so it calls in company gaming merriments and other exercises like water to a dropsie Little is the ease of forgetting that paine the cause of which remaineth it will certainly returne againe Secondly by contenting a man with some short humiliation and as vnsound as short to flatter God withall onely forced by feare and selfe-loue The Iewes confessed their sinnes and promised to doe so no more but they dissembled with their double hearts and their goodnesse was like the morning dew How many such flashes made Pharaoh how many sickemen on their beds haue in their affliction sought God but it was onely for ease and to get out of his hands or for feare because they saw no way to get out affecting deliuerance not repentance nor seeking sound reconciliation and peace but a truce for no sooner recouered but they are out in the field with God againe al the time of their straitenesse being quite forgotten And let soft-hearted Protestants that at some Sermons can melt with great motion to teares and yet afterward make little or no conscience of their waies but yeeld libertie to their lustes thinke vpon this point and consider how the deceit of spirit ouer-reacheth them Thirdly by satisfying with some outward ceremonie and formall seruice which when they haue done they shall find that God is not friends with them Some after sinne committed and accusing them by saying or framing a prayer though without heart-breaking faith or the spirit draw a skinne ouer their heart and there is peace for a time others whose whole life was spent in oppression and euery penny worse got then other if about the time of their death or after they giue a little money to the poore or bee liberall for a guilding Sermon they haue peace without any satisfaction or restitution according to the law of repentance What they haue wickedly got they leaue to their heires who are made happy by their fathers going to the deuill as the prouerbe saith They neuer loosed their bonds of wickednesse and now are chained in the bonds of blacke darknesse for euer The third guile of the heart is in respect of vertue and grace whereby the vnsound heart doth rest it selfe vpon counterfeit vertues for the wickednesse of euerie mans heart by nature is such that let it be neuer so vicious yet it will counterfeit any vertue First it will make a man outwardly seeme a true worshipper of God it will bring the body and frame it to reuerence when there is none within it will make the lips draw neere when the heart is farre remooued it makes Congregations and people sit before God when their hearts are gone after their couetousnesse Idols in Churches are put downe but idols in mens hearts are set vp and this is the reason why the Word and Prayer are so forcelesse wee haue mens bodies now and then when they list but seldome or neuer their hearts Secondly it will make a man outwardly seeme a good Christian when inwardly he is a Iudas or Demas an vnsound heart will make a man professe religion but vtterly neglect the work of it the forme of godlinesse contents him without the power so he haue a lampe of profession he cares not for oyle in it it suffereth him to get knowledge and rests in that without conscience it suffereth him to pray but publikely more then priuately and to neither ioyneth watching to his prayer yea he can shew the shell of any duty but neuer cares for the kernell Secondly inwardly it can counterfeit the most excellent graces as first faith when it hath neuer a iot it wil presume of Gods mercy and thinks this presumption faith What man saith not hee beleeues that hee shal be saued but all men haue not faith saith the Apostle therefore it is a shaddow without substance Secondly repentance a man in sicknesse will cry out of himselfe and his sinnes he will promise if he liue to become a new man and practise godlinesse but when God hath restored him his wicked heart carries him as farre backe as euer hee was here was a shew of repentance but it was counterfeit Thirdly loue where is nothing but deuillish malice two neighbours are fallen out and are at deadly hatred at the time of the Sacrament both of them dissemble loue and charitie but after it they are as malicious and mischieuous as euer they were before Fourthly strength in temptation where is none Peter while he was with Christ would die with him before he would deny him but when the maide daunted him he saw that that was but a flourish and that he was not so well acquainted with the wiles of his heart as he should haue been And so of the rest of the graces A fourth guile of the heart is in respect of the worke of the Word and Spirit when the deceitfull heart forceth the sinner to rest in the restraining of some corruption