con ceale our sinne yet wee with David freely confesse it 7. When many are more grieved with the losse of worldly credit the motion whereof is sinne than with the sense of their sinnes and losse of Gods glory the Lord striketh them with the want of that which is most precious to them when they make no conscience of his honour which is most precious unto him 8. If we will truely lament the sinnes of others we must first bee touched for our owne and as touching others so to lament as the sinne requireth and with love not contempt of the person and pray for him 9. When we have cause of sorrow it is good not to cast it off till wee see the fruit thereof 10. Heavenly sorrow it is to talke of good things which we want or ill which we have 11. We cannot heartily be grieved for that sin in others whereof wee have made no great conscience our selves 12. That is a true godly sorrow for sinne when no outward pleasure can steale it away nor continuance of time waste it but onely Christ 13. This ought to bee alwayes in Gods children that in the want of affection to any godly exercise when they should have it that at least they should be grieved thereat 14. Two notes there are of godly sorrow 1. that it be for a just cause and 2. a proportionable measure to the cause for it is a subtle policie of Satan against tender consciences to urge them to a continuall sorrow whereby he may more prevaile in his accusation against them for when they sorrow so much for little offences hee will dismay them in their greater faults or accuse them of hypocrisie in making no more account of great sins than of common infirmities wee are then to take heed how wee give our selves to sorrow continually especially seeing wee are commanded to rejoyce alwayes and never to sorrow alwayes although there be a necessary time of sorrow and moreover this ought to be considered that God will not account of men for one particular defect but according to his generall course and tenour of life Soule and Body 1. It were great wisedome and grace to bee more carefull to feede and provide for our soules which even a world cannot ransome than our bodies not feeding these till those be fed 2. There is never any corrupt action in the body whereof there hath not beene first a corrupt motion and affection in the soule so that the soule is the enemy of the body in using it to sinne and not the contrary as many falsely complaine and therefore punish their bodies and spare their soules whereas wee ought rather to nourish the body as the friend to the soule for the exercise of repentance of mortification and of sanctification Spirituall decay It s high wisdome when wee see any plague upon us earthly or spirituall as losse of our spirituall comfort and cheerefulnesse in well-doing or wound of conscience by sinne remitted then to turne to the Lord crave help of him both to shew us the cause and to teach us truely to remove it that so humbling our selves wee may obtaine mercy and be freeed from the plague Disquiet Spirit A punished minde is a disquiet Spirit Godly Strife Seeing we are naturally unwilling to any good thing it is good to strive to that thing which wee are most unwilling to doe Students This course have I by experience found profitable and resolved upon namely to bee diligent in reading the holy Scriptures and of them at the least every day foure chapters in like manner for the encrease of my knowledge to spend three houres in the forenoone in searching out the sense of the hardest places as two in the afternoone in the searching out the proprieties of the tongues and other two in perusing the tracts and commentaries of learned men one in meditation and prayer what time remaineth to spend the fame in brotherly conference Suffering They that will suffer great things in persecution and that of Papists must suffer smaller in peace and that of Protestants Selfe-suspition He that can neglect the private meanes and use them without any lively touch and he that can heare the word without any check of his conscience when the word rebuketh his corruption or he that hath his heart accusing him of sinne and can bee merry and follow the world and passe over his sinne is greatly to suspect himselfe and to deny comfort to his heart till God truly humble him The best may accuse themselves and this is comfortable if wee truly judge our selves in this case Table-talke SEeing all are anointed with the same oyle and not the Minister alone all men at a table are to move and further good matters with reverence and discretion Teares Howsoever wee please our selves with smal grace yet if wee compare our selves with that wee see should be in us and is in some wee are exceeding short as in this one thing that so few teares come from us in any cause we are too ready to excuse our selves hereby that we are not so prone to weepe as others and yet for earthly things wee can readily What was it in Paul that drew so many teares continually from him but his tender love to God and his Saints Let this be in us so shall wee weepe Temptations 1. As it is a great comfort that no temptation invade us but that which taketh holde of the nature of man so this ought to make us with profit humble our selves that there is no temptation in any man which may not take hold on us in time 2. Wee are never the further from temptation for misliking it but the neerer unlesse as in judgement wee mislike it so in affection wee humble our soules in feare and prayer before the Lord as knowing the same in time may invade us 3. Satan in good causes doth use golden temptations to allure the children of God as in prayer he affordeth meditation in meditation prayer in hearing almesgiving in reading admonition and still envyeth the good thing whereunto wee are called 4. As there is a vicissitude of the meanes and comforts of our salvation so is there of temptations which being repelled will come againe 5. As some sicknesse takes away all sense of life so some temptation may take away the feeling of spirituall life 6. In any grievous temptation wee must flee to prayer and to reading the word that part thereof which is fittest and this not prevailing to conferre with some faithfull brother and bee diligent in these meanes when if yet we prevaile not then must we follow our callings diligently and with patience waite the Lords leisure not reasoning with our temptation lest thereby we be made dull or desperate neither yet wholly contemning it as a trifle lest we fall into
