solitarinesse Satans temptations have come more frequent and stronger when alone and many sin more freely when alone Satan is most bold when we are alone and his temptations take a deeper impression Suggestions If evill suggestions be admitted they will grow and increase exceedingly into consent and consent into delight and delight into practice and practice into habit from habit into custome from custome into senslesnesse Of small things A small matter will trouble our spirits yea and interrupt us in our communion with God Of suâ—etiship Those who have least cause require sureties as Usurers Many have run themselves upon great straights and others have undone themselves by suretiship He is wise and safe that aâ—horres suretiship Concerning fleep The more the body is exercised with labour the more sleep it requires Foure houres sleep in a day and a night is enough for some and five for others six is enough for any one Some say they cannot sleep if they did labour and work more they should sleep more Much sleep maketh poore dulleth the wit and looseth time Season The season of an action addes to the goodnesse of it Every thing is beautifull in it's season Sadnesse Sadnesse of spirit breeds unsetlednesse uncomfortablenesse unthankfulnesse to God If we be sad we injoy not the comfort of any thing An unchearfull spirit is not fit for any duty What we goe about unchearfully we are soone weary in or off Sadnesse of spirit helpes us to yeeld to discouragements An unchearfull spirit doth nourish hard thoughts of God One cause of the sadnesse of a childe of God is because he doth not minde and apply such promises as are sutable to his condition and behold and live on the things above Satan Sin and Satan are never pleased It 's a great designe of Satan to cozen the Saints of their peace and comfort and to draw the Saints from God his truth and people and that we neglect the meanes or wholy relie on them Satan in his subtilty and malice watcheth to discourage and terrifie the people of God It 's a deceit of Satan to put a man upon the practice of a contrary duty to hinder the soule and cause a disorder In good things Satan separates the meanes from the end and in evill he laboureth to separate the end from the meanes An unadvised resisting of Satan causeth disappointment Senses The senses of our body doe every day decay by little and little though we take no notice of it Our senses doe often prove traytors to our soules and bodies Soule If our soules be downe it 's best and easiest presently to raise them up by meditation of Gods free love the longer we stay the more we may Selfe-seeking All men are full of selfe Selfe-seeking is dishonourable and dangerous Selfe alwayes aimes at her own ends and ends there Selfe cannot oppose selfe in a particular opposition Spiritualnesse The more spirituall a man is the more he abhorres and loaths himselfe A spirituall man is not alwayes alike his faith love zeale joy peace is sometimes great and sometimes small he is sometimes strong and sometimes weake Saints A Saint lives in the love of God The weakest Saint will passe with some graines of allowance and the best or strongest will not passe without Sinners Some will confesse in the generall they are faulty but in the particular utterly deny it Suffering Hope of glory incourageth in suffering We cannot suffer chearfully as we ought unlesse we know and minde our interest in God and minde sutable promises and the faithfulnesse of God in performing them the necessitie of suffering the end of it and the reward A good conscience a good cause and a good call will cause a sweet suffering As our love is to Christ and his truth so is our willingnesse to suffer for him It is best quietly to suffer that which we cannot prevent It is better to suffer then to sin He that intends to suffer for Christ must not hearken to fleshly reasonings To suffer for small matters in Religion is most honourable Single life There be helps conducing to a single life naturall morall and spirituall Surmises Secret surmises doe oft hurt our selves and others Seeke The more we seeke any thing the more we love it and the injoyment of it is more sweet unto us Speech Many make long discourses of that which a little is too much Many love to heare themselves speake and thinke to please others because they please themselves He is wise who hath skill when to speake and when to be silent Straights God doth provide for his people in their straights God puts his in straights that they might live by faith Slothfulnesse Our beloved said Come away but our sloath selfe-love ease carelesnesse inconstancy unsetlednesse hinders us exceedingly in going to our beloved Time Our time is short as a span a shadow a dreame it 's our duty and wisdome to preserve and redeeme it for good actions Losse of time is a great losse wee loose much time in idlenesse and idle visits in trifling and sleeping in which time much good might have been done Time is not valued to it 's worth A great part of our time slideth away in doing evill and impertinent and nothing He is wise that improveth time Time well spent is laid up for the future Time past cannot be called againe Time ill spent turnes to great losse and ends in deep sorrow Much time is spent about the body We loose much time which we take no notice off Time wasteth all things Time hasteneth to an end and runneth to eternity Time shall be no more We spare not so much time for God as we might We doe and will spare time for what we list and love That time is well and sweetly spent in which the soule obeys God and beholds God and glory and hath communion with him Of truth Whatsoever is against or without the word of God is not truth That which the most follow is not truth That which carrieth the greatest shew of humility is not truth The authority of men is not alwayes for the truth Mans reason cannot dive so deep as the truth The more naturall wâ—se any is the lesse capable he is of divine truth Neither the learned nor unlearned can know the mystery of the truth till God teach it them Many will have truth to be error Christ is truth and his Word is truth A man may loose Christ in the truth and close with truth and not with Christ He that receives truth as from men truth is but a tradition to him If truth may have liberty to goe abroad it will quickly suppresse errors The greatest enemy truth hath is concealement The more manifest truth is the more glorious it appeares The glory of the understanding is truth Every truth of Christ tends to holinesse God esteemes truth above the lives of his Saints Teaching Those God teacheth he first unteacheth in making them wise he sheweth them that they are
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
to deny him his own 2. Love is the best thing we have therefore we should give it to God who is the chiefest and best good therfore he hath right to the highest pitch of our love and it 's pittie so sweet an affection as love is should be spent upon any thing but himselfe 3. Love will be fixed upon somewhat and it 's unreasonable to deny it to God and give it to the creature this were to forsake a living fountaine for a broken Cisterne Jer. 2. 4. God is the same he was when yee first loved him then yee looked upon him to deserve the highest measure of love and could not be loved enough God is not changed Heb. 13. 8. Therefore the change is in thy selfe 5. So much as you have left your first love so much you have left God God counts himselfe charged with iniâ—uitie when he is forsaken see Jer. 2. 6. In so doing yee greatly dishonour God as if there were not a fulnesse of perfection in him if there be in him what yee expected why doe you love him lesse thy practise declares thou repentest thee in loving him so much as if he is not worthy of it tell me canst thou mend thy selfe in bestowing thy love elsewhere 7. Lastly God hath done much for thee he hath saved thee from wrath hell and destruction and provided for thee a place of happinesse with himselfe yea given thee himselfe could he give thee more is all this as nothing to thee canst thou doe too much for him that hath done so much for thee why then doest thou not give him thy fiâ—st love and love him dearely and vehemently that hath so loved thee Use Leaving our first love is so great an evill that it should greatly humble us The meanes God prescribes for their recovery are three first to remember from whence thou art fallen secondly repent thirdly to doe their first workes Fallen persons may recover for God useth meanes to recover such this his love should worke upon us one great cause we doe not our dutie is because we doe not minde it our declinings might easily be discerned by us if we did but minde it The consideration and remembrance of what we once were and what we now are is a speciall meanes to convince one that is fallen Consider and see if you cannot remember the time 1. When your soules thirsted more for God and â—anted and brayed more vehemently after him then now short breathing is a signe of spirituall decaying therefore know you are fallen from your first love Psal 42. 1 2. 