in stead of renewing grace for example the Word by a common worke of the Spirit planteth some kinde of vertues as temporary faith ioy in the word reuerence to Preachers loue to Professors releeuing them speaking for them and helping them euery way and yet such are not cleansed from their filthinesse all their hearts are corrupt all is ioyned with deepe hypocrisie Herod heard Iohn gladly reuerenced him tooke him for a good man and did many things but his heart was right in nothing for it claue to that speciall sinne of keeping his brothers wife And as the heart is so is euery action so is the ioy loue and labour some sinister respect it hath and doth not good purely and for it selfe Thus our Sauiour witnesseth that the good and bad hearers are both in appearance fruitfull and for a time but the one is purely affected in bringing fruit so is not the other But doe not the best finde such deceit in doing good as that they haue great cause to bewaile it Yea but although reliques of natural hypocrisie mixe themselues into their actions yet they sway not the hart but are striuen against and the maine motion of the heart is sincere and chooseth good for goodnesse sake as in the other it is not Now when a wicked heart findeth in it selfe knowledge consent confession and defence of the word al which were in Iulian the Apostate hee rests in this as sauing knowledge whereas it is a common gift whereby the Lord will haue his truth witnessed by the enemies of it Againe when a guileful heart comes to a sight of sin to feare it to terror of conscience griefe and vexation for sinne it rests in that as a sound feare of God whereas it is a seruile feare like that of the deuils and the vexation is not for sinne but for the punishment of it it is a common worke of the Word and Spirit to prepare the wicked to iust damnation Further when a guilefull heart sees many corruptions cast out
Delays of God to bee distinguished from denials 233 Directions and comforts in Gods delays six 235 Sundry wayes of Gods Deliuering his his seruants Difference betweene the deliuerances of the godly and of the wicked in three things 249 Difference betweene trouble of conscience and melancholy in foure things 80 Difference betweene Gods heauie hand on the godly and on the wicked in foure things 103 Difference betweene Christian confession and Popish Auricular in foure things 145 Difference betweene the prayers of the godly and wishes of the wicked in 3. things 197 Difference betweene the godly and wicked in their seeking of God in fiue things 219 Difference betweene the hiding place of the godly of other creatures in two things 258 Difference betweene Gods smiting his children and his enemies in 3. things 1. measure 284  2. intention   3. issue  Difference betweene the godly and wicked mans misery in 4. things 368. Directions to help vs in the considering of our selues three 123 Directions how to goe in the wayes of God six 333 E ENemies to thankefulnes 4. 298 Examples of Gods iudgements no Sabbath-breakers 227 Experience is the best teacher foure reasons 265 Experience of Gods word necessary in euery mans owne person 67 Three things concurre to make vp Experience 268 Exhortations in Scripture to things aboue our present power for foure reasons 346 The Godlies extremitie is Gods opportunity 242 F FAce of God what 220 Many Failings in our best performance of duties of thankefulnes 301 To become fearelesse in troubles three rules 270 Finding of God what when and how 229 God will not be alwayes found of godly seekers two cautions 230 Why the godly alwayes Find not God when they seeke him sixe reasons 231 Godly fayle in Finding when they faile in the conditions of seeking 234 Gods glory findeth out many wayes when he is found of his children 237 Foure especiall seasons when God wil be found 241 Folly of many who in danger runne from their hiding-place 264 Forgiuenesse of sins two wayes 158 Fruits of remission of sinnes three 172 G CHrist our Garment vse of it meanes to put it on 17 Gods Child may hold some parts of Godlinesse for a time and yet not see nor confesse his sinnes 73 A Godly man must become his owne greatest aduersary 150 God is sought in his presence not in his essence 220 Godly finde a want of God in seeking him fiue wayes 225 Godly sometimes left to wickeds crueltie for sundry reasons 248 Godly not exempted from trouble but preserued in trouble foure reasons 274 Godly course called a Way for foure reasons and Gods Way three reasons 326 Godlinesse is a going in Gods way three reasons 326 God bridleth intractable sinners three reasons 361 God must bee yeelded to gently calling foure reasons 362 God bestowes outward gifts on wicked men foure reasons 377 Godly