all patience instruct men and call vpon them and perswade them to saue their soules Doct. 7. Wee may yet further from hence obserue that before calling the very Elect of GOD may bee as bad as any other as heer till God visited those elect Gentiles they were railers as well as others so were the former sinnes mentioned 1. Cor. 6.9 found in the very Elect as the eleuenth verse sheweth This appears by the example of Manasses Marie Magdalene Paul and the thief on the Crosse see further Tit. 3.3 And the reasons may bee easily assigned for first the very Elect before calling haue the same corruption of nature that other men haue and so all haue sinned and are depriued of the glory of God so as there is not one of them doth good no not one Secondly they haue the same occasions to sinne from the Deuill and the world Thirdly and were their natures somewhat better then other mens yet they would haue beene leauened as they were a part of the lump of infected mankinde This may both inform vs teach vs in diuers things It may inform vs in three things viz. about our election and our iustification and about the Gospell as the means of our vocatiō For election this point proues it must bee free seeing there was no goodness in the very elect more then in the reprobate in the estate of nature And for Iustification the Apostle Paul vseth the consideration of this doctrine in the third Chapter to the Romans to prooue it cannot be by workes And for the Gospell wee may here see the mighty power of it it may well bee called the Arme of the Lord and his power to saluation that can thus mightily and suddenly change men And it should teach vs also diuers things as it concernes either our selues or other men or God 1. For our selues it should teach vs to walke both more humbly all our daies seeing wee haue beene vile as well as others and also more watchfully seeing wee carry about vs a nature that hath beene so rebellious against God and besides wee should resist the beginnings of sinne in vs as hauing knowne by experience whither sinne will lead vs if wee giue way to it and dally with it 2 For others not yet called it should teach vs both compassion of their miserie it hauing beene our owne case and a care to shewe all meekness to all men in wayting for their conuersion and patience in bearing their wrongs 3 For God how can wee euer sufficiently loue him that hath shewed such loue to vs euen when wee were his enemies Yea wicked men that are smitten with terrors for the hainousnesse of their sinnes should hence confirme themselues against despaire seeing they may hence learne that as great offendors as they haue beene conuerted and saued 2. Tim. 1.15 There is one thing that from hence men must take heede that they doe not learne that is that they abuse not these examples to confirme themselues in sinne for there is matter to daunt them and fright them from this presumption For first not all that haue liued licentiously but some few onely haue beene saued the rest perished in their owne wickednesse Secondly of those that were saued none were saued without amendment of life and regeneration and therfore so long as thou liuest in thy sinne so long their example fits thee not Doct. 8. The last Doctrine that may from hence be made is in particular concerning the sinne of speaking euill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will neuer raile any more that is truly gathered vnto God in his day of visitation It is possible Christians may speake euill one of another in particular and it is lamentable when they doe so but that is vpon supposall of particular faults in those of whom they speake euill But that a man should speake euill of godly men in generall because they are godly with desire he might finde them euill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sinne of speaking euill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selues to euery ordinance of man for the Lords sake whether to the King as superior FRom the 13 Verse of the first Chapter to the 9 Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the 13 Verse of the first Chapter to the end of the 11 Verse of this second Chapter Now those words and those that follow to the 9 Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subiects seruants wiues and husbands Of the duty of subiects he entreats from Verse 13 to Verse 18 Of the duty of seruants from Verse 18 to the end of this Chapter of the duty of wiues in the seuen first Verses of the third Chapter and of the duty of husbands in the eightth Verse of that Chapter So that the Apostle hauing taught all Christians before how to behaue themselues