the instrumentall cause of justification workes as the effects of the man justified 8. It s a matter much to be bewailed as cause of great danger to many a soul that Satan our sworn enemie in every part of our life so annoying us yet most seldome or never see or avoid his assaults but rather like and embrace them 9. Satan being a Spirit hath a very familiar though secret communion with our spirits 10. It s safest in all temptations to keepe the meane neither to be quiet without griefe for then Satan will account we bee his without any paines neither to be too unquiet as without comfort for then Satan will be the prouder and bolder to take more paine to overcome us 11. As Satan tempting Adam overcame him and all in him so tempting Christ as he could not overcome him so neither shall he us in him 12. Satans temptations follow our affections if wee lightly account of him hee bleares our eyes with Gods mâ—rcies if we be pricked with conscience of sinne then he ladeth us with the judgements of God making us as ready to aggravate our sinnes as by the former to extenuate them 13 Subtilty and violence are the chiefest distinctions betweene the temptations of the devill and of the flesh 14. When Satan cannot drive into security he laboureth to discourage that they may have no heart to good exercises and so make small use of them for as they who eate with ill stomacks have least strength by their meate so nothing more hinders our profiting by good exercises than want of comfort in them This policie of Satan many not observing doe of purpose discomfort themselves thinking the same best and so take corrasives for cordials The remedie hereof is this that such as be hindered by discouragement should in their meanest discharge of duties feede on these comforts 1. the nature of God so proclaimed and proved more tender pittifull and ready to beare with pardon and accept our least endeavours in truth than parents the frailties of their children 2. that in our weakest duties there is some conscience and fruit The Scriptures 1. Men that dig in mines for any treasure even for the hope of gaine labour sore before they finde any veine and many times misse but when they finde the silver veine with what cheerefulnesse doe they labour it makes them forget their paine though sore and otherwise tedious now wee who studie the Scriptures are even in the veine of heavenly treasure how much then should we bee encouraged 2. The Scriptures barely read without particular looking into the severall doctrines contained therein is like a comming into a treasurie wherein we see many costly things folded up and some ends appearing out but when they be all uncovered then doth their glory more affect us for the present and leave a deeper impression of their excellencie so in the Scriptures by the particular view of the excellent doctrines our memory is more confirmed besides our present use therof 3. It s a most worthy travaile for Students in divinity to referre all their studie first for the true sense of the Scripture which onely will make a man a grounded Divine to teach and confute all errour and secondly for the right use in himselfe and others for amendment of life and all godly duties 4. Wee must redeeme time even from our ordinary callings to read the holy Scriptures Selfe-love This is a dangerous deceit and bewrayes an unsound heart that when our sinne is like to bee reproachfull to us then wee can hold in for our credits sake but in our private dealings there is no such stay and indeed if it bee observed wee shall finde that this selfe-love is a greater cause of leaving much ill and doing good than the true love of God which ariseth from a sound faith The number of Seaven The number of seaven is oft used in the Scriptures for that God foreseeing mans unbeleefe provided many things to call him to the remembrance of the creation and so bring him to meditating beleeving and trusting in God Sicknesse It s most meete in the time of a contagious sicknesse that there be one Minister to teach the whole and another to visite the sicke and that by choice of the people if people admonished will not take this order a godly pastor may in wisedome to his power provide for both speaking to the infected a farre off if any danger come he is free Sinne. 1. As he that once could not abide to taste bitter or sowre things when hee was in health may justly suspect that his stomack and body is out of frame when he can well away therewith so he that could not once abide any corruption of sinne in himselfe or others and now can is to feare his soule is sick and therefore no man though never so godly otherwise but is to suspect himselfe and to be grieved when he can passe over his infirmities or see sinne in others without earnest griefe 2. Hee that will profit in true repentance must not by viewing the sinnes of others whether preachers or people be drawne from sight of his owne in his particular calling of Magistrate Minister Parents c. but must so see those that first he cast out the beame out of his owne eye 3. The Lord punisheth every sinne not repented of either in our selves or in our posterities 4. The conscience of Gods graces with the conscience of sinne breedeth an hell in the hearts of Gods children when wee are given to sinne wee are blinde even in the sight of our owne dangers and custome of sinne which preach such iniquity unto us that neither Gods judgements can terrifie us nor his mercies move us 5. Wee shall never throughly leave sinne untill we know and acknowledge sinne to bee sinne and bee truly sorrowfull for the same 6. This above many things is to be lamented in the lives of most professors that by long custome in sinne it is so confirmed that we shall carry the ach thereof to our grave as bruised men in their youth 7. Wee may comfort our selves for particular sinnes if being admonished wee bee humbled for them as David and Iehosaphat but if being admonished we still lye in sinne and so tye one sinne to another then are wee to feare Gods wrath for it is the generall falling into sinne not one particular which displeaseth God 8. There is no sinne whereof every man hath not the seed in himselfe which without the Lords mercie would in time breake out 9. A good helpe to avoide sinne is to remember what punishments we have felt for sinne and what are threatned 10. Though it be very hard to finde out our speciall and secret sinnes yet by oft examining our selves acquainting our selves with our owne estate by often prayer that God would reveale them by