neuer more compassed with mercy then when compassed most with misery three reasons 385 Godly alwayes finde some mercy aboue the present iudgement foure reasons 386 God teacheth foure things by his seruants sufferings 386 Godly man is an vpright man foure reasons 402 Godly onely can soundly reioyce two reason 406 Godly often out of loue with their owne conditions 411 Godly in sorrow want no cause of ioy foure reasons 412 Godly haue often lesse ioy in their estate then they neede two reasons 413 God onely can forgiue sinne foure reasons 29 Godly must see the vilenesse of sinne three reasons 136 Euery Godly man prayeth to the true God onely fine reasons 212 Godly why sometimes seeke God and finde not sixe reasons 238 Grace restraining distinguished from renewing grace by sundry notes brought to foure heads 52 Grace if sound is neuer quite shaken out of the heart 127 Grace is giuen often before the feeling of it 161 Grace onely prayeth for grace sixe reasons 192 Grace if true is communicable three reasons 311 Grace compared to Fire Water a sweet smell Leauen Light and why 313 Greatnesse of the deceit of heart in sundrie things 63 Grounds to bee knowne to raise vp experience 269 Guile of heart in respect of God three instances 44 Guile of spirit in respect of sinne before it be committed in foure instances 46 Guile of spirit after sinne committed in three particulars 47 Guile of spirit in respect of grace sixe instances 49 Guile of spirit in respect of the worke of the word and spirit 51 H HAnd of God how many wayes taken 91 Hand of God must release from trouble 97 God layes an heauie Hand often on his owne deare children seuen reasons 98 Gods heauie Hand no certaine signe of hatred foure reasons 101 Heauy Hand of God lyeth long on many of his deare ones six reasons 104 Happinesse must bee placed in Gods mercy pardoning sinne for sundrie reasons 36 Deceitfull Heart can counterfeit any grace 50 A wicked Heart will deceiue it selfe what way soeuer God deale with it 45 How a deceitfull Heart carrieth it selfe to sinne both before the committing of it and after 46 Godly Heart vtterly shames it selfe that God may be glorified 69 Hatred of sinne distinguished from rash anger against it by sundrie notes 53 Health a speciall blessing of God why 81 The way to bee heard in prayer is to be godly 198 Heart must bee plowed before Gods seed can thriue in it 112 Hiding place of godly is God himselfe two wayes 258 Beasts hide themselues in earth but the Christian in Heauen 260 To make God our hiding-place three practices 261 Not hinderers of grace in others onely but not helpers of the grace of others condemned 315 House of God manifold 222 I IDolatry of the Romish Church as base as heathenish 218 Iesuitisme the Rebels Catechisme 208 Imitation of the Saints how farre 185 Incredible instances of Romish crueltie 207 Inuocate the true God onely in trouble three reasons 211 Sound Ioy hath eight causes all proper to the godly 406 Ioy of godly men shall breake out at length as the Sunne from vnder a cloud three reasons 412 Our chiefe Ioy must bee in the chiefe good 421 Christian Ioy and sorrow may and must stand together foure reasons 87 Iudging ones selfe the manner and parts 149 The greatest Iudgement can not doe the godly the leastharme foure reasons 246 L NO learning to DAVIDS learning 3 Light of God by which himselfe will be found twofold 223 Loue to Gods children knowne to bee sincere by fiue markes 54 M MArkes to know whether euer a man had the Spirit of God or no. 131 Markes of Gods way fiue 332 Markes of spirituall Ioy fiue 422 Markes of that sence of misery that shall finde mercy sixe 114 Meanes to be disburdened of sinne 01 Of Sanctification 15 To get sinne couered foure 19 To keepe the heart in good order eight 64 Of the spirits preuailing against flesh foure 133 Of sound hatred of our owne sinnes foure 155 To be heard in prayer 199 To helpe forward thankefulnesse three 289 Meanes
came in by nature in singulos but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi comes not but by speciall grace But now in respect of the number redeemed the benefit of Christ is lesse and so the gift is not so large as Adams fall for then all should be vessels of mercy which is most false Against which if that in Rom. 5. 18. be obiected As the offence of one came vpon all to condemnation so the benefit abounded to all to the iustification of life The answere is easie for the Apostle in the very next verse shewes who hee meanes by all namely many So by the obedience of one shall many be made righteous 2. That word all is not absolutely to be taken neither is by the Apostle but with reference vnto the limitation of the 17. verse immediately going before namely to all them which receiue the abundance of grace and the gift of righteousnes which words are an elegant Periphrasis of beleeuers who alone raigne in life through One who is Iesus Christ. 