2. See if you cannot remember that time was when you tooke more sweet joy and delight in drawing neare to him and in communion with him then now then yee are fallen and your affections are divided 3. If you can remember the time was when you had more faith and confidence in God then now you have then you are fallen for a decay in faith and a decay in love ever goe together the lesse faith the lesse love so much unbeliefe so much want of love 4. If there was a time in which you were more willing to doe and suffer for God and to dye to goe home to him then you have left your first love 5. Are you as frequent in duties and as much in them now as ever are not spirituall duties something more wearisome and burdensome to thee then once they were then thou art fallen from thy first love Some may say once I prayed with more faith and fervency but now they are as my selfe more cold 6. Have you as much zeale for God and his truth now as ever the communion of Saints once more desired loved and delighted in then now if it be so then you are fallen from your first love 7. If ever you did love the things of the world lesse then you doe now then you are fallen for love to the world causeth a decay in our love to God love not the world so much as we love the world so much we come short in our love to God 8. Can you not say time was when I was more affected with the love of God and did more minde him and his love then you are fallen for so much as we forget Gods love to us so much we forget to love him the apprehending his love begets love in us to him We love him because he first loved us When Gods love in saving us did appeare to us to be great and wonderfull it set out hearts afire with love to him to live and dye with him and for him and because we minde his love lesse therefore we love him lesse If we should compare our selves with these Ephesians whom God finds fault withall because they left their first love what thoughts can we have of our selves when we consider how far short we come of them God saith of them vers 2 3. That they could not beare with them that are evill they could not marke that their love was so to him and zeale for him was so strong that it over-powred them they could not beare with sinners But alas wee can beare with fin and sinners They laboured in the worke of the Lord which implies carefulnesse and diligence in Gods worke but alas we are sloathfull and dead-hearted they were patient they indured all oppositions within and without they met withall for keeping the Commandements of God and the faith of Jesus they suffered much patiently as appeares Rev. 1. 9. We are impatient even at words Thou hast borne which implies afflictions sufferings pressures we can hardly beare with any thing And hast not fainted here was their courage for God and his truth they bore great trials without fainting we faint under small trials yea at the hearing of them For my Names sake their ends were holy they sought not themselves backs nor bellies but did all for the name and sake of God this holy frame of spirit is a sweet thing oh how farre short doe we come of them Obs Many good actions may proceed from them that are fallen from their first love many good actions cannot excuse for one fault Use Exhortation You who are convinced you are fallen from your first love oh lay it to heart your declinings from God a decay in our outward estate is laid to heart but our inward decayings should trouble us much more And repent the Lord bids thee repent what repentance is see Jer. 31. 18 19. The least declining in our love to God is cause enough of repentance it 's to be laid to heart Repentance is a duty sutable for a Saint that hath assurance of the love of God And doe thy first workes Doe saith God the life of a Saint is a life of action to live to God and for God is no idle life God requires many things to be done Doe thy first workes Repentance without reformation is not sufficient Such as leave their first love leave their first workes as we decay in our love
many sad and miserable instances as also of Gods making them visible examples by his terrible judgements on some of them to be a warning unto others 3. God is never an enemy to his though they greatly sinne against him Psal 51. Wee are not beloved for our own sakes nor for any thing in our selves but in Christ who hath made us acceptable in the beloved Eph. 1. 5. Therefore nothing wee doe can cause God to love us more or lesse his love is as himselfe ever the same Heb. 13. 8. Therefore a beleevers hope joy and confidence is to be ever the same in Christ hence it is they are alwayes to rejoyce Rejoyce alwayes Psal 5. 11. 32. 11. Rejoyce evermore againe I say rejoyce 1 Thes 5. 16. Phil. 4. 4. Let them exceedingly rejoyce Psal 40. 16. The joy of the Lord is our strength Nehe. 8. 16. Oh there is enough in the Lord to satisfie thee at all times he is an unchangeable object of true joy in him is all our hope and happinesse Therefore let not thy fall cause thee to question the love of God to thee thy salvation depends not on thy repentance and holinesse see Rom. 9. 15 16. Isa 43. 24 25. 57. 17. Ezek. 16. 1. to 9. My little children these things I write unto you that yee sinne not 1 Joh. 2. 1. But for those that turne the grace of God into wantonnes the mercies of God incourage them in their sinnes such are led by the Spirit of the Devill he is their father and his workes they doâ— Joh. 8. 44. If yee regard iniquity Psal 66. 18. Here is no consolation for you you are not to be numbred with those who through temptation and weaknesse are overtaken and fall into the sinne they hate If fallen be not out of hope Paul persecuted the truth and them that professed it yet after he preached the faith Acts 9. 1 2. Gal. 1. 23. If not converted God may convert thee if the Lords have fallen into sinne they are to rise by faith Shall a man fall and not rise Jer. 8. 4. When I fall I shall arise Mica 7. 7. Who is a God like unto thee that pardoneth the transgression of the remnant of his people Mica 7. 18 19 20. I will be mercifull to their unrighteousnesse and their sinnes and iniquities I will remember no more Heb. 8. 12. God hath nothing against those who are in Christ 1 Cor. 1. 30. Gal. 3. 13. therefore goe boldly to God in full assurance of faith Heb. 4. 16. 10. 22. 20. Dis But my heart is hardened 1. There is much hardnesse of heart in a childe of God they feele it and mourne under it and complaine of it this is the frame of a new heart 2. To feele hardnesse is from softnesse and the condition of an experienced childe of God O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare doubtlesse thou art our Father thou O Lord art our Father Their hearts were hardened yet they were the children of God Isa 63. 16 17. Let not the Eunuch say Behold I am a dry tree Isa 56. 3. I consider my selfe as I am in Christ and one with him what is his is mine Christs fruitfulnesse is ours I have sinne my glory and rejoycing is that it s forgiven and shall be remembred no more and so I rest satisfied in what Christ hath done my best workes cannot save me nor my worst caÌ„not destroy me thanks be to God who hath given us victory by Jesus Christ Rom. 7. and fetch we our comfort from him not from what we finde and feele in our selves About twelve yeares agoe in the viewing of my defects in prayer in considering with what faith sensiblenesse earnestnesse c. I had prayed I concluded that if I had had the Spirit of God I should not have so prayed as I did then I concluded that I had been fourteene yeares or more mis-taken then I concluded that if God had intended me good he would have manifested it to â—e before this time then was I as fully satisfied as ever I was satisfied of any thing in the world that I should never be saved I thought my condition was very miserable but in this extremity I apprehended no remedy in this condition till an interpreter one of a thousand did by the truth convince me that I did beleeve and should be saved and I was forced to confesse that he that did desire to beleeve did beleeve yet I was not fully setled till I did see that my salvation was effected by Christ on the Crosse c. But that which is to be considered herein is into what a condition of despaire we are like to be led in if we judge of our eternall conditions and of Gods love to us by the hardnesse of our hearts by what we see and feele in our selves Although many yeares before I had the assurance of the love of God and was filled with joy and peace in beleeving yet see what it is to give way to unbeliefe in us Let this experience be a warning to you that yee doe not as I did but alwayes remember that we are to beleeve that which is contrary to that which we see and feele its sense and not faith to beleeve that which we see and feele if one may be in this condition one day then two dayes and then two seven yeares it is as God pleases sooner or later He heales the broken in heart and bindeth up their wounds Psal 147. 3. Mark 5. 36. Be not afraid onely beleeve WEE are commanded to beleeve and the Spirit inlighteneth our understandings without the Spirit of Christ wee can doe nothing Joh. 15. 5. Eph. 1. 19. yet men are to use the meanes for in the preaching the Word we expect the holy Spirit to put power in the words spoken to make it effectuall and to inable the creature to obey he said unto me Sonne of man stand upon thy feete and the Spirit entred into mee When he had spoken unto me and set me upon my feete Ezek. 2. 1 2. And the dead shall heare the voice of the Sonne of God and they that heare shall live Joh. 5. 25. else it were in vaine to speake to dead men to beleeve 1 Pet. 4. 6. And all men by nature are spiritually dead Eph. 2. 1. 5. 14. onely they beleeve whose hearts God opens as Acts 16. 14. None can beleeve but they to whom it is given There are many incouragements to beleeve 1. Because the Gospel is to be preached to every creature and none are forbidden to beleeve nor is there any precept or command for any to doubt see Acts 16. 30 31. 1 Joh. 3. 23. But men are commanded the contrary to follow after faith and to lay hold on eternall life 1 Tim. 6. 11. 2. By beleeving we come to know our interest in Christ and salvation by him He that beleeves in the Sonne
