children of God Why therefore shouldest thou lay before thee the difficulties of ouercomming Sathan that thou shouldest therefore despaire in the mercies of God Why should any of vs thinke that wee are not able to ouercome our owne lusts when Christ Iesus standeth for vs and fighteth with vs when his Angels pitch their tents round about vs and the spirit of God is powerfull in vs and the word of God maketh for vs. Now seeing thou hast the Word which is of power to saue thy life and seeing thou hast the seales of Gods mercies Water Bread and Wine which are more sure seales of Gods fauour than the obligations and bonds of any Priaces seeing thou art so fenced in on euery side bee not discouraged by the mightie power of thine enemies but abide the brunt a little and desire the Lord to increase thy faith and no doubt thou shalt be a conquerour and triumph ouer all thine enemies Let vs bethinke vs of our charges and costs being certainly perswaded by whom in whom through whom we shall be more than conquerours that so we runne not away at the first Let vs beleeue and it shall be vnto vs according to our faith and if wee cannot beleeue let vs pray with the man in the Gospell Lord helpe our vnbeliefe FINIS THE TENTH SERMON PREACHED ON PART OF the 44. verse of the 13 Chapter according to Saint Matthew MATTH 13. vers 44. Againe the kingdome of heauen is like vnto a treasure hid in the fielde which when a man hath found he hideth it and for ioy thereof departeth and selleth all that hee hath and buyeth that field HAuing spoken of this verse before my purpose is not to vse any long repetition of that which was deliuerâ—â— â—n effect this â—ath been before shewed namely that the price of our saluation here called the kingdom of God â—s so excellent that it is resembled vnto a treasure which howsoeuer it is hid from the reprobate and those that bee of this world yet it is manifest and reuealed vnto the children of God who finde it and when they haue found it hide it fearing least they should lose it againe the finding whereof breedeth such ioy in their hearts that they will willingly part from all things that they haue so that they may enioy this treasure and therefore it is saide that the man hauing found this treasure departeth and withdraweth himselfe Where we haue shewed that many for want of this withdrawing themselues or premeditation not considering what the price of this treasure is nor what paines and labour he is to take which enioyeth it after they haue once begun and entred into this course which leadeth vnto eternall life not being able to continue therein doe with the vnskilfull builder not forecasting what the building will cost and with the vnwise King hauing begun warre and not able to go through there with leaue off vnto their great shame and reproch And here we haue shewed that no man can sell all that he hath to buy this treasure before hee haue throughly considered and deeply â—ayed what the thing itselfe is and what losse and perill he is to sustaine before he can attaine thereunto And heere leaâ—â— that any should be discouraged from selling that which he hath to buy this treasure I shewed the remedies and helpes which further vs therein For howsoeuer this treasure is chargeable yet the cost is Christs and how laborious soeuer it is yet Christ haâ—h taken sufficient paines in obtaining it for all those that put their trust in him And although the perils and dangers be great yet in our Lord Iesus they are all ouercome After that a man hath premeditated the charges paines and perils which hee is to sustaine in buying this treasure then he commeth to a ful resolution and he selleth all that he hath and buyeth that field In this word selleth there is much matter contained where we ought to giue more diligent attention thereunto The things in generall which are to be sold before this field be bought are either of their owne nature euill and in themselues simply sinfull or else such as are sinfull in respect of circumstances those which of themselues are simply sinfull are of two sorts either grosse outward sins or else the inward corruption of our corrupt nature Concerning the former to wit grosse outward they must bee parted withall and sold for this saying is true both in religion and in manners No man can serue two masters c. If Baal be God then we must follow him we must not be luke-warme hot cold for such the Lord spueth out of his mouth Wherefore we cannot serue God the world for there is such a contrarietie and a fight betweene them that vntill we reiect forsake the world we can neither serue God aright nor yet attaine to the fruition of this treasure In these words He selleth all that he hath there are three things to be considered First that sinnes must be sold and not changed Secondly sinnes must be sold all and not some Thirdly they must be sold for euer and not for a season As touching the first we see many that doe not so much sell their sinnes as make an exchange of them for many in the time of Poperie had in estimation the Pope and that religion of Antichrist which now professing the Gospell doe neglect and contemne it heretofore the paines of that fained Purgatorie were feared of many but now men are not afraide of the torments of hell which are most sure heretofore men prayed in an vnknowne tongue not vnderstanding what they said but now they will not pray in a knowne tongue knowing what they say before men prayed for the dead now they will not pray for them which are aliue before men vsed long and continuall prayer now either they pray not at all or they are so short and soone wearie as it seemeth they receiue no grace thereby before many Sacraments which were no Sacraments were much accounted of now there are but two and those are true Sacraments and yet they are neglected heretofore men fasted very often and that very scrupulously insomuch that they did rather offend in fasting too much thaÌ„ too litle but now a Christian fast publikely appointed is rather oppugned than receiued and a priuate fast is not knowne amongst Christians Before there were many and superstitious holy daies receiued now the onely Sabbath of the Lord is prophaned the diuell or at the least not God that day is serued Before men confessed their sins vnto euery hedge priest now men haue left confession of their sinnes vnto their brethren chusing rather to murther themselues than to acknowledge their faults one to another as the Apostle Iames willeth they should Yea men are so farre from this that they will rather by periurie and briberie cleere and purge themselues than make their sinnes knowne and so satisfie the congregation
worship him on the Sabbath onely but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings which though they now should doe but in part by reason of their ordinarie calling hereafter they should doe it both continually and perfectly in the kingdome of heauen Which thing was performed euen of the Apostles who although they obserued one solemne day yet had they their godly assemblies for holy exercises on other daies also True it is that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne saying that we here sit in heauenly places But the scriptures in this case speake of the begining not of the consummation of God his children in glorie For in this life we possesse but in hope that which perfectly we shall enioy We be here admitted but into the entrie of this kingdome we here take vp our hold we receiue our deedes our lease and euidence are giuen vs in this world to assure vs that hereafter we shal haue the full fruition perfect possession Wherefore another Prophet saith Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel After those daies saith the Lord I will put my law in their inward parts c. 34. And they shall teach no more euery man his neighbour and euery man his brother saying I know the Lord for they shall all know me from the least of them to the greatest saith the Lord. Where we may see that though the full accomplishment of our glorie and knowledge is in heauen yet true it is that here it is begun and shall be finished hereafter when we shall perfectly know God whom now we know but in part and as it were in a mirrour For euery one as it is Hebr. 5. 12. concerning these times should be able through God his spirit to teach others according to that calling wherein the Lord hath placed him And as that place reacheth not that all should be Doctors but that there should be knowledge in all though in greater measure in some so our Prophet meaneth not that euery day should be a Sabbath but that Christians in euery day of the weeke should prouide for the worship of God in some measure though more fully and more solemnely on the Sabbath So we see the force of this to be in the way of a comparison that Christians should not satisfie themselues concerning the worship of God with the Sabbath but that also as their calling would permit they should worship from Sabbath to Sabbath As for the second answere to proue against the maintainers of a continuall Sabbath that this place is meant of the Church triumphant and not of the Church militant it shall easily appeare if we consider diligently what goeth before what commeth after which rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures Now in the verse going before mention is made of the new heauens and the new earth whereby he meaneth not the first appearing of Christ in humilitie but his second comming in glorie as may appeare 2. Pet. 3. 13. where the Apostle repeateth the same words saying We looke for new heâ—uens and a new earth according to his promise wherein dwelleth righteousnesse Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles but that it was not so it is manifest by the Apostle his owne words We looke for new heauens c. In the verse following the Prophet speaketh of the worme that shall not die and of the fire that shall not be quenched which vndoubtedly is vnderstood of the hels whereinto the wicked shall be cast at the last iudgement day as may be gathered by our Sauiour Christ his words Mark 9. 43. 44. where he maketh mention of hell Where the worme dyeth not and the fire neuer goeth out Wherefore by the premises and sequele we conclude with the learned that the Sabbath here mentioned must be kept in the kingdome of heauen And therefore their continuall Sabbath which they should haue in this life is a deuise of their owne braine and not gathered out of this place And thus much of the reasons which seemed to proue the Sabbath ceremoniall taken out of the prescript words of the olde Testament As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason which was drawne out of Exod. 32. Now it remaineth in like manner to consider of their arguments which they take out of the new Testament and that either out of the historie of Christ or from the writings of his holy Apostles And because the foure Euangelists agree in one harmonie we will briefly reduce all their reasons into one or two principall places namely Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said At that time Iesus went on a Sabbath day through the corne and his Disciples were hungry and began to plucke the eare of corne and to eate 2. And when the Pharisies saw it they said vnto him Behold thy disciples do that which is not lawfull to do vpon the Sabbath 3. But he said vnto them Haue ye not heard what Dauid did when he was an hungred and they that were with him 4. How he entred into the house of God and eate the shewe bread which was not lawfull for him to eate neither for them which were with him but onely for the Priests 5. Or haue yee not read in the Law how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you that here is one greater than the Temple 7. Wherefore if yee knew what this is I will haue mercie and not sacrifice ye would not haue condemned the innocents 8. For the sonne of man is Lord euen of the Sabbath The occasion of this doctrine of Christ is that he going abroad to preach with his Disciples they for huÌ„ger pulled the eares of corne Hereof arose by the Pharises this Controuersie who accused the Disciples for trauelling on the Sabbath day as though they had done a worke on the Sabbath which was not lawfull to de done because the Law said that no man should trauaile on that day Our Sauiour Christ hearing this accusation defendeth his Disciples whereof some conclude that our Sauiour here abrogated the Sabbath But what could they haue forged more vntrue For if as they say he now had abrogated the Sabbath then our Sauior Christ did not obey euery part of the ceremonies vnto death which to affirme let them tell the danger of it Nay rather according to the iudgement of the better learned we affirme that Christ is so farre off