3. Whereas all is opposed to all as by the first all is meant all Adams seede by nature so by the second all must be meant all Christs seede by grace that is onely the Elect and thus the opposition is truely and aptly reconciled And thus farre haue I waded for your sakes in this deepe and graue question whom as in all other truths I wish firmely stablished against the foolish whisperings of vaine conceited and vnsettled persons who when they haue run thorow all their schismaticall Lutherane and Libertine opinions shall goe neere with many of their Leaders to end in plaine Atheisme To these I onely wish at this time humilitie and conscience The former would not permit them then onely to thinke themselues somewhat when they can cut out to their Teachers their taske as their worke to their Apprentises and define to them what doctrines are fit for them to teach and which because themselues cannot taste them are vnfit for them to meddle in The latter would fashion them to the practice of pietie according to wholsome doctrine and not suffer them to lose themselues in fond conceits farre aboue their owne apprehensions As for you who haue giuen your selues to God and vs your Ministers bee encouraged in your godly course as such who haue your hopes in your eye feare not the reproch of men or rather of Christ himselfe but stand fast and vnmoueable in the worke of the Lord as knowing your labour shall not be in vaine Walke wisely redeeming the time you haue many eyes watching for your falls especially the eye of God and your owne conscience obseruing you Account it your true honour to honour God and your honourable Profession by keeping the Doctrine receiued euen the Truth of Christ as it is in Christ and shewing your selues copies and patternes yea the very models of it by your good conuersation in Christ. Practise that great and new Commaundement the badge of Disciples by louing one another retaining those strong synewes of Christian societie Meekenesse and Mercy Consider the confusion comming vpon an house diuided against it selfe and how strong the consent of brethren is in things both of God and of men Be much and often in thankfulnesse to God for the libertie and peace of the Gospell and that you liue in the daies of such meanes and protection of them Reiect not wheat for some tares Pray to God which is all you haue to doe in things which might be better and praise him that they bee no worse Thinke the Churches peace next precious to the peace of your owne consciences And onely magnifie Truth aboue Peace because God hath magnified it aboue all things Frequent the Ministerie as Gods arme stretched out for your saluation Affect the Word not for persons but for truth not for knowledge but for conscience not for speech but for practice so as your holy obedience comming abroad you may set a Crowne vpon the heads of your Teachers who watch ouer you as they that must giue account Beware of this euill world let the holy couetousnesse after the best things eate out the hungry desires of it Account godlinesse the onely gaine the best wealth to be rich in God and the best reuenue to be abundant in good works As for the euils of the times O complaine of them to God as yee be sure the world be not the worse for you but the better as they that are going to a better world In which journey I wish you all good speed cheerefulnesse and constancie and in the end of it the hoped and happy rest of Gods people purchased by the bloud of the Lambe in whom I euer rest Yours in all Christian bands T. T. The method of the 32. Psalme followed in this Commentarie The parts of the Psalme are two 1. A generall doctrine 1. Propounded in vers 1. 2. 1. The matter of it Blessednesse 1. Cause 1. Whose wickednesse is forgiuen 2. Whose sinne is couered 3. Whose sinne the Lord imputeth not 2. Effect or fruit And in whose spirit is no guile 2. The man to whom it belongs described by the 2. Proued by the Prophets experience of two things 1. Of Gods wrath for his sinne in it vers 3. 4. 