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
meanes in such an estate before said deny our pleasures and provoke our selves to humiliation till God reforme us this being indeed a just cause of fasting and generally not to rest in any exercise of religion whereby the heart is not bettered 3. Wee should so esteeme the benefit of preaching the Gospell that wee should redeeme it with our losse travailes griefe as S. Paul 2 Thess 3. 8. and therefore be farre from refusing to preach to those that would but cannot releeve us for want of living 4. That we may be occupied in this high service of the ministerie with the greater delight and so rejoyce therein wee are to remember that its a most high honour to be admitted and used of God as his instruments in saving soules that no worke is more profitable that hereunto the Lord himselfe called us not we intruded our selves that the Lord in some sort blesseth our labours bestowing upon us not a few encouragements therein 5. The externall ministerie must proclaime salvation by Christ to all without exception and compell all but it s the inward operation of the Spirit to draw and incline any one to apply by faith the generall to himselfe 6. They that teach not themselves cannot teach others 7. Where the people heartily desire by prayer the ministery of the word the Lord will send them faithfull ministers and will multiply his graces in them but if the people be carelesse they shall have a minister which for abilitie either cannot or for affection will not deliver the truth unto them 8. Although the Lord hath promised a speciall blessing to the publick ministerie of his word yet we must not tye his wisedome to the ordinarie meanes either of begetting or encreasing our faith but if any shall at any time have more effectuall feelings by private conference let him neither contemne nor neglect the publick ministerie but with all holy and humble thankfulnesse yeelde this soveraignty to the Lord that hee is to dispose his gifts when to whom by whom and where it pleaseth him 9. It is not to be doubted but that God hath pardoned the sinne of rash entrance into the ministerie unmeet through want of gifts when as he blesseth the minister both with able gifts and a pure minde and also giveth a blessing thereby unto his people Therefore though one have no assurance for his first calling yet from hence may he gather that God now accepteth thereof 10. A minister must be like a wise tills-man who having sowen his feede long after lookes for the fruit of his labour 11. Two things especially may warrant both the speakers and the hearers of their doctrine If their calling be good and godly and if the generall course of their doctrine be sound and pure Ier. 16. 17. 12. When there is no vision the people perish those then onely to whom the feete of them which bring glad tidings of salvation bee precious shall be saved others that neglect them neglect salvatiō 13. In bringing men to God first shew them that there is certaine salvation for them if they will then that there is a way thereto which is by the fight of sinne wherein they must bee humbled as low as may be 14. A minister comming in a new place ought first to preach the truth therby to win credit in the consciences of the people then to envey against corruptions which may breede man hurts to himselfe and others 15. In examining a mans conscience a minister is thus to proceede by the law to try whether he hath a knowledge feeling and misliking of his sins or not whether he hath any feare of Gods judgements for sinne or faith in his promises whether by particular applying of these things to himselfe he can shew any effects by prayers Sacraments new birth and repentance 16. It s a greater thing in a Pastor to deale wisely and comfortably with an afflicted soule and soundly and discreetly to meete with an heretick then to preach learnedly 17. It s a fault of our time that too hastie tryall is made of a mans gifts in the ministerie to the great hurt of the Church Mirth Wee must bee merry in the Spirit not in the flesh Mistrust In mistrust its good to set before us Gods wayes upon others in our presumption Gods judgements Mortification It s very profitable to quicken us in mortification to set our olde sinnes often before us and to search the bottome of our corruptions in day sinnes night sins c. that shaming our selves we may be humbled and seeing the height length and depth of sinne wee may the neerer comprehend the same measures of Gods mercies to us in Christ Motions 1. When good motions are stirred up in us it s good as soone as may bee to draw them to practise lest either we forget them or want opportunity to doe them and for helpe of memory to set them down in writing 2. The cause of much weaknesse in minde and body comes not from Satan alwayes but from our selves in wandering after the motions of the flesh A Good Name THese be two effects of godlinesse and notably maintaine one another favour and a good name which bee better then riches as at all times and in all persons may be seen without which all gifts helpe little 2. Wee ought in no case to hurt the good name of our brethren as whereby he is more wronged then by the losse of goods 3. Wee ought to bee most carefull by all good meanes to maintaine our owne good name and therefore learne how it may be gotten and preserved as also if we be discredited