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
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
reveale them or our friends to fall out with us and so reveale them to whom before we made them knowne or our owne mouth to confesse them either at unawares or in sleepe by dreames or in sicknesse by raving or in frenfie to vomit out thine owne shame or else the torment of thy evil conscience shall wring it out yea if all these should faile the Lord is able to raise a strong suspition in the hearts of others that thou art such a one and therby discredit thee as this is a good meanes to provide for a good name so is it a good rule of all godlinesse to be affraid of secret evills yea in heart and thought A second step of procuring and keeping a good name is to have a godly jealousie over all our doings that they give no occasion of suspicion of evill though we doe not that which is simply evill procuring things honest following and seeking after things of good report so also to be plentifull in good workes one or two being insufficient our light must shine before men Mat. 5. 6. In doing good wee must looke that it be with a sincere affection and 2. with discretion the want of eithertakes away the credit of well-doing by Gods just punishment so that a simple soule shall see the shifts wherewith the wise worldlings bleare mens eyes 7. When we are ill reported of for well doing its good first before wee cleare our selves to examine our hearts in what manner we did it and finding wickednesse therein to be humbled for it before the Lord and receive it as Gods correction to amend us if we finde our heart upright then let us learne that God tryeth us whether we will leave doing well for ill report and therefore with patience to endure this triall and commend our innocencie unto him who maintaines good and honest hearts 8. They which are so past shame that they care not for the Church discipline for their open sinnes little profit by the Magistrate 9 Many that are put to open shame are sorowfull therefore but not aright for it is not because they sinne against God others are sorrowfull for their sin which wrought them shame but the devill bewitcheth them that their sinne is not so great and many doe worse and this shame will not continue long prove a wonder but of nine dayes continuance whereby they be hindered from repentance and though at the first they without dissembling promised amendment yet neglecting the meanes to further their repentance thus bewitched they fall to their sinnes againe They that will profit by such discredit are to labour that as their faces blush before men so their soules may be confounded before the Lord that being humbled by godly sorrow it may please God to raise them up Now to try godly sorrow these be two rules 1. If we can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner as giving place to Gods justice in punishing we can labour for forgivenesse of sinnes And 2. if when we can conceale our sinne yet wee freely with David confesse it when a sin is committed yet so closely as none can probably suspect him the offendant may conceale his sinne if it can be done without another sinne but if an oath be lawfully required the truth must be told Nurcerie for the Church It were an happy nurcerie for the Church if every grounded Pastor would traine up in life learning doctrine discipline some toward Scholar to make him more fit for the Church as Moses did Ioshua Elias Elisha Ieremie Baruch Christ his disciples Paul Timothie Offences IN private offences a man may goe to his private prayers before he be reconciled till opportunitie be had Parents 1. WHen children have infirmities their parents are to see whether they have not received such sinnes from them if they have they are rather to pray for their children then too much to correct them lest they persecute their owne sinnes in their children 2. The Lord often in his children correcteth the immoderate love of parents to their children for naturall causes as Abraham with Ismael Isaac with Esau David with Absolom and Adoniah so of husbands to their wives 3. If a maide may not performe her vow to the Lord without her fathers consent much lesse her contract to man Patience 1. In greatest troubles there is no greater ease then patience and sufferance as a great cause of madnesse is impatiency of minde or Gods sudden wrath for sinne against conscience 2. Patience then possesseth the soule when our outward wants are thereby supplyed Peace and Ioy. 1. It s not to bee marvelled though so few attaine to the joy in the holy Ghost and to such sweet rejoycings in Gods love which is the height of our happinesse here so that the more this is felt and kept the more heavenly is the life and death 1. The worser sort have no knowledge nor care whether God like or dislike their wayes but blindlie hope all is well till evill come and some of these though they feare God is angry with them yet shake it off and forget it at least flightly appease him 2. A second sort be grieved hereat and this takes away their joy as it ought but seldome come they to sound comfort and lesse rejoycing though fearefull to offend 3. A better sort be warned by their harmes and so more wisely keepe their peace not willingly angering God by leaving undone their duty or presuming to doe contrary but indeede to please God those usually walke with much peace and can come boldly in Gods presence and so sometimes finde a glorying in the Lord and exultation in the Spirit best of all The way then to maintaine our peace and so rejoyce is to consider