Time vvell spent in sacred meditations. Divine observations. Heavenly exhortations Serving to confirme the penitent. Informe the ignorant. ... And, cherish the true-hearted Christian. By that late able, painefull, and worthy man of God, Ezechiel Culuervvel, minister of the Word. Culverwell, Ezekiel, 1553 or 4-1631. 1635 Approx. 303 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A19695 STC 6113 ESTC S109131 99844781 99844781 9623

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A19695) Transcribed from: (Early English Books Online ; image set 9623) Images scanned from microfilm: (Early English books, 1475-1640 ; 1512:13) Time vvell spent in sacred meditations. Divine observations. Heavenly exhortations Serving to confirme the penitent. Informe the ignorant. ... And, cherish the true-hearted Christian. By that late able, painefull, and worthy man of God, Ezechiel Culuervvel, minister of the Word. Culverwell, Ezekiel, 1553 or 4-1631. Symson, Andrew. Clarke, Thomas, fl. 1635, engraver. [32], 350, [2] p. Printed by T. Cotes, for Tho. Payne, and are to be sold by M. Sparke, London : 1635. Editor's preface "To the Christian reader" signed: A. Symson. The words "Sacred meditations. .. Heavenly exhortations.", and "Confirme the penitent. .. Cherish the true-hearted Christian." are bracketed together on the title page. With an additional title page, engraved, signed by Thomas Clarke. Cf. Folger catalogue, which gives signatures: A¹² [a]⁴ B-P¹² Q. Includes index. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.

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eng Christian life -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-06 Assigned for keying and markup 2013-06 Keyed and coded from ProQuest page images 2013-08 Sampled and proofread 2013-08 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

TIME WELL SPENT IN

Sacred Meditations. Divine Obſervations. Heavenly Exhortations. SERVING TO Confirme the Penitent. Informe the Ignorant. Reforme the Obſtinate. Convince the Hypocrite. Encourage the Fearfull. Reſolve the Doubtfull. Comfort the Afflicted. Vphold the Tempted. And, Cheriſh the true-hearted Chriſtian.

By that late able, painefull, and worthy Man of God, Mr. EZECHIEL CVLVERVVEL Miniſter of the Word.

LONDON, Printed by T. Cotes, for Tho. Payne, and are to be ſold by M. Sparke. 1635.

THe lips of the righteovs feed many. Pro. 10. 21.Time well ſpent.

He that winneth ſoules is wiſe. Pro. 11. 30.

The Preacher was wiſe, hee ſtill taught the people knowledge, yea he gave good heed, and ſought out and ſet in order many proverbs. Eccleſ. 12. 9.

I will meditate alſo of all thy Meditation. 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 Obſervation. thoſe things; even they ſhall 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.Exhortation. 4. 2.

TO THE RIGHT WORSHIPFVLL and truely religious Mrs. MORE. Right Worſhipfull and worthy Miſtreſſe More:

THe Church of God hath not onely benefit by exact, and juſt treatiſes knit together in a Methodicall dependancy of one part from another, but likewiſe of ſententious independent ſpeeches, that have a generall luſtre of themſelves, as ſo many flowers in a garden, or Iewels in a caſket, whereof every one hath a diſtinct worth of themſelves; and this maketh them the more acceptable that being ſhort, they are fitter for the heart to carry, as having much in a little.

This moved, this reverend man of God, to ſpend what ſpare houres his ſickneſſe would afford him about thoughts in this kinde. He was many yeeres Gods priſoner under the Gout and Stone, ſuch diſeaſes, as will allow but little liberty to thoſe that are arreſted and tortured by them. So fruitfull an expence of time, in ſo weake and worne a body is ſeldome ſeene, ſcarce any came to him but went away better than they came; God gave much ſtrength of ſpirit to uphold his ſpirit from ſinking under the ſtrength of ſuch diſeaſes. It were a happy thing if we that are Miniſters of Chriſt, would in all conditions and times thinke of our calling, that our office is not tyed to one day in a week, and one houre or two in that day, but that upon all fit occaſions we are to quicken our ſelves and others in the way homeward, as guides to heaven. We read not of the opening of heaven but to ſome great purpoſe. So it ſhould bee with the man of God, he ſhould not open his mouth and let any thing fall (ſo far as frailty and the neceſſary occurrences of humane life will permit) but what might miniſter ſome grace to the hearers.

The reaſon why I made choiſe of you to dedicate them unto, is not that I might diſcharge mine own debt unto you with another mans coyne, but that I could not thinke of any fitter than your ſelf, whom this ancient miniſter of Chriſt eſteemed alwayes very much for eminency of parts and grace, and you him as a man faithfull and one that maintained his miniſteriall authority with good ſucceſſe in his place; God allotting your habitation in your younger yeeres in that part of the countrey where hee lived, and where you firſt learned to know God and your ſelfe. In thoſe times though thoſe parts were in regard of theThe hundreds in Eſſex. ayre unhealthfull, yet that ayre was ſo ſweetned with the ſavory breath of the Goſpell, that they were termed the holy land. Hereupon I thought meete to commend theſe ſententious ſpeeches by your name, to others. Which though (divers of them) may ſeeme plaine, yet what they want in ſhew they have in weight, as comming from a man very well experienced in all the wayes of God. The Lord follow you with his beſt bleſſings, that you may continue ſtill to adorne the Goſpell of Chriſt in your place.

Yours in all Chriſtian ſervice: R. SIBBS.
TO THE CHRISTIAN READER, THE PVBLISHER HEEREOF wiſheth, Grace, mercy, and peace, from God the Father, and from the Lord Ieſus Chriſt our Saviour.

CHriſtian Reader, Thou haſt heere offered unto thee (a rare boxe of precious pearles) on moſt ſubjects, many ſweete, grave, acurate, wholeſome, fit, and choiſe paſſages. What the Author was, what his care for Gods glory, his delight in Gods worſhip, his deſire of the good of others, his hatred of ſinne, his griefe for ſinne, his zeale and fervencie in prayer, his knowledg of the word, his contempt of the world, his experience of Satans ſubtilties, his compaſsion towards the afflicted members of Ieſus Chriſt, his skill in exhorting, dehorting, reproving, comforting; his joyfulneſſe in the ſociety and company of Gods children, his uſuall endeavours and employments, his dayly meditations, his ordinary ſpeeches, his grouth in grace, and meaſure of ſanctification, &c. may be eaſily perceived, and plainely diſcerned by this his enſuing Treatiſe. Well knew he the worth of time, well knew he, in like manner, how to employ the ſame to his beſt advantage. Apparent it is, that he thought that time to be ill ſpent, wherein he was not doing ſome good to himſelfe or others, and therefore endeavoured alwayes to be thus employed. Was he alone? then was be either occupied in prayer, reading, meditation, or ſuch like Chriſtian exerciſe. Was hee in company? then were not his words, idle, vaine, worldly, unprofitable, but gracious, poudered with ſalt, tending to edification. Was he at dinner or ſupper? then would he take occaſion to ſpeake of the uſe of Gods creatures, the thankefulneſſe we owe unto God for the plenty wee enjoy, together with the uſual abuſe of Gods mercies by moſt men and women. Was there a queſtion propounded unto him? in the reſolution thereof would he take occaſion to dehort from ſome one or other vice, exhort to ſome one or other vertue. Did he obſerve in himſelfe any thing defective? how did he labour for humiliation; for a ſupply? Did he obſerve ſinnes in others, which were not in himſelfe? how did he pitty and pray for them, bleſſe God for himſelfe, yea be hereby perſwaded that the Lord loved him, as through whoſe goodneſſe he was made to ſee and hate ſuch things as are ſo highly eſteemed in the world, and purſued by men of this world, whence he became deſirousThis Booke (being of M. Gulverwels owne hand writing) doe I finde to have beene begun about 40. yeeres agoe and to have beene written at ſeverall times, and upon ſeverall occaſions, ſome paſſages being night meditations, ſome uttered at dinner or ſupper, ſome upon occaſion of a queſtion propounded, as others upon occaſion of ſome one or other trouble. &c. the more to love the Lord with all his heart, and to be ſo delighted in him, that hee might eſteeme nothing without him, nor bee carryed away by any thing from him, in whoſe favour is all fulneſſe of joy for evermore. A faithfull Steward hee was of the myſteries of God, and who well knew, how o divide the Word aright, nd give every man his due ortion. Thus much no doubt and much more might e ſayd by any of thoſe which ntirely knew him, my ſelfe aving at no time otherwiſe eene him than in his workes, his eſpecially, warranting ll that I have affirmed of im. Whatſoever thou art, whatſoever thy condition, hou mayeſt here have ſuta le matter which concerneth by good. Here may parents earne their duty, children heirs. Here may Paſtors learne their duty; people theirs. Here may all learne, both young and old, rich and poore. This will informe thy judgement, this in like manner ſtirre up thy affections. Thou then who wouldſt learn to performe thy duty towards God, thy duty towards thy neighbour: Thou who wouldeſt learne at all times to employ thy time well: Thou who wouldeſt know with whom thou ſhouldſt converſe, and what uſe to make of good company, &e. come here, and enjoy thy hearts deſire: What is here 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 gracious 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 meditations, that thorow this grace, I may heare to underſtand, underſtand to be moued 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 onely Lord and Saviour, Jeſus Chriſt.

Amen.
THE PRINCIPAL heads of things conteined in this book. A. A Dominion. Page. 1 Affections. 2 Affliction. 3 Angels. 11 Anger: ibid. Aſſurance of Gods favour, Election and ſalvation. 12 Athiſme. 24 B. Baptiſme. 24 Benefits or Bleſſings. 26 Birth-day. 31 Buying and ſelling. ibid. C. Calling. 33 Chriſt. 34 Chriſtian. 36 Chriſtianitie. 36 A Civill life. 40 Comforts. ibid. Communion 46 The Communion of Saints. 48 Compaſsion. ibid Complaint. 49 Coneupiſcence. ibid. Conference. 50 Confidence. 53 Conſcience. 54 Conſent. 57 Contempt of grace. ibid. Contentation. 59 Contracts. 60 Corruption. 62 Good Counſels. 63 D. Holy Dayes. 64 Death. ibid. Decay in grace. 68 Delay. 73 Delight. ibid. Divels. ibid. Diſcerning. 77 Diſcipline. 78 Deſpaire. 79 Diſtruſt. 80 Doctrine. 82 Doubting. ibid Dreames. 99 Dulneſſe and deadneſſe. 100 Duty. 102 E. Earneſtneſſe. 102 Eaſe. 103 Elect and Reprobate. ibid. Evils. 104 Excuſe. ibid. Examples. 105 Exerciſe. ibid. F. Failings. 106 Faith. ibid. Falls. 133 Familiarity. 135 Faſts. 136 Feare. 137 Feaſts. 139 Feeling. 140 Fellowſhip with the wicked. ibid The Fleſh: 141 Flock. 142 Friends. 142 G. Gift. 143 Gods fauour. ibid Gods goodneſſe. 144 Gods glory. ibid Gods mercy. 147 Gods patience and long-ſuffering. 148 Gods providence. 149 Gods will. 150 Godly. 151 Godlineſſe. 153 Goſpell. 158 Grace with the growth therein. 159 Greefe. 182 H. The Heart. 184 Helpe. 185 Heretickes and Hereſies. ibid An Holy life. 187 Hope. 188 Humiliation. 189 Humilitie. 193 Hypocriſie. ibid I. Ignorance. 193 Indifferent things. 196 Infirmities. 197 Ioy. 198 Iudge. 202 Iudgements. ibid K Knowledge. 205 L. Law. 205 Learning. 206 Love. ibid The Lords day. 210 M. Magiſtrate. 211 Man. ibid Marriage. 213 Meanes. ibid Meditations: 214 Memory. 218 Mercies. 219 Miniſters or preachers. 220 Mirth. 230 Miſtruſt. ibid Mortification. ibid Motions. 231 N. A good Name. 231 Nurcery of the Church. 240 O. Offences. 240 P. Parents. 241 Patience. 242 Peace and joy. ibid. To pleaſe God. 246 Poore. 248 Popery. 249 Praiſe and diſpraiſe. 250 Prayer. ibid. Pride. 260 Priviledges of the Saints. ibid. Profeſſion and profeſſors. 263 Promiſes, 265 Puniſhment of ſinne. ibid. R. Reconciliation. 267 Regeneration. 269 The Regenerate and unregenerate. ibid. Remembrance of good. 277 Renewing. 278 Repentance. ibid Reports. 279 Reproofe. 280 Riches. 282 S. Sacrament. 282 Saints. ibid Salvation. 283 Satans courſes, ſubtilty, and temptations. 285 The Scriptures. 295 Selfe-love. ibid Sickneſſe. 299 Sinne. ibid Slander. 304 Sorrow for ſinne. ibid Soule and Body 318 Spirituall decay. 319 Diſquiet Spirit. 320 Godly Strife. ibid Students. ibid Suffering. 321 Selfe-ſuſpition. 322 T. Table-Talke. 323 Teares. 323 Temptations. 324 Thankes. 328 Thoughts. 329 Tryall of a mans ſelfe. 331 The truth. 335 Time. 336 V Vertue. 337 Viſions. 339 W Warfare. 340 Watchfulneſſe. ibid Wiſhes. 341 The Word of God. ibid Worldly mindedneſſe. 346 Worldly Wiſedome. 347 Y Young Children. 349 Z Zeale. 350
TIME WELL SPENT.
Admonition.

1. MAny can ſtirreNot every one is fit to admoniſh. up themſelves, which cannot admoniſh others, much leſſe they which admoniſh themſelves, can admoniſh others.How to deale with thoſe that follow not counſell.

2. Having admoniſhed our brother in meekeneſſe, and not prevailing, its good o require him to trie his conſcience after his ſleepe, what peace he hath in refuſing our admonition.

3. To ſpeake to the conſciencesHow a man may ſpeake to the conſcience of another. of others, and to rip up ſecret ſinnes, 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.The triall of our affections.

1. An excellent tryall of our affections of anger, griefe, joy, &c. is by this, whether they make us fit to ſerve God or not.

2. It is a notable point ofOur affections are in company to bee made knowne as little as may be. wiſedome to make our affections knowne in company as little as may be, as did Ioſeph, and not to be extraordinary at the table either in joy or ſorrow, without ſpeciall cauſe; but privately with ſome godly friend, or onely before the Lord to powre out our hearts.The hurt of affections when they are exceſſive.

3. Every exceſſive affection bringeth its own puniſhment, anger, griefe; love, jealouſie, and the reſt, as daily experience ſheweth.

Affliction.How to moderate 〈◊〉 ſanctifie our worldly griefe.

1. The only 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 n none continuall, but have their fits;) ſo oft wee hould conſider of the end why the Lord hath ſent them, and ſo continueth them, that ſo by labouringThe end and uſe that is to bee made of affliction, is to be conſidered. to make the right uſe of them, not onely 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 comforteth the Chriſtian heart; for otherwiſe it were a doubleTo ſuffer and not to profit therby is fearefull. griefe, to ſuffer theſe things in vaine; yea not to profit by chaſtiſements is and ought to be a fearefull terrour to our conſcience.

2. As for ſuch as have Simil. Dangerous to be without afflictions. running ſores to be without phyſick is dangerous for feſtering, ſo for us that have running ſores of ſinne, to be without afflictions.The end of afflictions.

3. All outward afflictions ſerve to work inward griefe for ſinne, which being wrought, thoſe are then unneceſſary.

4. An eſpeciall remedieThe profie of preparation for trouble. againſt trouble, is to be prepared to undergo the ſame, whenſoever it commeth.

5. Our wofull experienceAfflictions unwelcome to fleſh and blood. daily ſhewes how unwelcome any affliction is unto the utward man, & therfore what neede we have to bee well armed in the inner man, againſt greater tryalls, leſt we ſinke under them.

6. It cannot be denyedPſal. 89, 31, 32. but that ſinne is the onely deſerving cauſe and occaſion, of whatſoever evill befalleth us, and therefore the Lord is juſt in all the evills he bringeth upon us, howbeit he hath many ends why hee layeth them as well onWhy the Lord afflicteth as well the godly as the ungodly. the elect as repobate. The wicked he plagueth to ſhew his juſtice on them, to encreaſe their ſinne and condemnation, as alſo to make them inexcuſable. The electIob 33. 17. 1 Cor. 11. 32. Pſal. 94. 13. Heb. 12. 10. hee chaſtiſeth to turne them from ſinne and keepe them from damnation: to make them partakers of his1 Pet. 1. 7. Pſal. 119. 67. holines, and preſerve them from further danger: to exerciſe their faith, manfeſt their ſtrength or weakneſſe, and draw them nigher unto himſelfe.

7. When wee are in affliction,Mans Sottiſhneſſe in the time of affliction. wee are not ſo witty of our ſelves, as to ſee the cauſe of it; or if wee ſee the cauſe, wee ſee not the mercy of God, that his hand which is upon us, is not a deſtroying, but a delivering hand.

8. Whereas all Gods children bee in continuall warfare againſt ſinne more or leſſe, it falleth out for the moſt part, that as earthlySimil. ſoldiers living at eaſe in their campe, the enemie hath more vantage, and more prevaileth; ſo in our proſperity the fleſh uſually prevailes over the Spirit;Affliction a ſpeciall meanes to ſubdue the fleſh. but when God ſends ſome one or other affliction, its as a freſh band of men to helpe the Spirit againſt the fleſh, whereby it daily gets more victorie.

9. This is a ſpeciall comfortWhat comforteth the Saints in their troubles. in all afflictions, when firſt wee beleeve that Gods meaning is to make us better; and Secondly we finde by experience that we bee ſo, and daily hope for more gaine thereby.

10. The gaine we are toWhat gaine we are to make of our afflictions. make by our afflictions is to be brought to more ſight of our chiefe ſins, and ſorrow for the ſame; to ſeeke more earneſtly for pardon thereof, and power to amend: to fight the more againſt them, wherby they may bee the more overcome.Why God layeth his hand upon us.

11. When God layeth his hand upon us, its that our faith and patience may bee the more tryed and exerciſed to his glory, the example of others, and ourAfflictions are to bee taken as Phyſick to cure our infirmities. owne comfort.

12. Howſoever, God hath divers ends in the afflicting of his, and all are not for the ſame; yet its ſafer for moſt Chriſtians to take them as Phyſick to cure their infirmities, which elſe would feſter.

13. Wee muſt take allAfflictions draw us neerer to God. afflictions as meanes to pull us neere unto God from ſlothfulneſſe.

14. The viſitation of ſuchProſperity more to bee feared than adverſity. as grow in grace is not ſo much to be feared, as their deliverances, leaſt through unthankefulneſſe and eaſe they loſe the fruit they have ſo dearely purchaſed of the Lord.

15. A Chriſtian in theIn affliction a Chriſtian cannot judge of himſelfe aright. Simil. time of his affliction, for the hardneſſe of his heart, cannot judge of himſelfe, no more than a man ſleeping of that hee did waking, whence it is, that many deceive themſelves in looking to ſee alwaies the like meaſure or greater of Gods graces in them, for there is ſome intermiſſion in the worke of the new birth. Though the Spirit never depart, yet muſt not they bee ſecure herein, for this muſt humble them, though not diſmay them.

16. No affliction ſo muchWhat afflictions doe moſt worke on the godly. crucifieth a true hearted Chriſtian, as his owne corruptions and temptations.

17. Its good for afflictedRemembrance of our future ſtate a comfort in trouble Pſal. 126. 5. Private troubles do more affect us than the publick. conſciences to remember the ſtate to come, that they which ſow in teares ſhall reape in joy.

18. Its a common fault to bee more touched when the croſſe privately toucheth us, than when the whole Church ſuffereth.

Angels.

How the good Angels ofHow the Angels watch over us, is not curiouſly o be ſearched. God watch over us, is not curiouſly to be ſearched after, but we muſt pray, that by faith wee may feele that they pitch their tents round about our Tabernacles.

Anger.

Whether our anger beeHow ſpirituall anger may be diſcerned from carnall. carnall or ſpirituall may be thus diſcerned, If it hinder not but quicken our holy exerciſe of prayer and other religious duties: if it interrupt not our meditations, nor withdraw us from performing our duty to the party offended, neither make us peeviſh to others, its ſpirituall, not carnall.

Aſſurance of Gods favour, Election, and Salvation.

1. As it is a moſt bleſſedWhat it is to bee hid under Gods wing. eſtate to be hid under Gods wing, that is, to be ſure by faith of Gods favour and protection, that hee will keepe us from danger, or preſerve us in it, that it hurt us not, & ſo in the end deliver us, & make it profitable unto us; So its hard toHow hard it is to have an aſſurance of Gods favour. The cauſes hereof. come to this, and hard to keepe it, whereof amongſt others, theſe may bee the cauſes: We too little thinke of ſuch matters or priſe them not when we doe; yea either we deſpaire, or preſume & poſt off; & if we goThe remedies. about them, yet through ignorance or ſloth we attend not thereon. The remedy is to labour and pray to ſee the gaine which commeth hereof, whereby our paine ſhall be made pleaſant; till then all will bee tedious. Wherein this may further: to conſider theſe our preſent times wherein no ſmall ſtore have beene ſuddenly taken away from all they ſore toiled for. And ſeeing our Father hath allowed us ſufficient of theſe things below, what childiſh follie is it to ſpend our time in play as it were, and leave our chiefe duties, wherein wee ſhould moſt pleaſe God, and moſt procure our owneWhat wee muſt finde in our ſelves to aſſure us of Salvation and that we are beloved of God. welfare, preſent peace, and eternall happineſſe.

2. For our comfort in the aſſurance of ſalvation, wee muſt conſider what worke of Gods Spirit we doe certainely finde in our ſelves, as in particular, theſe. 1. A ſound knowledge of the doctrine of Salvation. 2. a true beliefe of it. 3. joy and comfort in it. 4. deſire and care to glorifie God for it, in hating and ſtriving to forſake all ſin, in loving and endevouring to doe all good, in every of them, being humbled by reaſon of our weakeneſſe, yet comforted through the meaſure of Gods grace in us.

3. As Gods children beThe Saints infirmities hinder them of comfort that God is well pleaſed with them. hindred many other waies ſo this way not the leaſt, that by reaſon of our common infirmities in our beſt actions wee have not comfort that God is pleaſed with us, and ſo are diſcouraged, and finde not that joy in our profeſſion wee might doe, for redreſſe herof know we thus much; that herein wee offer greatThey are injurious to God which thinke nothing will pleaſe him that hath infirmitie. injurie to God & our ſelves, in thinking God ſo ſtrait and hard, that nothing will pleaſe him which hath infirmitie; whereas indeede as hee knoweth what wee doe or can doe, ſo hath hee revealed himſelfe to bee as readie to bee pleaſed with the meaneſt endevours, andThrough Chriſt our infirmities are covered. to forgive and beare with wants, as ever parents were. Againe, if we had not infirmities, what need we Chriſt Whence i it commeth to paſſe that ſo few be aſſured of Gods favour. one maine benefit of his being, to cover our infirmities. So then wee ought to beleeve that God in Chriſt will forgive and accept us.

4. To have a ſweete feeling of Gods fatherly love and ſo to know and be aſſured our names are written in heaven, & that we cannot periſh, being (as Chriſt teacheth) the matter of greateſt joy, as whereon all other comforts depend, and without which there can be no ſound joy, no marvaile though ſo few attaine therunto, it being reſerved for ſuch of Gods children as be deepeſt in favour with him, the reſt but ſeldome, & the hypocrite never ſoundly, but in fancy enjoying the ſame. Though this bee the free gift of God, given to whom, and ſo long as pleaſeth him, yet be there many lets which keepe men from it, and meanes to attaine and keepe it. Beſides the common contemners, even in thoſe that faine would haveLets of this aſſurance. this aſſurance, & oft mourne for it, there bee many lets. 1. A great part be ignorant1. Ignorance in moſt, how or whereon to build it. how or whereon to build this aſſurance, the moſt building their faith on their life, which cannot be ſound, and oft faileth & can never bee conſtant; whereas the true building is to build life on faith, & faith only upon Gods mercy and truth revealed in his word, not to the righteous & godly, but ſinners and ungodly: thus, Seeing the Sonne of GodThe true foundation thereof. who hath given himſelfe to worke mans redemption hath freely offered himſelf to ſave mee a wretched ſinner voide of all grace, and ſubject to damnation, promiſing fully to ſave me, if I will come to him, & wholly caſt my ſelfe upon him, receive him for my Saviour, Lord, and Husband, and giving my ſelfe wholly body and ſoule to be his to ſerve him for ever; therefore knowing and beleeving that hee both can and will indeede fully performe his promiſe, and deſiring to enjoy the ſame, doe faithfully give and betroth my ſelfe to him, and thereon do build my aſſurance, that I in him ſhall obtaine Gods favour, and all the fruits thereof, for my preſent cō fort, and eternall happines.2. Many will not goe to the price of it.

