Time Well Spent in Sacred Meditations, Part 74 – Part 88

Time Well Spent in Sacred Meditations · Part 74 – Part 88

p. 153Godlineſſe.

1. Whereas every thing There muſt be a grovvth 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 be looked for in it, yea alſo its a groſſe errour that in knowledge In knowledge of the truth there muſt be no ſtay.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 p. 154as 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 comfort to any Chriſtian heart There is to be no liking of our eſtate but in the practiſe of godlineſſe.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 furthered That vve may be furthered in godlineſſe vvhat things vvee are to conſider.in the practiſe of pietie, conſider wee theſe particulars. 1. That the enjoying of earthly treaſures is uncertaine and dangerous, the dealing 1.with them great hinderances, the great delight moſt hurtfull. 2. That the 2.unchangeable purpoſe of a godly life is a continuall p. 155conſolation. 3. That the bold reprehenſion of ſin 3.in others is a notable bridle to our ſelves. 4. That the daily uſe of all holy exerciſes, 4.prayer, meditation, reading, conference, are the onelyonly nurſes of a Chriſtian life, and of much comfort and aſſurance of Gods favour to our ſalvation. 5. That ſeeing the 5.Lord is at hand wee muſt not be weary of this courſe, but labour ſo to hold out to the end, that we may be found thus occupied. 6. That the daily 6.conſideration and uſe of theſe will make our battell againſt ſinne more eaſie and fruitfull, for our very hearts will be better kept in order then otherwiſe. p. 1567. That if we well 7.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 profited who ſpends moſt time Who profiteth moſt in godlineſſe.in this practiſe of godlineſſe, denying himſelfe, and taking no thought to ſatisfie his carnall minde.

5. Except we keepe this in the purpoſe of our Hovv neceſſary it is to have a reſolute purpoſe to practiſe pietie.hearts, and reſolutely bind our ſelves hereto, it cannot bee wee ſhould ſtand p. 157faſt: but many things, as the rareneſſe of this courſe in others, and our owne dulneſſe, will beat us from it, and ſore ſhake us.

6. We have great need The Apoſtafie of others muſt avvaken us to bevvare.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, p. 158daily purpoſe of amendment, meekneſſe, patience, liberalitie, great rejoycing in God, with earneſt thankſgiving and the like. The oft peruſing of thoſe will awaken us, when we are fallen aſleep.

Goſpell.

1. The letter of the The bare hiſtorie of the Goſpel not applied by faith hovv burtfull it is.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 then 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.

2. Nothing more p. 159The Goſpel ſtrange to Reaſon.ſtrange to reaſon, then the Goſpell of ſalvation by Chriſt.

Grace with the growth therein.

1. This may be juſtly The meanes conſidered greater grovvth in grace might have beene got then iscomplained of by many good miniſters and people of our times, that exceeding much more grace of wiſedome and ſtrength to every duty 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 ſloathfull in paines taking as affraid to bee ill occupied.