in their generall calling hee now vndertakes to teach some sorts of Christians in particular how to order themselues in their particular callings and so hee teacheth them in some things that concern the Politickes and in some things that concerne the Oeconomickes Vnto order in a Common wealth belongs the duty of Subiects and vnto houshold gouernment belongs the duty of Seruants Wiues and Husbands From the coherence and the generall consideration of the whole exhortation diuers things may be noted before I breake open the particulars of the Text. 1 The Word of God must be the warrant of all the actions of our life it not onely giues order about the businesses of Religion but it prescribes matter of obedience in all our conuersation it tells vs what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes vs the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant we may finde either expressed particularly or else implied in generall directions and withall we should take heed that wee make not more sinnes in any estate of life then are made in Scripture and so not affright or disquiet our selues with vaine fears that way 2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes of the Princes of this world this appeares in that hee enioynes them the duties of Subiects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and
serue God or to bee so religious Mal. 3.14 15. Ios. 24.14 Fiftly they that make no conscience of secret sinnes or hypocrisy in God's worship these feare not God because they set not the Lord alwaies before them nor feare to omit or do such things as the world cannot take notice of Sixtly they that meddle with the seditious or changers how forward soeuer they seeme in religion yet such as are set to bee so inclinable to bee led by changers haue not the true feare of God in them Prou. 24.21 Seuenthly they that liue in any knowne sinne and make no conscience to depart from iniquity Prou. 3.7 and 14.2 Such are they that are mentioned in the Catalogue Mal. 3.5 sorcerers adulterers c. especially the men that bless themselues in their hearts when they are guilty of hatefull sinnes Psal. 26.1 2 4. On the other side such as truely feare God may bee knowne by these signes First they make conscience to obey God in their liues and keepe his ordinances Deut. 6.2 They shew that they feare him by seruing of him Secondly they doe beleeue God and his seruants speaking to them in his name This was a signe the Israelites feared God because they beleeued God and his seruant Moses Exod. 14.31 Thirdly they that truely feare God do depart froÌ„ euil dare not liue or allow themselues in any knowne sinne whether it bee sinne in opinion or in life In opinion they that feare God will giue him glory though it be to change for the opinions not onely they but all the world haue held Reuel 14.7 And so in practice he that truly feares God â—ates all sin in some measure It is a â—oule signe one doth not feare God when hee will not forsake his errours or faults though he be conuinced of them Fourthly they that make a conscience of it to obey God in all soundnes of practice in their conveâ—sation and so not onely in worshipping him with reuerence Psal. 5.8 but in striuing to doe all the good duties God requires Psal. 5.8 and that this signe may be applied effectually wee may try ourselues by our obedience to God whether our feare of him bee right or no. First if we obey in secret and dare not leaue vndone such things as no man can charge vs withall and doe withall striue against and resist the very hypocrisie of the heart and stand in feare of God's offence for the euils are found in our very thoughts this will proue vs to feare God soundly in truth and vprightnesse of heart Iosh. 24.14 Col. 3.22 When we set the Lord alwaies before vs and with desire to approue our selues to him it is an excellent signe Secondly When wee heare the Word of God and are told what to auoide or doe wee are then tried whether we feare God soundly or no For if we dare not delay but make Conscience of it to practise God's will as fast as wee know it it is a good signe but otherwise it is a foule signe that many Christians that make a fayre shewe are not sound because they are not afraid to liue in the sinnes God reproues by his Word nor to leaue still vnperformed the Precepts Counsels and directions are giuen them from day to day The Religion of many that seeme to bee of the better sort is a meere formality as this very signe proues Psal. 86.11 Isaiah 50.10 Thirdly a great guesse may be had at mens feare of God by their care and Conscience they make of their obedience in their particular calling A man may haue comfort that his feare of God and profession of Religion is right if hee hate idlenesse lying couetousnesse deceit frowardnesse and vniust dealing in his calling For though to deale iustly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must proue that they feare God 2. Chron 19.27 Exod. 18.21 and thus euery man in his place yea if women would haue the reputation to be such as feare God they must let their workes prayse them If they be idle froward vndutifull busie-bodies and carelesse of their domesticall duties what feare of God can bee in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our owne carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne c. Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostle intends in these words but briefely to vrge the practice of their duty vrged in the exhortation Verse 13. saue that the tearmes haue something in them of explication of that doctrine and something for confirmation For we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honor him in our hearts and shew it two waies 1. We must not curse the King no not in secret no not in our thoughts We must not entertayne impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to vs harsh inconuenient or doubtfull we must honour the King by interpreting his Laws in the best sence If loue must not thinke euill but hope all things of all sorts of men then much more of Kings It were greatly to bee longed for that this note might enter into the brests of some men they would then bee afraid to charge so much euill of the Kings ordinances not onely when they might finde a fairer sence but oftentimes expresly against the intent and meaning of the ordinance Secondly wee must honour the King in our words three waies 1. By reuerent speeches to them and of them 2. By a thankfull acknowledgement of the good is in them and wee receiue by them 3. By praying to God with all manner of praier for them 1. Tim. 2.1 Thirdly we must honour them in our works 1. By paying their tributes and customes 2. By submitting and yeelding to their ordinances preferring the obedience to their ordinances before the censures or contrary opinions of what men soeuer and this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Seruants bee subiect to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subiects and so of the exhortation as it is politicall and concernes the Common-wealth Now the Apostle proceeds to giue directions oeconomicall that concerne the family or houshould gouernment Before I consider of the particular exhortations something would be said in generall concerning a family A
proue like a festered sore Malice is like leauen a little of it will sowre the whole lumpe It is like Poyson a drop may spoyle vs. It is like a coale of fire within it wants nothing but the Diuell to blow it and â—hen into what a flame may it kindle And therefore wee should all looke to our hearts to see that we be free from Malice and looke to our waies that we be guiltie of no kinde of Guile Such as are reconciled should note this point to see to it that they keepe not the least drop of the poysonfull grudge in their hearts It is not enough that they say daily they will forgiue or can receiue the Sacrament For if they cannot respect them with a free heart without reseruation they are still infected with the disease of Malice Hypocrisie The third sinne to be auoided is Hypocrisie Concerning Hypocrisie I propound two things to be considered First how many waies men commit Hypocrisie Secondly what reasons there are to disswade vs from Hypocrisie For the first the Scriptures discouer many waies of the practice of Hypocrisie In the 23 of Matthew our Sauiour notes eight wayes of being guilty of Hypocrisie 1. To say and not doe vers 3. 2. To require much of others and pleade for great things to be done by others and not at all do it our selues as we prescribe it to others verse 4. 3. To doe what we doe to be seene of men vers 5. This is at large opened Math. 6.1 to the middle of the chapter 4. To affect greatnesse in the respects and entertainments of others v. 6. to 1â— 5. To do duties of Religion of purpose to hide some foule sin v. 14. 6. To be curious and strict in small matters and neglect the greater duties verses 23 24. 7. To be carefull to auoid outward faults and to make no Conscience of the inward foulnesse of the heart verses 25 27. 