our salvation by Christ But for so much as all our comfort stands in this that God who justifieth the ungodly hath freely given his Sonne and in him is reconciled to us being his enemies and hath by his Gospell called us and by his spirit wrought faith in our hearts to receive Christ so given unto us whereby wee being dead in sinne and having no goodnesse in us were made alive to God and so were new borne and then doe beginne to bee changed first in affection and then in conversation by little and little from a childe growing to a riper age in Christ Therefore if wee have this assurance of our new birth though we feele much weaknesse of the spirituall life yet wee ought not to doubt whether wee bee Gods children seeing hee that is so new borne as aforesaid can never dy but rather we are to remember 1. Wee are but children and therefore weak 2. Wee are very subject to many spirituall diseases some such as take away sense of life and therefore must seeke to bee cured and not despaire of life seeing wee cannot perish This cannot breede securitie in sinne to any for he that seeing himselfe miserable doth beleeve to bee saved by Christ cannot but love God and for love studie and travell to obey him no more then fire can be without heate so that they who say they thus beleeve and live not Christianly are lyars the truth is not in them If any tender conscience ignorant weak for so must they needs be should say I am such a one because they feele so little grace in them they may manifestly be disproved by the true effects of faith which no faith can be without true love of God his Word his Saints desire to please God griefe for former and present sinnes and such like If any hypocrite will say he thus beleeveth and in some measure thus liveth let him try his inward affections why hee doth all duty it will bee found not in love to God and recompence of his kindnesse but either for the credit of the world or mercenarily for obtaining Gods favour whom his securitie jollitie presumption and want of sense of his infirmities and of an holy feare of falling and care to please God in secret will descrie 3. A true beleever falling into sin ought if hee can hold his confidence though he be foulie fallen and rather lament that hee Gods childe should so dishonour his father for the doubting of Gods favour cannot raise him from his fall but the beholding of it is that alone which will breede holy and acceptable sorrow for sinne and conscience of amendment 4. It s evident that many of the carefullest Christians seeing their infirmities doe most doubt whether they have faith who yet for the most part in time of tryall finde more then others who bee more secure and confident but yet this is their fault that they looke too much to effects and not to the cause of their justification and in beholding the effects through ignorance and feare judge amisse not seeing the true effects of faith in them being blinded with their wants 5. This is found in many true Christians that they oft doubt of their salvation and feare they bee not Gods children because they see such sinnes and wants in themselves and hereupon be oft moved to greater care of an holy life thinking that otherwayes they may not beleeve and on the other side that if they see more mortification of their corruptions and more strength to good duties that they may boldly beleeve wherein they pittifully deceive themselves many wayes 1. That they often obtaine not their desire in mortification 2. That if they by this meanes prick themselves to more care for a season yet so soone as their feare is slacked their care is ended 3. That if their care should continue yet this is not that which can either cause them first to beleeve or else any way encrease their faith onely this can more certainely prove that they have and do indeede beleeve and so may comfort them for there is nothing that can beget or encrease faith but Gods promise and seales thereof truly applyed They therefore who doubting doe thus think to encrease faith by leading a better life doe take a wrong course and plainely shew that in their holy life they seeke themselves and not the Lord and are not moved thereto by the true love of God which is the chiefe mother of true obedience whereas they ought rather having good cause to doubt whether they have soundly beleeved seeing they finde in themselves no comfortable fruits of their faith to labour more stedfastly to beleeve that so their faith as fire encreaseth by the heate of it may send forth more fervent effects of love to God and obedience which shall then effectually comfort them seeing such fruits of such a root 6. In the deepest thoughts of our salvation this oft riseth up to weaken our faith that God having ordained some to destruction and yet to make the sole cause of mans perdition to bee in himselfe prepared a remedy for all and in his testament bequeathed