2. Another great & common let of this ſpirituall joy and comfort in the Lord even in thoſe that oft complaine of the want thereof, is this, that they will not goe to the price of it, that is, valuing it above all we can aske or thinke, to ſell all for it, forgoe any thing in lieu whereof; and ſeeing what will keepe us from it, to put it away, though as deare as our right eye, our gaine, credit, eaſe, and pleaſure; and knowing any meanes that will helpe us to it, to ſpare no coſt, no time, no labour, but conſtantly to uſe all meanes till wee get it, and ſo to keepe it. Now ſeeing3. Many are forgetfull therein. this is tedious to our corrupt nature, many through meere forgetfulnes (minding other things too much) let all this care and travell alone, ſeldome or ſleightly minding this matter. Others4. Slothfull. of meere ſlothfulnes neglect to take the paines for it, whereas without much paines it will not bee gotten and kept, and none can bee too much. Others5. In love with the world. too much in love with the world, ſeeing the attaining and keeping of the aſſurance of Gods favour, will not ſtand with the uſe of any unlawfull gaine, credit in the world or vaine delight; or with the abuſe of lawfull; therefore the covetous, ambitious, and voluptuous loath to forgoe any part of their wealth, pomp, and ſtate, of their braverie, feaſtings, paſtimes, and the like, can never get or hold this pretious treaſure of rejoycing in the Lord. Among thoſe may bee alſo reckoned ſuch who not ſo much choaked with theſe, yet ſeeing that to hold this confidence will coſt them6. Fearefull and overtender. ſore trouble and many afflictions, of meere fearefulnes and overtenderneſſe, being loath to ſuffer any thing, are diſcouraged from ſeeking it, and ſo content to live without it. Others through7. Diſtruſtfull. meere diſtruſt that they ſhal never attaine or hold it, faint and give over. Finally, In8. Given unto ſome foule and reproachfull ſinne. ſome there hath been ſome foule and reproachfull ſin which lyeth as a thorne in the fleſh, that til it be pulled out, there is no eaſe, which they loath to ſee, and more loath ſhould bee ſeene, and they ſhould beare the ſhame of, do ſo hide and ſmother, that in the end it flameth out to their greater confuſion. In all, the Lord hath his ſtroke, who for theſe or other moſt juſt cauſes often hideth his loving countenance from his owne children, and though hee love them, will not let them ſee it, leſt they ſhould abuſe it, and to make them ſet more by it, to ſeeke it earneſtly and above all things when they want it; and to keepe it charily when they have it. The remedies of all theThe remedies of the forementioned lets. former diſeaſes be the earneſt labour for the contrary vertues, more to value this pearle, more to minde it, to ſpare no paines in prayer, meditation and other good exerciſes; love and deſire nothing in compariſon hereof: to hearten our ſelves againſt all diſcouragements, and to be content to ſuffer any thing for it, and to reſt on Gods mercy and truth, that as he hath given an heart to ſeeke, ſo wee ſhall in the end obtaine, and therefore to be patient and conſtant to the end, to pull up any ſtub in our conſcience, by wiſe meanes clearing our ſelves before God and the world as neede requires; and laſtly to conſider the many tokens wee have of Gods love, though hee ſeeme to frowne upon us, and to hide his face.

5. He that moſt denyethWho may have moſt aſſurance. himſelfe, and of love yeelds himſelfe wholy to God, may have moſt aſſurance of his effectuall vocation and election.

6. Hee that feeleth hisHow to try the truth of our aſſurance. heart fully perſwaded of his Salvation, muſt examine whether it breede anſweble love, zeale, and care to pleaſe God, with griefe for offending his Majeſty; elſe may it be but preſumption.

Atheiſme.

Atheiſme is more to be feared than Papiſme, ſeeingAtheiſme more to bee feared than Popery. many renounce Popery, who yet care not for Chriſtianity.

Baptiſme.

1The Miniſters badneſſe hindereth not the efficacie of the Sacrament. A Godly man may have his childe baptized of a Miniſter, though unreverently handling that holy myſterie, that being alone the Miniſters ſinne, and which cannot hinder the bleſſinng of Gods ordinance, the Apoſtles beingIoh. 4. 2. very ignorant, baptiſed.

2. The Fathers preſenceThe Fathers preſence requiſite. is requiſite at the baptizing of the childe to promiſe for it; or if he cannot come, to certifie the congregation that hee would have his childe baptized, and make that promiſe by others, which preſent hee ought.

3. Baptiſme is a ſealeBaptiſme a ſeale of Chriſts Croſſe. An harlots childe may be baptized. of the Croſſe of Chriſt.

4. The childe of an harlot may bee baptized, though not for her ſake, yet for the forefathers within the ſame generation.

Benefits or bleſsings.

1. In all our mirths andWe are to be mindfull of the Spaniſh invaſion and gun-powder Treaſon. Ann. 1605. rejoycings we are to remember the great benefit of our deliverance from the Spaniards in 88. and from the Gun-powder-treaſon on the 5. of November, by meanes whereof wee enjoy thoſe bleſſings we dayly partake of.

2. As our hearts muſtWe muſt be perſwaded that Gods bleſſings flow from his love in Chriſt. rejoyce in Gods benefits, ſo we muſt bee perſwaded that the ſame flow from Gods Fatherly love in Chriſt; elſe can wee not give ſpirituall thankes, but either none at all, or onely carnall.

3. Being perſwaded that Gods benefits towardOur love muſt bee kindled thereby. us proceede from his love, the ſame ſhould ſo kindle our love, that we ſhould hate thereby all that come neere us, as fire doth; the want whereof ſhewes our great unthankfulneſſe.

4. Whereas the moſtAbuſe of earthly bleſſings an hinderance from growth in grace. profeſſors bee in nothing more hindered, from growth in grace, yea and moſt from true happineſſe, than by the abuſing of thoſe earthly bleſſings they enjoy, health, wealth, beauty, ſtrength, wit, learning, credit, friends, &c. which through their ſinne further their miſery, and ſhall witneſſe againſt them; this muſt be accounted an high favour to a true beleever to have grace ſo to uſeRightly to uſe them is Gods ſpeciall bleſ thoſe, that they all may become his friends to further his happineſſe, whereby hee ſhall become more aſſured of Gods everlaſting favour, and have ſo many witneſſes of the ſame.

God 1. That they bee receivedWherein the right rule of bleſſings conſiſteth. Rom. 12. 1. 1 Cor. 10. 33. thankefully, ſo as every way they bind us more to him, more to love him, reſt upon him, ſecke to him, and ſerve him. 2. That they bee all uſed to his glory. Man Our ſelves Temperatly: ſo as theyLuc. 21. 34. 1 Cor. 9. no way hinder our proceeding, but make us fitter. Providently Soule.Luc. 16. 9. Eph. 4. 28. Body. Neighbours. Iuſtly. Pſal. 15. 2. 3.Pſal. 15. 2. Mercifully. pro. 14. 21Pro. 14. 21.

6. Whereas there is noEarthly care a maine hinderance of our ſpirituall life. one thing which more hinders our ſpirituall life, than our care for earthly, its the ſpeciall favour of our Lord Ieſus, to free us from this care, and to ſhew us a way how we may bee abundantly provided for of all things neceſſary for this preſent life, that ſo wee may more ſeeke ſpirituall: this he doth by teachingHow the Lord freeth his there from. Mat. 6. 11. us thus to pray, Give us this day our daily bread, whereby he puts as it were a privie key into our hands, to open all Gods treaſures that by prayer of faith wee may fetch from God.

7. Many times the LordWhy the Lord ſometimes bleſſeth even above meanes. above all meanes doth beſtow a bleſſing upon his children, even more than they could looke for, that they ſhould not ſtay too much upon the meanes, but acknowledge every good gift to come from him, and therefore ſtay themſelves on him: and to the ſame end alſo manySometimes croſſeth in the meanes. times he croſſeth them in the meanes, that either they cannot uſe them, or uſing them they prevaile not, even to humble them that he may be God above all.

8. When God beſtowethThe croſſe ſeaſoneth Gods bleſſings. any good gift upon us, its good to feele ſome croſſe to ſeale and ſeaſon it in us.

9. We often want outwardWhy many want outward bleſſings. bleſſings, becauſe we ſo little eſteeme inward graces.

10. Its a common thingGod bleſſeth before he puniſh. with the Lord to bleſſe before he puniſh.

Birth-day.

The celebration of aHow a mans birthday may be celebrated. mans birth-day may bee uſed of ſome and at ſome times, without pompe, ſuperſtition or carnall pleaſure.

Buying and ſelling.

1. In buying and ſellingRules to be obſerved in buying and ſelling. we muſt be carefull that every one may have benefit; and in ſelling rather to be under the market, than otherwiſe.

2. In buying and ſelling this may bee a good rule to guide us, to doe as wee would be done unto: for example, when wee ſell, conſider wee whetherThe tryall of the rules. knowing the marketable price, and goodneſſe of the thing, wee would gladly give ſo much as wee demand, if wee would not, we deale not juſtly; ſo in buying: but herein take we heede that our hearts deceive us not, whereto wee be very prone.

3. Its a ſore diſeaſe commonThe love of gaine how common, dangerous, and prejudiciall. and dangerous among the beſt profeſſers, that they for love of gaine, doe many wayes injure their neighbours, and allow themſelves many practiſes contrary to love, as buying a thing deare to ſell for more than its worth, when they ſell it, and ſo caſting their loſſe on their neighbour.

4. In buying and ſellingWe muſt be ſure our neighbours gaine by us. this is a ſure rule, to be ſure our neighbour gaines by us.

Calling.

1. IF earthly men in earthlyCheerefulneſſe required in our callings eſpecially the Miniſterie. things doe ſwallow up great troubles, and with cheerefulneſſe undertake and accordingly undergoe many hard travels for the ſatisfying of their deſires in pleaſure or profit; how much more ought wee which be Chriſtians, eſpecially Miniſters to cheere up our hearts with the hope of our gaine, that with glad hearts we might ſtudie, pray, preach, and performe the like exerciſes?

2. They who haveThe rich muſt bee moſt painfull in their callings. double allowance of food and wages, ſhould doe double ſervice; therefore the rich ſhould more painfully labour in their vocations.

3. No troubles unleſſeWee muſt not forſake our callings. they bee in caſe of meere ungodlineſſe may make us forſake our callings, which are never free from trouble.

4. Whenſoever wee beHow dangerous to be out of our calling. out of our calling, Satan hath fit occaſion of tempting us.

Chriſt.

1. Two things are neceſſarilyWhat doe eſpouſe us to Chriſt. required to eſpouſe us to Chriſt, the one, to uſe the pure meanes, the other to uſe theſe meanes with pure hearts.The way to come and receive Chriſt.

2. The onely way to come to, and receive Chriſt, is upon good knowledge of his excellencie to deſire him, and by the free offer and faithfull promiſe of himſelfe to us poore ſinners, to give credit to his Word, taking him for our Lord and Saviour, to give our ſelves wholly body and ſoule to him to bee his faithfull Spouſe and ſervants for ever.

3. By this among manyHow one may know whether he hath received Chriſt. other notes, may one know whether hee indeed hath received Chriſt, If hee finde ſuch affection to Chriſt in heaven, as is in a betrothed virgin to one whom ſhee dearely loveth being beyond ſea, thinking the time long till ſhee enjoy his ſweete fellowſhip. This is too too rare.

Chriſtian.

It were a very profitableThe anatomie of a Chriſtian in his ſeverall parts how needfull for us. labour for our ſelves and others, to have the whole Anatomie of a Chriſtian, laid forth diſtinctly in all the vertues pertaining to him, in all the corruptions cleaving to him, with all the promiſes of God, and priviledges both in this life, and the life to come, for encouragement; as in like manner all the threates and miſeries of the wicked here and hereafter, to enforce abſtinence from ſinne; every of them gathered cleerely out of the Scripture with the quotations.

Chriſtianitie.

1. It may be juſtly complained, that if the whole courſe of our beſt profeſſors (except very rare men, miniſters and people, here and there one) were rightly examined, that they are ſo far off from that courſe which is by precept and example layd out to us in the Scriptures, that the moſt have neede to beginMoſt have need to begin all againe. all againe, and to lay a better foundation in the aſſurance of their ſalvation;The want of a good foundation what wofull effects it produceth. for want whereof wofull effects follow, generally ſuch a contentedneſſe in their eſtate, becauſe of ſome conſcience of duty remaining in them, that there is no ſighing after a better life, and therefore no great endeavouring for it, which breeds an uncomfortable reckoning in the end; and indeed from hence it comes that the ſecret wayes of the Lord are not knowne nor ſought after, but ſo it is for the moſt part, that if a man have any grace more than is in the common multitude, he is highly reckoned of, though hee come more ſhort of the true Chriſtian courſe which hee ſhould attaine to, (and ſome carefull Chriſtians doe) than he goes beyond the multitude: and to ſuch a paſſe is our Chriſtian profeſſion come, that if any ſhould ſtep beyond this common coldneſſe and backwardneſſe, he is thought worſe of; as if in godly griefe, too melancholique; if in zeale, too heady and undiſcreet; if in humilitie, too ſillie and fooliſh; if in love and liberalitie, too careleſſe of his eſtate, and ſo in other particulars.

2. Chriſtianitie ſeemesChriſtianity the onely liberty. a bondage, that a man may not doe what hee liſt, but is forced; yet indeede its the onely liberty to the regenerate, who would not doe otherwiſe: to whom onely ſinne is a bondage. Thoſe having within them a good conſcience, (whichPro. 15. 15. is a continuall feaſt) doe finde here even in this life no ſmall pleaſure in the ſervice of God. Beſides their joy in the aſſurance of the reward to come; which is unſpeakeable. Contrarily, there is no peace to the wicked,The wicked Satans bondſlaves. though to outward appearance they live pleaſantly, yet are they Sathans bondſlaves, and after this life ſhall bee tormented with him and his angels world without end.

A civill life.

Many living a civill honeſtGods goodneſſe in making civill men on their death-bed reveale their hidden ſinnes. life, (as its termed) and yet lying in ſome ſecret ſinnes, doe at or before their death often deteſt the ſame, and ſhame themſelves; which is Gods goodneſſe, to ſhew the truth of his threatning, to ſtop the rage of the wicked, and keepe his from ſeeurity.Whence it commeth to paſſe that the godly live not merily in this world.

Comfort.

1. Its much to bee lamented, that God having provided that his children might live merily in him, few finde this more than in proſperitie as worldlings doe, which comes by our ignorance, or light regard, or want of faith of obtaining thoſe ſweet comforts the Lord hath provided for us.

2. They bee few thatWhy ſo few have aſſurance they be in Chriſt. have good aſſurance they be in Chriſt; which comes by our meere negligence in making ſure our calling and Election: no marvell though ſuch feele ſmall comfort in their profeſſion; contrarily, who ſo hath this aſſurance, it muſt needs be great ignorance or ſloath which deprives them of the ſame.

3. To an afflicted conſcience this is comfortable, that although it come to paſſe after ſome travell in the new birth that Gods graces be not ſo ſweete, nor ſinne ſo grievous as it was at our firſt entrance into regeneration, but wee are now weaker in the leſſe aſſaults, than at the beginning in our ſtronger temptations, yet are wee not to deſpaire, conſidering that gracious proceeding comes from God, who ſhewedWhy God ſhewes himſelfe more favourable in the beginning of our converſion than afterward. himſelfe more favourable in our firſt beginning, leſt hee ſhould diſcourage us, and for that we wholly reſted on him, even in our leaſt temptations, denying our ſelves, and now hides himſelfe for a ſeaſon, to make and give us tryall of our ſtrength, when as wee leſſe forſake and ſuſſpect our ſelves; no not in greater temptations, that we taking the foile might be humbled, and acknowledge the continuance of our health to come onely from him.

4. Many hinder themſelvesAll true comfort comes from Gods rich mercie. from true comfort in ſeeking it from their owne worthineſſe, which they doe in being without hope becauſe of their unworthineſſe; when as all true comfort comes from Gods rich mercie withPſal 130. 7. whom is plentifull redemption.

5. As its dangerous to perſwade our ſelves of comfort, when there is no feeling of inward corruptions, ſo it is perilous to refuſe all comfort when our ſincere purpoſes are defiled with many corruptions in our practiſes: and therefore they from whom Satan laboureth to ſtealeIts ſometimes Satans policy that wee ſhould ſtill complaine and grieve for our corruptions. away the ſincerity of their hearts muſt take heed they be not ſtill complaining and grieving for their corruptions, as that they obſcure the worke of Gods Spirit (which muſt encourage us againſt our manifold faintings) and make them to walke uncheerfully in their callings; ſeeing that the glorious bloodſhed of Chriſt is not ſo impotent, as being of force to ſave the greateſt ſinnes and ſinners, it ſhould not be able to purge the ſmaller inſirmities of the Saints, and if any thinke their prayers and obedience all but in faſhion, this ſenſe with griefe ſheweth that it is not altogether in faſhion, and the ſenſe of this imperfection doth more pleaſe the Lord, than the imperfection doth diſpleaſe him.

Gods children often ſeeThe godly are often deprived of the comfort which they had before. no comfort in their life, though they have had true comfort, and have forgotten it, or ſuſpect it: who though they ſhould die, without that ſenſe of comfort they deſire, yet their ſalvation is not to bee doubted of, ſeeing they ſhall not be judged according to the inſtance of their death, but the courſe of their life. Wee are notGods mercies towards ſuch in their death not to be miſtruſted. therefore to miſtruſt Gods mercie in death, bee wee never ſo uncomfortable, if ſo be it hath beene before ſealed in our vocation and ſanctification.

Communion.

1. For ſitting or kneelingThe peace of the Church to be ſought. at the communion, its good to ſeeke the peace of the Church, leſt the remedie of evill bee worſe than the evill it ſelfe.

2. A good Miniſter willA miniſter muſt prepare his people before hand. take great care to prepare his people for the Communion, both privately and publiquely, marking their proceeding thereafter.

3. Theſe promiſes arePromiſes to be required of Communicants. fit to bee taken of them who firſt are received to the communion, and that in the ſight of God, and preſence of ſome faithfull witneſſes, that they would labour, 1. To grow in knowledge of the Word. 2. To depart from their former ſinnes, and to leade an holy life. 3. To keepe the Sabbaths in godly exerciſes as much as may be, and come to bee inſtructed publiquely and privately. 4. If they fall into any ſin, to abide the cenſure of the Church, yea not profiting in knowledge to bee ſuſpended from the Sacrament.

4. After wee have partakedExamination required after our participation thereof. of the holy communion, wee are to examine our ſelves, whether wee receive the ſame worthily, and whether we have therein received Chriſt; the tryall whereof is byWhether or not wee have received Chriſt therein. our comfort of all good from him and our conſcience to yeeld our ſelves wholly to be his, and to ſerve him; Oh the happines of ſuch as have received him, they watch & pray leſt they enter into temptation.

The Communion of Saints.

Its a principall part ofWe muſt ſtill be doing or receiuing good. the communion of Saints to bee moſt carefull either to bee doing or receiving good; therefore when wee joy to ſee our friends, this muſt humble us, that wee want this Communion.

Compaſsion.

Wee muſt learne toWe are to ſympathize with others in their griefe. pittie them that being grieved with themſelves, and finde no peace with God, are grieved with others and impatient; for this was in David and othersPſal. 73. 13 of Gods deare ſervants.

Complaint.

1. Wee complaine ofWee make little uſe of our complaints. many things amiſſe, but ſee not, nor ſearch for the cauſe, much leſſe labour to remoove it, and ſo make little uſe of our complaints.How dangerous to complaine of our weakeneſſe, and yet therewith to pleaſe our ſelves.

2. It cannot bee but a moſt dangerous eſtate, to bee ever complaining of our weakneſſe, and yet therewith to pleaſe our ſelves, though wee finde no prevailing againſt the ſame.By what meanes concupiſcence may be avoided.

Concupiſcence.

To avoide concupiſcence, continually examine thy ſelfe by the law; meditate with reverence on the word; walke painefully in thy honeſt calling, ſhame thy ſelfe before thy friends; uſe temperate diet, ſleepe, apparrell; watch over thine owne eyes, eares, and other parts of thy body; have a zealous jealouſie of places, perſons, and all occaſions, to avoide the evill, and ſeeke the good; humble thy ſelfe with ſhame of ſinnes paſt, griefe of ſinnes preſent, and feare of ſins to come, with a diligent uſe of faſting, prayer, and watching as neede requires.

Conference.

1. Its too commonly ſeene even among deare friends, and thoſe alſo true Chriſtians, that in much talking even about goodIn conference contention often ariſeth. things alſo, there fall out diverſities of opinions, which commonly (if great care and conſcience be not had) breede contrary reaſonings, in which moſt offend by ſtiffeneſſe in maintaining thereof, and hard it is not to let ſlip ſome inconſiderate ſpeech, which if it bee ill taken makes breach of love, and falling out many times when no ill was meant: which being dulyThe fault is principally in the ill taking of things ſpoken. conſidered, me thinkes the greater fault is in the ill taking of any thing ſpoken or done, rather than in doing or ſpeaking; for this proceedeth rather from temeritie and inconſiderateneſſe, upon a ſudden motion, which a right good man may offend in againſt him whom hee dearely loveth, and proceeds not ſimply from ſo great want of love, as might be thought, even as wee may ſee in a loving mother to her childe. But ill taking proceeds fromThe reaſon. more deliberation and reaſoning of the matter, and more manifeſtly bewrayes want of love to take any thing worſe than is meantThree ſeverall faults compared together. in either party. Its a ſinne to ſpeake inconſiderately that which may offend, a greater to take that ſpeech in ill part, and the greateſt for the firſt to take in ill part that his ſpeech was illPrayer requiſite before conference. taken.

2. Being to conferre of any weightie matter, wee are to prepare our ſelves by prayer both to ſpeake and heare.

3. The viewing, touching,Suſpition of evill to be avoided. or familiar talking with a woman, eſpecially religious, either without neceſſary occaſion, or then without prayer for holy affection, is dangerous.

Confidence.

1. It is a ſinfull fearefulneſſeHow dangerous it is not to confeſſe our confidence in God. in any fond Chriſtian, not to profeſſe his confidence in the Lord, and not to glory in his portion, and to have no comfort that hee glorifieth God. This is found very diſhonourable to God, unprofitable to themſelves, and hurtfull to good and bad.

2. It ſeemeth that of allConfidence and comfort in God the Chriſtians crowne. the gifts of the Spirit, our confidence and comfort in God, ſhould eſpecially bee called our crowne, as every way the chiefeſt for our ſelves.

3. Herein may wee beeHow to bee confident about Gods judgements confident, that God hath provided a way, whereby wee may be aſſured either to ſcape the judgement which falls upon others, or at leaſt to bee bettered thereby, that it doe us no hurt.

Conſcience.

1. The teſtimonie ofA good conſcience may breede joy, a bad ſorrow: with the reaſons of either. a good conſcience may, ought, and doth breede joy, becauſe it confirmeth to a man that hee doth beleeve, and ought not make him beleeve who did not. So the accuſation of mans conſcience, that his life ſhewes no ſound fruite of faith, may, ought, and doth oft breede ſorrow and feare, for that it bewrayes the want of faith, and ought not hinder him from beleeving, who doth not at all, or very little; whereupon followes, that all ſuch as be ſo careleſſe inWhat the careleſſe in their life are to doe. their life, ought to doubt whether they truely beleeve, and ſo bee grieved for it, that they reſt not, till they by application of Gods promiſes unto them doe ſoundly beleeve, that thereby their life may bee amended, and their hearts ſoundly rejoyced; by all which appeares that true Godlineſſe increaſeth not faith, but ſheweth faith,True godlineſſe encreaſeth not faith; nor ungodlines decreaſe it. and ſo makes more ſure of ſalvation than bare faith: neither ought any ungodlineſſe decreaſe our faith, but rather ſhew the want of faith, and thereby drive men to ſeeke more ſoundly to beleeve, leſt they periſh.

2. In affliction eſpeciallyHow to comfort the conſcience in time of affliction. when the conſcience (though perſwaded that the Lords intent hereby is to make us better) can hardly finde comfort of Gods love that hee is not offended, its good to apply this comfort, that, being in Chriſt nothing ſhall be laid to our charge, neitherRom. 8. 1. any thing condemne, ſeeing God in Chriſt is fully ſatisfied.

Conſent.