offered thee despise not but blesse God for the same accordingly making use thereof to his glory and thine owne good Farewell A. SYMSON THE AVTHOVRS PRAYER AT the writing of this Booke MOst gratious God and loving Father pardon forgive all my sinnes and write those things in my heart by thine holy Spirit which shall be written in this booke that as this booke shall through thy grace helpe my memorie so thy Spirit may sanctifie my meditatious that thorow this grace I may heare to understand understand to be moved in my affections and not for a time but for ever to remember meditate and practise thy word with an holy and humble perseverance thorow thy deare Sonne and our only Lord and Saviour Iesus Christ Amen THe lips of the righteous feed many Prov. 10. 21. Hee that winneth soules is wise Prov. 11. 30. The Preacher was wise hee still taught the people knowledg yea hee gave good heed and sought out and set in order many proverbs Eccles 12. 9. I will meditate also of all thy workes and talke of all thy doings Psal 77. 12. O how love I thy Law it is my meditation all the day Psal 119 97. Who so is wise and will observe those thâ—ngs even they shal understand the loving kindnesse of the Lord. Psal 107. 43. Preach the word bee instant in season and out of season reprove rebuke exhort 2 Tim. 4. 2. THE PRINCIPAL heads of all things contained in this book A. ADmonition Page 1 Affections Page 2 Affliction Page 3 Angels Page 11 Anger Page ibid. Assurance of Gods favour Election and salvation Page 12 Atheisme Page 24 B. Baptisme Page 24 Benefits or blessings Page 26 Birth-day Page 31 Buying and selling Page ibid. C. Calling Page 33 Christ Page 34 Christian Page 36 Christianity Page 36 A Civill life Page 40 Comforts Page ibid. Communion Page 46 The Commnnion of Saints Page 48 Compassion Page ibid. Complaint Page 49 Concupiscence Page ibid. Conference Page 50 Confidence Page 53 Conscience Page 54 Consent Page 57 Contempt of grace Page ibid. Contentation Page 59 Contracts Page 60 Corruption Page 62 Good Counsels Page 63 D. Holy Dayes Page 64 Death Page ibid. Decay in grace Page 68 Delay Page 73 Delight Page ibid. Devils Page ibid. Discerning Page 77 Discipline Page 78 Despaire Page 79 Distrust Page 80 Doctrine Page 82 Doubting Page ibid Dreames Page 99 Dulnesse and deadnesse Page 100 Duty Page 102 E. Earnestnesse Page 102 Ease Page 103 Elect and Reprobate Page ibid. Evills Page 104 Excuse Page ibid. Examples Page 105 Exercise Page ibid. F. Failings Page 106 Faith Page ibid. Falls Page 133 Familiarity Page 135 Fasts Page 136 Feare Page 137 Feasts Page 139 Feeling Page 140 Fellowship with the wicked Page ibid The Flesh Page 141 Flock Page 142 Friends Page 142 G. Gift Page 143 Gods favour Page ibid. Gods goodnesse Page 144 Gods glory Page ibid. Gods mercy Page 147 Gods patience and long-suffering Page 148 Gods providence Page 149 Gods will Page 150 Godly Page 151 Godlinesse Page 153 Gospell Page 158 Grace with the growth therein Page 159 Griefe Page 182 H. The Heart Page 184 Helpe Page 185 Hereticks and Heresies Page ibid. An Holy life Page 187 Hope Page 188 Humiliation Page 189 Humility Page 193 Hypocrisie Page ibid. I. Ignorance Page 193 Indifferent Things Page 196 Infirmities Page 197 Ioy. Page 198 Iudge Page 202 Iudgements Page ibid. K. Knowledge Page 205 L. Law Page 205 Learning Page 206 Love Page ibid. The Lords day Page 210 M. Magistrate Page 211 Man Page ibid. Mariage Page 213 Meanes Page ibid. Meditations Page 214 Memory Page 218 Mercies Page 219 Ministers or preachers Page 220 Mirth Page 230 Mistrust Page ibid. Mortification Page ibid. Motions Page 231 N. A good Name Page 231 Nurcery of the Church Page 240 O. Offences Page 240 P. Parents Page 241 Patience Page 242 Peace and joy Page ibid. To please God Page 246 Poore Page 248 Popery Page 249 Praise and dispraise Page 250 Prayer Page ibid. Pride Page 260 Priviledges of the Saints Page ibid. Profession and professors Page 263 Promises Page 265 Punishment of sinne Page ibid. R Reconciliation Page 267 Regeneration Page 269 The Regenerate and unregenerate Page ibid. Remembrance of good Page 277 Renewing Page 278 Repentance Page ibid. Reports Page 279 Reproofe Page 280 Riches Page 282 S. Sacrament Page 282 Saints Page ibid. Salvation Page 283 Satans courses subtilty and temptations Page 285 The Scriptures Page 295 Selfe-love Page ibid. Sicknesse Page 299 Sinne. Page ibid. Slander Page 304 Sorrow for sinne Page ibid Soule and b 〈…〉 Page 318 Spirituall decay Page 319 Disquiet Sp 〈…〉 rit 320 Godly Strife Page ibid. Students Page ibid. Suffering Page 321 Selfe-Suspition Page 322 T. Table-talke Page 323 Teares Page 323 Temptations Page 324 Thankes Page 328 Thoughts Page 329 Tryall of a mans selfe Page 331 The truth Page 335 Time Page 336 Y. Vertue Page 337 Visions Page 339 W. Warfare Page 340 Watchfulnesse Page ibid. Wishes Page 341 The word of God Page ibid. Worldly mindednesse Page 346 Worldly wisedome Page 347 V. Young children Page 349 Z. Zeale