fond song Christ was thought to cast out diuels by the power of the diuell Iohn Baptist was thought but a melancholike man Iehu being threatned called the Prophet a mad braine for so they iudged of the Prophets digressing somewhat from the set order and compositions of words and precepts of their art So that the graces of God seeme often to men to be cleane contrarie If this hath been alwayes the iudgement of the world that because they could no longer heare men or further see into things than either reason or art did guide them they thought the Prophets and Apostles railing spirits and barren soiles wee must not thinke it a new thing And hearers are here greatly to be circumspect that they thinke not so basely of men zealous in gifts of the spirit as that they should account them mad melancholike or cholerike men and such as either would hurt themselues or doe some hurt to others but rather reuerently acknowledge that there is a secret and mightie power of the Spirit which the Lord often conueieth into the hearts of the godly Men can for the most part well away with an ordinary course in preaching and so long as it fals into an oratorie stile and iust proportion of words or so long as a man sheweth a wittie inuention and comely composing of the matter but if a man presse into the consciences of men and with some vehemencie speake against their familiar sinnes straight way they say surely this kind of teaching bewrayeth him to be brainesick And that we may be the more wearie herein let vs consider who they were that inueyed thus against the Apostles were they not men out of euery natioÌ„ fearing God and such as were somewhat religious yes surely And who nowadayes will sooner and sorer open their mouthes against zealous preachers than men claborate in arte and skilful in precepts who not being able by reason to see into this vehemencie iudge them that vse it too austerely Wherefore as this must correct iudgement in hearers least they iustly offend God in being vniustly offended at them that are zealous for the Lord of hoasts sake so also it must teach the Ministers of the word patience if sometimes they be wrongly coÌ„strued so recompence their furie with meekenes as the Lord may humble their aduersaries the more euen by their meeke dealing of whom they thought so hardly which vndoubtedly oftentimes is most effectuall euen to breake the hearts euen of the most obstinate gainesayers And it cannot be gainesayd that these men seeing the Apostles meekenes were farre more wonne and sooner humbled than if he should haue breathed out furious speeches and so haue ceased from his holy busines And we shall see by experience that men thinking one to be curious singular or precise after the Lord hath sanctified some crosse vpon them and humbled them in some measure vnderneath his hand they are more humbled at the meekenes and long suffering of him whom they offended than by any other meanes because they then perceiue they haue resisted the grace of God and persecuted the gifts of God in him In the last dayes That is when Christ should be manifested in the flesh preached vnto the Gentiles belieued on in the world and receiued vp in glorie shall these gifts of the spirit abound It is called the last day because of the stabilitie of the Church and perfection of the word in that in it wee looke for none other doctrine vntill Christ come in iudgement 1. Corin. 10. 11. After that the Apostle had feared the Corinthians with the example of the Iewes he commeth â—o applie his doctrine in this manner Now all these things came vnto them for ensamples and were written to admonish vs vpon whom the endes of the world are come As if he should say these things seemed not to serue for them alone but for vs in the last daies And Heb 1. â— it is plainly in euident phrase said At sundry times and in diuers manners God spake in old â—imâ— to our fathers by the Prophets in these last dayes he hath spoken to vs by his Sonne c. All which places in sense at the least agree with this place together with that Galath 4. 4. where it is called the fulnes of time For the estate of the people before Christ his comming was childish and paedagogicall and therefore men looked as Iohns Disciples for another that should come and the Samaritanes had this generall principle among them That the Messiah when he came would restore all things and set them in order Whereby we must learne not to looke for any new doctrine or reuelations of men Christ himselfe is come and hath made things perfit Christ the prince of Prophets whom they looked for is manifest in the flesh by how much the Prophets were neerer him by so much they had the clearer sight of him the further they were from him the dimmer was their knowledge of him The Lord himselfe hath spoken the booke is now shut vp with a complet conclusion if any man shall diminish of the words of it God shall take away his part out of the booke of life if any man shall adde vnto it God shall adde vnto him the plagues threatned in the booke And therefore all Heretikes Papists and Turks wil not stick to agree in this common errour The Turke though he doth not denie Christ and the scripture but giues them their time and place yet will haue a way for his Mahomet who must expound the word to him as he please The Papist in plaine tearmes dares not denie Christ and his Gospell yet can he not see all sufficiencie therein but complaining of some defect he looketh to vnwritten verities and leaneth to old traditions to be giuen to the Church therefore he will haue the Pope to be Christ his vicar and looke whatsoeuer their Synodes do conclude that must be established as a catholike trueth measuring the scriptures by their traditions and not their traditions by the scriptures The damnable Familie of loue make the word which is a thing fearefull to bee thought much more to be spoken of but a nose of waxe or a shipmans hose and yet they will haue their H. N. who is the eight person and the last man who must bee ioyned with the Gospell and so farre forth as hee with other gray-headed and illuminate elders do interpret the Scriptures they will agree We now against these and all other heretikes confessing the scriptures of God to be perfect and absolute to saluation ioyne none other thing with them but say that wee liue in the last dayes wherein Christ left the fulnes of doctrine of prayer of Sacraments and discipline to the Church by his Apostles and therefore we minde no reuelation Mahometicall interpretation nor traditions of men but though an Angell come from heauen bring an vnwritten veritie varying from the trueth of God his word we vtterly reiect him Neither as running too
himselfe whether hee be in the Faith or no 2. Cor 13. 5. Why else 2. Secondly because euery one must be able to proue and examine mens doctrines and doings by the Scriptures that they be not in their saluation by them deceiued 3. Thirdly because euery one must be able as his calling requireth to teach admonish exhort and comfort one another 4. Fourthly because euery one must be able to make an account of the faith and hope that is in him What if men cannot reade Then they must vse the helpe of others that can reade Is it enough to reade the Scriptures priuately or with others No for God hath also commaunded to heare them read publikely in the Church And is it enough to heare them read publikely in the Church No for hee also hath ordained preaching to be vsed Why must preaching be ioyned with â—eading Because it is the most principall and proper meanes to beget Faith in vs. Why must Faith be mixed with the Word read and preached Because otherwise the word profiteth vs nothing How many things are requisite to bee in euery one that will come to heare the Word read and preached Amongst others foure are necessarie What is the first 1. First a reuerend feare of the Maiestie of God 2. Secondly an assured faith in Christ. 