life and labours in the Church of God yet had I rather be noted of some for want of skill than of any for want of loue and affection to so louing a father I haue knowne his life for many yeeres and reioyce in heart to haue knowne it for that most rare graces of Gods spirit did shine in him all tempered as with faith vnfained vnto Christ so with bowels of compassion and loue towards men In his holy Ministerie hee was euer carefull to auoide all occasions of offence desiring in all things to approoue himselfe as the Minister of Christ he much reicoyced and praised God for the happie gouernment of our most gratious Queene ELIZABETH and for this blessed calme and peace of Gods Church and people vnder it and spake often of it both publikely and priuatly as he was occasioned and stirred vp the hearts of all men what he could to pray and to praise God with him for it continually yea this matter so affected him that the day before his departure out of this life his thoughts were much troubled for that men were so vnthankfull for that strange and happie deliuerance of our most gratious Queene from the dangerous conspiracies and practises of that time He was the speciall instrument and hand of God to bring many both godly and learned to the holy seruice of Christ in his Ministerie and to restraine and to reduce not a few from schisme and error striuing alwaies to retaine such in obedience of lawes and pretiouslie to esteeme and regard the peace of the Church and people of God When God had translated this Elias from vs then I sought to finde him in his workes for they doe liuely expresse the picture of his minde and heart and taste sweetly of that pure fountaine of God from whence they were deriued While he liued his lips often refreshed my soule when he was gone I lamented much that I had not in Christianitie made that vse of him that a Heathen doth of a naturall wise man in humanitie But now I praise God I haue found some good supplie of that which through mine owne neglâ—gence I wanted for of his workes which were then dispersed farre and neere but now by Gods prouidence the greatest and best part are come into my hands I can say for my content as much as Cyprian could say of his graue ancient and learned Tertullian both for speciall instruction and consolation He was no sooner gone from vs but some respecting gaine and not regarding godlinesse attempted forthwith to publish some fragments of his workes to the griefe that I say no more of many louing friends which haue long desired and expected the impression of all his workes And here could I wish all the godly learned were of M. Francis Iunius iudgement for hee to escape these hucksters handling endeuours wisely in his life time to preuent such a mischiefe For this cause M. D. Crooke a reuerend man for his learning and labour in the Church well deseruing of Gods people for the great loue hee bare him and desiring the good of many pervsed and corrected some part of these workes intending to reuiew the whole Now the Lord hath taken him also from vs and giuen him rest I haue endeuoured what I could to looke ouer the rest of all these workes and here I offer and recommend them to the Church of God in the best manner that I can after some labour and wearines I wanted not the helpe of diuers both godly and learned friends we haue conferred sundrie copies together and by good conference reuised and corrected all The Treatise of Counsels I found most distracted and corrupted Of many hundreds I selected these few and haue reduced them into this alphabeticall order desiring so to dispose them as that euery counsell might be set vnder one speciall head or argument whereunto it seemed to haue most reference As for example all of affections I couched vnder that title AFFECTIONS and all of afflictions vnder that title and so of the rest Of these Counsels I may anouch Christian Reader that thou shalt finde more experienced knowledge and more sound refreshing for thy soule in some one of them than in some one whole Sermon full of humane eloquence and affectation of stile which so many nice eares doe so much admire and yet still be learning and come but to a poore and meane taste and knowledge of the truth When this volume was finished and past the presse in reuiewing the whole for the correction of some verball faults I see and must confesse wee haue offended by our negligence not onely in the words but also in the matter yet so as I trust the louing and Christian readers will accept our endeuour without offence In the Counsels ye haue often this addition he thought this or he said that here I must request thee Christian reader not to iudge any such speeches to proceed from any pride or singularitie for that such obseruations as I suppose were collected and taken by others and not set downe by himselfe If his own hand had giuen these workes the last filing they might haue no doubt a farre more excellent forme and beautie But such were his trauels in his life time in preaching and comforting the afflicted that he could not possiblie leaue these workes as he desired In that one treatise of the Sabbath I found his owne hand with many corrections and yet not answering I am well assured his hearts desire There are foure yeeres past since I first purposed the collection and publishing of all these works Now thou hast good reader an impression of all which hitherto I haue collected in this forme thou seest that so by Gods good prouidence they may the better be reserued as a holy monument for posteritie Concerning which be aduertised againe good Christian that whereas some books serue well for the increase of knowledge in diuine mysteries in the causes and meanes of saluation yet thou must remember not to rest herein for many be rich in knowledge which be very poore and barren in obedience contented onely to looke on the end a farre off and thinking that when like Snailes they creepe in the way they be too forward and make too much haste to follow Christ. And againe whereas others labour much and to good purpose in books of controuersies against all the professed enemies of the Gospell this studie also hath not the like fruit in all sorts of people for howsoeuer some profit much this way the Church of God in the confutation of all the aduersaries of the Gospell yet in very many these bookes helpe little to godlines but rather fill the heads and hearts of men with a spirit of contradiction and contention as our common experience daily teacheth vs. This good seruant of Christ in all these workes doth not onely teach and informe the mind in sundry arguments handled in this volume concerning truth and error that so in iudgement wee might receiue
the one and reiect the other but most principally respecteth in the whole to edifie the heart and conscience being well assured that this part hath most neede in most Christians of direction and consolation and as we be in this part affected so be we in substance and veritie before God For this cause hee desireth and laboureth most in all these workes to stirre vp the heart and to quicken the affections to embrace true godlines that so being freed from sin by the blood of Christ made the seruants of God we might haue our fruit in holines and in the end eternall life In this Impression I haue carefully reuised and corrected in the whole worke all the faults which either by mine owne priuate reading or by the helpe of other louing friends I could obserue in word or matter Here I rest for a time requesting thy prayers good Christian Reader that now all these holy workes thus knit together may serue to Gods glorie and to the further building of the Church of God in our Land Thine in the Lord Iesus HENRY HOLLAND CHristian Reader thou hast here all Maister GREENHAMS workes as they haue beene heretofore gathered and published by the industrie of that worthy and painefull Preacher Maister Henry Holland In this edition thus much is performed viz. the 119. Psalme perfected a praier of Maister GREENHAMS in the end of his workes added and the whole Booke reduced into a more methodicall order which would haue beene dâ—â—e by Maister Holland if he had longer liued all which hath now beene thought fit to be published in this manner as may appeare in the contents following A SHORT AND GENERALL VIEVV OF ALL SVCH MATTERS AS ARE CONTAINED IN THE VVHOLE VVorkes of Mr. Greenham digested after a more Methodicall manner then heretofore The whole Booke is diuided into fiue seuerall parts as hereafter followeth with their particular Titles contained vnder euery one of the said Parts THE FIRST PART Wherein are contained these Titles hereunder following 1 THE first portion is of graue Counsels page 1 2 Another or second portion of an hundred and one and fifty graue Counsels or diuine Aphorismes page 44 3 A third portion likewise of an hundred graue counsels and diuine directions for the attaining and retaining of faith and a good conscience page 51 4 A short forme of catechising page 71 THE SECOND PART Wherein are contained these Treatises following 1 A Sweet comfort for an afflicted Conscience page 95 2 A second Treatise of the same argument page 112 3 The markes of a righteous man 118 4 Sweet and sure signes of Election to them that are brought low 122 5 A Treatise of Contract before marriage 122 6 A Treatise of the Sabaoth 128 7 Notes of saluation with the necessitie and notes of a true vpright hart 171. 172 8 A direction for the reading of the Scriptures page 173 9 A Treatise of the Resurrection 178 10 A Treatise of examination before and after the Lords Supper 187 11 A Treatise of Gods feare 194 12 A Treatise of Hypocrisie 200 13 A Treatise of Anger 204 14 A Treatise of Blessednesse 207 15 A Treatise of Fasting 210 16 A Treatise of sending the Holy Ghost 216 17 A short treatise of prayer vpon the words of the Prophet Ioel chap. 2. ver 32. alledged by Peter Acts 2. ver 21. 236 THE THIRD PART Wherein are contained these Sermons following 1 THE first Sermon of Quenching the the Spirit vpon 1 Thes. 5. ver 19. 241 2 Of murmuring on Exod. 16. v. 2. 249 3 Of Zeale Reue. 3. v. 19. 255 4 Of a Good name Prou. 22. v. 1. 259 5 Of Humilitie Prou. 18. v. 12. 268 6 Of the education of children Prou. 17. ver â—1 276 7 Of Repentance and true sorrow for sinne Acts 2. ver 37. 281 8. 9. 10. Of the heauenly purchase in three Sermons on Mat. 13. 44. 287 11 Of Christian warfare on Ephe. 6. ver 10. 11. 307 12 Of diuers Christian instructions on Psal. 16. 316 13 Of flying ill company Idolatry and Sweareing on Gen. 42. v. 9. 12. 14. 15. 21. 332 14 Of the mutuall duties betweene the Ministers and the people on Heb. 13. ver 17. 339 15 Of the Confession of sinnes how many kindes of Confession how truly to confesse and the necessary vse thereof on Pro. 28. 15. 359 16 Of the first effect of Christs crosse what is meant thereby how rightly to professe this Doctrine the loue that we should beare thereunto the ioy that ariseth therefrom on Gal. 6. ver 14. 15. 363 17 Of the latter or second effect of Christ his crosses which is the power of Christs Resurrection how and by what meanes men are made new creatures on Galat. 6. ver 15. 370 THE FOVRTH PART Wherein are contained certaine Meditations on diuers portions and parts of Scripture 1 MEditations on the. 119. Psal. 381 2 Meditations on Pro. 4. vers 13. to 23. 609 3 Meditations on Prou. 14. ver 5. 6. 7. 8. 622 4 The summe of the Epistle to the Hebrewes 627 5 A briefe summe of Ecclesiastes 628 THE FIFT PART Wherein are contained godly instructions for the due examination and direction of all men to the attayning and retayning of faith and a good conscience reduced into diuers Chapters and common places as followeth Chap. 1. OF Christian Admonition 629 Chap. 2. Of the Forme and Rules of Christian Admonition 631 Chap. 3. Of Adultery and youthfull affections 635 Chap. 4. Of Affection 638 Chap. 5. Of Affliction ibid. Chap. 6. Of Anger 641 Chap. 7. Of Angels ead Chap. 8. Of Baptisme 642 Chap. 9. Of Couetousnesse and the desire of Riches 643 Chap. 10. Of Care couetousnesse and Contentation 644 Chap. 11 Of our generall and speciall calling 645 Chap. 12. Of conference and godly wisedome in the gouernment of the tongue 647 Chap. 13. Of the Church ead Chap. 14. Of the confession of sinne 649 Chap. 15. Of Conscience 650 Chap. 16. Of censure and correstion 651 Chap. 17 Of ceremonies things indifferent and of turning Christian libertie into vnchristian licentiousnesse 652 Chap. 18. Godly Meditations concerning Christs power against Sathan loue to the faithfull and how hee is our wisedome righteousnesse holinesse and of our communion with him 654 Chap. 19 Of Death and Iudgement 656 Chap. 20. Of the shortnesse of our life and the Meditation of Death how profitable 659 Chap. 21. Of dulnesse of spirit and of feeling 662 Chap. 22. Of Catechizing and instruction of youth 662 Chap. 23. Of Examples and how wee must not sinne vpon Example 666 Chap. 24. Of Examination of our selues and of all things by their issues and how to gouerne the eyes 671 Chap. 25. Of the Exercises of Religion Fasting c. and of the carefull vse of the meanes at all times 673 Chap. 26. Of the Gouernment of the Eyes 675 Chap. 27. Of Faith Iustification by faith of Iustice and iust men and of Feeling 678 Chap. 28. Of Feare 682 Chap. 29. Of Friendship Familiaritie