how we please God if not then 1. not to be quiet but mourne 2. not to languish in sorrow but seeke reconciliation 3. to be chary in maintaining peace which in time will breede rejoycing for which labour we by due meditation on Gods love for infirmities ought not to breake our peace so as there be a true bewailing and striving against them but presumptuous sinnes and God much more will beare with many faults where there is a care to to doe better 2. Although the love of God bee the originall cause of our salvation yet in respect of us the grace of Christ is the first to worke assurance thereof in our hearts for this cause in blessing the people that is set in the first place The grace of our Lord Jesus Christ which they first conceive to be the beginning of their blessing To Please God 1. It s a common and a sore evill that there is so little care whether God be pleased or not and therefore so little labour to please him without which there is no fruit or comfort
of prayer 2. That we may please God there must bee first an endeavour to pray according to his will 2. when we doe best yet to dislike our workes as unworthy the Lord. 3. a beleefe that God wil pardon our wants and accept us in Christs worthinesse not one of many thus please God most few in prayer 3. The true meanes to please God is true religion a true heart in religiō which joyne us to God for if either our heart bee uncleane which is abominable before God or religion be corrupted which is loathsome in his sight we cannot please the Lord how glorious soever wee bee in the sight of the world 4. Who so would please God must both in deede and manner of doing endeavour to obey him 5. The chiefest thing that God is pleased with is to be truly religious to love the truth with singlenesse of heart and a prepared minde to be obedient to it without the which though a man could live an Angels life in outward shew yet by how much the more it is praised of the world by so much it is the more abominable in the sight of God Poore 1. For releeving beggars at the doore or by the high way side I iudge this a good course seeing the law hath well provided who should bee releeved and who not for many great damages to the land by releeving such and therefore hath set a penaltie on such releevers therfore to releeve such as bee allowed by law in a godly discretion according to their necessitie unlesse we can on some good ground avouch them to be counterfeits and then as wee may to see them punished as for the other not licenced not to releeve them except wee bee assured of their present necessitie which is also by law excepted 2. In our lawfull labours whatsoever wee get its good to give the tenth to the poore Poperie 1. Many thinke it religion enough to leave poperie and stand on faith without fruits so hard is it for flesh and blood to admit a continuall strugling a going on forward 2. The mysterie of iniquity began even streight upon the Apostles times by this meanes that holy men and the fathers of the Church were not so wary in deliverie of the truth but gave advantage to Satan some one way some another whereby out of all their errours joyned together was at length raised up the Kingdome of Antichrist Praise and dispraise It s our corruption as well to praise some too much especially such of whom we have received some good things as to dispraise some too much especially of whom wee have beene some way hurt Prayer 1. As it is dangerous when wee like well our prayers to bee therefore perswaded God liketh them seeing they have their spots which not seen defile our prayers so contrarily when wee dislike them 2. How few prayers are there made in faith not one of many for besides all cold and carelesse prayers even then when wee see and feele our wants and earnestly desire grace yet hardly can wee be perswaded that God so loveth us and liketh our prayers that he is well pleased and will accept thereof It s true when we please our selves and feele not our wants wee easily rest and say God is with us which for the most part is either security or pride and presumption but when we feele our unworthinesse and have our conscience accusing us of many wants then wee feare the Lord regardeth us not but abhorreth our service which likewise for the most part is meere unbeleefe although I say not but in either of those there may lye covered some sparke of faith not seene but in our best prayers to see our wants to abhorre them and in our greatest defects to see Gods Spirit to comfort us therein and so in both truly to bee perswaded that God will for the merit of Christ pardon our wants and accept the worke of his Spirit this is true faith seldome seen in our prayers 3. Prayer is as the pulse shewing the state of the heart If the spirituall life bee weake such will our prayers bee and contrarily whosoever is very godly hath great life in prayer 4. As a sicke body feels no relish in good meate and drink so the sick soule in prayer whereby who so findeth sweet tast comfort and strength is in good case 5. Wee often pray more for custome and company then drawne by our wants yet its good to keepe a constant course that as in meate one morsell may get downe another so by praying wee may get more stomach to pray 6. The unregenerate may come to God in prayer with knowledge that he is a mercifull God to his enemies specially to all that seeke to him and so may desire and sue with feare for some favour but the faithfull are to come as to their father with joy and comfort of favour 7. The Lord our God tendering our good hath among many meanes commended unto us prayer to be an helpe at hand in all our necessities Phil. 4. 