8. To commend and magnifie the godly absent or of former ages and to hate and abuse the godly present and of our owne times v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture as 9. To serue God outwardly and yet our hearts to be carried away with vile distractions Esay 28.13 This is a chiefe Hypocrisie to be auoided in such as come to the word 10. To pray only in the time of sicknes or danger when we are forced to it and to shew no loue of prayer or delight in God in time of prosperity or deliuerance Iob. 27.8 9. 11. To iudge others seuerely for smaller faults and to bee guilty themselues of greater crimes Math. 7.5 12. To bee iust ouermuch I meane to make sins where God makes none Luke 13.15 13. To be conuinced in his owne Conscience and yet not confesse it nor yeelde though they know the Truth Luke 12.56 57 c. Thus of the diuers waies of Hypocrisie There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie I will instance only in the reasons from the effects The effects of Hypocrisie are eyther first to others Or secondly to the Hypocrite himselfe First to others the Hypocrite is a continuall snare He walkes in a net that conuerseth with an Hypocrite Iob. 34.30 Secondly to himselfe the effects of Hypocrisie in the Hypocrite are both priuatiue and positiue The priuatiue effects which the Scripture instanceth in are chiefly three The first is that the Hypocrite loseth all his seruice of God In vaine do Hypocrites worship God Math. 15. Secondly he infecteth all his gifts and prayses Hypocrisie is like leauen Luke 12.1 It sowreth all gifts and graces a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them Thirdly he loseth all reward of his good workes Math. 6.1 An Hypocrite may doe good workes though hee neuer doth them well and for the good he doth may haue his reward with men but this is all for from God he shall haue no reward The Positiue effects of Hypocrisie may be referred to two heads For some effects may fall vpon him and some effects must and will befall him The effects that may follow his Hypocrisie are three For first he is apt to be seduced by euill Spirits and the doctrine of Diuels An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions 1. Tim. 4.1.2 Secondly he may fall into a spirit of slumber his conscience may be scared with an hot iron Thirdly hee may fall into most wofull terrors such a fearfulnesse may surprise the hypocrite that God may be to him as deuouring fire and as euerlasting burnings Esay 33.14 Iob 18.14 The effects that will certainly fall vpon the hypocrite are these which follow 1. Iudgement in his owne conscience He goes about as a condemned man for hee is alwaies condemned in himself 2. The discouery of all his villany for there is nothing hid in his intents and dealings but all shall be laid open Luke 12.1.2 3. The miscarrying of his hope The hope of the hypocrite shall perish Iob 8.11 to 16 and that with these aggrauations that his hope will perish first easily secondly speedily thirdly vnrecouerably Easily for God can destroy his hope as easily as the maid can sweep down the house of the spider with her besome Speedily for it will wither while it seems rooted and is yet green before any other herb yea though it growe vp yet it is like grasse on the house top Vnrecouerably for his hopes being but as the house of the spider they will be dashed down for euer and though he would lean to his house and take hould of it yet his hopes shall perish for euer and when this day comes his hopes shall bee as the giuing vp of the ghost 4. Strange punishments in his death and condemnation And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners he saith They shall haue their portion with hypâ—crites and workers of iniquity Matthew 24. and the last verse Iob 27.8 And these effects wil appear the more terrible if we consider that the Scriptures take off all the objections of hypocrites to shew that they bee left naked to the fury of God for all this will come vpon them Though they be many in number Iob 15.34 Though they be rich Iob 27 8. Though they triumph in all jollity now Iob. 20.5 Though they be yong or widows or fatherlesse Esay 9.17 Though they cry at their later end Iob 27.9 Though they doo many good deeds Mat. 6. Though their wickednes be yet hidden Luke 12.1.2 The vse may be first for information secondly for instruction and thirdly for consolation First for information and so it may shew vs First what to think of the great shewes of holiness mortification made in the Church of Rome Their fastings and their prohibition of marriage vows of chastity and wilfull