it to all and publiquely proclaimed it to the world though for his part determining to give grace to receive it onely to his chosen and to leave the other to themselves what warrant wee have to beleeve that we are of them to whom God hath determined to give his grace and who indeed shal receive it and not of those who herein deepely deceive themselves whereunto the soundest answere is this that the secret determination of God is to himselfe and not to be enquired in to of us who cannot know our election till wee know our effectuall calling who to this end must attend to his revealed will wherein he certifieth all to whom the Gospell commeth that he would have none perish but beleeve therefore inviteth all of them exhorteth entreateth thē by his ministers to be reconciled unto him and sore threatneth if they beleeve not Upon all which this may bee concluded that its great sinne and follie for him to whom the Lord hath revealed his will concerning his salvation and by many meanes prepared him thereto as giving him sight and sense of his miserie knowledge of and unfained desire of Christ the onely remedy calling and commanding him to receive him together with cleere knowledge that he in his word hath promised this remedie to him for him I say its great sinne notwithstanding all this upon no ground but onely a suspicious feare to doubt that God will not yet save him but doth this to his farther condemnation whereof there is no feare but to such as contemne this grace or receive it in vain not being drawne thereby in truth to love and seeke Gods honour by unfained obedience to his will whereas all they who knowing the benefit by Christ in respect of the greatnesse of it
for if faith be lively then shall we finde our hearts cheered and ready to serve God in any duty prayer heareing the word and the like yea then will our zeale burne to bee thankfull to God and willing to die ready to forsake all but if the heart be dull drowsie or dumpish then is faith cooled For how can any have feeling of Gods love and not bee quickened in love to God againe which will constraine us to deny our selves and to seeke his glory and to please him in all things 16. We doe in nothing more deceive our selves then thinking and quietly resting herein that wee have faith when indeed if we saw the want thereof it could not but shake us 17. Musing what is the chiefe cause why wee so hardly beleeve and put not such confidence in Gods word and seales as wee doe in mans I observe these 1. That this is our feeble nature that we can hardly but feare so long as there appeares any danger that may fall on us though we have great securitie against it as a man at sea or on an high scaffold or tower when wee looke downeward we cannot but feare though there be great safety Howbeit as they who have had oft experience be acquainted with these doe feare lesse so in matters of the soule some are hardned and desperate others remaine quaking and fearefull the best keepe the meane betweene both so feare the danger as that they are made carefull to avoide it and that with hope of escaping 2. That this also is in all by nature till it be defaced that sin condemnes and drives from God and it s as much against nature for a sinner to looke for favour from God as fire to be cold we more easily may beleeve that shall be which God hath said shall be though it be above nature as our bodies to arise but in matters concerning our selves if they be contrary to nature we ever feare that evill will come which wee have deserved and wee shall not have that benefit which wee are unworthy of though God by his word and seales give us great securitie to the contrary And this I note the maine errour that we measure Gods goodnesse by some worthinesse in us whereas his truth should be set against all in us whatsoever Although I doubt not but that there be divers measures of faith in divers men and in one and the same at divers times yet there is no faith without some certaintie and none with all but the best faith hath feare and doubting when we looke upon our vile unworthinesse 18. Faith to our spirituall life is in many things like to fire in the naturall then which what is more necessarie for without it what comfort can wee have It is it which makeeth our prayers and all our Christian endeavours acceptable As fire will goe out so faith therefore it must be daily repaired as the Levites holy fire which else will be hardly recovered The way is to lay on matter enough oft to renew the fire this is by oft meditation on Gods goodnesse promised and performed 19. The way to get faith whether yet none or but weake is this that knowing what true faith is namely to know by Gods word that God is our Father in Christ 1. We examine whether we have any and then how weake which may be most soundly knowne by causes and effects among all the purging of the heart by faith the surest 2. Finding either no faith or weake deepely weigh the great miserie of want of faith and benefit of true faith as whereby all grace and whatsoever is to be desired without it none that this may breede an insatiable desire of faith and daily encrease of the same 3. Being thus desirous of faith but having no abilitie to get it it being the gift of God runne to Gods word and see there to whom God promiseth to give it where you shall finde God heares the desires of the poore Psal 10. 