6 Argu. If all things were accomplished the prophecies concerning Christs death were finished then he justified us but the first is true Jesus knew that all things were accomplished that the Scripture might be fulfilled saith I thirst when he had received the vinegar he said it is finished and he bowed his head and gave up the ghost Joh. 19. 28. 30. Christ came to save sinners and when he gave up the ghost upon the Crosse he tels us the worke was finished Joh. 17. 4. and I beleeve him 7 Argu. If I am to beleeve I am justified it is either true or false if true then I was justified before I beleeved it if not true then for me to beleeve I am justified when I am not is for me to beleeve a lye and deceive my selfe nor doth God require me to beleeve a lye and for me to beleeve I am justified that so I may be justified is to beleeve a lye that it may be true which is unreasonable for my beleeving cannot make any thing true or false nor give being to that which had no being before if I beleeve brasse is gold is it gold therefore I was justified from the punishment of sinne before I did beleeve it Rom. 5. 19. 8 Argu. If our beleeving cannot satisfie Justice nor pardon the least sin then it cannot justifie us from the punishment of sin but the first is true 1 Joh 3 5. it cannot give remission of sin Acts 28. 18. Beleeving addes nothing to Christ nor to our salvation 1 Cor. 13. 2. Luk. 8. 13. 13. 25 26 27. Mat. 13. 20 21. Mark 4. 16. Heb. 6. 4 5. with Isa 48. 6 7. 58. 2. Jam. 2. 19. Charity and prophesie is greater and more to be desired then faith 1 Cor. 13. 13. 14. 1. But how could it be so if beleeving did justifie us for without justification there is no salvation no freedome from the punishment of sinne also there is not that said of beleeving which is said of charity see Mat. 25. 42. The Papists say we are saved by charity others by beleeving the Papists ground is as good as theirs 9 Argu. That which is imperâ—ect and defiled and is stained with sinne cannot justifie us from sinne but our beleeving is so its imperfect something is wanting in our faith 1 Thes 3. 10. It s defiled with sin All our righâ—eousnesse is as filthy ragges Isa 42. 6. with Titusâ— 5. Daniel includes hâ—s most holy acts when â—e names his righteousnesse Dan. 9. 18. Our beâ—eeving is called unbeliefe Mark 9. 24. Therefore our beleeving cannot justifie us from the punishment of sinne it s onely a means of our knowing or injoying the knowledge and comâ—ort of it Wee say not that good workes are â—innes we put a difference between the action God commands and the corruption of it â—s acted by us by reason of the corruption in us it s stained and defiled with some spot of â—inne all our actions our righteousnesse is so 10 Argu. If our righteousnesse be like unto a stinking filthy clout Isa 46. 10. then every good worke we doe is tainted with some sin â—or they were converted and were not without the fruits of the. Spirit when they so said of themselves see Psal 130. 3. Dan. 9. 7. 18. Ezra 9. 15. Job 9. 3. 28. 1. Joh. 1. 8. 1 Joh. 2. 7. Titus 3. 5. Psal 143. 2. Which sheweth that wee are not justified for nor by any thing we doe also from these Scriptures it is evident that there is no perfection in the flesh nor in any thing we doe and therefore that which is not perfect is not our righteousnesse and therefore cannot possibly be our Justification viz. our freedome from the punishment of sinne 11 Argu. If Christ saves us beleeving doth not save us if we be reconciled by Jesus Christ 2 Cor. 5. 18. beleeving doth not reconcile us if Christ takes away the sins of the world beleeving takes away no sinne if we are justified by his bloud then not by beleeving if we are reconciled to God by the death of his Sonne Rom. 5 9 10. then not by beleeving if Christ hatâ— delivered us from the wrath to come 1 Thes â— 10. then beleeving doth not deliver us froâ— wrath if he hath delivered us from the cursâ— Gal. 3. 14. then beleeving delivereth us noâ— from the curse if Christ hath made me freâ— Gal. 5. 1. beleeving maketh not me free our sinnes are forgiven for Christs sake Eph. 23. then not for my sake nor for beleeving if men are Christs sheepe before they beleeve Joh. 10. 26. then beleeving doth not makâ— them his sheepe if men are of God before thâ— heare Joh. 8. 17 then before they beleeve if Christ hath washed us from our sinnes Rev. 5 beleeving doth not doe it if we are set out of the pit of destruction by the bloud of the Covenant Zach. 9. 11. then not for nor by our beleeving if we were not justified by his death how are we justified by his bloud if the bloud of Christ clenseth from all sinne 1 Joh. 1. 7. beleeving clenseth from no sinne 12 Argu. If the sinnes of the Elect shall not hinder their salvation then their salvation dependeth not upon their beleeving buâ— the sinnes of the Elect shall not hinder their salvation it is evident Psal 89. 28. to 39 Oh how sweet is this place and that in Rom 8. 1. 33. to the end It depends upon his promise and not upon our beleeving He is faithfull that hath promâ—sed Heb. 10. 23. What if some did not beleeve shall their unbeliefe make the faith of God of none effect God forbid Yea let God be true and every man a lyer Rom. 3. 3 4. If we beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2. 13. see Isa 14. 24. If we beleeve not observe Gods faithfulnesse in saving us depends not upon out beleeving see Rom. 11. 29 30 31. It depends upon Gods election predestination in the immutability of his Counsell Heb. 6. 16 17. Therefore our salvation is certaine to say wee shall not misse of salvation unlesse we will not beleeve is a vaine conceit if nothing can be charged upon the Elect Rom 8. 33. they are freed from all curse or wrath before they beleeve yea consider this truth and the sweetnesse of it 13 Argu. If God loves the Elect before they beleeve then beleeving is not any cause of his love but God loves the Elect before they beleeve he that is an enemy to the Gospel doth not beleeve it as concerning the Gospel they are enemies but touching the election they are beloved Rom 11. 28 29. He accepts of our persons before he accepts of any thing we doe Heb. 11. Therefore we are loved and accepted before we beleeve Eph. 1. 4. 6 7. 14 Argu. If not any thing shall separate us from the love of God then unbeliefe shall not but not any thing shall separate us from the love of God as
spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
of meditations objects Wee meditate to know God and contemplate to love him To contemplate on the things above is pleasant to those who have tasted of the sweetnesse of it The contemplation of Gods free love and the soules interest in it doth much revive raise and enlarge the soule Divine contemplation makes us high in thoughts and rich in expectation Conversation A disordered conversation doth hinder spirituallnesse in holy duties and causeth trouble and sadnesse Commands The command of God is the most powerfullest thing in the world to a Saint There is not any of the commands of God needlesse If men did know the Majesty and Authority and infinitenesse of God no man neither would nor could doe what he forbids or neglect his command Many when convinced of a duty consult with flesh and bloud whether they had best to obey God or no. Deadnesse Deadnesse of heart argueth disaffection Deadnesse of heart is the grave of many good gifts Deadnesse of heart is an enemy to action One cause of our deadnesse and dulnesse in the things of God is unbeliefe and consulting with flesh and bloud Spirituall deadnesse is a great griefe to a childe of God When we are dead and dull the meditation of the love of God will revive us Delayes in good things Delayes be dangerous by delayes many a good motion dyeth and comes to nothing Delayes arise from sloath Delayes coole us and cause the affections to fall downe The more we delay the more we may When we are to doe good Satan cryeth hereafter and that is never to morrow to morrow cosens many a man By delaying we presume upon that we have not and neglect that we have Declining It is easie to decline in good things A declining heart will catcâ— at that which may plead for declining Even Gods own people are subject to decline from him Difficulties Difficulties are discouragements and handsome excuses are welcome to a sloathfull heart Love will carry on through all difficulties and all manner of torments Distractions Multitude of businesse causeth distraction especially when there wants a wise ordering and dispatch of them Distraction of minde in duties is either from a minding other things or resting upon our own strength or in not seriously setting our minds on the things propounded by us for on that the heart is throughly set upon it 's so attentive to it that on that instant it can be present at no other thing especially to hinder the thing in hand Of doubts and discouragemâ—nts It 's the nature of sin to raise doubts in the soule There is no good got but discouragements Ignorance is the cause of doubts and discouragements So much discouragements we admit of so much sight and comfort we loose in our life and happinesse Discontents A small matter occasioneth discontent All our discontents arise from disappointment frustration of expectation is the ground of vexation There is no man that is without discontents It 's folly and madnesse to be discontent at trifles There is the most difference between them that are one and most alike Disposition It 's the disposition of a wretch to be cruell A milde and loving disposition is amiable and desireable Duties A dead man lives upon duties It 's no wonder the Papists doe as they doe because they expect heaven for it The more a Saint doth for God the more he enjoyes God A Saints desire is to doe all for God A meanes not to sin is not to omit duties A man may do duties from convincement of understanding and not from a principle of life and love Such duties as flow not from faith and love are slavish Many will own and confesse their dutie in generall and wholy deny it in particular especially when it concernes them When a childe of God hath performed duties best immediately he is tempted by the Devill and his own heart To be streightned in a duty may doe us more good then if we had been much enlarged in it Of selfe-deniall So farre as we are spirituall or live by faith so much we deny our selves Selfe is content to be a little denied in one kinde to be pleased much in another Unlesse a man can deny himselfe in his will honour credit state relations wife life he cannot follow the profession of Christ There are but few that deny themselves but many deny Christ and his truth Such as cannot deny themselves cannot endure the troubles and indignities of an angry world They live the sweetest lives that most deny themselves If we could deny our selves every thing that befalls us would be easie and sweet unto us for all things are so farre under us as we are above our selves Of dreames God speaketh in a dreame in a deep sleep in slumber and man perceiveth it not By dreames we may know what sin we are in danger to fall into which we are not aware of An evill dreame doth shew some evill that prevailes in the heart Delight Such as delight not in God delight in finâ— The more we delight in worldly things thâ— more they sting and vex us when they part Fleshly delights are earnestly desired anâ— acted with great willingnesse Despaire Despaire can doe no good Ignorance is a cause of despaire Despaire is not commanded nor