2. Its our ſhame and ought to bee our griefe, that we having had ſo many p. 160helps above others, are ſo farre behinde them, that hardly we can follow them, whom we ſhould have gone before, for what is it but our owne ſin that Why there is ſo little grovvth of grace amongſt us.we are not as patterns for others to follow. A principall cauſe hereof is this, our too great reſpect of all earthly things which muſt needs 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 p. 161though they uſe ordinarily the exerciſes of religion, and many of them dwell under a profitable miniſterie; mee thinkes this may be ſaid, that either Moſt Chriſtians uſe not a full but an half 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. But Simil.as it fareth with craſie bodies, they muſt have a dyet preſcribed, and rules to order their whole life, elſe p. 162can they not long hold out but weakneſſe and diſeaſes will oppreſſe them, whereas otherwiſe by preciſe keeping their dyet in all points they be 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 bee held, but our lives will be filled with many griefes and troubles. And if theſe be not felt at firſt, the longer they feſter inward, they will coſt the more paine and griefe before they bee cured. It ſhall be our wiſedome therefore never to reſt till we have a good direction p. 163fit to preſerve our ſoules Chriſtians 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 this Chriſtians muſt not be as men ſold to their appetite.care muſt be had, that wee doe not as men ſold to their appetite, who to pleaſe their taſt 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 repent too late: when this yet is more, that ſome bee ſo farre ſpent that they having once or twice broken their dyet and finding no preſent paine, doe wilfully proceede, ſaying, As p. 164good 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 be the more profitable, that is, that wee may ſee what good cauſe wee (who bee What things vvee are to conſider that vve 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 we have, how ſeldome 1.in any good temper, how ſoon diſtempered, how hardly recovered to any good plight, all which may be ſeene by looking p. 165backe into our lives, and conſidering how our lives have beene much out of frame, ſeldome a good ſtomack, ever weake unto any good duty, and ever ſome diſeaſes breaking out upon us, ſome ſores ever running, never long without paine, without ſome deadly palſies benumming our ſenſes, ever in feare of death and ſuch like. 2. How unpleaſant 2.an eſtate this is, and little to be deſired, is duely to be weighed, that hereby wee Our emptineſſe in grace, barrenneſſe in good vvorkes, many and ſtrong corruptions too too palpable.may be much more quickened to ſeeke the remdie aforeſaid.

4. How empty of Gods grace we be, and how full of noyſome thoughts and luſts, how negligent and p. 166unprofitable in all heavenly exerciſes, may wee our ſelves perceive; as in like manner our barrenneſſe in all good workes, that few are moved to bleſſe us and God for us, doth appeare unto others; as likewiſe our many and ſtrong corruptions no leſſe to be ſeen in our profeſſion, then ſpots in our face, ſuch as our apparant negligence and drowſineſſe in all holy duties, our overmuch lightneſſe and mirth, our vaine talke, pride, covetouſneſſe, frowardneſſe, haſtineſſe, impatience, and ſuch like.

5. A principall cauſe of the little growth of moſt A principall cauſe of the little grovvth in grace.Chriſtians doe I finde to be this that whereas all the p. 167ſtrength of a Chriſtian commeth from his food Chriſt, and this food is received by faith only, inſuch ſort that the moreſtrongly we beleeve, the more wee receive Chriſt, be nouriſhed by him, and ſo on the contrary: yet few they be who ſo much as know how to edifie themſelves in their moſt holy faith, more then to heare and pray, which are found inſufficient, as if a man in a ditch ſhould cry for helpe and uſe no other meanes, or pray for meate and ſeek none, and how then can they reſume the ſhield of faith as the Chriſtian Soldier is exhorted, yet many take a wrong way which brings little helpe, namely p. 168to encreaſe their faith by repentance, whereas there is no ſound repentance which comes not from faith, and therefore rather No 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 onelyonly right way that I can The onelyonly 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 p. 169obedience. This being ſo, the chiefe cauſe I ſpeake of, of our little growth in Chriſtianitie is this, that of all matters in the Scriptures, Gods promiſes are leaſt remembred Of all matters in the Scriptures Gods promiſes are novv leaſt regarded.and regarded in our private meditations or conferences, yea I may ſay in our publique miniſterie; whereas theſe above all other as the nurſes of our faith, and ſo of all Chriſtianity, are daily to be meditated on and dealt with: and for this cauſe I doe commend it to every true Chriſtian as a ſingular meanes of bettering his whole courſe, that hee labour by all meanes to have in memory ſtore of Gods promiſes generall and particular, p. 170that whatſoever Store of Gods promiſes to be had in memorie, about every particular duty.he take in hand, to heare, read, pray, conferre, faſt, give almes, admoniſh, correct, exhort, and the like, yea alſo in all his outward and earthly affaires, that, I ſay, before he ſet on any of theſe, to lay before him Gods promiſes, that ſo he may doe all in faith, and therefore with comfort of Gods bleſſing therin: the practiſe whereof what change it will bring let experience ſhew, ſure I am it will be great.