17. and satisfieth the hungrie with good things and bids us aske and we shall receive whereupon all that feele a true desire of faith may take hold even upon Gods word that hee will give them faith which is indeed a beginning of faith 4. Hereby they must bee moved to use these two meanes prayer and labour to get true saving faith they must pray to God to worke it in them by his word and spirit meditating on Gods mercie in free offering Christ to all sinners and on his truth in bestowing Christ on all that come to Christ with a true heart in assurance of faith both which being continued will certainely obtaine faith in the time and measure which God seeth most meet 20. It s without question many be deceived whether they be in the faith most presume some few mistrust The surest proofe is by the causes and effects both joyned otherwise no certainty under causes we comprehend all works of Gods Spirit by which he leades men by faith which principally be these three 1. True humiliation 2. Earnest desire of Christ 3. True beleeving in him in all which many be deceived with shadowes in stead of substance or at best with tasts for full feeding The best evidence we can thinke of that all those be sound bee these for humiliation if a man carry about with him a true feeling of his wretchednesse Rom. 7. 24. For his desire of Christ if hee be not full but having tasted hunger more after Christ For his drawing to Christ by the spirit if after all stormes to draw him from beleefe he yet finds Gods word and spirit causing him to rest on Gods faithfulnesse Now for the effects which bee many the principall is the receiving of the Spirit not as a stranger to doe a work and so away but as an inhabitant to dwell for ever which spirit is as the sap which comes from the vine Christ to the faithfull the branches this spirit compared to fire hath two effects light and heat joy and love comfort and conscience many times when the fire is covered there appeares no light but if you come neere there will be some heate So is it with weake beleevers they have still some love though joy be covered not felt as in the causes so in these effects many be deceived with false fire in both There be comfortable notes of soundnesse in both which though a deceived person will dreame to bee in himselfe yet where they bee indeed it will not be hard to finde and therein wee may rest quietly 1. One speciall marke of a sound heart is a feare of being deceived which breeds care to search well our selves and to be glad to be tryed by God and men 2. Upon sight of our selves that we have some grace that wee have a sight also of our povertie a mourning for it and meane judgeing of
and precisely keepe an holy dyet and direction for our lives these things are most needfull to be thought on 1. How crasie and feeble soules we have how seldome in any good temper how soon distempered how hardly recovered to any good plight all which may be seene by looking backe into our lives and considering how our lives have beene much out of frame seldome a good stomack ever weake unto any good duty and ever some diseases breaking out upon us some sores ever running never long without paine without some deadly palsies benumming our senses ever in feare of death and such like 2. How unpleasant an estate this is and little to be desired is duely to be weighed that hereby wee may be much more quickened to seeke the remdie aforesaid 4. How empty of Gods grace we be and how full of noysome thoughts and lusts how negligent and unprofitable in all heavenly exercises may wee our selves perceive as in like manner our barrennesse in all good workes that few are moved to blesse us and God for us doth appeare unto others as likewise our many and strong corruptions no lesse to be seen in our profession then spots in our face such as our apparant negligence and drowsinesse in all holy duties our overmuch lightnesse and mirth our vaine talke pride covetousnesse frowardnesse hastinesse impatience and such like 5. A principall cause of the little growth of most Christians doe I finde to be this that whereas all the strength of a Christian commeth from his food Christ and this food is received by faith only insuch sort that the morestrongly we beleeve the more wee receive Christ be nourished by him and so on the contrary yet few they be who so much as know how to edifie themselves in their most holy faith more then to heare and pray which are found insufficient as if a man in a ditch should cry for helpe and use no other meanes or pray for meate and seek none and how then can they resume the shield of faith as the Christian Soldier is exhorted yet many take a wrong way which brings little helpe namely to encrease their faith by repentance whereas there is no sound repentance which comes not from faith and therefore rather we must by our faith encrease our repentance which as the fruit shall justifie the tree good The onely right way that I can conceive of to encrease faith is to remember and duely weigh all Gods promises generall and particular that beholding what the God of truth in the word of truth doth say unto us we may give credit unto it and so be assured of receiving whatsoever he hath promised which cannot but singularly comfort a Christian and so encourage him to all cheerefull obedience This being so the chiefe cause I speake of of our little growth in Christianitie is this that of all matters in the Scriptures Gods promises are least remembred and regarded in our private meditations or conferences yea I may say in our publique ministerie whereas these above all other as the nurses of our faith and so of all Christianity are daily to be meditated on and dealt with and for this cause I doe commend it to every true Christian as a singular meanes of bettering his whole course that hee labour by all meanes to have in memory store of Gods promises generall and particular that whatsoever he take in hand to heare read pray conferre fast give almes admonish correct exhort and the like yea also in all his outward and earthly