serue Gods prouidence Rehearse the second Commaundement Thou shalt not make to thy selfe any grauen Image nor the likenesse c. What euill is expressely forbidden in this Commaundement I am forbidden to make any Image either to represent God or to worship him by What euill is generally forbidden I must auoide all inuentions and deuices of men in the outward worship of God which be contrarie or besides the written word of God Which be the speciall euills forbidden Chiefly all corruption in the substance of doctrine prayer Sacraments and discipline of the Church What occasions of euill be forbidden There be some which wee must necessarily auoyd vnlesse wee will fall into superstition and idolatrie and they be these 1. First to ioyne the false parts of worship with the true worship of God 2. Secondly to be present in bodie at idolatrous and superstitious seruice 3. Thirdly the reseruation of some speciall monument of superstition and idolatrie Which bee the lesser occasions forbidden and yet so wee haue the speciall groundes of Gods worship we must and may tolerate them when we cannot helpe them 1. First all vaine idle and superstitious Ceremonies 2. Secondly all keeping companie with false worshippers Is not the euill in heart also forbidden Yea so farre forth as I lust in my heart to haue any of them preuaile or be established What good is generally commaunded All the outward meanes of Gods worship which be agreeable to his written word What is specially commaunded I must vse such doctrine prayers Sacraments and discipline of the Church as bee agreeable to Gods word in the substance What occasions of good be here commaunded 1. First to haue and vse good bookes of the doctrine and history of the Church written according to Gods word 2. Secondly erecting and maintaining schooles of learning as nurseries of the ministerie 3. Thirdly sufficient prouision to be made for the Ministers of Gods word 4. Fourthly building and maintaining Churches and all things belonging thereunto 5. Fiâ—ly I must vâ—â—â—ll good ceremonies and orders agreeable to the word of God 6. Sixtly 〈◊〉 famiâ—â—â— company with the true worshippers of God What good in heart is commaunded I am commaunded to vse the meanes of Gods worship not onely outwardly but also in spirit and truth What is meâ—â—â— by these words For I the Lord thy God am a iealous God c That God will punish false worship in the false worshippers and in their posteritie vnto the â—â—â—rth generation What is meant by these wordâ— And will shew mercie vnto thousands c Thâ— God will blesse his true worship in the true worshippers and their posteritie vnto the thousand desâ—ent Wâ—â—t is â—â—â—â—â—â—â—f these The vse is to make false worshippe more vile and his true worship more pretious in our eyes 〈…〉 third Commaundement Thou â—â—â—â— not takethâ— Name of the Lord thy God in vaine c. What 〈…〉 forbidden 1. First 〈…〉 â—â—â—ning or â—ursing enchanting or coniuring 2. Secondly all 〈…〉 by false Gods or naming them with reuerence 3. Thirdly 〈…〉 swearing or speaking of GOD without reuerence 4. Fourthly to câ—use Gods Name to bee dishonoured by false Doctrine or vngodlie life 〈◊〉 in my â—â—â—â—â—r in others Wâ—at good is herein commaunded 1. First in matters concerning Gods glorie I must sweare by GOD onely in Iustice. Iudgement Truth 2. Secondly I must endeuour from my heart to growe vp in true knowledge and a godly life that so Gods Name may bee praised in my selfe and by mine example in others What is meant by these words For the Lord will not holde him guiltlesse c That God will certainely punish the dishonoring of his Name in any sort What is the vse of this The vse of this is to make vs more fearefull to dishonour him and more carefull to glorifie his Name Rekâ—â—â—â—â— the fourth Commandement Remember the Sabbath day to keepe it holie c. What is here generally commaunded I am commanded to make it my whole delight to sanctifie the holie Sabbath of the Lord from morning to night What is 〈…〉 commaunded 1 First to vse â—ll the publike meanes of Gods worship in the congregation of Gods people 2. Secondlie to reioyce to vse all such priuate exercises as may make the publike meanes â—â—â—â—â—table to my selfe and to others W 〈…〉 bee those priuate exercises 1. First the examining of my sinnes and wants priuate prayer reading of the Scriptures singing of Psalmes conference with others and applying all things to my selfe with a care to profite others 2. Secondly relieuing the needle visiting the sicke and them that be in prison comforting them that bee in any miserie reconciling them that be at variance admonishing the vnruly and such like What is especially commanded The spirituall beholding of the Creatures of God thereby to prouoke my selfe and others to praise him What else is A diligent searching of my heart with a like care to finde it out and to reape some profite of the forenamed meanes so that I may be the better for and through them What is then particularly forbidden 2. All such labours and pleasures in thought worde and deede are forbidden as may hinder mee and others for vsing of or profiting by the same meanes 2. Secondly the leauing 〈…〉 of those publike meanes or priuate exercises What is here generally forbidden The vsing either of those publike or priuate meanes in ceremonie without some good fruite in my selfe or care of fruite in others Rehearse the fift Commaundement Honour thy Father and thy Mother that thy dayes may be long in the Land c. Whom doe you vnderstand by father and mother By father and mother I doe not vnderstand onely my naturall parents but also those whom God hath set ouer me for my good as Magistrates Ministers Masters such like What duties doe children owe vnto their naturall parents Children ought reuerently and obediently to receiue the instructions commaundements and corrections of their parents to succour them and to pray for them What are they forbidden to doe To refuse or murmure at the instructions commandements and corrections of their parents or to neglect any dutie belonging to them How may they trie their loue by these duties They may trie whether their loue be right three wayes 1. First if they bee as desirous to doe all these duties to their parents as they would haue their parents to doe all duties vnto them What is the second 2. Secondly if they be as desirous to doe all duties to their parents as they would haue their children hereafter to honour them What is the third 3. Thirdly if they bee as willing to doe all these duties to their parents as they would receiue long life or any other blessing at the hands of God What duties doe parents owe to their children Parents ought to teach correct pray and prouide for their children How may they trie their loue by these duties They may