what profit to make thereof 4. Seeing a good name ariseth of a good life without this to be well reported of is a fierce punishment of God being a great hardening of the heart in sinne and hinderance from repentance 5. The first step to a good name is to avoide carefully and continually all evill outward and inward and especially wherunto wee bee by nature most inclineable for as one dead flie corrupteth an whole boxe of oyntment so doth some one sinne often crack the credit of a man of good report before Gods children are especially to be carefull herein because of the hatred of the world who will commend their owne though never so prophane if there be but any naturall gift but contrariwise if any of Gods children be never so full of grace if hee have but one infirmitie or bee once overtaken with some sinne the world will count him a wicked man and thereby take occasion to speake evill of their profession As open so secret sinnes and corruptions of the heart doe bring out of favour with God who will soone detect us and make our secret sinnes come to light as he often hath for hee can make his dumbe creatures
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
and their owne great unworthinesse doe feare they shall never obtaine it though they above all desire it they I say ought to be bold and count it no presumption to give credit to God in his word that hee will according to his promise bestow his Sonne and in him eternall life upon them for such doth Christ expressely call unto him Mat. 11. 28. yea hereupon ought they boldly without feare to adventure their soules health eternall happinesse that by this perswasion they may bee drawne to love and obey God and so bee confirmed yea more to feare their hearts from this horrible sinne of unbeleefe the greatest of all other whereby they knowing what God hath said yea unto them doe yet in not giving credit to him that he will be as good as his word make him a lyar and so a false God much more such as have received the earnest of Gods Spirit renewing their heart◠and lives ought to be of good comfort and shake off such doubts The cause of this distrust is in many their owne unworthiness which bewrayeth great ignorance and errour that God giveth his Sonne to the worthy though not of merit which no Protestant holdeth but ofmeer mercy to those that truely repent them which is petie Poperie whereas the truth of God is that hee having given his Son to none but such as had no grace nor repentance in them that they by receiving Christ by faith might receive grace to beginne to repent and so daily to grow therein therefore as none ought to beleeve because they have repented so none ought to be afraid to beleeve because of his unworthinesse the sense whereof doth make him most fit to beleeve and receive Christ The want of knowledge and due regard of this one point is a principall cause of distrust on the one side and vaine presumption on the other both workes of perdition 7. For removing of our doubts of Gods favour either generally or in some particular actions there must bee 1. A sound judgement to direct when wee ought to doubt or not and 2. A daily labour according to our judgement to doubt and beleeve as cause is Dreames Of dreams which make some deepe impression in us and abide longer its good to make some profit and they may be thought to come from God or the devill according to their divers ends and effects An evill dreame shewes an evill heart in some sinne either committed or whereto we be subject and may shortly follow If they be terrible they may forewarne of some evill to come that we may avoide it by good meanes yet so as we neither feare them too much nor quite contemne them so for the good that we perswade not our selves of having it nor yet neglect it The same may be said for the event of witcheries and slanders Dulnesse and Deadnesse 1. A common thing it is in Gods children after their greatest joyes to feel great dulnesse and deadnesse of minde When the same seiseth upon us 1. We ought to search the cause whetherdoing some evill leaving off some good to bee done neglecting the meanes of salvation not seeing or not repenting some sinne seene or not repenting so soundly or for unthankfulnesse for former graces 2. Wee must use the remedie not pleasing our selves in this deadnesse but stirring up our selves as from slumber calling to minde Gods speciall mercies on us and our unworthy receiving and using of them using all good meanes to quicken us 3. In using the meanes to offer our selves to God waiting patiently for his helpe esteeming neither too little nor too much our affliction 2. It falleth out that Gods children are sometimes more dull with the publique meanes then without which may arise from hence that either they are too remisse in the use of the private or else fall to loathing the publique because they have them so often or put too much confidence in such places which the Lord correcteth by denying the use and such like Dutie For infirmities sake to leave a duty undone is to cover sinne not to overcome it Earnestnesse IN our earnestnesse its necessary to searth our hearts whether it be of the Spirit or of the flesh and if we cannot see the depth of our hearts it argueth want of prayer and travailing with our affections to know them Ease Long ease will bring either superstition prophanenesse or heresie through our