For of this be assured in that measure we like of sinne in that measure is hypocrisie in vs. Secondly we must haue a single care to approue our selues vnto God himselfe and to set forth his glorie in wel-doing without hope of reward albâ—it trouble come vpon vs for it And here saith hee where as Pharisaicall Papists which neuer knewe the the true efficient nor matter nor forme nor ende of a good worke haue in elder ages farre past many of our cold Gospelâ—ers it is a signe there be but a fewe righteous men on earth And if here wee shall finde in our selues much rebellion and hypocrisie yet marke euer our chiefest drift in all our actions for it is one thing to doe a thing for hypocrisie and another thing mixt with hypocrisie The third marks is euen to proceede on in euery good grace and in all obedience not to stay in the beginning or to â—ide backe when we are gone somewhat forward And here yet Goâ—s children may both linger and fâ—ll but they mislike and mourne for their lingering and if they fall they take better hold of Christ in a new repentance and because by their fall they haue lost much ground they runne the faster and cheerefuller in the rest of their raâ—e The fourth note of a righteous man is to loue righteous manners and righteous matters as wel in others as in our selues we must loue our superiours before vs to follow them our equals to confirme them and to be confirmed by them our inferiours to instruct them and to helpe them forward in the waies of godlines And thus farre this treatise The fourth portion of this booke containeth his short notes of election The fift treatise is of a contract before mariage And here first for the commendation of this holy contract he vseth these arguments 1. That it seemeth the light of nature commends it for that the very Heathen did like it and approue it 2. Our bâ—essed presidents set before vs in holy Scripture they likewise recommend it in their practise 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vpon adulterers argueth a contract to bee a speciall promise greatly respected of God In the next place hee sheweth that a contract is a preparation of the parties contracted by prayer and instruction to present themselues for mariage in a speciall time appointed publikely before God and his congregation Lastly he giueth the parties contracted many holy instructions and exhortations all grounded vpon the articles of faith and the decalogue Thus â—at the contract an argument greatly desired I am well assured of many because so fewe in our age haue written of it Now the sixth part followeth and that is a very large and learned treatise of the Sabbath the principall contents whereof as briefly as I could contract them I haue disposed in this order First he sheweth the necessitie of this argument from the inconuenience of breaking and the commodities and blessings of keeping the same â— Inconueniences are many set downe in respect of the wicked and vnbeleeuers as also the true beleeuers in the Church of God which moue many scruples concerning it for that they are not throughly taught nor perswaded of it The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath are mâ—ny and great for that this day is the Lords market day wherein he laies open the manifold graces of his holy spirit 2. The method of handling this argument may be thus 1. This Commandement is 1. Affirmatiue and 2. Negatiue The rest not so 2. The reasons for confirmation 1. From the end in the word Remember 2. From the authoritie of the Law-giueâ— The seuenth day is the Sabbath of the Lord. 3. From the equitie of it Sixe dayes thou shalt worke 4. From proportion of the Lords owne example in the creation For in sixe dayes c. A fift reason may be couched vnder all from the time of the first institution if before the law it was so effectuall to keepe out sinne then much more needfull now to recouer vs from sinne and to keepe vs being recouered 3. Generally he noteth how this commaundement is for words larger and for reasons fuller than any other commaundement because men will neither in reason so soone admit it nor in affection be so readie to embrace and practise it For thus hath hee done with all the rest of the Commandements which finde entertainment and loue among men 4. This Commandement alone hath a preface in the word Remember where wee be taught in this first reason that if we desire to knowe and to obey God according to the first and second tables remember this law set as it were betweene both Secondly that this law was giuen before and alwaies practised in the Church of God Exod 16. before the promulgation in Sinaâ— Wherefore it is not ceremoniall as some phantâ—stically haue conceiued He addeth many reasons this speciall argument is one The first ende is the principall sanctifie the Sabbath was the first end and it is the principall 5. The secoÌ„d reason is from the equitie of the law that the Lord granting vs freely sixe dayes to trauell to merchaÌ„â—ize for our selues we should not presume to intermeddle â—or inuade the Lords owne day the seuenth day reserued for himselfe And here againe against the adâ—â—â—saries he sâ—ith if these Commaundements be ceremoniall then the permission of sixe daies for worke alsâ— is but of the same nature 6. The third reason is taken from the authoritie of the law giuer The Sabbath of the Lord because it must be wholy spent vpon the Lord or attending and waiting â—n him If the Ieweâ— had neede of this whole day for their instruction c. then haue we neede as well as they that being freed from the manifold distraction of our callings we might wholy giue our selues to the worship of God commanded in the Gospell 7. The fouâ—th and last reason is drawne from the proportion of Gods owne example In sixe daies God made c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it 8. After all this he meetes with very speciall obiections which are brought by aduersaries to preiudice the doctrine of the Sabbath against the morall obseruâ—ion of it And here to know what is morally and ceremonially commanded in the Old Testament he giueth vs this speciall rule when a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iâ—w then as it begun with the Iewes it ceased with the Iewes but when the reason of the thing vâ—ged is not peculiar to the Iewes but also belongeth to the Christians then the thing commandeâ— is common to Iew and Gentile 9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord than the pure meanes and manner which the Lord hath appoynted for
creatures of water bread and wine in the Sacraments but acknowledge all inward grace to proceede from God his blessing and institution so we promise vnto our selues on the Lord his day a greater blessing not for any thing in the day it selfe but by reason of God his owne ordinance and promise of a blessing to the same And as we denie not a blessing from the Lord on priuate prayer reading and conference but acknowledge a greater blessing to be due euen by the Lord his owne promise to these exercises publike in cōparison of the other so wee denie not the grace of God to be vpon those houres redeemed from our outward callings and consecrated to the Lord but confesse a more speciall blessing from God to belong to that whole day which the Lord hath taken vp to himselfe alone and that for his owne promise sake vnto all them which come with simple hearts to obey his holy commaundement Now hauing gone through these reasons which proue the Sabbath day to be morall and that this commaundement is no lesse to be obserued than the other nine before we enter into the exposition of the law it selfe it shal be cōuenient to meet with such reasons as some men bring to preludice the trueth of that which hath beene alreadie spoken which being done by God his grace we will come to the other The reasons against the Sabbath may briefely be reduced into such as either seeme to be drawne out of the expresse words of the Scriptures or else by some consequence to be gathered from the Scriptures The arguments borrowed from the written word are either out of the olde Testament or out of the new they which are contained in the olde are taken either out of the lawe or out of the Prophets Out of the lawe they make much a doe about that which is written Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vnto Moses Speake thou vnto the children of Israel and say Notwithstanding keepe ye my Sabbaths for it is a signe betweene me and you in your generations that ye may know that I the Lord doe sanctifie you Ye shall therefore keepe the Sabbath for it is holy vnto you he that defileth it shall die the death therefore whosoeuer worketh therein the same person shall be euen cut off from among his people Sixe daies shall men worke but in the seuenth day is the Sabbath of the holy rest to the Lord whosoeuer doth any worke on the Sabbath day shall die the death Wherefore the children of Israel shall keepe the Sabbath that they may obserue the rest throughout their generations for an euerlasting couenant It is a signe betweene me and the children of Israel for euer for in sixe daies the Lord made the heauen and the earth and in the seuenth day hee ceased and rested Out of these words they snatch these three reasons First they triumph before the conquest and say it is manifest that it is a signe and therefore as they please to conclude it is a figure True it is that it is here called a signe vers 13. as also Ezech. 20. 