6. and because we by nature be altogether unapt to it it being so heavenly and wee so earthly he hath by all arguments commended it to us as 1. from his owne precept Psal 50. 15. Mat. 7. 7. 2. from its nature a most heavenly worke of the Spirit Ephes 6. 3. that its a chiefe meanes of Gods glory Psal 50. last 4. that its the most gainefull trade Iames 5. 5. that it hath great promises ibid. 6. that its most practised of the most godly and may be had when all other meanes be taken away 8. There be two common evills either wee know not how to pray or we want conscience to use our knowledge 9. Prayer is a speaking to God in Spirit according to his will or a crying of the heart to God which sets out the matter and manner not cold but fervent 10. The voice is but an helpe sometimes not of the nature of prayer yea its more then a minding what we say or heare for the heart must be occupied else no prayer 11. These three affections must bee specially occupied in prayer joy in Gods mercies sorrow for our sinnes and punishment thereof desire of mercie 12. Pure prayers are sweet melodie 13. As one man excells another in musick so in skilfull prayer 14. There is a double gift in prayer one of speech effectuall for edification of others which so farre forth is to be laboured for but this may be in a reprobate The other in Spirit whereby specially our selves be inflamed and so doe heate others with whom wee pray which is rare and proper to the elect this God likes 15. As they who would bee skilfull in any thing must bee much exercised therein so in prayer 16. It s a matter of singular comfort to a true heart that God seeth our meaning Rom.
when wee come at those things wherein either nature or custome doth breede delight The Regenerate and unregenerate It often falleth out by the wise providence of God that the unregenerate be in outward appearance so like the regenerate that they cannot bee discerned one from the other these falling so low in sinne those rising so high in obedience which the Lord so disposeth for the good of his children that they should never bee so contented with their measure as to cease their travaile for increase and so to waxe secure but rather that they might hereby bee stirred up to make their calling and election more sure and so worke out their salvation in feare and trembling In consideration hereof we must not bee dismayed when as we heare and see such to fall away of whom we have thought very well for the foundation of God remaineth sure neither must we be disquieted for that before-hand wee cannot descry such who deceive themselves but charitably judge the best yet wisely tarrying till the Lord shall descry them Notwithstanding this is evident by the Scriptures and experience that there be certaine notes and markes so proper to Gods children that every childe of God may bee led to see them in himselfe and no unregenerate person can in truth have howsoever many of them doe fondly dreame they have them and so deceive themselves who for the most part may by wise dealing with them be cleerely convinced in their owne consciences though through pride they will not confesse it These markes we speake of are of divers measures in Gods children according to their growth in Christ wee must take the least measure of them in this question lest in seeking to shut out the unregenerate we also shut out many of Gods truely begotten children though young and weake and yet on the other side lest in letting in the one wee admit the other wee must take such as be most speciall though rarely to bee found in professors Of this sort there be two the causes of our new birth and the proper effects thereof the causes bee more certaine the effects more apparent proofes thereof The causes of Regeneration be these and in this order God the Father of all the regenerate when he will ordinarily beget any sinner and child of wrath to become his childe doth of his owne mercy freely send his word and holy Spirit to effect the same 1. Working in him the sight of his misery and sound griefe of heart for the same which breeds a fervent desire to be delivered 2. The knowledge of the remedie with a like desire of obtaining the same 3. A sound knowledge that God hath given them this remedy and therewith a certaine perswasion it is theirs which they receiving are delivered from their miserie and so made Gods children being now new borne The effects of this new birth be these 1. A speciall joy of heart in the benefit received 2. An unfained love of God the sole Author of so great a benefit 3. Which breeds for the time past a deepe displeasure for dealing so wickedly with so mercifull a father 4. For the time to come an earnest desire and care to please God with 5. True obedience to his holy word even of meere love So also 6. A conscionable use of all such meanes as bee knowne fit to further this obedience 7. A godly sorrow in the sight of our inabilitie to please God and a longing desire to be dissolved and to be with Christ all which are in their measure in every regenerate person and doe at least in some measure grow more and more till he be dissolved Now if any unregenerate shall fondly dreame all these to be in him for if he be utterly wanting in any of them then thereby hee may be convinced to bee unregenerate he is as narrowly by his life to be searched as may be and a thousand to one hee shall be convinced but if such cannot descry himselfe nor be by others let him hold his comfort so long as he can till it shall bee manifest he deceived himselfe If yet any shall think himselfe in good estate when as his life shewes the contrary then is it to be avouched to him that he utterly deceives himselfe imagining that to be in him which is not even as it is with an hungry man in his dreame hee thinkes he eateth and when he awakes his soule is empty Isay 29. 