corruption Elect and Reprobate A Reprobate of knowledge lying in despaire may beleeve that both Christ can and would ease him if hee could beleeve and come unto Christ to be eased but distrusting this comes not turnes away frō God But the elect beleeving that Christ will ease all commers to him is drawne by Gods Spirit to apply this to himselfe and make reckoning he comming shall bee eased and therefore indeed seeketh with faith to Christ and is eased to come to Christ is not simply to beleeve but beleeving Christ will be as good as his word in spirit to goe unto the throne of grace and desire the same as a begger invited comes for reliefe Evills These be two evills very dangerous To pretend great comfort and make small conscience in our life and to confesse our faith is weake and yet to be content therewith Excuse When we are unwilling to doe good an excuse is too readie its good therefore earnestly to strive to overcome this and then to take opportunity to doe the same Examples Particular examples may be made generall instructions when the cause of the mis generall Exercise As God hath given great variety of heavenly exercises and matters to be exercised in so we shall finde such irkesomenesse in our nature that wee care not to use this variety for our reliefe Failings WHen we see wherein wee have failed in any part of our daily practise we are not to make slight thereof or favour our selves therein but labour speedily to recover lest we grow hardned and incurable Faith 1. Such as by hearing of witches and fearefull practises of Satan be sore frighted are to know their faith is weake and comfort small for the sound beleever shall not feare for any evill tidings and therefore they must never cease striving for faith and comfort till they finde a sweet and bold resting in the Lord their father who will preserve them 2. Faith being the band of our union with Christ we doe thereby enjoy peace with God are favourably accepted of him joy in the hope of happinesse have comfort in affliction patience experience hope boldnesse to pray love to God and delight to serve him wee please God long for heaven 3. The way to encrease faith is to apply to our selves Gods promise in his word and Sacraments by hearing the word praying meditation conference and the like and to this end also every one who desires
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
be gotten thereby which is glory to God grace to our selves and others 2. The sweetnesse of the duty to be all day sucking hony Magistrate A Magistrate having a thing privately tolde him may upon some occasion keepe it close Man It seemeth to many men a wonder that man in the whole frame of his soule and body excelling all the creatures upon earth and in most wonderfull manner expressing the image of his Creator should yet in highest measure dishonour him and be thereby most loathsome unto him yet this is most just with the Lord seeing hee preferred man by creation above all earthly creatures for his rebellion to take away all grace from him for wheras he was most able above all other earthly creatures to glorifie his maker his sinne must be the greater and by Gods justice his punishment answerable for so wilfull disobedience and this commonly is seen among men the more excellent naturall gifts any man hath if they bee not sanctified the viler that man is in Gods sight above others and his sinne more grievous for armed iniquity is more dangerous then naked Marriage Such as finde themselves unfit for this condition are to use all lawfull meanes and that a good while and so not prevailing to submit themselves to Gods ordinance Meanes 1. There is a corruption of nature which maketh us most dull when we have most meanes which ariseth from hence that when wee have the meanes publickly wee esteeme lesse of them then when wee wanted them using the private meanes likewise more sparingly yea because wee put too much confidence in the outward the preaching of the word not so earnestly seeking the inward and principall which is the blessing of Gods most holy Spirit 2. It s not safe to tie the working of Gods Spirit to any one particular meane seeing all must be used Meditations 1. Christians must often meditate and consider what blessings and what afflictions they have in private and in common and how they undergoe both and what use they make of them likewise to what corruptions they be most carryed and what meanes they use against them and what profit they finde by them also how constant or unsetled they be in a good course and what be causes of either 2. What infinit store of heavenly matter is to be meditated on seeing every doctrine in the Scripture containes more then ever we can sufficiently consider and yet so unexpert are most professors in this exercise of meditation that they are empty of any fit matter to meditate on A principall cause whereof is they savour the things of the flesh and very little the things of the Spirit 3. Those things wee heare and read are other mens untill by applying them unto our selves by meditation they bee our owne 4. Matters fittest for daily meditation bee such as every man in his condition hath daily most need of as to humble or breede sorrow in us to comfort us to awake us being asleepe and when we think our selves senselesse or benummed to soften our hardnesse to pull us backe from any evill way to weaken any corruption