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
8. 27. as of terror that God seeth our corruptions in prayer both must breede conscience 17. As its a rare mercie to pray in faith which God gives to none but to his children and not alwayes to them but when hee is well pleased with them so this is hardly got and kept and therefore such as will enjoy it must spare no cost for it and be carefull not to displease God 18. It s not meet in variety of Gods dealings to have alwayes one forme of prayer but upon occasion to varie the same 19. Repetitions in prayer are not unlawfull when as they arise upon some great sense of sinne or our wants or seeing our selves to have prayed before in fashion would now desire to pray in truth or if it bee through forgetfulnesse of what we prayed for before else they are vaine 20. To avoide tediousnesse in prayer it is good to pray briefely and often as our Saviour did in the garden yet as in long prayer we must take heede of custome superstition and ambition so in short of prophanenesse and carelessenesse 21. If it come to passe that the Lord crosse our fervent prayers and blesse our cold and weake ones as oft he doth it is not to quench our zeale and favour our coldnesse which is the way to heresie and prophannesse but to teach that on the one side wee leane not too much to our prayers as tying the Lord to them and on the other side to heate our coldnesse in prayers that seeing the Lord heareth our cold prayers how much more will he heare our fervent and faithfull prayers Pride 1. If God preferre us and lift us up take wee great heede of pride lest God cast us downe into some foule sinne or reproach 2. The Lord hath suffered many strong pure and wise men to have fallen by women to punish their pride in his graces Priviledges of the Saints 1. Assurance of salvation Gods protection a godly life to be kept from reproachfull falls to enjoy the helps to godlinesse to delight in Christianity to use prosperity well as also adversitie to encrease in grace persevering therein 2. It s a sore evill that we who perswade our selves to be heires of salvation doe so little thinke of therfore so little know therefore so little glory in our priviledges and comfort our hearts in the expectation of them and so by all good meanes hasten for the possession of them the want of all which is no small cause of our so little profiting in godlinesse 3. The Saints are free God is their father loves them will withhold no good thing from them will save them are protected by him are taught to live godly 4. They which bee in Christ are freed from condemnation being justified by him Rom. 8. 1. They have Christs Spirit dwelling in them and guiding them so to live as pleaseth God whereby their corrupt nature is mortified and a new nature quickned in them ibid. 9. By the same Spirit they bee boldened to call God their sweet father ibid. 15. being sure they be his children and therefore coheires with Christ that suffering with him they may be glorified also ibid. 17. They be taught also by the same Spirit to sigh waiting for their adoption even their full glory ibid. 23. and truly hoping for is with patience to abide it ibid. 25. likewise they be taught so fervently and faithfully to pray as God will accept thereof ibid. 26 Howsoever God dealeth with them and whatsoever befalleth them God disposeth it so that its better so then otherwise which comes to passe by the eternall determination of the Lord accordingly effecting the same in every degree ibid. 28. Profession and Professors 1. Foure sorts there are of Professors 1. false brethren great professors but grosse hypocrites knowing they dissemble 2. such as are choaked with worldly cares of honour riches and the like 3. such as are forward in Christian exercises but neglect the practice of godlinesse 4. which so heare that they doe understand and that doe they practise in their words workes thoughts 2. If we will have joy in our profession the word must winne ground daily in us in subduing sinne even in the roote of the heart as well as in the branches otherwise wee doe onely draw nigh with our lips 3. This seemeth a sound difference betweene true and false professors the true preferring grace before all vanities and thinking them that have most most happie ever complaine of their spirituall povertie thirsting and labouring for grace more and more The false they rest in that little grace they thinke they have and are drawne to the earnest pursuit of vanitie Promises Promises properly appertaine to the renewed part threatnings to the unrenewed Punishment of sinne When our sinnes proceede of particular and not of generall defects if we offend of infirmity and not of presumption the Lord will not punish so straitly in temporal things for the particular sinne bringeth not wrath but the being in that sin and not repenting for it which drawing in other sinnes withall may draw wrath from the Lord so that one sinner is said to bee spared five punished if for his particular sinnes he being admonished shall be humbled as David by Nathan 2 Sam. 12. Iehosaphat by Iehu 2 Chron. 