7. even so this worldling rockt asleepe with his present peace thinkes himselfe in good case but when he is awaked by Gods judgements then he findeth himselfe most miserable such were mâ—ny of the Church of Laodicea which said they were rich c. and knew not they were wretched Rev. 3. 17. Againe me thinkes it fareth with these men as it is with many in some dangerous disease which hath deprived them of the sense of their paine and weaknesse who therefore say they be well and feare nothing so these being deadly sicke in soule have no sense thereof and thinke themselves in a good estate or as it is with one that is drunke They have striken me but I was not sicke Prov. 23. 35. So these drunken with the world feele not the wounds of sinne see not their owne misery Remembrance of good 1. Seeing there is no action of our life for which we have not lâ—arned at some time or other some profitable direction for the same it s much to bee endeavoured that such matter may be present with us as is fittest for the time otherwise much danger must needes ensue 2. The best meanes to remember the word is to be truly touched with it either in griefe or joy for they leave strongest impression Renewing It s an happy thing to redeeme the renewing of the inner man with the decay of the outward Repentance A Godly Physitian having patients grievously tormented willed them first to be reconciled to God before they sought his helpe which they neglecting and hee knowing them open sinners dismissed them saying The Lord having laid his rod upon you I dare not take it off you without the shew of some fruits of repentance which they doing were healed Reports 1. Men by ill reports raised of them must learne to be forewarned lest they fall into such a sinne and thankfully must receive the correction that wheras God might have made them suffer for ill he doth rather for well-doing 2. This is Gods great mercy that when men have evill thoughts God doth cause them to be evill spoken of for the act whereby they ought to be moved to search their hearts and finding it within though it never burst forth they are to profit hereby to correct their hearts and to be thankfull to God that hath kept theÌ„ by this meanes from the act which otherwise might have broke forth to their discredit 3. God
the instrumentall cause of justification workes as the effects of the man justified 8. It s a matter much to be bewailed as cause of great danger to many a soul that Satan our sworn enemie in every part of our life so annoying us yet most seldome or never see or avoid his assaults but rather like and embrace them 9. Satan being a Spirit hath a very familiar though secret communion with our spirits 10. It s safest in all temptations to keepe the meane neither to be quiet without griefe for then Satan will account we bee his without any paines neither to be too unquiet as without comfort for then Satan will be the prouder and bolder to take more paine to overcome us 11. As Satan tempting Adam overcame him and all in him so tempting Christ as he could not overcome him so neither shall he us in him 12. Satans temptations follow our affections if wee lightly account of him hee bleares our eyes with Gods mâ—rcies if we be pricked with conscience of sinne then he ladeth us with the judgements of God making us as ready to aggravate our sinnes as by the former to extenuate them 13 Subtilty and violence are the chiefest distinctions betweene the temptations of the devill and of the flesh 14. When Satan cannot drive into security he laboureth to discourage that they may have no heart to good exercises and so make small use of them for as they who eate with ill stomacks have least strength by their meate so nothing more hinders our profiting by good exercises than want of comfort in them This policie of Satan many not observing doe of purpose discomfort themselves thinking the same best and so take corrasives for cordials The remedie hereof is this that such as be hindered by discouragement should in their meanest discharge of duties feede on these comforts 1. the nature of God so proclaimed and proved more tender pittifull and ready to beare with pardon and accept our least endeavours in truth than parents the frailties of their children 2. that in our weakest duties there is some conscience and fruit The Scriptures 1. Men that dig in mines for any treasure even for the hope of gaine labour sore before they finde any veine and many times misse but when they finde the silver veine with what cheerefulnesse doe they labour it makes them forget their paine though sore and otherwise tedious now wee who studie the Scriptures are even in the veine of heavenly treasure how much then should we bee encouraged 2. The Scriptures barely read without particular looking into the severall doctrines contained therein is like a comming into a treasurie wherein we see many costly things folded up and some ends appearing out but when they be all uncovered then doth their glory more affect us for the present and leave a deeper impression of their excellencie so in the Scriptures by the particular view of the excellent doctrines our memory is more confirmed besides our present use therof 3. It s a most worthy travaile for Students in divinity to