affaires that I say before he set on any of these to lay before him Gods promises that so he may doe all in faith and therefore with comfort of Gods blessing therin the practise whereof what change it will bring let experience shew sure I am it will be great 6. Forasmuch as wee know but in part and beleeve in part and therefore even they who are regenerate must grow up in Christ therefore it is a duty belonging to them also as well as to the unregenerate daily to desire more and more to be partakers of Christ that they may be more cured 7. That which even the best are to strive against be vaine wandrings of the minde about needlesse matters and a sloathfull neglect of good meditations and other private exercises the nourishers of all grace 8. The earnest panting and desire after grace is fitly compared unto the breath of the naturall bodie which is alwayes in him that hath life though weaker at one time then another yea sometimes in a swoune seeming quite gone 9. All graces are like to tender plants whereof many will so goe into the ground that all their life is in the roote which in time will spring out again and others if they be not cherished and have the sunne to shine on them wither 10. We pray oft for many graces but either know not or use not the fit meanes to obtaine and encrease the same as 1. For knowledge to read heare studie and conferre 2. For having God in due remembrance to stirre up our mindes often to think of him in all things 3. To meditate on Gods greatnesse and glory for reverence 4. On his promises for faith 5. On his power and truth for trust and hope 6. On his Wisedome and Righteousnesse for patience 7. On his love to us for love 8. On his glory for zeale 9. On his truth and justice for feare 11. Our growth in grace doth in nothing more shew it selfe then in our continuall care to please God in all things for they that seldomest looke to their wayes how they please God shew they least love God and they be forwardest and may have most rejoycing who most care to please him wherein as many be ignorant how to please God so even of them the fewer have such regard as were meet 12. A great enemy of our growth in grace is a light regard of our disease as in the bodily if wee thinke it small we looke not for helpe but if wee feare it is deadly wee use all meanes for recoverie 13. There can be small joy to any of their life if they gaine not grace yet nothing harder It s so contrary to nature and hath so many hinderances yet there be meanes which well used wee shall surely grow else not but indeed either wee use the meanes too seldome or too slightly a speciall gift of God it is to keepe a constant delight in them 14. It s not enough for the comfort of a Christian that he is perswaded he is new borne but he must see that hee grow up in Christ and be encreased in grace for its a sore token he is not in Christ who growes not but is well contented for they that have tasted how sweet the Lord is cannot but desire more howbeit this is very hard and rarely seen
that they be dead and buried unto sinne but alive to God I cannot but wonder how any can so securely assure themselves to be in Christ who be so living to sinne that they serve it so dead to God that they are farre off from all obedience 2. A principall hinderance to an holy life is a presuming of Gods fatherly affection that hee will spare us whereof this may be the remedie to have oft before us the terror of his judgement to nourish a continuall feare of provoking his anger a nurse of an holy life 3. The commodities of a godly life be such as will enforce any that knowes them thereto namely liberty tranquillitie pleasure and such like whereof whosoever truly tasteth he will thinke no paines too much to bestow therin Hope 1. True waiting must be 1. Outward aswell as inward 2. On the word for many waite rather for hope of some profit then for Gods glory 3. Continuall though God defer long 4. Without wearinesse and vehemently 2. Wee are not to bee without hope of any that hath sometimes shewed effectuall workes of Gods childe till all be blotted out Humiliation 1. Among many frailties of our nature remaining in Gods children this is a very dangerous and grievous one that when wee have by much travaile gotten strength to one duty wee forget or neglect another as needfull as the former whereby our comfort is much abated and we are or ought to be much humbled which in measure the Lord leaveth in his dearest Saints to exercise them in true humilitie for their wants in faith to depend upon him for grace and in prayer to seek it from him continually 2. Such ought to bee humbled after an especiall manner which having through Gods blessing on their travailes in Christianity attained unto some graces and conscience of discharge of duty in some things specially common and ordinary such as private prayer conscionable dealing with men and the like doe so content themselves with these testimonies of their faith that they enquire not after others to grow up into full holinesse in the feare of God whence it commeth to passe that haply they are very zealous yet very much wanting in love very just dealers but hard hearted having little mercy or liberalitie not so forward in some as backward in other duties 3. Wee cannot obtain Gods mercies in speciall measure unlesse we use to humble our selves in speciall meanes 4. Though danger worke in a man much yet it never prevaileth more then when it commeth with the word of God which may both give a more lively and cleere sight of sinne and shew us the mercies of God withall to deliver us from our evills the profit whereof is so great that we prevaile more by humbling our Soules then by all chastisements of the Lord whatsoever for Iebosapbat was more humbled by the speech of Iehn the Seer then hee was being compassed with an host of enemies 2 Chron. 