19. Or being afflicted shall profit thereby because in this case he seeketh not to draw other sinnes but laboureth to put away that one sinne punished when notwithstanding admonitions for mercie and threatnings for judgements hee maketh a way for the Lords indignation so that we may comfort our selves for particular offences if in the generall course of our life wee follow the Lord neither have the wicked here any liberty to nourish sin secretly who use to sinne by degrees but when they presume to lye still in one sin thinking that for it they shall not be punished it is the judgement of God to suffer them to fall from one sinne to many so from little sinnes to grosse offences Reconciliation 1. IN reconciliation making this is the best way that either party weighing their owne sin which shall most hurt them doe chiefely accuse themselves and excuse the other and withall doe professe they will no more so offend but will love though they should not bee loved againe 2. It s in vaine to speak unto God for others unlesse wee our selves bee reconciled unto him through Christ Redemption Unlesse a man see himselfe even utterly lost unable any wayes else to bee delivered he never priseth redemption whereof this is the power profit and praise that when all helps faile and all creatures bee against us yet a full ransome is given to our hands and perfect restitution beyond all hope Regeneration In regeneration or dying unto sinne wee then come to the tryall of our hearts
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
spirit and must mortifie the deeds of the flesh that so we may withdraw peace from our consciences till wee see some change of our troubled state and recoverie thereof Delay Many times when wee have used all good meanes the Lord deferreth the successe that we being the more humbled may bee the fitter to receive comfort Delight Who so delighteth in the Lord in him doth the Lord delight Devills 1. By creation good Spirits by their fall damned and wicked spirits changed into evill finite immortall invisible adversaries to mans salvation exceeding many of great power Lyons able to doe any thing not above nature in respect of their malice compared to Dragons their subtiltie Serpents their experience termed olde using secret ambushes with shewes of good tempting the prophane never to minde salvation the civill to rest in common honestie as the carnall protestant in outward holinesse the weake beleever either to be scrupulous or to take vice for vertue through ignorance the strong to sin against knowledge and presume to hinder a greater duty by a lesse to use good actions to bad ends to doe evill that good may come thereof to grieve so for one sinne as to neglect others so running into extremities yea to winke at sinne to thinke it tolerable to tast it to commit it to continue in it to defend it 2. This is much to bee lamented that in time of superstition men were more feared with the devill when they heard of his hornes clawes hollow voice and such like then now in the Gospell when they heare of his privie working and fighting against mens soules which is much more dangerous and yet is nothing feared and yet wee can never beleeve and feele the gracious help of Gods holy Angels till wee beleeve and feele the hidden assaults of Satan and his Spirits 3. As God and his good Angels are about us so is the devill and his evill spirits and as good Angels have beene seene so have and may bee the wicked spirits not soules of men but devills in the ayre and the knowledge hereof is greatly for our comfort in well-doing that being in great danger voide of all helpe of man yet God is with us and his Angels for our humbling in evill doing that though no man see or can hurt us yet the devill and his spirits bee about us Discerning 1. Many are outwardly well that is rich in this world which are inwardly ill that is poore in Gods account and many hate outward evill things which for want of spirituall knowledge or the spirit of discerning see not the corruptions of the heart 2. Wisedome must bee desired in discerning of men but charitie in judgeing and praying for them 3. They with whom we would converse may be tryed by these three notes 1. Whether in professing godlinesse they speake upon grounded knowledge 2. What feeling they have of their inward corruptions 3. How loving they are to others in being ready to do them good and warie to speake of their infirmities and that with griefe Discipline 1. Wee are bound to be thankfull to God for that discipline wee have though there bee great want of it for its the Lords will to advance his glory hereby in taking that to himselfe which if we had stricter discipline wee would attribute to it for