referre all their studie first for the true sense of the Scripture which onely will make a man a grounded Divine to teach and confute all errour and secondly for the right use in himselfe and others for amendment of life and all godly duties 4. Wee must redeeme time even from our ordinary callings to read the holy Scriptures Selfe-love This is a dangerous deceit and bewrayes an unsound heart that when our sinne is like to bee reproachfull to us then wee can hold in for our credits sake but in our private dealings there is no such stay and indeed if it bee observed wee shall finde that this selfe-love is a greater cause of leaving much ill and doing good than the true love of God which ariseth from a sound faith The number of Seaven The number of seaven is oft used in the Scriptures for that God foreseeing mans unbeleefe provided many things to call him to the remembrance of the creation and so bring him to meditating beleeving and trusting in God Sicknesse It s most meete in the time of a contagious sicknesse that there be one Minister to teach the whole and another to visite the sicke and that by choice of the people if people admonished will not take this order a godly pastor may in wisedome to his power provide for both speaking to the infected a farre off if any danger come he is free Sinne. 1. As he that once could not abide to taste bitter or sowre things when hee was in health may justly suspect that his stomack and body is out of frame when he can well away therewith so he that could not once abide any corruption of sinne in himselfe or others and now can is to feare his soule is sick and therefore no man though never so godly otherwise but is to suspect himselfe and to be grieved when he can passe over his infirmities or see sinne in others without earnest griefe 2. Hee that will profit in true repentance must not by viewing the sinnes of others whether preachers or people be drawne from sight of his owne in his particular calling of Magistrate Minister Parents c. but must so see those that first he cast out the beame out of his owne eye 3. The Lord punisheth every sinne not repented of either in our selves or in our posterities 4. The conscience of Gods graces with the conscience of sinne breedeth an hell in the hearts of Gods children when wee are given to sinne wee are blinde even in the sight of our owne dangers and custome of sinne which preach such iniquity unto us that neither Gods judgements can terrifie us nor his mercies move us 5. Wee shall never throughly leave sinne untill we know and acknowledge sinne to bee sinne and bee truly sorrowfull for the same 6. This above many things is to be lamented in the lives of most professors that by long custome in sinne it is so confirmed that we shall carry the ach thereof to our grave as bruised men in their youth 7. Wee may comfort our selves for particular sinnes if being admonished wee bee humbled for them as David and Iehosaphat but if being admonished we still lye in sinne and so tye one sinne to another then are wee to feare Gods wrath for it is the generall falling into sinne not one particular which displeaseth God 8. There is no sinne whereof every man hath not the seed in himselfe which without the Lords mercie would in time breake out 9. A good helpe to avoide sinne is to remember what punishments we have felt for sinne and what are threatned 10. Though it be very hard to finde out our speciall and secret sinnes yet by oft examining our selves acquainting our selves with our owne estate by often prayer that God would reveale them by
con ceale our sinne yet wee with David freely confesse it 7. When many are more grieved with the losse of worldly credit the motion whereof is sinne than with the sense of their sinnes and losse of Gods glory the Lord striketh them with the want of that which is most precious to them when they make no conscience of his honour which is most precious unto him 8. If we will truely lament the sinnes of others we must first bee touched for our owne and as touching others so to lament as the sinne requireth and with love not contempt of the person and pray for him 9. When we have cause of sorrow it is good not to cast it off till wee see the fruit thereof 10. Heavenly sorrow it is to talke of good things which we want or ill which we have 11. We cannot heartily be grieved for that sin in others whereof wee have made no great conscience our selves 12. That is a true godly sorrow for sinne when no outward pleasure can steale it away nor continuance of time waste it but onely Christ 13. This ought to bee alwayes in Gods children that in the want of affection to any godly exercise when they should have it that at least they should be grieved thereat 14. Two notes there are of godly sorrow 1. that it be for a just cause and 2. a proportionable measure to the cause for it is a subtle policie of Satan against tender consciences to urge them to a continuall sorrow whereby he may more prevaile in his accusation against them for when they sorrow so much for little offences hee will dismay them in their greater faults or accuse them of hypocrisie in making no more account of great sins than of common infirmities wee are then to take heed how wee give our selves to sorrow continually especially seeing wee are commanded to rejoyce alwayes and never to sorrow alwayes although there be a necessary time of sorrow and moreover this ought to be considered that God will not account of men for one particular defect but according to his generall course and tenour of life Soule and Body 1. It were great