1. The touch of his conscience for sinne described by the 1. Cause While I kept close my sinne 2. Grieuousnesse by 1. Effects 1. Change in his body 1. Bones consumed 2. Moysture turned into drought of Summer 2. Roring of his voice 2. Continuance All the day long 2. The reason For night and day was thy hand on me 2. Of Gods mercy in pardoning it vers 5. where 1. The meanes Confession in which 1. The time Then 2. The ground of it I said I will confesse acknowledge not hide 3. The matter My sinne my iniquitie my wickednesse 4. The manner in respect of 1. God To thee 2. Himselfe Against my selfe 2. The end Remission And thou forgauest the iniquitie of my sinne 2. The generall vse fourefold concerning 1. Prayer in it 1. The practice where the 1. Inference Therefore by my example 2. Person praying Euery godly man shall make his prayer 3. Person to whom To thee 4. Time when In a time when thou mayest be found 2. The promise Surely in the flouds of great waters they shall not come neere him 2. Affiance in God 1. For the present Thou art my secret place 2. For time to come 1. Thou wilt preserue me in trouble 2. Thou wilt compasse me with songs of deliuerance 3. Obedience to God where three 1. A Preface to the instruction In it the 1. Person teaching I Dauid 2. Person instructed Thee euery Christian. 3. Matter in three particulars 1. I will instruct thee that is by precept 2. Teach thee the way to goe in namely by my example 3. I will guide thee with mine eye that is keepe thee in that way 2. A dehortation 1. From brutishnesse Be not like the Horse or Mule 2. Wherein 1. Vnteachablenesse Which
sorrowes in number many in kinde many in this life many moe in the life to come many within him many without him and many on euery side as the next branch in the opposition shewes that God on euery side compasseth his children with goodnesse and mercy Whence Note the vnhappy and cursed estate of euery wicked and obstinate sinner in the world his sorrowes shall bee many and great Isa. 65. 13 14. Behold my seruants shall eat and yee shall bee hungry my seruants shall sing for ioy of heart and and yee shall cry for sorrow of heart and shall howle for vexation of minde and yee shall leaue your names for a curse vnto my chosen Reu. 9. 12. One woe is past and two are to come and Chap. 8. 13. The Angel flying thorow the midst of heauen cryed Wo wo wo to the inhabitants of the earth All these many woes are proclaimed against the wicked of the world cleauing either to the Kingdome of Antichrist in the West or of Mahomet in the East Turkes Saracens Arabians Tartarians and after them to all the wicked that cleaue not to God in the purity of his worship and in obedience of his word And that they are onely denounced against them appeares Chap. 9. vers 4. because the children of God are sealed and exempted from them Deutron 28. 58. 59. If thou wilt not obserue to doe all the wordes of this Law then the Lord will make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance and sore sicknesses and of long continuance But many are the woes and miseries of the godly and therefore what is it better to bee a godly man then a wicked There is great difference betweene them for first these are all mingled with mercy Indeed a child that is deare to his father if he runne another way with Ionah must bee whipt and fetcht backe againe yet the Lord puts not off fatherly affection but remembreth mercy in iudgement and smiteth with the rods of men but his mercy he taketh not away Whereas the sorrowes of the wicked are destitute of all mercy and no maruell seeing all their blessings are leuened and sowred and tend to their bane through a secret curse of God blowing on them and blasting them Secondly the godly call not their miseries on them by a trade and course in sin as the wicked do but when for tryall or correction of some slip God leads them where they would not they follow him taking vp the crosse thereby learning the will of God prouing what is in themselues amending that which is amisse confirming themselues to euery good work this cannot the wicked do who whatsoeuer they suffer fall from euill to worse Thirdly the Lord deliuers the godly out of all putteth vnder his hand and reares them vp and leaueth them not in the sorrow till hee haue enlarged their feete and brought them where all teares shall bee wiped away Whereas he leaues the wicked in sorrow laughes at it and suffereth the fire of his iealousie to seaze on them to the bottome of hell Fourthly the Lord recompenseth the light afflictions of his seruants with an exceeding weight of mercy first in this life iustifying sanctifying beautifying teaching feeding protecting them and theirs Secondly in death bringing their soules to heauen and laying vp their bodies safe till the resurrection Thirdly at the day of iudgment bringing both body and soule into the glory of the iust But these sorrowes of wicked men are farre other both for number and measure in this life and afterward much more all of them void of all mercy And to conceiue aright of them consider first the kindes of them Secondly the causes or reasons of them Thirdly the vse For the first these sorrowes are partly in this life and partly after it First In this life these sorrowes are partly in the present practice of sinne and partly in the consequent fruits of it Secondly the very course of a sinner although Satan present it to him through a false glasse and it seeme pleasant and care to be quite away yet indeed it is a sorrowfull and heauie course for the laughter of a wicked man is but in the face not in the heart and euen in laughter the heart is heauie or hath cause so to bee That which Salomon speakes of a voluptuous course which most agreeth with the flesh is true euen in the passing of it It striketh as a Dart through the liuer Prou. 7. 