If once wee give conſentDangerous to give conſent to ſin. to ſinne, wee are made ready to fall into more and many ſinnes, and making no conſcience of one ſinne, wee ſhall not make conſcience of many and great ſinnes; and ſo beeing once inwrapped in ſinne,Hard to get out of the devills clawes. its an hard thing to get out of the clawes and cluches of the Devill. Lord give us grace to ſee and reſiſt the very firſt ſinne.

Contempt of Grace.

1. Though it bee wonderfullWhence it is that many doe not embrace pardon and life offered to them. that any ſinner knowing pardon and life to bee offered to him, ſhould at leaſt not embrace it, yet both Scripture and experience daily ſhew it to bee ſo, even as in many earthly caſes is to be ſeene: let a Prince offer pardonSimil. to many rebells, or a father reconciliation to his diſobedient ſonne, or a Phyſitian healing medicines to his diſeaſed patients, not a few of them reject the ſame. The cauſes1. From ignorance. of this contempt may bee many; ſome men of meere ignorance know not the excellencie of the benefit, and therefore neglect. Others2. From feare it would coſt too deare. would bee glad of it, but judge it would coſt them too deare, too much travaile and paine to come by it. Others through infidelitie3. From infidelitie. (naturally running in all, till God give more grace) doe diſtruſt they ſhall never have it, and ſo deprive themſelves of it: by all which and the like meanes it comes to paſſe, that though grace in the Goſpel bee offered to all, and many know ſo much, yet very few truely embrace it, even ſuch alone whom God draweth.

2. Such is the corruptionWhy the Goſpel is not now ſo reſpected before. of our nature that the beſt things waxe vile by the commonneſſe of them, no marvell then that the Goſpel have no ſuch credit, and bee ſo loved, reverenced, and embraced now, as it was at the firſt entrance thereof amongſt us.

Contentation.

1. Vnleſſe a man bee perſwaded by faith that hee diſcharging his duty for his maintenance, thatHow to uſe this world well. portion which God ſendeth is fitteſt for him, and that hee can bee content to be poore, hee can never uſe this world well.

2. To breede contentmentHow to bee content with our condition. with our condition whatſoever; weigh wee. 1. That nothing comes to paſſe without Gods decree and providence. 2. That the ſame is not onely good in reſpect of God, but alſo for the beſt to all Gods children, wherewith therfore wee ought to bee contented.

Contracts.

1. Contracts beforeDirections touching contracts before mariage. they bee publiſhed by the Miniſter are to bee knowne of him, and therein this is a good orderly proceeding before ſome honeſt witneſſes to demand, 1. How neere or farre off in conſanguinity they bee. 2. Whether they together or either of them to other have beene precontracted. 3. Whether they have their parents conſent, without the knowledge whereof hee is not to proceede. 4. Whether they purpoſe to ſolemnize their marriage in the congregation. Theſe being granted before the parents or their vicegerent, to proceede to prayer, and exhortation to ſome generall duties of men and women, and ſo to contract according to the common Liturgie in the ſight of God with prayer. The exhortation may bee briefly a diſcourſe of the doctrine of the law and faith applyed to their eſtate of marriage, and ſo their ſpeciall callings, and moſt neede.

2. They which contractThe Parents conſent to bee had. themſelves without their governours or parents conſent, if they bee alive, are to confeſſe their fault publiquely before they bee marryed, that others may heare and feare.

Corruption.

1. Such is the corruptionMen doe leſſe eſteem Gods graces when they moſt abound. of our nature that though wee bee wonderfully delighted with Gods graces, yet when wee abound with them, we leſſe eſteeme them, than when wee begunne to enjoy them.

2. Our corruption isOur corruptions like the wantonnes of children. like to the wantonneſſe of children, who either will do as they liſt, or elſe leave all undone.

3. Its a common corruptionImmoderate griefe occaſioneth forgetfulnes of former mercies. ſo to grieve at evills preſent, that unthankfully wee forget former mercies.

4. Its too common a corruptionDangerous to reveale ſome conceale our greatew infirmities. that wee can diſcloſe many of our infirmities, and keepe the greateſt cloſe.

Good Counſells.

Beleeve to bee ſaved, asHow to beleeve to bee ſaved, live, pray, labour for grace, provide for our ſoules. a Publican; live as a juſticiarie: Pray as idle beggars who live by begging: Labour for grace, as worldlings toile for wealth: Provide for thy ſoule as thou doeſt for thy bodies, reſt, foode, apparrell, andNote. ſuch like neceſſaries; feede to bee fitter to labour: ſo labour, as to get a ſtomack to thy foode.

Holy Dayes.

IN thoſe, wee muſt redeemeThe uſe of holy dayes. the time in reſting from our callings.

Death.

1. This amongſt othersWe art to be in readines againſt our departure out of this world, daily preparing for the ſame. ought often to bee thought on, to have all things in a readineſſe againſt our departure out of this wretched world, and therefore not onely to ſet out outward eſtate in order (which naturall wiſe men doe) for the good and peace of our poſteritie, but eſpecially to ſet our ſpirituall ſtate in ſuch a readineſſe, that wee may with continuall care and comfort, waite for our change, and our Saviours ſecond comming; and withall to leave to our poſteritie ſome teſtimonie of Gods Fatherly dealing with us, and fidelitie in performing his promiſe to us, the ſeede of faithfull parents, that our poſterity may bee hereby ſtirred up to ſerve the Lord God of their fathers.

2. Wee can better awayTo meditate on death or judgement, which beſt liked. to meditate on death which Sathan covereth with eternitie following; than on the day of judgement where wee all muſt make our accounts.

3. The bare meditation of death doth ſo farre move us from ſuffering with delight to dwell on earthly things, as reaſon diſſwadeth us to make any coſt about a tenement, where wee know wee ſhall dwell but a while; yet ſuch imaginations of death build up in the meane time the kingdome of pride in us. Wherefore it ſhall beeHow to meditate on death profitably. more availeable, when we meditate of putting off this Tabernacle, we thinke alſo of putting on the Tabernacle of righteouſneſſe, and how without that wee ſhall never ſtand with comfort before Chriſt in his Kingdome.How to thinke of life and death.

4. As wee are ſo to thinke of life that wee bee content to die, ſo we are to thinke of death, that we be contented to live. TheThe feare of death not to be diſliked. feare of death is no more to bee diſliked, than not to feare: for both may be with good conſcience, and in faith, if they exceede not; for its allowed by grace and nature to feare Gods judgements.

5. To call to minde oldThe uſe to be made of dying people. ſinnes of them which are a dying is neceſſary to bee done of thoſe which viſite them; for if they have truly repented them, then are they not guilty of them, and others may profit thereby. If they be guilty, the trouble of their minde ſhall turne to their good, in that they finde their judgement in this world, and eſcape the everlaſting judgement to come.

Decay of Grace.

1. A moſt grievousA great judgement it is not to thrive by the many helpes wee have of our ſpirituall nouriſhment. judgement of God it is (though ſecret, and therefore not to us ſo ſenſible) that having many excellent helps for our ſpirituall nouriſhment, yet Gods curſe ſeemeth to bee thereon, in that wee thrive ſo little thereby: wherein notwithſtanding the Lord is to bee cleared, who (givingThe cauſes hereof. his grace ordinarily by meanes) doth moſt juſtly keepe it from us, partly for our unworthineſſe, either for ſome olde ſinne unrepented of, or ſome preſent corruption not reſiſted; and partly for our contempt of it, in that wee ſetting ſo little by it, have ſo ſleightly ſought it, and having received it in any meaſure, were no more charie and carefull in keeping it, but through our careleſſeneſſe loſt it, and through our pride and preſumption provoked theThe Remedie. Lord to take it from us: let our earneſt purpoſe and prayer bee, for the better obtaining of it, to avoide the letts, and to uſe more carefully and conſtantly all good helpes, and particularly holy conference, which by experience wee ſhall finde to bee exceeding profitable.

2. The cauſes why manyThe cauſes why many decreaſe in godlineſſe. decreaſe in godlineſſe bee divers, as namely the neglect of thoſe meanes which before they uſed, eſpecially of the private dealings with themſelves, and brotherly conferences in ſuch ſtrict manner as before, whereof we be ſoone weary, in that by nature wee ſeeke our eaſe, and through cuſtome grow cold, and through ſecurity and pride waxe blinde and ſee not our neede thereof. So alſo that wee by Satans ſuggeſtion and our owne corruption doe privily fall into a good liking of our eſtate in regard of former grace received, wherby it comes to paſſe, that wee feeling our ſelves to bee freed from the danger of ſinne and condemnation, doe not ſo feare it, neither are terrified with the ſight of it in us, but through a privie preſumption of our ſafety, wee eaſily pardon our ſelves, and deale not ſo ſtrictly with our ſelves as before; and thus ſinne creepes ſore upon us to our great hurt. Some there bee, though the fewer, who more than they ought torment themſelves for their little growth. Others (and thofe the greater ſort) who have and doe continue in a careleſſe peace, whom indeede it much concerneth to bee humbled for their little growing in grace. The meane whereinThe Remedies. a man may with ſome comfort ſtay himſelfe muſt partly ariſe from a wiſe judgeing of himſelfe by comparing his former and preſent eſtate both in the uſe and profit received by the meanes: wherein this may fitly be conſidered, that a young plant doth more ſenſibly ſhew his growth, than an oldeSimil. tree, but the olde tree brings forth more ſound fruit in his ſeaſon; the decay or want whereof wee muſt thus remedie, even by calling our ſelves to a ſtrait account, to ſee upon what warrant wee enjoy our peace, and ſo to feare our hearts with ſuch teſtimonies of Scripture as doe tell us that this life is not the life of a Chriſtian, who muſt bee a new creature, and muſt walke in the ſpirit, and muſt mortifie the deedes of the fleſh, that ſo wee may withdraw peace from our conſciences till wee ſee ſome change of our troubled ſtate, and recoverie thereof.

Delay.

Many times when weeWhy the Lord often delayeth comfort. 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 inWho the Lord delighteth in. the Lord, in him doth the Lord delight.

Devills.

1. By creation goodA deſcription of the devills or evill ſpirits. 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 bee 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 greive ſo for one ſinne as to neglect others; ſo running into extremities, yea to winke at ſinne, to thinke it tolerable, to taſte 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 voyce, and ſuch like, thanOf olde, men were more affraid of the devill than now. now in the Goſpel when they heare of his privie working and fighting againſt mens ſoules, which is much more dangerous, and yet it is nothing feared; and yet wee can never beleeve and feele the graciousNote. help of Gods holy Angels, till wee beleeve and feele the hidden aſſaults of Satan and his ſpirits.

3. As God and his goodThe protection of the good angels comforteth in well doing; as the evill ſpirits being about us humbleth in evill doing. 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 beeing in great danger void of all helpe of man, yet God is with us, and his Angels, and for our humbling in evill doing, that though no man ſee or can hurt us, yet the devill and his ſpirits be about us.

Diſcerning.

1. Many are outwardlyMan ſeeth not as God ſeeth. 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 beeWiſedome and charitie requiſite. deſired in diſcerning of men, but charitie in judgeing, and praying for them.

3. They with whomThree notes whereby to try thoſe with whom we would converſe. wee would converſe may bee 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 doe them good, and warie to ſpeake of their infirmities, and that with griefe.

Diſcipline.

1. Wee are bound to bee thankefull to God for that diſcipline wee have, (though there bee great want of it) for its the Lords will to advance his gloryGods wiſdome in affording no ſtricter diſcipline. 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 bee 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, bee godly of conſcience, being a diſcipline to themſelves, but many may ſeeme godly under diſcipline which doe it for feare rather than for love.

2. This is a good orderA good order of diſcipline. 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 Satans

Deſpaire.

1. Its 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 heeHow the devill driveth to deſpaite. doth by perſwading them that their ſinnes bee ſo great, ſo many, and of ſo long continuance, that they cannot be forgiven.Satan tempteth at ſometimes to deſperation, as at other to preſumption.

2. A dangerous policie of Satan it is to provoke men to deſpaire in perſwading 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 doubtingHow capitall a ſin diſtruſt is. of Gods helpe in our neede: its 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 wee areWee are prone to it. to it may appeare in our tryalls of paine, debt, and the like, wherein wee truſt to meanes.

3. We fall into this by reſtingHow we fall therein too much on meanes, neglecting to meditate on Gods truth.

4. To truſt on God isHow to remedie it. the ſpeciall remedy to cure this maladie.

5. Its a commoe temptationGods former liberalitie doth not prejudice his future mercies 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 hee beginnes to ſhew mercie he will never ceaſe.Note.

Doctrine.

When there is a doctrine generall or equitie in the word, the examples though particular may bee generally applyed.

Doubting.

1. What manner ofHard to diſcerne what doubting ſtands with faith. 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 comfortGods children doubt and waver oftentimes, which the Lord diſpoſeth to good 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 happie and joyfull, they ſhould bee 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 weakeneſſe whichTo doubt is a ſinne, and to bee withſtood. muſt bee 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 andHow to remove the ſame. weakeneſſe 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 bee 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 our ſalvation by Chriſt. ButCauſes of Salvation. for ſo much as all our comfort ſtands in this, that God who juſtifieth the ungodly hath freely given his Sonne, and in him is reconciled to us being his enemies, and hath by his Goſpel called us, and by his Spirit wrought faith in our hearts to receive Chriſt ſo given unto us; whereby, wee being dead in ſinne and having no goodneſſe in us, were made alive to God, and ſo were new borne, and then doe beginne to bee changed firſt in affection, and then in converſation by little and little, from a childe growing to a riper age inThe aſſurance of our new birth a remedie againſt doubting. Chriſt. Therefore if wee have this aſſurance of our new birth, though we feele much weakenes of the ſpirituall life, yet wee ought not to doubt whether wee bee Gods children, ſeeing hee that is ſo new borne as aforeſaid, can never dy, but rather wee are to remember, 1. Wee are but children, and therefore weake. 2. Wee are very ſubject to many ſpirituall diſeaſes, ſome ſuch as take away ſenſe of life, and therefore muſt ſeeke to bee cured and not deſpaire of life ſeeing wee cannot periſh. This cannot breede ſecuritieSenſe of our weake neſſe and infirmities no breeder of ſecurity. in ſinne to any, for hee that ſeeing himſelfe miſerable doth beleeve to bee ſaved by Chriſt, cannot but love God, and for love ſtudy and travell to obey him, no more than fire can bee without heate: ſo that they who ſay they thus beleeve, and live not Chriſtianly, are lyars and the truthFaith and an holy life go together. is not in them. If any tender conſcience, ignorant and weake (for ſo muſt they needes be) ſhould ſay, I am ſuch a one, becauſe theyComfort to a tender conſcience. feele ſo little grace in them, they may manifeſtly be diſproved by the true effects of faith, (which no faith can bee without) true love of God, his Word, his Saints, deſire to pleaſe God, griefe for former and preſent ſinnes, and ſuch like. If any hypocriteThe hypocrite diſproved. will ſay he thus beleeveth, and in ſome meaſure thus liveth, let him try his inward affections why hee doth all duties; it will bee found not in love to God and recompence of his kindneſſe, but either for the credit of the world, or mercenarily for obtaining Gods favour, whom his ſecuritie, jollitie, preſumption, and want of ſenſe of his infirmities, and of an holy feare of falling and care to pleaſe God in ſecret will deſcrie.

3. A true beleever fallingHaving fallen into ſin to doubt of Gods favour will not raiſe up into ſinne, ought (if hee can) hold his confidence, though he be foulie fallen, and rather lament that he Gods childe ſhould ſo diſhonour his Father; for the doubting of Gods favour cannot raiſe him from his fall, but the beholding of it, is that alone which will breede holy and acceptable ſorrow for ſinne, and conſcience of amendment.

4. Its evident that manyThey who moſt ſuſpect their owne weakeneſſe prove ſtrongeſt in the time of triall. of the carefulleſt Chriſtians ſeeing their infirmities, doe moſt doubt whether they have faith, who yet for the moſt part in time of triall finde more than others who bee more ſecure and confident: but yet this is their fault, that they looke too much to effects and not to the cauſe of their juſtification, and in beholdingThe ſaints looke too much on the effects, too little on the cauſes of juſtification. the effects, through ignorance and feare, judge amiſſe, not ſeeing the true effects of faith in them, being blinded with their wants.

5. This is found in many true Chriſtians, that they oft doubt of their ſalvation, and feare they bee not Gods children, becauſe they ſee ſuch ſinnes and wants in themſelves, and hereupon bee oft moved to greater care of an holy life thinking that otherwaiesMany ſeeing much corruption in themſelves, weaken their faith that they might by feare be made more carefull in life, who ſhould indeede increaſe their faith, that they might be more quickened there by to an holy life they may not beleeve; and on the other ſide, that if they ſee more mortification of their corruptions, and more ſtrength to good duties, that they may boldly beleeve: wherein they pittifully deceive themſelves many waies. 1. That they often obtaine not their deſire in mortification. 2. That if they by this meanes pricke themſelves to more care for a ſeaſon, yet ſo ſoone as their feare is ſlacked their care is ended. 3. That if their care ſhould continue, yet this is not that which can either cauſe them firſt to beleeve, or elſe any way encreaſe their faith: onely this can more certainely prove, that they have and doe indeede beleeve, and ſo may comfort them; for there is nothing that can beget or encreaſe faith, but Gods promiſe, and ſeales thereof truely applyed. They therefore who doubting doe thus thinke to increaſe faith by leading a better life, doe take a wrong courſe, and plainely ſhew that in their holy life, they ſeeke themſelves and not the Lord, and are not moved thereto by the true love of God, which is the chiefe mother of true obedience, whereas they ought rather, (having good cauſe to doubt whether they have ſoundly beleeved, ſeeing they finde in themſelves no comfortable fruits of their faith) to labour more ſtedfaſtly to beleeve, that ſo their faith, as fire increaſeth by the heate of it, may ſend forth more fervent effects of love to God and obedience, which ſhall then effectually comfort them, ſeeing ſuch fruits of ſuch a root.

6. In the deepeſtA principal meanes of weakening of faith. thoughts of our ſalvation this oft riſeth up to weaken our faith, that God having ordained ſome to deſtruction, and yet (to make the ſole cauſe of mans perdition to bee in himſelfe) prepared a remedy for all, and in his teſtament bequeathed it to all, and publiquely proclaimed it to the world, though for his part determining to give grace to receive it onely to his choſen, and to leave the other to themſelves; what warrant wee have to beleeve, that wee are of them to whom God hath determined to give his grace, and who indeed ſhall receive it; and not of thoſe who herein deepely deceive themſelves. Whereunto theThe removall thereof. ſoundeſt anſwer is this, that, the ſecret determination of God is to himſelfe, and not to bee enquired into of us, who cannot know our election till wee know our effectuall calling; who to this end muſt attend to his revealed will, wherein hee certifieth all to whom the Goſpel commeth, that he would have none periſh, but beleeve, and therefore inviteth all of them, exhorteth, entreateth them by his miniſters to bee reconciled unto him, and ſore threatneth if they beleeve not. Vpon all which this may bee concluded, that its great ſinne and follie for him to whom the Lord hath revealed his will concerning his ſalvation, and by many meanes prepared him thereto (as giving him ſight and ſenſe of his miſerie, knowledge of, and unfained deſire of Chriſt the onely remedy, calling and commanding him to receive him, together with cleere knowledge that hee in his word hath promiſed this remedie to him) for him I ſay its great ſinne notwithſtanding all this (upon no ground, but onely a ſuſpicious feare) to doubt that God will not yet ſave him, but doth this to his farther condemnation, whereof there is no feare, but to ſuch as contemne this grace, or receive it in vaine, not being drawne thereby in truth to love and ſeeke Gods honour by unfained obedience to his will, whereas all they who knowing the benefit by Chriſt in reſpect of the greatneſſe of it, and their owne great unworthineſſe, doe feare they ſhall never obtaine it, though they above all deſire it; they I ſay ought to bee bold andIts no preſumption to give credit to God in his Word. 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, Matt. 11. 28. Yea hereupon ought they boldly without feare to adventure their ſoules health and 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)Vnbeleefe an horrible ſinne. whereby they knowing what God hath ſayd, 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 hearts and lives, ought to be of good comfort and ſhake off ſuchCauſes of diſtruſt. doubts. The cauſe of this diſtruſt is in many their own unworthineſſe, which bewrayeth great ignorance and errour, that God giveth his Sonne to the worthy, though not of merit (which no Proteſtant holdeth) but of meere mercy to thoſe that truely repent them, (which is pettie Poperie) whereas the truth of God is, that he having given his Sonne 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 dayly to grow therein; therefore as none ought to beleeve becauſe they have repented, ſo none ought to bee afraidOur unworthineſſe muſt not let us from beleeving. 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 ofHow to remove doubts of Gods favour. our doubts of Gods favour either generally or in ſome particular actions, there muſt be, 1. A ſound judgement to direct when wee ought to doubt or not, and 2. A dayly labour according to our judgement to doubt and beleeve as cauſe is.

Dreames.

Of dreames which makeThe uſe to be made of dreames whether. ſome deepe impreſſion in us, and abide longer, its good to make ſome profit, and they may bee thought to come from God or the devill, according to their divers ends and effects. AnEvill, 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 mayterrible, forewarne of ſome evill to come, that we may avoyde it by good meanes, yet ſo as we neither feareor them too much, nor quite contemne them: ſo for the good, that wee perſwadegood. not ourſelves of having it, nor yet neglect it. The ſame may be ſayd for the event of witcheries and ſlanders.

Dulneſſe and Deadneſſe.

1. A common thing itDulneſſe when chiefely found. is in Gods children after their greateſt joyes to feele great dulneſſe and deadneſſe of minde. When the ſame ſeiſeth upon us,The cauſes thereof to be ſearched. 2. We ought to ſearch the cauſe, whether doing 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 unthankefulneſſe for former graces. 2. WeThe remedie to bee uſed. 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 meanesGods helpe to be waited for. to offer our ſelves to God, waiting patiently for his helpe, eſteeming neither too little nor too much ourNote. affliction.

2. It falleth out that Gods children are ſometimes more dull with theWhy the godly are ſometimes more dull with the publique meanes than without. publique meanes, than 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 toThe omiſſion of a duty for infirmities ſake how dangerous. leave a duty undone, is to cover ſinne, not to overcome it.

Earneſtneſſe.

IN our earneſtneſſe itsIn earneſtneſſe the heart is to be ſearched. neceſſary to ſearch our hearts, whether it bee of the Spirit, or of the fleſh; and if wee cannot ſee the depth of our hearts, it argueth want of prayer and travailing with our affections to know them.

Eaſe. Long eaſe how dangerous.

Long eaſe will bring either ſuperſtition, prophaneneſſe or hereſie through our corruption.

Elect and Reprobate.

A Reprobate of knowledgeDifference betweene the faith of the elect and of the epr obate. lying in deſpaire, may beleeve that both Chriſt can and would eaſe him, if he could beleeve and come unto Chriſt to be eaſed; but diſtruſting this, comes not, turnes away from 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 hee comming ſhall bee eaſed, and therefore indeed ſeeketh with faith to Chriſt, and is eaſed; to come to Chriſt is not ſimply to beleeve,What it is to come to Chriſt. 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.Simil.

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 toVnwillingneſſe to doe good to be ſtriven againſt. 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 opportunitie to doe the ſame.

Examples. Particular examples when to be made generall inſtructions.

Particular examples may be made generall inſtructions, when the cauſe of them is generall.

Exerciſe.

As God hath givenThe variety of heavenly exerciſes tedious to our nature. 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 whereinWhat uſe is to be made of our failings. we have failed in any part of our dayly practiſe, we are not to make ſlight account thereof, or favour our ſelves therein, but labour ſpeedily to recover, leſt w grow hardned and incurable.

Faith.

1. Such as by hearing of Witches and fearefullA proofe of a weake faith. practiſes of Satan bee ſore frighted, are to know their faith is weake and comfort ſmall (for the ſound beleeverPſal. 112. 7. 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 bandWhat benefits we enjoy by faith. of our Vnion with Chriſt, wee 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 encreaſeHow to encreaſe faith. 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 to finde ſtrongMeanes whereby to be encouraged unto all godlineſſe. comfort in the Lord, and thereby good encouragement unto all godlineſſe is daily to conſider deepely, 1. His owne miſerable eſtate by nature, that thereby he may be ſtirred up to cry with the Apoſtle, O wretched man that I am, Rom. 7. 24. who ſhall deliver mee from the body of this death? And 2. he is no leſſe to regard the remedie hereof in Chriſt, that beholding the ſingular benefit thereof, he may more unceſſantly deſire it: and ſo 3. the truth of Gods promiſe, that he may be more and more aſſured that Chriſt is his, and hee the Lords, that this may comfort and encourage him in all godlineſſe.

