sâ—riptures A vvorthy travaile for Students in divinity Time to be redeemed to read the Scriptures To abstain from sin for by-respects dangerous Why the number of seaven is often used in Scripture A necessary course to be taken about the providing a minister to instruct the infected The tryall of a mans selfe by his love or hatred of sin What must bee done of him that vvould profit in true repentance Sin not repented punished Conscience of sin vvhat it breedeth in the godly Miserable to be given to sinne Hovv sin may be left The ache of sin vvill be carryed to our graves Hovv to comfort our selves for particular sins The seede of every sinne is naturally in every man Hovv to avoide sin Hovv to finde out our special sinne The kinds of sinne Who sin not of finall obstinacie Hovv to stop the mouthes of slanderers Many are more grieved at sin because of the danger of it than othervvise Why many aâ—e more grieved at sin at first than aftervvards Hovv dangerous to make light of finne Why most Christians are unvvilling to lead the strict life of godlinesse Griefe for sinne is to be laboured for Meanes to attaine the same 1. 2. The hurt that prosperity vvorkes in many professors Occasions of carnall rejoycing must be shunned that vvee may truly grieve at sinne Necessary considerations provoking to godly sorrow Note A double sorrovv for sinne Tvvo rules to try godly sorrovv 1. 2. Dangerous to grieve more at vvorldly things theÌ„ at sinne Hovv truly to lament the sins of others Hovv long vve are to grieve Kindes of heavenly sorrovv Whence it is that vvee are not grieved at sinne in others True sorrovv for sinne hovv tryed The vvant of affection to any good to be grieved at Tvvo notes of godly sorrovv 1. 2. It s Satans policie to make us grieve continually Note More care is to bee had of the soule then of the body The soule first finneth A preposterous course in most professors Upon the sight of any plague earthly or spirituall vvhat is to be done A disquiet spirit vvhat What vve are to strive chiefely to doe A necessary course to profit in learning and bee more and more fitted for the ministerie Hovv to be fitted for great tryals Who may justly suspect that their state is bad Nate Every Christian is at table to move and further good matters Most are scantie in teares Hovv vve may abound therein What may comfort and humble us in temptation Hovv to prevent temptations Golden temptations A vicissitude of comforts and temptations Temptations sometimes take avvay feeling What course the Saints are to take in time of temptation Whence temptations come Wee must not faint in temptation To strive against temptations hovv profitable not to resist them how dangerous Hovv vve may knovv vvhether or not vvee shall yeeld to temptation Thanksgiving in vvords not accompanied vvith obedience discovers â—ypocrisie Thoughts not to bee spent on the vvorld Why it s found hard to keepe our thoughts on heavenly matters The Remedie Whence it is that many in their holy exercises are troubled vvith by-thoughts At vvhat time a Christian may judge his state good Hovv vve may cleerly see our state vvhether good or bad Hovv to try vvhether or not vve have received Christ A point of godly vvisdome We are to looke as vvell to outvvard as invvard corruptions Note Why vve ought to love the truth Want of love of the truth vvhereof it may make us affraid Hovv to vvalk vvith God all day long The time to be redeemed Vertue is but one the contraries there unto many Note Who they are that truly releeve others Hovv farre visions are to be credited Our life a vvarfare What vvatchfulnesse is The contrary effects of security and vvathfulnesse The kinds of vvatchfulnesse There is care to bee had therof The generall vertue of the vvord to be noted Why vvee profit not in the vvord The effect of carelesse hearing The vvord and spirit must goe together Why most profit not by hearing the vvord The benefit of fruitfull hearing Note The vvord is food for the soule A chiefe default in hearing Whether vve are to goe to Churchon the vveek daies or not Worldly mindednes a common sinne among professors Gods children not so vvise for their soules as are vvorldlings for their bodies Instruction of young children Prayer to be kept from the sins of the time There must be both zeale and love in rebuking Zeale to Gods glory wherein manifested