to strengthen such graces as be weakest in us to weane us from the love of this world to teach us a sober use of our prosperitie to arme us against uphold us in adversitie and such like 5. Meditation is a study to get grace whereby upon all occasions wee make some good use of all that comes to our minde whereof the frequentest use shewes the most heavenly soule as contrarily the neglect thereof the carnall 6. Wee are to meditate at set times and on speciall occasions the oftner the better but hard to doe it well 7. To have our meditation tyed to the word wee must occupie it upon some particular matter and reverently consider that wee as it were draw neere the Lords privie chamber 8. To reade and not to meditate is unfruitfull to meditate and not reade is dangerous for error to reade and meditate without prayer is hurtfull Memorie Whereas many complaine of ill memorie in good things thinking thereby to cover many wants this is found the only remedie that wee must first reforme our hearts and bring them to affect such heavenly doctrines and then valuing them as they be they would aswell remember as a worldly man hearing of a good bargaine whereby hee is assured he may have great gaine will hardly forget the same yet hereto let this be added an hiding of Gods word and treasuring of it up in our hearts which oftrecounting with our selves and others the same shall not be forgotten Mercies 1. In speaking of any of Gods mercies towards us it s profitable to thinke upon our sinnes lest wee be too proud and robbe God of his glory and also a fit opportunity in respect of others must be chosen lest the same bee not beleeved and so edifie not 2. Of all the mercies of God this is a principal not to be left without some favourable exercise of conscience though it bee grievous to the flesh therby to be drawne neerer to God if for Paul it were so necessary how much more for us Ministers or Preachers 1. It s a matter whereof we that are Gods ministers may justly complaine that in teaching others we doe not so carefully teach our selves but too often binde heavy burthens upon others which we our selves will not set our hands unto urging the people to many excellent practises of Christianity and not so carefully urging our selves to the practise of the same that wee might by experience commend the excellencie of such heavenly medicines and so perswade by our practise as well as doctrine which is in our dayes most necessary seeing men look most to our lives A chiefe cause of this evill is that through our corruption we deale with the word as merchants doe with their wares they seeke after the best wares not to use them themselves but to utter them to others so we seek out most heavenly instructions not to use our selves but to commend to others The remedie whereof is when wee first finde out some precious matter which we like of then to make use of it our selves and as it were trie the medicine on our selves so shall we better commend it 2. To content our selves with preaching profitably to others and not to practise those things our selves is very dangerous and cannot be free from hypocrisie and must needs breede hardnesse and so a very bad course the end whereof is miserable and wofull In any hand therefore wee are to be disquieted with such an estate else no amendment and it must feare us that we be not disquieted when as we heare Gods children professe that they have no longer peace then they thēselves be ready to every Christian duty and have some delight therein and therefore we must by all
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
by false reports doth often correct us for sinne long agoe committed and yet not fully repented or for some contrary corruption or generally he would have us see and amend some sinne we saw not before Reproofe 1. It falleth out often that some grudging at reprehension profit afterward when their choller is past others receiving it well after neglect it 2. At a table its good for them whose duty it is so to rebuke sinne that it may be reformed rather than the person shamed without there be necessary cause so to doe 3. No reprehension must bee but upon good ground according to a mans calling with care not to discredit our brother and prayer unto God for a blessing thereon 4. For the most part its a note of an uncharitable and unquiet Spirit in those that governe to admonish rebuke or chide as wee call it by ironies questions and scoffes Riches The love of riches or earthly things hinders us in good things but the use of them furthers us therein Sacrament I. A Pastor may not debar any from the Sacrament for a secret offence though being admonished he repent not 2. The Sacraments of the Jews were obligations to binde them of Christians to absolve them Saints In comparing our selves with Gods Saints we must not despaire in our weaknesse because wee bee not like them nor presume to be like them Salvation Even of those that have knowledge and sense of their miserie and of Christ the onely remedie yea of Gods large and free offer of salvation unto them and faithfull promise to save them if they will come to him not a few never bee saved for that not beleeving if they goe not or goe amisse not as Heb. 10. 