Page 350 TIME WELL SPENT Admonition 1. MAny can stirre up themselves which cannot admonish others much lesse they which admonish not themselves can admonish others 2. Having admonished our brother in meeknesse and not prevailing its good to require him to trie his conscience after his sleepe what peace he hath in refusing our admonition 3. To speake to the consciences of others to rip up secret smnes a man must marke diligently his owne heart whereby hee shall see the secret corruptions of flesh and blood which are in all men Affections 1. An excellent tryall of our affection of anger grief joy c. is by this whether they make us fit to serve God or not 2. It s a notable point of wisedome to make our affections knowne in company as little as may be as did Ioseph and not to be extraordinarie at the table either in joy or sorrow without speciall cause but privately with some godly friend or onely with the Lord to powre out our hearts 3. Every excessive affection bringeth his owne punishment anger griefe love jealousie and the rest as daily experience sheweth Affliction 1. The onely way to moderate and sanctifie our earthly and naturall sorrow which in it selfe is not unlawfull but necessarie as a meanes to make us seeke to the Physitian of our soules is this so oft as we feele the prickes thereof which bee in none continuall but have their fits so oft wee should consider of the end why the Lord hath sent them and so continueth them that so by labouring to make the right use of them not only our mindes may bee withdrawne from vaine discoursing of our losse but also by making some profitable use of them wee may sooner attaine to the end why they were sent which alone
to finde strong comfort in the Lord and thereby good encouragement unto all godlinesse is daily to consider deepely 1. His owne miserable estate by nature that thereby he may be stirred up to cry with the Apostle O wretched man that I am who shall deliver me from the body of this death And 2. he is no lesse to regard the remedie here of in Christ that beholding the singular benefit thereof he may more uncessantly desire it and so 3. the truth of Gods promise that hee may be more and more assured that Christ is his and he the Lords that this may comfort and encourage him in all godlinesse 4. There is great difference betweene knowledge and faith for a reprobate may know by the word of God and so beleeve that God hath promised his Sonne to him as well as to others and yet not lay hold on this promise which is true faith which he onely doth who so receiveth Gods promise that thereby he is certainly perswaded that he shall have the thing promised which makes himselfe stay for his salvation hereon and patiently to waite and looke stedfastly for the same 5. The true doctrine of faith is a stranger much more the practise of it that men seeing themselves most cursed wretches yet should be assured that God hath given them his Sonne and in him eternall life for he that hath this assurance cannot but have much comfort even in afflictions and this only is it which will make a man willing to deny himselfe 6. It s a matter very weakely knowne much more weakely practised of most Christians to doe every thing in faith which must needes deprive them of much comfort if they live not securely contenting themselves with opus operatum for remedy hereof this is to bee knowne and laboured for of him that doth any thing in faith 1. That hee know the thing he doth in omitting or committing bee commanded of God and therefore endeavour to please God therein 2. That he know and remember Gods promise made in Christ to such obedience 3. That he give credit to this promise that God for Christs sake will accept his true though weake obedience 4. That hee with this perswasion doe offer up his service to God in the name of Christ How infinitely in all wee all doe faile is lamentable to consider especially that wee doe not the things we doe in faith and therefore no marvell it is though God withhold many sweet cōforts which otherwise we might finde 7. True faith in my judgement is never so quenched that neither the owner nor any other can see any life thereof but there is ever some fruit of the Spirit to be seen if we marke it 8. An holy life cannot make any unbeleever to beleeve neither properly increase faith but onely as fruits prove the tree good and shew in what sort we beleeve so no iniquity ought to hinder any from beleeving but only sheweth who beleeve not 9. Hinderances from faith are these 1. Securitie making no reckoning of it or too small or both either of ignorance neglect or contempt and therefore either never goe about it or too slightly using some meanes not all or not constantly to the end And 2. in such as make reckoning of it either presumption that they have it when they have it not or may and shall have it without such meanes used as without which it cannot be looked for or discouragements 1. That it is impossible for any or for them either so weake that they shall never hold out or so unworthy that God will not give it them 2. That it is over tedious to attaine to will cost too much paines or bring too much trouble by forgoing all delights and gaine or falling into many dangers and persecutions To remedie which 1. we must make chiefe reckoning of it as the pearle for which wee will sell all 2. Consider the difficultie that we suspecting our false hearts and weake strength may use all meanes to attaine it 3. Comfort our hearts by the word of the Lord that it s not only possible but easie even for us in our owne eyes most unworthy through him who is able to performe what he hath spoken and is more willing to grant then wee to seeke as appeares by his inviting us who seeke