besides that hee doth that by his word and prayer which may bee done by discipline it may be discipline would hide many hypocrites which now are discovered and cover many a Christian heart which now are knowne for they that bee godly now be godly of conscience being a discipline to themselves but many may seeme godly under discipline which doe it for feare rather then for love 2. This is a good order of discipline first generally to declare that 1. Sinne is broken forth 2. To name the sinne 3. The partie offending after to admonish him then to suspend him lastly to leave him to Satan Despaire 1. It s a fearefull and dangerous policie of Satan to make men continue in sinne without care of recoverie in taking from them all hope thereof which he doth by perswading them that their sinnes bee so great so many and of so long continuance that they cannot be forgiven 2. A dangerous policie of Satan it is to provoke men to despaire inperswading them they have no faith at all because they have it not in this and that particular againe in provoking to presumption to perswade them thus I hope I have faith in generall and therefore my faith is sound in every particular Distrust 1. Distrust is a doubting of Gods helpe in our neede it s a capitall sinne above others robbing God of his truth power wisedome mercie and his other attributes drawing others by our example to distrust which in like manner robbeth man of his chiefe comfort in all distresses 2. How prone we are to it may appeare in our tryalls of paine debt and the like wherein we trust to meanes 3. Wee fall into this by resting too much on meanes neglecting to meditate on Gods truth 4. To trust on God is the speciall remedie to cure this maladie 5. It s a common temptation to afflicted consciences to perswade themselves after some few deliverances that they can looke for no more because the Lord hath beene so liberall but these must know that God is not like man for his gifts are without repentance and when he beginnes to shew mercie he will never cease Doctrine When there is a doctrin generall or equitie in the word the exāples though particular may bee generally applyed Doubting 1. What manner of doubting may stand with faith though it weaken faith and what doubting quite shuts out faith is not easily seene and more hardly uttered to the sight of the weake 2. Although this be by the wise providence of God that many of Gods true children who therefore have had sound com for t in Christ doe especially in their infirmitie oft greatly waver and doubt and so become uncomfortable which the Lord for good cause disposeth lest by their sudden change from so damnable State and uncomfortable to so happy and joyfull they should be lifted up made conceited and secure and so presumptuous the forerunners and causes also of a fearefull fall yet this is certaine that this is their sinne a weaknesse which must be withstood and overcome for the attaining whereto the cause of this doubting must be searched and so removed which ordinarily is our owne infirmities neglect and weaknesse in good duties too great pronenesse and strength in sinne whereupon the tender conscience feareth his former comfort was vaine and so doubteth of his estate for the right removing hereof this is duly to be considered that as the roote of our comfort in Christ is not the strength of our Christian life so the weaknesse herein ought not to breede doubting of
therfore few true Christians As all trades some more some lesse bee not easily learned to become skilfull in so that we allow seven yeares to be apprentise thereto so much more the Christian trade wherein we see many botchers few cunning to make the wedding garment meet wherin to grow is not seene of most who looke not after it The Scriptures oft summe all to these two heads faith and love more particularly 1. Our growth must be in cleerer sight of our owne vilenesse and herein specially what most hinders which cannot be but by a tracing out the wayes of our hearts and lives and to this end to take the glasse of the Law and not as blinde but having the light of knowledge to examine our selves and that particularly in every one so shall wee see matter more to humble us and drive us to Christ 2. Spreade before us and deeply and often meditate on Gods promises to heale the wounds of the Law and to comfort us that wee may rest on God for this life and that to come 3. In thanks obediēce studying to please God in all things both to know and doe his will 15. It s a common and just complaint of many true Christians that oftentimes they see their whole course is far out of frame and such as yeelds them small comfort though they be well thought of by their neighbours which as they grieve at so they have many purposes to do better but in the end these come to nothing and they never the better and so go on from yeare to yeare with little growth much lesse such as their