4. There is great differenceDifference betweene knowledge and faith. betweene knowledge and faith, for a reprobate may know by the Word of God, and ſo beleeve that God hath promiſed his Sonne to him (as well as to others) and yet not lay hold on this promiſe, which is true faith, which he onely doth who ſo reciveth Gods promiſe that thereby he is certainly perſwaded that he ſhall have the thing promiſed, which makes himſelfe ſtay for his ſalvation hereon, and patiently to waite and looke ſtedfaſtly for the ſame.

5. The true doctrine ofThe true doctrine and practiſe of faith a ſtranger. faith is a ſtranger, much more the practiſe of it, that men ſeeing themſelves moſt curſed wretches, yet ſhould be aſſured that God hath given them his Sonne, and in him eternall life; for hee that hath this aſſurance, cannot but have much comfort even in afflictions; and this onely is it, which will make a man willing to deny himſelfe.

6. Its a matter veryFew know or doe every thing in faith. weakely knowne, much more weakely practiſed of moſt Chriſtians to doe every thing in faith, which muſt needes deprive them of much comfort, if they live not ſecurely, contentingFoure things to be laboured for of him that would doe any thing in ſaith. themſelves with opus operatum: for remedy hereof this is to bee knowne and laboured for of him that doth any thing in faith, 1. That he knowes the thing he doth in omitting or committing, bee commanded of God, and therefore endeavour to pleaſe God therein. 2. That he know and remember Gods promiſe made in Chriſt to ſuch obedience. 3. That he give credit to this promiſe, that God for Chriſts ſake will accept his true (though weake) obedience. 4. That hee with this perſwaſion doe offer up his ſervice to God in the name of Chriſt. How infinitely in all wee all doe faile is lamentable to conſider, eſpecially that weeNote. doe not the things we doe in faith, and therefore no marvell it is, though God withhold many ſweet comforts which otherwiſe wee might finde.

7 True faith in myTrue faith never throughly quenched. judgement, is never ſo quenched, that neither the owner nor any other can ſee any life thereof, but there is ever ſome fruite of the Spirit to be ſeene if we marke it.

8. An holy life cannot make any unbeleever toAn holy life ſheweth in what ſort wee beleeve, as iniquity who beleeve not. beleeve, neither properly increaſe faith, but onely as fruites prove the tree good, and ſhew in what ſort we beleeve: ſo no iniquity ought to hinder anyHinderances of faith 1. Security occaſioned through ignorance, neglect, or contempt. from beleeving, but onely ſheweth who beleeve not.

9. Hinderances from faith are theſe, 1. Securitie, making no reckoning of it, or too ſmall, or both, either of ignorance, neglect, or contempt, and therefore either never goe about it, or too ſlightly, uſing ſome meanes, not all, or not conſtantly to the2. Preſumption or diſcouragement. end. And 2. in ſuch as make reckoning of it, either preſumption, (that they have it when they have it not, or may and ſhall have it without ſuch meanes uſed, as without which it cannot be looked for) or diſcouragements, 1. That it is impoſſible for any, or for them either ſo weake, that they ſhall never hold out, or ſo unworthy that God will not give it them. 2. That it is over tedious to attaine to, will coſt too much paines, or bring too much trouble, by forgoing all delights and gaine, or falling into many dangers and perſecutions. To remedieRemedies hereof. which, 1. we muſt make chiefe reckoning of it, asMat. 13. 46. the pearle for which wee will ſell all. 2. Conſider the difficultie, that we ſuſpecting our falſe hearts, and weake ſtrength, may uſe all meanes to attaine it. 3. Comfort our hearts by the word of the Lord, that its not onely poſſible but eaſie, even for us in our owne eyes moſt unworthy, through him who is able to performe what hee hath ſpoken, and is more willing to grant, than wee to ſeeke, as appeares by his inviting us, who ſeeke not after him.

10. Faith is well liknedFaith likened to fire. to fire, whereof if a man have a ſparke covered in the aſhes, if he ſhall content himſelfe therewith, not labouring to encreaſe it, in time it will goe out; and if not, hee ſhall yet have but ſmall uſe of it, and oft have much to doe to finde it. So they who finde ſome faith in them, and therewith content themſelves, ſhal ſoone leeſe it, or bee ſo to ſeeke of it, that they have ſmall uſe of it in their lives, either to comfort them that they are the Lords, or to guide their lives; whereas every one ought to kindle his litle ſparke, ſo that he might alwayes have the heate of it, and warme others.

11 Whoſoever armesHow dangerous not to be armed with faith. not himſelfe with faith, ſhall live ſecurely or fearefully, not comfortably.

12. Qu. Whether isLuc. 15. 18 Whether this ſpeech, [I will goe to my Father] be of faith or before it. this ſpeech, I will goe to my father, of faith, or may it be before faith? An. The parable is to bee underſtood of profeſſors ſuch as the Iewes were, who were in profeſſion the children of the covenant, and had God for their Father; and therefore the ungodly amongWhence it is that being perſwaded that God is true in all that he ſaith, wee ſhould yet not beleeve ſome things which he ſaith. them and us, are like the prodigall childe who returnes to his Father.

13. It ſeemeth ſtrange that a man being fully perſwaded that God is true in all that he ſaith, ſhould yet not beleeve ſome things which hee knoweth God doth ſay, and ſo make God a lyar, which is yet the ſin of all men who know God, and his Word. The cauſe hereof is not eaſily ſeene, and therefore ſo hardly removed: indeede if God ſpeake any thing which our judgement cannot object againſt why it ſhould not be, we doe readily beleeve, as of all things paſt, and many to come, that our bodies ſhall riſe, and we come to judgement, the wicked bee damned, the godly ſaved; but that we being ungodly ſhall bee juſtified by Chriſt, this is hardly beleeved, not onely becauſe wee be naturally moved to feare that God for ſinne will condemne us, but alſo becauſe wee meaſure God by man, that he will not love ſuch as hate him, and doe good to his enemies.

14. Our moſt holy faithFaith compared to a noble princeſſe. worthily compared to a noble princeſſe, who hath ever harbengers, going before to prepare for her, anda goodly traine after: ſo faith hath knowledge,Graces preceding and ſucceeding faith ſorrow, feare, deſire of pardon, going before it, as all the honourable Ladies of vertue; peace of conſcience, love of God and men for his ſake, and ſuch others follow after.

15 The eaſieſt tryallBy the temper of the heart faith may be beſt tried. whether our faith be alive and burning, not halfe dead and cold, is by the temper of the heart; for if faith be lively, then ſhall we finde our hearts cheered and ready to ſerve God in any duty, prayer, heareingNote. 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 be 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.Many deceived in thinking they have faith, and have not.

16. We doe in nothing more deceive our ſelves than 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 theChiefe lets of faith or cauſes why ſo few beleeve 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 ſcaffoldSimil. or tower, when wee looke downeward we cannot but feare though there be great ſafety. Howbeit as they who have had oft experience and be acquainted with theſe doe feare leſſe, ſo in matters of the ſoule ſome are hardened 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 ſinne condemnes and drivesWee more eaſily beleeve what God hath ſayd ſhall be, though it be above nature, than things concerning our ſelves if they bee contrary to nature. from God and its 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 bee, which God hath ſaid ſhall bee, 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 bee ſet againſt all in us whatſoever. Although I doubt not but that there bee 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 withall, but even the beſt faith hath feare and doubting, when we looke upon our vile unworthineſſe.

18. Faith to our ſpirituall life is in many thingsFaith like unto fire in ſundri particulars. like to fire in the naturall, than which what is more neceſſarie, for without it, what comfort can wee have? It is it which makeeth our prayers, and our Chriſtian endeavors acceptable. As fire will goe out, ſo faith, therefore it muſt bee daily repaired as the Levites holy fire,Lev. 6. 12. which elſe will be hardly recovered. The way is, toHow its to be kept. 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 isThe way to get faith. (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 faithAct. 15. 9. 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 is, and whatſoever is to bee deſired, and 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, that God heares the deſires of the Pſal. 10. 17. poore, and ſatisfieth the hungry with good things, Mat 7. 7. and bids us aske and wee ſhall receive. Whereupon all that feele a true deſire of faith may take holde even upon Gods word, that hee will give them faith, which is indeede 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 him 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 meete.

20. Its without queſtionThe ſureſt proofe of faith is by the cauſes and effects thereof. many be deceived about their being 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 workes of Gods Spirit, by which hee leades men by faith,The cauſes. 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 ſhaddowes in ſtead of ſubſtance, or at beſt with taſts for full ſeeding. The beſt evidence wee can thinke of that all thoſe be ſound, bee theſe;The tryall of our humiliation. for humiliation, if a man carry about with him a true feeling of his, wretchedneſſe, Rom. 7. 24. ForThe tryall of our deſire of Chriſt. his deſire of Chriſt, if hee be not full, but having taſted, hunger more after Chriſt. For his drawingThe tryall of drawing to Chriſt. to Chriſt by the ſpirit, if after all ſtormes to draw him from beleefe, he yet findes Gods Word and ſpiritThe effects. 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 worke 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 hathThe ſpirit compared to fire. two effects, light and heat, joy and love, comfort and conſcience: many times when the fire is covered there appeares no light,Simil. but if you come neere there will bee ſome heate; So it is 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 inComfortable notes of a ſound heart. both, which though a deceived perſon will dreame to bee in himſelfe, yet where they bee indeed it will not bee hard to finde, and therein wee may reſt quietly. 1. One ſpeciall marke of a ſound heart is a feare of being deceived, which beedes care to ſearch well our ſelves, and to bee glad to bee tryed by God and men. 2. Vpon 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 our ſelves, with better eſteeming and love of thoſe, which have more grace, and an hunger after more. 3. In our whole life to approve our ſelves to God more than unto men. 4. Not to reſt in the deed, but to have more care of the right manner how we doe any thing. 5. To make conſcience to be the ſame in ſecret by our ſelves, which we be before others. 6. To make conſcience of leaving our deareſt ſinnes, and doing ſuch duties as the fleſh moſt ſhunnes.

21. This is the exceedingA ſpeciall point of Gods mercie. mercy of God, with encreaſe of temptation to encreaſe our faith, as with decreaſe of faith, to decreaſe alſo the temptation.

22. Experience ſhewethHow to prove we have faith. that wee prove our ſelves to have faith, when we mourne for want of it and thirſt after it: and then our faith may bee leaſt when wee ſeeme to have moſt, for then we leaſt feare and ſuſpect our ſelves, and ſo are in greateſt danger, lying open to Satans temptations; this is an excellent comfort for ſuch as are grieved through want of faith, which groweth partly through feeling of the Word, and humble thankes, and by humb 〈…〉 g our ſelves before God.

23. Though ſometimesA reverend eſtimation of Gods mercies to be retained. we feele ſmall or no faith in us, yet we muſt retaine a reverend eſtimation of Gods mercie, and moſt vile account of our ſinnes, and wretchedneſſe, for to him that thinkes nothing more vile than hisA ſweete comfort. ſinne, nothing ſo precious as Gods mercy, aſſuredly there is no ſinne, but is pardonable.

24. When God afflictethIn affliction of minde what is to be done. our mindes, if wee have received knowledge, then muſt we be thankefull for it, and pray for faith; and though we have no feeling, yet muſt wee waite for it, and that long time, for in the end God will ſurely ſend it thoſe that w 〈…〉 e for it; which cannot bee without great faith, for the greateſt faith is, where there isThe greateſt faith is where there is leaſt feeling. leaſt feeling, for it is more eaſie in glorious feeling to beleeve.

Falls.

1. No man can promiſeNo man but many fall, they ſooneſt that thinke leaſt of it. unto himſelfe but hee may fall foullie, and bee ſore ſhaken from his comfort; which ſooneſt befals them that leaſt thinke of it; therefore feare, watch, pray alwaies.

2. Seeing the Lord in theſe our dayes exerciſeth his diſpleaſure in ſo grievous manner upon many who have ſeemed long ſincere profeſſors, that many are given up to adulterie and other grievous ſinnes, yea even to Apoſtaſie, and ſundrie to madneſſe, What uſe to make of the falls of others. and ſo to wofull ends, it ought to be an earneſt admonition to us all to looke to our ſtate, that wee deceive not our 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 ſelves, nor provoke God to humble us ſo low being his.

3. Seeing the deareHe that ſtandeth is to take heed leſt he fall. children of God, Gen. 9. 21 Noah, Num. 20. 12. Moyſes, 2 Chron. 32. 25. Ezekiah, and many other excellent men did fall in their later dayes, every Chriſtian ought to uſe all meanes, moſt carefully, and bee admoniſhed hereby, leſt he in like manner fall.

4. There is no man ſoEven the beſt have ſome ſlips, the worſe ſome goodneſſe. good, but that the Lord ſometimes letteth himſlip, that he may be humbled nor ſo evill, but that ſometimes the Lord conveyes goodneſſe into him, that ſo his condemnationThe elect hardly fall twice into one groſſe ſinne. may be the juſter.

5. It hardly falleth out, that a Chriſtian effectually called and of ſound knowledge ſhould fall twice into one groſſe ſinne.

Familiarity. Familiaritie with ſinne how dangerous.

1. The familiaritie with ſinne bringeth puniſhment of ſinne; for this ought to feare us, that if the wicked which be without the tuition of God, and ſtand onely upon hisFellowſhip with the ungodly how fearefull. long-ſuffering, and every minute of an houre lye open and ſubject to Gods curſe and vengeance, bee our companions, that when they are puniſhed, we ſhall not eſcape.

2. Wee may have familiarityWith what ſort of perſons and how farre we are to converſe. with ſome, in whom though there be no great love of religion, yet there is no miſliking of religion, nor love of hereſies, yet muſt our acquaintance be in outward things, and wee bee wearie leſt theirs draw us from our familiarity with God.

Faſts.

1. Wee muſt not comeHypocriſie is to be avoided in faſting. to faſt untill the Trumpet bee blowne, the bell bee rung, but wee muſt fall downe at the trumpet of Gods word, as the bell of our guiltie conſcience; for without this private exerciſe, we are but hypocrites in publique faſts.

2. By faſting thoughBenefits by faſting. wee have not obtained all our deſires, yet have wee had ſome mitigation of thoſe evills which have beene laid upon us; and if no reformation, yet continuance of the Goſpel, and eſpecially to our ſelves a recoverie of our loſſe in grace.

Feare.

1. Feare and miſtruſt ofDifference betweene feare and preſumption. our falſe hearts is painefull, but ſafe, preſumption of our caſe to be good, is pleaſant but dangerous.

2. The children of GodHow profitable to feare even thoſe things which never come to paſſe. often feare thoſe things, which never come to paſſe, the which is very profitable, for thereby God gives us to ſee our hearts, as if the things feared came to paſſe indeede, and hereby wee have experience of his graces, and of our owne corruptions, and hereby wee are prepared to ſuffer the like when they come, which will not ſo much afflict us, ſeeing they were before feared, ſo that we are not to account thoſe frivolous feares which have not their event, but to regard the uſe of them ſeeing that by theſe the Lord humbling his children before hand, keepeth manyThoſe feares which have not their events not to be accounted triviall. times the Plague away which was feared; and on the otherſide, he often both more ſuddenly and more violently bringeth puniſhment upon thoſe who never feared them: yet herein we muſt beware of the other extreame immoderate feare, whichWe are to feare though not immoderately. rather hinders faith than beates downe ſecuritie; and the meane is to bee embraced, that is, to feare and forethinke of evill to come, not of neceſſitie to fall upon us, becauſe either God could not or would not deliver us, but acknowledging our juſt deſert thereof doe humbly ſubmit our ſelves to Gods hand reſting in his fatherly love, that as he is able ſo he is moſt willing, even then to ſuccour us, when we moſt feare; for as a wiſe father doth, the Lord makesSimil. his hand heavier in correcting according to the ſtubborneneſſe of his childe.

Eeaſts.

At ſuch meetings weeWhat uſe to be made of feaſts. ought to conſider the bountifulneſſe of God towards us in compariſon of many of his deare Saints: neither when we are fed muſt we kicke againſt our owner, Lord and maſter, but be more thankefull and obedient, conſidering wee partake of thoſe and all other bleſſings in the right of Chriſt for the comforting of our hearts.

Feeling.

Wee muſt not ceaſe toWant of feeling to be prayed againſt. pray againſt want of feeling, but ſtay our ſelves by faith on Chriſt till hee ſend feeling, ſeeing that God maketh the ſenſe of ſinne by degrees; they are to be ſuſpected which are muchNote. moved with every little ſinne.

Fellowſhip with the wicked.

1. The nature of theWhere and why the ungodly love or hate. wicked is, that there growes their love, where they be not gainſaid, and reproved for ſinne, and where they be admoniſhed there groweth their hatred.

2. Great inconveniencesAffinitie with the wicked dangerous. 1 King. 22. 32. follow the joyning of our ſelves in affinitie with the wicked, as appeareth by Iehoſaphat who made affinitie with Ahab.

3. The friendſhip ofThe friendſhip of the wicked deceitfull. 2 Chron. 18 29. the wicked is ſuch, that to ſave themſelves they will endanger their friend, ſo did Ahab with Iehoſaphat.

The Fleſh.

Its our great corruption that wee ſo much ſavourThe fleſh is to bee beaten downe, the motions of the ſpirit to bee entertained. the fleſh; to which wee are not debtors, wherein wee injure our ſelves, and in ſavoring the fleſh quench the Spirit, whereas otherwiſe in daily beating downe the fleſh, that is, all motions of ſinne, we provide much for our ſafety and comfort, and ſo kindle with much encreaſe the ſpirit in us.

Flocke.

Being demanded of theThe dutie of Miniſters towards their flockes. welfare of thoſe committed to our charge, its good to take occaſion to pray for them, to be thankfull for them, and to examine our hearts, what meanes we uſe preſent and abſent for them.

Friends.

1. A common fault it isA fault in friends meeting. in friends meeting, ſo to rejoyce therein, that the ſpirituall fruit in edifying oneHow to have comfort of our friends. another is loſt.

2. The beſt way to have comfort of our friends is to pray continually and earneſtly for them.

Gift.

1.What gift may bee received. A Gift of thankefulneſſe after our labour may be received.

2. When we beſtow anyVpon the event of ſpirituall bleſſings upon any, how to behave our ſelves. ſpirituall gift upon any, we muſt watch what ſucceſſe it hath, and to be comforted when our travaile findeth a bleſſing, and to be humbled when it wanteth.

Gods favour.Whence it commeth to paſſe that wee are more affecte d with mans favour than Gods.

A ſore evill it is in our nature that we are ſo much affected with the favour of mortall men who may pleaſure or annoy us; and make ſo ſmall reckoning of Gods favour (wherein is life, as in his anger, death)Pſal. 63. 3. which commeth to paſſe eſpecially by not conſideringPſal. 2. 12. thoſe particulars, for then ſhould wee labour more to get in and to keepe our ſelves in Gods favour than in any mans.

Gods goodneſſe.

To thinke oft and deepelyTo meditate on Gods goodneſſe how profitable it is. on Gods goodneſſe to us, will ſtirre up in us faith and love.

Gods Glory.

1. Its a matter much to bee bewayled of us that whereas the honour of God ought to bee the moſt precious. treaſure in our eyes, and above all deſired, it is ſo horribly defaced in the world, and lightly regardedChriſtians are to bee humbled for their light eſteeme of Gods glorie. even of Gods children, who doe not ſo burne in zeale after it as were meet. It ſhall be therefore highly needfull for us deepely to weigh our ſin, to feare and ſhame us, that we poore wretches ſhould more greedily ſeeke our ſelves than the honour of God, which ſhould be ſo in requeſt with us, that if the Lord ſhould grant us, but one thing at requeſt, it ſhould be that one thing, which above all wee deſire.

2. When we thinke that our chiefeſt care is to glorifieIn glorifiing God we ſeeke our owne glory. Gods glory ſtill to be aymed at. God, we indeed ſeeke our owne glory.

3. It cannot be expreſſed how little conſcience is made to make God glorious in the world, and therefore in all our ſpeeches of God wee muſt as well for manner, as matter, yea and to ſuch end, ſo behave our ſelves as may moſt further the ſame.

4. God is glorifiedHow to know when God is glorified both in private and publique, when wee doe acknowledge his goodneſſe, confeſſe our ſinnes, ſeeke of him all good things, and ſo exerciſe our ſelves in his Word, prayer, and the like, wherein if there be a willing minde to pleaſe God, it ſhall be accepted, though accompanied with many wants. This is much more when it is in the great congregation ſo as to excite others. And herein this is a great encouragement,An encouragement to glorifie God. that in thoſe we doe feaſt the Lord, who is more delighted in our poore ſervice which is preſented in faith, than we can be in the beſt graces hee beſtowes upon us, which is his love and praiſe, but our great blame: yet this ſhould exceedingly move us to bring the Lord the fatteſt of our flocke, and as to be humbled wee have no better, ſo to be comforted that being in truth, the ſame ſhall be accepted.

Gods Mercie.

It is not with the LordGod in ſhewing mercie is farre unlike unto man. as it is with men, who for one diſpleaſure will not remember the former obedience of their ſervants, but caſt them off; ſuch is his mercie that for one ſin or offence he will not caſt us off.

Gods patience and longſuffering.

1. Its exceeding neceſſarieThe ſe to b 〈…〉 of G 〈…〉 long uffering. often to remember, why the Lord hath reſerved us, and given us a longer time of repentance, even that we may labour to make ſuch gaine hereof as the Lord would, in making us fitter fot the Lord, wherein wee muſt thinke how ſhort this time is.

2. If wee play with ourHow dangerous it is to play with our affections. owne affections, ſinne in the end from ſport will ſpurre us to confuſion; for though wee are given to flatter and preſume of our ſelves, that being twice or thrice ſpared we dare ſinne againe, yet we muſt knowSerò ſed ſeriò. that the Lord will recompence his long tarrying with wrath.

Gods Providence.

1. An excellent practiſeGods providence in every thing is duely to be weighed. of Chriſtianitie it is for every Chriſtian duely to weigh the wiſe providence of God, as towards others, ſo eſpecially in himſelfe and thoſe that appertaine to him, both in his bleſſings, and chaſtiſements; that in every of them we may ſee the end of all Gods Workes, and ſo make that right uſe of them, for which God hath ſent them, regiſtring the ſpeciall: by which practiſe a good Chriſtian ſhall not 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 onely be able readily to ſee the proper end of all Gods dealings, but withall have plentifull ſtore of heavenly matter at any time fit both to humble him and raiſe him up.

2. The providence ofGods providence to be obſerved in the ſpeeches of our enemies. God may be highly regarded even in the abrupt ſpeeches of our enemies, which to a diligent obſerver will bring their profit, though preſently none be ſeene, as Pharoahs to Ioſiah. 2 Chron. 35. 21. Deut. 29. 29. Secret things are for the Lord: the revealed for us.

Gods Will

The ſecret things are for the Lord; the revealed belong to us. In the converſion of a ſinner this is moſt manifeſt, for herein wee are to looke to Gods revealed will, in which we1. Tim. 2. 4. ſhall ſee how hee would have all men ſaved, and hath prepared a remedie, and freely offered it, and invites all to receive it; which makes much to ſet out Gods mercie ſo proclaimed in the Scriptures as to make all to beleeve, which is ſo comfortable to the elect, and which ſhall make all refuſers unexcuſable.

Godly.

The godly are in manyWherein the godly are like children. things like children. 1. As ſucklings they feele unquietneſſe in the want of the Milke of the Word, are contented and quieted with it, yea and deſire to lye at it. 2. As weaned children (though naturally corrupted) not ſo much to be deviſers of ſinne; as to ſinne by imitation, as it were violently drawne unto it, 3. Being growne to mans ſtate, to leave childiſhneſſe both in our knowledge and manners. Againe, as children bee brought to good and withheld from evill, either being wonue with faire words, or allured with trifling benefits, or awed with a checke, or feared with a frowning looke, or ſtilled by ſeeing another beaten before them, or quieted by the rod; ſo muſt Gods children, elſe its to be feared they are no children or babes in Chriſt, but more carnall than ſpirituall, or degenerated. And further, though they bee moſt liberall children which are eaſily reclaimed with faire meanes and more moved with promiſes to ſerve God than drawne by threates, yet are they children alſo, which not profitting ſo much by Gods wayes, are reclaimed by his corrections.

Godlineſſe.