12 it is plaine howbeit this is no good reason that seeing the Sabbath is a signe therefore it is a figure or shadowe For although euery figure and shadowe be a signe yet euery signe is not a figure or shadow A figure foresheweth a trueth afterwards to be reuealed a shadow betokeneth a bodie hereafter to be exhibited but a signe as it doth sometimes signifie a thing afterwards to be looked for so it doth sometimes assure vs of a thing alreadie performed The figure ceaseth when the trueth commeth there is no vse of the shadow when the body is present but the signe and the thing signified may be ioyned together and both of them serue for a present vse Againe they gather out of the 16. verse of the chapter which we haue in hand where it is said The children of Israel shall keepe the Sabbath that they may obserue the rest through their generations for an euerlasting couenant that because the Sabbath of God is his couenant for euer that is vntill Christ it is ceremoniall True it is that the lawe admitteth this phrase of speech sundrie times to say for euer that is vntill Christ in whom al things are fulfilled But we must obserue this general rule as our guide when we will know what figures and ceremonies end in Christ and what morall precepts belong vnto vs. When a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iewe and appertaineth nothing to the Christian then as it begunne with the Iewes as they were Iewes it ceased with the Iewes but when the reason of the thing vrged is not peculiar to the Iewes but also belongeth to the Christians then the thing commanded is not proper to the Iew but common to the Iew and Gentile Wherefore let vs square out the reason by the line of this generall rule It is here added v. 17. For in six daies the Lord made the heauen and the earth and in the seuenth day he ceased and rested Where if it had beene said they shall obserue the rest for an euerlasting couenant because they were brought out of Egypt I would haue graunted it to haue beene peculiar to the Iewes but seeing this is the reason the Lord rested which is common not to the posteritie of Abraham alone but to the whole posteritie of Adam the commaundement must be granted generall both to Iew and Gentile For it is a common instruction to all men in all ages to labour six daies wherein the Lord made the heauen and the earth and to cease from labour the seuenth day because in it the Lord rested The plaine sense then of this place is briefly this as if the Lord should say I made this law in the beginning of the world and it shall last to the end of the world I made it to Adam the father of all generations and it shall endure to the last of all his posteritie from generation to generation I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies and you shall keepe it to ease your mindes which are fraught with many distractions by reason of your ordinarie callings in those daies Neither would I haue any to thinke that the Lord had neede of any refreshing who being infinite cannot be subiect to distractions or wearines but we must know that where the Lord is said that he refreshed himselfe by taking view of his creatures he commendeth his loue to vs ward in shewing rather what ought to be in vs than what was in him For such alacritie and diligence should we vse in our callings as we should be glad when the Lords day commeth that in it we shall recouer our selues and ease our mindes of those distractions which burthen vs in our outward calling and so
be the principal end For as the Apostle speaketh of things indifferent so he also speaketh of things not indifferent And this we shall see if we consider of the last verse of the chapter going before and of the first of the chapter following Thus it is written chap. 13. vers 14. Put ye on the Lord Iesus Christ take no thought for the flâ—sh to fulfill the lusts of it The effect whereof is thus much if it be compared with the first verse of the chapter following Although ye haue put on Christ truly know him by his word yet if another man professing the same Christ with you hath not attained to the like measure of knowledge and the same proportion of faith which ye haue I would ye should not iudge him for his wickednes any more than ye would he should iudge you for your strength but rather bearing with his infirmitie which in time may be changed to a more perfect strength labour by all meanes to winne him to soundnes of iudgement Wherfore in that he saith Him that is weake in faith receiue vnto you he meaneth them that are not established in the doctrine of the Gospell not them that are weake in a ceremonie or in things indifferent so that if any be found weake in the doctrine of Christianitie I meane in some point of it and yet be sound in all other things they should not be further intangled with intricate controuersies which they cannot conceiue but so gently intreated and mildly dealt withal as both the good things which are in them may be nourished and confirmed as also they may be won to the sight and sense of things wherin as yet they be weake Neither must we thinke that the Apostle meaneth here such imperfections as may be in the most perâ—ect but rather such weaknessâ—s as are fouÌ„â— in most Christians This is the general scope of the Apostle in this place whereuâ—to also agreeth the conclusion which is in the first verse of the chapter â—ollowing We wâ—iâ—h are strong ought to bearâ— the infirmities of the â—eâ—ke and not to please our sâ—lâ—â—s 2. Therefâ—re let euery man please his neighbour in that that is good to â—difiâ—aâ—ion 3. For Christ alâ—o would not please himselfe but as it is written The rebukes of tâ—â—m that rebuke thee fell on mâ— Where Pâ—â—l his sense is such If we haue gotten more knowledge and attained higher graces than other men haue we are not in respect thereof to despise others but we must in wisdome and patience sustaine their error a while and strongly support their weakenes not that we should nouslâ— nourish them in their error or weaknes but that by humilitie and patience we might the better build them vp in knowledge and true godlines To this end â—e alleadgeth the example of our Sauiour Christ who did not onely beare with the infirmities of his friends but also with the errors of his enemies So that this then is the true vse of Christian faith mingled with loue that who so is come to Christ as we are our wisdome may sustaine their error and our strength may support their weakenes and as Christ did beare with his weake disciples so must wee with our weake brethren not counting them as no Christians because of infirme iudgement they dissent from vs in some particular but in loue ouercome their infirmities because they consent with vs in the generall The summe hereof is also set downe 1. Câ—â— 3. 11. Other foundation can no man lâ—y than that which is â—â—id Iesus Christ. 12. And if any man build vpon this foundation gold siluer precious sâ—ones timber hâ—y â—r â—â—uâ—ble 13. Euâ—ry mans worâ—e shall be made manifest for the day sâ—all declare it because it shall be reuealed by the fire and the fire shall â—rie euery man worke of what sort it is 14. If any mans worke that hee hath built vpon abide he shall receiue wages 15. If any mans worke burne he shall lose but he shall be safe himselfe neuerthâ—lâ—ssâ— yet as it were by the fire In which place we see that so long as we be in Christ by faith and repentance although our faith be mingled with some weakenes and our repentance with some error though we build with our gold siluer and precious stones some timber hay or stâ—bble yet the Lord will beare with vs much more then for this respect in like causes must we â—eare one wiâ—h another Now for example sake the Apostle bringeth in this instance Onâ— belâ—â—uâ—th tâ—â—â— he mâ—y â—â—te of all things and anâ—tâ—â—r which is weâ—ke eateth herbes c. Some thinke that this eating of all things was meant of the Romans and that the eating of herbs was vndeâ—stood of the Iewes then being at Rome But this seemeth not to be a â—ound opinion in that we reade not in any Ecclesiasticall historie that the Iewes were at Rome neither doth the Apostle write a mixed epistle partly to the Romans and partly to the Iewes but writâ—th it wâ—olly and intitulâ—th onely vnto the Romans Againe we cannot gather out of any records of the writers that the Iewes did â—ate herbes alone True it is that pedagogically the vse of many creatureâ— was forbidden to the Iewes howbeit it doth not seeme likely that they were tied so strictly to the eating of herbes This I am surâ— of that euen now adaiâ—s the diuell hath perswaded many Christians newly come to Christ that if they eate any thing either in qualitie more delicatly or in quantitie more liberally than bare necessitie doth require they haue sinned And yet in these men there is no doubt a generall good meaning but yet in this particular they hold an error In this examplâ— the Apostle setteth downe the stronger part and the weaker the stronger part is prefixed which is a worke of faith the weaker part followeth after which is the weakenes of faith For marke he saith One beleâ—ueth that he may eate all things here is a worke of faith because â—â— hath the word for his warrant and then he saith another eateth herbes he saith not he beleeueth that may eate herbes for hee doth it in weakenes of faith and hath not the word for his warrant neither doth he beleeue that he can vse other meates This example inferred the Apostle vseth this exhortation Let not him that eateth despise him that eateth not as if he should haue said let not him that is so strong in faith therefore thinke him to be no Christian that hath this error to thinke himselfe more holy iâ— he eate nothing but herbs It is added Let not him that eateth not iudge him that eateth and this is very necessarie For it is much incident to the yong ones in Christianitie to iudge others who are not so abstinent as they are Here is not then the person so much condemned as the fact For though we may iudge his sin and rebuke his errour yet must we not iudge his person
being come to put away figures all that maintained such daies moneths and times which the Iewes obserued as they were Iewes should obscure Christ. The Iewes had their solemne assemblies and conuocations Leuit. 23. 2. certaine times in the yeere the first and last dayes whereof they kept as Sabbaths to the Lord of which Paul here speaketh and therfore he saith ye obserue Sabbaths he saith not a Sabbath for which assuredly he is not here grieued with them For Paul had planted this day among them as appeareth 1. Corin. 16. 1. Concerning the gathering for the Saints as I haue ordained in the Churches of Galatia so doe ye also Where we may see that ancient custome of the Primitiue Church which was that after the word read for the space of an houre after the â—â—â—mon ended and the Sacraments administred many did vse to giue not of constraint but of good will to the poore Now seeing he had appointed the Lords day in Galatia it is not like that hee would so sharply haue reprehended them for his owne ordinance as to say vnto them that he feared their backsliding from the trueth by it but rather of those Iewish holie daies which being peculiar vnto the Iewes had their beginning and their ending with them And if wee say that that day should not be kept for a ceremonie but some other that were not to abrogate but to change the ceremonie as he that stripping himselfe of one sort of clothing and for pride inuesteth himselfe with a new sute putteth not away but chaungeth his pride or as hee that of a filthie lecher is become a couetous miser riddeth not himselfe from sinne but changeth from one sute of sinne whereof he is weary to some other The Papists therefore though they haue not the same daies yet hauing newe daies in their stead haue not abrogated but altered Iudaisme Iustinus Martyr affirmeth that they had no holy day but one in the Primitiue Church He speaketh then flatly against the ceremonies which by the eternitie and perfection of Christ his sacrifice are abolished Heb. 9 and 10 Our first father Abraham when hee beleeued receiued circumcision as the seale of his faith to which Baptisme is subrogated vnto Christians The particular signe that appertained to the posteritie of Abraham is gone but the water in Baptisme doth appertaine to all in a generall equitie Likewise as the Sabbath did put them in minde of their deliuerance it is gone but as by it we remember Christ his resurrection wee retaine it To conclude the Apostle meaneth not in this place that Sabbath but those holy daies of the Iewes which being the beginning and ending the first day and last day of their feasts were Sabbaths The third reason Coloss. 2. 