profiting might appeare to others which is especially to bee observed of us Ministers casting with our selves what might be the best remedie hereof we searched what might be the causes which chiefely hinder the profiting of such who saw and sorrowed for their wants and purposed a better course which wee found these three besides that common that men see not in particular their chiefe defects 1. That being thus prickt and wounded wee did suffer this to close up and quickly let this purpose die and so we fell to our old course againe and so the longer the worser 2. That wee neglect or carelesly use the meanes whereby our course might be better and grace encreased as specially private prayer reading meditatiō 3. That we harbor some master sin which robbes us of all our gaine and keepes backe Gods grace and blessing from us The remedie then is 1. To keepe the wound open by thinking oft what will be the fearefull end of this course continuall uncōfortablenesse and some foule fall 2. While the wound is open to ply carefully all good meanes to cure our soules and to performe our holy purposes 3. To search out what speciall sinne spoiles us and to strive most to keepe it downe 16. We have so lost our time and neglected the meanes that we are like to die beggers and never attaine to such grace as others doe and we might the principall use whereof is to keepe downe our pride and quicken prayer 17. It s an excellent care of a good Christian that his after fruits of the Spirit exceede the former that he may answer to the good opinion conceived of him 18. The care for inward graces and obtaineing of them will breede a godly neglect of outward commodities 19 Many be barren in grace because they be barren in prayer 20. Knowledge Faith feeling joy and practise doe not alwayes succede one another 21. The graces of God are sweetest in our new-birth because wee fall againe somewhat to the flesh otherwise it is not so and its the worke of Gods Spirit when and in what measure although in respect of our selves that wee differ from the world that they thinke that their present pleasures are sweetest we that the present feelings of the Spirit alwayes least whereas on the other side we thinke our present temptations and corruptions ever greatest though in both wee may be deceived Griefe 1. If we will truly lament the sinnes of others we must first be 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 2. When we have no feare or griefe wee can hardly profit in any godlinesse 3. In cares of extremitie by bodily paines and griefes and feares of the minde we must make this use to trie our hearts wherein particularly wee have deserved this chastisement and so to humble our selves or having no such particular accusation to prepare our selves for the Lords triall who forewarneth us of his comming to us or that he will passe by us and therefore wee must arme our selves especially with praier the effect whereof is exceeding great but wee must take heede in such cases lest we make hast to end our prayer as desirous to bee rid out of it and so commit our selves to God The Heart 1. IT s vaine to controule the outward senses without rebuke of the heart 2. The Lord is best pleased with their intents which prepare their hearts to seeke him 3. A true token of an hard heart when the consideration of all Gods mercies cannot bend us to duty 4. Hardnesse of heart is the sorest plague common infectious and deadly if it breake not or stop up againe our remedie is to take the opportunitie of this time and helps we have to deale more effectually then before to search our sinne mourne for it seeke to God in Christ by prayer of faith for pardon and amendment and then shall wee with more boldnesse and comfort of speeding pray for the poore sheepe that so perish Helpe Then is the fittest time for God to helpe when all hope of helpe is gone for this most sets out Gods glory and nurtures our faith in resting upon him who is above all meanes Hereticks and Heresies 1. Wee must humble our selves to see hereticks doe more for vaineglory and for their sect then we will doe for Gods glory and for his truth 2. As there were in the bookes of the fathers dispersed sentences which as a seede did lurke in them and by an evill spirit being gathered together did make an heresie so in the writings of others For the family of love hath drawn their sects out of writers new and olde As the Gospell first beganne in simple men and after came to the more learned sort so heresie beginning now in the simple people may for so little love of the truth invade the best learned and a lying spirit may as soone through Gods judgements fall upon 400. learned men such as Ahabs priests may bee thought as on the common Israelites An Holy life 1. Considering what the Scriptures in sundry places witnesse of all those that be the members of Christ namely
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.