3. Thirdly an earnest endeuour to frame our liues thereafter 4. Fourthly they must pray for the holie Ghost to bee giuen them to enlighten their mindes and to write all these things in their hearts Which be the principall parts of Gods word The Law and the Gospell What call you the Law It is that part of the Word that commaundeth all good and forbiddeth all euill What if wee could keepe the Law Then wee should be blessed What if wee breake the Law Then we are subiect to the curse of God and so to death and damnation What call you the Gospell It is that part of the word which containeth the free promises of God made vnto vs in Iesus Christ without any respect of our deseruings What doth that worke in vs It worketh in vs a true and liuely faith in Iesus Christ whereby wee lay holde of the free remission of our sinnes in him and the true repentance of them What must wee learne by the whole word of God Two things 1. First to make a right and sound entrance to our saluation 2. Secondlie how to encrease and continue in the same vnto the ende What is required for our right and sound entrance to our saluation Three things are required 1. First to know and to be perswaded of the greatnes of our sinnes and the miserie due to the same 2. Secondly to know and be perswaded how we may be deliuered from them 3. Thirdly to know and bee perswaded what thankes wee owe to God for our deliuerance How shall wee come to the right sight of our sinnes and a sound perswasion of the greatnesse of them By the spirit of God leading vs into the true vnderstanding of the Law and a due examination of our selues thereby Where is the Law set downe It is written in many places of the Scriptures but the summe thereof is contained in the ten Commandements Rehearse them I am the Lord thy God thou shalt haue none other gods but me How are they deuided Into two principall heads or tables as they be called What doth the first table teach vs It teacheth vs our dutie towards God and is contained in the foure first Commaundements What doth the second teach vs Our dutie towards our neighbour and is contained in the sixe last Commandements Why are the duties towards God set downe before the duties towards our neighbour 1 Because the loue of God is the ground of the loue of our neighbour What followeth hereof 2 That none can rightly loue his neighbour except he first loue God Why are the duties towards our neighbour ioyned to our duties towards God 3 Because the loue of our neighbour is the proofe of our loue towards God What ensueth hereof 4 That none can loue God aright except he also loue his neighbour Why are the Commandements set downe in ten parts and not in generall 5 Because God is not pleased with doing our duties in generall or in some part but he will be wholy serued in all and euery one of his Commandements Why are they set downe singularly or to euery one 6 Because euery one must doe his owne dutie though none goe before him What followeth of this That euery one must beare his owne burthen and none shall haue excuse by the example of others Are there not some rules which serue for the better vnderstanding of euery one of the Commandements Yea there be foure which haue speciall vses 1 First in euery commandement where euill is forbidden there the contrarie good is commanded 2 Secondly many moe euils are forbidden and many moe good things are commanded in euery commandement than in words are expressed 3 Thirdly because God is a spirit therefore his commaundements are spirituall and require spirituall obedience 4 Fourthly in euery commaundement where euill is forbidden there the occasions of the euill are forbidden and where good is commanded there also the occasions of good are commanded Rehearse the first Commandement Thou shalt haue none other gods but me What euill is here generally forbidden Euen that which the words doe import What good is commaunded To haue God to be my onely God and to be alwaies in his presence What is it to haue God to be our onely God To giue him all things which be proper and peculiar to his Maiesty Which be those that properly concerne God and therefore be the speciall things commanded They be very many Rehearse the summe of them wherâ— bâ— the rest may be vnderstood I am bound to beleeue in God to loue God to feare and obey him to pray vnto him and praise him After what sort mâ—st you performe these duties of faith loue feare obedience prayer and thankesgiuing With my whole mind and vnderstanding with my whole heart and my whole strength Which bee the peculiar sinnes herein forbidden To faile in giuing to God any of these or the like forenamed good things in any part or in any respect What else is particularly forbidden To giue any of the forenamed good things to any creature or any other thing whatsoeuer whereby my heart may be withdrawne from God in any part or in any respect Which be the occasions of the breach of this Commandement 1. First the vaine desire of the pleasures riches and glorie of this world 2. Secondly a negligent and carelesse vse of the meanes to serue God his prouidence Are not the contrarie good things to these commaunded Yea. Which are they 1. First a heart contented with any estate and vsing things of this world as though we vsed them not 2. Secondly a reuerend and diligent vse of the meanes to
perswasion of the mercies of God merited by our Lord Iesus Christ. How shall wee attaine to this true Faith By the spirit of God giuing vs this true perswasion by the Gospell Where is the Gospell declared vnto vs It is generally declared vnto vs in the holy Scriptures but the Church of God hath gathered out of them a certaine summe thereof Which is that The Articles of our Christian faith commonly called the Creede Rehearse the Articles of our Christian faith I belieue in God the Father Almightie maker of heauen and earth c. Into how many pâ—â—â—tâ— are these Articles diuided Into two The first is of Faith in God The second is of Faith concerning the Church What are you taught to beleeue in the first part In the first part I declare that I beleeue in God the Father Sonne H. Ghost Why say you I belieue in God and not in Gods Because there is but one onely true God vpon whome my Faith is wholly stayed Seeing there is but one God why name you three the Father Sonne Holy-Ghost Because that God hath so manifested himselfe in his word that these sundry persons are but one true and euerlasting God Why say you I belieue in God and not rather that there is a God By saying I belieue in GOD I declare that I put my whole trust and affiance in God whereas the Diuels and wicked men belieuing that there is a God yet cannot put their whole trust and confidence in God Why say you I belieue and not Wee belieue Because I must be saued by mine owne faith and not by the faith of another Why call you God FATHER Because hee is the Creator of heauen and earth and so is the Father of all creatures Why call you God Creator of heauen and earth and not Maker of heauen and earth Because hee created all things of nothing for to Create is to make a thing of nothing but to make is to make a thing of that which was something before Why call you him Almightiâ— Because as hee created all things of nothing so doth hee preserue and guide them by his Almightie power wisedome Iustice and mercie What comfort doth this article 〈◊〉 It ministreth vnto me â—oure notable comforts 1. First that all the good Angels of God shall watch ouer me pitch their tents about me 2. Secondly that neither the diuell nor men shall haue any power to hurt mee but when and as farre forth as God doth giue them leaue 3. Thirdly that I shall haue a profitable and conuenient vse of all Gods creatures 4. Fourthlie though I suffer huâ—t by Sathan or want of the creatures yet all this shall turne to my good in the ende How can this bee Because God can doe it as an Almighty God and will doe it as a most mercifull and lâ—â—â—ing Father True it is that by Creation wee had this benefite but wee haue â—â—st it are becâ—me the children of wrath how then can God become our Father and shew his merci vnâ— vs He is become our Father by Faith in Iesus Christ the Sonne of God What beleeue you of God the Sonâ—e 1. First I beleeue that hee is able to worke my saluation 2. Secondlie I beleeue that hee hath wrought it indeed after that manner that is set downe in the Creede How can you beleeue that hee is able to worke your saluation I doe belieue it because hee is both God and man and hath an office from God the Father to worke my Saluation By what words in the Creede doe you belieue Christ to be God By these words His onely Sonne I declare that I belieue in Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God Light of Light verie God of very God begotten not made beeing of one substance with the Father by whome all things were made Why call you him the onely begotten Sonne of God Because hee is the alone Sonne of God by nature How can this bee seeing Adam the Angles and we also be the sonnes of God Adâ—m was the Sonne of God by Creation which wee haue lost but yet wee be the sonnes of God by regeneration Why was it râ—quiâ—â—te that he should be God Because nothing but God was able to abide and ouercome the wrath of God and the punishment due vnto sinne What comfort haue you by this that Christ is God Hereby I am sure that hee is able to saue me by reconciling mee to the Father that he may make me the childe of God By what words in the Creede doe you shewe that you belieue Christ to be man By these words Borne of the Virgine Marie I doe shewe that Christ is borne of the Virgin Marie as others bee and subiect to all infirmities of man sinne onely excepted Why are these words added Conceiued by the holie Ghost To shewe that Christ by the holie Ghost was conceiued in the wombe of Marie shee continuing still a pure Virgine and that hee was borne holie and without sinne whereunto all other men by nature are subject Was it nâ—edfull that Christ should be without sinne Yea for otherwise the Godhead and Manhood could not be ioyned together and againe if hee had been a sinner he could not haue satisfied for the sinnes of other men Why was it requisite that Christ should be Man Because the righteousnesse of God requireth that the same Nature which had sinned should also pay and make amends for sinnes What comfort haue you by this that Christ is man Hereby I am assured that Christ is fit to suffer the punishment of my sinne and being man himselfe is also meete to bee more pitifull and mercifull vnto men What fruite haue you by his holie Conception I am assured that this holy Conception hath couered the corruption of my nature and that his pure Conception shall be imputed vnto me What comfort haue you by this that hee is both God and man By this I am most certainly assured that he is able most fully to finish my saluation seeing that as he is man he is meete to suffer for sinne as he is God he is able to beare the punishment for sinne and to ouercome in suffering and therefore hee is called IESVS What doth IESVS signifie It doth signifie a Sauiour Wâ—y doe you câ—ll him IESVS I doe call him IESVS that is a Sauiour because he saueth me from all my sinnes and because there is none other meanes whereby I may in part or in whole bee deliuered from them What comfort haue you by this My comfort is euen the same which I haue said and the rather because GOD from heauen gaue him his name and the Church on earth hath subscribed therevnto What signifieth CHRIST It signifieth Annointed Wâ—y is hee so called Because he was annointed to be a Prophet for all his people and so for mee Priest for all his people and so for mee King for all his