1. Whereas every thingThere muſt be a growth in godlineſſe. hath his time of growing, and his growing in time, its moſt unreaſonable that any godlineſſe ſhould bee ſo ſtraitned, that no growing is to bee looked for in it; yea alſo its a groſſeIn knowledge of the truth there muſt be no ſtay. errour that in knowledge of the truth there may be a ſtay and reſt, in true zeale too great a fervencie, in holineſſe of life too great preciſeneſſe; when as our knowledge ſhall alwayes be in part, our zeale too cold, our converſation too much corrupted, be we never ſo preciſe.

2. This is a good comfortThere is to be no liking of our eſtate but in the practiſe of godlineſſe. to any Chriſtian heart, never to be quiet or liking his ſtate when hee feeles not ſome readineſſe and cheerefulneſſe in the practiſes of godlineſſe.

3. That we may be furtheredThat we may be furthered in godlineſſe what things we are to conſider. in the practiſe of pietie, conſider we theſe particulars. 1. That the enjoying of earthly treaſures is uncertaine and dangerous, the dealing with them great hinderances, the great delight moſt hurtfull. 2. That the unchangeable purpoſe of a godly life is a continuall conſolation. 3. That the bold reprehenſion of ſinne in others is a notable bridle to our ſelves. 4. That the daily uſe of all holy exerciſes, prayer, meditation, reading, conference, are the onely nurſes of a Chriſtian life, and of much comfort and aſſurance of Gods favour to our ſalvation. 5. That ſeeing the Lord is at hand wee muſt not bee weary of this courſe, but labour ſo to hold out to the end, that we may be found thus occupied. 6. That the daily conſideration and uſe of theſe will make our battell againſt ſinne more eaſie and fruitefull, for our very hearts will be better kept in order than otherwiſe. 7. That if we well behold what exceeding comfort and joy through the aſſurance of ſalvation we finde in this godly life, and what heavineſſe in the neglect thereof, its reaſon ſufficient to perſwade us to hold on to the end; yea this preſent ſenſe and further hope of the unſpeakable reward to come makes Chriſts yoke eaſie.

4. He hath moſt profitedWho profiteth moſt in godlineſſe. who ſpends moſt time in this practiſe of godlineſſe, denying himſelfe, and taking no thought toRom. 13. 14. ſatisfie his carnall minde.

5. Except wee keepeHow neceſſary it is to have a reſolute purpoſe to practiſe pietie. this in the purpoſe of our hearts, and reſolutely bind our ſelves hereto, it cannot bee wee ſhould ſtand faſt: but many things, as the rareneſſe of this courſe in others, and our owne dulneſſe, will beate us from it, and ſore ſhake us.

6. We have great needeThe Apoſtafie of others muſt awaken us to beware. to take heed of leaving off, ſeeing ſo many fearefull examples, who harkening to the world, ſeeking themſelves, and waxing weary of this ſtrait way and practiſe of repentance, have given over their diligence in teaching, fervencie in exhorting, zeale in prayer, painfulneſſe in private inſtructing, and readineſſe in conference for the edifying of others in meetings, and daily meditation; lamenting their owne and other mens ſins, earneſt deſire of forgiveneſſe, daily purpoſe of amendment, meekneſſe, patience, liberalitie, great rejoycing in God, with earneſt thankeſgiving and the like. The oft peruſing of thoſe will awaken us, when we are fallen aſleep.

Goſpell. The bare hiſtorie of the Goſpel not applied by faith how hurtfull it is.

1. The letter of the Goſpell, that is, the bare hiſtorie thereof being received without the Spirit thereof, that is, the true uſe thereof applyed unto us by faith, doth no leſſe kill than the Law; for what comfort can it bring to a wounded conſcience, to know Chriſt dyed, &c. nay it woundeth them more if by faith they apply it not to themſelves.The Goſpel ſtrange to Reaſon.

2. Nothing more ſtrange to reaſon, than the Goſpell of ſalvation by Chriſt.

Grace with the growth therein.

1. This may be juſtlyThe meanes conſidered greater growth in grace might have beene got than is. complained of by many good miniſters and people of our times, that exceeding much more grace of wiſedome and ſtrength to every 〈…〉 ty and experience for guiding others, might have beene obtained under ſo long peace, and many helpes, had they not trifled out much time unprofitably, and beene as floathfull in paines taking as affraid to bee ill occupied.

2. Its our ſ 〈…〉 e and ought to bee our griefe, that we having had ſo many helpes above others, are ſo farre behinde them, that hardly we can follow them, whom wee ſhould have gone before; for what is it but our owne ſinne thatWhy there is ſo little growth of grace amongſt us. we are not as patternes for others to follow? A principall cauſe hereof is this, our too great reſpect of all earthly things which muſt needes hinder this godly proceeding; as alſo that wee are not capable of ſuch a lifting up, being too much conceited for the little grace we have, and not humbled ſufficiently with our many wants.

3. Conſidering with my ſelfe what the cauſe ſhould be why almoſt all Chriſtians doe very little grow ſince their firſt calling though they uſe ordinarily the exerciſes of religion, and many of them dwell under a profitable miniſterie; mee thinkes this may bee ſayd, that eitherMoſt Chriſtians uſe not a full but an halfe dyet, or elſe by ſome ill meanes hinder the ſame. they uſe not a full, but an halfe dyet, or elſe by ſome ill meanes hinder the ſame. There is no Chriſtian who uſeth not ſome meanes whereby he maintaines life; and by Gods bleſſing on his ordinance all holy meanes have their profit; therefore the more is our ſinne, in not uſing all whereby we might bee fat and flouriſhing in Chriſtianitie. ButSimil. as it fareth with craſie bodies, they muſt have a dyet preſcribed, and rules to order their whole life, elſe can they not long hold out but weakneſſe and diſeaſes will oppreſſe them, whereas otherwiſe by preciſe keeping their dyet in all points they bee much preſerved, and freed from much griefe and paine. So for all the world it is with our ſoules, the beſt whereof is ſo craſie that without a good direction preciſely followed, long health and peace cannot be held, but our lives will be filled with many griefes and troubles. And if theſe be not felt at firſt, the longer they feſter inwardly, they will coſt the more paine and griefe before they bee cured. It ſhall bee our wiſedome therefore never to reſt till we have a good direction fit to preſerve our ſoulesChriſtians muſt ſeeke and keepe an holy dyet and direction for their lives. in peace, and good eſtate, and then preciſely to keep it in all parts, leſt the neglect of one marre another and ſo wee much hinder our ſelves. At leaſt thisChriſtians muſt not be as men ſold to their appetite. care muſt be had, that we doe not as men ſold to their appetite, who to pleaſe their taſte will leave that which is wholeſome, and take that which is poyſon to their nature; who therein for a ſhort pleaſure bring long and tedious paine, which makes them repent too late: when this yet is more; that ſome be ſo farre ſpent, that they having once or twice broken their dyet, and finding no preſent paine, doe wilfully proceede, ſaying. As good bee ſicke for ſomething as for nothing; and in the end caſt off utterly all care, and ſo bring upon themſelves incurable diſeaſes, horrible paines, and certaine death. That this former advice may bee the more profitable, that is, that wee may ſee what good cauſe wee (who beWhat things we are to conſider that we may keepe an holy dyet, and direction for our lives. Gods children) have to ſeeke after and preciſely keepe an holy dyet and direction for our lives, theſe things are moſt needfull to be thought on. 1. How craſie and feeble ſoules wee have, how ſeldome in any good temper, how ſoone diſtempered, how hardly recovered to any good plight; all which may be ſeene by looking backe into our lives, and conſidering how our lives have beene much out of frame, ſeldome a good ſtomacke, ever weake unto any good duty, and ever ſome piſeaſes breaking out upon us, ſome ſores ever running, never long without paine, without ſome deadly palſies benumming our ſenſes, ever in feare of death and ſuch like. 2. How unpleaſant an eſtate this is, and little to be deſired, is duely to be weighed, that hereby weeOur emptineſſe in grace, barrenneſſe in good workes, many and ſtrong corruptions too too palpable. may be much more quickened to ſeeke the remedie aforeſayd.

4. How empty of Gods grace we be, and how full of noyſome thoughts and luſts, how negligent and unprofitable in all heavenly exerciſes, may wee our ſelves perceive; as in like manner our barrenneſſe in all good workes, that few are moved to bleſſe us and God for us, doth appeare unto others; as likewiſe our many and ſtrong corruptions no leſſe to be ſeene in our profeſſion, than ſpots in our face, ſuch as our apparant negligence and drowſineſſe in all holy duties, our overmuch lightneſſe and mirth, our vaine talke, pride, covetouſneſſe, frowardneſſe, haſtineſſe, impatience, and ſuch like.

5. A principall cauſe ofA principall cauſe of the little growth in grace. the little growth of moſt Chriſtians doe I finde to be this, that whereas all the ſtrength of a Chriſtian commeth from his food Chriſt, and this food is received by faith onely, in ſuch ſort that the more ſtrongly we beleeve, the more we receive Chriſt, be nouriſhed by him, and ſo on the contrary: yet few they be who ſo much as know how to edifie themſelves in their moſt holy faith, more than to heare and pray, which are found inſufficient, as if a man in aSimil. ditch ſhould cry for helpe and uſe no other meanes, or pray for meate and ſeeke none; and how then can they reſume the ſheild of faith as the Chriſtian Souldier is exhorted? yet many take a wrong way which brings little helpe, namely to encreaſe their faith by repentance, whereas there is no ſound repentance which comes not from faith, and therefore ratherNo ſound repentance which comes not from faith. we muſt by our faith encreaſe our repentance, which as the fruit ſhall juſtifie the tree good. The onely right way that I canThe onely right way to encreaſe faith. conceive of to encreaſe faith, is to remember, and duely weigh all Gods promiſes generall and particular, that beholding what the God of truth in the Word of truth doth ſay unto us, we may give credit unto it, and ſo be aſſured of receiving whatſoever he hath promiſed; which cannot but ſingularly comfort a Chriſtian, and ſo encourage him to all cheerefull obedience. This being ſo, the chiefe cauſe I ſpeake of, of our little growth in Chriſtianitie is this, that of all matters in the Scriptures, Gods promiſesOf all matters in the Scriptures Gods promiſes are now leaſt regarded. are leaſt remembred and regarded in our private meditations or conferences, yea I may ſay in our publique miniſterie; whereas theſe above all other as the nurſes of our faith, and ſo of all Chriſtianity, are daily to be meditated on and dealt with: and for this cauſe I doe commend it to every true Chriſtian as a ſingular meanes of bettering his whole courſe, that he labour by all meanes to have in memory ſtore of Gods promiſes generall and particular, that whatſoeverStore of Gods promiſes to be had in memorie, about every particular duty. he take in hand, to heare, reade, pray, conferre, faſt, give almes, admoniſh, correct, exhort, and the like, yea alſo in all his outward and earthly affaires, that, I ſay, before he ſet on any of theſe, to lay before him Gods promiſes, that ſo he may doe all in faith, and therefore with comfort of Gods bleſſing therein: the practiſe whereof what charge it will bring, let experience ſhew, ſure I am it will be great.

6. Foraſmuch as wee1 Cor. 13. 9. know but in part, and beleeve in part, and therefore even they who are regenerate muſt grow up in Chriſt, therefore it is a duty belonging to them alſo, as well as to the unregenerate,Even the regenerate muſt daily deſire to be further partakers of Chriſt. What wee are to ſtrive againſt. dayly to deſire more and more to be partakers of Chriſt, that they may be more cured.

7. That which even the beſt are to ſtrive againſt, be vaine wandrings of the minde about needleſſe matters, and a ſloathfull neglect of good meditations, and other private exerciſes the nouriſhers of all grace.

8. The earneſt pantingThe earneſt panting after grace compared to the breath of the body. and deſire after grace is fitly compared unto the breath of the naturall bodie, which is alwayes in him that hath life, though weaker at one time than another, yea ſometimes in a ſwoune ſeeming quite gone.

9. All graces are like toGraces like to tender plants. tender plants, whereof many will ſo goe into the ground, that all their life is in the roote, which in time will ſpring out againe; and others, if they be not cheriſhed, and have the Sunne to ſhine on them, wither.

10. Wee pray oft forMeanes to obtaine and encreaſe grace. many graces but either know not or uſe not the fit meanes to obtaine and encreaſe the ſame, as 1. For knowledge to read, heate, ſtudie and conferre. 2. For having God in due remembrance, to ſtirre up our mindes often to thinke of him in all things. 3. To meditate on Gods greatneſſe and glory for reverence. 4. On his pomiſes for faith. 5. On his power and truth for truſt and hope. 6. On his Wiſedome and Righteouſneſſe for patience. 7. On his love to us for love. 8. On his glory for zeale. 9. On his truth and juſtice for feare.

11. Our growth inGrowth in grace wherein it chiefely appeareth. grace doth in nothing more ſhew it ſelfe than in our continuall care to pleaſe God in all things, for they that ſeldomeſt looke to their wayes how they pleaſe God, ſhew they leaſt love God: andNote. they be forwardeſt, and may have moſt rejoycing who moſt care to pleaſe him, wherein as many be ignorant how to pleaſe God, ſo even of them the fewer have ſuch regard as were meete.

12. A great enemie of our growth in grace is aAn enemie of growth in grace. light regard of our diſeaſe as in the bodily, if wee thinke it ſmall wee lookeSimil. not for helpe, but if wee feare it is deadly wee uſe all meanes for recoverie.

13. There can be ſmall joy to any of their life ifNothing harder than to get grace. they gaine not grace, yet nothing harder: Its ſo contrary to nature and hath ſo many hinderances, yet there be meanes which well uſed wee ſhall ſurely grow, elſe not, but indeed either we uſe the meanes too ſeldome, or too ſlightly, a ſpeciall gift of God it is to keepe a conſtant delight in them.

14. Its not enough for the comfort of a Chriſtian that he is perſwaded he is new borne, but hee muſt ſee that hee grow up inIt is more than apparant that who ſo groweth not in grace is not in Chriſt. Chriſt, and be encreaſed in grace, for its a ſore token he is not in Chriſt, who growes not, but is well contented, for they that have taſted how ſweet the Lord is, cannot but deſire more, howbeit this is very hard and rarely ſeene; therfore few true Chriſtians. As all trades ſome moreSimil. ſome leſſe, bee not eaſily learned to become skilfull in, ſo that we allow ſeven yeares to bee Apprentiſe thereto, ſo much more the Chriſtian trade whereinAmong Chriſtians many botchers we ſee many botchers, few cunning to make the wedding garment meete, wherin to grow is not ſeene of moſt who looke not after it. The Scriptures oft ſumme all to theſe twoIn what particulars our growth muſt appeare. 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 bee 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 we ſee matter more to humble us, and drive us to Chrih. 2. Spreade before us, and deepely and often meditate on Gods promiſes, to heale the wounds of the Law, and to comfort us, that we may reſt on God, for this life and that to come. 3. In thanks and obedience ſtudying to pleaſe God in all things both to know and doe his will.

15. Its a common and juſt complaint of many true Chriſtians, that oftentimes they ſee their whole courſe is farre 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 doeMoſt ſeeing their want of grace yet profit but a little therein. better, but in the end theſe come to nothing, and they never the better, and ſo go on from yeare to ye re 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 remedieThe cauſes hereof. 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 bee better, and grace encreaſed, as ſpecially, private prayer, reading, meditation. 3. That we harbor ſome maſter ſinne which robbes us of all our gaine, and keepes backe Gods grace andRemedies. bleſſing from us. The remedie then is, 1. To keepe the wound open by thinking oft what will bee the fearefull end of this courſe, continuall uncomfortableneſſe, 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 ſpoyles us, and to ſtrive moſt to keepe it downe.

16. We have ſo loſt our time, and neglected theWe are like to die beggers. 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. Its an excellentOur after fruits muſt exceed our firſt. 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 inwardWhat the care for inward graces worketh. graces and obtaineing of them will breede a godly neglect of outward commodities.

19 Many be barren inWhy many be ſo barren in grace. What graces do not alwayes ſucceede one another. Gods graces are the ſweeteſt in our new birth. grace, becauſe they be barren in prayer.

20. Knowldege, faith, feeling, joy, and practiſe doe not alwayes ſucceede one another.

21. The graces of God are ſweeteſt in our newbirth, 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, wee that the preſent feelings of the Spirit, alwayes leaſt, whereas on the other ſide wee thinke our preſent temptations and corruptions ever greateſt, though in both we may bee deceived.

Griefe.

1. If wee will truely lamentHow we may lament the ſinnes of others. the ſinnes of others, wee muſt firſt bee touched for our owne, and as touching others ſo to lament as the ſinne requireth, and with love, not contempt of the perſon, and pray for him.

2. When wee have noThe want of feare or griefe how dangerous. feare or griefe, wee can hardly profit in any godlineſſe.

3. In cares of extremitieThe uſe to be made in cares of extremity. 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 tryall; who forewarneth us of his comming to us, or that he will paſſe by us, and therefore we muſt arme our ſelves eſpecially with prayer, the effect whereof is exceeding great: but we muſt take heede in ſuch caſes, leſt we make haſt to end our prayer, as deſirous to be rid out of it, and ſo commit our ſelves to God.

The Heart.

1. ITs vaine to controuleThe heart chiefely to be controuled. the outward ſenſes without rebuke of the heart.

2. The Lord is beſtThe Lord beſt pleaſed with the heart. pleaſed with their intents which prepare their hearts to ſeeke him.

3. A true token of anA ſigne of an hard heart. hard heart, when the conſideration of all Gods mercies cannot bend us to duty.

4. Hardneſſe of heart isAn hard heart how dangerous it is. the ſoreſt plague, common, infectious and deadly, if it breake nor, or ſtop up againe: our remedie isThe remedie thereof to take the opportunitie of this time and helpes we have, to deale more effectually than 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 timeThe fitteſt time for God to helpe. 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.

Heretickes and Hereſies. What uſe to make of the practiſes of he retickes.

1. Wee muſt humble our ſelves to ſee heretickes doe more for vaineglory and for their ſect, than we will doe for Gods glory and for his truth.

2. As there were in the bookes of the fathers diſperſedThe ground of hereſie. 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 drawne their ſects out of writersHereſie now to be feared. 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 ſundrySuch are not in Chriſt which are aliue unto ſinne, dead unto God. places witneſſe, of all thoſe that bee the members of Chriſt, namely that they be dead and buried unto ſinne, but alive to God, I cannot but wonder how any can ſo ſecurely aſſure themſelves to be in Chriſt, who be ſo living to ſinne, that they ſerve it; ſo dead to God, that they are farre off from all obedience.

2. A principall hinderancePreſumption an hinderance to an holy life. to an holy life, is a preſuming of Gods Fatherly affection that hee will ſpare us, whereof this mayThe Remedie. be the remedie, to have oft before us the terror of his judgement, to nouriſh a continuall feare of provoking his anger, a nurſe of an holy life.

3. The commodities ofThe commodities of a godly life inducements thereunto. a godly life be ſuch as will enforce any, that knowes them, thereto, namely liberty, tranquillitie, pleaſure, and ſuch like; whereof whoſoever truly taſteth he will thinke no paines too much to beſtow therein.

Hope.

1. True waiting muſt be 1. Outward aſwell asFoure properties of true hope. inward. 2. On the word, for many waite rather for hope of ſome profit then for Gods glory. 3. Continuall, though God deferre long. 4. Without wearineſſe and vehemently.

2. Wee are not to beeHope of others how long to be continued. without hope of any that hath ſometimes ſhewed effectuall workes of Gods childe, till all bee blotted out.

Humiliation.

1. Among many frailties of our nature remaining in Gods children,A grievous frail ie in travailing about ſome duties to forget and neglect others. this is a very dangerous and grievous one, that when wee have by much travaile gotten ſtrength to one duty, wee forget or neglect another as needfull as the former, whereby our comfort is much abated, and we are or ought to bee much humbled which in meaſure theWhy the Lord thus exerciſeth his Saints. Lord leaveth in his deareſt Saints, to exerciſe them in true humilitie for their wants, in faith to depend upon him for grace, and in prayer to ſeeke it from him continually.

2. Such ought to bee humbled after an eſpeciall manner, which having through Gods bleſſing onChriſtians muſt not be content with the doing of ſome duties but grow in all. their travailes in Chriſtianity, attained unto ſome graces and conſcience of diſcharge of duty in ſome things, ſpecially, common and ordinary, ſuch as private prayer, conſcionable dealing with men, and the like, doe ſo content themſelves with theſe teſtimonies of their faith, that they enquire not after others to grow up into full holineſſe in the feare of God, whence it commeth to paſſe, that haply they are very zealous, yet veryNote. much wanting in love, very juſt dealers, but hard hearted, having little mercy or liberalitie, not ſo forward in ſome, as backward in other duties.

3. We cannot obtaineHow to obtaine Gods ſpeciall mercies. Gods mercies in ſpeciall meaſure; unleſſe we uſe to humble our ſelves in ſpeciall meanes.

4. Though dangerAt what time danger worketh moſt. worke in a man much, yet it never prevaileth more than when it commeth with the Word of God, which may both give a more lively and cleere ſight of ſinne, and ſhew us the mercies of God withall, to deliver us from our evills, the profit whereof is ſo great, that wee prevaileThe profit of humiliation. more by humbling our Soules, then by all chaſtiſements of the Lord whatſoever, for Iehoſaphat was more humbled by the ſpeech of Iehu the Seer, than he was being compaſſed2 Chron. 19. 2. with an Hoſt of enemies.

5. This fruit of humblingAn effect of fruit of humiliation. our ſelves is to bee looked for, even to enter upon a farre better courſe of Chriſtianitie, to bee more like the faithfull in former ages, in comfort of faith, in mortification, in love, in zeale, that ſo wee may ſhine as lights in this darke world.

6. To be touched withA note of true humiliation. the ſenſe of ſinne in particular is a note of true humiliation.

7. This is a note of aA note of a man truely humbled. man truely humbled, when he is readie to ſhame himſelfe that God may be glorified.

Humilitie.

A true tryall of humilitieA true triall of humility. is this, to be content to be taught of our inferiours, and admoniſhed of our faults.

Hypocriſie.

Its hypocriſie, in publick to diſpraiſe ones ſelfe,Hypocriſie in diſpraiſing ones ſelfe. ſeeking thereby a ſecret praiſe.

Ignorance.

1. ITs to be lamented thatPalpable ignorance in theſe times. after ſo long preaching of the Goſpell, the moſt yea many true Chriſtians, are yet ſo ignorant of, and therefore ſo much wanting in the practiſe of many ſpeciall duties, and indeed ſo farre off from that ſtrait courſe not onely which God requires, but the faithfull in times paſt and ſome too now adayes doe carefully and conſtantly walke in: for example, toHow to goe, and come from the houſe of God. goe to the publicke aſſemblies as to a feaſt, with ſuch hunger, and carefull trimming of our ſoules, as wee uſe for our bodies, and to come from them ſo cherefully, as men refreſhed withHow to worke on the ignorant, by ſetting before them the joyes of heaven, and paines of hell. good cheere.

2. By oft proofe this is found a chiefe meanes, to pierce the hard skinne of the heart of the ignorant ſort to ſet before them the joyes of heaven and paines of hell, as forcibly as may be, and then ſhewing that they when they die (which is like to bee ſooner than they bee aware of) ſhall goe into one of theſe, to aske them what warrant they have, God will have mercy on them, and ſo to ſtrip them of all vaine confidence, to teach them that they can never have the leaſt hope, that God will ſave them, till they feele ſuch a feare of hell, and deſire of heaven, as moves them above all to ſeeke how to be ſaved, and therefore ſo long as they goe on as they have done, with no more care for their ſoules, they can have no hope of mercie.

Things indifferent.

1. Whatſoever is neither forbidden nor commandedWhy at ſometimes they may be done, at ſometimes not. in the word, may ſometimes bee done for maintenance of love, and ſometimes bee undone for avoiding of ſuperſtition.

2. Where the Scriptures give generall rules,From generall rules particulars may bee drawne. the Church may give particulars keeping order, decencie, and edification: ſo that hereby a man of authoritie may have his aſſiſtant a Chaplaine, and the father in Baptiſme may have an helper to witneſſe and promiſe for his childe, and afterwards to helpe him in his education, being ſuch a neceſſary dutie of love; and gloria patri may bee uſed to ſhew our Curch an enemie to Arrianiſme, ſo wee may to avoyde Anabaptiſme have witneſſes to teſtifie to the Church that we are Chriſtianly baptiſed.

Infirmities.

1. Its to be laboured afterWhat the ſenſe of our wants ought to worke in us that the ſenſe of our infirmities and many wants may abaſe us before God, and bring us neerer to him.

2. It were not poſſibleThe ſight of our ſelves a meanes of perſeverance. for us to continue in a good courſe, if God did not give us to ſee our ſelves, and ſo abaſed to come to him.