not after him 10. Faith is well likned to fire whereof if a man have a sparke covered in the ashes if he shall content himselfe therewith not labouring to encrease it in time it will goe out and if not hee shall yet have but small use of it and oft have much to doe to finde it So they who finde some faith in them and therewith content themselves shall soon leese it or be so to seeke of it that they have small use of it in their lives either to comfort them they are the Lords or to guide their lives whereas every one ought to kindle his litle sparke so that he might alwayes have the heate of it and warme others 11. Whosoever armes not himselfe with faith shall live securely or fearefully not comfortably 12. Qu. Whether is this speech I will goe to my father of faith or may it be before faith An. The parable is to bee understood of professors such as the Jewes were who were in profession the children of the covenant and had God for their father and therefore the ungodly among them and us are like the prodigall childe who returnes to his Father 13. It seemeth strange that a man being fully perswaded that God is true in all that he saith should yet not beleeve some things which he knoweth God doth say and so make God a lyar which is yet the sin of all men who know God and his word The cause hereof is not easily seene and therefore so hardly removed indeede if God speake any thing which our judgement cannot object against why it should not be we doe readily beleeve as of al things past and many to come that our bodies shall rise and wee come to judgemēt the wicked be dāned the godly saved but that we being ungodly shall be justified by Christ this is hardly beleeved not only because wee be naturally moved to feare that God for sinne will condemne us but also because wee measure God by man that he will not love such as hate him and doe good to his enemies 14. Our most holy faith is worthily compared to a noble princesse who hath ever harbengers going before to prepare for her and a goodly traine after so faith hath knowledge sorrow feare desire of pardon going before it as all the honourable Ladies of vertue peace of conscience love of God and men for his sake and such others follow after 15. The easiest tryall whether our faith be alive and burning not halfe dead and cold is by the temper of the heart
for if faith be lively then shall we finde our hearts cheered and ready to serve God in any duty prayer heareing the word and the like yea then will our zeale burne to bee thankfull to God and willing to die ready to forsake all but if the heart be dull drowsie or dumpish then is faith cooled For how can any have feeling of Gods love and not bee quickened in love to God againe which will constraine us to deny our selves and to seeke his glory and to please him in all things 16. We doe in nothing more deceive our selves then thinking and quietly resting herein that wee have faith when indeed if we saw the want thereof it could not but shake us 17. Musing what is the chiefe cause why wee so hardly beleeve and put not such confidence in Gods word and seales as wee doe in mans I observe these 1. That this is our feeble nature that we can hardly but feare so long as there appeares any danger that may fall on us though we have great securitie against it as a man at sea or on an high scaffold or tower when wee looke downeward we cannot but feare though there be great safety Howbeit as they who have had oft experience be acquainted with these doe feare lesse so in matters of the soule some are hardned and desperate others remaine quaking and fearefull the best keepe the meane betweene both so feare the danger as that they are made carefull to avoide it and that with hope of escaping 2. That this also is in all by nature till it be defaced that sin condemnes and drives from God and it s as much against nature for a sinner to looke for favour from God as fire to be cold we more easily may beleeve that shall be which God hath said shall be though it be above nature as our bodies to arise but in matters concerning our selves if they be contrary to nature we ever feare that evill will come which wee have deserved and wee shall not have that benefit which wee are unworthy of though God by his word and seales give us great securitie to the contrary And this I note the maine errour that we measure Gods goodnesse by some worthinesse in us whereas his truth should be set against all in us whatsoever Although I doubt not but that there be divers measures of faith in divers men and in one and the same at divers times yet there is no faith without some certaintie and none with all but the best faith hath feare and doubting when we looke upon our vile unworthinesse 18. Faith to our spirituall life is in many things like to fire in the naturall then which what is more necessarie for without it what comfort can wee have It is it which makeeth our prayers and all our Christian endeavours acceptable As fire will goe out so faith therefore it must be daily repaired as the Levites holy fire which else will be hardly recovered The way is to lay on matter enough oft to renew the fire this is by oft meditation on Gods goodnesse promised and performed 19. The way to get faith whether yet none or but weake is this that knowing what true faith is namely to know by Gods word that God is our Father in Christ 1. We examine whether we have any and then how weake which may be most soundly knowne by causes and effects among all the purging of the heart by faith the surest 2. Finding either no faith or weake deepely weigh the great miserie of want of faith and benefit of true faith as whereby all grace and whatsoever is to be desired without it none that this may breede an insatiable desire of faith and daily encrease of the same 3. Being thus desirous of faith but having no abilitie to get it it being the gift of God runne to Gods word and see there to whom God promiseth to give it where you shall finde God heares the desires of the poore Psal 10. 