commended but condemned Distempers To be disquieted or cast downe arguerh a distemper of heart Distempers hinder us in our trust and delight in God Distempers hinder us in our spirituall and temporall callings Death We choose life with sorrowes rather then death without them I have heard that a porter being spent with his burden was forced to throw it downe oh death saith he come death welcome death death comes in a visible apparition what wouldst thou have with mee saith death oh nothing nothing but helpe me up with my burden By life we have a being but a better being is by death The day of death is the first day of life He whose hopes are in heaven is not much afraid of death Death is to him no misery whose hopes are in eternitie When death seemes to dispossesse a Saint of all it possesseth him of all The Saints have cause to welcome death Wise men desire death yet are content to live As loath as we are to dye God by death delivers his from all sorrowes at once and makes them happy for ever Death fully freeth the Saints from all crosses burdens and infirmities why should I feare that I would not escape what hurt is it to enter into glory I cannot have my happinesse unlesse I goe unto it Many good men at their death have feares and paines Death hath something to say to every man and would be heard but men are not at leisure If it were not for the miseries that attend this life many would lesse welcome death Concerning our ends The end is the ground and rule of our actions A man fully seeks to attaine his end nothing contents a man till he finde that which he apprehends he needs
As a mans end is in his eye proportionably he useth the meanes to attaine it When the chiefe end is apprehended and minded nothing can divide between the soule and it The more God is intended the more he is desired When God is chiefly desired no bounds nor limits is set to the desires and endeavours to attaine it Every thing rests in it's proper place the attaining the end quiets the heart Unlesse we know and minde our end we cannot have the comfort of our obedience The chiefe end beareth the greatest power in us Such as a mans principle is such is his end The end declares to us the goodnesse of our action The end rules the meanes and is above them We may know what is our chiefe end by the place and power of it A man is constant to that which is his end and acts freely to attaine it Wee are strongly inclined and moved to our end willingly diligently patiently constantly to attaine it As we attaine our end so are we contented so farre as we intend God we desire him The end is first in the intention and last in execution A beleever is true to his end however he may faile in the meanes The place of the end is in the intention and affection Not the endeavour but the ground of it discovers the end whether it be God or selfe Error Ignorance is the foundation of error It is the property of all men to erre and be deceived When errors prove profitable many will imbrace them It 's common for error to be called truth and truth to be called error One way to suppresse errors is silence for by this meanes they will dye alone whimsicall persons that affect novelty will lay them downe as fast as they took them up if you will let them alone Excuses It is easie to frame an excuse for any evill To cover an evill with an excuse is to cover à lesser evill with a greater When we have sinned Satan and our corruptions will helpe to cover it with excuses Such things as we cannot justifie we oft excuse Extremities No extremitie holds long It 's common to run from one extremitie to another It 's hard to be angry without sinning to grieve for sinne without despairing to feare without doubting to be merry without lightnesse to be sad without heavy and unprofitable dumpishnesse Most men love extreames men eate too little or too much and worke too little or too much Of education Good education doth oft cause an outward Reformation Evill education is a great provocation to evill Election The doctrine of election and appointment unto wrath and how much the first cause causeth all actions the certainty of the event the certainty of the state of every person and the like doctrines cause a corrupt heart to be more loose and carelesse therefore to teach these to the world is to cast holy things to dogs witnesse experience Examples The worst examples are most observed The examples of men are forcible when they are universall An evill example of a good man is very dangerous The examples of the best men ought not to be a Rule for us to walke by Excesses Most men are drowned in adversitie or drunke with prosperity The drinking healths is an excessive wast To drinke others healths is the way to loose our own Effects Effects are in order to second causes not to God who most certainly necessarily and wisely hath willed them nothing falls out accidentall to him whose knowledge and purpose reacheth every thing The eye Davids roving eye caused him to fall greatly and procured him much sinne shame vexation and griefe who would have thought an idle glance could occasion so much mischiefe Fancy will take fire before we be aware It 's in vaine to expect better fruit if we suffer our hearts to run after our eyes Experiences By observation we get experience Experience makes men wise because it gives understanding Experience teacheth what doth helpe or hinder a gracious temper in us Experience strengthens faith Without experience we know not where our strength and weaknesse lieth Things imaginary historicall traditionall will vanish in time of need Envie Envie torments the minde and dryeth the bones No good man can escape the envie of others Expressions Such as leave the Scripture expressions will soone loose the faith of Christ and receive error in stead of truth Extraordinary To doe to all as we would be done unto is extraordinary For men not to seek themselves is extraordinary For a man to deny himselfe is extraordinary To practice the truth against great oppositions is extraordinary To imbrace disgrace poverty prison and paines rather then to deny any truth is extraordinary To be more humble by knowledge and to goe against custome is extraordinary To be more humble when exalted is extraordinary For the rich to take reproose willingly and profitably from their inferiors is extraordinary For to refuse to joyn house to house when he can is extraordinary To part with riches as freely as they were received is extraordinary For man to seek not his own but others welfare is extraordinary To tell great persons of their faults in love wisely is extraordinary A minde that cannot be provoked is extraordinary To be willing to leave the world and to be zealous for God in prosperity is extraordinary Eternity Untill we have some serious thoughts of eternity we minde not our soules Serious thoughts of eternity will weane us from the world The favour of men The favour of some is much desired The favour of men is a vanity The favour of men is uncertain oft soone got and sooner lost The more some desire the favour of men the more God denieth them to exercise their faith or to weane them from the world or because we performe not our duties to them Folly It 's folly to meddle with other mens businesse and neglect our own Many never see their folly untill it be too late A fooles minde is all for thingâ— below and present but the wise prize most the things above they look beyond this life A foole multiplieth words Feares We feare what we should wish and wiâ—h that we should feare Feares make the understanding weake and the judgement dull Of all passions anger and feare doth most disquiet the heart The feare of an evill doth more afflict then the evill it selfe To be alwayes in feare is to be alwayes in misery it 's painfull to dwell upon the expectation of evill Feare betrayes care and hinders reason of affording it's help Feares hinder faith Feares multiply evills but faith diminisheth them Feares make dangers greater and helpes lesse then they are Feares present too many wayes of helpe So much as we feare men so much we slight and forget God Faith Faith is the staying of the minde upon God Faith quiets comforts and strengthens the soule Faith excludes not all doubting but fights against it Faith is under God the supporter of the Saints under many
shews himselfe what he is Reproach What men will not follow that they will reproach Reproofe for sin Such as are wise count Reproofe a priviledge Poore persons have a priviledge above the rich in that they are reprooved Those that complaine because they are reprooved for sin shew their folly Those that are angry because they are reproved for sin hate not sin Reprove a wise man and he will love thee Riches As thornes pierce the body so Riches pierce the soule Riches are the thornes that choak the good seed and hinder the growth of good things The more Riches a man hath the more he desires The greedinesse is more sharpened by the having them then in their want There are but few that are drawn the neerer to God by Riches Rich men commonly doe the least good to others Rich mens purses and poore mens hearts would doe well together God turnes many out of their Riches because they abused them Riches insnare many and are the destruction of many Riches are thornes which if not heedfully handled will wound us before we be aware A rich man that is not liberall is unworthy the name of a Christian Riches and all outward things sooner or later will be as a lier and waters that faile and be as nothing to us Riches hath made many afraid to consesse Christ and his truth God bestows abundance of outward things upon some not for themselves for they need them not but that they might supply the wants of others and they keep them for themselves Outward things make themselves wings and fly away If Riches doe not leave us we must quickly leave them God is the Saints best Riches Religion oft payeth for mens getting Riches and oft suffers most by them He that hath riches and doth not freely part with them to good uses his heart is stollen away by them Reports No good man can escape evill and false Reports of the wicked Oft times the best suffer the worst Reports because they will be no worse Such as are much joyed at good Reports are much grieved at ill Such as cannot with