19. 2. 5. This fruit of humbling our selves is to bee looked for even to enter upon a farre better course of Christianitie to bee more like the faithfull in former ages in comfort of faith in mortification in love in zeale that so wee may shine as lights in this darke world 6. To be touched with the sense of sinne in particular is a note of true humiliation 7. This is a note of a man truly humbled when he is readie to shame himselfe that God may be glorified Humilitie A true tryall of humilitie is this to be content to be taught of our inferiours and admonished of our faults Hypocrisie It s hypocrisie in publick to dispraise ones selfe seeking thereby a secret praise Ignorance 1. IT s to be lamented that after so long preaching of the Gospell the most yea many true Christians are yet so ignorant of and therefore so much wanting in the practise of many speciall duties and indeed so farre off from that strait course not onely which God requires but the faithfull in times past and some too now a dayes doe carefully and constantly walke in for example to goe to the publick assemblies as to a feast with such hunger and carefull trimming of our soules as wee use for our bodies and to come from them so cheerfully as men refreshed with good cheere 2. By oft proofe this is found a chiefe meanes to pierce the hard skin of the heart of the ignorant sort to set before them the joyes of heaven and paines of hell as forcibly as may be and then shewing that they when they die which is like to be sooner then they be aware of shall goe into one of these to aske them what warrant they have God will have mercy on them and so to strip them of all vain confidence to teach them that they can never have the least hope that God will save them till they feele such a feare of hell and desire of heaven as moves them above all to seeke how to be saved and therefore so long as they goe on as they have done with no more care for their soules they can have no hope of mercie Things Indifferent 1. Whatsoever is neither forbidden nor commanded in the word may sometimes bee done for maintenance of love and sometimes be undone for avoiding of superstition 2. Where the Scriptures give generall rules the Church may give particulars keeping order decencie and edification so that hereby a man of authority may have his assistant a Chaplaine and the father in Baptisme may have an helper to witnesse and promise for his childe and afterwards to helpe him in his education being such a necessary dutie of love and gloria patri may be used to shew our Church an enemy to Arrianisme so we may to avoide Anabaptisme have witnesses to testifie to the Church that we are Christianly baptised Infirmities 1. It s to bee laboured after that the sense of our infirmities many wants may abase us before God and bring us neerer to him 2. It were not possible for us to continue in a good course if God did not give us to see our selves and so abased to come to him 3. Particular infirmities doe not hinder the preparing of our hearts for the Lord if we have a true love of his word as Iehosaphat had and Hezekiah 4. This will teach us to speake charitably of others infirmities when as wee remember the like may befall us and to bee often teaching it to others and to remember the reason of the thing if wee would remember the thing it selfe 5. Gods children cover many infirmities under one good gift in another the wicked contrarily bury good gifts in another under one infirmitie and that a small one Ioy. 1. Wee reade in Scripture of two cheif causes of rejoycing for a Christian One that hee is by faith made Gods childe without
by false reports doth often correct us for sinne long agoe committed and yet not fully repented or for some contrary corruption or generally he would have us see and amend some sinne we saw not before Reproofe 1. It falleth out often that some grudging at reprehension profit afterward when their choller is past others receiving it well after neglect it 2. At a table its good for them whose duty it is so to rebuke sinne that it may be reformed rather than the person shamed without there be necessary cause so to doe 3. No reprehension must bee but upon good ground according to a mans calling with care not to discredit our brother and prayer unto God for a blessing thereon 4. For the most part its a note of an uncharitable and unquiet Spirit in those that governe to admonish rebuke or chide as wee call it by ironies questions and scoffes Riches The love of riches or earthly things hinders us in good things but the use of them furthers us therein Sacrament I. A Pastor may not debar any from the Sacrament for a secret offence though being admonished he repent not 2. The Sacraments of the Jews were obligations to binde them of Christians to absolve them Saints In comparing our selves with Gods Saints we must not despaire in our weaknesse because wee bee not like them nor presume to be like them Salvation Even of those that have knowledge and sense of their miserie and of Christ the onely remedie yea of Gods large and free offer of salvation unto them and faithfull promise to save them if they will come to him not a few never bee saved for that not beleeving if they goe not or goe amisse not as Heb. 10. 