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Naaman the Syrian his disease and cure discovering lively to the reader the spirituall leprosie of sinne and selfe-love, together with the remedies, viz. selfe-deniall and faith ... with an alphabeticall table, very necessary for the readers understanding to finde each severall thing contained in this booke / by Daniel Rogers.
D. R. (Daniel Rogers), 1573-1652.
Wing R1799; ESTC R28805
former obeying 14. It is obedient in her particular conditioÌ of life 15. It seekes after no dispensations ibid. to 548. Truths of God must not bee taken by tradition and prejudice but from the whole body of truth beleeved as Gods pag. 576 Terror to all Popish and blinde maintainers of truth upon false grounds pag. 577 Terror to all such as nourish in them selves most open and odious diseases seeking no cure pag. 866 Triall of the true spirit of Grace is from herselfe pag. 878 V. Vnbeliefe of the Word so much the more damnable by how much it hath been confirmed so by miracles pag. 5 Vnconditionall call of God what 10. Why and how it is free ibid. Vnfaithfull servants terrified 301. Wherein it consists sundry particulars ibid. Vowers first what they will doe and then enquirers of the Minister for counsell are dissemblers pag. 401 It bewrayes great Vnfaithfulnesse to bee very forward in great duties and backward in small pag. 430 Vnequall and unsound persons in their course not to be trusted pag. 436 To be at an Vtter strait and brought to a forlorne hopelesse condition is one step to faith pag. 499 Vnapt appliers of promises or of other parts of the Word reproved pag. 582 Vnproportioned meanes used by men without a Word to effect supernaturall things are evill and justly suspected pag. 590 Vnbeliefe bindes the armes of God from performing promises pag. 613 Vnbeliefe cannot beteame her selfe that bounty in performances which is in God 616. with amplification of the point ibid. W. Word and voice of Gods own mouth onely able to pierce the soule pag. 62 Yet the Word workes little without crosses in these dayes pag. 64 Wise men must learne to bee fooles in Gods matters that they may bee wise pag. 75 Mens will and minde more to them then the world besides pag. 163 Word of God must be cast as seed into the soule when once empty of her selfe pag. 233 Wisdome to guide a Christians course how gotten and wherein it stands in 5. or 6. properties 1. Chuse that one thing necessary 2. Discerne betweene things that differ 3. Bee ready for the hardest 4. Make safe thy retreat 5. Feare God which is the fountaine of it 6. Shun the wayes of error 7. Practise wisdome both in deliberation and determination 1. Being wise chiefly for thy selfe 2. Redeeme the time 3. Plot and project wisely for God 4. Be watchfull against all enemies especially spirituall 5. Meddle with thy owne businesse 6. In all doubtfull cases look to that which is purest comliest and of best report 7. Of 2. morall evills chuse neither but of a morall sin and a penalty chuse the latter 8. Let things profitable or pleasing yeeld to things honest 9. Try men or things ere thou trustest 10. Be neither too credulous nor too obstinate ibid. Wrathfull and habitually peevish and froward persons reproved 269. Much more if defeated ibid. Waiting upon God necessary for such as look to speed of grace pag. 274 Wisedome is needfull to judge aright of the ease of grace pag. 376 Weak beleevers must not quite quail and give over pag. 514 Z. Zeale of first converts described pag. 871 This Insertion is to be placed in the thirteenth page of Naamans History and the twentieth line after the foure first words thereof which are these but a cause of and so read on to the end of the said Insertion and then return to the former thirteenth page and twentieth line and proceed on with these words morall swasion c. procuring it which were most absurd I say Christ hereby should bee made not the foundation of Election as Ephes 1. in whom GOD established it but the fountaine of meriting it ânswer 2. Secondly I answer though wee should grant the parity and make Adam and Christ alike in both yet there be other reasons to bee alledged of this parity then this viz. The equall number of the saved For why Three other reasons may bee given of Ad m and Christs equality nay rather of Christs exceeding Adam in his grace as first grace exceeds sinne in respect of the value and eminencie of the person undergoing the worke of Redemption viz. the eternall Son of GOD Between whom and Adam what comparison Sure in this Grace is farre above the offence Secondly if wee respect the grace it selfe purchased in point of duration and continuance Adams lasted but a while being in his owne keeping âloff 3. but grace of redemption is hid with God and in Christ to abide for ever Thirdly in point of the reward purchased by Christ which in respect of the transcendencie of the Meriter above the offence restored not the redeemed onely to that they lost viz. an earthly Paradise but an eternall glory in the heavens I conclude then Those that make Christ the subject of universall grace for all and each one who by the freedome of his will assisted thereby will receive it or reject it catch who catch may I say these make Christ onely a wandring notion at the pleasure of each base wretch not the solid foundation of election as making the elect and only them happy âbject But if grace be not universall then say these God deales unjustly in offering a remedy upon worse termes then the disease it selfe For why Hereby hee aggravates the contempt of all despisers causing their condemnation to be farre deeper then before especially knowing that it will prove so I answer First it is accidentall to Gods offer of Grace that the condemnation of the wicked is aggravated thereby For it is not through his default but theirs His offer is directly to his own elect but if the other will mixe themselves and abuse this offer their blood bee upon their heads But case a Prince offer his pardon to ten of whom hee knowes nine will not accept it is it his fault to offer it or is he the cause of their contempt Doth he infuse it into them No surely Nay further to stop the mouth of all such cavillers this I adde That God doth not hereby onely aggravate their judgement for he doth by his Gospel bestow upon them many gifts of his Spirit much restraint of sinne many mercifull allowances which others want so that by this meanes their condemnation is lessened âbject But still it is objected How can this Doctrine consist with that bounty and abundance of mercy in God who would have all repent and be saved Offering fully freely to all sorts civil ones profane sinfull and ignorant ones mercy without difference Doth not this absolute soveraignty of God infringe it I answer No in no wise The secret purpose of God within himselfe and the outward offer differ as much as the presence Chamber of a Prince and his privie Chamber In the former he sheweth what hee hath done concerning the finall estate of his creature In the latter what he will have man doe concerning his own salvation Secrets are for God revealed things are for