17. and satisfieth the hungrie with good things and bids us aske and we shall receive whereupon all that feele a true desire of faith may take hold even upon Gods word that hee will give them faith which is indeed a beginning of faith 4. Hereby they must bee moved to use these two meanes prayer and labour to get true saving faith they must pray to God to worke it in them by his word and spirit meditating on Gods mercie in free offering Christ to all sinners and on his truth in bestowing Christ on all that come to Christ with a true heart in assurance of faith both which being continued will certainely obtaine faith in the time and measure which God seeth most meet 20. It s without question many be deceived whether they be in the faith most presume some few mistrust The surest proofe is by the causes and effects both joyned otherwise no certainty under causes we comprehend all works of Gods Spirit by which he leades men by faith which principally be these three 1. True humiliation 2. Earnest desire of Christ 3. True beleeving in him in all which many be deceived with shadowes in stead of substance or at best with tasts for full feeding The best evidence we can thinke of that all those be sound bee these for humiliation if a man carry about with him a true feeling of his wretchednesse Rom. 7. 24. For his desire of Christ if hee be not full but having tasted hunger more after Christ For his drawing to Christ by the spirit if after all stormes to draw him from beleefe he yet finds Gods word and spirit causing him to rest on Gods faithfulnesse Now for the effects which bee many the principall is the receiving of the Spirit not as a stranger to doe a work and so away but as an inhabitant to dwell for ever which spirit is as the sap which comes from the vine Christ to the faithfull the branches this spirit compared to fire hath two effects light and heat joy and love comfort and conscience many times when the fire is covered there appeares no light but if you come neere there will be some heate So is it with weake beleevers they have still some love though joy be covered not felt as in the causes so in these effects many be deceived with false fire in both There be comfortable notes of soundnesse in both which though a deceived person will dreame to bee in himselfe yet where they bee indeed it will not be hard to finde and therein wee may rest quietly 1. One speciall marke of a sound heart is a feare of being deceived which breeds care to search well our selves and to be glad to be tryed by God and men 2. Upon sight of our selves that we have some grace that wee have a sight also of our povertie a mourning for it and meane judgeing of
8. 27. as of terror that God seeth our corruptions in prayer both must breede conscience 17. As its a rare mercie to pray in faith which God gives to none but to his children and not alwayes to them but when hee is well pleased with them so this is hardly got and kept and therefore such as will enjoy it must spare no cost for it and be carefull not to displease God 18. It s not meet in variety of Gods dealings to have alwayes one forme of prayer but upon occasion to varie the same 19. Repetitions in prayer are not unlawfull when as they arise upon some great sense of sinne or our wants or seeing our selves to have prayed before in fashion would now desire to pray in truth or if it bee through forgetfulnesse of what we prayed for before else they are vaine 20. To avoide tediousnesse in prayer it is good to pray briefely and often as our Saviour did in the garden yet as in long prayer we must take heede of custome superstition and ambition so in short of prophanenesse and carelessenesse 21. If it come to passe that the Lord crosse our fervent prayers and blesse our cold and weake ones as oft he doth it is not to quench our zeale and favour our coldnesse which is the way to heresie and prophannesse but to teach that on the one side wee leane not too much to our prayers as tying the Lord to them and on the other side to heate our coldnesse in prayers that seeing the Lord heareth our cold prayers how much more will he heare our fervent and faithfull prayers Pride 1. If God preferre us and lift us up take wee great heede of pride lest God cast us downe into some foule sinne or reproach 2. The Lord hath suffered many strong pure and wise men to have fallen by women to punish their pride in his graces Priviledges of the Saints 1. Assurance of salvation Gods protection a godly life to be kept from reproachfull falls to enjoy the helps to godlinesse to delight in Christianity to use prosperity well as also adversitie to encrease in grace persevering therein 2. It s a sore evill that we who perswade our selves to be heires of salvation doe so little thinke of therfore so little know therefore so little glory in our priviledges and comfort our hearts in the expectation of them and so by all good meanes hasten for the possession of them the want of all which is no small cause of our so little profiting in godlinesse 3. The Saints are free God is their father loves them will withhold no good thing from them will save them are protected by him are taught to live godly 4. They which bee in Christ are freed from condemnation being justified by him Rom. 8. 