family is the society of diuers men dwelling together in one house for preseruation and happines Where three things are to bee explicated First what are the persons that take vpon them to constitute this society Secondly what is the difference between this society and their humane societies Thirdly what is the end of this society First the persons that constitute a family or families society are to bee considered either as the family is perfect or vnperfect 1. A perfect family consists of a triple society first the one between man and wife secondly the other betweene parents and children thirdly and the third between Master and seruants 2. The vnperfect is when any of these societies are wanting as when there are not either children or seruants or wiues or husbands in it The Apostels directions heere do forme onely an vnperfect family For hee giues not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Country many citties a Monarchy many nations and the world many Monarchies Thirdly the end of a fraternity is preseruation and happines and so to speak distinctly there are three things requisite to make this society happy and to preserue it so namely first commodity secondly delight and thirdly Religion Vnto commodity is requisite possession of goods and the mutuall lawfull labour of the persons in the family vnto delight is requisite quietnes and loue vnto Religion is required the constant and right seruing of God If commodity bee wanting the family cannot bee at all If delight bee wanting it cannot bee well and if religion bee wanting it cannot bee for euer Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth bind all sorts of persons as strictly to the good behauiour in their owne houses or towards one another as hee doth toward those in his house Secondly that the conscience is bound immediately from God to nourish all good duties And this is so proued by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be diuers reasons assigned why God giues Commandement to binde vs to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore hee would haue it honoured and carefully preserued to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society onely euen till the people came out of Aegypt Thirdly because the persons we liue withall in the family are the neerest companions of our liues and therefore wee should liue with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most vsual place for vs to practise our Religion in what wee learne at Church is for the most part to be practised at home Many haue little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the liues of many men made vncomfortable by disordred seruants wicked children idle froward vicious wiues God gaue the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Vse The vse should be therefore to teach Christians in their seuerall places in the family to make conscience of their dealing both to knowe it and to doo it as euer they would haue God to come to them and dwell with them Psalm 101.2 and as they desire to bee no hypocrites in Religion for such as make no conscience of dooing their duties in the family whether themselues wiues seruants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walk not in a perfect way Psalm 101.2 And besides till domesticall disorders be redressed the family will neuer be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either only or first or with most words charged about their duties as heer seruants and not masters and seruants and wiues with many words and there may be diuerse reasons assigned of it 1. To preserue order God hath subiected the Inferiours to the Superiours and the Superiour in a family is God's Image the Lord is therfore carefull to preserue his authority The Superiours receiue lawes from God but not from their Inferiours The Inferiours are to learn their dutie without prescribing lawes to their Superiors 2. Because the disorders of Inferiors are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour prouiding for the common good by common instruments If the Master of the family be neuer so godly-wise yet oftentimes the family may bee destroyed by wicked seruants and vicious wiues Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is vnequally yoked as if the Head of the family be an vnbeleeuer and the Members beleeuers disorder in the beleeuers is most extremely scandalous 4. Because if the Head of the family be disordred the orderly behauiour of the Inferiours may bring him into order and winne him both to Religion and good order at home A conuersation with feare in wiues may win their husbands chap. 3.1 2. of this Epistle 5. Because God would heerby shew that the Inferiours must alwaies doo their duties before they look after the duties of Superiors they must be first serued 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnes and loue in their wiues seruants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gain one master than many seruants because such a master may do more good The vse should be therefore to interest the obligation vpon the consciences of wiues seruants and children and euen the more they see that God saith vnto them the more they should be carefull of their duties and euer the more desirous they see the Lord to bee to haue them liue without offence the more abominable they shold account it to dare to offend still and if they haue not masters or husbands they should striue to bee good themselues before they complain of the faults of their Superiours and should think with themselues If