abominable Many will temper their tongues and stay their hands but yet will giue some libertie to their hearts as though the Lord condemned not as well the hypocrisie of the one as the wickednesse of the other Now we must remember to euery generall poynt to ioyne our particular practise that we may obtaine the blessings laid vp for the obedient and auoide the curses laid vp for the disobedient which the Lord assist vs in for Christ his sake our Lord and onely Sauiour Amen FINIS NOTES OF OVR SALVATION LIkewise these be true notes of our saluation when we search the Scriptures in them to finde Christ and in him eternall life as men search for siluer and gold Prouerb 2. 4. 2 When wee esteeme the word of God more than our appointed foode Iob. chap. 23. vers 12. and couet so to bee fedde with it that wee may grow thereby 1. Pet. 2. ver 1. 2. 3. 3 When wee are swift to heare slow to speake and slow to wrath laying apart all mailciousnesse and the exâ—rements of sinne and receiue with meekenesse the word that is grafted into vs that it may saue our soules I am 1. vers 21. and obey from the heart vnto the forme of doctrine whereunto we are deliuered Rom. 6. 17. 4. When we meditate in it day and night Iosua 1. Psalme 1. 2. desiring that all our actions words and thoughts may be directed by it Psal 1. and 119. 5 If wee long after the holy assemblies Psal. 84. Psal. 122. 1. and make the Sabbath our delight Esay 58. 6 When the Ministers are most deare vnto vs Act. 10. 16. Rom. 10. 15. and wee most ioyfully minister vnto them in all our goods Gal. 6. The necessitie of an vpright heart is thus by these consequents thereof proued 1 WIthout it wee cannot assure our selues to be iustified and sanctified in Christ Iesus Psal. 32. 2. Heb. 10. 22. 2 Without it wee cannot assure our selues that we haue truly repented vs of our sinnes Ioel. 2. 12. Ezech. 18. 22. 23. 3 Without it we cannot assure our selues that our waies doe please God Psalme 119. vers 1. 5. 10. 11. 80. 4 Without it we cannot heare Gods word fruitfully Luk. 8. vers 12. 16. 5 Without it we cannot pray vnto God acceptably 1. Tim. 2. 8. Psalm 119 58. and 145. and 66. 18. 6 Without it wee cannot be assured that we are truly baptized 1. Pet. 3. 21. Matth. 3 8. Rom 2 29. 7 Without it wee cannot receiue the Sacrament of the Lords Supper to our comfort 2. Chron. 30. 18. 19 Psal 4 45. 8 Without it we cannot fast Dan 10. 12. 9 Without it wee cannot worship God at all truly 1. Ioh. 4. 24. Esay 29. 13. Psalm 15. 2. Psalme 24 4. 10 Without it wee shall neuer see God Matth. 5. 8. Blessed are the pure in heart for they shall see God Psal. 15 2. and 24. 4. 11 Without it wee shall neuer receiue blessing from God but looke for confusion and destruction Psal. 125. vers 4. 5. Psal 119. vers 6. and Psal. 80 Psal. 7. vers 10. Notes of a true and vpright heart 1 WHen wee are perswaded that God the Father by the blood of Iesus Christ and the working of the holie spirit doth cleanse vs from our sinnes 2 When wee are perswaded that the spirit proceeding from the Father and the Sonne doth by the word thus cleanse vs and therefore make conscience of all things in the said word without respect vnto mans aduice counsell or commaundement without the same or contrarie to the same word of God Respecting I say all the Commandements of God without preferring one before another labouring to know them if we doe not and if wee doe to doe after them according to the measure of grace we haue receiued 3 When we are truly desirous and labour to auoide all the outward occasions which might either bring on foster or bring vs backe to any sinne wee haue fallen into or may fall into hereafter 4 When we mourne for the very first motions of sinne whereunto we haue yeelded or we feare we may yeeld vnto hereafter 5 When wee are desirous and labour to vse all and euery of those meanes which God hath ordained in his word to bring vs vnto puritie of heart 6 When we do all those former things as well secretly by our selues as before others 7 When in doing these things wee simply and singly seeke to approue our selues vnto God without either looking for praise or profit rebuke or losse from men not seeking chiefly these outward things at Gods hands but principally his kingdome and the righteousnesse thereof Matth. 6. FINIS A PROFITABLE TREATISE CONTAINING A DIRECTION FOR THE READING AND VNDERSTANDING OF THE HOLY SCRIPTVRES BY MAISTER Greeneham THose things which God hath ioyned together no man may seuer a sunder Therefore preaching and reading of the holy Scriptures being of God ioyned together in the worke of our saluation may not be seuered asunder In all Sciences Arts and Trades teachers and maisters are requisite ordinarily for the sound learning and practising of them we must be perswaded much more that it is necessary to haue guides to goe before vs in the way to saluation That preaching is the most principall meanes to increase and beget faith and repentance in Gods people must be granted Deuteron 18. 18. 33. 10. Leuit. 10. 11. Mal. 2. 6. 7. 2. Chron. 36. 15. Esay 50. 5. 57 8. 53. 1. 55. 10. 11. 57. 19. 58. 1. 61. 1. 62. 15. 6. 7. Mat. 13. 3. 28. 19. 20. Ephes. 4. 11. 12. 13. 14 Rom 10. 14. 15. 1. Cor. 1. 21. 1. Pet. 1. 23. 25. And where this ordinarie meanes of saluation faileth the people for the most part perish Prou. 29. 18. Hos. 4. 6. 2. Chro. 15. 13. Esay 56 9. Matth. 15. 14 Luk. 11. 52. But that the reading of the Scriptures publikely in the Church of God and priuately by our selues is a speciall and ordinarie meane if not to beget yet to increase faith in vs it is likewise proued Deut. 6. 6 11. 18. Psal. 1. 2. Ioh. 5. 39. Mat. 14. 15. Rom. 15 14. 2. Pet. 1. 19. Nehem. 88. Act. 13. 15. 15. 21. The manifold fruite which comes of the reading of the Scriptures proue the same Reading rather establisheth than derogateth from preaching for none can be profitable hearers of preaching that haue not been trained vp in reading the Scriptures or hearing them read Many inconueniences come from the neglect of reading as that the people cannot tell when a sentence is alleadged out of the Canonicall Scriptures when out of the Apocrypha when out of the Scriptures when out of other writers that they cannot discerne when he speaketh his owne or a sentence of the Scripture Againe reading helpeth mens iudgements memories and affections but especially it serueth for the confirmation of our faith which may be prooued by the example of the men of Beroea Act. 17. 13. It serueth to discerne
cast off all our admonition with a iest Some thought Paul should haue reproued Nero but it was a rule in the Primitiue Church and the Schoole men haue obserued that furious Tyrants may not be reproued least they disturbe the peace of the Church Elias was more plaine with the Kings in his time albeit he was left alone If thou hast authority thou maist reproue all that are vnder thee Reproue strangers onely of open and known sinnes no Samaritan at al vnlesse he be wounded Let vs in performing this dutie obserue diuine rules well for some are as vnfit to reprehend and to be reprehended as Esaus Plowâ—â—are was to make a sword 11 Though good duties are to be done yet euery man is not fit to do euery good duty therfore let vs see who is fit to execute this worke of reprehension The eie is a tender part euery finger must not be taking in it for of an action without skil commeth an end without fruit This dutie doth not consist in readines of vtterance nor in bitternes stinging words but in good sound iudgement which maketh a man fit And to this are required three things which answere to those in the bodily sight first the cleerenes of the eye secondly the right situation of it thirdly not to be hindred without By the eie the minde the seate of knowledge is vnderstood here in they must be rich It is promised Esa. 64. that the people vnder the Gospell should excell in knowledge the Leuites vnder the Law and it may appeare it was so in the Primitiue Church for they became most ready and familiar in the holy Scriptures in so much that womeÌ„ began to grow so cunning that there was a generall prohibition that they should not speake in the Church Daniels prophesie was that in the later times men should run ouer bookes and if wee cannot so abound yet must wee get a through knowledge of things against which wee deale by reprehension Christ finds the Pharisees often short and blind albeit they gloried of great knowledge though the Phylacteries were broad yet their heads were shallow So it is also with vs ther are many dim eyes which haue need of that eye salue Reuel 3. If any thing be ambiguous we cannot hit the ioynt to restore the member that is loosned Gal. 6. 