6. Foraſmuch as wee know but in part, and beleeve in part, and therefore even they who are regenerate muſt grow up in Chriſt, therefore it is a duty belonging to them alſo, p. 171as well as to the unregenerate, Even the regenerate muſt daily deſire to be further partakers of Chriſt.daily to deſire more and more to be partakers of Chriſt, that they may be more cured.

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

8. The earneſt panting The 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 then another, yea ſometimes in a ſwoune ſeeming quite gone.

p. 1729. All graces are like to Graces 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 again; and others, if they be not cheriſhed, and have the ſunne to ſhine on them, wither.

10. We pray oft for many graces but either Meanes to obtaine and encreaſe grace.know not or uſe not the fit meanes to obtaine and encreaſe the ſame, as 1. For knowledge to read, heare, 1.ſtudie and conferre. 2. For 2.having God in due remembrance, to ſtirre up our mindes often to think of him in all things. 3. To 3.meditate on Gods greatneſſe and glory for reverence. 4. On his promiſes p. 1734.for faith. 5. On his power 5.and truth for truſt and hope. 6. On his Wiſedome 6.and Righteouſneſſe for patience. 7. On his 7.love to us for love. 8. On 8.his glory for zeale. 9. On 9.his truth and juſtice for feare.

11. Our growth in Grovvth in grace vvherein it chiefely appeareth.grace doth in nothing more ſhew it ſelfe then in our continuall care to pleaſe God in all things, for they that ſeldomeſt looke to their wayes how they pleaſe God, ſhew they leaſt love God: and Note.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 p. 174fewer have ſuch regard as were meet.

12. A great enemy of our growth in grace is a An enemie of grovvth in grace.light regard of our diſeaſe, as in the bodily, if wee thinke it ſmall we looke not for helpe, but if wee Simil.feare it is deadly wee uſe all meanes for recoverie.

13. There can be ſmall joy to any of their life if Nothing harder then 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 wee uſe the meanes too ſeldome, or too ſlightly, a ſpeciall gift of God it is to keepe a conſtant delight in them.

p. 17514. Its not enough for the comfort of a Chriſtian that he is perſwaded he is new borne, but he muſt ſee that hee grow up in Chriſt, and be encreaſed in It is more then apparent that vvho ſo grovveth not in grace is not in Chriſt.grace, for its a ſore token he is not in Chriſt, who growes not, but is well contented, for they that have taſted how ſweet the Lord is, cannot but deſire more, howbeit this is very hard and rarely ſeen; therfore few true Chriſtians. As all trades ſome more Simil.ſome leſſe bee not eaſily learned to become ſkilfull in, ſo that we allow ſeven yeares to be apprentiſe thereto, ſo much more the Chriſtian trade wherein Among Chriſtians many botchers.we ſee many botchers, few cunning to make the wedding p. 176garment meet, wherin to grow is not ſeene of moſt who looke not after it. The Scriptures oft ſumme all to theſe two In vvhat particulars our grovvth muſt appeare.heads, faith and love: more particularly. 1. Our growth muſt be in cleerer ſight of our owne vileneſſe and 1.herein ſpecially what moſt hinders, which cannot be but by a tracing out the wayes of our hearts and lives, and to this end to take the glaſſe of the Law, and not as blinde, but having the light of knowledge to examine our ſelves, and that particularly in every one, ſo ſhall wee ſee matter more to humble us, and drive us to Chriſt. 2. Spreade before 2.us, and deeply and often p. 177meditate on Gods promiſes to heale the wounds of the Law, and to comfort us, that wee may reſt on God, for this life and that to come. 3. In thanks & obediēce 3.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 far out of frame and ſuch as yeelds them ſmall comfort, though they be well thought of by their neighbours, which as they grieve at, ſo they have many purpoſes to do Moſt ſeeing thei… vvant 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 yeare p. 178with little growth, much leſſe, ſuch as their profiting might appeare to others: which is eſpecially to bee obſerved of us Miniſters: caſting with our ſelves what might be the beſt remedie hereof, we ſearched what might be the cauſes The cauſes hereof.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 1.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 p. 179the worſer. 2. That wee 2.neglect or careleſly uſe the meanes, whereby our courſe might be better, and grace encreaſed; as ſpecially, private prayer, reading, meditatiō. 3. That we harbor ſome maſter ſin 3.which robbes us of all our gaine, and keepes backe Gods grace and bleſſing from us. The remedie Remedies.then is, 1. To keepe the 1.wound open by thinking oft what will be the fearefull end of this courſe, continuall uncōfortableneſſe, and ſome foule fall. 2. While the wound is open 2.to ply carefully all good meanes to cure our ſoules, and to performe our holy purpoſes. 3. To 3.ſearch out what ſpeciall p. 180ſinne ſpoiles us, and to ſtrive moſt to keepe it downe.