16. Let no man condemne you in meate and drinke or in respect of an holy day or of the new moone or of the Sabbath daiâ—s 17. Which are but a shadow of things to come but the bodie is in Christ. This is also vnderstoode of the Iewish distinguishing of meates and daies For the Colossians were troubled with false Apostles as were the Galathians And what is the reason that they were so encombred with Iewish obseruations Forsooth the religion of Christians which rather consisteth of pure simplicitie than pompous solemnitie hath but the word barely preached the Sacraments without vaine shewes administred prayers in humilitie offered and therefore it seemeth not so polished so glorious and so garnished as the Iewish religion which did drawe the greater part of men after it Thus our fathers seeing the Iewish religion so vernished and the Gentiles religion so pompous and Christian religion ful of simplicitie drew the Gentiles from the simplicitie of Christianisme and brought in this heape of ceremonies Wherefore here Paul telleth them that these things were but instructions for a time and pedagogical and therefore did not so appertaine vnto them as they should neede to trouble their consciences about them though they obserued them not Let no man condemne you saith the Apostle in such Iewish ceremonies as for the not obseruing of them they should count you no Christians Heere is the same drift of the matter which was of the former here the Apostle descendeth from generals to particulars there he ascendeth from particulars to generals Let no man condemne you in respect of an holy day which was an octonarie for eight dayes long did the feasts of the Iewes last or of the Sabbath daies hee saith not of the Sabbath for hee meaneth those Sabbaths which were appertenances of the former holy daies not that holy Sabbath which was common to the â—ewes with all other the people of God And whereas in the former part of the verse it is said Let no man condemne you in meate and drinke hee sheweth that the Iewes had certaine beasts and birds vncleane and drink-offerings which were forbidden them howbeit vnto Christians all things are pure But some will say what neede wee now to fast who will censure vs I answere the Lord himselfe For albeit wee that are Christians are not to bee charged as the Iewes were with one speciall day yet as the Iewes with all God his people did humble themselues before the Lord either for the remouing of some iudgement which presently did lie vpon them or for the preuenting of some perils which were towards them or for the obtaining of some grace which they wanted and yet without all obseruations of daies so wee must ioyne with them And therefore whosoeuer refuseth the exercise of humbling either priuately or publikely the same is to bee controlled by the word If any bee commaunded publikely by the Magistrate whether the cause be iust or not iust wee are to obey if the cause bee iust it is not the commaundement of the Magistrate but of God and who so breaketh this is surely to be condemned The similitude here annexed of the Apostle is very fit for as the skilfull painter first portraiteth and then painteth with fresh and liuely colours that which before more rudely and obscurely hee did frame and fashion with a blacke coale so these rudiments more darkely did represent that which now is liuely described vnto vs the truth of all things in Christ. The bodie is Christ as if hee should say yee haue receiued Christ and the things which he hath prescribed and though yee haue not the Sabbaths and holy daies of the Iewes yet haue yee the true Sabbath pure holy day which Christ hath left vnto you Here then the Apostle is so farre from abrogating of the Sabbath that hee maketh no mention nor includeth any meaning thereof in these words And thus much for the reasons which they thinke they haue gotten out of the epistles of Saint Paul Now let vs consider of that place which is in the epistle to the Hebrues chap 4 verse 3. For wee which haue beleeued doe enter into rest as he saide to the other As I haue sworne in my wrath If they
shall enter into my rest although the workes were finished from the foundation of the world 4. For hee spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his workes 5. And in this place againe If they shall enter into my rest 6. Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for vnbeleefes sake 7. Againe hee appointed in Dauid a certaine day by To day after so long a time saying as it is saide This day if yee heare his voyce harden not your hearts 8. For if Iesus had giuen them rest then would hee not after this day haue spoken of another 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest hath also ceased from his owne workes as God did from his 11. Let vs studie therefore to enter into that rest least any man fall after the same example of disobedience Behold say they the Sabbath which Christians must obserue is to rest from sin I answere this is not proued For this was as well to the Iewes as it is to the Christians For it is said Psal. 95. To day if ye will heare his voyce 8. Harden not your heart c. This the Prophet wrote after Caleb and Ioshua had entred into Canaan whither though many entred not yet some entred so that they had euen that rest then as well as we haue now Wherefore it doth not follow because the resting from sinne is also enioyned to the Christians as a pure vse of the Sabbath therefore it taketh away the other Againe the resting of God from his workes cannot be a figure of resting from sinne no more than God his workes can be a figure of sinfull workes Now seeing the Lord here vseth an argument of proportion betweene his workes and our workes his ceasing from his workes and our ceasing from our workes because betweene the figure and the thing figured must be some proportion and resemblance I pray you what proportion is there betweene God his workes and our sinnes what analogie betwixt God his resting from his workes and our resting from sinne Againe that it cannot be here meant of the rest from sinne it is manifest because that which is here spoken is set downe to Adam Genes 2. 2. 3. at what time there was no sinne in the world and therefore no resting from sinne therefore no figure of resting from sin because all the learned herein agree that there were no figures before sinne Besides and fourthly the Apostle sheweth that this rest is meant of the kingdome of heauen For as Dauid spake this of the land of Canaan so the Apostle speaketh it of the kingdome of heauen Wherefore he concludeth Let vs studie therefore to enter into that rest where we shall not onely rest from sinne but from all our ordinarie workes of our callings where shall neither be eating nor drinking nor marying nor giuing in mariage And as the people before were threatned that for their vnbeleefe and disobedience they should not enter into the land of Canaan so we are here threatned that vnlesse we studie and striue against these things we shall not enter into the kingdome of heauen Howbeit although the Sabbath was not a figure vnto Adam of resting from sinne yet it was vnto him a signe that he should come to the kingdome of God where should neither be eating nor drinking nor marying all which seeing Adam had it is manifest that he was not in the kingdome of God as yet The Sabbath then did put him in minde that he should not alwaies be working but that he should be translated though not die for although he was created in innocencie yet not free from being translated to a better place at God his good time but as the Apostle saith he should haue been changed as were Enâ—ch and Eliah though after a more excellent manner We haue now the Lords day which assureth vs that as now by faith and hope we enioy the life to come so hereafter these two ceasing we shall more fully and perfectly enioy the same and as our Sacraments purely vsed shew a thing not to come but alreadie past so this day truly kept is a resemblance of a thing not past but to come For as on this day from the morning to euening we praise God if we keepe the day holie and yet withdrawne and interrupted with many by-thoughts and secret distractions so in heauen being freed from worldly carnall fearefull and manifold affections and troubles we shall more continually praise the Lord. What is then the alluding of this word rest This it is As God rested from his workes after he had made the world so we must rest from our workes What from the workes of sinne no from the workes of our callings and consequently from the workes of sinne much more So the analogie betwixt the Lord his rest and ours teacheth vs that we must rest from our ordinarie workes and this rest putteth vs in minde of that continuall Sabbath wherein when we cease from working eating drinking sleeping marying and all such workes as we are subiect vnto with corruption then also shall we vndoubtedly cease from sinne which kinde of rest in fulnes we must not looke for in this life This is a generall rule in Diuinitie to be obserued that of one place of Scripture there is but one naturall and proper sense although by consequence searching out the contraries the causes the effects and such like other things may be also gathered out of it If the words be more proper and naturall the sense is more proper and naturall if the words be borrowed and metaphoricall then is the sense borrowed and metaphoricall Now allusions are not so much for the proofe confirmation of the matter as for the amplifying and illustrating of the same For example 2. Corinth 13. 1. the Apostle saith This is the third time I come vnto you Where we must vnderstand how the Apostle had been with them once in bodily presence and twice wrote vnto them and yet he saith this is the third time I come vnto you He alludeth then to this as yee see O Corinthians in the law that two or three witnesses were sufficient to confirme the good and condemne the euill so I haue beene with you thrice which is sufficient to confirme the faith of the godly to leaue the vngodly without excuse Againe Rom. 10. 18. we reade But I demaund Haue they not heard No doubt their sound went throughout all the earth and their words into the ends of the world Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night This is then the allusion As the day and the night spread ouer the whole world so the Apostles were sent to preach ouer the whole world Againe Galat. 4. Paul alludeth
they are corrected for it And yet deale with these and such like men for the euil education of their children and they will answere doe not wee as much as is of vs required Wee send our children to the Church to be instructed of the pastor and to the schoole to be taught of the master if they learne it will be the better for them if not they haue the more to answere for another day what can wee doe more But remember O man consider O woman whosoeuer thus speakest that for thy sinnes sake and thy want of prayer there may be a plague vpon the pastors paines and a curse vpon the teachers trauaile If parents would haue their children blessed at Church and at schoole let them beware they giue their children no corrupt examples at home by any carelesnes prophanenes or vngodlines otherwise parents will doe them more harme at home than both pastors and schoolemasters can doe them good abroade For the corrupt example of the one fighteth with the good instruction of the other which is so much the more dangerous because that corrupt walking is armed with nature and therefore more forceably inclineth the affections of children to that side And further experience teacheth vs that children like or mislike more by countenance gesture and behauiour than by any rule doctrine precept or instruction whatsoeuer Some there be also that will not haue their children taught vntill they bee ten or twelue yeeres olde because as they say before that age they haue but an apish imitation To whom I answere that although indeede they cannot then deeply discerne nor profoundly conceiue things yet how many things before those yeeres both will they receiue and remember And I demand if children being apish in imitating euill whilest they be yong which they will haue the habit of when they be old why may they not much more better doe apishly good when they are young which they may doe carefully when they are old Besides let them so goe vntaught and they will grow so headstrong that they will sooner be broken than bended And sure it is that one stripe or two wordes will doe more good to a child in the beginning than an hundred stripes afterward And here let parents bee admonished of their vndiscreete correction who doe their children more harme in shewing a merrie countenance after their discipline vsed than they doe good by their chastising although in their anger they be corrected Neither doe I purpose to take away naturall affections and a Christian kinde of compassion in all our censures for it is my great complaint of the brutish vnmercifulnes of many parents herein but I would wish Christians to correct their vndiscreete affections herein by heauenly wisedome Neither am I so Stoicall as to denie a more milde and affable kinde of speech to bee both lawfully and conueniently vsed to children but yet I wish it to be voide of all vnseemely leuitie and without all shewe of foolish vaine and