wisedome and grace to bee more carefull to feede and provide for our soules which even a world cannot ransome than our bodies not feeding these till those be fed 2. There is never any corrupt action in the body whereof there hath not beene first a corrupt motion and affection in the soule so that the soule is the enemy of the body in using it to sinne and not the contrary as many falsely complaine and therefore punish their bodies and spare their soules whereas wee ought rather to nourish the body as the friend to the soule for the exercise of repentance of mortification and of sanctification Spirituall decay It s high wisdome when wee see any plague upon us earthly or spirituall as losse of our spirituall comfort and cheerefulnesse in well-doing or wound of conscience by sinne remitted then to turne to the Lord crave help of him both to shew us the cause and to teach us truely to remove it that so humbling our selves wee may obtaine mercy and be freeed from the plague Disquiet Spirit A punished minde is a disquiet Spirit Godly Strife Seeing we are naturally unwilling to any good thing it is good to strive to that thing which wee are most unwilling to doe Students This course have I by experience found profitable and resolved upon namely to bee diligent in reading the holy Scriptures and of them at the least every day foure chapters in like manner for the encrease of my knowledge to spend three houres in the forenoone in searching out the sense of the hardest places as two in the afternoone in the searching out the proprieties of the tongues and other two in perusing the tracts and commentaries of learned men one in meditation and prayer what time remaineth to spend the fame in brotherly conference Suffering They that will suffer great things in persecution and that of Papists must suffer smaller in peace and that of Protestants Selfe-suspition He that can neglect the private meanes and use them without any lively touch and he that can heare the word without any check of his conscience when the word rebuketh his corruption or he that hath his heart accusing him of sinne and can bee merry and follow the world and passe over his sinne is greatly to suspect himselfe and to deny comfort to his heart till God truly humble him The best may accuse themselves and this is comfortable if wee truly judge our selves in this case Table-talke SEeing all are anointed with the same oyle and not the Minister alone all men at a table are to move and further good matters with reverence and discretion Teares Howsoever wee please our selves with smal grace yet if wee compare our selves with that wee see should be in us and is in some wee are exceeding short as in this one thing that so few teares come from us in any cause we are too ready to excuse our selves hereby that we are not so prone to weepe as others and yet for earthly things wee can readily What was it in Paul that drew so many teares continually from him but his tender love to God and his Saints Let this be in us so shall wee weepe Temptations 1. As it is a great comfort that no temptation invade us but that which taketh holde of the nature of man so this ought to make us with profit humble our selves that there is no temptation in any man which may not take hold on us in time 2. Wee are never the further from temptation for misliking it but the neerer unlesse as in judgement wee mislike it so in affection wee humble our soules in feare and prayer before the Lord as knowing the same in time may invade us 3. Satan in good causes doth use golden temptations to allure the children of God as in prayer he affordeth meditation in meditation prayer in hearing almesgiving in reading admonition and still envyeth the good thing whereunto wee are called 4. As there is a vicissitude of the meanes and comforts of our salvation so is there of temptations which being repelled will come againe 5. As some sicknesse takes away all sense of life so some temptation may take away the feeling of spirituall life 6. In any grievous temptation wee must flee to prayer and to reading the word that part thereof which is fittest and this not prevailing to conferre with some faithfull brother and bee diligent in these meanes when if yet we prevaile not then must we follow our callings diligently and with patience waite the Lords leisure not reasoning with our temptation lest thereby we be made dull or desperate neither yet wholly contemning it as a trifle lest we fall into
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
and be worthy commendation who yet in free giving are very backward who therby may see their love to the world others be frank enough in giving and hard in buying and selling too much seeking themselves who may besides their covetousness suspect their hearts bee false and moved to give for some finister respect as privie pride to be wel spoken of or secret merit to please God thereby or that their conscience could not else bee quiet but feare Gods displeasure whereas the true root of this grace ought to be faith in Christ love to his needie members for which cause only freely to relieve is in none but Gods deare children Againe some are not so scraping in getting as pine at their losses and are miserable in spending others prodigall be extreame in getting by hook or crook so that this love of the world shewes it selfe in many things Visions There may bee visions now but extraordinarie which must have no credit without the word for Satan will twice or thrice shew the truth that thereby in weightier matters he may seduce Warfare HE that