22. but some ignorantly some fainedly some doubtingly some prophanely some not constantly and therefore have no answer or a deniall and an heavie answer who can have no comfort But besides these even such as have in their perswasion a gratious answer from God that he will save them which they shall finde by the inward comfort it brings them are to looke whether this be not a lying Spirit wherewith thousands bee beguiled one sort taking their comfort and building their perswasion that God will save them only and chiefly on this that their lives be amended which as it may be true so it may bee false is no good ground of our perswasion but at the best a prop whereas the true Spirit teacheth us to build all our perswasion on Gods goodnesse freely offered and faithfully to be performed of both which wee are assured by the Gospell the word of truth the onely ground of our assurance But further seeing how many bee beguiled having a good ground but building loosly thereon this is to bee tryed by the effects of the true Spirit whereof all though many may be referred to this one a conscionable studie to please God in all things Satans courses subtiltie temptations 1. Our common adversary Satan never ceasing to seeke our destruction doth chiefely labour 1. to rock us asleepe and so quiet in securitie that we may not see the state of our soules 2. if we be awakened and look about how it is with us then through our privie pride he drawes us to think better of our estate than it is and by that meanes gets us asleepe 3. If this prevaile not but our infirmities many wants doe humble us then doth he with all his power beate us downe to discourage us and weaken our profession In all which severall conditions 1. Some doe wholly and long lye and either asleep see nothing or are too wel pleased and jocond or else altogether cast downe and uncomfortable 2. A better sort goeth through all these sometimes asleepe sometimes too much contented and so fall asleepe againe sometimes oppressed with griefe and after a while either lifted up or fall asleepe againe and thus they spend their dayes unconstantly and therefore indeede with little sound rejoycing and doe hereby lye open to many temptations on every side 3. A third sort and indeede the best through the strength of grace received seldome fall asleep so as they see not how they walke neither be so lifted up as to forget their wants nor so cast downe as to have no joy in the Spirit but wisely considering what is the condition of Gods true children in this world and watching over their hearts especially doe rejoyce in trembling and goe on constantly in their christian course though with infirmity yet rarely or never falling into any offensive trespasse or doubting of Gods favour 2. Satan under a pretence of Repentance brings many unto extream sadnesse and strictnesse in the use of Gods creatures as under a pretence of lawfull libertie hee stirreth up others to excessive and unsanctified mirth and an untemperate use of Gods creatures 3. Wee must pray that the Lord give not out that measure of leave to the devill to tempt us which wee give out to sinne to worke rebellion in us against his majestie but that God would make Satan a Surgeon to open our sinnes 4. It s the policie of Satan to hide Gods present blessings upon us that we may be unthankfull and to set before us greater which we want to make us murmur against God 5. Satan is most ready to make us unwilling to that which shall bee most for Gods glory and the good of his Church 6. This is a common practice of Satan whereby hee much hindereth Gods children from many duties even both by outward object and inward temptation to draw them to some other thing though lawfull than at that time ought to be and therein to hold them what he can whereby hee may keepe them from the duty and also accuse them of neglect of duty and so at least disturbe their quiet and make them unfit for other duties it shall bee therefore high wisedome for every true Christian both to discerne what is to be done in his time and to watch straitly that hee bee not any way pulled therefrom But if he cannot keep men from doing their duty yet will he not cease to corrupt thē in the manner of doing either through hypocrisie or carelessenes and so either make thē cōtent thēselves with that which is naught worth before God or else oppresse them with feare that they have not done their duty in such sort as they ought The remedie is manifest To have speciall care over our hearts that they be sound and fervent humbling our selves in our wants and comforting our hearts in the testimonie of a good conscience 7. Through the subtle malice of Satan working on our corrupted nature it commeth to passe that if faith be taught most abuse it to libertie in sinne if obedience be urged to put confidence therein for justification they are therefore joyntly to bee urged yet faith as