vnnecessarie behauiour To bee briefe how needfull household gouernement is towards our children it may appeare by the slender thriuing and smal profiting of religion and vertue either in the Church or Common-wealth For complaine men and preach they neuer so much abroade vnlesse they wil begin to reforme their owne houses and giue religion a roome at home especially in their owne hearts they shal trauaile much and profit little And surely if men were careful to reforme themselues first and then their own families they should see Gods manifold blessings in our land vpon Church and Common-wealth For of particular persons come families of families townes of townes prouinces of prouinces whole realmes so that conueighing Gods holy trueth in this sort from one to another in time and that shortly it would so spread into all parts of this kingdome Well I say let there be neuer so good lawes in cities neuer so pure orders in Church if there be no practise at home if fathers of families vse not doctrine and discipline in their houses and ioyne their hands to Magistrate and Minister they may but most vniustly as many haue done complaine that their children are corrupted abroade whereas indeede they were before and still are corrupted at home Alas if parents to whom the comfort of their children well brought vp is a precious crowne will not informe and reforme their children in the feare of God whom it doth chiefly concerne how should hope sustaine these men that others will performe this dutie to them for whom the charge doth farre lesse appertaine Lastly let parents remember that therefore oftentimes they haue disordered and disobedient children to themselues because they haue been disobedient children to the Lord and disordered to their parents when they were yong wherefore because they haue not repented the Lord punisheth their sinnes committed against others with the like sinne in others against themselues Wilt thou know then O father how thou maist haue that blessing to be the blessed father of a blessed seede wilt thou know O mother how to auoide that curse to be the cursed mother of a cursed seede then bring thy children within the couenant endeuour to make thy sonne by nature the sonne of God by grace and thy daughter by nature the daughter of God by grace and remember that God which on his part protested to our father Abraham that he was all sufficient for the accomplishment of his promise in giuing him a blessed seede required also of our father Abraham for his part that he should walke before him and be vpright Wilt thou then haue the one part of this couenant that is that God should blesse thee in thy seed then remember thou also the other part that thou walke before the Lord and be vpright Wilt thou haue thy children as the blessed seede of Abraham teach them with Abraham the commandements of God pray for them with Abraham that they may liue in the sight of the Lord be readie to offer them with Abraham that they may bee an holy sacrifice to the Lord It is thou O man O woman that maiest do thy child the greatest good and the greatest harme if thou praiest for him and repentest for thy selfe the Lord will blesse thy care the pastors paines and the teachers trauaile But if thou despisest these duties the Lord will denie thee those blessings and the curse of God will bee vpon thy childe at home in thy house abroade in the Church and in the schoole And seeing that the Lord hath promised that hee will bee thy God and blesse thy seede if thou bee faithfull thou maiest both hope that thou art of the faithfull if thou haue a blessed seede and feare that thou hast not as yet the blessing of the couenant when thy seede is cursed But some will say had not Iacob wicked children and Dauid godlesse sonnes And doth not daily experience teach vs that wicked men haue godly children Yes for besides
their superstition and heresies But what is this such a thing to bleere our eyes hath not the like kinde of life beene pretended in the Pope in the Turke and in other kinde of heretikes But we must know that we are espoused vnto Iesus Christ and that two manner of waies first by pure meanes then by single and pure hearts rightly vsing those meanes by whose Gospell preached seeing we through him are washed and purified to be presented a bride blamelesse before God shall we thinke that presumptuous sinne shall preuaile against vs It may be we shall faile in some particular things but it shall not breake the whole course of our life we may sinne of humaine frailtie but we shall not sinne of diuellish hypocrisie temptations may giue vs a foyle but they shall not finally ouercome vs sinne may dwell in vs but it shall not raigne ouer vs. Now when a man will be ouerwise and ouer righteous not contenting himselfe with those waies which the Lord in his word hath set downe he cannot be sound because his religion being corrupt his life cannot be vncorrupt On the contrarie if we finde our sinnes to be couered in Christ that our ignorance is enlightened by his wisedome our guiltie liues iustified by his righteousnesse our vncleane affections sanctified by his holinesse and our miserable and vnstaied spirits staied vpon the hope of his redemption we may boldly say sinne shall not raigne and ouer master vs seeing God hath iustified vs who will come and lay any thing to our charge Wherefore seeing we are purified by faith and our faith is grounded on Gods word and seeing all their ciuill behauiour is hidden vnder hypocrisie couered with selfe-loue and stuffed with vaine-glorie we may boldly say they are but hypocrites deceiuing vs with the histrionicall visard of ciuill righteousnesse Furthermore if we shall compare the estate of the Church of God with the condition of the malignant Synagogue we shall see them as farre differing as the light and darknes as the shadow and the body as God and Beâ—iall As to poynt out one estate namely in affliction we shal finde in them neither faith nor constancie but hypocrisie and periurie no wisedome of the Spirit to desend themselues but dissembling to hide themselues no heauenly ioy in their suffering no patience of minde but miserable murmurings blockish vnsensiblenesse no long sufferings nor heroical spirits when they shal boyle in cauldrons as some good Christians haue done all which notwithstanding we shall finde in Christ his Church wherein they that suffer are persecuted for the testimonie of a true faith their faith is vnremoueable on the word of God their coÌ„stancie in perseuering wonderfull their wisedome in answering abounding with courage and humilitie their ioy through hope and as it were a present enioying of the life looked for vnspeakable their patience vnminishable which thing whilest the wicked Church goeth about to follow it is like an Ape imitating a man and may be compared to the Asse which would be like a Lion For daâ—e heretikes auouch their sects as the true Church professe Christ and his Gospel will they not lie and dissemble when Christians speak their conscience will they not raile when Gods children speake humbly and constantly doe they not die either like rauening dogges or else become like blockes and stockes so that Sathan seemeth euen to haue possessed them wholy Let vs see then if the malignant Synagogue doth not so farre differ from the true Church as an Ape from a man or an Asse from the Lion Againe if we looke on them in prosperitie they are nothing like vnto vs the Papists curse vs we in holinesse of the Spirit doe pray for them their Church the more it florisheth before man the more abominable it is in the sight of God our Church is all glorious within and is the beloued spouse of Christ finally they are diuels in mâ—ns shape for euen prophane Christians and Protestants dare not but in great secrecie blaspheme the name of God prophane his Sabbaths defile their bodies with adulteries yet these men will not sticke to do these things openly when light and darknesse with them are so confounded when ignorance is simplicitie when euill and good are shuffled together what constancie can be looked for among men They be bleared with the vizâ—rd of ciuill honestie which notwithstanding is to our shame in that they can doe so great things for vaine-glorie and to get credit to their sect when we cannot doe halfe so much for Gods glorie and to maintaine his word But if we will be politike to spare with Saul euill men the Lord in his wrath will make vs persecute good men for Saul not punishing Agag did afterward persecute Dauid wherefore our righteous soules must be grieued with the iniquities of our times and we must shew our zeale in religion by a hatred of lies howsoeuer they be cloaked with the histrionicall visard of ciuill honestie For as it is dangerous to aduenture our selues to be â—ainted with the grosse aire of the pestilence so must we care and make conscience to keepe our selues from all contagion of peâ—ilous vntruthes The second reason as we said is the circumstance of the time both in that his owne person was contemned as port 14. 6. The wicked haue laid a snare for me but I swarued not from thy precepts As also in that the word of God was so slenderly regarded and almost brought vnto vtter contempt as in port 16. vers 6. It is time for thee Lord to worke for they haue destroyed thy law For the first how wonderfully doth it commend his loue to the word that when they made faire profers no gaine could get him when they began to threaten him no terrour could dismay him when they circumuented him with preferments no pleasure could preuaile with him no promise could winne him For the second they oppressed him with iniuries they vndermined him with benefits they supplanted him with politike slanders and set faire faces on their vile causes and yet none of these did so preuaile that either their violence could enforce him nor their liberalitie allure him nor their policies and subtill cauilling beguile him one whit to be drawne from the true worship of God which was an infallible token that vnfainedly he loued the law O singular triall that when the law elsewhere had no entertainment yet hee did defend it though hee was so highly contemned Experience doth teach vs that the more godlinesse is oppressed the lesse it is regarded and that not of the vngodly and wicked ones onely but euen of the very children of God aswell by calling as by election Dauid Psal. 73. saith of himselfe that he fretted to see the prosperitie of the wicked Iob Ieremie Abâ—uck in times past and many of the Saints of God in our times are greatly troubled and grieued to see how it goeth with the wicked and fareth