faithfull will withdraw himselfe for feare as loth to be noted afraid of his betters willing to sleep in a whole skin Try our selves by this If wee obey closely wee will not strive to quench but to quicken up our selves to pick out the best services we can for God in our places As a good Justice will straine his authority and improve the Statute to the uttermost against Sabbath-breakers drunkards and glad that hee can thus expresse his heart Another will bite it in and conceale himselfe So Parents so Officers so rich ones doe that which others cannot not else alas what singular thing doe you Triall 15 To conclude an honest heart will not weare the Divels Irons nor bee dispensed with It is well principled shee hath a sound principle and is not like to hypocrites I may compare these to Children set to Schoole some onely to read write and cast account so farre onely as will serve them to keep their Shop-booke or make their reckonings straight Others to be Grammarians and so University Scholers to learne the Arts and Tongues that afterward their learning may principle and furnish them for all studies So is it with these The formall Professor if he can pray and tip his tongue with generall religion is at a point and lookes no further hee hath enough for the attaining of his owne ends and is never troubled about his course But the sound hearted Christian who strives to bring his whole heart and life under the Rule hath never done with himselfe but workes his generall principles into an infinite bredth of particulars How shall I delight in the Sabbath How shall I hold in my heart from giddinesse and loosnesse How shall I watch to God in my thoughts affections and conscience How shall I get strength against this secret lust and that defect in duty praying hearing How shall I use the world as if not or deny my selfe God sees these errours although man doth not Oh! the principle of grace exceeds the shifting skill of an hypocrite as much as heaven doth earth These are some among many others which may serve to try our hearts brethren about this waighty businesse Set we upon this work therefore and cease not till by all or by some of these trials thou canst although but weakly yet soundly judge thy selfe to be one that endeavours closely to obey And as thou shalt by these markes discover thy selfe to be so either bee comforted or admonished To the which ends the two uses following shall pertaine Thus much for the use of Examination Vse 4 Fourthly then let all such as can prove that they receive the word of Commands according thereto with all closenesse and faithfulnesse comfort Comfort themselves in their condition I have pressed the use in part before to wit in one of the Reasons To apply my selfe more particularly this I adde That thou who closest with Gods Commands maist be doubly encouraged In 2 respects The first First in respect of thy speciall serving of thy time Thou bearest witnesse to God and to his truths when thou seest the power of godlinesse borne downe in this base world know it that as the Lord will be slight with the slight so he will bee close with the close 1 Sam. 3. It is his promise That who honour him he will honour those that esteeme preciously of Commands and walke narrowly with him in their obedience he will esteem preciously of them they shall be of his Cabinet counsell they shall be privy to his secrets he will make knowne to them his waies Joh. 7.17 So that when he is aloofe to others they shall have familiar accesse yea if he give an account to any of his administrations they shall be sure to understand it Abraham was for no other cause called the friend of God If ye doe my will you shall be my friends more then my servants for friends know secrets Gen. 18.17.18 Read that Ezek 9. Where the Lord causes them that obeyed him but in one of his charges to mourne for the iniquity of the age to be marked with a penne and inke that he might know them for his jewells for his beloved ones And againe he tells that Church in Rev. 3.19 because she had kept the word of his patience that is clave to his truths in the times of danger Therefore he would save her from the temptation which should come upon the whole earth Close obeyers of God in loose times shall have close comfort in trouble They that stand out for God and will not oppose his glory to publicke sale and reproach hee will shrowd them in the day of trouble when others shall goe from chamber to chamber with terror to cover their heads from wrath A strange promise which we can hardly see how God should performe but yet God will doe it for such as preserve themselves unspotted in conscience and cleane from the infection of others In the meane time he will be found of them in their prayers close walkers with God shall have close audience close peace close comfort inward refreshings as Esay cap. 50. speakes read the 10. vers Who is he that feareth the Lord and obeyeth his voice Let him stay himself upon his God And therefore fearing God feare nothing else Although thou be scorned and pursued for this thy closenesse as a vile person yet let not this dismay thee for thou sufferest for God and as Saint Peter saith if for a good cause and cleaving to a word 1 Pet. 3.14 thou art faine to suffer take no thought in that behalfe let them who suffer for their misdeeds looke about them but as for thy part the Spirit of glory rests upon thee and although thy face shine not as an Angells like Stephens yet thou shalt as much convince thine enemies Act. 6. ult as hee did the same Spirit of courage and patience which upheld him shall sustaine thee till thou be redeemed fully from all adversity Heb. 10.37 Beare a while and he that commeth will come not tarry in the meane time side not with them who breake Commands and would have thee follow their examples But rather if this be to be vile be thou yet more vile and the more thou avilest thy selfe for God the more honourable he shall esteeme thee The like I may say of thy obeying commands in the generall practice of Christianity take comfort in this also Canst thou say The second Branch Rom. 7.22 that thou delightest in the law of God in thy spirit and inner man I tell thee thy estate is better then to be a Prince without it The Lord hath done great things for thee if it be thus and as Paul speakes even made thee for the very nonce 2 Cor. 5. Consider the dayes past Hath it alway beene thus with thee Couldest thou alway desire to be unclothed and clothed upon Couldest thou alway desire to dye daily through the rejoycing