trie their loue two wayes What is the first 1. First if they be as carefull to doe all duties to their children as they would haue had their parents in times past to haue performed all good duties vnto them What is the second 2. Secondly if they bee as carefull to doe duties to their children as they would haue their children hereafter to be dutifull vnto them What be the duties of Seruants to their Maisters Seruants ought in feare and trembling to submit themselues to the instructions commandements and corrections of their Maisters and to doe no eye-seruice to them What if Parents and Maisters doe not their duties to their Children and Seruants Yet they must obey them for conscience to Gods ordinance What if they command vniust things Then they must obey God rather then men and submitte themselues to their correction Why are these words added That thy dayes c They are added to allure vs more carefully to keepe and willinglie to obey this Commandement And shall not disobedience bee punished Yea it shall be rewarded with a short and miserable life How may they trie their loue by these duties They may trie it three manner of wayes What is the first 1. First if they bee as desirous to doe all these duties to their Maisters as they would haue their Maisters to doe the dutie of Maisters vnto them What is the second Secondly if they bee as carefull to doe all these duties to their maisters as they would haue their seruants to be dutifull vnto them when they shall be maisters What is the third Thirdly if they be as willing to doe all duties to their maisters as they would be glad to receiue long life or any other blessing at the hand of God What duties doe Maisters owe to their seruants Maisters ought to teach and correct their seruants and to pray for them How may they trie their loue by these duties They may trie their loues two wayes What is the first 1. First if they be as desirous to doe all these duties to their seruants as they would haue their Maisters deale with them if they were seruants What is the second thing 2. Secondly if they be as carefull to doe all these duties to their seruants as they would be to haue their seruants to doe all duties vnto them Rehearse the sixt Commandement Thou shalt doe no murther How many things are here forbidden Foure especially 1. First is forbidden by weapon or poyson to kill our brother 2. Secondly by wound or blowe or anie other meanes to shorten the life or empaire the health of any man 3. Thirdly by word countenance or gesture to mocke grieue or contemne any man 4. Fourthly wee are forbidden all anger hatred or enuie whereby we may be brought to reuenge our selues vpon our brother What good is here commanded 1. First wee are commaunded to haue peace with all men as much as is possible and in vs lyeth 2. Secondly wee are commaunded in thought word and deede to seeke the preseruation of the health of our brother Rehearse the seuenth Commaundement Thou shalt not commit adulterie How many things are here forbidden Three things are forbidden Which is the first First all outward actions are forbidden whereby the bodie is defiled as Adulterie Fornication vncleannesse How many wayes is vncleannesse committed Two wayes First either against Our owne bodies which is vnnaturall or The bodies of beasts which is monstrous Secondly by marrying one 1. Of a false religion or 2. Of no religion at all 3. Within the degrees forbidden 4. Without the consent of parents 5. It is committed by vsing the marriage bed intemperately What is the second thing forbidden Secondly all instruments and occasions are forbidden whereby this sinne is raised vp or strengthened in vs and they bee all contained in this word Wantonnesse How is this wantonnesse seene In two things First when either 1. The whole bodie is abused in idlenes or vaine sports or 2. Any part of the bodie as the eye the eare the tongue the nose the hand or foote are abused Secondly when we doe intemperately abuse meate drinke sleepe or apparell or vse any inconuenient companie time or place What is the third thing forbidden Thirdly all inward setled lusts are forbidden wherunto the heart doth giue consent What good is cammaunded 1. First I am commaunded to keepe my selfe pure and chaste both in body and soule 2. Secondly to vse those meanes carefully which may keepe vs chaste Which â—ee the meanes of Chastitie Continuall sobrietie in meate drinke sleepe and apparell Continuall painfulnes in our calling Fasting and watching so often as neede requireth What if by these meanes wee cannot be kept chaste 3. Then thirdly wee are commanded to marrie and in marriage to vse those meanes carefully whereby the marriage bed may be kept pure and vndefiled Rehearse the eight Commandement Thou shalt not steale How many euils are herein forbidden 1. First all those outward acts are forbidden whereby stealth is committed How many wayes is stealth committed outwardly in acte Two waies either By our selues and this is three waies 1. First all secret filching and open robberie â—e it neuer so small a thing for neuer so great a neede 2. Secondly all extortion or violent wrong all oppression and vnmercifull dealing 3. Thirdly all deceit in buying and selling or exchanging in restoring things borrowed found giuen to keepe and such like By others either By commanding or counselling others to steale By keeping counsell By consenting any way to them when they steale Which are the second euills forbidden 2. Secondly all outward occasions of stealth forbidden Which be they All idlenes wastfull spending of goods liuing in an vnlawfull calling all false weights measures coynes and such like What is thirdly forbidden 3. Thirdly all inward stealth of the heart is forbidden What is that The setled will or desire of our neighbours goods although wee cannot get them or for feare â—hame or some other respect we doe not take them What is hâ— recommaunded 1. First to restore goods euill gotten or wrongfully kept 2. Secondly to labour faithfully in a lawfull calling to be sparing of that wee get and to helpe others as their neede requireth Rehearse the ninth Commandement Thou shalt not beare false witnes c. What is forbidden herein Wee are forbidden not onely to beare false witnesse our selues but also to be partakers with false-witnes bearers How many wayes doe mâ—n â—eare false witnesse Two waies 1. outwardly and against others and that is in iudgement or out of iudgement or 2. inwardly themselues When they denie that to bee in them which is indeed or When they take vpon them that which belongeth not vnto them whether it be good or euill In Iudgement when they giue or receiue false information pronounce or write anie false sentence Out of Iudgement 1. When anie raise vp spread abroad or listen after false
of bels or such like vanities the Papists will breake their sleep that more timely they may haue their Masses popish practises the here tikes also to attend on their vaine reuelations will recouer sometime by early rising all which are to our shame that for holy heauenly exercises to serue the Lord in spirit and truth will redeeme no time whereby the Lord his Sabbath may be the better sanctified but on the contrary by bathing our bodies in our beds on that day more than on any other as perswading our selues too great a libertie therein we make it a day of our rest and not of the Lords rest The Israelites are said to haue risen very early to their idolatrie the Prophets are reported to haue stretched out their haÌ„ds betimes in the morning Wherefore for shame of the one for the imitating of the other let vs stirre vp our selues more early on the Lord his day as making the Sabbath our delight Esay 58. wherby we may be no lesse carefull to bestow the first fruits of the day and the sweetnes of the morning in the pure seruice of God than Idolaters in their Idolatrie young men in their vanities wordly men in their couetousnes here tikes in their heresies vse to do If we thus shall examine our selues