16. We have ſo loſt our time, and neglected the We 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 excellent care of a good Chriſtian Our after fruits muſt exceed our firſt.that his after fruits of the Spirit exceede the former, that he may anſwer to the good opinion conceived of him.

18. The care for inward graces and obtaineing What the care for invvard graces vvo…keth.of them will breede a godly neglect of outward commodities.

p. 18119 Many be barren in Why many be ſo barren in grace.grace, becauſe they be barren in prayer.

20. Knowledge, Faith, What graces do not alvvayes ſucceede one another.feeling, joy, and practiſe doe not alwayes ſuccede one another.

21. The graces of God Gods graces are the ſvveeteſt in our new birth.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, we that the preſent feelings of the Spirit, alwayes leaſt, whereas on the other ſide we thinke our preſent p. 182temptations and corruptions ever greateſt, though in both wee may be deceived.

Griefe.

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

2. When we have no The vvant of feare or griefe hovv dangerous.feare or griefe, wee can hardly profit in any godlineſſe.

3. In cares of extremitie by bodily paines and The uſe to be made in cares of extremity.griefes, and feares of the minde, we muſt make this uſe, to trie our hearts, wherein particularly wee p. 183have deſerved this chaſtiſement, and ſo to humble our ſelves: or having no ſuch particular accuſation, to prepare our ſelves for the Lords triall; who forewarneth us of his comming to us, or that he will paſſe by us, and therefore wee muſt arme our ſelves eſpecially with praier, the effect whereof is exceeding great: but wee muſt take heede in ſuch caſes, leſt we make haſt to end our prayer, as deſirous to bee rid out of it, and ſo commit our ſelves to God.

p. 184The Heart.

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

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

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

4. Hardneſſe of heart is the ſoreſt plague, common, An hard heart hovv dangerous it is.infectious and deadly, if it breake not, or ſtop up againe: our remedie is to take the opportunitie The Remedie thereof.of this time and helps we p. 185have, to deale more effectually then before, to ſearch our ſinne, mourne for it, ſeeke to God in Chriſt by prayer of faith for pardon and amendment, and then ſhall wee with more boldneſſe and comfort of ſpeeding pray for the poore ſheepe that ſo periſh.

Helpe.

Then is the fitteſt time The 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.

Hereticks and Hereſies.

1. Wee muſt humble our ſelves to ſee hereticks What uſe to make of the practiſes of hereticks.doe more for vaineglory and for their ſect, then we p. 186will doe for Gods glory and for his truth.

2. As there were in the bookes of the fathers diſperſed The 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 drawn their ſects out of writers new and olde: As the Goſpell firſt beganne in Hereſie novv to be feared.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 p. 187prieſts may bee thought) as on the common Iſraelites.

An Holy life.

1. Conſidering what the Scriptures in ſundry Such are not in Chriſt vvhichwhich are alive unto ſin, dead unto God.places witneſſe, of all thoſe that be 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 hinderance Preſumption an hinderance to an holy life.to an holy life, is a preſuming of Gods fatherly affection that hee will ſpare us, whereof this may be the remedie, to have p. 188The Remedie.oft before us the terror of his judgement, to nouriſh a continuall feare of provoking his anger, a nurſe of an holy life.

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

Hope.

1. True waiting muſt be 1. Outward aſwell as Foure 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 defer long. 4. Without wearineſſe p. 189and vehemently.

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

Humiliation.