feels not his life a battle and so feares his adversarie and is grieved with the wounds of sinne can have small comfort in Christianitie Watchfulnesse 1. Watchfulnesse is a looking to our selves for our soules health oft required standing in avoiding all hurtfull things and procuring all good 2. As security sets open to all danger whereby many fall as appeareth by the examples of David Solomon and Peter so through watchfulnesse are many upholden 3. Watchfulnesse is either generall which must be in every action or speciall at set times and upon speciall occasions Wishes Wee must bee carefull of our wishes lest the Lord grant them when we would not have them as often falleth out The word of God 1. It is ever best to note the generall vertue of the word and not to use exceptions but upon particular and constraining necessitie 2. The cause why wee profit not in the word is because wee pray not to have our hearts striken therewith 3. Who so heares the word carelesly no marvell though he have no delight therein 4. The word of God of it selfe doth only as a light reveale Gods will and cannot work on the heart but that is onely the work of the Spirit who by the word lighteneth humbleth feareth comforteth perswadeth 5. This sore evill have I observed among many diligent hearers of whom is to bee well hoped for some worke of grace in them as a chiefe cause why they heare much with little profit and therfore no growth can be seene in them yea rather a decaying namely that they content themselves with such a marking of that which is delivered as that they can in any measure report what they heard and approve thereof which as its necessary so its insufficient and can little edifie the soule in sound godlinesse and therfore ought not to pacifie the conscience whereas that onely hearing can soundly edifie and ought to pacifie when as our hearts be delighted in the knowledge revealed or confirmed and our consciences pricked with the sense of those sins whichbe rebuked in such sort that we can at our most convenient time turne aside and bewaile them and labour by prayer with the Lord for forgivenesse and power unto amendment or otherwise bee drawne by hearing of our duties to deâ—â—re and purpose to performe them and so make new covenants with the Lord hereof wherein this care is so much the more necessarie for that this fruitfull hearing is the principall nurse of all Christianitie Besides this there is another great danger in that wee so soon let slip our hold forget or neglect our purposes and so soone waxe weary in good courses But it s to be hoped that they who have in truth purposed and begunne well shall be recovered from their falls and quickened afresh by new instructions which especially doth commend the necessity of continuall hearing or living under an ordinary ministerie 6. As nothing more concernes our bodily life then food so for our spirituall life the word 7. Our chiefe default in hearing is that wee are not so affected with sorrow or comfort as that we be perswaded to leave the sinne and doe the duty spoken of 8. Touching the hearing of the word on the weeke dayes this may be resolved that if our work be such as cannot at another time be done or bee for the present well omitted its lawfull for us to stay therefrom A tryall whereof may bee had in this if a man of honour or great credit with us should require us at such times to come to him whether wee would deny him or not if we would not deny him how can we with good conscience deny the Lord our presence in the congregation Worldly-mindednesse It s a matter much to be lamented that among so many Professors we see so exceeding few scarce one of a thousand who hath apparantly overcome the world by his faith setting light by these things below the heavenly having wholly his heart Though it bee our desire to have our hearts withdrawne herefrom yet so weakly doe we labour the same that with shame we may bewaile our want Worldly-wisedome It s the shame of our holy profession that the children of the world are in their kinde wiser than the children of light The wisedome of worldlings for this world is admirable how deepe a reach have they to see into their matters how quick to spy out all advantages to forecast all doubts to prevent all that may crosse them and to follow all opportunities to attain their desires and to make all sure O but how retchlesse and babish be most Christians for grace and happinesse Some securely defer all to God taking no thought what shal become of them others content themselves with bare shewes to have a name of Christianitie others with smal beginnings as though every little were enough most deceive themselves with foolish conceit their care is better then it is few or none match the worldling in prying into the privy commoditie of Christianitie and so valuing it aright in deep reach to compasse these in forecasting all doubts and preventing all impediments taking and pursuing all occasions sparing no cost time paines of attaining and never give over till we be sure and then with all watch and ward to hold fast that wee have gotten and daily to encrease the same Young children YOung children may be taught things concerning God Zeale 1. SEeing the most zealous in time doe coole it s a most necessary prayer that God would keep us in our age from the sinnes of the time we live in 2. We are to take heed that the love of mens persons slack not our zeale in rebuking sin in them and that our zeale against sin slack not our love to the person 3. It s a godly
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