in our sins committed gifts of God receiued if we shall humble our selues for the one and be thank full for the other if we shall suruay our wants pray for our pastors prepare out selues and vse all these exercises in wisedome and rising early vnlesse vpon some speciall cause or weaknes which requireth rather our wholy keeping of our beds than our vprising let the experience of the after fruits and good increases of the publike exercises speake and let triall report if the word be not more precious our prayers more powerfull our receiuing of the Sacraments more effectuall more profitable vnto vs. Now concerning those exercises which follow after or come betweene those publike meanes they are either for the increase of faith and repentance to make the publike means more profitable to vs or the exercises of loue whereby we may shew some fruit of the other The exercises of faith and repentance are reading comparing of things heard examining and applying them to our selues praying thankesgiuing and meditating First I say after our publike hearing we must priuately giue our selues to reading of those things especially which when we heard we did not sufficiently vnderstand also to the comparing of place with place according as they were alleaged to the better triall of the doctrine receiued and more establishing of our faith therein To this end we must vse priuate prayer for a sound iudgement pure affections that the Lord would vouchsafe to worke that vpon our affections which in iudgement we haue receiued Neither must we forget to be thankfull in praising of God singing of Psalmes for those things whereby we either see our knowledge to be bettered or our coÌ„science touched To these we must ioyne meditation either about the means of our saluation or about the works of God vpon the meanes as in accounting with ourselues what things being read preached chiefly did touch and concerne vs what speciall feelings comforts the Lord gaue vs in our prayers what increase of faith in God his promises and of repentance in purposing a new life we had in the Sacraments that thus we may make a priuate and peculiar vse of the publike and generall means About the workes of God partly concerning those properties which are in himselfe as his mercy iustice wisedome trueth power prouidence partly concerning his creatures and workes of his hands wherein he hath left certaine impressions and qualities necessarie for our vse profitable for our instruction For the former the practise of the Prophet and dutie of all good professors Psal. 92. doth sufficiently shew that it is one speciall worke of the Sabbath to commend declare the kindnes of the Lord to reioyce in the works of his hands to praise his truth and to shew forth his righteousnes In which Psalme the man of God protesteth that the works of God are only glorious to the godly and how the vnwise and wicked men cannot consider of God his workes nor discerne his iudgements because they measure the condition of men by their present estate not looking either how God hath dealt before nor considering how that though the faithfull seeme to wither and to be cut downe by the wicked yet they shall grow againe and flourish in the Church of God as the cedars doe in mount Lebanon Now as with the exercise of the word we haue the Sacraments to strengthen our faith so with the meditating of the workes of God we are to strengthen our selues with the beholding of God his creatures as the heauens and the scope beautie and continuall course thereof and the earth which should haue been all as pleasant as the garden of Eden if Adam had continued in his innocencie whose worke as it was by the light of nature to view the creatures of God so also is it our worke by the light of Gods grace and holy spirit to doe the same To this ende the Propheticall king Psal. 19. setteth downe the exquisite workemanship proportion and ornaments of the heauens saying The heauens declare the glory of God and the firmamènt sheweth the works of his hands 2. Day vnto day vttereth the same and night vnto night teacheth knowledge 3. There is no speech nor language where their voice is not heard 4. Their line is gone forth through all the earth and their words into the ends of the world in them hath hee set a tabernacle for the Sunne 5. Which commeth forth as a bridegrome out of his chamber and reioyceth like a mighty man to run his race 6. His going out is from the ende of the heauen and his compasse is vnto the endes of the same and none is hid from the heat thereof The Prophet Esay chap. 1. 2. 3. saith Heare O heauens and hearken O earth c. The oxe knoweth his owner and the asse his masters crib but Israel hath not knowne my people hath not vnderstanding In which place we are schooled of insensible creatures how we should doe our dutie vnto God Wherefore it is good to consider how in sixe daies we haue had our â—east obedient vnto vs and how disobedient we are to the Lord. O God how haue thy creatures attended on vs when we speake to them they heard vs when wee did whip them they followed vs in al our busines they attended on vs and yet we haue not listened to the calling vs by the word wee haue not profited by thy chastisements nor attended vpon thy commandements The stork saith the Lord by Ieremiah the prophet knoweth his time but my people knoweth not me And experience may make vs blush to see how the birds against the stormy winter may
get knowledge and feeling Wherefore all men must looke to this men and women old and young masters and seruants What will they challenge themselues to be Christians and glorie in the title alone and not esteeme of the dutie They will leaue that part peraduenture to book learned men and to Preachers Well they must know that againe whereof they are wilfully ignorant that there is a mutual coherence betweene these two things the title and the dutie What ye glorie that yeare Prophets and yet ye prophecie not ye boast that ye are Kings and ye ouercome not ye bee glad to be counted Priests and ye sacrifice not Euen Papists though they taught ignorance to be the mother of deuotion can say more for their superstition and Heretikes can say more for their diuellish opinions than Protestants for the defence of Christ his glorious Gospell Look but to the Papists and Familie of loue how painfull and cunning they are to goe to runne to ride to make one like of their heresies see how they will looke for you at markets how they will entertaine you what meekenes what mildenes they will vse to salute you This ought to shame vs this ought to make vs labour more for knowledge that when temptations inuade vs when Satan accuseth vs when heresie shal assault vs we may stand stedfast and vnremoueable we may edifie one another and in persecution not be dismaied but resist constantly vnto blood Now as Peter hath shewed that which Ioel prophecied to be fulfilled so these verses following shewe the iudgements of God which should fall vpon the Church for the neglect or contempt of these graces offered There is some question here about the time Some vnderstand it of Christ his comming in the flesh-some of his comming to iudgement others more truly thinke it to be that whole time which is betweene his comming in the flesh and his comming to iudgement and so it appeareth the most probable opinion both by the things going before and by that which followeth after For in the words going before it is saide In the last dayes I will powre out my spirit now the giuing of the spirit was fulfilled in that whole time spoken of Againe that which followeth after concerning calling vpon the name of the Lord is also meant of that time Now it both that which goeth before and that which followeth after be vnderstood of that time then it is probable that that which is in the midst is likewise so vnderstood And although Christ his first comming was a most glorious time as we may see by the testimonie of the Apostle yet his last comming shall be a farre more glorious day as wee may see Titus 2 2. Thess. 