man in earth doth so much as in true desire forsake all sinne There bee some corruptions hee knowes that hee would vpon no conditions part with To desire and endeuour to bee rid of all sinnes is an infallible mark of a childe of God Doct. 6. Mortification makes a man dead onely to sinnes it doth not make him of a dead and lumpish disposition in doing good duties Heb 9.14 nor doth it require that it should destroy his nature or naturall temper or the parts of his body but his sinne onely nor doth it kill his contentment in the creatures of God and the vse of lawfull things nor doth it destroy his liberty in lawfull delights and recreations it kils his sinne onely Might liue vnto righteousnes These words containe the second effect of Christs death and passion viz. the raising of vs vnto a righteous life His death makes vs liue and liue righteously Diuers doctrines may bee hence obserued Doct. 1. First that men truly mortified shall liue happily These dead men will liue there is no danger in great sorrow and the other works of mortification It kils sinne but the soule liues by that meanes Hee is sure to liue that is dead to his sins Rō 8.13 Esay 26.19 1. Pet. 4.6 Eze. 18. Ho. 14.2 The reasons are First because God hath promised comfort to such as mourne for sinne Math. 5.4 Pro. 14.10 Secondly Christ hath a speciall charge giuen him to looke to those mourners that they miscarry not Esay 61.1 2 3. Thirdly they are freed from eternall death they cannot be condemned 1. Cor. 11.31 32. Iob 33.27 28. Fourthly because the fruit of the lips is peace to these they are euer after interessed in the comforts of the Word Esay 57.15 18. Fiftly the nature of godly sorrow is onely to tend to repentance It is worldly sorrow that tends to death 2. Cor. 7.10 Sixtly they that are conformed to the similitude of Christs death by mortification shal be conformed to Christs life by the resurrection from the dead The vse may be first for confutation of such as think that mortification is a way full of danger and makes many men come to great extremities wheras they may heere see there is no danger in it Hellish terrours and despaire and some kind of diseases may make strange effects in some men but neuer was any hurt by godly sorrow for sinne if wee will beleeue the Scriptures and therefore it should incourage men to fall to work soundly about searching their waies and confessing their sinnes and iudging themselues in secret for their sinnes Iames 4. chapter 7.2 Cor. chap. 7.10 11. But heere men must looke to some fewe rules First that they see the warrant of the course in the Word and know the places that require these duties that they lay vp such promises made to the duties of mortification as may vphold their hearts in the practice of them Thirdly that they refuse not consolation but when they haue found true humiliation for their sinnes and comfort from God in his ordinances that they turne their sorrow into ioy and their praiers into thanksgiuing and spend their daies alwaies reioycing in the Lord. Doct. 2. It is not enough to die to sinne vnlesse wee also liue to righteousnes It is not enough to forsake our sinnes but wee must spend our daies in good works wee are so charged to cease to doe euill as withall wee are charged to learne to doe well Esay 1.16 we must bring forth fruits worthy amendment of life as well as confesse our sinnes Math. 3.8 A man will cut downe his fig-tree for want of good fruite though it beare no ill fruit Luke 13.6 It will not please any husband-man that his Land beare no thornes nor briers nor weedes if it beare him not good graine It is not enough for a seruant that hee doe his Master no hurt but hee must see to it that hee doe his Masters worke For first obedience and good fruits are required at our hands in the Law of God besides the prohibition of sinne Secondly Christ died to this end that wee might liue righteously as well as die to sinne Thirdly because all the gifts of the Spirit bestowed on vs in our regeneration are giuen to profit