patience beare ill Reports cannot live a comfortable life Rest Most men thinke and endeavour to attaine Rest Rest is deâ—ireable but it is not here attainable Scriptures Reading the Scriptures helpeth the judgement memory and affections confâ—rmes faith and fits us to answer the temptations of Satan Such as deny and slight the Scriptures will quickly become abominable in their understandings hearts words and actions When men refuse to be bounded within the bounds of Gods Word they have fallen into great errors and heresies Security When we thinke we are safest from danger the danger is greatest Satan watcheth most when we watch least Strength God is the strength of his people When men are confident of their own strength then they are weakest God deales out strength to his people walking in his way Snares Snares lie not above but below Sin Every sin is not alike mortified in a Saint Sin is wounded by prayer and a temptation by resistance A lesser sin will make way for a greater if yee give way to a little a great deale â—ill follow Sin is deceitfull it hath many wayes and colours to beguile a man by degrees it steales the heart from God and settles it in evill The want of a true sight of sin is the cause men love fin and sleep so securely in it â—gnorance and unbelieâ—e want of confideration and meditation and not shunning the occasions of sin cause much â—in The way to subdue a lust is not to satisfie it and to beleeve it shall be subdued assurance of pardon is a good help against sin if the hatred of sin continue and griefe for it use the meanes and pray in faith against it such as doe so shall overcome it Sin is easier kept out then thrust out When the motions of sin doe rage it 's best quickly to take the sword of the Spirit the Word of God and fight against them Custome in sin takes away the sense and feeling of sin A man may sin by omission and commission at one and the same time and yet know of neither Some sins of omission may exceed some of commission We oft sin more and are in greater danger in lawfull things then in unlawfull because we feare grosser evils more then secret insnarements in lawfull things To be delivered from sin is a great good To desire sin is a misery and to injoy the pleasure of sin is a greater misery Those sins are most dangerous which seeme vertues and tend to make vertue a sin Few oppose sin and fewer consider the ground and reason why they oppose it Every childe of God hath some sin that easily besets him which to escape he had need to fly A beleever is as subject to commit as great sins now as those before Christ came It 's possible for a childe of God to commit a sin that he hates hath truly repented of The flesh loveth great sins as well as small ones According as a mans fight and sense of sin is so he hateth it and himselfe for it If a professor of the truth commit a scandalous sin woe to his peace and comfort for if he belong to God it shall vex and grieve him more then all the sins that ever he committed he shall finde that it 's no small matter to dishonour God it will lie heavie on his heart and make him weary of his life it will fight against hiâ— soule it will deprive the soule of peace and fill it with horror it shall cut his heart to consider that he hath disgraced the truth and people of God grieved the Saints and hardened others in their sin Sin defiles insnares distracts and streighteneth the soule it is the thiefe that stealeth from the Saints much of their strength and comfort Did we know what bitter paines our sweet sins will cost us we would more feare them then now we desire them we would fly from them as from the Devill God sometimes cureth sin by sin and by the bitternesse of sin God weanes his from it Sin will tire him at last that loves it best The knowledge and consideration of the end of sin chaseth away sin The lesse sensiblenesse of sin after it is committed the more hardnesse of heart there is The more there is of the will in sin the greater is the sin to forecast evill is a great evill The more deliberation and the weaker the temptation is yet sin the greater is the sin To sin against knowledge is of dangerous consequence The lesse feare we have of sinning the lesse care we have of well doing the lesse zeale in praying the lesse fruitfull under the meanes Because sentence against an evill worke is not presently executed therefore the hearts of the children of men are fully set in them to doe evill he thinkes he scapes now therefore ever Of solitarinesse It is not good for weake beleevers to affect
respect 5. Look with what affection yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation shall be beautifull and savoury Concerning affections c. 1. Ever suspect your judgement and affection when the cause concernes your selves 2. Often call your affections to account 3. When your affections exceed their bounds aske your soule the reason of it 4. Let not your judgement be taken captive by your affections let your judgement command your will and your will your affections and your affections your actions 5. Make not your affection knowne in company unlesse the cause be extraordinary Concerning afflictions 1. Slight not any affliction nor let it over-presse thee consider it 's appointed Rom. 8. 29. There is a blessing in every crosse eye that more then the sharpnesse of the affliction know the longer it continues the more thou maist get by it 2. Consider that nothing can befall thee but what is appointed by God 1 Thes 3. 3. 3. Search to know the cause why he sends his affliction that so thou maist be reformed by it 4. If thou art the Lords stay thy selfe in the love of God and attend upon him for the time manner and measure of thy deliverance Concerning Books Study the Scripture set a high price upon it keep close to it next the Scripture prize those books which keep closest to the language of the Scripture and doe clearest prove from them what they affirme Beleeve not any man upon his bare word if the substance of it be not expressed in the word of God reject it Make much of Christs speaking unto you in his Word Heb. 12. 25. Conscience Hearken to the voyce of conscience Prize and preserve a tender conscience Take heed yee wound not your conscience to please your affections Creatures Expect not much content and satisfaction from the creatures So use the creatures so as to be fitted by them to serve God and man God gave not the creatures to hurt us Concerning Company Avoyde familiarity with such from whom you receive meanes of cooling In the choice of a companion consider What soundnesse of judgement is in them What knowledge and sensiblenesse of their own inward corruptions Whether they speake of the infirmities of the Saints with griefe and compassion Whether they doe plainly reprove them for any sinne they see in them What are his companions Countenance and incourage those who hazard themselves in Gods service and good causes be companions of such Heb. 10. 33. Crosses Be not afraid nor offended at crosses they may doe thee much good and let out sinfull selfe Desires of the world Wee had need to moderate our desires to things below We should rather endeavour to equall our desires to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Errors If you would be kept from errors pray to God search the Scripture labour to be well grounded in the principles of truth and shun false Teachers and their writings Luk. 21. 8. Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe to watch and pray to God to keepe thee from falling A friend Esteeme him thy friend that would hinder thee in sinne Faith Live by thy faith let not other mens beliefe be the rule of thine Griefe Discover not thy griefes to many Discover them to such as are able and willing to helpe thee the Lord is loving and pittifull able and willing to helpe it 's best to complaine to him Of good Thinke not much of doing a little good though it be with great trouble for to doe good we live Esteeme not that thy chiefest good which may be taken from thee God Be serious and zealous for God Gaine Be not greedy of gaine Glory Esteeme Christ his truth a good conscience the sufferings and reproaches of the Gospel to be your greatest glory Honour Honour the Lord with thy substance Infirmities Beare with the Saints infirmities and cover them with tendernesse Indure Indure that which thou canst not escape nor â—ure Judge Judge not thy estate by thy knowledge affections and actions but by thy principle Knowledge Prize knowledge above gold and wisdome above understanding Of lust of uncleannesse 1. Beware of fleshly lusts the sin is great and the consequence greater 2. Be temperate in all things dyet sleep apparrell recreation c. feare thy selfe watch thy senses avoyd the occasions of evill as persons places c. 3. Be frequent in fasting and prayer and look up to God for strength against it Losses What yee loose for Christs cause loose chearfully and count it your gaine Esteeme sufferings for Christ the most glorious passages of your life Heb. 11. 26. Liberty Study how to part with thy outward liberty Esteeme that bondage that causeth thee to sin and keeps thee from God Live In the use of creatures live above them Men. Be sure yee try men well and have good experience of their faithfullnesse before yee trust them with much Beware of men Minde If thou hast a sorrowfull minde a wearied and distressed conscience and wouldst have rest and knowest not what to doe have recourse to such as feare God and have a sound judgement wise and good experience and have meeke and loving spirits Opportunities Prize and improve opportunities of doing and receiving good Pilgrim Remember you are a pilgrim and have a pilgrims minde Heb. 11. Promises Provide severall promises sutable to thy severall necessities uses times and condition Promise Beleeve the promises of God meditate on them apply them let them satisfie thee Concerning the poore Part with your superfluities for their conveniencies yea part with your conveniencies to supply your poor brethrens necessities yea part with some of your necessaries to supply their extremities Religion Take heed of such a way of Religion and serving God as naturall men like and love Reproofe Receive reproofe willingly and profitably if it be causlesse revile not nor be angry Race Run the race set before you as becometh the Gospel Heb. 12. 1. Reproachâ—s Slight not reproaches if thou beest not so guilty thou art guilty in part or art guilty in another kinde and so it 's but a mistake or thou maist be guilty it may be it is sent to humble thee and give thee warning of the same sinne Sinne. Observe how sin enters thy heart and how it gathers strength and how it sutes with thy corrupt nature and how the Spirit of God helps thee to resist it and what meanes doth helpe thee most against it Judge not of sin by the matter or act of it but by the rule and authority of the Commander that forbids it and consider all the circumstances and aggravations of it Take heed least the unmortified roots of sin in you break out into scandall Be afraid to sin and use meanes to prevent 〈◊〉