4. where his comming is described to bee with Angels and with a shoute Yet because this glorie doth appeare in the whole course of redemption it shall be good to vnderstand this as the places going before and comming after that is of the whole time in all which hee ceaseth not to offer these graces and to execute these iudgements As for the wordes themselues some thinke them to be vnderstood literally some allegorically and spiritually But they admit both First that they haue vse in their naturall signification it appeareth because the Lord neuer leaueth his Church without some instructions in the Sunne the Moone the Heauens and the Earth For besides naturall eclipses in Sunne and Moone and other exaltations yet there haue been workes extraordinarie in them both which haue been as prognostications of Gods wrath for sinne Further wee may safely gather that there was neuer any strange Eclipse Comet apparition in the heauens shaking of the earth strange and vnnatural births but after this change of nature some euent came strangely sooner or later which shewed that men had broken their obedience with God and were become monstrously disobedient which the Lord maketh knowne to vs by changing the course of nature Therefore wee say that before great Earthquakes plagues warres Comets famine or such like goeth great contempt of religion monstrous prophanenes so they be the prognostications of some notable sinnes either in religion or in life or in both Thus wee neither exclude the literall sense and yet wee doe not admit that fansie or rather frensie of the Familie of loue because we graunt that after strange disobedience and contempt followe strange punishments and reuenge so that the Prophet sheweth the workes of God for sinne either by the things following or by the signes going before It is a question why at this time wherein hee would shewe himselfe so gratious the Lord should send such tokens of his wrath Here wee see a contrarie order of teaching to flesh and blood because God will then haue his mercie manifested when he will shew his iustice And because men hearing of the Gospell imagine of a felicitie in this world therefore Peter to awaken them out of this dreame le ts them to vnderstand that vnlesse these gifts be reuerently receiued God will be most angrie because they either refuse or abuse the mercies of God so offered The vse of this is partly in respect of the elect and people regenerate and partly in respect of the wicked and vnregenerate in respect of the elect either before or after their regeneration before their regeneration to bring them to seeke Iesus Christ. For though it is certaine that God in time will call them whom he hath predestinated and chosen yet because his Gospell is not so pretious vnto them as it should be therefore the Lord sendeth them crosses sometimes pouertie sometime sicknes sometime reproch sometime a troubled minde sometime priuate miserie and sometime a publike calamitie to inuolue them among others because they haue no more trust in the promises of God before they be humbled And because men wil not easily or vsually be humbled by the bare word the Lord sealeth it by sending of troubles that when wee can feele no comfort either in heauen or in earth but perdition and matter of damnation in our selues wee should then be the fitter to receiue comfort in Christ. Againe for as much as God his children haue one speciall fault or other as priuie pride vainglorie selfe-loue or such like priuie corruptions that the word of God cannot be suffered to draw vs out of these sinnes for this cause the Lord sendeth affliction by his correction he draweth vs out of our ciuill righteousnes maketh vs make conscience of inward and hidden corruptions and putteth them in minde by miserie that the same corruption is â—â—rking in them which hath broken forth in others and that naturally it did dwell in them though repressed by the finger of God it did not violently flame out Againe where others lie in sinne and know it not because the very light of nature is choked in them God his spirit can take little hold to worke any thing vpon them that the Lord might bring them to see sinne vnknowne and to
an easie thing because it is a thing whereto of necessitie wee must yeeld but also of our inferiours whom we may seeme to contemne For all men will graunt that a child ought willingly to be admonished of his father or a seruant ought obediently to be repreheÌ„ded of his master but few will in practise giue this that a father should listen to the aduertisement of his sonne or that the maister should receiue an admonition of his seruant Howbeit Iob saith he durst not contemne the iudgement of his feruant or of his maide when they did contend with him because in a dutie of pietie he looketh to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom Iob knew there was no respect of persons Howbeit to correct the preposterous boldnes of some we rather adde this much that inferiours must rather aduise than admonish aduertise rather than reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie least through their corrupt zeale they doe not onely not profit their superiours but most iustly exasperate them against them For as Magistrates Ministers and maisters by God his ordinance are to admonish rebuke and reprehend so subiects inferiours and seruants by the same rule are to aduise obey and aduertise Thus zeale goeth from respect of the person to the truth of the cause Another propertie of zeale is to be constant not to be hot by fits cold in the end and onely so long as the world fauoureth it must not be earnest in the beginning and secure in the ending but keepe a continuall tenour and temperature Iobs wife seemed to goe farre so long as she could wash her paths with butter Saul and Pharaoh had some good motions by fits vpon some occasion could play fast and loose being of a strange complexion that they could be hot cold in a moment This propertie of zeale teacheth vs how to be affected in the prosperitie and afflictions of the Church namely that the publike prosperitie of Sion should comfort vs cause vs to reioyce when our priuate crosses might make vs sad As Paul being imprisoned was not so grieued at his owne bonds as he reioyced at the libertie of the Gospell of Christ. Againe that the affliction of the Saints should moue vs to a godly griefe euen when in respect of our selues we might greatly reioyce As Daniel could not finde coÌ„fort in his priuate prosperitie though he were in great authoritie and exempted from the common calamitie because he knew the Church of God to be in miserie But to goe forward pure zeale is not blinded with naturall affection but it discerneth and condemneth sinne though it be neuer so