1. They have Christs Spirit dwelling in them and guiding them so to live as pleaseth God whereby their corrupt nature is mortified and a new nature quickned in them ibid. 9. By the same Spirit they bee boldened to call God their sweet father ibid. 15. being sure they be his children and therefore coheires with Christ that suffering with him they may be glorified also ibid. 17. They be taught also by the same Spirit to sigh waiting for their adoption even their full glory ibid. 23. and truly hoping for is with patience to abide it ibid. 25. likewise they be taught so fervently and faithfully to pray as God will accept thereof ibid. 26 Howsoever God dealeth with them and whatsoever befalleth them God disposeth it so that its better so then otherwise which comes to passe by the eternall determination of the Lord accordingly effecting the same in every degree ibid. 28. Profession and Professors 1. Foure sorts there are of Professors 1. false brethren great professors but grosse hypocrites knowing they dissemble 2. such as are choaked with worldly cares of honour riches and the like 3. such as are forward in Christian exercises but neglect the practice of godlinesse 4. which so heare that they doe understand and that doe they practise in their words workes thoughts 2. If we will have joy in our profession the word must winne ground daily in us in subduing sinne even in the roote of the heart as well as in the branches otherwise wee doe onely draw nigh with our lips 3. This seemeth a sound difference betweene true and false professors the true preferring grace before all vanities and thinking them that have most most happie ever complaine of their spirituall povertie thirsting and labouring for grace more and more The false they rest in that little grace they thinke they have and are drawne to the earnest pursuit of vanitie Promises Promises properly appertaine to the renewed part threatnings to the unrenewed Punishment of sinne When our sinnes proceede of particular and not of generall defects if we offend of infirmity and not of presumption the Lord will not punish so straitly in temporal things for the particular sinne bringeth not wrath but the being in that sin and not repenting for it which drawing in other sinnes withall may draw wrath from the Lord so that one sinner is said to bee spared five punished if for his particular sinnes he being admonished shall be humbled as David by Nathan 2 Sam. 12. Iehosaphat by Iehu 2 Chron. 19. Or being afflicted shall profit thereby because in this case he seeketh not to draw other sinnes but laboureth to put away that one sinne punished when notwithstanding admonitions for mercie and threatnings for judgements hee maketh a way for the Lords indignation so that we may comfort our selves for particular offences if in the generall course of our life wee follow the Lord neither have the wicked here any liberty to nourish sin secretly who use to sinne by degrees but when they presume to lye still in one sin thinking that for it they shall not be punished it is the judgement of God to suffer them to fall from one sinne to many so from little sinnes to grosse offences Reconciliation 1. IN reconciliation making this is the best way that either party weighing their owne sin which shall most hurt them doe chiefely accuse themselves and excuse the other and withall doe professe they will no more so offend but will love though they should not bee loved againe 2. It s in vaine to speak unto God for others unlesse wee our selves bee reconciled unto him through Christ Redemption Unlesse a man see himselfe even utterly lost unable any wayes else to bee delivered he never priseth redemption whereof this is the power profit and praise that when all helps faile and all creatures bee against us yet a full ransome is given to our hands and perfect restitution beyond all hope Regeneration In regeneration or dying unto sinne wee then come to the tryall of our hearts
security and Satan overcome us without wrestling for if we feare it too much he overcomes us before wee fight 7. All temptations come either of ignorance or want of feeling 8. As Iacob left not striving though his thigh were loosed till he had the blessing no more must we faint in our temptation though we be humbled till wee obtaine the victorie 9. As striving against our temptations they soon depart for little paines we enjoy longer ease and quietnesse so in not resisting the temptation the same encreaseth and our little pleasure is paid with long griefe and bitter 10. This is a sure experiment whether the sinne which often tempteth us shall prevaile or not if the more we be tempted the more we be grieved for it strive against it and labour more for the contrary vertue it shall not long continue but if the first comming of sin wrought this care and griefe and the second waxed lesse the◠it will prevaile unlesse the former course be speedily repaired Thankes Such are meere mockers of God and deepe dissemblers which make great profession of thankes in words but have little or no care by their lives in obedience to testifie the same Thoughts 1. A man is not to spend his thoughts after the abundance of these earthly things for the roving of the heart after the world is a wonderfull hinderance to a godly course 2. It is found by many true Christians a very hard thing to keepe their minds upon heavenly matters the reason is manifest that being by nature earthly our mindes sinke downe thither as the stone downward and will not without force bee carryed upward Our onely help must be that wee doe acquaint our mindes to ascend upward that at length they may bee acquainted with the path and so as readily goe in it as in the former 3. A principall cause why so many be troubled in their holy exercises with by-thoughts is this that they be not exercised at other times to governe their mindes in chasing away vain evil thoughts