3. Particular infirmitiesHow particular infirmities are no hinderances. doe not hinder the preparing of our hearts for the Lord, if wee have a true love of his Word, as Iehoſophat, had, and Hezekiah. 2 Chron. 20, 3, & 30. 19. How to ſpeake charitably of others infirmities.

4. This will teach us to ſpeake charitably of others infirmities, when as wee remember the like may befall us, and to bee often teaching it to others, and to remember the reaſon of the thing, if wee would remember the thing it ſelfe.

5. Gods children coverDifference betweene the godly and ungodly about the infirmities of others. many infirmities under one good gift in another, the wicked contrarily bury good gifts in another under one infirmitie, and that a ſmall one.

Ioy.

1. Wee reade in ScriptureTwo chiefe cauſes of joy. of two chiefe cauſes of rejoycing for a Chriſtian, One, that hee is by faith made Gods childe without any righteouſneſſe of his owne: the other, that he hath received the grace of Gods ſpirit, to leade an holy life; either of which alone can give no ſound rejoycing, but both muſt goe together. Rom. 5. 2. Cor. 1. 12. Gal. 6. 14.

2. No Chriſtian profeſſorComfort in the remembrance of Chriſts ſecond comming. can have any ſound comfort of his faith, if he finde no ſuch matter in the remembrance of Chriſts comming as doth rejoyce his heart, and ſo in ſome meaſure ſtirre up in him a longing after his appearance; for howſoever a true faith may bee without ſome other effects, yet this being the very principall of all, cannot bee wanting, the wantTrue faith cannot be without this effect. whereof ſhewing the want of faith is the cauſe of that little profiting, and ſo of that little comfort which is to bee found in many, whereas if this were more laboured for, and ſo more attained to, it would ſoone cauſe a great change in any mans profeſſion, and hereby indeede the face of our profeſſion would bee even almoſt renewed, the alteration would bee ſo great in all reſpects publicke and private.

3. There is no well orderedGodly ſorrow and joy fit companions. courſe in Chriſtianitie, where godly ſorrow and joy bee not continuall companions, for ſevered wee runne into ſome extremitie.

4. Whatſoever is the matterThe matter of joy and thankſgiving one. of true joy ought to be a matter of thankſgiving to the Lord.

5. This is much to beeMany want delight in Gods ſervice. lamented, that even among ſuch as make ſome good profeſſion, very few finde that comfort in the Lord as to ſerve him with delight and ſo rejoyce in their portion, as might draw others to deſire the like. This comes to paſſeThe cauſe. by our ſecuritie, contenting our ſelves with our courſe of living, without open reproach, and our ſloathfulneſſe, loath to ſtraine our ſelves any further.The remedy. The remedie muſt bee by conſidering better our eſtate how ſhort wee come and be wanting as in many duties, ſo in many comforts, and finde not that full contentment in the Lord for this life, and that to come, which others doe, and ſo leeſe the ſweet, and have the ſowre of our profeſſion.

Iudge.

1. Its not ſafe to judgeNot ſafe to judge of one action. of our ſelves or others for one action, but to waite Gods leaſure in revealing the truth.

2. For the moſt partThe effect of hard judging. hard judging and falſe is the fountain of all breaches between Chriſtianes.

Iudgements.

1. The Lord will ſpare his judgements in them inIn whom God will ſpare his judgments. whom he ſeeth a true love of true religion, for they that love religion, will heare, and hearing the word, will not lye long in any knowne ſinne.

2. Its the greateſtA great judgement to thrive in ſinne. judgement that can bee to thrive in ſinne.

3. Let the wicked rebellGods judgments ſhall ſeiſe upon the wicked. as they will, and thinke how by their ſubtilties they may eſcape Gods threatened judgements for a while, yet they ſhall be purſued from farre, and ſhall taſte the heavie hand of God both fearefully and wonderfully, as came to paſſe in Ahab. 2 Chron. 18. 3.

4. In denouncing Gods judgements againſt any, we ought to be ſo affectedHow wee are to bee affected in denounceing Gods judgments. that we earneſtly pray for them, that they may bee delivered from them.

5. The carefull beholdingWhat profit to make of Gods judgements on others. of Gods judgements on others is very profitable, as whereby obſerving the cauſes thereof, we may warily avoide them, leſt the like fall on us.

6. The not obſerving ofNot to obſerve them, how hurtfull. Gods judgements maketh us ſo little either to feare them, or love his mercies.

7. Who ſo maketh notNot to make conſcience of our wayes how dangerous. conſcience to walke uprightly, I will not free him from povertie, from ſickneſſe, from hereſie, for as well can and will the Lord puniſh the minde as the body, and the body as the minde.

Knowledge.

KNowledgē muſt goe before obedience, obedienceObedience muſt follow upon it. muſt follow knowledge apace.

Law.

1. THe Law is often taken for the morall Law ofThe Law; Gods precepts, judgments, or righteouſneſſe how taken. God, his precepts for the ceremoniall, his judgements or righteouſneſſe for the ſanctions of the Law, whether the Lord either accompliſh his promiſes to his children, or executethThe preaching of the Law neceſſary. his wrath on his enemies.

2, In theſe dayes of ſecurity, the preaching of the Law is the neereſt way to draw men to Chriſt out of themſelves.

Learning.

The greateſt SchollarsDefects is the greateſt Scholars. have often moſt unſtable mindes, fulleſt of doubting, and leaſt ſtayd in that they know, and not able to keepe themſelves from foule fallings, or being fallen to comfort themſelvesWhat is the chiefeſt divinitie. or others. Therefore the greateſt Divinitie is in teaching or learning2 Cor. 10. 12. To doe good unto others is the end of all duties, without which all our profeſſion s vaine. the Word of God, as the Word of God, comparing ſpirituall things with ſpirituall things.

Love.

1. All our travaile in Religion, to know God, to beleeve in him, to love and feare him, and all our prayers, exerciſes in the Word, and the like, are referred to this, to doe all good to our neighbour in our ſeverall callings, agreeable to that, Hee that loveth another hath fulfilled the Law, Romans chap. 13. verſe 8. and Pure religion and undefiled before God and the Father, is to viſit the fatherleſſe, &c. Iam. 1. 27. Therefore as we are to be carefull of all thoſe duties we owe to our ſelves, ſo to others, good or bad: for all zeale in Gods ſervice, and profeſſion of our love to God is vaine, unleſſe it make us carefull for the ſalvation and bodily preſervation of our neighbour.

2. There are no ſtrongerHow to live in love and peace. meanes to make man and wife, or two brethren or ſiſters living together, in peace and love, than to joyne together often in prayer and chriſtian conference.

3. By muſing upon thatThe excellency of love. which often the Scriptures doe teach us concerning love, that it is the fulfilling of the Law, and to give all Rom. 13. 8. wee have to the poore without love is nothing, and1 Cor. 13. 3. 8. eſpecially, that when our faith and hope ſhall ceaſe, love ſhall remaine and moſt flouriſh in the life to come, I doe grow to an admiration of the excellencie thereof, the ſenſe whereof I moſt feele, when as by ſome good meanes (as ſome ſweete conference) my affection is enlarged to any of Gods Saints, mee thinkes I taſte of the happineſſe to come, then which, what more delectable? How great therefore is our folly and ſinne, who provide no better forNote. our ſelves by encreaſing this pleaſure.

4. The Lord doth oftenLove draweth love, as hatred doth hatred. ſo worke that the good affection wee beare to others doth breed the like love in them to us, and ſo the contrary, they of whom wee thinke hardly, have in like manner an heart burning againſt us.

5. Wee muſt bewareThoſe are to be loved whom God loveth. that we never further ſin, but if we love God; wee muſt love them whom God loveth, hate them whom God hateth, Pſal. 15. 3. and 139. 21. 22. how dare they then in whom are ſome good things, hand over head be friends with Gods enemies?Pro. 29. 27.

The Lords day.

1. Seeing by the appointmentThe Chriſtian Sabbath, a memoriall of Chriſts reſurrection. of the holy Ghoſt the Apoſtles did change the Iewiſh Sabbath one the ſeaventh day, unto the next day, for the memoriall of the Reſurrection, therefore wee are bound eſpecially on that day to keepe a memoriall of Chriſts reſurrection, with thankes untoHow to bee upheld in a conſcionable ſanctification of the Sabbath. God for the ſame.

2. There bee two things ſpecially needfull to bee much every Lords day in our mindes to uphold us in a conſcionable ſanctification thereof.

1. The gaine to 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 honey.

Magiſtrate. A Magiſtrate may conceale a fault.

A Magiſtrate having a thing privately tolde him may upon ſome occaſion keepe it cloſe.Man the moſt excel lent creature doth moſt diſhonour God, Gods juſtice herein.

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 whereas hee 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 ſeene among men, the more excellent naturall gifts any man hath, if they be not ſanctified, the vilerNaturall gifts not ſanctified make the poſſeſſor thereof more odions. that man is in Gods ſight above others, and his ſinne more grievous: for armed iniquitie is more dangerous than naked. Note.

Marriage.

Such as finde themſelvesWhen to ſubmit ones ſelfe unto this condition. 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 corruptionWhy many are more dull when they have moſt meanes. of nature which maketh us moſt dull when wee have moſt meanes, which ariſeth from hence, that when wee have the meanes publickely, wee eſteeme leſſe of them then when we 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. Its not ſafe to tye theGods Spirit not to be tyed to any one meane. working of Gods Spirit to any one particular meane, ſeeing all muſt be uſed.

Meditations.

1. Chriſtians muſt oftenVpon what things Chriſtians are ro meditate. 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 infinite ſtoreMoſt are unskilfull in the Art of meditation. of heavenly matter is to bee meditated on, ſeeing every doctrine in the Scripture containes more than ever wee 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 ſavourThe cauſe hereof. the things of the fleſh, and very little the things of the Spirit.

3. Thoſe things weeWhen the things we heare or reade become our owne. heare and reade are other mens, untill by applying them unto our ſelves by meditation, they bee our owne.

4. Matters fitteſt forWhat things bee fitteſt for our daily meditation. dayly meditation be ſuch as every man in his condition hath dayly moſt neede 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 and unhold us in adverſitie, and ſuch like.

5. Meditation is a ſtudyWhat meditation is. 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 meditateThe oftner wee meditate the better. at ſet times and on ſpeciall occaſions, the oftner the better, but hard to doe it well.

7. To have our meditationHow to meditate on the Word. tyed to the word, we 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 meditateReading, meditation, and prayer, muſt accompany one another. 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, thinkingHow to remember good things. thereby to cover many wants, this is found the onely remedie, that they muſt firſt reforme their hearts, and bring them to affect ſuch heavenly doctrines, and then valuing them as they be, they would aſwellSimil. 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 oft recounting with our ſelves and others, the ſame ſhall not be forgotten.

Mercies.

1. In ſpeaking of any of Gods mercies towardsAt what time wee are to ſpeake of Gods mercies, and what then we are to thinke upon. us, its 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, leaſt the ſame be not beleeved, and ſo edifie not.

2. Of all the mercies of God this is a principall, not to be left without ſome favourable exerciſe of conſcienceFavourably to bee exerciſed in conſcience is a principall mercie. 2 Cor. 12. 9. (though it bee grievous to the fleſh) thereby to bee drawne neerer to God, if for Paul it were ſo neceſſary, how much more for us?

Miniſters or Preachers.

1. Its a matter whereof we that are Gods miniſtersMany in teaching others doe not teach themſelves. may juſtly complaine, that in teaching others we doe not ſo carefully teach our ſelves, but too often binde heavie burthens upon othersMat. 23. 4. which wee our ſelves will not ſet our hands unto, urging the people to many excellent practiſes of Chriſtianitie, 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 looke moſt to our lives. A chiefeThe chiefe cauſe hereof. cauſe of this evill is, that through our corruption we deale with the Word as merchants doe with theirSimil. wares, they ſeeke after the beſt wares, not to uſe them themſelves, but to utter them to others, ſo we ſeeke out moſt heavenly inſtructions not to uſe our ſelves, but to commendThe Remedies. to others. The remedie whereof is, when wee firſt finde out ſome precious matter which wee like of, then to make uſe of it our ſelves, and as it were trie the medicine on our ſelves ſo ſhall wee better commend it.

2. To content our ſelves with preaching profitably to others, and notNot to practiſe what we preach how dangerous it is. to practiſe thoſe things our ſelves, is very dangerous, and cannot bee free from hypocriſie, and muſt needes breede hardneſſe, and ſo a very bad courſe, the end whereof is miſerable and wofull. In any hand therefore wee are toWe muſt be troubled hereat. 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, than they themſelves bee ready to every Chriſtian duty, andNote. have ſome delight therein: and therefore we muſtThe Remedie. by all meanes in ſuch an eſtate before ſayd, deny our pleaſures, and provoke our ſelves to humiliation till God reforme us (this being indeede 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 eſteemeHow wee are to eſteeme the preaching of the Goſpell. the benefit of preaching the Goſpell, that wee ſhould redeeme it with our loſſe, travailes, griefe, &c. as Saint Paul, 2 Theſſ. 3. 8. and therefore bee farre from refuſing to preach to thoſe that would, but cannot releeve us forHow wee may delight in our miniſterie. 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 wee intruded our ſelves; that the Lord in ſome ſort bleſſeth our labours, beſtowing upon us not a few encouragements therein.

5. The externall miniſterieDifference betweene the externall miniſterie and inward worke of the Spirit. muſt proclaime ſalvation by Chriſt to all without exception, and compell all, but its the inward operation of the Spirit, to draw and incline any one to apply by faith the generall to himſelfe.

6. They that teach notWho are unfit teachers. themſelves cannot teach others.

7. Where the peopleTo whom the Lord ſendeth carefull or careleſſe teachers: heartily deſire by prayer the miniſterie 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 LordIn begetting or encreaſing faith Gods wiſedome is not to be tyed to the ordinary meanes. hath promiſed a ſpeciall bleſſing to the publicke 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 publicke 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 doubtedHow to know whether the Lord hath pardoned the ſinne of raſh entrance into the miniſterie. 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 aſſutance for his firſt calling, yet from hence may he gather that God now accepteth thereof.

10. A miniſter muſt beeWherein a Paſtor muſt reſemble a plowman. like a wiſe tills-man, who having ſowen his ſeede long after lookes for the fruit of his labour.

11. Two things eſpeciallyThe trueſt triall of doctrines. may warrant both the ſpeakers and the hearers of their doctrine; If their calling bee good and godly, and if the generallIer. 16. 17. courſe of their doctrine be ſound and pure.Pro. 29. 18.

12. When there is noWho they are that ſhall be ſaved, who not. Rom. 10. 15. viſſion the people periſh, thoſe then onely to whom the feete of them which bring glad tidings of ſalvation be precious, ſhall be ſaved, others that neglect them, neglect ſalvation.

13. In bringing men to God, firſt ſhew them thatAn order in bringing men to God. there is certaine ſalvation for them if they will, then that there is a way thereto, which is by the ſight of ſinne, wherein they muſt be humbled as low as may be.

14. A miniſter comming in a new place ought firſtWhat a miniſter is firſt to preach when he commeth to a place. to Preach the truth, thereby to win credit in the conſciences of the people, then to envey againſt corruptions, which may breede many hurts to himſelfe and others.

15. In examining aHow to deale with a mans conſcience. mans conſcience a miniſter is thus to proceede; by the law to try whether hee hath a knowledge, feeling and miſliking of his ſinnes, 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. Its a greater thingWherein the skill of a miniſter doth moſt appeare. in a Paſtor to deale wiſely and comfortably with an afflicted ſoule, and ſoundly and diſcreetly to meete with an hereticke, then to preach learnedly.

17. Its a fault of ourToo haſty tryall of a mans gifts hurtfull. time that too haſtie tryall is made of a mans gifts in the miniſterie, to the great hurt of the Church.

Mirth.

We muſt be merry in the Spirit, not in the fleſh.What mirth is requiſite.

Miſtruſt.

In miſtruſt, its good to ſet before us Gods wayes upon others; in our preſumption Gods judgements.What courſe to take in miſtruſt and preſumption.

Mortification.

Its very profitable to quicken us in mortification to ſet our olde ſinnesHow to be quickned to mortification. often before us, and to ſearch the bottome of our corruptions in day ſinnes, night ſinnes, &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 motionsGood motions are to bee drawne into practiſe. are ſtirred up in us, its 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 downe in writing.

2. The cauſe of muchWeakneſſe in body and minde whence it commeth. weakeneſſe in minde and body comes not from Satan alwayes, but from our ſelves in wandring after the motions of the fleſh.

A Good Name.

THeſe be two effects ofFavour and a good name two effects of godlineſſe. godlineſſe, and notably maintaine one another, favour and a good name, which bee better thanPro. 22. 1. riches, as at all times, and in all perſons may be ſeene, without which all gifts helpe little.

2. Wee ought in noOur brethrens good name not to bee empaired. caſe to hurt the good name of our brethren, as whereby he is more wronged than by the loſſe ofNote. goods.

3 Wee ought to bee moſt carefull by all goodWe muſt be carefull to maintaine our good names. 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, withoutWhence a good name ariſeth. this to be well reported of, is a fierce puniſhment of God, being a greatHurtfull to be well repor ed of undeſervedly. hardening of the heart in ſinne and hinderance from repentance.

5. The firſt ſtep to aThe firſt ſtep to a good name. good name is to avoyde carefully and continually all evill outward and inward, and eſpecially wherunto wee bee by nature moſt inclineable: for as oneSimil. dead flye corrupteth an whole boxe of oyntment, ſo doth ſome one ſinne often cracke the credit of a man of good report before. Gods children are eſpeciallyWhy the godly muſt care fully avoyd evill. to bee 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 ofNote. 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 ſecretEven the corruptions of the heart doe bring us out of Gods favour. 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 reveale them: or our friends to fall out with us, and ſo reveale them, to whom before we made them knowne: or our owne mouth to confeſſe them, either at unawares, or in ſleepe by dreames, or in ſickneſſe by raving, or in frenſie to vomit out our owne ſhame, or elſe the torment of our evill conſcience ſhall wring it out, yea if all theſe ſhould faile, the Lord is able to raiſe a ſtrong ſuſpition in the hearts of others that wee are ungodly perſons and thereby diſcredit us: as this is a good meanes to provide for a good name, ſo is it a good rule of all godlineſſe to be affraid of ſecret evills, yea in heart and thought. A ſecondThe ſecond ſtep to a good name ſtep of procuring and keeping a good name is to have a godly jealouſie over all our doings that they give no occaſion of ſuſpicion of evill, though wee doe not that which is ſimply evill, procuring things honeſt, following and ſeeking after things ofPhil. 4 8. good report, ſo alſo to be plentifull in good workes, one or two being inſufficient, our light muſt ſhine beforeMat. 5. 16. men.

6. In doing good, weeIn doing good what is to bee lookt unto. muſt looke that it bee with a ſincere affection, and 2. with diſcretion: the want of either takes away the credit of well-doing, by Gods juſt puniſhment; ſo that a ſimple ſoule ſhall ſee the ſhifts wherewith the wiſe worldlings bleare mens eyes.

7. When wee are ill reportedWhat wee are to doe when we are ill reported of for well doing. of for well doing its good firſt before wee cleare our ſelves, to examine our hearts in what manner wee did it, and finding wickedneſſe therein, to be humbled for it before the Lord, and receive it as Gods correction to amend us: if wee finde our heart upright, then let us learne that God tryeth us whether we will leave doing well for ill report, and therefore with patience to endure this tryall, and commend our innocencie unto him who maintaines good and honeſt hearts.Who doe little profit by the magiſtrate.

8. They which are ſo paſt ſhame that they care not for the Church diſcipline for their open ſinnes, little profit by the Magiſtrate.Why men are ſorrowfull being put to open ſhame.

9. Many that are put to open ſhame are ſorrowfull therefore, but not aright, for it is not becauſe they ſinne againſt God: others are ſorrowfull for their ſinne which wrought them ſhame, but the divell bewitcheth them that their ſinne is not ſo great, and many doe worſe; and this ſhame will not continue long, prove a wonder but of nine dayes continuance, whereby they be hindered from repentance, and though at the firſt they without diſſembling promiſed amendment, yet neglecting the meanes to further their repentance, thus bewitched, they fall to their ſinnes againe.What they are to doe who would profit by open diſcredit. They that will profit by ſuch diſcredit, are to labour that as their faces bluſh before men, ſo their ſoules may be confounded before the Lord, that being humbled by godly ſorrow, it may pleaſe God to raiſe them up. Now to try godly ſorrow theſe be two rules, 1. If we can with contentedTwo rules whereby to try godly ſorrow. mindes take the puniſhment as correction from the Lord, and yet mourne for our ſinne, and that in ſuch manner, as giving place to Gods juſtice in puniſhing, we can labour for forgiveneſſe of ſinnes. And 2. if when we can conceale our ſinne, yet wee freely with David 2 Sam. 12. 13. confeſſe it: when a ſinne is committed, yet ſo cloſelyPſal. 32. 5. as none can probably ſuſpect him, the offendant may conceale his ſinne, if it can bee done without another ſinne, but if an oath be lawfully required, the truth muſt be told.

Nurcerie for the Church.

It were an happy nurcerieA miniſter to traine up ſome toward Scholar in his houſe. for the Church if every grounded Paſtor would traine up in life, learning, doctrine, diſcipline, ſome toward Scholar to make him more fit for the Church as Moſes did Ioſhua; Elias, Eliſha; Ieremie, Baruch; Chriſt his Diſciples, Paul, Timothy.

Offences.

IN private offences aPrivate offences muſt not hinder private prayers. man may goe to his private prayers before hee be reconciled, till opportunitie be had.

Parents.

1. WHen children haveWhat Parents are to doe about their childrens infirmities infirmities their parents are to ſee whether they have not received ſuch finnes from them, if they have, they are rather to pray for their children, than too much to correct them, leſt they perſecute their owne ſinnes in their children.

2. The Lord often inThe immoderate love of parence to their children puniſhed. his children correcteth the immoderate love of parents to their children, for naturall cauſes, as Abraham with Iſmael, Iſaac with Eſau, David with Abſolon and Adoniah; ſo of husbands to their wives.

3. If a maide may notNum. 30. 5. Contracts not to be without the parents conſent. performe her vow to the Lord without her fathers conſent, much leſſe her contract to man.

Patience.

1. In greateſt troubles there is no greater eaſePatience an eaſe in trouble. then patience and ſufferance: as a great cauſe of madneſſe is impatiencie of minde, or Gods ſudden wrath for ſinne againſt conſcience.

2. Patience then poſſeſſethWhen patience poſſeſſeth the ſoule. the ſoule when our outward wants are thereby ſupplyed.

Peace and Ioy.

1. Its not to bee marvelledWhy ſo few rejoyce in Gods love. though ſo few attaine to the joy in the holy Ghoſt, and to ſuch ſweete rejoycings in Gods love which is the height of our happineſſe here, ſo that the more this is felt and kept, the more heavenly is the life and death. 1. The worſer ſort have no knowledge nor care whether God like or diſlike their wayes, but blindly hope all is well till evill come, and ſome of theſe though they feare, God is angry with them, yet ſhake it off and forget it, at leaſt ſlightly appeaſe him. 2. A ſecond ſort bee grieved hereat, and this takes away their joy as it ought, but ſeldome come they to ſound comfort and leſſe rejoycing, though fearefull to offend. 3. A better ſort bee warned by their harmes, and ſo more wiſely keepe their peace, not willingly angering God, by leaving undone their duty, or preſuming to doe contrary, but indeede to pleaſe God, thoſe uſually walke with much peace, and can come boldly in Gods preſence, and ſo ſometimes finde a glorying in the Lord, and exultation in the Spirit, beſt ofHow to maintaine our peace and ſo rejoyce. all. The way then to maintaine our peace, and ſo rejoyce, is to conſider how we pleaſe God: if not, then firſt, not to bee quiet, but mourne; ſecondly, not to languiſh in ſorrow, but ſeeke reconciliation, thirdly, to be chary in maintaining peace, which in time will breede rejoycing, for which labour wee by due meditation on Gods love: for infirmities ought not to breake our peace, ſo as there bee a true bewailing and ſtriving againſt them, but preſumptuous ſinnes; and God much more will beare with many faults, where there is a care to doe better.

2. Although the loveGods love the originall of our ſalvation, yet the grace of Chriſt doth firſt aſſure us thereof. of God be the originall cauſe of our ſalvation, yet in reſpect of us the grace of Chriſt is the firſt to worke aſſurance thereof in our hearts; for this cauſe in bleſſing the people, that is ſet in the firſt place (The Grace of our Lord Ieſus Chriſt,) which they firſt conceive to bee the beginning of their bleſſing.