what conscience can yee weare gold and silver costly apparell and by fine laces and the poore Saints want bread other necessaries Consider what the Christians did in the Apostles time Acts 2. 44 45. 4. 33 34 35. Yee say yee be followers of them is not the 2 Cor. 8. 14. a command how then dare yee neglect this dutie Full ill will they sell their lands much lesse dye for their brethren who will not spare their laces and superfluities to feed and cloath the naked body and hungry belly of Jesus Christ I was an hungred and naked and Lord when saw we thee an hungred and naked c. They knew no such thing nor did they inquire nor came where they might have seene it And he shall answer Verily in as much as yee did it not to one of these yee did it not to mee Mat. 25. 34. to 46. Whether Christ dyed for the sinnes of all Adams posteritie Some men say so but the Scripture doth not say so He tooke on him the seed of Abraham Heb. 2. 16. But all Adams posterity are not Abrahams seed in no sense Secondly Christ saith He laid downe his lâ—fe for his sheepe John 10. 11. 15. All men are not his sheepe as yee beleeve not because yee are not my sheepe vers 26. Whether all those for whose sinnes Christ dyed shall be saved They shall all be saved as appeares Rom. 5. 9 10. John 6. 37. 39. John 17. 2. 19. 24. 29. Heb. 13. 20. Jer. 32. 40. 31. Mat. 25. 33. The salvation of Gods Elect is certain Some say Christ dyed for their sinnes who shall not be saved But to what end shall Christ die for their sinnes who are not appointed to life Doth not Christ loose the end of his death to die for their sinnes who shall perish Some are not ordained to eternall life as appeares Acts 13. 48. Doth it stand with the wisdome of God to send Christ to die for their finnes whom he before decreed to condemn The Lord hath made the wicked for the day of evill Pro. 16. 4. 2 Tâ—es 2. 11. Isa 43. 6 7. Q. Wâ—etâ—er Christ is offered to all or no The Gospel is to be declared to every creature Mark 16. 15. 16. But to declare a thing and to offer it is not one thing The Scripture doth not say that Christ is offered to any men say so but not truly nor safely The saying Christ is offered to all occasioneth many errors as to say if God offereth Christ to men and they have no power to receive him and God gives them none they are mocked and that God is unjust and unreasonable and that he doth not meane as he saith else say they all men have power and may be saved if they will and they may will c. The purpose of God Christs death salvation and the revealing it in the Scripture are one in the extent the one is not larger then the other neither is the ministery thereof to be larger in the declaration viz. in the application of salvation is not to be larger but rather straiter because he is bounded to beleeving and baptizednesse He that beleeves and is baptized shall be saved Mark 16. 16. He may not apply it to any person that doth not beleeve c. Whether sufficient grace is given to all for conversion That which is sufficient is effectuall if I put sufficient strength to move the whole earth will not motion follow if it be not effectuall it is not sufficient sufficient and effectuall goe together That the conversion of man doth not depend upon the will of man See 1 Cor. 2. 14. Deut 29. 3 4. Mat. 1â— 34. John 1. 5. Eph. 1. 17 18. 2 Cor. 3. 5. The will of God determines who shall bâ— saved Acts 13. 48. God worketh all things after the counsell of his own not mans will Eph. 1. 11. See and consider the word of the Lord Isa 46. 10. Psal 2. 13. Psal 135. 6. 115. 3. Pro. 29. 26. Psal 33. 15. Pro. 21. 1. Pro. 16. 33. Mat. 10. 29 30 31. Acts 2. 23. 4. 26 27 28. Pro. 16. 9. Jam. 4. 13. 15. Rom. 9. 19. 2 Sam. 17. 22. Rom. 1. 24. 1 Kings 22. 22. Psal 105. 25. Isa 63. 17. John 11. 20. 2 Thes 2. 11. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. He hath mercy on whom he will 18. To ascribe conversion to the freedome of mans will is to exempt the creature from being under the power of God for if he be able to convert himselfe or to refuse so as not to be converted then convesion is under his own power If it depend upon the will of the creature then the will of man is the cause why God willeth this or that this were to bring the will of God under the will of man as if God should say I will convert that man if he will I have willed nothing or my will is mutable my will shall waite on your will and change as oft as yours shall if the will of God should not determine all things the will of God should not be the first cause if there be two first causes then there are two beginnings or more and so more Gods then one If God gives power and leaves it to mans will then God hath not determined what shal be done or else his purpose is changeable If the cause why God chooseth me and not another is because I will then it is not according to his will Eph. 1. 11. If Gods will be not the cause you deny the freedom of Gods will and make the will of man the cause of his being saved If God by his omnipotent power inclines the wills of men whether he will as is above proved then he hath them more in his power then man hath if so his decreeing is the cause necessity followes the will of the creature is not the cause of the necessity of things because mans will is bounded by Gods decree and as the first waight or wheele moves the second so the first cause moves the second He whose salvation God willeth he must of necessity be saved because he wants no power nor wisdome to accomplish his will man cannot resist an almighty power Ephes 1. 20. 3. 20. Col. 1. last therefore God cannot be hindered of his will if he should will any thing he could not obtaine he were imperfect and so not God if he can obtaine it but wil not how doth he wil it Isa 46. 10. Ps 44. 2. To grant that man hath power to hinder Gods will is to grant that he hath power to hinder his working and so to frustrate Gods counsell and make him a lier yet nothing will satisfie some unlesse this be granted if there were any good of which God were not the cause how is the praise and glory of it to be ascribed to him To the praise and glory of his grace
spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
that is unprofitable to him that doth not keepe the Law Gal. 5. 3. Therefore Circumcision hath nothing to doe with the covenant of grace 2. The Scripture doth not declare that Circumcision was an old seale of the covenant of grace Col. 2. 11 12. Doth not prove it was 3. Because if Circumcision had been a seale of the covenant of grace those who had that should not need a new seale 4. If Circumcision had been a seale of the covenant of grace then the urging it could not have overthrowne the Gospel as the Apostle said it did see Gal. 2. 17 18. with Gal. 5. 10. and Chap. 3. 5. Because the promise of blessednesse by remission of sinnes Gen. 12. 3. is farre different from that covenant Gen. 17 7 8. which was sealed by Circumcision Lastly Circumcision being an intolerable yoke Acts 15. 10. it could not be a seale of the righteousnesse of Christ if it had then it had been a benefit and not a burden Luk. 5. 4 5 6. Observations MAster Christ is to be owned acknowledged and obeyed We have toiled all night Much paines And have taken nothing Mens labours without Gods blessing are fruitlesse Neverthelesse I let goe reason experience and likelihoods to obey thee At thy word Christs word prevailes a word from Christ is enough to put us upon action his word is to be eyed I will So soone as the soule heares Christ speake it submits Let downe the net Faith and the use of meanes agree Nets filled Obedience of faith never fruitlesse c. Matth. 10. 29 30 31. Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father the very haires of your head are all numbred COnsider the lilies of the field how they grow they toile not neither doe they spin Mat. 6. 28. God provideth for the young Ravens their food Job 38. 41. All things are ordered by the providence of God Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deepe places Psal 135. 6. Our God is in heaven he â—hath done whatsoever he pleaseth Psal 115. 3. Many seeke the Rulers favour but every mans judgement cometh of the Lord Pro 29. 26. He fashioneth their hearts Psal 33. Whose hearts God hath touched 1 Sam. 10. 9. 26. As the Rivers of waters he turneth it whither soever he will Pro. 21. 1. The lot is cast into the lap but the whole disposing thereof is of the Lord Pro. 16. 33. The preparations of the heart in man and the answer of the tongue is from the Lord Pro. 16. 1. A mans heart deviseth his way but the Lord directeth his steps vers 9. Yee ought to say if the Lord will we will goe unto such a Citie and doe this or that Jam. 4. 13. 15. They shall fight against thee but they shall not prevaile Jer. 1. 19. The consideration of these Scriptures are very necessary profitable and comfortable these Scriptures declare that what God willeth he effecteth all things are as he pleaseth to order them Job seeing of God in all his crosses was patient content and thankfull The Lord hath given and the Lord hath taken blessed be the Name of the Lord He knew men could doe neither more nor lesse then God will it was God that did it A cause of that great care and over-thoughtfulnesse of heart in fearing men and want is because wee see not all things to be ordered by God wee are more like heathen Gentiles as Christ saith Matth. 