and in holding their minds and hearts to good things without which travaile I see not how the former disease can bee cured on the other side he that shall bestow good travaile this way shall finde the yoke of Christ easie and no tedious thing to live godly but shall be freed from many falls reproches sorrowes and discouragements which many daily meetwith be filled daily with such comforts as many professors seldome tast of though they would Triall of a mans selfe 1. Then may a Christian soundly judge his state good when hee findes all heavenly matters a recreation to him and his earthly affaires his labour 2. There is nothing more necessary than daily more and more to make sure our calling which most professors be either ignorant of or negligent in deceiving themselves Let every one therforeduly examin himself in these points whereby he shall cleerely see his state as whether he be carelesse of his state towards God such not knowing or not regarding how it is are most miserable or carefull whether fearefull either not knowing or not assured how to be saved both dangerous and damnable to such as die so Rev. 21. 8. or comfortable whether upon faith alone or workes alone both deceitfull or upon faith confirmed by works which onely i◠sound for tryall whereof consider what thou beleevest that thou shalt bee saved by Christ this onely justifieth the beleefe of nothing else why thou beleevest because thou knowing thy selfe miserable and Christ as willing as able to ease thee laden comming to him doth therefore in heart come unto him with assurance to be eased seeing he promised Whether thou have thy conscience bearing thee record and because the heart is deceitfull if thou seest the effects hereof in the chāge of the heart peace in God love feare and the like and both thy selfe and others may see thy course hereupon amended and daily bettered 3. The soundest tryall whether we have received Christ is by our comfort and care 1. such as finde neither must bewaile their state else no hope 2. such as be in doubt must never give over till they finde those 3. such as finde those must encrease them which will not bee easie for prosperity and adversity will quench joy in the Spirit Thus must wee seeke for comfort by removing all that may discomfort and using all meanes to maintaine it as above all to thinke oft and deeply on Gods goodnesse to us which will stirre up faith and love 4. It s a godly wisedome to suspect and try our willingnesse and unwillingnes to any thing so strong and deceitfull are our affections 5. Many are altogether looking to the outward corruptions others to the inward the meane betweene both is best as a man is in tryall and temptation such a one is hee The Truth 1. The best thing in us is to love the truth and to hate heresies and that not because the time doth so serve as to praise profit or preferre them that love the truth though all the world loved heresies and hereticks though all be against us and love them 2. As for the love of the truth the Gospell proceeded from fishermen to be embraced of the more learned sort so for want of love thereof it s to bee feared that heresie beginning in the simpler sort will infect the learned and if God purpose to punish the blindenesse of our age hee can as well send an hereticall Spirit into 400 of our learned preachers as hee sent a lying Spirit in 400. Prophets Time 1. To have a watchfull eye over the expence of our time that no part of it slip away without doing some good and that especially which most appertaines to us is a notable meanes to make us walke all the day long with God as the holy fathers did 2. As the wicked will dearely buy the time to commit iniquity and that secretly which they dare not publiquely so Gods children in the midst of sinners if they want that strength to professe publickly yet ought they to redeeme all opportunities for exercise of godlinesse prayer and fasting Vertue AS the right way is but one and by-wayes many so the vertue commanded being one the sinnes contrary thereto be many which as it s to bee seene in all other so in true liberalitie and that kinde of goodnesse which pertaines to the goods of our neighbour The vertue required is that we have an earnest desire that our neighbour may have a benefit as well as our selves and therefore that we procure their good as our owne but the contrary vices bee many not easily seene for our hearts bee deceitfull for when we finde our selves indifferently voide of one sort of covetousnesse wee imagine we are as free from all when as it is nothing so for many in buying and selling can deale conscionably
like children 1. 2. 3. 4. 5. There must be a grovvth in godlinesse In knowledge of the truth there must be no stay There is to be no liking of our estate but in the practise of godlinesse That vve may be furthered in godlinesse vvhat things vvee are to consider 1. 2. 3. 4. 5. 6. 7. Who profiteth most in godlinesse Hovv necessary it is to have a resolute purpose to practise pietie The Apostafie of others must avvaken us to bevvare The bare historie of the Gospel not applied by faith hovv burtfull it is The Gospel strange to Reason The meanes considered greater grovvth in grace might have beene got then is Why there is so little grovvth of grace amongst us Most Christians use not a full but an half dyet or else by some ill meanes hinder the same Simil. Christians must seeke and keepe an holy dyet and direction for their lives Christians must not be as men sold to their appetite What things vvee are to consider that vve may keepe an holy dyet and direction for our lives 1. 