neerely resident in our kindred Many offend against this rule who neuer will rebuke sin in their friends euen vntill God reuenge it from heauen where they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue and manifest hatred pull the iudgements of God vpon them whom they loue most deerely He loueth most naturally that hath learned to loue spiritually and he loueth most sincerely that cannot abide sinne in the partie loued without some holesome admonition But doe not many now adaies zealously mislike sinne in strangers who will not mislike the selfe-same sin if it come to kindred if it be in our wife in our children oâ— in our parents as though the diuersitie of subiects could make the selfe-same thing sinne in some and not in other some This blinde zeale God hath punished and doth punish in his children Isaac did carnally loue his sonne Esau for meate and for a peece of venison Dauid was too much affected to Absolom for his beautie and to Adoniah for his comely stature so as his zeale was hindred in discerning sinne aright in them Now Iacob was not so deere to Isaac and Salomon was more hardly set to schoole and to take paines But behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better than Iacob made Easu most troublesome and Iacob more comfortable vnto him Absolom and Adoniah brought vp like cooknies became corosiues to Dauids heart Salomon more restrained of God leâ—le set by of Dauid was his ioy his crowne his successour in his kingdome This â—â—sease is so hereditarie to many pareÌ„ts louing their children in the flesh rather than the spirit that the holy Ghost is fame to call vpon them more vehemâ—â—tly to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolke if they be thriftie like to become good husbands wittie and politike or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto theÌ„ how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they neither are zealous in truth or Gods glorie nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftines yet are cold enough in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blind affection of Helâ— who being the deare child of God was seuerely punished of the Lord for that he was not zealously affected to punish sinne against God in his deere children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrell of God henceforth labouring to know no man after the flesh but to endeuour spiritually by faith to see and know Christ Iesus so as no outward league doe bleare and dazell our eyes as that we should not espie sinne in the neerest kindred to correct it or that we should not discerne vertue in the greatest aliens to reuerence it Casting off then this vaile of fleshly loue we must labour to loue most where the image of God appeareth most there shew our affections in lesse measure where sinne may be as a marke whereby God restraineth our loue euen to them where nature may soonest deceiue vs. Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them here commeth another propertie of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it disâ—aied at the lookes of the proud and the loftie Such a courage was in Iob who besides that he made the yong men ashamed of their libertie and afraid of his grauitie made euen the Princes also to
life or the callings of the Church For such is the corruption of mans nature that naturally they doe not loue the Magistrates that God hath placed ouer them but when the Magistrate hath gotten a good report by the due execution of iustice by his pitifull dealing with the poore and by his fatherly fauour to all that be good then will his subiects loue him then will they embrace him then wil they willingly commit their matters into his hands and then will they with faithfull and friendly hearts cleane and sticke fast vnto him To be short that Lawyer hath most clients that Physition hath most patients and that Merchant most customers whose vertuous and godly dealings haue gotten them a good report In the callings of the Church this also is true for if any preacher by the faithfull discharge of his dutie and by his godly life haue once gotten the fauour and friendship of men how gladly will men heare him how quietly will they be ruled by him in what simplicitie will they make known their griefes vnto him how careful wil they be to procure his good The Schoolemaster also that hath the name of learning to teach of discretion to rule of godlines to traine vp his schollers in the feare of God he neuer wanteth schollers but the most and best men of all will flocke vnto him Contrariwise if any of those be discredited through any euill name if the Magistrate be accompted an oppressor or a tyrant the Lawyer be reported to deale deceitfully if the Minister bee corrupted either in doctrine or life if the Schoolemaster be once knowne to be insufficient in learning vnwise in gouernment prophane and of no religion then will all men be afraide to haue any dealing with them Those things are often found true in peace and prosperitie but in aduersitie as in the time of warre in the time of sicknesse and in the time of want and pouertie they be found most true Will not all the poore comminaltie in the time of warre seeke some aide at that Magistrate who in the time of peace did good vnto them Nay rather will they not all with one consent come together to helpe and defend them euen with all their might and with life it selfe seeing that he hath vsed all good meanes to saue and â—efend their liues Contrariwise how many Kings how many Captaines how many Magistrates haue euen in their greatest neede been left and forsaken of their subiects souldiers because they haue too sharply and vnmercifully ruled them And which is more than this the subiects haue euen procured the death of their princes the souldiers haue laide violent hands vpon their captaines and the tenants haue been the first that haue sought the death of their Landlords because no pity no compassion no friendship and louing fauour hath been shewed vnto them Againe if Magistrate Minister Maister or any other man by executing the duties of loue haue wonne the hearts of the people and gotten a good name among them then in his sickenesse they wil pray for him they will visite him they will beare with him a part of his griefe Againe what can bee more comfortable to a man than this is this will glad him at the heart and this will turne his bâ—d in all his sicknesse In pouertie also he is soonest and most holpen which hath the best name and hath obtained through vertue most fauour with men For good men doe consider their owne case in him and therefore are most readie to helpe him yea euen the euill and vngodly men although they beare him no great good wil yet they are forced to helpe him partly because his godly life doth witnesse vnto their soules that he doth deserue to be holpen and partly because the Lord doth turne their hearts to fauour him The widow therefore that came to Eliah for helpe vsed this argument to perswade Eliah O man of God saith she my husband is dead and died in debt yet he feared God therefore helpe I pray thee seeing the creditors are come and immediately Eliah helped her On the other side if a man be euil reported of if he be an adulterer an Atheist an Idolater a riotous person or a man of hard dealing and if such a one be once brought into some low estate if he once fall into pouertie and