1. And so in our building all will downe in the tempest that we build with vntempered morter Nothing can abide soundly in affection that is not surely grounded in the iudgement That which Philip said to the Eunuch may heere well bee vsed a little changing the word in the originall Doest thou knowe what thou doest condemne And it is said well of Peter that many speake euill of those things they know not but they doe as Balaam fetch their diuinations from others and so cannot speake according to time place persons but as they are then prouided Secondly the eye must stand rightly in his proper seate for if it stand awry we cannot see well how cleere soeuer the eye be This site and right place of the eye the old writers call intentio vitae and that is that which euen their owne consciences knowe and other men often see they leuell at in their whole life The right situation of the eye is this if we set before vs this scope to please God without any sinister respect albeit some can looke awry and that sildome and that shortly and waxe not worse and worse but more zealous He lookes not aright that hath a worldly end as Balaam would now then looke to Gods commandement but because his heart and minde was fixed on the wages of iniquitie his eye was euer ouer his shoulder and in the end shewed hee was blinde indeede Thirdly the outward hinderances are the beames that are in the eye and they are those sinnes that are past shame and sorrow and such as may be felt at midnight They receiue many diuisions they vpholde wicked practises they bee such as the Disciples cannot cast out they are directly opposite to the calling of a Christian. They that worke this trad are workers of iniquitie of whose eye and iudgement marke Dauids question the answere whereof is soone made Are they not all without vnderstanding that worke wickednesse And this is the reason why the Fathers hauing lesse meanes of knowledge than wee yet saw more concerning heauenly things then we Albeit Christ saith of this eye thou seest a mote yet hee speaketh but of his false imagination for it is hard for him to see a mote that hath a beame in his owne eye hee may onely thinke there is a mote where there is none and therefore no man is to beleeue him And yet this man challengeth to himselfe authoritie not only to dispute but also to reproue yet little reason is there of the first but none of the second Besides whereas the end of reprehension is amendment hee is like to make him worse for seeing how little hee accounteth of the beame that is in his owne eye he may gather if that hurt not him his mote will hurt him lesse nay he is more like to plucke out the eye than the mote out of the eye It is a generall rule that hee that doth willingly reprehend and feeles not a mixt affection of sorrow and feare is not fit for it Our owne loue is the measure of our loue to others he cannot then be good to others that is not first good to himselfe Chrysostome saith Canst thou know another better than thy selfe He that loueth another more than himselfe in spirituall things he is void of charitie We must therefore euer take heede of these beames in our owne eyes for if we so cast aside our eye after preferment wee set the fist commandement aboue the first and make our selues vnfit for the practise of the dutie of Christian admonition 12 The people so profited by Moses sharpe rebuke that they after came to aske him counsell as loth to displease him when they sawe that he was angrie for Gods cause and their sinnes Where we see how needfull it is for a man to haue his conscience ript vp and to take heed when the Minister of God doth with anger rebuke that then we doe rightly interpret his anger for the diuell will be too busie to perswade that he doth it for his own pleasure And the Ministers of Christ must take heede to rule their anger euer intending principally Gods glorie and the profit of their brethren 13 In admonition when we loue too much the person we slacke our zeale against the sinne when we are too zealous against the sinne we forget meeknes and loue to the person It is the greatest iudgement of God vpon the corrupt iudgement of the world that vntill sinne be prodigious and monstrous such as goeth round about the world wee are not moued with it When wee admonish others of sinnes as of iesting and such like
depriueth himselfe of this meditation weakeneth his faith For it is to our comfort and humbling To our comfort that albeit we be in danger and no man with vs yet God and his Angels be with vs. To humble vs that in euill doing they both see vs and can hurt vs as also the euill angels which still houer ouer vs. And therefore we must knowe that as the good Angels haue appeared to good men for speciall defence so the foule spirits doe appeare also to some men for speciall sinnes And when euill spirits so appeare we may not with the Papists and the Iewes beleeue they be soules departed but the euill spirits in the ayre about vs Epes 6. 11. 12. 13. CHAP. VIII Of Baptisme BAptisme is a pledge of our washing in Christs blood Act. 2. 30. of our iustification Gal. 3. 27. of our ingrafting into Christs body Ephe. 4. 16. of our dying to sinne Rom. 6. 3. of our resurrection 1. Cor. 15. 26. of our vnitie of spirit with our brethren Ephe. 44. of not seeking our owne 1. Cor. 10. 1. 2. 24. 2 Of Baptisme in Papistry this we may say for as much as they euer kept the foundation the substance of the institution of Christ that Sacrament was effectuall for more preuaileth the institution of Christ vnto good than the corruption of man vnto euill 3 The example of Zipphorah cannot be followed amongst vs that women should baptize though Papists abuse that example to proue it for the ministration of the Sacrament is ioyned to the ministerie of the word which office none can take except he be called as Aaron was and it is a most waightie and most honourable office to haue the word and seales of our reconciliation committed vnto vs. 4 It is obiected that it is a dangerous matter to want Baptisme it causeth death I answere The child saith the story was not punished but Moses through whom that contempt came for when as it is said Gen. 17. that the man not circumcised shall be cut off the reason is this because he despiseth the couenant of the Lord. Now a child caÌ„not so do therefore the negligent father is punished and if the child come to yeeres continue in his fathers steps he is in the same state of rebellion contempt against God and so it is in our Baptisme Againe this popish opinion of the necessitie of Baptisme is confuted by the Lords institution of Circumcision the eight day for if this necessitie had been in Circumcision which they affirme to be in Baptisme all that dyed before the eight day were condemned The Lords meaning was in appointing this conuenient time to prouide that the child might haue more strength to beare the wound and this regard of time is fit to be obserued also with vs that this holy worke might be done on the Sabbath day in the congregation because it is a publike action by diuine institution 5 Concerning promises in Baptisme and the office of the witnesses which be called Godfathers and Godmothers looke in what things the Scripture giueth general rules the Church may vse the particulars so all be done decently and to edification the law giueth this generall instruction to a man in authoritie to defend the good and to offend the euill he may to this end take some godly man to him for an assistant The law commanding generally to distribute to the poore a man is not able to helpe all particularly therefore he endeuoureth the relieuing of some speciall persons The law commanding generally to helpe one another with godly instructions and no greater need to any than to a father in helping him for the education of children surely this dutie of loue to be an assistant in Baptisme may not be denied Againe to professe ourselues enemies to Arrianisme we vse Glorie be to the Father and to the Son c. all one with that so often in the Psalmes Praise yee the Lord So may we in like manner to auoid Anabaptisme haue witnesses to testifie to the Church that we are Christianly baptized And as we are to renounce all friuolous ceremonies so to keepe the peace of the Church we may not refuse such orders as tend to edification to loue and comelinesse in the Church 6 It is good to teach children while they be young that whereas they haue been baptized and blessed in the name of the Trinitie they should be taught forthwith some questions concerning their creation redemption and sanctification CHAP. IX Of Couetousnesse and the desire of Riches THere are manie