6. Wee have need to minde that Chapter more to be more content and to live by faith and to be thankfull to God which we cannot be untill we see it s sent from God it s a gift of love whether it be bitter or sweet it shall doe me good Psal 34. 1 Cor. 13. 10. All our care and dislike c. cannot alter what God will doe it might cause men to be content Job saith He is in one minde and who can turne him and what his soule desireth even that he doth for he performeth the thing that is appointed for me and many such things are with him Job 23. 13 14. As if he should say I cannot helpe it God will have it so I may use the meanes but I must waite upon him both for the time and manner of my deliverance Man disquiets himselfe in vaine because he doth not see and minde the providence of God in the ordering of all things and so are not content with our conditions nor beare crosses patiently If thou art lost and fatherlesse Luk. 19. 10. Hos 14. 3. Christ is precious to thee and thou art precious to him Oh know Christ came to seeke and save you and that you shall injoy life and glory by him God is at peace with you he hath loving kindnesse for you that is better then life loe all is yours for God is yours and that for ever what can be more sutable pleasant profitable and delightfull better or more desireable Oh the fulnesse sweetnesse gloriousnesse of this peace it passeth knowledge if thou art nothing in thy own eyes thou hast a right in it and therefore mayst apply it and be ravished with it Consider what I have said what God hath given thee sent unto thee and put into thy hand even his rarest choisest dainties from his banquetting-house flaggons of his most excellent and richest wine full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love Oh here is enough Christs dainties are durable his fountaine is bottomlesse and infinite it cannot be exhausted or drawne dry therefore eate O friends and drinke abundantly To be comforted and strengthened with it if God please to blesse it to thee it will be sweet and profitable instead of darknesse light shall shine clearly sweetly pleasantly if the Lord cause thy soule to be this light love to live in it be overpowered with it thou wilt acknowledge his goodnesse with thankfulesse and ioy as some have done he creates the fruit of the lips peace if he speak the word it s done Gen 3. 3. The Lord so speake to thee that thou maist profit by it and that thy joy may be full A Song of the love of God to such as are in Christ Make yee his praises glorious with a joyfull voice Psal 66. 1 2. 1. THe love of God hath been to me full great In leaving me in such a state to be And then to set me free from that estate He gave his onely Sonne to dye for me Which is a greater happinesse to me Then if I had not been in misery 2. I was as vile as any man could be And my vile state did openly appeare When God in love did please to looke on me And caused me a joyfull voice to heare For passing by me he to me said
deny this doctrine Can two walke together unlesse they be agreed Amos 3. 3. The Saints cannot walke together warrantably and so not comfortably without these two things 1. An onenesse of faith in the principles or doctrine of Christ knowne owned and declared 2. Love to the truth and to each other so as to desire to walke together For my part I would not joyne to that Church who denied any foundation-truth and this is one but being joyned if the Church doe not denâ— it I am not to deny communion with those that deny it untill sufficient meanes hath been used to informe them it appeares to me there is a necessitie to part in any of these causes following as 1. If the staffe of beauty is broke Zach. 11. 10. Faith and Order Col. 3. 5. 2. Or the staffe of bands is broke Zach. 11. 14. Love so broke so as each desires to part 3. Or the brotherhood so broke that the Church the Candlesticke is removed one part from another that we cannot performe our duty one to another Rev. 2. 5. with 1. 10. 4. Or many depart from the faith 5. Or the worst over power the best that offenders cannot be cast out 6. Or cannot agree about the doctrine and discipline in the Scriptures for the Church when our staying cannot reclaime the rest then can we not with honour to the truth nor with comfort and peace of conscience walke together Such as love the Lord who are of one minde and heart in the principles of truth are to cleave to the truth and each to other as Jer 50. 5. Onely let each soule consider well that his grounds be full and cleare let not any thing be done in strife nor passion but in love to the truth and them The Lord helpe and direct us all to know his will and to doe it Concerning the Ordinances of Christ many shall slight them and depart from the faith and the practise of them and pretend want of Apostles and of men to worke miracles that all that did baptize did worke miracles cannot be proved but the contrary appeares John did baptize yet he did no miracle nor Apollo Acts 19. Joh. 10. 41. He that is least in the kingdome of God is greater then he therefore a preaching Disciple may baptize as well as he The Scripture doth not declare that he that baptizeth must work miracles c. therefore it may not be restrained to such consider 1 Cor. 12. 7. to 14. The gifts of the Spirit are in nature one though diverse in operation therefore of equall authority and so to be esteemed by us 1 Cor. 12. 7 8 9. 24. He that is baptized by any of the gifts of the Spirit is baptized by the same Spirit we are baptized by one Spirit 1 Cor. 12. 3. He saith not by the gifts of miracles see vers 28 29 30. If God workes in all the operations of the Spirit the baptisme by one gift of it is to be acknowledged the baptisme of the same God the first is true 1 Cor. 12. 6. therefore the latter is true also To tie Baptisme to some of the gifts of the Spirit and not to the rest is to dishonour the Spirit as 1 Cor. 12. 23 24. This in effect was the Corinths sin 1 Cor. 12. 26. The ceasing of the gifts of tongues and miracles might be because they might not be idolized above the other If the Apostles did baptize because Apostles then might they baptize though they had not the gifts of miracles c. for it is one thing to be an Apostle and another to worke miracles 1 Cor. 12. 28 29 30. Gifts are given to men severally as he will 1 Cor. 12. 11. The Disciples were not Apostles when they baptized Joh. 3. 22 23 24. 4. 2. At that time Christ had no Apostles Mark 1. 14. After John was cast into prison vers 16. Simon and Andrew his brother were converted and that Simon Andrew were the first Apostles appeares Mat. 10. 2. Luk. 13 14 15. Whence it will follow that one that is not an Apostle nor a worker of miracles may baptize Obj. Apollo conferred the gifts of the Spirit by laying on of hands because its a principle in Religion and he baptized not till he had learned the principles of Religion Heb. 6. 2. Ans It doth not follow because it is one thing to understand the principles of Religion and another to conferre the gifts of the Spirit by laying on of hands as it s one thing to understand to beleeve the Resurrection of the dead c. and another thing to raise the dead Which holds forth most of Gods wisdome love to say the Ordinances of Christ are not necessary or cannot be had or to say they are usefull and God hath appointed a way and meanes for such as beleeve to come by them and injoy them Therefore as in Moses time the children of Israel had miracels yet obedience was required of the after ages who saw no miracles So in the Apostles dayes there were miracles yet obedience is required of those who now beleeve although we see not such miracles It s foretold that Antichrist shall come with signes and wonders as Mat. 24. 23 24. 2 Thes 2. 9 10. Christ is not to come in this way yet many except they see signes wonders they will not beleeve Joh. 4. 48. Preaching and Baptisme are to continue to the end of the world as appeares Mat. 28. 19 20. And breaking of bread untill he come 1 Cor. 11. 26. And gifts to teach until he come Luk 19. 13. 1 Cor. 14. 3. So all things delivered unto the Saints are to be held fast till he come Rev. 2. 25 16. The end of the third Part. FINIS a Eph. 2. 4. b Rom. 3. 9. c Rom. 3. 24. d Joh. 3. 16. e 1 Cor. 2. 9. f 1 Cor. 15. 45. g Ezek. 16. 3. h Ezek. 16. 6. i Ezek. 16. 6. k Ezek. 16. 6. l Ezek. 16. 6. m Gen. 1. 3. n Ezek. 16. 6. o Eph. 5. 14. p Rom. 8. 33. q 1 Cor. 2. 9. r Joh. 8. 36. Å¿ Rom. 8. 38. t Gal. 4. 4 5. u Joh. 10. 18. x Ezek. 16. 6. y Psal 116. 7. z Heb. 10. 7. * Mark 10. 45. a 2 Joh. 3. 1. b Eph. 1. 4. c Eph. 1. 4. d Eph. 2. 4. e Eph. 3. 19. f Song 5. 8. g 1 Joh. 3. 1. h Rev. 1. 5. i Eph. 1. 4. k Ezek. 16. 6. l Jer. 3. 7. m Isa 65. 1. n Eph. 2. 4 o Eph. 1. 4. p 1 Joh. 3. 2. q 1 Cor. 2. 9. r Rom. 5. 7. s Rom. 5. 7. t John 8. 21. u Eph. 2. 3. x Rom. 5. 1. y Joh. 17. 24. z Hoâ— 14. 4. * Isa 64. 6. a Psal 63. 3. b Rom. 8. 39. c Eph. 3. 19. d Hos 11. 4. e Eph. 3. 19. f Eph. 2. 4. g Rom. 3. 20. h 1 Pet. 1. 8. i Rom. 5. 1. k Rom. 8 35. 39. l Rom. 5. 1. m Rom. 7. 24. n 1 Pet. 1. 8. o Eph. 3. 8. p Rom. 7. 25. q Joh. 16. 22. r 2 Cor. 5. 14. Å¿ Rom. 8. 32. a 1 Pet. 1. 19 20. b Eph. 1. 4. c Phil. 4. 4. d Rom. 8. 38 39. e Phil. 3. 3. f Phil. 3. 9. g Psal 61. 1 2. h Psal 18. 49. i Ezek. 16. 14. k Col. 2. 10. l Rev. 19. 8. m Col. 2. 3. 10. n Mat. 3. 17. o 1 Cor. 3. 21. p Heb. 10. 19. q Mat. 21. 22. r Gal. 4. 7. 1 Joh. 1. 1 2. Å¿ Mat. 1. 21. Psal 2. â— t Rom. 5. 8. u Eph. 2. 13. x Joh. 1. 4 5. Col. 3. 4. y Phil. 4. 13. Acts 3. 22 23. z Heb. 9. 11. Eph. 1. 22. * Luk. 2. 11. 1 Cor. 15. 19. a 1 Cor. 1 30. b Col. 1. 20. c Rom. 15. 5. d Mat. 1. 21. e Isa 42. 6. f Eph. 2. 14. g Luk. 5. 31. h Eph. 1. 7. i Psal 23. 1. k Isa 9. 6. l 1 Pet. 1. 8. m Psal 16. 11. n Isa 9. 6. o Phil. 4. 6. 19. p Eph. 2. 20. q Luk. 2. 32. r 1 Tim. 1. 4. Å¿ Psal 71. 23 24. Psal 71. 15 16. t 1 Pet. 1. 1. 8. u Eccle. 1. 1 2. x Psal 4. 6. y Luk. 12. 19. z Luk. 12. 19. * Psal 49. 6. a Psal 49. 6. b Phil. 3. 8. c Rom. 10. 3. d Phil. 3. 7 8. e Rom. 7. 18. f Joh. 15. 5. g Mark 15. 34. h Heb. 2. 11. i Rom. 7. 23 24. k Rom. 7. 23. l Eph. 2 13 14. m Psal 71. 16. n Phil. 3. 7. Col. 3. 11. o Phil. 3. 8. p Rom. 8. 38. q Psal 71. 16. r Col. 3. 11. s Gal. 6. 14. t Phil. 3. 21. u Rom. 8. 33. x Joh. 8. 36. y Heb. 2. 11. z Joh. 17. 24. * Rom. 8. 35. a 1 Pet. 1. 8. b Phil. 3. 3. c Col. 2. 3. d 2 Tim. 4. 7 8. e Psal 18. 49 f 2 Cor. 5. 14. g Col. 3. 23. h 2 Tim. 2. 9. Rev. 2 10.