22. but some ignorantly some fainedly some doubtingly some prophanely some not constantly and therefore have no answer or a deniall and an heavie answer who can have no comfort But besides these even such as have in their perswasion a gratious answer from God that he will save them which they shall finde by the inward comfort it brings them are to looke whether this be not a lying Spirit wherewith thousands bee beguiled one sort taking their comfort and building their perswasion that God will save them only and chiefly on this that their lives be amended which as it may be true so it may bee false is no good ground of our perswasion but at the best a prop whereas the true Spirit teacheth us to build all our perswasion on Gods goodnesse freely offered and faithfully to be performed of both which wee are assured by the Gospell the word of truth the onely ground of our assurance But further seeing how many bee beguiled having a good ground but building loosly thereon this is to bee tryed by the effects of the true Spirit whereof all though many may be referred to this one a conscionable studie to please God in all things Satans courses subtiltie temptations 1. Our common adversary Satan never ceasing to seeke our destruction doth chiefely labour 1. to rock us asleepe and so quiet in securitie that we may not see the state of our soules 2. if we be awakened and look about how it is with us then through our privie pride he drawes us to think better of our estate than it is and by that meanes gets us asleepe 3. If this prevaile not but our infirmities many wants doe humble us then doth he with all his power beate us downe to discourage us and weaken our profession In all which severall conditions 1. Some doe wholly and long lye and either asleep see nothing or are too wel pleased and jocond or else altogether cast downe and uncomfortable 2. A better sort goeth through all these sometimes asleepe sometimes too much contented and so fall asleepe againe sometimes oppressed with griefe and after a while either lifted up or fall asleepe againe and thus they spend their dayes unconstantly and therefore indeede with little sound rejoycing and doe hereby lye open to many temptations on every side 3. A third sort and indeede the best through the strength of grace received seldome fall asleep so as they see not how they walke neither be so lifted up as to forget their wants nor so cast downe as to have no joy in the Spirit but wisely considering what is the condition of Gods true children in this world and watching over their hearts especially doe rejoyce in trembling and goe on constantly in their christian course though with infirmity yet rarely or never falling into any offensive trespasse or doubting of Gods favour 2. Satan under a pretence of Repentance brings many unto extream sadnesse and strictnesse in the use of Gods creatures as under a pretence of lawfull libertie hee stirreth up others to excessive and unsanctified mirth and an untemperate use of Gods creatures 3. Wee must pray that the Lord give not out that measure of leave to the devill to tempt us which wee give out to sinne to worke rebellion in us against his majestie but that God would make Satan a Surgeon to open our sinnes 4. It s the policie of Satan to hide Gods present blessings upon us that we may be unthankfull and to set before us greater which we want to make us murmur against God 5. Satan is most ready to make us unwilling to that which shall bee most for Gods glory and the good of his Church 6. This is a common practice of Satan whereby hee much hindereth Gods children from many duties even both by outward object and inward temptation to draw them to some other thing though lawfull than at that time ought to be and therein to hold them what he can whereby hee may keepe them from the duty and also accuse them of neglect of duty and so at least disturbe their quiet and make them unfit for other duties it shall bee therefore high wisedome for every true Christian both to discerne what is to be done in his time and to watch straitly that hee bee not any way pulled therefrom But if he cannot keep men from doing their duty yet will he not cease to corrupt thē in the manner of doing either through hypocrisie or carelessenes and so either make thē cōtent thēselves with that which is naught worth before God or else oppresse them with feare that they have not done their duty in such sort as they ought The remedie is manifest To have speciall care over our hearts that they be sound and fervent humbling our selves in our wants and comforting our hearts in the testimonie of a good conscience 7. Through the subtle malice of Satan working on our corrupted nature it commeth to passe that if faith be taught most abuse it to libertie in sinne if obedience be urged to put confidence therein for justification they are therefore joyntly to bee urged yet faith as
for our soules Note The use of holy dayes We are to be in readinesse against our departure out of this vvorld daily preparing for the same To meditate on death or judgemeÌ„t vvhich best liked Hovv to meditate on death profitably Hovv to thinke of life and death The feare of death not to be disliked The use to be made of dying people A great judgement it is not to thrive by the many helps vvee have of our spirituall nourishment The causes hereof 1. 2. The Râ—medie The causes vvhy many decrease in godlinesse 1. 2. 3. 