constrained to let it alone So God would haue vs pull vp the sinne whilest with one hand wee may doe it not to tarrie whilest two hands breasts and all will not doe it for feare of negligence we are to admonish in respect of our selues because the sinne is on our score that we admonish not The same God that saith forgiue thy brother if he offend saith also if thy brother offeÌ„d admonish him Many would haue their faults forgiuen but not reproued but hee sinneth as deepely that reproueth not as he that forgiueth not so fearefull a thing it is not to admonish 9 It is a good thing when wee so take an admonition as the admonition take vs. Paul reproues Peter openly and records this fault in his epistle and yet Peter for all this calleth him his brother Paul coÌ„mending his wisedome his gifts and graces accepting his admonition not as a blowe with a staffe but as a most precions balme But wee when a spot is shewed to be in our garment are readie to take vp myre and to cast it on his coate that pointed at our spot or seeing something in our face by a glasse we be ready to breake the glasse that shewed vs our blemish Againe when wee admonish wee shall meete with some that will flatly deny the fact some will graunt the offence but in part some will confesse the whole but they doe extenuate it For all which maladies as good Physitions wee must not at the first vrge the most forcible medicines but vse them in their degree and place that is when more fauourable meanes preuaile not wee must not with Rehoboam vse too strong a purgation at the first least our patients be not able to beare it but we rather cause them to be more crasie than rid them of any part of their disease CHAP. II. Of the forme and rules of Christian admonition THere are two sorts of sins some greater some lesse for Christians are neither Stoickes nor Epicures for Paul opposeth himselfe to theÌ„ both Act. 17 18. they esteeme not all sinnes alike Neither are they all one with those which haue a bottomlesse charitie who can count all euils infirmities And there is a third sort worst of al and they will make euerie sin a mote a beame when they list the earth is a beame in it selfe but a mote in the skie But we know that all sinnes are not of one last Gen. 15. I will not bring in the Israelites till the measure of the sinnes of the Amorites bee full So there is a full measure and a wanting measure all haue not one measure When Paul speaketh of a gangrene and Iob of a sinne which he calleth the rottennes of bones they meane there are diuers degrees of sinnes spreading in our flesh A Father saith some sinnes were scoured by the blood of his hands but others required his heart-blood Ioh. 19. 2 Now for that in admonition this distinction of sin is not knowne some doe trouble the eye some put out the eye Some sinnes there be that our brethren may pluck out some that are left to our selues to pluck out Trueth it is if wee consider euery sin as it is against the maiestie of God we shall see it is no mote or light matter Matth. 5. God esteemeth one â—ot of his law more than heauen and earth Doth euerie sinne require the blood of Christ how then can they be motes vnlesse we thinke his blood to be a mote also As it is said of Baltashar in Daniel so it may be said of euery one that sinneth if thy sinnes be weighed it is the losse of thy kingdome euen of the kingdome of heauen 3 The better to examine sinnes let vs not weigh them by themselues for a sinne seeming by it selfe to be but a graine waight yet by reason of some circumstaÌ„ces may counterpoise a heauie beame For example consider the sinne of Iudas you shall see it by all the sixe circumstances First of his person in that he was a Disciple put in trust with the temporall things that belonged to Christ. 2. Of the obiect for that he had confessed Christ before 3. Of the time when he receiued the Sacrament 4. Of the place where Chriâ—t went out to pray and to teach his Disciples 5. Of the manner which was in hypocrisite to say Hayle maister 6. Of the cause for such a small value So in like manner the sinnes are greater in publike persons than in priuate and that first for the offence which Christ counteth a beame There was as much sacrifice offered for the sinne of the Priest as of all the people besides for surely as the measures of the Sanctuarie were double so their sins were double Adn as this is said of the person so now of the place Publike sinnes are greater than priuate in that they haue impudencie ioyned with them in that they be committed with an high hand In respect of the time a sinne of long continuance is greater than a sinne that began but yesterday 4 There are sixe notes to know a beame by The first is taken out of that place where Christ saith it is impossible for a caâ—nell to goe through a needles eye and this is to expresse the absurdirie of those which say as Absalom said euery mans cause was good these fome out sinne without shame The second is ser downe Rom 7. where the Apostle speakes of a sin that by the light of the law he saw to be great and fearefull which before he counted as a shadow or a mote onely The third note is Reuel 17. a sinne of many heads able to be diuided to be quartered must be a beame but a mote cannot being almost as little as the Geometricall punctum It is a compound sinne The fourth Dauia speakes of Psal. 118 22. making relation of certaine stones which the builders refused such as we vse to serue at turnes to build the kingdome of ignorance Thsi must be a beame not a mote A more may be blowne out but a beame can searse be haled out with horses The sixt is drawne out of that saying of Christ Hypocrite plucke the beame out of thine iowne eye then thou shalt see so that is a beame whichmakes vs blind This is that which Salomon saith All the workers of inâ—quitie goe astray knowledge first decaieth These sins we haue and feele them not and the greater they be the lesse griefe These malladies of the soule are contrarie to those of the body for these the greater they be the more we feele theÌ„ the other the lesse Those were but small in comparison and mysticall sinnes which Paul was so grieued with Rom. 7. yet he displeased himselfe in them and sought the remedie and when he found it he esteemed it much The vse of all this is that we know when we haue motes in our eyes and that we take heede they grow not to be beames for there is one
to folfow it 586 Seeking of God 836 Sermons â—6 twice on the Sabbath 563 SeruaÌ„ts their maisters dutie 163 177 their dutie to their maisters 784 Shame and shamefastnes 851 Shepheards and heardsmen 306 Sicknes in minde how cured 5 794 all are sicke 793 their impatiencie to be borne with 7 rules for them 34 to visit the sicke 275 what they should doe in their sicknes 640 715 Signe of grace 170 how it differeth from a figure 138 Silence in meetings not good 5 not too strict 64â— Similitudes of things naturall and better knowne applied to things diuine and lesse knowne vnto vs 11 12 15 16 18 20 21 29 4â— 4â— 244 245 247 262 264 285 613 100 â—52 162 164 166 174 874 875 876 877 294 265 636 640 651 652 655 656 659 661 673 676 682 685 689 693 7â—4 710 713 717 752 722 776 785 79â— 793 802 809 813 819 822 829 Simplicitie godly 715 Sinceritie 161 209 Sinne to finde out specialll sinnes 5 and to confesse them 10â— 484 cause of it within vs 30 in what respect worldlings leaue it 616 fearefull to make a sport of it 626 secret sinnes 37 262 272 610 5â—1 secret sinnes not repented of 461 sinnes not equal 631 euery sinne hath two reasons for it 670 the death of it in the faithful 682 first motions of sinne must be crucified 467 particular sight and loathing of speciall sins 475 wisedome of Gods children to preuent sin 514 of three things which may keepe vs from it 697 two heads of many sinnes 703 ripenes in sins 712 foure companions of sin 7â—0 the cause of the losse of many blessings 786 dominion of it 527 528 presumptuous sinnes 852 to leaue sinne and to repent 85â— differ 858 to leaue it not sufficient 304 sinne of apostacie and fiue reasons to disswade therefrom 627 A maruellous great prerogatiue to be freed from the bondage of sinne 90 we must deale with our sinnes as the iudge doth with malefacters 4â—9 Singing of Psalmes with feeling 30 Sleepe triall therein 36 Slothfulnes 1 Sobrietie at all times required 769 214 Societie 14 of the wicked ought to be shuâ— ned 610 612 â—93 Gods children how sweete 458 Sophistrie of the diuell 734 Sorrow two extremities in it 16 not to delay sorrow for sin 29 worldly 265 godly sorrow 282 signes of it 284 it must be continued 286 it is the way to heauen 285 foolishly put off 95 Soule the consumption thereof 4â—7 starued 846 847 Speech good in meetings required of dutie 647 to speake pleasing things and serue the time 750 Spirit of God comes by the word 12 two workes thereof 13 singularitie of spirit 37 religion vnprofitable to those that want the spirit 241 precepts of not quenching the spirit 242 testimonie of it 875 of faith 484 of cheerefulnes 556 Spirituall man must haue an alteration 42 Superstition 35 41 it breaketh off loue in all estates 801 popish superstition described 345 Surmises euill against others 263 666 Swearing 659 790 Swine who be 455 T TO be taught of God 469 temptation 37 702 47 when and how it breeds 39 wee must not yeeld in it 865 866 how to know whether wee be tempted 816 why many are ouertaken therewith 300 how we conspire with Sathan therein 876 how God tempteth vs 813 what it may teach vs 874 resistance of it a signe of grace 874 dispute not with Sathan 874 Terrors of minde sudden 48 Thanksgiuing 812 of al sacrifices most acceptable 40 483 to God for feeding our soules 177 it was a chiefe exercise of Dauid 458 459 How a Christian may say vnto the Lord I am THINE 449 Thoughts euill resting in the minde how dangerous 267 why Gods children are often exercised therewith 27â— euill thoughts on the Sabbath depriue vs of the fruit of Gods worship 171 two kinds of thoughts 704 what Satan doth suggest into men 748 Conscience of thoughts 543 Theefe on the crosse 794 notes markes of faith in him 693 Time the â—ithe of it to Gods worship 1â—5 To redeeme it for good meditations 471 Tinder the efficacie of it in our nature 676 Trauelling on the Sabbath 167 Tree of life Adam had it for a signe 133 Troubles necessarie to feele them for foure causes 439 Two things sustaine vs in our troubles 508 Trust. 29. to trust onely in God 494 Truth how we ought to speake it 622 Truth and peace go together 728 how God punisheth such as receiue not the truth in loue 802 3. kinds of truths 818 V VAnitie both of life and religion is deceit 501 Vertue two speciall fruites of it 260 Visitation of the sicke 275 Vnbeleefe the godly often troubled with it 95. why we see it not 5â—7 how it is shewed vs. 549 Vngodlines 41 Vnmercifulnes how great a sinne 837 Vnthankfulnes 41 punished 269 cause of it 678 Vse of the creatures 41 813 Vaine-glorie 518 Why God visiteth his dearest sernants 445 Visions how farre to be beleeued 41 Vowes rash 822 what a vow is 477 two things hinder vs from holy vowes 478 to vow against drunkennes 479 Vowes in baptisme must be remeÌ„bred 477 against Whoredome Ibid. 41. Vowes in holy purposes 397 Vsurie 41 Vulgus how it may be taken 667 W WAiting on God properties thereof 17 Wanâ— to lament it in others 457 Wantonnes ends in wickednesse 727 799 468 Watchfulnes 703 527 two causes of watching ouer our hearts 616 304 Way in it three things to be considered 703 euill way two things to be considered therein 416 The way of lying what it is 411 why it is so called ibid. the good way must be chosen ibid. Wearines in good things 531 453 Warfare of a Christian. 531 29â— 298 Description of a wicked man and why he is so called 450 451 Wicked their societie to be auoided 610 how they walke in sinne and know it not 614 the diuell helpes them in meditation 463 punished 699 Wickednesse and wantonnesse 468 Wife how the husband should gouerne her 124 Will free 525 how accepted for the deede 61 Wisedome how to hold it fast 609 what it is 625 99 how the faithfull are wise 124 461 our owne wisedome to be suspected 57 Difference betweene true and false wisedome 414 415 Wits the diuell chuseth the best for his seruice 62 Witchcraft 468 aduertisement against it 42 how cured 822 consulting with witches is to aske counsell of the diuell 578 581 Wonders to beware of 822 Word of God 649 549 preparation to heare it 42 true arguments of Loue thereto 453 the power of it 282 283 857 it is a treasure and hidden 289 few loue it therefore 290 wherfore so many neglect the word 462 how it is found before it be sought 291 famine of it 791 loue to it 440 5â—4 44â— it is necessarie for safe direction 475. to keepe it in a good conscience bringeth wisedome 466 it yeelds most profit pleasure and glory 457 whole felicitie therein 470 direction thereof safe 475 why Gods word is wonderfull 410 it neuer