23. The same is true in the purchase of other sinnes as 1. Tim. 6. 10. the Apostle noteth of the course taken vp in earthlinesse and carking care after the things of this life that this man though hee seeme to liue merrily yet he pierceth himselfe through with many sorroweâ— The intemperate person meetes with many diseased dayes and houres of paine and sorrowes as the Gowt Dropsie Palsies Surfets which make his life a burden vnto him so as though the sinner see it not yet in the practice of sinne there is more gall then honie and at the best it is but a bitter-sweete But Secondly after the sinne is committed comes a fearefull and more sorrowful sence of it for if the best fruits of sin euen in the godly that are renued by repentance be shame and sorrow no maruell if the wicked be hanted and hunted with horrors of conscience desperate feares restlesse torments and be as the raging Sea which cannot rest for there can bee no peace to the wicked man so long as his conscience hath any sense but let him goe and ride where he wil he pursues himselfe with hue and crie and so long as he cannot runne from himselfe hee carries his accuser and tormenter with him as Cain did and Baltasar euen at his Feast was pierced with feares and sorrowes that made his ioynts loose and his knes knocke together so shal Gods hand-writing be on the walles of profane consciences How many sorrowes after his sinne ouertooke Iudas and so oppressed him that his heart being not able longer to susteine him his best ease was to hang himselfe a wofull remedy not much better then his disease but such shifts are the wicked sometimes put to when their sweete meates are recompensed with sowre sawce Secondly after this life is the consummation of his sorrowes euen in Christs appearance for all that this life can load him with is but the beginning of sorrow The parcels of this sorrow shall especially bee in these particulars First they shall waile and sorrow to see him come in the clouds whom they haue pierced he shall bee their Iudge whose lawes and person all their villanies haue been committed against Secondly in that wofull separation first from God in the losse of glory and happinesse and then from Gods people when they shall see Abraham Isaac and Iaakob and all the Saints in the kingdome of heauen and themselues shut out
by cruelty not of God 264 Remission of sins followeth a sound purpose of confession of sins 4. reasons 159 Remission followeth not confession of sins ex opere operato against Popish doctrine 163 Sound Remembrance includeth four things 270 Repentance of Gods children in respect of outward afflictions may come too late 232 Righteousnesse Legal and Euangelicall 398 Romish Religion accursed of God for the cruelty of it 205 Rules to vphold a weak Christian not feeling his reconciliation with God foure 38 Rules of limitation of godly sorrow six 86 Rules of discerning the same godly sorrow six 83 Rules to know if we haue the Spirit of God foure 131 Rules of direction what to doe in our falls foure 335 S HOw to be Safe in dangers fiue rules 251 God begins our Safety in remission of sins and so must we 255 To be Safe be syncere 265 Saints departed not to be inuocated why 215 Scriptures most wickedly taken from the Layty by the Church of Rome 187 Security may cast a godly heart asleepe till God awake it 6. reas 70 Selah what it meaneth 109 Sence of misery must go before sence of mercy 5. reas 110 Seruice of God only acceptable from mercifull men 4. reas 199 Sin a most intolerable burden fiue reasons 6 Sin a most odious thing in 3. respects 15 Sin is an infinite debt 4. reas 23 Sin Sin is only forgiuen by God 29 Sin pardoned makes an happy man 31 Sin before it be committed how it insinuates it selfe 46 God worketh a serious sight of Sin in his children for 3. causes 136 Sins against many meanes very sinfull 157 To see Sin in a true glasse 4. things 375 Songs of praise be seem seasons of ioy ' 5. reasons 287 Matter of Godlies Songs must be spirituall six reasons 302 Songs and wanton tunes mistuning the heart condemned 306 Euery godly mans sorrow is not godly sorrow 4. reas 82 Wicked mans sorrow for sin most helplesse and why 89 Sorrowes of the godly compared to the sorrowes of a woman in trauaile in 5. respects 283 Sorrowes of wicked men in this life of many kindes 370 Sorrowes of the wicked after this life in six things 371 Sorts of by-wayes beaten by many six in number condemned 330 Stayres to rise vp to happinesse three 21 Spirit of God at length preuaileth against the corruptions of flesh 4. reasons 125 We must Speake of our experience of God to euery godly man 191 State of an obstinate sinner most accursed 5. reasons 367. 