which can be content to make Iacobs vowe that is if they haue meate drinke and cloathing they will serue God but they goe vpwards still in their worldlike accounts and downwards in heauenly things they rise from tens to scores from scores to hundreths they will not goe downeward with Abraham they will haue thousands of sheep els they be but poore they will haue Nabâ—oths vineyard with Ahab and dwell alone els they be sicke Thou hast set vp the heauens high saith the Prophet else surely rich men would haue all the vse of them leese them too So nothing can satisfie mans desire which is infinit but God who infinite And if he haue all the riches in the world he will desire more A very vnnaturall desire is this as the dropsie in desiring drinke when the desire proceeds from fulnes for a man should desire that which he wanteth The minde of a man is not filled with corporall things no more then a chest can be filled with wisdom or spirituall things But presuppose that riches could fill a man if wee had all wealth all riches all apparell wee put not our wealth in our mindes our clothes do vs no good but wheÌ„ they are vpon vs. The possessing of riches doth not so fully possesse the heart but that it can desire a thousand things more 2 Riches are in question whether they be good or no When the Scripture speaks of riches they ioyne alwayes somewhat to them to take away our hearts from them as the deceitfulnes of riches the vncertainty of riches the riches of this world and therfore like the world now here now gone they either haue their own end or our end They make no man good but they are euen like a penie purse which is worth as much as the money that is in it but the money taken out it is nothing worth euen so is the man that hath his good in his riches When they are takeÌ„ from him he is worth nothing he hath no good in him God hath them not and yet he wanteth no good thing It is the common complaint that the worst men doe most abound with them Dauid was faine to goe to Nabal for them Esau had foure hundred men when Iacob lay downe at his feet with a few Sometimes indeed they doe good but that is not sufficient to ground a Maxime they
sonnes of the Prophets not as Prophets by oracle their bookes were tried by offering them to the view of other of the Prophets and of the Priests who asking counsell of God for the wâ—râ—ant of them were answered by oracle from God 10 Another scruple is yet to be answered whether the Prophets did speake these things being in themselues or as rapt out of themselues True it is the Heathen Prophets did speake things to others onely the Prophets of God did otherwise as they that were themselues rauished and affected with the things giuen out to others The promises of God by them deliuered were as honey in their owne mouthes so sweetly were they mooued with them the threatnings denounced abroad left a sharpe sting in their owne bowels and made themselues to tremble the word of obedience taught to others bound them as straightly as if others had been the teachers of that word and they to be taught by it Seeing then this is the certaintie and dignitie of the writings of the Prophets is it not strange that the Prophets at whose doores and thresholds stood Princes and Gouernours in times past to aske counsell should now of euery meane person be either wholie contemned or reâ—chlesly receiued wheÌ„ they are read or interpreted Though the greater thing is to do yet the first thing is to learne For as hearing without doing addeth to our confusion so doing without knowledge is neither acceptable to God nor profitable for vs. Let vs not therefore heare only or heare vanitie let vs not heare the Preachers as we heare Minstrels least that when we should be old men in knowledge and children in malice wee become old men in malice and remaine as children in vnderstanding 11 It is a greater thing in a Pastour to deale wisely and comfortably with an afflicted conscience and soundly and discreetly to meete with an Heretike than to preach publikely and learnedly 12 He said to some dwelling in a place where the word was preached Oh consider it is the easiest thing to heare it is the painfullest thing to preach the Gospell The sitting of one houre receiueth a fruite vnto immortalitie for howsoeuer men thinke the Ministers of God to speake euen whatsoeuer commeth into their mouthes it is not so they speake that which many yeeres they haue studied for earnestly they haue prayed for which by experience they haue bought and by a painfull life dearely payed for If a Prince should giue out by portion a mint of money for the fetching who would spare to goe The Lord offereth the mint of his mercie to bee deuided to them that will but heare and beleeue it and no man almost regardeth it 13 We must not so presse the Law that we suppresse the Gospell in mens consciences 14 All applications of doctrine must be referred to one of these heads 1 To teach and establish true opinions 2 Or to consute false opinions 3 Or to correct euill manners 4 Or to frame good manners 5 Or to comfort withall The first foure are set downe in this text the whole Scripture is giuen by inspiration of God and is profitable First to teach Secondly to conuince Thirdly to correct Fourthly to instract inrighousnes c. 2. Tim. 3. 16. The fift and last in this text Whatsoeuer things are written afore time are written for our learning that we through Patience and comfort of the Scriptures might haue hope Rom. 15. vers 4. These thigns are profitable saith the Apostle to Timothie And these things are written for our learning saith the same Apostle to the Church of the Romanes therefore by these things we must onely profit and onely learne by these for as application is a concluding of one thing out of another so these are the fiue heads from which all application must flow and he that thus speaketh attaineth to the purpose of S. Paul as elsewhere â—e noteth He that prophecieth speaketh vnto men to edifying to exhortation and to comfort 1. Cor. 14 3. That is to say applieth the vse of his doctrine to edification exhortation and comfort 15 The meanes to increase our faith is the word preached prayer the Sacraments and the discipline of the Church The word crucifieth thee a new in thine heart Prayer giueth thee a feeling of thy faith The Sacraments confirme both thy faith and feeling and discipline continueth vs in obedience both of the word and prayer and the Sacraments and consequently is a meanes to continue in vs al those comforts which by the other meanes are to be found in Christ. 16 The word of God is as a Glasse it blusheth not to tell our faults yet great infirmities haue beene in them that should carrie this glasse Moses foreseeing his cold entertainment in the faith saith Exod 4. Mitte quem missurus As Ionah when he should haue carried the Glasse of Gods word and of the peoples sinnes sayled from Niniuie flat East to Tharsis flat West Nathan 2. Sam. 12. Though Dauid was a man easie to be spoken to made off notwithstanding a good while vntill the king had made the premises himselfe he would make no conclusion To come to our times some there be that doe not onely sow pillowes but draw Curtaines and spread Couerlets ouer mens sinnes Others there are that for gaine will runne apace and yet with Balaam will neither blesse nor curse Some there are that doe conceiue and are readie to bring forth yet they cannot be deliuered Others there are who very softly and easily doe their dutie as Elie did to his children 1. Sam. 2. Others there be that speake with some courage but keepe a loofe and in a generalitie Lastly some there are who can and will particularize duties but when they spare some either rich or noble these can be very hot vehement against those that be absent CHAP. LVII Of Gods prouidence EVery one that leadeth a godly life and trusteth in God his Prouidence shall finde that in extreame dangers he will put such things into their mindes that they shall be cheered and comforted when others shall be disquieted and deiected This we may see in the parents of Moses because they beleeued and led a godly life Heb. 11. This is the blessing but the wicked shall want this good issue for the Lord will punish their wickednes in such a case as appeareth in the time of the glorious Martyrs who liued well before and in their deaths were crowned but Apostataes had their former hypocrisies punished and in such danger they shall not know what to doe but the godly trusting in Gods prouidence if they haue a way to escape shall haue their life for a prey but if they want this way yet they will offer themselues a sacrifice to the Lord. 2 When Moses and the rest of the children of Israel had receiued some good handsell of the goodnes of God in his prouidence ouer them they gathered thereupon that the Lord