often hearing reading meditating the word by marking the checks of our consciences and reproches of our enemies we may be much helped therein 11. Some sins against knowledge are of frailtie and be remissible others are not being of a rebellious and finall obstinacie which is not in those who feare it and carefully avoide it rejoycing that it s not in them Slander By well doing to stop the mouthes of slanderers is the onely remedie of all slanders Sorrow for sinne 1. It is observed that even of those that are grieved for sinne the cause is in most for the danger it brings them unto and not for dishonouring of God whereby it comes to passe that when they gather hope of deliverance from the danger then the griefe and feare for sinne decayeth which if it were otherwise would daily encrease for the more wee are assured of Gods love the more we love him and the more we love him the more we desire Gods honour and therefore the more are we grieved with our sinne which offends him This may be a most sufficient answere to that doubt which troubleth many why divers of those that be true Christians were moved to feare sinne and be grieved at it more in the beginning than after 2. There is no greater bane of sound godlinesse than to favour and make light of our sinne not being grieved thereat 3. It is found by wofull experience that a principall cause why many who hope to be saved by Christ and be indeed true though weake Christians are so sloathfull and unwilling to take any paines to lead the strait life of godlinesse and to come under and precisely keepe the Christian dyet namely that holy direction that prescribeth how we are the whole day long and so all our life long to be well occupied the cause I say hereof is manifest to be this that they be little grieved with their diseased estate and feele not such smart of their sinnes as should make them never cease till they found some ease by this soveraigne dyet which is proved so sufficient to releeve and refresh a true Christian heart This therefore above others is to be travailed in that we may feele our sinne so bitter and grievous unto us that we may never bee at rest till wee come under this dyet and thereby also may be held to a constant keeping thereof To this end these things are with all conscience continually to be thought on 1. that our sinnes be most dishonourable to God such as much offend him and grieve his holy Spirit whereby wee are sealed These if they be not grievous unto us we may justly feare that either we bee bastards and no true children or at least that wee are fallen into a deadly security which will hardly in long time be recovered and will cost us much griefe and sorrow to bewayle our decay 2. that they bee very hurtfull to man our selves and others both good and bad to our selves as which hinder good things from us earthly and spiritual bring judgements temporall and eternall to others provoking Gods wrath on our Land Church Congregation Familie Kindred Posteritie offending the godly as whereby they are made sorrie the wicked making them reproach our profession the weake also being strengthned in sinne by ill example 4 It is a speciall sinne amongst most professors that by reason of outward prosperity and peace they doe not walke humbly with God so little griefe of heart or feare of God is any wayes to bee found indeed sorrow is tedious and unwelcome and therfore except there be great cause and that outward we put sorrow away and soone ease our selves of the hurthen whereby it comes to passe that men being loosed as it were from the Lords bands live securely and serve God carelessely and spend their dayes in jollitie which is the bane of all godlinesse and enemie to all heavenly rejoycing whereas God gives grace to the humble and hee will dwell with those that be of a contrite spirit In regard hereof I judge it highly necessary for the most of us by all means to turne our laughter into mourning and our joy into heavinesse which that we may doe we are to put away and withdraw our selves from all occasions of carnall rejoycing as pastimes merry-meetings bravery belly-cheere foolish jesting and other such companies as might make the heart light and merry insteed hereof to occupie our minde much upon our old and late sinnes to see how farre wee come short in grace of others and more short of that which God requires and by the meanes which wee have we might attaine to and herein particularly to deale so much as may be Herewith to consider the terrour of Gods wrath heare how many wayes he may make our lives bitter unto us by bodily and spirituall plagues on our selves or such as be neere us our wives children parents kindred families and acquaintance and in the world to come the torments of hell how extreame and everlasting and easelesse in what danger hereof wee bee who have so little or no faith at all and so little pray to escape this endlesse woe how God is angry with us and regards not our prayers and this is the more that we offend so mercifull a father Besides these causes of griefe for our selves this should grieve us for others either the faithfull their infirmities and grievous punishments of God upon the◠bodily and spirituall deprived of the meanes of salvation and the like or the wicked that they live so prophanly and licenciously persecute the godly and cast away their owne soules whose care if we did pitty it would move to many teares and prayers for thē In all these this ought to be chiefe that the honour of God which is the most precious treasure that can be is not onely so lightly esteemed but defaced and contemned 5. There is a double sorrow for sinne one specially in respect of the punishment which goeth before faith and may bee in those who never come to faith in whom it either weares away of it selfe or is eased with a false faith or if it continue it drives to despaire and this also remaines after faith by reason of the weaknesse of faith which is sometimes more or lesse The other sorrow for sinne ever followes faith which thus ariseth that when we consider Christs love to us which breeds love in us to him with a desire and purpose to please him then seeing how by our corrupt nature we faile it cannot but grieve us accordingly and this sorrow onely is a proofe of faith 6. These bee two rules to trie godly sorrow 1. if wee can with contented mindes take the punishment as correction from the Lord and yet mourne for our sinne and that in such manner in giving place to Gods justice in punishing wee can labour for forgivenes of our sins 2. if when wee can