neede then the hearts of men are shut vp against him no man will pitie him and all men will see and say his owne sinne is brought vpon him And thus hath the testimonie of the Prophets who did often threaten such kinde of punishments to vngodly men so that no man should say Ah my father or ah my mother but the whole citie should be glad of their departure This did the heathen people see in some part and therefore all of them did greatly desire a good name and as euery one of them did excell in strength and in courage or in wit or any kinde of knowledge so they did labour by that thing to get some credit to themselues And to conclude this point though a man haue many good things in him though a Magistrate doe feare God greatly though a Minister be excellent in many points though a Physition or Lawyer be skilful in their profession yet if they haue not a good name they can doe little good with their gifts All this doth teach vs that indeed to be true which Salomon here saith that a good name is to be chosen aboue great riches and louing fauour aboue siluer and gold Now the instructions which we may gather out of this place are chiefly two The first is that we ought not to hurt our neighbours aboue all things in their good name and therefore the Lord in his law hath ordained that he which doth such a thing should haue the same punishment which he purposed to bring vpon another Men would be loth to steale the goods of any man from him yet the name of a man is more worth than all things in the world therefore if any man by raising vp false reports doe impaire his brothers credit he doth hurt him and sinneth more grossely more grieuously than if he had taken away his lands or his liuing his corne or his cattell or any other thing that he hath And though the thing be false which he reporteth yet he sinneth neuerthelesse for after that time euen good men will be more suspicious and the wicked will not let it goe out of their mindes But if this be against a Preacher or professor of the Gospell then the sinne is the greater because God and his word becommeth dishonoured thereby The second instruction is that we must be carefull by all good meanes to get and maintaine our good name For if it be a sinne to discredit another man then much more is it a sinne to discredit our selues if we be charged to further the good name of our
wife goods lands friends parents children yea and peraduenture also it will cost thee the losse of thine owne heart blood It is more chargeable than some thinke it is and that it is the cause why they make so little account of it Now there are some which care not what it costeth them so that it may be had with ease but such must know that it is as laborious as costly For before thou canst attaine vnto it thou must trauaile in heart and in soule with weeping with sighing with much fasting with prayer with watching with meditation of the word of God and in practising of all the commandements of God Thou must trauaile in compassion towards all men thou must take paines in doing thy dutie towards thy superiours and in relieuing the needie and such as are in distresse Finally it is a most painfull way to passe and many there be which deceiue themselues entring into it without preconsideration either of cost or paines I tell you in the houre of death in the day of iudgement in persecutions in trials in banishments many shall see and know that they haue deceiued themselues for that they haue not duly thought of these said charges neither is it onely chargeable and troublesome but also there are in it many and great perils and dangers many battailes must be fought before thou canst come vnto the end thereof Now for a man not onely to be greatly chargeable but also to haue great troubles many battels betwixt the flesh and the spirit this is a sore and a great temptation thou must fight with all thy affections with thine owne reason thou must be prepared to fight with fleshly ioy Loue Feare sorrow Anger Meekenesse Softnesse neither is this conflict as the passion of anger which endureth but for a moment but this combat against affections is to be taken in hand diuers and sundrie times and continueth a long time euen during the whole life And though we receiue many blowes and are sometimes as it were drawne backe yet we must to it againe Those I say which meane to inherit the kingdome of heauen must renounce their owne reason and fight against their owne iudgement As for example in anger many will burst out to fighting and why because that their owne reason teacheth them that they are abused contemned and despised and this is it which deceiueth many because they doe not striue and contend with their owne reason but rather doe thus thinke with themselues according to the manner of men what is the reason why we should doe this or why we should doe that why we should lose our wiues children goods and lands this reason then of ours must be fought against and ouercome But when a man hath ouercome his reason and knoweth what things to be angrie for and what things to be patient in what to loue and what to hate then shall he the better walke rightly but for as much as a man must fight both with his reason and his affections this is a hard battell For though a man haue ouercome his reason yet his affections may still â—e head strong in him yea so strong as they shall carrie his reason iudgement headlong Here then ariseth a greater fight than before before the affections can be ouercome but when reason affections ioyne together that a man hath to deale with them both then ariseth a most deadly fight insomuch that a man shall very hardly ouercome them and yet wee haue more enemies to fight withall than these Wee must fight on the right hand and on the left on the right hand with fame and glorie and on the left hand we are to fight with wealth and riches and with credit and all things in the world If God shall vouchsafe to giue thee riches take heede that thy heart be not set vpon them wherfore when thou whosoeuer thou art art blessed with a good report or with the riches of this world take heede and beware of pride vaine glorie and ambition for if the childe of God doe not forecast these things he may easily be ouertaken and wee see many who when they are in lower estate behaue themselues like honest men and as becommeth the children of God but when they come to any preferment and promotion then they are altogether carried away with the vaine glorie of this world Thou must not onely fight with faire and good reports but thou must also fight with reproches and this is no small combate for hauing riches and glorie thou maist escape pride and ambition but if indeed thou professe the truth thou canst not escape reproches Wherefore if this be not foretâ— ought and looked vnto betimes if a man â—e not well armed against this he cannot be able to withstand it but it will make him goe backe from the truth which he hath professed alas will he say I labour to doe good I endeauour my selfe to keepe a good conference in all my dealings yet loe how I am contemned and how I am accounted a Precâ—sian and an Hypocrite We must also figâ—t with losses and want of liuing and in this point we see many to be ouercome when as therefore the Lord hath brought vs vnto a low â—bbe we must take heede that we be â—o shifters For when by a simple and godly liuing many cannot thriue