withall not to lay them vp in a napkin 1. Cor. 12. Fourthly because wee shall bee iudged at the last day according to our works Rom. 2.6 Vse And therefore this shewes the dangerous folly of such carnall people as think if they come to Church and liue ciuilly and doe no body no wrong they are out of al question in a right course And besides it should awake carelesse and sluggish Christians to looke to their gifts and remember what accounts they will giue to God for their vnprofitablenesse and vnfruitfulnesse 2. Pet. 1.8 Doct. 3. It is from hence euident that the onely liuing is to liue righteously Hee is worthy to bee said to liue that liues to righteousnes a religious life is the best life And these are the reasons First because it is the most honorable life For to liue to righteousnes makes a man highly in the fauour of God Psal. 11.7 Prou. 15.9 and it shewes that a man is borne of God 1. Ioh. 2.29 and besides it helps a man to the best and most blessed memoriall Prou. 10.7 and the fruits of righteousnes are the best meanes of glorifying God Phil. 1.11 And therefore Salomon said well that The righteous is more excellent than his neighbour Prouerbs 12.26 And Dauid saith They are the onely excellent Ones Psal. 16. whereas euery wicked man is lothsome and a sinnefull life is a shamefull life Prou. 13.5 and 14.34 Secondly because it is the most profitable life and the most gainfull for blessings are vpon the head of the righteous Pro. 10.6 The wicked worketh a deceitfull work but to him that soweth righteousnes shall be a sure reward Pro. 11.18 And righteousnes is both the best riches and the most durable Pro. 8.18 19 20. And it hath the promise of this life as well as the life to come 1. Tim. 6. Iob 8.6 And the profit of righteousnes will help a man when he is to die when the treasures of the wicked will profit nothing Pro. 10.2 Yea a good man lacketh not an inheritance for his childrens children and the wealth of the sinner is many times laid vp for the iust Thirdly because it is the safest and quietest life He that walketh vprightly walketh surely Prouer. 10.19 and the fruit of righteousnes is peace Iam. 3.18 For God's promise is that No euill shall happen to the iust whereas the wicked shall be filled with mischief Pro. 12.21 And God's blessing makes them rich and hee mingles no sorrow with it Pro. 10.21 and 15.6 And righteousnes is reckoned as an impenetrable armour 2. Cor. 6.7 And God doth mark euery one that doth righteousnes and solaceth his heart Esay 64.5 And the very doing of good is sweetnes to the soule
Christ. 320 Inferiours why first charged 715 Inoffensiuenesse 329 Inuentions of men how to bee obeyed how not See Magistrates 587 Iudgements how far extended 249 Iudgements spiritual the worst 251 K Kindred spirituall the best 290 Kings earthly and spirituall difference betwixt them 295 Kings meant by Saint Peter 604 Originall of Kings 606 Excellency of Kings 609 Supremacy of Kings 612 L Lawes of land not to be transgressed 561 Lawes of land to be studied 562 Learned men oft oppose the Word 238 Liberty of Christians 670 Liberty abused 680 Liuelinesse spirituall 143 Liuing spiritually how happy 852 Light acceptation thereof 354 Light of godly maruelous 358 Lost sheepe who be 893 How they that as sheepe may bee lost 896 Loue to the Godly 329 Saints onely loued of God 402 How that Loue prescribed 404 Lusts to bee auoided 406 Diffrence of lusts in the godly 408 Helps to auoid lust 409 Lusts how fleshly 413 How lusts hurt the soule 416 How victory ouer lusts 469 When ouercome of lusts 470 M Madnesse spirituall 654 Magistrates our dutie to them to be learned 561 Submit to Magistrates why 566 All to be subiect to magistrates 571 How Magistrates an ordinance of men 575 Magistrates distinguished 578 Magistrates in what to be obeied 581 In what not to be obeied ibid. Magistrates power in matters ecclesiasticall 582 Obedience to Magistrates for the Lords sake 600 Magistrates of God 615 Magistrates to encourage godly men 629 When not fit to complaine to Magistrates 824 When redresse may be sought of Magistrates 825 Masters their originall 732 Signes of good Masters 736 Malice signes of it 6 Remedies against it 10 Maliciousnes 680 Meditation rules for it 219 Meekenesse 323 Melancholy rules about it 64 Mercy in man 327 Men not vnder mercy 380 Why many obtain not mercy 388 4. Properties of Gods mercy 390 6. Effects of Gods mercy 394 Helpes to obtaine mercy 399 Ministers must apply the word 220 Mortification signes of it 849 N The godly nation 311 O Obedience see Magistrates Obstinacy of sinners 478 Offence see scandal 255 Offence by outward shewes 332 P Patience 327 Motiues to patience 822 The peculiar people of God 314 Wicked no people 366 Who are not Gods people 369 Gods people 3. waies 371 Gods people excell all other 372 Gods people onely beloued ones 402 The phantasy 452 The work of it in sleepe 454 Priests how the godly are Priests 155 What vses to bee made therof ibid. Priesthood of Christians 300 Praise of men how to bee sought 623 The best need praise 624 For what praise due 626 Helps to get praise from men 628 R The faculty of reason 457 Refusing Christ. 