4. The Remedies Why the Lord often delayeth comfort Who the Lord delighteth in A description of the devills or evill spirits Of olde men vvere more affraid of the devill then novv Note The protection of the good angels comforteth in vvell doing as the evill spirits being about us humbleth in evill doing Man seeth not as God seeth Wisedome and charitie requisit Three notes vvhereby to try those vvith vvhom vve vvould converse Gods vvisdome in affording no stricter discipline A good order of discipline Hovv the devill driveth to despaire Satan tempteth at sometimes to desperation as at other to presumption Hovv capitall a sin distrust is Wee are prone to it Hovv vvee fall therein Hovv to remedie it Gods former liberalitie doth not prejudice his future mercies Note Hard to discerne vvhat doubting stands vvith faith Gods children doubt and vvaver oftentimes vvhich the Lord disposeth to good To doubt is a sinne and to bee vvithstood Hovv to remove the same Causes of Salvation The assurance of our nevv birth a remedie against doubting Sense of our vveaknesse and infirmities no breeder of security Faith and an holy life goe together Comfort to a tender conscience The hypocrite disproved Having fallen into sinne to doubt of Gods favour vvill not raise up They vvho most suspect their ovvne vveaknesse prove strongest in the time of tryall The saints looke too much on the effects too little on the causes of justification Many seeing much corruption in themselves vveaken their faith that they might by feare be made more carefull in life vvho should indeed increase their faith that they might be more quickened thereby to an holy life A principall means of vveakning faith The removall thereof It s no presumption to give credit to God in his Word Unbeleefe an horrible sinne Causes of distrust Our unvvorthines must not let us from beleeving Hovv to remove doubts of Gods favour The use to be made of dreames vvhether evill terrible or good Dulnesse vvhen chiefely found The causes thereof to be searched The remedie to bee used Gods help to be vvaited for Note Why the godly are sometimes more dull vvith the publique meanes then vvithout The omission of a duty for infirmities sake hovv dangerous In earnestnesse the heart is to be searched Long ease hovv dangerous Difference betvveene the faith of the elect and of the reprobate What it is to come to Christ Tvvo dangerous evills Unvvillingnesse to do good to be striven against Particular examples vvhen to be made generall instructions The variety of heavenly exercises tedious to our nature What use is to bee made of our failings A proofe of a vveake faith What benefits vvee enjoy by faith Hovv to encrease faith Mâ—anes vvhereby to be encouraged unto all godlinesse 1. 2. 3. Difference betvveene knowledge and faith The true doctrine and practise of faith a stranger Fevv knovv or doe every thing in faith Foure things to be laboured for of him that vvould doe any thing 〈…〉 1. 2. 3. 4. Note True faith never throughly quenched An holy life shevveth in vvhat sort vve beleev as iniquity vvho beleeve not Hinderances of faith 1. Security occasioned thorough ignorance neglect or contempt 2. Presumption or discouragements Remedies hereof 1. 2. 3. Faith likened to fire How dangerous not to be armed vvith faith Whether this speech I vvill goe to my father be of faith or before it Whence it is that being persvvaded that God is true in all that he saith vvee should yet not beleeve some things vvhich hee saith Faith coÌ„pared to a noble princesse Graces preceding and succeeding faith By the temper of the heart faith may be best tried Note Many deceived in thinking they have faith and have not Chiefe lets of faith or causes vvhy so fevv beleeve 1. Simil. 2. Wee more easily beleeve vvhat God hath said shall be though it be above nature then things coÌ„cerning our selves if they bee contrary to nature Faith like unto fire in sundrie particulars How it s to be kept The vvay to get faith 1. 2. 3. 4. The surest proofe of faith is by the causes and effects thereof The causes The tryall of our humiliation The tryall of our desire of Christ The try all of dravving to Christ The effects Comfortable notes of a sound heart 1. 2. 3. 4. 5. 6. A speciall point of Gods mercie Hovv to prove vve have saith A reverend estimation of Gods mercies to be-retained A svveet comfort In affliction of minde vvhat is to be done The greatest faith is vvhere there is least feeling No man but may fall they soonest that think least of it What use to make of the falls of others He that standeth is to take heed lest he fall Even the best have some slips the vvorse some goodnesse The elect hardly fall tvvice into one grosse sinne Familiaritie vvith sinne hovv dangerous Fellovvship vvith the ungodly hovv fearefull With vvhat sort of persons and hovv farre vve are to converse Hypocrisie is to be avoided in fasting Benefits by fasting Difference betvveene feare and presumption How profitable to feare even those things vvhich never come to passe Those feares vvhich have not their events not to be accounted triviall We are to feare though not immoderately What use to be made of feasts Want of feeling to be prayed against Note Where and why the ungodly love or hate Affinitie vvith the vvicked dangerous The friendship of the vvicked deceitfull The flesh is to bee beaten dovvne the motions of the spirit to bee entertained The dutie of ministers tovvards their flocks A fault in friends meeting Hovv to have comfort of our friends What gift may bee received Upon the event of spirituall blessings upon any hovv to behave our selves Whence it commeth to passe that vvee are more affected vvith mans favour then Gods To meditate on Gods goodnesse how profitable it is Christians are to bee humbled for their light esteeme of Gods glorie In glorifiing God vve seeke our ovvne glory Gods glory still to be aimed at Hovv to knovv when God is glorified An encouragement to glorifie God God in shewing mercie is farre unlike unto man The use to be made of Gods long-suffering Hovv dangerous it is to play vvith our affections Serò sed seriò Gods providence in every thing is duely to be vveighed Gods providence to be observed in the speeches of our enemies Secret things are for the Lord the revealed for us Wherein the godly are
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