lie in sinne without repentance Repentance defined Note The faithfull haue a cortinuall repentaence all their life Gospell defined Penitence repentance how they differ Foure differences betweene the law gospel Rom. 3. 2. The combat of the faithfull Flesh defined The motions and lustes of the flesh The spirit rebukes and restraines euill motions in vs. The liues of the world Sathan how he fights To resist the inward motions and outward occasions of sinne Prayer defined Part of Lordsâ— * The wound of the spirit By the often checkes of conscience we may know what sinnes sway most in vs. Like reason like law Strange workes as Iron mils such like must rest on the Sabbath I wish that these two arguments of the Sabbath and of Tithe were more fully handled by some godly learned Diuines * Gâ—â—ealogies Luk â—4 45. The minde cast downe what shall comfort vs Parts to be considered Persons afflicted in minde The courage of heathens not disquieted in minde Papists disquieted in mindâ— Iob. Dauid Hezekiah Ieremiah Christ Iesâ—s an example most comfortable for all afflicted conciences True pâ—ace of minde how comfortable attained Nothing can more disquiet vs if we be at peace with God through Iesus Christ and contrarily c. Vnbeleeuers by violent deaths do not ende but begin their torments A tormented conscience cannot flie from God The second part of the first diuision * Or verieshie that is warie How wise many be to preuent many euils and how few labour to preuent afflictions of minde * Or by law In seeking so greedily for earth and so faintly for heauen we thinke we labour for our peace but we hasten this way into many griefes sorrowes 1. Tim. 6. 7. 8. 9. Ambitious How we may be preserued from the wound of conscience Simile Preseruatiues against afflictions of mind Psal. 25. 1. Cor. 11. 29. Sinnes of youth To glorie in sins of youth Rom. 6. 22. The leauing of sinne is not the repenting of sinne For what causes many leaue sinne Examination of sinnes after our calling Sinnes like soreâ— Simile Couer not thy sinne Sinnes after knowledge A blessed thing to be awaked and grieued by checkes of conscience Remedie Sinnes of omission Note The negligent vse of the meanes of saluation * Or wakened and quickened Secret corruption Iusticiarie Pharisies Affections fighting against iudgement Examination hard Returne to sins to come * Or in resemblance The godly iealousie of Gods children Take heede to our libertie The diuell tempting The diuell accusing Note Boldnes in plague Zeale What perfection we haue in this life A scrupulous feare Remission of sinne and mortification of sinne goe together Sixe points which must be knit together 1 2 3 4 5 6 The third part of the first diuision The godly afflicted Salue of this sore How to proceede in comforting the afflicted The vaine â—â—ifts of some in afflictions of minde Note well Meete comforters Pâ—â—â— â—â— Confession â—â— speciall sins Not to eye one sinne onely and to forget the rest Secret motiones vnto sinnes Doubts * Or streÌ„gth Note Two grouÌ„ds to be remembred in the cures of soules afflicted How to begin with the laâ— incuring consciences afflicted An Arian executed at Norwich 1 Good considerations in vrging the law to some afflicted 2 In afflictions euer looke to the end Some haue but a confused conceit of their sinnes in their afflictions Mockers and scorners of the afflicted * Or warraÌ„t The feeling of our sinnes an earnest of our regeneration Note The froth of sinne in the regenerate To feele that we would faine loue the Lord. Sinne and Sathan haue lost the sting in Christ. Note How to answere SathaÌ„ and sinne in temptations Good feare God as a father pitieth vs. Simile Some vtterly ignorant of the afflictions of minde The state of the wicked which sorrow not for sinne How to speak to our owne hearts in afflictions How greatly to account of our afflictions Prosperitie how dangerous to some Securitie Patience vnder the crosse In prosperitie to remember aduersitie I he crosse sent to exercise our faith Abraham Dauid Ezechias 1 Rom. 8. 2 3 1 Who be righteous and who be not 2 â— Pet. 2. Heb 11. Luke 18. Rom. 4. 3 Psalm 3â— Matth. 11. 28. Phil. 3. Luke 18. Rom. 4. Phil. 3. 2. Heb. 4. Gen. 17. Psal. 32. and 129. and 4. Iam. 2. To haue religion in respect of persons False harted Protestants The second note of a righteous man Note Rom. 7. 2. Cor. 12. 7. Prou 4. 18. Phil. 3 15. Heb. 6. Esaiah 28. Reuel 3. Esaiah 28. Heb. 3. 14. Phil. 3 Gods children sometimes linger rather than goe forward Psalm 51. Psal. 119. 8. 6. 10. Psal. 15. 16. How to loue superiours equals inferiours Matth. 10. â— Cor 5. Rom. 15. 14. Iude 20. Gen. 18. Matth. 23. Iam. 5. Dan. 12. Matth. 25. Matth. 5. Psal. 126. 2. Pet. 2. Ezech. 9. 4. Psal. 119. 5. 3. Mark 3. Rom. 15. Psal. 69. Ierem. 12. Th' espousage or betrothing before full mariage knowne by the light of nature A contract is more than a simple promise of mariage How the parties betrothed must be taught to know their duties Note The contracted must remember that God by his good prouideÌ„ce brought them together Faith in Iesus Christ. The wisedome and loue of a good Christian in the gouernment of his wife The communioÌ„ of Saints The fift commandement The second commandement That loue which breeds by gedly meanes will loÌ„gest endure The third coÌ„ mandement * Amos. 7. 16. 17. 1. Sam. 3. 33. The fourth Commandement The fift commandement The obedieÌ„â—e of the wife to the husband How the husband is to rule his wife The sixt commandement No bitternes between man and wife The seuenth commandement True loue Iealousie Note The eight coÌ„mandement The ninth coÌ„mandement Man wife not to lay opeÌ„ the infirmities one of another The tenth coÌ„mandement Then hee prayed Iudg. 14. 21. 2. Sam. 13. 13. The inconueniences and commodities of keeping or breaking the Sabbath Popish Sabbath How men prophane the Sabbath The Sabbath the Lords market day He that keepeth the Sabbath keepeth the whole 1 The order of setting downe the doctrine of the Sabbath 2 1 2 3 Doctrine to informe the iudgement must goe before exhortation to moue affections What is generally to be obserued in this coÌ„mandement 5. Lax. 10. Precept Wherefore some commandements haue reasons some none Of the reasons and first of the first reason Deut. 5. 1 1 The Patriarks knew the morall law of God 2 3 4 5 6 7 8 9 A ceremonie is more then a shadow * Note the difference Why the law is giuen to all Christians as the posterity of Adam What it is to sanctifie the Sabbath * How the Sabbath is called a signe that is a document and not a figure Adam also in Paradise had the tree of life for a signe not for a bare figure No figures till sinne came into the world The Sabbath was not giuen
commonly despised We may not loue that best which the world esteems best A good rule Depth of mystery in plainnes of words Heart seat of diuinitie Triall of heart Note Note Affections Note Popish doctors of reasoÌ„ A wit not huÌ„bled hinders vs in godlinesse Loue. Canticles Griefes Motions Mercie 〈…〉 nts 〈…〉 they 〈…〉 〈…〉 câ—p 7 7. 〈…〉 true sense A two fold iudgement the one in righteousnes another in mercie We are to follow the holy Prophets c. in their holy affections Note Note The name of the Lord. The word the onely glasse to see and know the Lord. Iohn 14. 23. Psalm 119. A mirrour of godlinesse Freewill Albeit wee haue the light of the word yet the Lord must opeÌ„ our eyes before we can see Affection Anger Watchfulnes Simile To meet with teÌ„ptations before sinne be perfected Simile Godly feare The dominion of sinne Rom. 6. 12. Not to bee tempted Heretikes 〈…〉 â—0 Note Simile The blindnes of sinnes Simile Note the louing mercie of the Lord couering our manifold infirmities Simile The ChristiaÌ„ warfare The end of all deliuerances Thankfulnes Two principall props in trouble Esay 5. Godlinesse Afflictions Gods countenance Godly sorrow Loue to Gods word Simile God iust in his prouidence Note Diues and Lazarus Matth. 5. Incredulitie in Gods children Beleeuing the word That the 119. Psalme concernes all the regenerate Iobs sinnes Note A true propertie of zeale Galath 6. 1. Zeale for the contempt of the Word Of Zeale Diuers kinds of zeale 1 2 3 The first propertie of true zeale The first rule of true zeale Toleration of many things for the peace of the church The second rule of true zeale Two obseruations The second obseruation Simile Conscience of thoughts The third rule of zeale The fourth rule of zeale Triall of our obedience To heare with the frailties of Gods children Duties of loue euen to Gods children The fift rule of zeale Sufficiencie for the ministery The sixt rule â—â— zeale Difference betweene fretting anger and pining zeale Admonition Our vnbeleefe and wherefore we see it not Triall of our zeale Our vnbeleefe is shewed vs in the often repetitions of the commendatious of the word No idle repetitions in this Psalme M. Bradford and holy Martyrs much lamenting euer fâ—r their vnbeleefe The word of God a tried friend in troubles Simile Dauid against Goliah Triall of our loue to the word Triall of our loue to the word How Christians differ much from heretikes Heretikes cannot abide the word Good notes for prayer 1. Importunate in praier with God Luk. 1â— 1. 2 Wherfore God delayes to graunt our requests 2. Wisedome of he spirit in prayer Our times for prayer Sabbath Luk. 10. 41. 42 Callings Diligence in hearing and prayer Note Sabbath two Sermons the mornings 〈…〉 eâ—es Note Preparation and meditation Preparation The minâ—sâ—eâ— Balaams witchcrafe Num 23. 22. 23. Meditation The morning meditation 1 2 3 Note 1. Cor. 7. Ierem. 7. 13. Iob. 8. 2. Matth. 21. 18. The third point cheerefulnes in prayer Spirite of cheerfulnes a singular grace Note The fourth propertie in prayer is Faith Faith and patience A iudgement of mercy and of seueritie Note Note Note Secret sinnes Note Witchcraft Zeale Anger Hypocrisie Note Note Rom. â— 3. 4. 5. Luk. 7. 47. Dulnes Esay 25. â— Feare Consulting with witches Is Gods feare be wanting there is no temptation so great but we faâ—â— inâ—o it Triall of our feare of God False feare Simile Witchcraft A true note of Gods child The true ioy of the faithfull howfor it exâ—â—â—des all carnall ioy Triall of our ioy Simile Sabbath Dulnesse in prayer and other holy exercises Feare and ioy tempered together Loue to good things and hatred of euill things may not slakâ— in vs. Prayer AdmonitioÌ„ Relapse Polygamie Heresie or profâ—â—â—nesse like to follow our securitie The true faith worketh by loue Iohn 17. Furies Application Waiting an effect of faith AsouÌ„d faith breedeth a good conscience Incredulitie hastie A patient faith Impatience True faith not without good workes To iustifie diuersly taken How we are iustified by workes Simile Simile Simile RepetitioÌ„s in prayer how reprooued Simile Promises are generall Prayer must bee ioyned with faith knowledge Ripenes of iudgement and quicknes of affections whence Thankesgiuing the end of Gods blessings Many thinke they loue God his word religion wheÌ„ indeed they doe not Simile How to holde fast true Wisedome The cause of forgetfulnes is carelesnes Two things to be auoided first vanitie of minde secoÌ„dly worldlinesse if wee will entertain and possesse wisedome What to be auoided Simile To auoyd the societie of the wicked Citò longè tardè Psalm 119. and 1â—0 1 The practises of the wicked against the godly 2 3 What euill examples doe No hope of Lucre or preferment must linke vs in any league with wicked men Reasons of the former precept The delight of the wicked A true marke of the wicked How we must endeuour to sâ—irre vp otâ—ers â—o â—â—ad neâ— â—â—â— be 〈…〉 we haue not performed any such autie Psal. 119. It is not sufficieÌ„t to flie the counsells anâ— companies of the wicked Wee must hasteâ— to the societie of the godly 〈…〉 〈◊〉 â—â—al â— 1. 2. 〈◊〉 16. â— Gen. 16. 8. Vaine and vnprofitable changes of places of callings c. Two marks of a righteous man 1 2 Notes of a good conscience 1 2 3 Simile Simile Simile Good cautioÌ„s to keepe vs from sinne How the wicked walke in sinne know it not Profit by reading preaching conferring of the word We must store vp the word in our heart by prayer meditations We must not rest in the vse of one good meanes 1 Two causes of watching ouer our hearts 2 The second cause of watching ouer our hearts In what respects the worldlings leaue sinne The triall of our hearts whether in sinceritie wee loue the Gospell for the Truths sake or because we get some gaine glorie by it Cause of all sinne in our owne selues SataÌ„ is made a chirurgion to cure the corruptionâ— of the Saints How the pure heart stadeth fast in temptations Our hearts tried two waies The first by afflictions The second triall of the hart by our ioy and griefe in good and euill Desire of saluation How to discouer a couetous heart Care for the prosperitie of the Church a speciall note of Gods children Psal. 122. True triall of our ioy and sorrow Paul afflicted yet great ly comforted wheÌ„ he heard of the peace of the church and prosperitie of the gospell Triall of the heart in prosperitie To loue and speake the trueth in the least matters How God chasteneth his children for lying To speake the trueth in iudgement Scorne True knowledge where and how to finde it Triall of our hearts whether we principally respect Gods fauour in all our actions Contempt of the word what causes breed it 1 We say the rich and the mightie estâ—eme it not 1. Cor. 1. 2 We say it is too hard