782 their comfort in this life 341 their loue to parents and the Triall of it 76 chastized and wherefore 640 787 subiect to two extremities 307 how Gods children haue many changes in this life and wherefore 497 Gods goodnes towards them when he plagueth the wicked 499 Circumcision 668 705 Combat of the faithfull 81 CoÌ„fort for a troubled mind 6. 33 109 112 681. 768. See afflicted false coÌ„fort 778. Company of the wicked to be auoided 332 Communion with CHRIST 1â—2 with his members 1â—3 318 the benefit of obseruing all Gods commandements 395 Hee that offendeth in any one commandement is guiltie of all ibid. Concupiscence how to auoide it 8. 458 Conference necessary 5. 614 12â— 647. 662 Confession of sinne 38 484 Confession of sinne 649. of all 690 of speciall 107 hard to confesse sinne 32 33 the benefit of the confession of our sins 409. confession two folde publike priuate to God to men 360 361 Conscience afflicted 5. 6. 37. See afflicted Of sinne 701. tormented 9â— 99. 639 hardnes 651. a good conscieÌ„ce 5. notes of iâ— 313. examination of it 650 peace of it 650 209 tender 650 773. 611 troubled yet pardoned 867 Scriptures for a weake conscience 854 what it is 3â—8 ConstaÌ„cie in a good cause in the faith 511 Contempt of the Gospell punished 791 Contention 801 419 Contentation 26 678 759 770 Contâ—act of Matrimony vsed of the heatheÌ„ 122 commended in Scripture 123 what it is and how the contracted must bee taught 123. 124. a forme of coÌ„tract 1â—8 Controuersies how farre permitted in the Church and wherefore 727 Conuersion 281 how hard a thing 252 the onely outward meanes of it 282 Correction how the Lord correcteth and why 34 6â—2 7â—5 How men ought to rect 278 651 See Censure Corruption naturall 8. 636 703 secret corruption 10â— how knowne 58. knowledge and feeling of it necessarie 11. 681 delighteth in meanes it cannot haue 92 hindereth good actions 27 Couenants particular 477 Couering infirmities 7 Couetousnes vnsatiable 643. 6â—4 how discouered 6â—0 604. how to fight against it and ouercome it 466 Curtesie of the wicked what it is 837 Counsell 612 Creation what it is 82. right vse of the creatures 312 783 what it is to bee a newe creature 370 ioy therein â—64 Crosses refine the Faithfull 2. 38. 117 they are necessarie 649 the vse of it 116 ioyes vnder it 68â— three things required to finde comfort therein 2 the wicked cowaâ—ds vnder the crosse 48â— Crosse of CHRIST what is meant thereby 366 36â— how crosses of wood and other things came 36â— Curiositie 475 Curse a secret curse 662 680 Custome 332 D Dauid 552 his adulterie 7â—2 â—auncing a sinne 169 Death sudden 66â— good 465 violent â—8 quiet to some men an euill â—igâ—â— 2â—1 measurable feare of it commendable â— 250 wishes of it vnlawfull 9 meditation of it profitable 656 6â—3 how to die the death of the righteous 49 the godlie die in the fittest time 45 their sinne abolished by it 875 806 no man to be iudged according to his state in death 9 Debt two kindes of it 754 Decalogue 73 Deceir 688 Delights 612 Dâ—sertion what it is 398 It is twofolde Ibid. Three endes for which God vseth desertions 401 the vse that Christians ought to make thereof 402 Desire 735 respected of God more then the deede 9 6 8 How to examine it 680 800 7â—2 mans desire vnsatiable 6â—3 why we haue it not 760 Despaire and remedie against it 8â—9 Diet 10 charitable iudgements of professors in cases of desperation 400 their iudgement to be left to God ibid. Dâ—â—t 10 DiffereÌ„ce between persons callings 49â— Dâ—ligence to serue God 55 Dâ—sobedience 3â—0 Discipline of the ancient Church 768 842 Discretion necessary therein 84â— Dispraise 10 Distraction froÌ„ a good matter the cause of it 10 Diuine â— things make a good diuine 410 Dâ—uell how he may hurt 2 how he tempteth and accuseth â—04 his subtilty 7â—4 his strength 7â—0 of diuers names giuen vnto him 845 Doctrine 772 three rules to examine it by 11 false doctrine infections 491 Dreames the causes vse of them 10 326 Dulnes and deadnes 10. causes of it 6 30 273. 496. 584. how to auoid it 160. 662 329 the most perfect earhly things are imperfect shall haue an end pag 4â—2 E ECclesiastes a briefe summe of it 628 Education of children See children Elders 352 Election 719 Elect their priuiledge 782 Enmitie 798 the way to ouercome our enemies 464 rules to be obserued when wee pray against them 512 Enuie 732 Error 817 Examination of our sins 101 of our selues 31 284 1â—7 642 671. 703. Example 247 249 263 268 96 632 vse of example 9 666 how farre to bee followed 11 720 721 Excommunication what it is and how dangerous to despise 842 discretion required therein 843 who were excommunicated in the ancient Church 792 Exercises of religion publike 11 75 priuate 158 498 the vse benefit thereof 6â—3 to strengthen iudgment to whet affection 19 778 to whom vnprofitable 241 498 wherefore the Lord doth no more blesse publike exercises 498 Exhortation Legall Euangelicall 3â—9 Experience 11 Bucharist what we eate and drinke therein and how 192 why 193 examination before and the reasons thereof 187 Eye of idlenesse 676 Eyes the gouernement of them 671 677 not gouerned how hurtfull 792 5â— the vanitie of them 416 F FAlling the childe of God may fall 13 the strongest may fall 761 Familie what care is to be had of it 12 278 the whole familie punished for the sinne of the master 684 Familie of Loue. 453 Famliaritie with the wicked forbidden punished 492 Fasting 8. no set time for it 135. publike fast 152. How expedient in our Time 151. the austeritie of the Fathers in it 653. Humilitie therein required 674 Fauour of God 682. found in affliction 687. to be sought more then the fauour of men 686 Faires on the Sabbath day 165 Faith 11. what it is 81. How needfull 12. 484. faith worketh 588. triall of it 640. 814. How the faith of Gods children differeth from the vaine imaginations of the wicked 492. the triall of our Faith when God delayes to performe his promises 508. decay of it 176. 510. Eclipse of it 265. the life secret 54. without feeling 655. 662. faith only iustifieth 86. want of faith and of a good conscience make many barren in good things 464. Spirit of faith 484 faithfull how farre they are saide to be wise 461 Feare Three kindes of feare 682 properties of it 683. godlie feare 248. 528. 3â—3 353. 55. difference of the godly and wicked therein 31. 53. immoderate feare 504. 13. 504. scrupulous feare 1â—5 false feare 857 fewe men trulie fearing 491 Feastings 14. on the Sabbath day hazard soules 168 Feeling 1. 6. 12. 40. 273. 286. 679. 777. 804. 481. vnder the crosse 27. of the forgiuenes of sinnes 254. of a spirituall gâ—ace 655. Dauid lost it 248. 866 867. of wants 507 Figures 132 Fire the
it must be ioyned with the word 775 â—36 with faith and knowledge 711 it must be seruent 56 wee must stirre vp our selues in prayer 84 how to pray against enemies 5â—â— rules thereof ibid. how many waies God heareth our prayers 409 why God heareth not our prayers alwaies at the first ibid. in the soule 317 what the Lord requireth of vs therein 237 hard to performe 238 circumstances in prayer 240 taken for the whole worship of God 8â—9 Predestination 764 popish 770 Preferments how often bestowed 668 Preparation to holy exercises 709 Presumption a remedie against it 40. what it is 141 two waies of presuming 765 difference betweene it and faith 622 Pride 212 4â—0 how it is corrected 34 priuie pride 269 it consumes many good gifts 80 it is the last sinne 306 it is in foure things 711 spirituall pride 272 Profession double 801 verball 819 Promise 12â— Gods promises vnder the Gospell 481 Gods promises ought to stirre vs to obedience 753 â—81 how hard to rest on Gods promises 490 Prophets why called Seers 6â—7 what prophecie is 7â—0 the dutie of a Prophet 771 three kindes of false Prophets 771 prophecies tried notes betweene the true and false Prophets 772 what they respected in their teaching 519 Prophanenes 54 Proâ—perity hath no feeling of good things 27 not to desire it too greedily 272 in it to think on aduersitie 710 766 it should draw vs neere vnto God 770 it is dangerous vnto some 116 Protestants most bound to good workes 827 ignorant 807 carnall Protestants 70â— 464 4â—5 false Protestants 119 Prouidence â—â—â— 184 4â—6 5â—â— 316 faith in it is a remedie against murmuring 252 it is generall and particular 253 in it is a trial of our faith 644 it is admirable 677 the worldlings know it not 731 how to depend on it 774 God in his prouidence wil watch ouer vs 486 God is iust in it 5â—5 how great it is towards maÌ„ 850 Seuerall punishments for seuerall sins 500 R RAce how the Race of Christianitie is â—unne by Christians 413 Reading 38 ioyned with preaching 15â— publikely 225 directions for the reading of Scriptures 174 175 176 who should reade Scripture 6â—4 Reason naturall is against faith â—43 645 18â— it must be renounced 298 to fight with it a hard matter 299 how to striue against it 467 4â—7 Rebuking of sinne 257 who ought to be reproued 633 Reconciliation 798 Recreation 169 on the Lords day vnlawfull 839 840 Regeneration 6 good natures doe not further it nor euill natures hinder it 29 it can neuer be vtterly lost â—45 feeling of sinne an earnest thereof 11â— farre more excellent than our first creation 4â— meditations of the regenerate 453 482 how wonderfull it is 803 strife in the regenerate 785 Relapse cautions obserued therein 13 58â— the state of men after it 249 how to rise againe 64â— Religion not to haue it in respect of persons 119 we must not be of a darke religion 801 a singular grace to loue it wheÌ„ it is commonly hated 515 triall of it 803 better to be religious than seeme 305 to be truely religious