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
a minister doth most appeare Too hasty tryall of a mans gifts hurtfull What mirth is requisite What course to take in mistrust and presumption Hovv to be quickned to mortification Good motions are to be dravvne into practise Weaknesse in body and minde vvhence it commeth Favour and a good name tvvo effects of godlinesse Our brethrens good name not to bee empaired Note Wee must be carefull to maintaine our good names Whence a good name ariseth Hurtfull to be vvell reported of undeservedly The first step to a good name Simil. Why the godly must carefully avoid evill Note Even the corruptions of the heart doe bring us out of Gods favour The second step to a good name In doing good what is to bee lookt unto What vvee are to doe when vvee are ill reported of for well doing Who doâ— little profit by the magistrate Why men are sorrowfull being put to openshame What they are to doe vvho vvould profit by open discredit Tvvo rules vvhereby to try godly sorrow A minister to traine up some tovvard Scholar in his house Private offences must not hinder private prayâ—â—s What Parents are to doe about their childrens infirmities The immoderate love of parents to their children punished Contracts not to be vvithout the parents consent Patience an ease in trouble When patience possesseth the soule Why so fevv rejoycâ— in Gods love How to maintaine our peace and so rejoyce Gods love the originall of our salvation yet the grace of Christ doth first assure us thereof Little care or labour to please God Three things required in those that vvould please God What things joyne us to God Obedience required in those that would please God What thing God is most pleased vvith Hovv farre and vvhat sort of beggars are to be releeved The tenth to be given to the poore Not enough to leave poperie and stand on faith vvithout fâ—uits The ground of Popery Wee are neither to praise nor dispraise too much Tvvo extremities to bee avoided about prayer Fevv prayers made in faith At vvhat timâ— vvee thinke God is pleâ—sed vvith us at vvhat time not Prayer the Christians pulse The sick soule relishes not prayer Though vve too often faile yet is there a constant course to be kept in prayer Difference betvveene the godlies and ungodlies comming to God by prayer Prayer commended unto us by many arguments Two common evils about prayer What praier is The voice not of the nature of prayer Three affections to be occupied in prayer Prayer melodious In prayer one may excell another A double gift in Prayer of speech of Spirit Frequency bringeth skill in prayer Matter of comfort and terror in prayer To pray in faith is hardly got and kept Prayer upon occasion to hee varyed Repetitions in Prayer not alvvayes unlavvfull How to avoide tediousnesse in Prayer Why the Lord often crosseth our fervent blesseth our cold and vveake prayers In prosperity pride to be avoided Why many have fallen by vvomen Ten priviledges of the Saints Most think not of knovv oâ— glory in their priviledges Seaven other priviledges Divers ptiviledges out of the eight to the Romanes 1. 2. 3. 4. 5. 6. 7. 8. Foure sorts of professors 1. 2. 3. 4. Hovv to rejoyce in our profession Difference betvveene true and false professors Difference betvveene promises and threatnings What sort of sinnes the Lord doth especially punish Comfort against particular offences Gods judgemeÌ„ts on the vvicked Hovv enemies may become friends Hovv needfull reconciliation vvith God is By vvhat meanes a man may pri 〈…〉 demption The tryall of the heart in regeneration Hard to discerne betvveene the regenerate and unregenerate Gods ends herein We must not be dismaid at the falls of others Tvvo markes vvhereby the regenerate may discerne thâ—â— they are regenerate namely from the causes of their new birth and proper effects thereof The causes of regeneration 1. 2. 3. The effects of regeneration 1. 2. 3. 4. 5. 6. 7. Not any one of the preceding effects must be vvanting Their estate is not good vvhose very life shevves the contrary Simil. Simil. Upon eveâ—y occasion vvee must have some good matter in store to be remeÌ„bred Hovv to remember the vvord best Hovv to redeeme the renevving of our inner man Hovv a godly physitian brought his diseased patients to a sight of their sins What use to make of ill reports Gods mercie that ill reports are sometimes raised against us Why God letteth false reports be raised against us Reproofe doth not alvvayes profit for the present Hovv to reprove sin at table What to be observed in reproving A note of an unquiet spirit The abuse and use of riches WheÌ„ a Pastor is not to debarre therefrom Difference betvveene ours and the Jevves SacrameÌ„ts In comparing our selves vvith Gods Saints how to be affected Divers sorts of people deceived about their salvation vvith the remedies to be used herein Satans proceedings to dravv men and vvomen to destruction 1. 