To Pleaſe God.

1. Its a common and aLittle care or labour to pleaſe God. ſore evill, that there is ſo little care whether God be pleaſed or not, and therefore ſo little labour to pleaſe him, without which there is no fruit or comfort of prayer.

2. That we may pleaſeThree things required in thoſe that would pleaſe God. 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 will pardon our wants and accept us in Chriſts worthineſſe; not one of many thus pleaſe God, moſt few in prayer.

3. The true meanes toWhat things joyne us to God. pleaſe God, is true religion, and a true heart in religion 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 pleaſeObedience required in thoſe that would pleaſe God. God muſt both in deede, and manner of doing endeavour to obey him.

5. The chiefeſt thingWhat thing God is moſt pleaſed with. that God is pleaſed with, is to be truely 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 fight of God.

Poore.

1. For releeving beggarsHow farre, and what ſort of beggars are to be releeved. at the doore, or by the high way ſide, I judge 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 bee counterfeits, and then as wee may, to ſee them puniſhed: as for the other not licenced, not to releeve them, except wee be aſſured of their preſent neceſſitie, which is alſo by law excepted.

2. In our lawfull laboursThe tenth to be given to the poore. whatſoever we get, its good to give the tenth to the poore.

Poperie.

1. Many thinke it religionNot enough to leave Poperie and ſtand on faith without fruits. 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 iniquityThe ground of Popery. 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 to the kingdome of Antichriſt.

Praiſe and diſpraiſe.

Its our corruption asWee are neither to praiſe nor diſpraiſe too much. well to praiſe ſome too much, eſpecially ſuch of whom wee 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 dangerousTwo extremities to be avoided about prayer. when wee like well our prayers, to bee therefore perſwaded God liketh them, ſeeing they have their ſpots which not ſeene defile our prayers, ſo contrarily when wee diſlike them.

2. How few prayers are there made in faith?Few prayers 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 bee perſwaded that God ſo loveth us, and liketh our prayers, that hee is well pleaſed and will accept thereof: Its true, whenAt what time we thinke God is pleaſed with us, at what time not. wee 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 ſeene in our prayers.

3. Prayer is as thePrayer the Chriſtians pulſe. pulſe ſhewing the ſtate of the heart. If the ſpirituall life be weake, ſuch will our prayers be, and contrarily, whoſoever is very godly hath great life in prayer.

4. As a ſicke body feelesThe ſicke ſoule reliſhes not prayer. no reliſh in good meate and drinke: ſo the ſick ſoule in prayer, whereby, who ſo findeth ſweete taſte, comfort, and ſtrength, is in good caſe.

5. We often pray moreThough we too often fa •• e, yet is there a conſtant courſe to be kept in prayer. for cuſtome and company than 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,Difference betweene the godlies and ungodlies comming to God by 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, hathPrayer commended unto us by many arguments. among many meanes, commended unto us prayer to be an helpe at hand in all our neceſſities, Phil. . 6. and becauſe we by nature be altogether unapt to it, it being ſo heavenly and wee ſo earthly, he h th by all arguments commended it to us, as . from his owne precept, Pſal. 50. 15. Math. 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 bee two commonTwo common evills about prayer. evils, either we know not how to pray, or wee want conſcience to uſe our knowledge.

9. Prayer is a ſpeakingWhat prayer is. 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 voyce is butThe voyce not of the nature of prayer. an helpe ſometimes, not of the nature of prayer, yea its more than a minding what we ſay or heare, for the heart muſt be occupied, elſe no prayer.

11. Theſe three affectionsThree affect ons to be occupied in prayer. muſt be ſpecially occupied in prayer, joy in Gods mercies, ſorrow for our ſins and puniſhment thereof, deſire of mercie.

12. Pure prayers arePrayer melodious. ſweete melodie.

13. As one man excellsIn prayer one may excell another. A double ift in prayer, of ſpeech. another in muſicke, ſo in ſkilfull prayer.

14. There is a double gift in prayer, one of ſpeech effectuall for edification of others, which ſo farre fourth is to be laboured for, but this may be in a reprobate. The other, inof Spirit. 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 wouldFrequency bringeth skill in prayer. be skilfull in any thing muſt be much exerciſed therein, ſo in prayer.

16. Its a matter of ſingularMatter of comfort and ter our in prayer. Rom. 8. 27. comfort to a true heart that God ſeeth our meaning, as of terror that God ſeeth our corruptions in prayer: both muſt breede conſcience.To pray in faith is hardly got and kept.

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. Its not meete in varietiePrayer upon occaſion to be varyed. of Gods dealings, to have alwayes one forme of prayer, but upon occaſion to varie the ſame.Repetitions in prayer not alwaies unlawfull.

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 avoyde tediouſneſſe in prayer it is goodHow to avoide tediouſneſſe in Prayer. Mat. 26. 39. 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 paſſeWhy the Lord often croſſeth our fervent, bleſſeth our cold and weake prayers. that the Lord croſſe our fervent prayers, and bleſſe our cold and weeke ones as oft he doth, it is not to quench our zeale, and favour our coldneſſe, which is the way to hereſie and prophaneneſſe, but to teach that on the one ſide wee leane not too much to our prayers; as tying the Lord to them, and one 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 usIn proſperity pride to be avoyded. 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 ſufferedWhy many have fallen by women, many ſtrong, pure, and wiſe men to fall by women, to puniſh their pride in his graces.

Priviledges of the Saints.

1. Aſſurance of ſalvation,Ten priviledges of the Saints. Gods protection, a godly life, to bee kept from reproachfull falls, to enjoy the helpes to godlineſſe, to delight in Chriſtianity, to uſe proſperity well, as alſo adverſitie, to encreaſe in grace, perſevering therein.

2. Its a ſore evill that we,Moſt think not of, nor know, or glory in their priledges. who perſwade our ſelves to be heires of ſalvation, doe ſo little thinke of, therefore 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:Seaven other priviledges. 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 inDivers priviledges out of the eight to the Romans. 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 boldned to call God their ſweet Father, ibid. 15. being ſure they bee his children, and therefore coheires with Chriſt, that ſuffering with him, 〈◊〉 may be glorified alſo. ibid. 17. They bee taught alſo by the ſame Spirit to ſigh waiting for their adoption even their full glory. ibid. 23. and truely hoping for it 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 than otherwiſe, which comes to paſſe by the eternall determination of the Lord accordingly effecting the ſame in every degree. ibid 28.

Profeſſion and Profeſſors. Foure ſorts of 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 a 〈…〉 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 wee will have joyHow to rejoyce in our profeſſion. in our profeſſion, the Word muſt winne ground dayly in us, in ſubduing ſinne, even in the roote of the heart, as well as in the branches, otherwiſe we do onely draw nigh with ourMat. 15. 8. lips.

3. This ſeemeth a ſoundDifference betweene true and falſe profeſſors. difference betweene true and falfe profeſſors, the true preferring grace before all vanities, and thinking them that have moſt, moſt happie, ever complaine of their ſpirituall povertie, thruſting and labouring for grace more and more. The falfe, they reſt in that little grace they thinke they have, and are drawne to the earneſt purſuit of vanitie.

Promiſes.

Promiſes properly appertaineDifference betweene promiſes and threatnings. to the renewed part, threatnings to the unrenewed.

Puniſhment of ſinne.

When our ſinnes proceedeWhat ſort of ſinnes the Lord doth eſpecially puniſh. of particular and not of generall defects, if we offend of infirmity and not of preſumption, the Lord will not puniſh ſo ſtraitly in temporall things; for the particular ſinne bringeth not wrath, but the being in that ſinne, and not repenting for it, which drawing in other ſinnes withall, may draw wrath from the Lord, ſo that one ſinner is ſayd to bee ſpared, five puniſhed, if for his particular ſinnes he being admoniſhed ſhall be humbled as David by Nathan; 2 Sam. 12. 13. 2 Chron. 19. 4. Iehoſaphat by Iehu, or being afflicted ſhall profit thereby, becauſe in this cauſe hee 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 away for the Lords indignation: ſo that wee may comfort our ſelves for particularComfort againſt perticular offences. offences, if in the generall courſe of our life wee follow the Lord: neither have the wicked here any liberty to nouriſh ſinne ſecretly, who uſe to ſinne by degrees: but when they preſumeGods judgments on the wicked. 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,How enemies may become friends. this is the beſt way, that either party weighing their owne ſinne (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 be loved againe.

2. Its in vaine to ſpeakeHow needfull reconciliation with God is. unto God for others, unleſſe wee our ſelves be reconciled unto him through Chriſt.

Redemption. By what meanes a man may priſe redemption.

Vnleſſe a man ſee himſelfe even utterly loſt, unable any wayes elſe to bee delivered, he never priſeth redemption, wherefore this is the power, profit, and praiſe, that when all helpes 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 dyingThe tryall of the heart in regeneration. unto ſinne, wee then come to the tryall of our hearts, when wee come at thoſe things wherein either nature or cuſtome doth breed delight.

The Regenerate and unregenerate.

It often falleth out byHard to diſcerne betweene the regenerate and unregenerate. the wiſe providence of God, that the unregenerate bee in outward appearance ſo like the regenerate that they cannot be diſcerned one from the other, theſe falling ſo low in ſinne, thoſe riſing ſo high in obedience: which the LordGods ends herein. ſo diſpoſeth for the good of his children that they ſhould never be ſo contented nor pleaſed 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 conſiderationWe muſt not be diſmaid at the falls of others. hereof wee muſt not be diſmayed when as wee heare and ſee ſuch to fall away, of whom we have thought very well, for the foundation of God remaineth2 Tim. 2. 19. 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 diſcry them. Notwithſtanding this is evident by the Scriptures and experience, that there bee 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 bee 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) leaſt in ſeeking to ſhut out the unregenerate, wee alſo ſhut out many of Gods truely begotten children though young and weake, and yet on the other ſide, leſt inTwo markes whereby the regenerate may diſcerne that they are regenerate, namely from the cauſes of their new birth and proper effects thereof. 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 FatherThe cauſes of regeneration. of all the regenerate when hee 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 breedes 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 newThe effects of regeneration. borne. The effects of this new birth bee 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 bee diſſolved, and to bee with Chriſt: all which are in their meaſure in every regenerate perſon, and doe at leaſt in ſome meaſure grow more and more tillNot any one of the preceding effects muſt be wanting. he bee diſſolved. Now if any unregenerate ſhall fondly dreame all theſe to be in him (for if hee be utterly wanting in any of them, then thereby hee may be convinced to bee unregenerate) he is as narrowly by his life to bee ſearched as may be, and a thouſand to one hee ſhall be convineed, but if ſuch cannot diſcry himſelfe, nor bee by others; let him hold his comfort ſo long as hee can, till it ſhall bee manifeſt he deceived himſelfe.Their eſtate is not good whoſe very life ſhewes the contrary. If yet any ſhall thinke himſelfe in good eſtate, when as his life ſhewes the contrary, then is it to be avouched to him that hee utterly deceives himſelfe, imagining that to be in him which is not, even as it is with an hungary man, in his dreame heeSimil. thinkes hee eateth, and when hee awakes, his ſouleEſai. 29. 7. is emptie, even ſo this worldling rockt a ſleepe, with his preſent peace, thinkes himſelfe in good caſe, but when hee is awaked by Gods judgements, then hee findeth himſelfe moſt miſerable, ſuch were many of the Church of Laodicea, which ſayd theyRev. 3. 17. were rich, &c. and knew not they were wretched.Simil. Againe, mee 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 weakeneſſe, who therefore ſay, they bee 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 oneSimil. that is drunke; They have ſtricken me but I was notPro. 23. 15. ſicke. So theſe, drunken with the world, feele not the wounds of ſinne, ſee not their owne miſery.

Remembrance of good.

1. Seeing there is noVpon every occaſion we muſt have ſome good matter in ſtore to be remembred. action of our life, for which wee have not learned at ſome time or other, ſome profitable direction for the ſame, its much to bee endeavoured that ſuch matter may bee preſent with us as is fitteſt for the time, otherwiſe much danger muſt needes enſue.

2. The beſt meanes toHow to remember the word beſt. remember the word is to be truely touched with it, either in griefe or joy; for they leave ſtrongeſt impreſſion.

Renewing.

Its an happy thing to redeemeHow to redeeme the renewing of our inner man. the renewing of the inner man with the decay of the outward.

Repentance.

A Godly Phyſitian havingHow a godly phyſitian brought his diſ •• ſed patients to a ſight of their ſins. 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 layd his rod upon you, I dare not take it off you without the ſhew of ſome fruites of repentance, which they doing were healed.

Reports.

1. Men by ill reports raiſedWhat uſe to make of ill reports. of them muſt learne to be forewarned leſt they fall into ſuch a ſinne, and thankfully muſt receive the correction, that whereas God might have made them ſuffer for ill, he doth rather for well doing.

2. This is Gods greatGods mercie that ill reports are ſometimes raiſed againſt us. mercy, that when men have evill thoughts, God doth cauſe them to be evill ſpoken of for the act, whereby they ought to bee 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 thankefull to God, that hath kept them by this meanes from the act, which otherwiſe might have broke forth to their diſcredit.

3. God by falſe reportsWhy God letteth falſe reports be raiſed againſt us. doth often correct us for ſinne long agoe committed and yet not fully repented, or for ſome contrary corruption, or generally hee would have us ſee and amend ſome ſinne wee ſaw not before.Reproofe doth not alwayes profit for preſent.

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,How to reproove ſin at Table. ſo to rebuke ſinne that it may bee reformed, rather than the perſon ſhamed, without there be neceſſary cauſe ſo to doe.

3. No reprehenſion muſtWhat to be obſerved in reproving. be but upon good ground, and according to mans calling, with care not to diſcredit our brother, and prayer unto God for a bleſſing thereon.

4. For the moſt partA note of an uncharitable and unquiet ſpirit. its a note of an uncharitable and unquiet Spirit in thoſe that governe, to admoniſh, rebuke, or chide as we call it by ironies, queſtions, and ſcoffes.

Riches.

The love of riches orThe abuſe and uſe of riches. earthly things, hinders us in good things, but the uſe of them furthers us therein.

Sacrament.

1. A Paſtor may not debarany from the SacramentWhen a Paſtor is not to debarre there from. for a ſecret offence though being admoniſhed he repent not.

2. The Sacraments ofDifference betweene ours and the Iewes Sacraments the Iewes were obligations to binde them; of Chriſtians, to abſolve them.

Saints.

In comparing our ſelves with Gods Saints we muſtIn comparing our ſelves with Gods Saints how to be affected. not deſpaire in our weakeneſſe, becauſe we be not like them nor preſume to bee like them.

Salvation.

Even of thoſe that have knowledge and ſenſe ofDivers ſorts of people deceived about their ſalvation with the remedies to be uſed herein. 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 be ſaved, for that not beleeving, either they goe not, or goe amiſſe, not Drawing neere with a true heart in full aſſurance of faith; having their hearts ſprinkled from an evill Heb. 10. 22. 23. conſcience and their bodies waſhed with pure water, holding faſt the profeſs on of their faith without wavering, but ſome ignorantly, ſome fainedly, ſome doubtingly, ſome prophanely, ſome not conſtantly, and therefore have no anſwere or a deniall and an heavie anſwere; who can have no comfort. But beſides theſe even ſuch as have in their perſwaſion a gratious anſwere from God that hee will ſave them, which they ſhall finde by the inward comfort it brings them, are to looke whether this bee not a lying Spirit, wherewith thouſands be beguiled, one ſort taking their comfort and building their perſwaſion that God will ſave them only and chiefely on this, that their lives be amended; which as it may be true, ſo it may be falſe, and 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 bee performed, of both which we are aſſured by the Goſpell the word of truth, the onely ground of our aſſurance. But further ſeeing how many be beguiled having a good ground, but building looſely thereon, this is to be 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 adverſarySatans proceedings to draw men and women to deſtruction. Satan never ceaſing to ſeeke our deſtruction doth chiefely labour, 1. to rocke us aſleepe, and ſo quiet in ſecuritie, that we may not ſee the ſtate of our ſoules. 2. if we be awaked 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 and many wants doe humble us, then doth hee with all his power beate us downe to diſcourage us and weaken our profeſſion. In all which ſeverall conditions, 1. Some doe whollyWho are inſnared by him, and yeeld unto them and who not. and long lye, and either aſleep ſee nothing, or are too well pleaſed and jocond, or elſe altogether caſt downe and uncomfortable. 2. A better ſort goeth through all theſe, ſometimes aſleep, ſometimes too much contented and ſo fall aſleepe againe, ſometimes oppreſſed with griefe, and after a while either lifted up or fall aſleep 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 aſleepe, ſo as they ſee not how they walke, neither bee 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 inPſal. 2. 11. trembling, and goe on conſtantly in their chriſtian courſe, though with infirmitie, yer rarely or never falling into any offenſive treſpaſſe, or doubting of Gods favour.

2. Satan under a pretenceSatans policie driuing ſome to be too ſtrict, others too laviſh in the uſe of Gods creatures. of Repentance brings many unto extreame ſadneſſe and ſtrictneſſe in the uſe of Gods creatures, as under a pretence of lawfull libertie he ſtirreth up others to exceſſive, and unſanctified mirth, and an untemperate uſe of Gods creatures.

3. Wee muſt pray thatHow farre we are to pray unto God to reſtraine Satan. the Lord give not out that meaſure of leave to the divell to tempt us, which wee give out to ſinne to worke rebellion in us againſt his majeſtie, but that God would make Satan a Chirurgion to open our ſinnes.

4. Its the policie of SatanSatans policie in hiding Gods bleſſings ſetting before us our wants. to hide Gods preſent bleſſings upon us, that wee may be unthankefull, and to ſet before us greater which we want, to make us murmur againſt God.

5. Satan is moſt readyWhat we are moſt unwilling to. to make us unwilling to that which ſhall bee moſt for Gods glory, and the good of his Church.

6. This is a commonSatans policie in hindering from the performance of one duty by ſetting men on another. practice of Satan, whereby hee much hindreth 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 thereinto 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 toThe remedie. bee done in his time, and to watch ſtraitly that hee bee not any way pulled therefrom. But if he cannot keepe men from doing their duty, yet will he notHis endeavour to corrupt men in doing their duty. ceaſe to corrupt them in the manner of doing, either through hypocriſie or careleſſeneſſe, and ſo either make them content themſelves with that which is nought 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 haveThe remedie. ſpecial 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 ſubtleFaith and obedience joyntly to be urged. 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 the inſtrumentall cauſe of juſtification, workes as the effects of the man juſtified.

8. Its a matter much toA fault in moſt that they like and embrace Satans aſſaults. bee bewailed as cauſe of great danger to many a ſoule, that Satan our ſworn enemie in every part of our life ſo annoying us, yet moſt ſeldome, or never, ſee or avoid his aſſaults but rather like and embrace them.

9. Satan being a ſpiritSatans familiarity with us. hath a very familiar, though ſecret communion with our ſpirits.

10. Its ſafeſt in allThe courſe to be taken in every temptation. temptations to keepe the meane, neither to be quiet without griefe, for then Satan will account we bee his without any paines, neither to be too unquiet as without comfort, for then Satan will bee the prouder and bolder to take more paine to overcome us.

11. As Satan temptingA compariſon betweene Satans tempting of Chriſt and Adam. Adam, overcame him and all in him, ſo tempting Chriſt, as he could not overcome him, ſo neither ſhall he us in him.

12. Satans temptationsSatans temptations follow our affections. follow our affections: if wee lightly account of him hee bleares our eyes with Gods mercies, if we bee pricked with conſcience of ſinne, then he ladeth us with the judgements of God making us as ready to aggravate our ſinnes, as by the former to extenuate them.

13. Subtilty, and violenceDiſtinctions betweene Satans and the fleſhes temptations. Whom Satan cannot one way vanquiſh he ſeeketh to overcome another. are the chiefeſt diſtinctions betweene the temptations of the devill, and of the fleſh.

14. When Satan cannot drive into ſecurity, hee laboureth to diſcourage that they may have no heart to good exerciſes, and ſo make ſmall uſe of them, for as they who eate with ill ſtomackes have leaſt ſtrength by their meate; ſo nothing more hinders our profiting by good exerciſes than want of comfort in them. This policie of Satan many notMany here by enſnared. obſerving, doe of purpoſe diſcomfort themſelves, thinking the ſame beſt, and ſo take corraſives for cordials. The remedieThe remedie. hereof is this, that ſuch as bee hindered by diſcouragement ſhould in their meaneſt diſcharge of duties feede on theſe comforts. 1. the nature of God ſo proclaimed and proved more tender, pittifull and ready to beare with, pardon, and accept our leaſt endeavours (in truth) than parents the frailties of their children. 2. that in our weakeſt duties there is ſome conſcience and fruit.

The Scriptures.

1. Men that digge inThe Scriptures the veine of heavenly treaſure. Mines for any treaſure even for the hope of gaine labour ſore before they finde any veine, and many times miſſe, but when they finde the ſilver veine with what cheerefulneſſe doe they labour; it makes them forget their paine though ſore, and otherwiſe tedious: now wee who ſtudie the Scriptures are even in the veine of heavenly treaſure, how much than ſhould we be encouraged?

2. The Scriptures barelyNot enough barely to reade the Scriptures. reade without particular looking into the ſeverall doctrines contained therein, is like a comming into a treaſurie, wherein we ſee many coſtly things folded up, and ſome ends appearing out, but when they bee all uncovered then doth their glory more affect us for the preſent, and leave a deeper impreſſion of their excellencie: ſo in the Scriptures by the particular view of the excellent doctrines, our memory is more confirmed, beſides our preſent uſe thereof.

3. Its a moſt worthyA worthy travaile for Students in divinity. trauaile for Students in divinity to referre all their ſtudie, firſt for the true ſenſe of the Scripture, which onely will make a man a grounded Divine to teach, and confute all errour; and ſecondly for the right uſe in himſelfe and others for amendment of life and all godly duties.Time to be redeemed to reade the Scriptures.

4 We muſt redeeme time even from our ordinary callings to reade the holy Scriptures.

Selfe-love.

This is a dangerous deceitTo abſtaine from ſin for byreſpects dangerous. and bewrayes an unſound heart, that when our ſinne is like to bee reproachfull to us, then wee can hold in for our credits ſake, but in our private dealings there is no ſuch ſtay: and indeed if it bee obſerved wee ſhall finde that this ſelfe-love is a greater cauſe of leaving much ill, and doing good than the true love of God which ariſeth from a ſound faith.

The number of Seaven.

The number of ſeavenWhy the number of ſeaven is often uſed in Scripture. is oft uſed in the Scriptures, for that God foreſeeing mans unbeleefe provided many things to call him to the remembrance of the creation, and ſo bring him to meditating, beleeving, and truſting in God.

Sickneſſe.

Its moſt meete in theA neceſſary courſe to be taken about the providing a miniſter to inſtruct the infected. time of a contagious ſickneſſe that there be one Miniſter to teach the whole, and another to viſite the ſicke, and that by choyce of the people: if people admoniſhed will not take this order, a godly paſtor may in wiſedome to his power provide for both, ſpeaking to the infected a farre off: if any danger eome, he is free.

Sinne.

1. As hee that once could not abide to taſte bitter or ſowre things when hee was in health may juſtly ſuſpect that hisThe tryall of a mans ſelfe by his love or hatred of ſin. ſtomacke and body is out of frame when he can well away therewith: ſo he that could not once abide any corruption of ſinne in himſelfe or others, and now can, is to feare his ſoule is ſick; and therefore no man though never ſo godly otherwiſe, but is to ſuſpect himſelfe and to be grieved when he can paſſe over his infirmities, or ſee ſinne in others without earneſt griefe.

2. Hee rhat will profit in truc repentance, muſtWhat muſt be done of him that would profit in true repentance. not by viewing the ſinnes of others, whether preachers or people, be drawne from ſight of his owne in his particular calling of Magiſtrate, Miniſter, Parents, &c. but muſt ſo ſee thoſe, that firſt he caſt out the beame out of his owne eye.

3. The Lord puniſhethSin not repented, puniſhed. every ſinne not repented of, either in our ſelves or in our poſterities.

4. The conſcience ofConſcience of ſin what it breedeth in the godly. Gods graces, with the conſcience of ſinne breedeth an hell in the hearts of Gods children: when we are given to ſinne we are blinde even in the ſight of our owne dangers and cuſtome of ſinne, which preach ſuch iniquitie untoMiſerable to be given to ſinne. us, that neither Gods judgments can terrifie us, nor his mercies move us.

5. Wee ſhall neverHow ſinne may be left. throughly leave ſinne, untill we know and acknowledge ſinne to be ſinne, and be truely ſorrowfull for the ſame.