and prosper in this world then fall they to vnlawfull meanes and now adaies rather than a man will be in want hee will take two or three liuings wherefore this temptation of want is very great and therefore so much the more to be looked vnto Likewise when a man must fight with banishment losse of friends or such like then the anguish which ariâ—eth thereof it draweth from him many bitter sighes and deepe groanes and through sorrow of heart he is brought vnto strange thoughts wherefore except a man doe acquit himselfe with these and the rest it will goe hard but Sathan will haue the victorie for it is a very hard matter to endure them There is another thing to be taken heede of and that is this when Sathan shall behold the corruption of a man either which is within him or which is outward for whether it be inward or outward it will serue his turne as it is in Ephes the 6. He is spirituall wickâ—dnesses in heauenly things he is a spirituall enemie and in this world he is Principalities and Powers Therefore I say when he beholdeth thy corruptions he commeth to worke vpon thee and stirreth vp thine owne conscience and thine owne reason to accuse thee and to condemne thee then like a spirituall enemie he commeth to intoxicate thine affections and moueth thee sometimes with losses sometimes with profit sometimes with pleasures sometimes with ioy sometimes with sorrow when I say he doth thus bewitch thy reason and affections and doth thus infatuate thy wits and intoxicate thy braines here is a very dangerous fight And herein may a man
time deserueth damnation and either shal be recompenced with the death of the sinner or hath beene alreadie requited with the torments of Christ which serueth 1 For confutation of the Papists that little regarding the commandements of God expect great matters for their deuotion and their outward inuentions and obseruations but who hath required those things at their hands the Lord commandeth them to keepe his precepts otherwise they can expect no recompence from him but that may be said of all their inuented worship which was spoken of them that were so full of externall ceremonies as touch not taste not handle not in the Apostles time concerning all which he saith That they perish with the vsing seeing they are after the commandements and doctrines of man So soone as the worke is done the reward is gone Besides here may be confuted all their workes of supererogation if GOD command vs to obserue his law in perfection then what can there be left for them to performe beyond that which he commandeth doth Christ bid vs say that when we haue done all that we can we are vnprofitable seruants and haue performed no more then our duties and will they be so audacious as to bragge of an ouerplus of well doing Is it possible for obedience to exceed the commandement or for ought to be any thing worth that is not done in obedience but to let them passe This is for our instruction hath God enioyned vs to obserue his precepts so exceeding carefuly and diligently then let nothing draw vs there-from no not in the least circumstance let vs esteeme nothing needlesse friuolous or superfluous that we haue a warrant for out of his word nor count those too wise or precise that will stand resolutely vpon the same if the Lord require any thing though the world should gainesay it and we be derided and abused for the doing of it yet let vs proceed still in the course of our obedience Sithence our maister doth require it as a due and it becommeth vs to yeeld it as a duty and our hire is so great for the performance of the same which will also be inlarged as our integritie shal be increased the greater our faithfulnesse shal be found the more praise we shall obtaine accompanied proportionably with all other good blessings and let this be a motiue further to incite vs to such diligence that the Lord is much displeased with remisnes and negligence sloathfull persons are euery where reprehended in the Scriptures euen for being idle in humaine affaires and matters that concerne mens present estate much more then doe they deserue to be sharply reproued and also corrected for their carelesnesse in those holy workes whereabout God setteth them he that doth not as much as he may in the seruices of God may looke to haue more strokes from his hand and rebukes from his mouth that will be for his comfort ¶ Vers. 5. Oh that my wayes were directed to keepe thy statutes IN the former verse the Prophet Dauid obserues the charge which God giues and that is that his commaundements be diligently kept Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie and therefore as â—he by the spirit desirous to discharge it and yet by the flesh not able to discharge it he breaketh out into these wordes oh that my wayes were directed c. Much like vnto a childe that being commaunded to take vp some great weight from the ground is willing to doe it though not able to doe it or a sicke patient aduised to walke many turnes in his chamber findes a desire in his heart though vnhabilitie in his bodie to doe that which he is directed vnto This an holy Father founde in himselfe and therefore hee prayeth to God after this sort Da quod iubes Domine iube quid vis Giue me Lord power to doe that which thou commaundest and then commaund what thou wilt Dauid sawe by the light of Gods spirit wherein true blessednesse did consist namely in the obseruation of Gods lawe willing was hee to attaine that blessednesse but seeing that his wayes were not Gods wayes nor his thoughts Gods thoughts hee obseruing his owne wanderings desires to bee directed in the good wayes When thou hearest saith Augustine this interiection of wishing then acknowledging the word of wishing laye aside the pride of presuming For who can say that hee desires that which hee hath so in his owne free-will that hee can performe it without any helpe If then a man desires to doe that which God hath commaunded hee must desire God to giue that which hee hath commaunded For of whom else should hee desire it but of the Father of lights from whom as the holy Scripture affirmeth doth come euery good and perfect giâ—t This then is as much saith that holy Father as if Dauid should say I haue learned of thee O Lord my Maister that it is necessarie to keepe thy commaundements I none desire thine helpe that I may keepe them for thou giuest both the will and the decide according to thy good pleasure The like to this hath the Prophet Ieremie chapt 10. 23. O Lord saith hee I knowe that the way of man is not in himselfe neither is it iâ— man to walke and to direct his steps Salomon saith the heart of man purposeth his way but the Lord doth direct his steppes Prou. 16. 9. Dauid againe saith the steppes of man are directed by the Lord Psalm â—7 23. And therefore hee prayeth after this sort Psalm 86. 11. Teach mee O Lord thy way and I will walke in thy truth O knit mine heart vnto thee that I may feare thy name The word directed in the originall signifieth to strengthen or to establish noting thereby his owne and all mens insufficiencie either to knowe affect beleeue or obey Gods will much lesse to continue therein vnlesse it please GOD to giue assistance Out of this prayer of Dauid we may obserue 1. The infirmitie of man to doe that which is pleasing to God 2. The desire of the godly to doe that which may please God 3. The confession of the godly that without Gods assistance they can performe no good thing 4. The meanes which are to bee vsed for the keeping of Gods commaundements namely the consideration of our owne weakenesse and prayer to bee directed in the wayes of God and that therein wee may walke vntill our dying daye ¶ Vers. 6. Then shall I not be ashamed when I haue respect to all thy commaundements THis verse hath an excellent dependance on the former there hee desired to bee directed by God here he sheweth the benefit of that direction namely that hauing respect vnto all Gods commandements he should neither be ashamed as some translations read it nor confounded as others haue it In the 22. verse he desireth God to remoue from him shame and contempt here he sets down the meanes to auoide both