2. Our emptinesse in grace barrennesse in good vvorkes many and strong corruptions too too palpable A principall cause of the little grovvth in grace No sound repentance which comes not from faith The onely right way to encrease faith Of all matters in the Scriptures Gods promises are novv least regarded Store of Gods promises to be had in memorie about every particular duty Even the regenerate must daily desire to be further partakers of Christ What vvee are to strive against The earnest panting after grace compared to the breath of the body Graces like to tender plants Meanes to obtaine and encrease grace 1. 2. 3. 4. 5. 6. 7. 8. 9. Grovvth in grace vvherein it chiefely appeareth Note An enemie of grovvth in grace Simil. Nothing harder then to get grace It is more then apparent that vvho so grovveth not in grace is not in Christ Simil. Among Christians many botchers In vvhat particulars our grovvth must appeare 1. 2. 3. Most seeing theiâ— vvant of grace yet profit but a little therein The causes hereof 1. 2. 3. Remedies 1. 2. 3. We are like to die beggers Our after fruits must exceed our first What the care for invvard graces vvoâ—keth Why many be so barren in grace What graces do not alvvayes succeede one another Gods graces are the svveetest in our new birth Hovv vve may lament the sinnes of others The vvant of feare or griefe hovv dangerous The use to be made in cares of extremity The heart chiefely to be controuled The Lord best pleased vvith the heart A signe of an hard heart An hard heart hovv dangerous it is The Remedie thereof The fittest time for God to helpe What use to make of the practises of hereticks The ground of heresie Heresie novv to be feared Such are not in Christ vvhich are alive unto sin dead unto God Presumption an hinderance to an holy life The Remedie The commodities of a godly life inducements thereunto Foure properties of true hope Hope of others how long to be continued A grievous frailtie in travailing about some duties to forget and neglect others Why the Lord thus exerciseth his Saints Christians must not be content vvith the doing of some duties but grovv in al. Note Hovv to obtaine Gods speciall mercies At vvhat time danger vvorketh most The profit of humiliation An effect or fruit of humiliation A note of true humiliation A true triall of humilitie Hypocrisie in dispraising ones selfe Palpable ignorance in these times Hovv to goe and come from the house of God Hovv to vvorke on the ignorant by setting before them the joyes of heaven and paines of hell Why at sometimes they may be done at sometimes not From generall rules particulars may bee dravvne What the sense of our vvants ought to vvorke in us The fight of our selves a meanes of perseverance How particular infirmities are no hinderances Hovv to speak charitably of others infirmities Difference betvveene the godly and ungodly about the infirmities of others Tvvo chiefe causes of joy 1. 2. Comfort in the remembraÌ„ce of Christs second comming True faith cannot bee vvithout this effect Godly sorrow and joy fit companions The matter of joy and tháksgiving one Many vvant delight in Gods service The cause The remedie Not safe to judge of one action The effect of hard judging In vvhom God vvill spare his judgemeÌ„ts A great judgement to thrive in sinne Gods judgemeÌ„ts shall seise upon the vvicked Hovv vvee are to bee affected in denounceing Gods judgemeÌ„ts What profit to make of Gods judgemeÌ„ts on others Not to observe them hovv hurtfull Not to make conscience of our vvayes hovv dangerous Obedience must follovv upon it The Lavv Gods precepts judgments or righteousnesse hovv taken The preaching of the Lavv necessarie Defects in the greatest Scholars What is the chiefest divinitie To doe good unto others is the end of all duties vvithout vvhich all our profession is vaine Hovv to live in love and peace The excellencie of love Note Love dravveth love as hatred doth hatred Those are to be loved vvhom God loveth The Christian Sabbath a memoriall of Christs resurrectioÌ„ Hovv to be upheld in a conscionable sanctification of the Sabbath A Magistrate may conceale a fault Man the most excellent creature doth most dishonour God Gods justice herein Naturall gifts not sanctified make the possessor thereof more odious Note When to submit ones selfe unto this condition Why many are more dull vvhen they have most meanes Gods Spirit not to be tyed to any one meane Vpon vvhat things Christians are to meditate Most are unskillfull in the art of meditation The cause hereof When the things vve heare or read become our ovvne What things bee fittest for for daily meditatioÌ„ What meditation it The oftner vvee meditate the better Hovv to meditate on the vvord Reading meditatioÌ„ and prayer must accompany one another Hovv to remember good things Simil. At vvhat time vvee are to speake of Gods mercies and vvhat then vve are to think upoÌ„ Favourably to bee exercised in conscience is a principall mercie Many in teaching others doe not teach themselves The chiefe cause here of The Remedies Not to practise vvhat vvee preach hovv dangerous it is Wee must be tronhled hereat Note The Remedie Hovv vvee are to esteeme the preaching of the Gospell Hovv vvee may delight in our ministerie Difference betvveene the externall ministerie and invvard vvork of the Spirit Who are unfit teachers To vvhom the Lord sendeth carefull or carelesse teachers In begetting or encreasing faith Gods vvisedome is not to be tyed to the ordinary meanes Hovv to knovv vvhether the Lord hath pardoned the sinne of raâ—h entâ—ance into the ministerie Wherein a Pastor must resemble a plovvman The truest triall of doctrines Who they are that shall be saved vvho not An order in bringing men to God What a minister is first to preach vvhen he commeth to a place Hovv to deale vvith a mans conscience Whercin the skill of