242 Remembrance of misery past profitable 345 RepentaÌ„ce put off dangerous 548 RepentaÌ„ce conformable to Christs death in many things 849 Reprobation 851 Reports when not to bee receiued 494 Reproaches see euill speaking 37 Helps to beare reproaches 493 Reproaches to bee auoided 646 Reuiling 818 Roiall estate of godly 293 Righteous life the best life 854 Righteous mens signes 857 Righteousnes distinguished 860 Righteousnes reiected why 862 Helps vnto Righteousnes 864 Defects of Righteousnes 868 S Sacrifices for Christians 161 Lawes for offering those sacrifices 165 Scandal defined and distinguished 255 How wicked take scandall at Christ. 257 Wherein not to regard scandall of wicked 261 How guilty of giuing scandal 262 Rules to preuent scandall 263 How scandal taken at word 273 Rules about giuing or taking scandall at ceremonies 595 Seruing God 686 Who serue not God 689 Prerogatiues of Gods seruaÌ„ts 690 Seruants of men 718 Seruitude how it came in 719 Seruants comfort 723 Seruants subiection 727 Helps to seruants to obey 728 How seruants shew a feare to God 734 Scripture why Word so called 176 Wherein it exceeds other writings 176 Sense by the soule 449 Of the fiue senses 449 Sight and hearing the best senses 450 The inward sense 452 Sheep in allusion to men 888 Signes of lost sheepe 893 How they that are as sheep may be lost 896 Shame spirituall 209 Sicknes of soule see diseases 873 Sin against holy Ghost 106 Sin done many waies 809 Who aliue to sin 140 Sincere Word see Word 74 Sion spirituall 187 Society how made happy 713 Societies diuers kinds of theÌ„ 606 Soule diuers acceptation of it 418 Description of the Soule ibid. What it is not 420 The soule is a substance 421 The soule is immortall 423 The originall of the soule 429 It comes by generation 431 The soule created of God 434 Soule and body how vnited 441 The soules faculties 446 The soules working motion 455 Why the soule was made 460 War against the soule 463 Speaking euill 37 Motiues against it 39 How to keepe men from speaking euill of vs. 45 Saints euer euill spoken of 486 The causes why it is so 487 Reasons against euill speaking 489 Euill speaking when odious 491 Stone how Christ a stone 120 How the godly are stones 141 Why liuely stones 143 Godly strangers and pilgrims 410 Submission see Magistrates 566 Suffering for Christ marks of it 284 Sufferings of Christ. 796 787 T Tabernacle how Christ one 149 How godly a tabernacle 150 Taste of Word see Word 100 V Vaine glory 783 Vegetation by the soule 447 Vertue of God what it is 317 Nine vertues of Christ to bee shewed forth 321 Vertues in vs vertues in Christ. 334 Vnbeleeuers are disobedient 231 Visitation attributed to God 534 How God visits 535 Time of Gods visitation 540 Signes of being visited in mercy 541 Glorious effects thereof 552 W War lawfull 570. Will of God 631 â—â—ds will a strong motiue 630 Well doing see Doing well 5 Things to profit by the Word 3 Hinderances of the Word 5 Desire of the Word 50 How desire of the Word discerned 53 Impediments to the desire of the Word 56 Meanes to get true desire of the Word 61 How to preserue a true desire of the Word 62 How wicked men may desire the Word 72 The Word resembled to milk 73 How the Word is sincere 74 The Word sweetned with Gods goodnes 96 How the sweetenes of the Word is tasted 101 Difference betwixt godly and wicked in tasting the Word 102 Why many haue no taste of the Word 109 Word of God our Warrant 559 How Gods word is Gods wil. 634 World contempt thereof 326 Worthy walking 340.378 Works note of Religion 496 Works iustifie before men 497 Works wherein good 498 Rules for good works 501 Kinds of good works 505 How works coÌ„fort the Saints 508 For what ends good works 509 How works may bee lost 511 What works may bee shewed 513 What may not be shewed 514 FINIS The coherence The Analysis of thâ— first part of this chapter 5. Things to be auoided if we would profit by the word Generall obseruations The benefit of brief catalogues of sins or duties or graces How many waies the sinnes heer-mentioned do hinder the word Of Malice Acceptation of the word Signes of malice Reasons