2. 3. Who are insnared by him and yeelde unto them and vvho not Satans policie driving some to be too strict others too lavish in the use of Gods creatures Hovv farre vve are to pray unto God to restraine Satan Satans policie in hiding Gods blessings setting before us our vvants What vvee are most unvvilling to Satans policie in hindering from the performance of one duty by setting men on another The remedie His endeavour to corrupt men in doing their duty The remedie Faith and obedience joyntly to be urged A fault in most that they like and embrace Satans assaults Satans familiarity vvith us Thecourse to be taken in every temptatioÌ„ A comparison betvveene Satans tempting of Christ and Adam Satans temptations follovv our affections Distinctions betvveene Satans and the fleshes temptations Whom Satâ—n cannot one vvay vanquish he seeketh to overcome another Many hereby ensnared Thâ— remedie The Scriptâ—res the veine of hevvenly treasure Not enough barely to read the Sâ—riptures A vvorthy travaile for Students in divinity Time to be redeemed to read the Scriptures To abstain from sin for by-respects dangerous Why the number of seaven is often used in Scripture A necessary course to be taken about the providing a minister to instruct the infected The tryall of a mans selfe by his love or hatred of sin What must bee done of him that vvould profit in true repentance Sin not repented punished Conscience of sin vvhat it breedeth in the godly Miserable to be given to sinne Hovv sin may be left The ache of sin vvill be carryed to our graves Hovv to comfort our selves for particular sins The seede of every sinne is naturally in every man Hovv to avoide sin Hovv to finde out our special sinne The kinds of sinne Who sin not of finall obstinacie Hovv to stop the mouthes of slanderers Many are more grieved at sin because of the danger of it than othervvise Why many aâ—e more grieved at sin at first than aftervvards Hovv dangerous to make light of finne Why most Christians are unvvilling to lead the strict life of godlinesse Griefe for sinne is to be laboured for Meanes to attaine the same 1. 2. The hurt that prosperity vvorkes in many professors Occasions of carnall rejoycing must be shunned that vvee may truly grieve at sinne Necessary considerations provoking to godly sorrow Note A double sorrovv for sinne Tvvo rules to try godly sorrovv 1. 2. Dangerous to grieve more at vvorldly things theÌ„ at sinne Hovv truly to lament the sins of others Hovv long vve are to grieve Kindes of heavenly sorrovv Whence it is that vvee are not grieved at sinne in others True sorrovv for sinne hovv tryed The vvant of affection to any good to be grieved at Tvvo notes of godly sorrovv 1. 2. It s Satans policie to make us grieve continually Note More care is to bee had of the soule then of the body The soule first finneth A preposterous course in most professors Upon the sight of any plague earthly or spirituall vvhat is to be done A disquiet spirit vvhat What vve are to strive chiefely to doe A necessary course to profit in learning and bee more and more fitted for the ministerie Hovv to be fitted for great tryals Who may justly suspect that their state is bad Nate Every Christian is at table to move and further good matters Most are scantie in teares Hovv vve may abound therein What may comfort and humble us in temptation Hovv to prevent temptations Golden temptations A vicissitude of comforts and temptations Temptations sometimes take avvay feeling What course the Saints are to take in time of temptation Whence temptations come Wee must not faint in temptation To strive against temptations hovv profitable not to resist them how dangerous Hovv vve may knovv vvhether or not vvee shall yeeld to temptation Thanksgiving in vvords not accompanied vvith obedience discovers â—ypocrisie Thoughts not to bee spent on the vvorld Why it s found hard to keepe our thoughts on heavenly matters The Remedie Whence it is that many in their holy exercises are troubled vvith by-thoughts At vvhat time a Christian may judge his state good Hovv vve may cleerly see our state vvhether good or bad Hovv to try vvhether or not vve have received Christ A point of godly vvisdome We are to looke as vvell to outvvard as invvard corruptions Note Why vve ought to love the truth Want of love of the truth vvhereof it may make us affraid Hovv to vvalk vvith God all day long The time to be redeemed Vertue is but one the contraries there unto many Note Who they are that truly releeve others Hovv farre visions are to be credited Our life a vvarfare What vvatchfulnesse is The contrary effects of security and vvathfulnesse The kinds of vvatchfulnesse There is care to bee had therof The generall vertue of the vvord to be noted Why vvee profit not in the vvord The effect of carelesse hearing The vvord and spirit must goe together Why most profit not by hearing the vvord The benefit of fruitfull hearing Note The vvord is food for the soule A chiefe default in hearing Whether vve are to goe to Churchon the vveek daies or not Worldly mindednes a common sinne among professors Gods children not so vvise for their soules as are vvorldlings for their bodies Instruction of young children Prayer to be kept from the sins of the time There must be both zeale and love in rebuking Zeale to Gods glory wherein manifested