is to haue the meanes in due estimation 384 Religion is the way to happines pag. 380 Religion corrupt life caÌ„not be vncorrupt 454 the true religious and irreligious discerned in temptations 455 Remedies against troubles of minde 102 See conscience afflicted Against vncleane lusts 635 Remission of sinne and mortification 105 See pardon Repentance 282 what it is how to begin it and to continue it 281 282 283 284 285 286 6 7 87 notes of it 780 it must be speedie and continued 781 it is the gift of God 782 fruites of it 796 the necessitie of it 46 48 61 late repentance 799 Reports euill the vse that is to be made of theÌ„ 64 65 how an euill report should be staied 161 how it should be borne 652 two occasions of euill reports 266 false reports the vse of them 267 Reproches trials in it 29 Riches 624 no argumeÌ„ts of Gods fauour 251 the nature of them how they are thornes 643 their vse 644 they haue two ends 735 their abuse 783 how to haue earthly and heauenly riches 784 the vnworthie possession of them daungerous 78â— Righteous markes of a righteous man 613 118 680 839 See Iustification Rule for a man to examine himselfe 516 Restitution 78 Resurrection 252 178 coÌ„forts arising froÌ„ it 85 few doe truely beleeue it 180 of the rest of Enoch and Eliah 180 Gods iudgement and mercy require it 183 Reuelation ordinary or extraordinarie 770 Reuenge 68â— remedie for it 727 against desire of reuenge 481 S SAbbath inconueniences and commodities in keeping it 128 how it is prophaned 138 what it is to sanctifie it 132 809 when first ordained 133 not a signe onley 134 no ceremonie yet rest as needfull for vs as for the Iewes 132 a Sabbath daies iourney 14â— workes of the Sabbath 144 prophaning of it in haruest 146 the speciall vse to remember three benefits 156 priuate exercises before and after the publike 157 158 workes forbidden on the Sabbath 162 whether all callings ought to rest 306 609 c. the breach of it punished 810 8â—9 meanes for the sanctification of it Ibid. SacrameÌ„ts 30 687 825 in time of the Law had two ends 133 neglect contempt punished with death 787 sacramentall phrases why vsed 788 We renew our couenant so oft as we come to the Sacrament 478 Sacriledge of our time to be spokeÌ„ against 749 Sadnes 29 not to be sad 782 Saffron not to be gathered on the Sabbath 167 Saluation 36 notes thereof 171 the golden chaine therof 207 ioy thereof how great 293. See Ioy. A desire thereof 610 assurance see Assurance Sanctification euident tokens thereof 13 241 246 247 it cannot be vtterly lost 245 how wonderfull 803 it must not be of one part 80â— it must be continuall 806 Sathan is maister of all sinners â—9â— their seruices to him their reward for their seruice ibid. Satan and his practises 35 796 55 â—11 â—12 in temptation â—99 hee is a Surgeon to cure the faithfull 618 how to answere him in temptation 111 112 Sathan and melancholie disquiet afflicted soules 86â— 868 how he fighteth 90 his policie 801 of diuers names giuen him in scripture 845 Schisme 39 37 647 796 Scorners who are scorners 623 112 â—01 Scripture a generall rule concerning it 153 directions for reading of it publikely in the Church 173 priuatly euery day 174 generall obseruations for it 7â— abused 757 the certaintie of it â—71 scripture for a weake conscience 854 apâ— similitudes for all degrees therein 844 why we profit not in them 519 Secret corruption threatneth a downfall 103 hindreth successe in good actions 27 comfort for Gods children when they feele it 681 Carnall securitie 46â— Securitie a forerunner of grosse sinne or of some crosse eueÌ„ the causes of it 30 how daungerous 274 116 659 79â— in publike calamities 767 a signe of securitie 792 heresie or prophanenes like
deceiueth 501 hard to beleeue it 508 sixe meanes to profit by it 173. 174 c with out it no faith sacrament or repentance 237 three questions of the operation of it 857 a good note of our loue to the word wherein it consisteth 470 a true marke thereof 471 generall plagues for the contmpt thereof 513 Words idle and euill prophane the Sabbath 170 World 43 their iudgement of the godly 262 the loue of it 721 in what respect it loueth sâ—nne 616 how farre it fauoureth the Gospell 820 Workes 15 826 two rules of good works 〈◊〉 the reward is of mercie not of merit â—â—7 motiues thereunto 827 they are necessarie for all 828 workes without warrant are works of darkenes 475 why good workes are to be done 838 Worship God requireth the vse of the body as well as the soule in it 808 147 wil-worship condemned 810 826 Wrath what sinne brings iâ—â— 651 how to speake of the wrath of God 696 how great it is 197 Y YOuth the sinnes thereof 100 vnbridled affections thereof how dangerous 636 726 it is dissolute 637 it being spent in vanitie commonly ends old age in prophanenesse 464 Sathan laboureth especially to poyson it 653 it must renounce pleasure 800 it is blessed of God 465 Z ZEale properties of true zeale rules of it 255. 256. 829. 830. 50. 542. 543 c. triall of it 653. 814. incident to all 517. diuers kinds of it 541. zeale of the flesh 46â— FINIS Or Posthumes Luk. 1 3. 2 Ioh. 1. Prou. 10. 21. Ephes. 4. 13. Intemperantiae genus est Seneca lib. 13. epist. 89. Non discentes necessaria quia superuacua didicerunt Seneca In his Schoolmaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hip. lib. 1 Aphor. 1. Pro. 25 11. Cypr tract 4. de Idolor vaâ—it Magnum esse solem Philosophus probabit quantus sit Mathematicus qui vsu quodam exercitatione procedit sed vt procedat impetranda illi quaedam princifia sunt Sen lib. 13 Epist. 89. In his Apologie In the same Booke D. Lopes Noctâ—s Atticâ— Gellius Phauorinus Da mihi Mâ—strum In his Epistle before his notes on the Reuelation M. Hopkins He knew right well the Poets wittie counsell Vos ò Pompilius sanguis carmen reprehendite quod â—â—n multa dies multa litura coercuit atque perfectum decies non castigauit ad vnguem Heb. 9. 14. Rom. 6. 22. Donat. in vit Virgil. Gen. 6. 9. Ruth 2. 20. Luk. 21. 1. 2. 2 Tim. 1. 26. Mat. 25. 34. Triall of affections How to labour for knowledge and affection Naturall affections When to suspect affectioÌ„ See more in the title of iudgement sect 1. Slothfulnes Feeling Of sudden gripes and nips in the bodie and feares in the minde Prayer In afflictions to descend into our selues and to ascend to God Deut. 30. 1. 2. 3 4. Simile The diuell cannot hurt vs till we haue hurt our selues The crosse doth seale and season Gods graces in vs. Three things in all trials Publike calamities must affect vs most Extraordinarie affliction in appearance See Affections pag. 1. Psal. 91. Heb. 1. A Papist became a â—amiiâ—st and so an Atheist and his end Feare of Atheisme to increase rather than Papisme The mistiking of our ordinary callings how dangerous Meditations in labour Mariage Entring into a calling without gifts to discharge it Change of places Immoderate or distracting cares Matth. 6. How blinde many be in themselues A dead silence in meetings * Iosias hearkened not to the words of Necho which were of the mouth of God 2 Chro. 35. 22. The godly afflicted consciences feare to displease God A good conscience how sweet and comfortable Prou. 15. 15. The word cures the conscience Esay 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely as wizards doe To find out our speciall sinnes 1. 2. 3. 4. 5. 6. Faith without feeling Causes of deadnes of minde 1. 2. 3. 4. 5. How it comes to passe that Gods graces are more sweete vnto vs at our first entrance into regeneration than after A conscience touched for small sinnes How to proceed in comforting the afflicted 1 2 3 Our ioy in the holy Ghost we cannot expresse Philip. 4. Rom. 14. 17. A threefolde pealce Psa. 41. 1. To beare with impatiencie of the sicke A sweet consolation for weake consciences after their often fals Rom. 11. Simile To powre forth our griefes into Gods bosome Not to hide any one of our sinnes 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Fasting Mariage Neglects in any occasioÌ„ of doing good The spawne of all sinnes in euery man A particular faith Examples God is most free in his mercie therfore let no thought of vnworthines keâ—pe thee from him Simile A measurable feare of death commandable Wishes of death euill Maister Greenhams death Not to iudge of any man according to his state in death How to profit by dreames 1. A naturall dreame 2. A good dreame 3. An euill dreame 4. A terrible dreame Vncleane dreames See more in the title of Humilitie sect 2. How we be hindered in godly meditations Deadnes and dulnes Rules concerning doctrine drawne from examples in Scripture 1 2 3 As Nicodemus Iohn 3 Simile Of starting ioyes and affections to the word which some haue while they are in the Church See before of corruption in C. Hard for the rich to beleeue Simile Faith sound how needfull 1. Ioh 5. 4. The spirit comes by the word Gal. 3. 2. yet is he the first cause of our faith and loue to the word Smile Our care for our familie Feeling How to distinguish betweene Gods spirit and his graces in vs. Simile Prayer without feeling In any case take heede ye draw not carnall ioyes into the place of spirituall ioyes Two works of Gods spirit Euident tokens of true sanctification 1 2 3 4 5 6 1 CautioÌ„s concerning a relapse 2 3 Immoderate feares To submit our selues to Gods haÌ„d acknowledging that he may iustly confound vs yet desiring to meete with his mercies in Christ Iesus To cherish the feare of God in men Noscitur ex comite qui noÌ„ cogno citur ex se. Psalm 1. 1 Rules to discerne such as wee receiâ—e into our societie 2 A true token of loue Societie PerseueraÌ„ce in the vse of the meanes Extraordinarie gifts The pollution and pow er of sin The decay of Gods graces how dangerous Simile Three rules to trie our sorrow for the sinnes of other men 1 2 3 Triall of our ioyes Two extremities of ioy and sorrow Simile Note Conferre this with the 6. Sermon concerning the education of Children Harlots are sooner reclaimed then heretikes Wee find this true alreadie in our time 1 Properties of constant waiting on God 2 3 4 Admonition 1 how the faithfull must â—ee liâ—â— little children â—2 1. Pet. 2. 1. 3 Heb 5. 12. Simile How the wicked often discouer themselues in their death Affections What exercises 〈◊〉 〈◊〉 meÌ„ what fâ—rre vâ— affection