1. Among many frailties of our nature remaining in Gods children, A grievous frailtie 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 be much humbled, which in meaſure the Why the Lord thus exerciſeth his Saints.Lord leaveth in his deareſt Saints, to exerciſe them p. 190in true humilitie for their wants, in faith to depend upon him for grace, and in prayer to ſeek it from him continually.

2. Such ought to bee humbled after an eſpeciall manner, which having through Gods bleſſing on Chriſtians muſt not be content vvith the doing of ſome duties but grovv in al.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 p. 191to paſſe, that haply they are very zealous, yet very Note.much wanting in love, very juſt dealers, but hard hearted, having little mercy or liberalitie, not ſo forward in ſome, as backward in other duties.

3. Wee cannot obtain Hovv to obtaine Gods ſpeciall mercies.Gods mercies in ſpeciall meaſure, unleſſe we uſe to humble our ſelves in ſpeciall meanes.

4. Though danger At vvhat time danger vvorketh moſt.worke in a man much, yet it never prevaileth more then when it commeth with the word of God, which may both give a more lively and cleere ſight of ſinne, and ſhew us the mercies of God withall, to deliver us from our evills, the profit whereof p. 192is ſo great, that we prevaile The profit of humiliation.more by humbling our Soules, then by all chaſtiſements of the Lord whatſoever, for Ieboſapbat was more humbled by the ſpeech of Iehn the Seer, then hee was being compaſſed with an hoſt of enemies. 2 Chron. 19. 2.

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

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

p. 1937. This is a note of a man truly humbled, when he is readie to ſhame himſelfe that God may be glorified.

Humilitie.

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

Hypocriſie.

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

Ignorance.

1. ITs to be lamented that after ſo long preaching Palpable ignorance in theſe times.of the Goſpell, the moſt, yea many true Chriſtians, p. 194are 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 onelyonly which God requires, but the faithfull in times paſt and ſome too now a dayes doe carefully and conſtantly walke in: for example, to goe to the publick aſſemblies Hovv to goe, and come from the houſe of God.as to a feaſt, with ſuch hunger, and carefull trimming of our ſoules, as wee uſe for our bodies, and to come from them ſo cheerfully, as men refreſhed with good cheere.Hovv to vvorke on the ignorant, by ſetting before them the joyes of heaven, and paines of hell.

2. By oft proofe this is found a chiefe meanes, to pierce the hard ſkin of the heart of the ignorant ſort to ſet before them the p. 195joyes of heaven and paines of hell, as forcibly as may be, and then ſhewing that they when they die (which is like to be ſooner then they be aware of) ſhall goe into one of theſe, to aſke them what warrant they have, God will have mercy on them, and ſo to ſtrip them of all vain confidence, to teach them that they can never have the leaſt hope, that God will ſave them, till they feele ſuch a feare of hell, and deſire of heaven, as moves them above all to ſeeke how to be ſaved, and therefore ſo long as they goe on as they have done, with no more care for their ſoules, they can have no hope of merciemercy.

p. 196Things Indifferent.

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

2. Where the Scriptures give generall rules, the Church may give particulars; From generall rules particulars may bee dravvne.keeping order, decencie, and edification: ſo that hereby a man of authority may have his aſſiſtant a Chaplaine, and the father in Baptiſme may have an helper to witneſſe and promiſe for his childe, and afterwards to helpe him in his education, being ſuch a neceſſary dutie of love; and gloria patri may be uſed to ſhew p. 197our Church an enemy to Arrianiſme, ſo we may to avoide Anabaptiſme have witneſſes to teſtifie to the Church that we are Chriſtianly baptiſed.

Infirmities.

1. Its to bee laboured What the ſenſe of our vvants ought to vvorke in us.after that the ſenſe of our infirmities & many wants may abaſe us before God, and bring us neerer to him.

2. It were not poſſible The fight 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 infirmities How particular infirmities are no hinderances.doe not hinder the preparing of our hearts for the Lord, if we have a true love of his word, as p. 198Iehoſaphat had, and Hezekiah.

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

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