6. This above manyThe ache of ſin will be carryed to our graves. things is to be lamented in the lives of moſt profeſſors, that by long cuſtome in ſinne it is ſo confirmed, that we ſhall carry the ach thereof to our grave, as bruiſed men in their youth.

7. Wee may comfortHow to comfort our ſelves for particular ſins. our ſelves for particular ſinnes, if being admoniſhed wee bee humbled for them as David and Iehoſaphat; but if being admoniſhed wee ſtill lye in ſinne, and ſo tye one ſinne to another, than are wee to feare Gods wrath, for it is the generall falling into ſinne, not one particular which diſpleaſeth God.

8. There is no ſinne,The ſeede of every ſinne is naturally in every man. whereof every man hath not the ſeede in himſelfe which without the Lords mercie would in time breakout.

9. A good helpe to avoideHow to avoide ſin. ſinne is to remember what puniſhments wee have felt for ſinne, and what are threatned.

10. Though it bee veryHow to finde out our ſpeciall ſinne. hard to finde out our ſpeciall and ſecret ſinnes, yet by oft examining our ſelves, acquainting our ſelves with our owne eſtate, by often prayer that God would reveale them, by often hearing, reading, meditating the word, by marking the checkes of our conſciences and reproches of our enemies wee may be much helped therein.

11. Some ſinnes againſtThe kindes of ſinne. knowledge are of frailtie and bee remiſſible; others are not, being of a rebellious and finall obſtinacie, which is not in thoſe whoWho ſin not of finall obſtinacie. feare it, and carefully avoide it, rejoycing that its not in them.

Slander.

By well doing to ſtopHow to ſtop the mouthes of ſlanderers. the mouthes of ſlanderers is the onely remedie of all ſlanders.

Sorrow for ſinne.

1. It is obſerved that even of thoſe that areMany are more grieved at ſinne becauſe of the danger of it, than otherwiſe. 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 dayly 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 bee a moſt ſufficient anſwere to thatWhy many ny are more grieved a ſin at firſt than afterwards. doubt which troubleth many, why divers of thoſe that bee true Chriſtians, were moved to feare ſinne, and be grieved at it more in the beginning, than after.How dangerous to make light of ſinne.

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 wofullWhy moſt Chriſtians are unwilling to lead the ſtrict life of godlineſſe. experience that a principall cauſe why many, who hope to be ſaved by Chriſt and be indeed true though weake Chriſtians, are ſo floathfull and unwilling to take any paines to leade the ſtrait life of godlineſſe, and to come under and preciſely keepe the Chriſtian dyet, namely the 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 thereforeGriefe for ſinne is to be laboured for. above others is to be travailed in, that wee may feele our ſinne ſo bitter and grievous unto usMeanes to attaine the ſame. 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 bee 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 wee, may juſtly feare that either we be baſtards; and no true children, or at leaſt that wee are fallen into a deepe ſecurity, which will hardly in long time be recovered, and will coſt us much griefe and ſorrow to bewayle our dcay. 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 ſpirituall, 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 ſinneThe hurt that proſperity workes in many profeſſors. 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 therefore except there be great cauſe and that outward, wee put ſorrow away, and ſoone eaſe our ſelves of the burthen, 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 allOccaſions of carnall rejoycing muſt be ſhunned that wee may truely grieve at ſinne. meanes 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, and inſteed thereof to occupie our mindes 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 we have we might attaine to, and herein particularly to deale ſo much as may be. Herewith to conſider theNeceſſary conſiderations provoking to godly ſorrow. 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 them bodily and ſpiritually, deprived of the meanes of ſalvation, and the like; or the wicked that they live ſo prophanely, and licenciouſly perſecute the godly, and caſt away their owne ſoules whoſe caſe if we did pitty, it would move to many teares & prayers for them.Note. 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 doubleA double ſorrow for ſinne. ſorrow for ſinne, one ſpecially in reſpect of the puniſhment, which both goeth before faith, (and mayThe former. be 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 may alſo remaine after faith by reaſon of the weakeneſſe of faith, which is ſometimes more or leſſe. The otherThe latter. ſorrow for ſinne ever followes faith, which thus ariſeth; when wee conſider Chriſts love to us (which breeds love in us to him with a deſire and purpoſe to pleaſe him) and then how by our corrupt nature we faile herein it cannot but grieve us accordingly; and this ſorrow onely is a proofe of faith.

6. Theſe bee two rulesTwo rules to try godly ſorrow. to trye godly ſorrow, 1. if wee can with contented mindes take the puniſhment laid upon us, as correction from the Lord, and yet mourne for our ſinne, and that in ſuch manner, that in giving place to Gods juſtice in puniſhing, we can labour for forgiveneſſe of our ſinnes: 2. if when wee can conceale our ſinne, yet wee with David freely confeſſe1 Chron. 21. 17. it.

7. When many areDangerous to grieve more at worldly things than at ſinne. more grieved with the loſſe of wordly credit, (the motion whereof is ſinne) than with the ſenſe of their ſinnes and loſſe of Gods glory, the Lord ſtriketh them with the want of that which is moſt precious to them as who make no conſcience of his honour, which is moſt precious unto him.

8. If we will truely lament the ſinnes of others,How truely to lament the ſinnes of others. we muſt firſt bee touched for our owne; and as touching others, ſo to lament as the ſinne requireth, and with love, (not contempt) of the perſon, and prayer for him.

9. When we have cauſeHow long we are to grieve. of ſorrow it is good not to caſt it off, till wee ſee the fruit thereof.

10. Heavenly ſorrow itKindes of heavenly ſorrow. is, to talke of good things which we want, or ill which we have.

11. Wee cannot heartilyWhence it is that wee are not grieved at ſinne in others. be grieved for that ſin in others, whereof wee have made no great conſcience our ſelves.

12. That is a true godlyTrue ſorrow for ſinne how tryed. ſorrow for ſinne when no outward pleaſure can ſteale it away, nor continuance of time waſte it, but onely Chriſt.

13. This ought to beeThe want of affection to any good to be grieved at. alwayes in Gods children that in the want of affection to any godly exerciſe when they ſhould have it, at leaſt, they bee grieved thereat.

14. Two notes thereTwo n of godly ſorrow. are of godly ſorrow, 1. that it be for a juſt cauſe, and 2. in a proportionable meaſure to the cauſe: for it is a ſubtle policie of Satan againſt tender conſciences, to urge them to a continuall ſorrow, whereby hee may more prevaile in his accuſation againſt them: for when they ſorrow ſo much for little offences, hee will diſmay them in their greater faults, or accuſe them of hypocriſie in making no more account of great ſinsIts Satans policie to make us grieve continually. than of common infirmities: wee are then to take heede how wee give our ſelves to ſorrow continually, eſpecially ſeeing we are commanded to rejoyce1 Theſ. 5. 16. alwayes and never to ſorrow alwayes, although there bee a neceſſary timeEccleſ. 3. 4. of ſorrow: and moreover, this ought to bee conſidered, that God will not account of men for one particular defect, but accordingNote. to his generall courſe and tenour of life.

Soule and Body.

1. It were great wiſedome and grace to be moreMore care i to bee had of the ſoule than of the body. carefull to feede and provide for our ſoules (which even a world cannot ranſome) than our bodies, not feeding theſe till thoſe bee fed.

2. There is never any corrupt action in the body,The ſoule firſt ſinneth. whereof there hath not beene firſt a corrupt motion and affection in the ſoule, ſo that the ſoule is the enemie of the body in uſing it to ſinne, and notA prepoſterous courſe in moſt profeſſors. the contrary, as many falſely complaine, and therefore puniſh their bodies and ſpare their ſoules, whereas wee ought rather to nouriſh the body as the friend to the ſoule for the exerciſe of repentance, mortification, and ſanctification.

Spirituall decay.

Its high wiſedome whenVpon the ſight of any plague earthly or ſpirituall what is to be done. wee ſee any plague upon us earthly or ſpirituall, as loſſe of our ſpirituall comfort and cheerefulneſſe in well-doing, or wound of conſcience by ſinne remitted, then to turne to the Lord and crave help of him both to ſhew us the cauſe and to teach us truely to remove it, that ſo humbling our ſelves, wee may obtaine mercy and be freeed from the Plague.

Diſquiet Spirit.A diſquiet ſpirit what.

A puniſhed minde is a diſquiet Spirit.

Godly Strife.What we are to ſtrive chiefely to doe.

Seeing wee are naturally unwilling to any good thing, it is good to ſtrive to that thing, which wee are moſt unwilling to doe.

Students.A neceſſary courſe to profit in learning and bee more and more fitted for the miniſterie.

This courſe have I by experience found profitable, and reſolved upon, namely to bee diligent in reading the holy Scriptures, and of them at the leaſt every day foure chapters; in like manner (for the encreaſe of my knowledge) to ſpend three houres in the forenoone in ſearching out the ſenſe of the hardeſt places, as two in the afternoone in the ſearching out the proprieties of the tongues, and other two in peruſing the tracts, and commentaries of learned men; one in meditation and prayer; what time remaineth to ſpend the ſame in brotherly conference.

Suffering.

They that will ſufferHow to be firted for great tryals. great things in perſecution, and that of Papiſts, muſt ſuffer ſmaller in peace, and that of Proteſtants.

Selfe-ſuſpition.

He that can neglect theWho may juſtly ſuſpect that their ſtate is bad. private meanes, and uſe them without any lively touch, and hee that can heare the word without any checke of his conſcience when the word rebuketh his corruption, or hee that hath his heart accuſing him of ſinne, and can be merry, and follow the world, and paſſe over his ſinne, is greatly to ſuſpect himſelfe, and to deny comfort to his heart till God truely humble him. TheNote. beſt may accuſe themſelves, and this is comfortable, if we truely judge our ſelves in this caſe.

Table-talke.

SEeing all are anointedEvery Chriſtian is at table to move and further good matters. with the ſame oyle and not the Miniſter alone, all men at a table are to move and further good matters with reverence and diſcretion.

Teares.

Howſoever wee pleaſeMoſt are ſeantie in teares. our ſelves with ſmall grace, yet if wee compare our ſelves with that wee ſee ſhould bee in us, and is in ſome, wee are exceeding ſhort, as in this one thing, that ſo few teares come from us in any cauſe; we are too ready to excuſe our ſelves hereby, that we are not ſo prone to weepe as others, and yet for earthly things we can readily. What was it in Paul thatAct. 20. 19. How we may abound therein. drew ſo many teares continually from him, but his tender love to God and his Saints? Let this be in us, ſo ſhall we weepe.

Temptations.

1. As it is a great comfortWhat may comfort and humble us in temptation. that no temptation invade us, but that which taketh hold of the nature of man, ſo this ought to1. Cor. 10. 13. make us with profit humble our ſelves, that there is no temptation in any man which may not take hold on us in time.

2. Wee are never theHow to prevent temptations. further from temptation for miſliking it, but the neerer, unleſſe as in judgement we miſlike it, ſo in affection wee humble our ſoules in feare and prayer before the Lord, as knowing the ſame in time may invade us.

3. Satan in good cauſesGolden temptations. doth uſe golden temptations to allure the children of God, as in prayer hee affordeth meditation, in meditation, prayer; in hearing, almeſgiving; in reading admonition; and ſtill envyeth the good thing whereunto wee are called.

4. As there is a viciſſitudeA viciſſitude of comforts and temptations. of the meanes and comforts of our ſalvation, ſo is there of temptation, which being repelled willTemptations ſometimes take away feeling. come againe.

5. As ſome ſickneſſe takes away all ſenſe of life, ſo ſome temptations may take away the feeling of ſpirituall life.

6. In any grievous temptationWhat courſe the Saints are to take in time of temptation. we muſt flee to prayer, and to reading the Word that part thereof eſpecially which is fitteſt: and this not prevailing, to conferre with ſome faithfull brother, and bee diligent in theſe meanes: when if yet we prevaile not, then muſt we follow our callings diligently, and with patience waite the Lords leiſure, not reaſoning with our temptation, leſt thereby we be made dull or deſperate, neither yet wholly contemning it as a trifle, leſt we fall into ſecurity, and Satan overcome us without wreſtling: for if wee feare it too much, orNote. not at all he overcomes us before we fight.

7. All temptations comeWhence temptations come. either of ignorance or want of feeling.

8. As Iacob left not ſtrivingWe muſt not faint in temptation. Gen. 32. 26. though his thigh were looſed till he had the bleſſing, no more muſt we faint in our temptation, though wee be humbled, till wee obtaine the victorie.

9. As ſtriving againſtTo ſtrive againſt temptations how profitable, not to reſiſt them how dangerous. our temptations they ſoone depart, and for little paines we enjoy longer eaſe and quietneſſe, ſo in not reſiſting the temptation, the ſame encreaſeth, and our little pleaſure is paide with long griefe and bitterneſſe.

10. This is a ſure experiment whether the ſinneHow wee may know whether or no we ſhal yeeld to temptation. which often tempteth us ſhall prevaile or not; if the more we bee tempted, the more wee be grieved for it, ſtrive againſt it, and labour more for the contrary vertue, it ſhall not long continue: but if the firſt comming of ſinne wrought this care and griefe, and the ſecond waxed leſſe, then it will prevaile, unleſſe the former courſe be ſpeedily repaired.

Thankes.

Such are meere mockersThankſgiving in words not accompanied with obedience, diſcovers hypocriſie. of God, and deepe diſſemblers, which make great profeſſion of thankes in words, but have little or no care by their lives in obedience to teſtifie the ſame.

Thoughts.

1. A man is not toThoughts not to be ſpent on the world. ſpend his thoughts after the abundance of theſe earthly things, for the roving of the heart after the world is a wonderfull hinderance to a godly courſe.

2. It is found by manyWhy its found hard to keepe our thoughts on heavenly matters. true Chriſtians a very hard thing to keepe their mindes upon heavenly matters, the reaſon is manifeſt, that being by nature earthly, our mindes ſinke downe thither, as the ſtone downward, and will not without force be carryed upward.The Remedie. Our onely help muſt be, that we doe acquaint our mindes to aſcend upward, that at length they may be acquainted with the path, and ſo as readyly goe in it, as in the former.

3. A principall cauſeWhence it is that many in their holy exerciſes are troubled with bythoughts. why ſo many be troubled in their holy exerciſes with by-thonghts is this, that they be not exerciſed at other times to govern their mindes in chaſing away vaine and evil thoughts, and in holding their mindes and hearts to good things, without which travaile I ſee not how the former diſeaſe can bee cured: on the other ſide, he that ſhall beſtow good travaile thisThe remedie. way, ſhall finde the yoke of Chriſt eaſie, and no tediousMat. 11. 30 thing to live godly, but ſhall be freed from many falls, reproches, ſorrowes, and diſcouragements, which many dayly meet with, and be filled daily with ſuch comforts, as many profeſſors ſeldome taſt of though they would.

Tryall of a mans ſelfe.

1. Then may a ChriſtianAt what time a Chriſtian may judge his ſtate good. ſoundly judge his ſtate good, when he findes all heavenly matters a recreation to him, and his earthly affaires his labour.

2. There is nothing more neceſſary than dailyHow wee may cleerly ſee our ſtate whether good or bad. 2. Pet. 1. 10 more and more to make ſure our calling, which moſt profeſſors bee either ignorant of, or negligent in, deceiving themſelves. Let every one therefore duly examine himſelf in theſe points, whereby hee ſhall cleerely ſee his ſtate, as whether he be careleſſe of his ſtate towards God, (ſuch as doe not know or not regard how it is, being moſt miſerable) or carefull; whether fearefull, (either not knowing or not aſſured how to be ſaved,) both dangerous and damnable to ſuch as dye ſo, Revel. 21. 8. or comfortable; whether upon faith a lone, or workes alone, both deceitfull; or upon faith confirmed by works, which onely is ſound: for tryall whereof, conſider, what thou beleeveſt; that thou ſhalt bee ſaved by Chriſt, this onely juſtifieth, the beleefe of nothing elſe: why thou beleeveſt, becauſe thou knowing thy ſelfe miſerable, and ChriſtMat. 11. 23 as willing as able to eaſe thee laden comming to him; doeſt therefore in heart come unto him, with aſſurance to be eaſed, ſeeing hee hath ſo promiſed. Whether thou have thy conſcience bearing thee record, and (becauſe the heartIer. 17. 9. is deceitfull) whether thou ſeeſt the effects hereof in the change of the heart; peace in God, love, feare, and the like, whereby both thy ſelf and others may ſee thy courſe, whereupon amended and daily bettered.How to try whether or not wee have received Chriſt.

3. The ſoundeſt tryall whether we have received Chriſt, is by our comfort and care, 1. ſuch as finde neither, muſt bewaile their ſtate, elſe no hope, 2. ſuch as be in doubt muſt never give over till they finde thoſe. 3. ſuch as finde thoſe muſt encreaſe them, which will not bee eaſie; for proſperity and adverſity will quench joy in the Spirit. Thus muſt wee ſeeke for comfort by removing all that may diſcomfort, and uſing all meanes to maintaine it, as above all to thinke oft and deeply on Gods goodneſſe to us, which ſtill ſtirre up faith and love.

4. Its godly wiſedomeA point of godly wiſedome. to ſuſpect and try our willingneſſe and unwillingneſſe to any thing; ſo ſtrong and deceitfull are our affections.

5. Many are altogetherWe are to looke as well to outward as inward corruptions looking to the outward corruptions, others to the inward, the meane be tweene both is beſt: as a man is in tryall and temptation,Note. ſuch a one is he.

The Truth.

1. The beſt thing in usWhy wee ought to love the truth. is to love the truth, and to hate hereſies, and that (not becauſe the time doth ſo ſerve, as to praiſe, profit, or preferre them that love the truth) but though all the world loved hereſies, and heretickes yea though all be againſt us, and love them

2. As for the love ofWant of love of the truth whereof it may make us affraid. the truth, the Goſpell proceeded from fiſhermen to be embraced of the more learned ſort, ſo for want of love thereof its to be feared that hereſie beginning in the ſimpler ſort, will infect the learned: and if God purpoſe to puniſh the blindneſſe of our age, hee can as well ſpend an hereticall Spirit into 400 of our learned preachers as hee ſent a lying Spirit into 400 Prophets.1 King 22. 23.

Time.

1. To have a watchfullHow to walk with God all day long. eye over the expence of our time that no part of it ſlip away without doing ſome good, and that eſpecially which moſt appertaines to us, is a notable meanes to make us walke all the day long with GodGen. 48. 15 as the holy fathers did.

2. As the wicked willThe time to be redeemed. dearely buy the time to commit iniquity, and that ſecretly which they dare not publiquely; ſo Gods children in the midſt of ſinners, if they want that ſtrength to profeſſe publickely, yet ought they to redeeme all opportunities, for exerciſe of godlineſſe,Eph. 5. 16, prayer, and faſting.

Vertue.

AS the rightway is butVertue is but one, the contraries thereunto many. one, and by-wayes many, ſo the vertue commanded being one, the ſinnes contrary thereto be many, which as its to bee ſeene in all other, ſo in true liberalitie, and that kinde of goodneſſe which pertainesThe proofe to the goods of our neighbour; The vertue required is that we have an earneſt deſire that our neighbour may have a benefit as well as our ſelves, and therefore that wee procure their good as our owne, but the contrary vices bee many, not eaſily ſeene, for our hearts bee deceitfull, for when wee finde our ſelves indifferently voyde of one ſort of covetouſneſſe, we imagine we are as free from all, when as itNote. is nothing ſo: for many in buying and ſelling can deale conſcionably, and be worthy of commendation, who yet in free giving are very backward, who thereby 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 covetouſneſſe ſuſpect their hearts bee falſe, and moved to give for ſome ſiniſter reſpect, as privie pride to be well 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 roote of this grace ought to be faith in Chriſt, love to his needie members,Who they are that truely releeve others. for which cauſe onely freely to releeve 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, yet be extreame in getting by hooke or crook: ſo that this love of the world ſhewes it ſelfe in many things.

Viſions. How farre viſions are to be credited.

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 feeles not his life a battle, and ſo fearesOur life a warfare. his adverſarie, and is grieved with the wounds of ſinne, can have ſmall comfort in Chriſtianity.

Watchfulneſſe.

1. Watchfulneſſe is a looking to our ſelves, forWhat watchfulneſſe is. our ſoules health oft required, ſtanding in avoiding all hurtfull things, and procuring all good.

2. As ſecurity ſets openThe contrary effects of ſecurity and watchfulneſſe. 2 Sam. 11. 2. 1 King. 11. 4. Mat. 26. 70. The kinds of watchfulneſſe. to all danger whereby many fall, as appeareth by the examples of David, Salomon 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. There is care to be had hereof.

We 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 noteThe generall vertue of the word to be noted. the generall vertue of the Word, and not to uſe exceptions, but upon particular and conſtraining neceſſitie.

2. The cauſe why weeWhy we 〈…〉 fit not in the word profit not in the word is becauſe wee pray not to have our hearts ſtricken therewith.

3. Who ſo heares the WordThe effect of careleſſe hearing. careleſly, no marvel though he have no delight therein.

4. The Word of God ofThe word and Spirit muſt goe together. it ſelfe doth onely as a light reveale Gods will, and cannot worke on the heart but that is onely the worke of the Spirit, who by the Word, lighteneth, humbleth, feareth, comforteth, perſwadeth.

5. This ſore evill haveWhy moſt profit not by hearing the word. 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 therefore no growth can bee 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 thereforeWhat kinde of hearing edefieth. 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 which be 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 deſire and purpoſe to performe them, and ſo make new covenants with the Lord to this purpoſe, wherin this care is ſo much the more neceſſarie, for that this fruitfull hearing is theThe benefit of fruitfull hearing. principall nurſe of all Chriſtianitie. Beſides this, there is another great danger, in that we ſo ſoone let ſlip our hold, forget or neglect our purpoſes, and ſo ſoone waxe weary in good courſes. But its to be hoped that they who have in truth purpoſedNote. and begunne well ſhall be recovered from their falls, and quickned a freſh by new inſtructions, which eſpecially doth commend the neceſſity of continuall hearing or living under an ordinary miniſterie.

6. As nothing more concernesThe word is food for the ſoule. our bodily life than food, ſo for our ſpirituall life, the word.

7. Our chiefe default inA chiefe default in hearing. hearing is, that we are not ſo affected with ſorrow or comfort, as that wee bee perſwaded to leave the ſinne, and doe the duty ſpokenWhether we are to goe to Church on the weeke daies or not of.

8. Touching the hearing of the word on the weeke dayes, this may bee reſolved, that if our worke be ſuch as cannot at another time bee done, or bee for the preſent well omitted, its lawfull for us to ſtay there from. 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 wee would not deny him, how can we with good conſcience deny the Lord our preſence in the congregation?

Worldly-mindedneſſe.

Its a matter much toWordly mindednes a common ſinne among profeſſors. bee lamented that among ſo many profeſſors wee ſee ſo exceeding few, ſcare one of a thouſand who hath apparently overcome the world by his faith, ſetting light by theſe things below, the heavenly having wholly his heart. Though it be our deſire to have our hearts withdrawn here from, yet ſo weakely doe wee labour the ſame, that with ſhame we may bewaile our want.

Worldly Wiſedome.

Its the ſhame of our holyGods children not ſo wiſe for their ſoules as are worldlings for their bodies. Luc. 16. 8. 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 quicke to ſpie out all advantages, to forecaſt all doubts, to prevent all that may croſſe them, and to follow all opportunities to attaine their deſires, and to make all ſure, O but how wretchles and babiſh bee moſt Chriſtians for grace and happineſſe! Some ſecurely deferre all to God, taking no thought what ſhall become of them: others content themſelves with bare ſhewes to have a name of Chriſtianitie: others, with ſmall beginnings, as though every little were enough: moſt deceive themſelves with fooliſh conceit their caſe is better than it is: few or none match the worldling in prying into the privie commoditie of Chriſtianity, and ſo valuing it aright, in deepe 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 dayly to encreaſe the ſame.

Young Children.

YOung children may beInſtruction of young children. taught things concerning God.

Zeale.

1. SEeing the moſt zealous. in time doe coole, its aPrayer to kept om the nnes of e time. moſt neceſſary prayer that God would keepe us in our age, from the ſinnes of the time we live in.

2. We are to take heedThere muſt bee both zeale and ove in rebuking. that the love of mens perſons ſlack not our zeale in rebuking ſin in them, and that our zeale againſt ſinne ſlacke not our love to the perſon.

3. Its a godly zeale to Gods glorie to feare every ale to ods glory wherein anifeſted. leaſt thing in our brethren, and yet in love to hope the beſt.

FINIS.