yet the comforts in that state exceed the crosses The best marriages are not free from crosses A married condition is a state of care and trouble Marriage breaches are not easily healed they seeme to be healed before they are They provide ill for their own comforts who in marriage lay a foundation of discontent as those doe who marry persons of another judgement and practice in Religion Every good man is not fit for every good woman Persons ill joyned carry their complaints to their graves Few in marriage deny themselves In marriage few choose the best things wealth and beauty are too much desired by the best In the choice of a husband or wife next Religion care is to be had of their dispoâ—ition because we are not made of brasse but of flesh Such as are married need observe all the passages of Gods providence in bringing them together that they may see God in it to increase love and cause content Mortification The quicker the temptation is a taking the lesse mortification when the thoughts of former sinnes prove snares lust is strong the more sin disturbs us in duty the more it prevailes in the heart Of mankinde The nature of man is subject to extremities either to be sad in want or wanton in fruition It 's the nature of man the more he is kept from a thing the more to desire it No man is wholly free from humane frailties oft he is as a bird catched in a snare before he is aware The wit of man is ready to defend that which pleaseth him It 's not comely for a man to beg or to complaine it tends to the griefe of his friend and the joy of his eâ—emy It 's best to handle weake persons tenderly and wilfull ones roughly It 's but in vaine to trust in men to day they erre to morrow they perish It is better to trust in the Lord then to put confidence in Princes We need observe humorous persons for they have sudden pangs and passions from affection not judgement that rise high on a sodaine and fall as fast when the humor is over one sex is more prone to this then the other A man may know whether he be good or bad by observing his principle and his constant inclination to will is present with me Man cannot make straight that which God hath made crooked There is no man so honest and upright that never swarved from the duty of a good man Such measure as we mete to others we oft meet with Melancholy A small matter finkes one that is melancholy Of meanes It 's hard to trust God for that for which we see no meanes to attaine When all meanes saile God will send help in the mount will the Lord be seene Of mourning It 's best to mourne alone and to rejoyce with company It 's profitable to goe to the house of mourning and to behold a dying man Of malice The malice of the Devill few know fewer well waigh fewer wisely and carefully resist Nature Nature cannot well beare a sudden alteration That which is naturaâ—l to a man he is constant in and acteth unconstrained Nâ—cessity He is wise that converteth necessity into a vertue That which cannot be cured must be endured Memory Order is a help to memory and understanding Originall The originall is God whom if we know we know the originall Ordination What God hath ordained it must be mans ordination oft comes to nothing Order For want of order some reade much and profit little Offences None are more forward to take offence then those who are most forward to give offence Such as are fullest of failings can least beare with others failing Christ and his truth and people are a great offence in the eyes of many Obedience Obedience is a harsh word to proud persons Our obedience to God is most direct when there is nothing else to sweeten the action It is not safe to judge of our obedience by the successes of it but by the Word Of oaths An oath is of force to him that thinkes it lawfull bound to keep it but when that opinion is ceased it doth more hurt then good Because of oaths the Land mournes Of peace Man cannot give peace unill the LORD speak peace there is no peace Where no peace is there may be quietnesse or silence Those that injoy peace doe so prize it that they are afraid to loose it The people of God are a peaceable people He can easily be at peace with men that knows God is at peace with him When peace among the good is wanting the Devill works strongly When quietnesse is in the heart there is not much disquietnesse in the tongue He that can but a little deny himselfe may injoy much peace Profession The Saints are subject to let goe their profession Prevent He wills his fall whose fall he could prevent but would not Providence When meanes faile God can help without Sometimes wise men want breadâ— politick men riches skilfull men favour with others The providence of God reacheth all things yet few observe it A froward and discontented spirit doth not know minde nor acknowledge the will and providence of God As we are discontented at the providence of God so much carnall reason and so much want of faith The providence of God discovers his willâ— as â—ell as his Word though not in the same way Every thing happeneth to every man yet nothing happeneth but what and when God appointeth it Prise That which a man prizeth most he loves best and is most provoked when hindred in the injoyment of it Paâ—ience Patience suppresseth and restraineth great â—isâ—hiese Patience is a salve for all sores Patience will keep a man from being miseâ—able though it cannot keep him from misery Impatience doth perplex distract a man He that would be a patient man must not take liberty to be angry at trifles Of porâ—ions Great portions and great stomacks high spirits and costly fashions and great expences oft goe together A lesser portion with prudence in seven yeares may equall one much greater Pride As a naturall man groweth in giâ—ts and parts so he groweth in pride Pride is one of the greatest enemies to the free love of God Pride is the nurse of hypocrisie The pride of man befooles him The proudest men are the weakest and most troubled with discontent He that thinkes not himselfe great thinkes there is no great hurt done if he be a little wronged If we did fully know our selves we could not be proud We are ready to be most proud of that which should most humble us Spirituall pride is usually cured with a fall Our delicate fare costly apparrell and idlenesse causeth the wise to despise us Passion Passion robs us of quietnesse and confidence which is our strength Passion doth no good in the things of God or man When we give way to passion the Devill enterâ— Passion distracts counsell and judgement and causeth to erre in the choice of
a right end meanes and time Untamed passion is the cause of unquietnesse The cause of anger and passion is ignoâ—ance and pride Contrary passions are cured with their contâ—aries as mourning is with joy As unhewen stones so unhewen spirits are uâ—fit for the house of God Of poverty Some to escape poverty run into greater poverty It 's better to be poore and weaned from the world then rich and covetous Many are much afraid of poverty yet it never did any hurt The poore are out of danger of being flattered The heires of heaven are oft pinched with poverty Saints who are Kings lie in prison Men spend their time in idlenesse and wast their estate in costly apparrell and fare and then say they are not able to supply the necessities of the poore people of God A childe of God in his greatest want of outward things is not poore because God is his God A slack hand in giving to the poore and a slâ—ck hand in labour each maketh poore Some have sweetly injoyed God when fed with bread and water and have had sweet smiles from God when they could not see the face of one friend In the want of outward comforts the Saints have injoyed sweet comforts from God they have more experience of Gods faithâ—ulnesse care and love see more of their own hearts are more spirituall and humble and live more upon God and are more weanâ—d from the world then those that are rich Prospeâ—ity Prosperity swels â—he heart with pride The prosperity of fooles destroys theâ— Prosperity causeth men to forget 〈◊〉 and themselves Many a childe of God hath found prosperity hath done him more hurt then good Outward peace begets plenty plenty begets security and idlenesse and idlenesse begets all evill It 's in vaine for those in prosperity to think it will last long Of pleasure Pleasure is a flattering delight The pleasures of the body are the poyson of the soule Those whose eyes are open see outward pleasures to be but meane things The more carnall the heart is the more it affects naturall pleasures In idlenesse delight and pleasures the Devill-easily intangleth men in his snares Theâ— mistake the time and place of pleasures that expect it in this world heaven is the Saints place of pleasure Sin is desired for the pleasure of it but there is more griefe misery then pleasure Sinfull pleasure ends in sorrow Such as delight in pleasure shall finde their greaâ—est pleasure become their greatest pains Such as thinke on the supposed pleasure and sweetnesse of sin are deceived and insnared Promises The promises of God are a great stay and comfort to a childe of God The promises of God are the foundation of the Saints comfort The promises of God are free full and firme The promises of God beares up the soule in all straights There was never any ashamed that did rest onely upon God in his promise The promises of God do not make His neither wicked nor carelesse but more fruitfull and serviceable The wicked desire promises for peace and not to strengthen them against sin One promise from a man pleaseth them more then ten from God Some men are freeâ— in promises then in performances Of praises of men He that prizeth others praises he injoyes not God nor himselfe Prayer Necessity teacheth to pray When the heart is filled with feares prayer powres them out Prayer puts the heart into possession of peace Prayer sweetens all troubles That which a man obtaines by prayer it inlargeth his spirit God by prayer supports his in the greatest troubles Verball prayer causeth great deadnesse There is no duty so counterfeited as prayer is Prayer is more of the minde and heart then of the mouth When prayer is wanting the action of fin is as ready as the tentation Some pray when they should sleep and sleep in prayer and pray when they should worke but wisdome divides to each their proper time and season By prayer we attaine a more sense and feeling of our wants and more strength to pray A good conscience nourisheth faith and faith prayer He that makes prayer the end of his praying rests in his prayer and prayes to no purpose What many build up by prayer they pâ—ll downe by their practice by remisness â—lightnesse and frothinesse of spirit Princâ—ples When a principle of error is taken â—or a principle of truth the more it is relied on the worse it is Preacher He that doth not rightly distinguish between the Law and the Gospel is not a good Preacher nor a good Christian Quietnesse Man disquiets himselfe in vaine A quiet soule is the seate of wisdome In tâ—e worst times a Saint may quiet himselfe in God In quietnesse confidence is our strength Untill men be satisfied they cannot be setled quietnesse is the fruit of both Satan hath most advantage against us when we are troubled and disquieted He that is troubled because others words answer not his desires cannot injoy quietnesse They injoy most quietnesse of minde that most submit themselves to the providence of God Reason Naturall Reason cannot be satisfied in things spirituall because they are above the fight and reach of nature Religion The Saints finde sweetnesse in the bitterest things in Religion Where Religion is in truth it is in power and it enableth a man to practise it There are no people one indeed that dissent in Religion It 's not possible for all men to be of one Religion and judgement because their understandings and ends differ When a man differs in Religion those from whom he dissents load on him false things to make him odious thus many condemne as odious those whose arguments they cannot answer nor dare offer to answer Most men love that Religion best which best sutes with their lusts as honour pleasure ease and their bellies A forme of Religion with riches is imbraced rather then the power of Religion with poverty The Religion of many is to be irreligious In these dayes iniquity abounds and many depart from the faith to needlesse dispâ—tes and principles that destroy the foundation of Religion Most men take their Religion upon trust and hold it by the copy of mens countenances and certain reservations and the permission of their lusts Mens lives and Religions are commonly alike He that will not leave his sin for his Religion will leave his Religion for his sin A little Religion will goe a great way in great persons His Religion is to little purpose whose knowledge is not distinct and certain It makes much for the benefit and comsort of a Christian to understand the grounds and principles of Religion Rules When we come to the particular case if it concerne our selves we forget the Rule A weak mens Rules may be better then the best mens actions The Rules of many mens actions are onely tâ—eiâ— own wills Suâ—h as like not the Rules of God in his Word like the Devils and their own Of Ruling When a man comes to Rule he