372 State of Gods children not vncomfortable in their sorrowes sundry reasons 409 Summers fruits are not to be condemned for Winter-stormes 278 Syncerity of heart vrged at large 57 T THe best Teachers are they who teach out of their owne experience 5. reasons 175 Teachers must make people to vnderstand the word and their owne way two reasons 337 Testimonies of Thankefulnesse for deliuerances foure 378 Thankefulnesse is as much and as little as we can return to the Lord for all his mercies 287. Many faile in Thankefulnes many wayes 299 There is a Time when God will not be found though he be sought 4. reasons 228 Time is when God will be found of euery godly man seeking him fiue reasons 237 Times of ioy euer succeed times of sorrow to godly men 5. reas 280 No Torment in the world like torment of conscience 3. reasons 77 In Trials godly must set 3. things before them 278 Troubles of the godly are already ouercome by Christ. 281 Trusting in God hath abundant mercie 4. reasons 380 V VErtues and Vices of the Saints recorded the former for imitation the latter for our instruction 185 True Vnderstanding hath foure things 339 Vnmercifulnesse hindereth both the preferring of our prayers and preuailing of them 200 Vnthankefulnes vnbeseemeth a reasonable man and much more a Christian. 288 Uprightnes what 398 Vprightnes discerned by 5. notes or marks 404 W VVArre with thy fins brings peace by the word 140 Way of God preferred before all other in foure respects 327 Wicked men seeke not God till too late 229 Wicked men cannot be happy two reasons 376 Wicked haue temporall mercies but no true right before God 4. reasons 382 Wicked haue often some ioy but no cause 4. reasons 414 Wicked how they are heard of God or rather not heard in six particulars 196 Wicked in trouble how he seeks God fiue things 219 Willing and free subiection to God vrged by 3. reasons 365 Word of God limiteth our ioy for matter 419  manner   measure  Good Works cannot merit or iustifie 33 Works of Gods iustice recorded in Scripture for our instruction 185 Word of God must be specially applied 4. reasons 321 FINIS Errata Pag. 19. l. 26. adde Christ teacheth Pag. 24. l. 28. for seat of a debtor reade state of a debtor Pag. 25. l. 12. for are able read are not able to pay Pag. 57. l. 32. for darting reade darling sinnes Pag. 300. l. 3. put out yes Pag. 369. l. 22. for Secondly reade First the very course Elephas or elephantiosis 2. King 15. Rules of inquisition 1. 2. 3. Rules of preuention Rules of cure Verse 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 2. 3. Gal. 1. 6. 1. Proposition Mandatū dei est 1. Probationis  2 Praestationis Prius datū non vt illud facto ipso exequamur sed vt obsequiū probet posterius vt facto ipso illud impleamus Exod. 32. 2. Assumption Pro quibus Christus passus est pro ijs interpellat etiam Spiritus Ambros. li. 5 epist. 23. A communione naturae ad 〈…〉 Obserue All vse of Psalmes must edific Obseru 2. No learning to Dauids learning Vse Doctrine Sinne is an intolerable burden Isay 1. Reasons Vse 1. Vse 2. Quest. Answ. Why men feele not such an heauy burden as sin is Vse 3. Meanes to be disburdened of sinne Obiect Answ. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answ. Vse 5. 1. Thess. 5. 14. Vse 6. Quest. Answ. Quest. Answ. Tum tecta peccata dicuntur cum Deus nolit punire August Isa 44. 22. Doctrine Sinne a most odious thing Exod. 32. Rom. 6. 21. Vse 1. Act. 15. Vse 2. Ier. 3. 3. Ier. 2. 26. Vse 3. Doctrin 2. Euery one must get a couer for his sin 2. Vse 1. Vse 2. Obiect Answ. Reuel 3. 18. Meane to get sinne couered Quest. Answ. Quest. Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Doctrin Sinne an infinite debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons 1. 2. 3. 4. Obiect Answ. Obiect Answ. Obiect Answ. Use 1. Vse 2. Vse 3. Vse 3. Reasons Obiect Answ. Doct. 1. Pardon of sin maketh an happie man Reasons 1. 2. 3. 4. Use 1. Sequuntur iustificatum non praecedunt iustificandum Obiect Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Obiect 5. Answ. Vse 2. Obie ct 1. Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Use 3. Vse 4. Answ. Rules to