they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law â—â— Gospell in â—â—â— ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giueÌ„ vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dwâ—lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a teÌ„der conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How coÌ„trary the iudgmeÌ„ts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note â—â— How profitable â—he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption â—urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differeÌ„ce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The coÌ„tempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A coÌ„solation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to â—â—rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amoâ— Dei amorem proximi geâ—eâ—at Generall obseruations concerning the Dâ—calogue Rules 1. Preâ—â—pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secoÌ„d law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for Godâ— sâ—ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Suspâ—â—ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motioÌ„s are forbiddeÌ„ in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creatiâ—â—â—â— Vse of the first article of the Crâ—eâ—e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn â— 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell coÌ„demne sinners which
to the posteritie of Abraham but of Adam * Whatsoeuer seuereth â—ither God froÌ„ man as the curse of the morall Law or man from man as the ceremoniall doth the Iew froÌ„ the Gentile that only is abrogated The morall law being made our good friend and guide in and by Iesus Christ doth not separate vs from God nor froÌ„ man Iews or Gentiles which are in Christ. Ergò it is not abrogated * What is abrogated SacrameÌ„ts in the time of the law had two endes Rom. 4. The Sabbath not a signe only of spiritual rest as some would haue it The second reason drawn from the equi tie of the law If the Lord giue vs sixe dayes for our ordinary worke good reason is there he may chalenge the seuenth day for his seruice But he permits vs sixe dayes Ergò it is right we giue him the seuenth Hee meaneth the Cathedrall Churches The tithe of our time to be afforded for Gods worship Not euery day a Sabbath Fasting * Or commanded The 3 reason If the Sabbath be ceremoniall then the Lord gaue but nine commandements But he gaue ten Ergo the Sabbath is not ceremoniall Note The difference betweene the ceremonies and the tenne commaundements Ordinances what they signifie The rest of the Sabbath as needfull for vs as for the Iewes The 4 reason from Gods owne example God gaue a speciall blessing to the Sabbath day Obiection Answere Note Answere to the reasons that by some are brought against the Sabbath 1. Ob. out of the old Testa ment Euery signe is not a figure or shadowe as before To know things morall and ceremoniall Note well How God is said to rest after the creation The second obiection out of the Prophets 1. Out of Esay a resting from sinne The true interpretation of Esay 56. 1. 2. Obiection Answere 1 2 Preaching The interpretation of Esay 58. 1. 3 Fasting 〈◊〉 PresumptioÌ„ The interpretation of Esay 66 2â— A rule for the interpretation of Scriptures Answere to their arguments taken out of the new Testament And Luk. 6. 1 it is said Sabatum secuÌ„dâ— primum so it seemeth this is vnderstood of a ceremoniall and not of a morall Sabbath The examination of Matth. 12. 1. 2. A Sabbath dayes iourney what The second reason Worke of the Sabbath The third reason 1 Prophaning the Sabbath haruest how great a sinne 2 3 Two kind of necessitie The fourth reason The fift argument The sixt argumen Answere to places taken out of the Epistles The exposition of Rom. 13. 14. How the strong is to helpe and not to despise the weake * Yet we reaâ— Acts 28. 17. of Iewes at Rome Of meats When we beleeue we haue the wâ—rd for our warraâ—t * Or more truly read these words thus Another eateth herbs he doth it in weakenes of faith not beleeuing that he may vse other meatâ— The nouices in religion are commonly hastie in iudging The second reason out of the Epistle * Publike fast coÌ„manded by the Magistrates must be kept Simile The interpretation of Hebrues 4. A Sabbath in heauen A generall rule concerning Scripture Of their arguments drawne by consequence out of the Scripture Obiect The Sabbath vnknowne to the Gentiles ergo ceremoniall How the morall and naturall law differ Rom. 3. 1. Psal. â—47 The first obiection Answere The second obiection Answere What things appertaine to the Iewes only and what to vs with them Kindling of fire on the Sabbath day lawful to vs. Out of the Testament The first obiection Answere The second obiection Answere 2 3 4 Aspeciall vse of the Lords day to remeÌ„ber three great benefits Change of the day Of the obseruation of the Sabbath How the Sabbath is truely kept Note Reading and preaching The great ignorance and carnall securitie of the people must cause vs to be more wary whom we admit to the Sacraments Baptisme Children dying before Baptisme Priuate exercises on the Sabbath Preparation to obseruation of the Sabbath Examination Non proficients in the Church Simile To rise early on the Sabbath 2 Exercises after and betweene the publike Meditation Meditation concerning Gods workes Consider how obedient in sixe daies the beasts haue been vnto vs and on the seuenth how disobedient we be to God To auoid dulnes and deadneâ— in the priuate exercises of the Sabbath seeke to the communion and fellowship of the godly Of the duties of loue Collections for the poore on the Sabbath To disgrace others by reports Psal. 15 3. Note Two things in these duties to be obserued Sincerity in all duties Outward actions without inward affections Simile How the Sabbath is brokeÌ„ Workes how farre forbiddeÌ„ on the Sabbath The dressing of meates on the Sabbath Things forbidden on the Sabbath Whether it be hard for some callings to keepe the Sabbath Of seruants Of shepheards heardsmen c. Bakers and Brewers Mariners and Posts Mariners Note Preachers by sea Similiâ— The prophanes of many seafaring men Posts Of Faires Markets Seed time haruest Blindnes of men How wee ought more carefully to obserue the Sabbath in the haruest than any other time of the yeere 1 2 3 4 Simile Double necessitie Of gathering Saffron Of trauelling Of the works of our pleasureâ— Of feasting and banketting â— Sam. 22. 25. Obiection Of pastimes and recreations If trauell be forbidden in seede time and haruest much more pleasures all the yeere long The vnclean sinne of dancing Esai 58. Obiection Answere Sicke persoÌ„s How the Sabbath is prophaned in thought word c. The differeÌ„ce between the not sanctifying and prophaning of the Sabbath Prophanation of the Sabbath Thought Word The nourishing and harbouring of euil thoughts in our hearts on the Sabbath will depriue vs of all fruit of Gods worship Preaching Gods ordinarie meanes to saluation Reading of the Scriptures publikely in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter Order Simile Time Nulla dies sine linea Feare How to attaine a clâ—â—re vnderstanding sound iudgement and good affections 1. Cor. 2. Good heart Meditation False feares and false ioyes 2. ConfereÌ„nce 3. Faith Supra Of preparation A generall faith 4. Practise Want of practise makes men blinder after some measure of knowledge S. Prayer Many rest in knowledge and want faith why Thanksgiuing Meditations of death A dull kinde of death Great quietnes mâ—â—knes in the death of many sinners Simile The death of Heretikes Note The implicit popish faith cannot helpe in temptation Hereticall opinions concerning the resurrection Few Christians doe truly belieue the resurrection The parts of speciall points handled 1 2 3 Translation of Enoch His opinion concerning Enoch and Eliahs bodie Heb. 11. 33. Matth. 22. 32. Iob. 19. 25. What is meant by soule Psal. 16. Places of the new Testament Note Note this interpretatioÌ„ of Heb 11. 39. 2. Pet. 3. 10. Reuel 10. 11. 2 ConfirmatioÌ„ 1 2 3 4 1 We must beleeu what the Lord saith how contrary soeuer it seem to naturall reason Matth. 25. 33. Luke 16. 23. Gods iustice and mercie