successe in our affaires or see his loue in our correction and in exercising our faith 8 The people of Israel are said to feare God when hee destroyed their enemies and spared them This fruit we must haue in vs of all Gods works as well as they They did not onely feare but also beleeue which sheweth their feare to be godly for that feare onely is godly which is mingled with faith Then whatsoeuer feare wee haue it is nothing except it either confirme vs in the loue of the word or else doe turne vs thereunto that so we may beleeue 9 It is the Lord that smiteth the hearts of his enemies and giueth courage to his children as pleaseth him Ioshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were throughly perswaded then would wee neuer feare in any good cause then could not the policy nor power of men dismay vs. Againe wee would be warie to deale against any of Gods children least while we striue against them we resist the hand of the Lord. 10 Ioseph might haue had many excuses when he laid vp the mony in Pharaohs house as that hee had Gods people to prouide for hee could not be espied yet did the feare of God truly grafted in him stay him from vnfaithfull dealing It may bee noted then that the feare of God causeth obedience and though wee might seeme to haue excuse and though we could escape the iudgement of men the law is not giuen to the iust but to the vniust If then the commandement onely doe keepe vs in obedience we haue not receiued the spirit of God if then we will either trust others or be trusted our selues let vs teach and learne this feare of God In that Ioseph would not deale vnfaithfully with a tyrant wee learne to vse iustice toward the wicked contrarie to the Familie of loue who because they thinke all things are theirs therefore it is lawfull to come by them as they can In that Ioseph would doe nothing without Pharaohs consent wee learne to doe nothing without those ordinarie meanes that God hath appointed CHAP. XXIX Of Friendship familiaritie familie and Fathers THe friendship with the wicked is such that to saue themselues they wil endanger their friends as we see in the King of Israel with Iehosaphat 2. Chron. 18. 19. 2 Wee must beware that wee neuer further sinne but if wee loue God wee must loue them whom God loueth and hate them whom God hateth Psalme 15. 4. 139. 21. 22. how dare many then hand ouer head and without choise bee friendes and ioyne in league with Gods enemies Prouerbs 29. 27. 3 We may haue familiaritie with some in whom though there be no great loue of religion yet there is no misliking of religion nor loue of heresies But our acquaintāce must be in outward things wee must beware our league proceed neither to the worship of God nor matter of mariage 4 The sinne of the master of the familie indangereth the state of the whole familie as wee see in Abimelech 5 It is the duty of seruants to couenant with their masters that they may so serue them as that they may serue God 6 When wee haue met our friends and haue done our ciuil dutie of salutation we must not there rest but proceed to talke of spirituall matters that we may edifie one another 7 He is a diuell that is euill among good but he is good that is good among euill 8 We become often hardned in our hearts in the companie of the godly because wee presume too much one of the goodnes of another 9 It is a good thing to haue the acquaintance of a good man for a good cause 10 Moses taketh Aaron and Hur with him knowing his owne infirmities though otherwise we see hee was a man of rare graces and great strength So it is often saide of the Prophets that they had euer some with them and the Apostles are sent by two and two to preach that one might help another Christs also sometimes takes Peter and Iohn not that he had neede so to doe but because he would leaue vs an example which we must follow being ready to vse all helps for our infirmities which the Lord shal offer vnto vs. We must not stay in our selues but vse the aduice of others for this cause it is saide that two haue better wages than one and that if one fall the other may raise him vp Where we see that when men agree together one grace of God doth set on fire another and the more the better if they consent together for a threefold cord is not easily broken yea though wee take such to vs as are inferiour to vs in gifts yet if they be faithfull the Lord by them may helpe vs as Hur was farre inferiour to Moses and yet Moses was strengthened by him And where as Moses in prayer takes but two with him wee learne to make a choise of our companie for that but few being faithfull may more profit vs and preuaile with God than a great multitude which haue but a shew in them 11 Great is the loue of nature Ioseph could not dissemble it for that hee was faine to bee alone that he might more freely breake foorth in teares to his breathrē Yea euen that rough Esau when he saw his brother Iacob a farre off his heart melted in him And like as no affection of loue and liking is so vehement whilest it lasteth so no contention is so bitter and so deadly as that of brethren A Christall broken will neuer be set together againe and there is no water will prooue so exceeding colde as that which hath been once heate Wherefore let men endeuour by all meanes to cherish naturall affection and the rather for that the spirit of God prophecieth that in the last dayes men shall want naturall affection 12 Fathers wee commonly count and call them of whom wee are by nature or vnder whom we are by gouernment whether ecclesiasticall or ciuill or behind whom we are in age and in gifts Augustine consesseth he rebelled against his father in heauen when he refused the instruction of his mother on earth for though thē saith he I could not see what shee did yet now I see that thou O Lord speakest and not shee alone and thy instruction was refused when her teaching was neglected Needfull it is then for fathers to bee taught of God who for that they bee fathers are to bee heard wherein they doe teach from God Ciuill fathers are carefully to furnish themselues with knowledge that they may learne to know when to strike and when not to strike for if they strike when God doth not command them what are they better than murtherers If they strike not when God commandeth what doe they but charge vpon themselues the sinne and punishment of others 13 That our spirituall fathers had need of God to be their teacher
to folfow it 586 Seeking of God 836 Sermons â—6 twice on the Sabbath 563 SeruaÌ„ts their maisters dutie 163 177 their dutie to their maisters 784 Shame and shamefastnes 851 Shepheards and heardsmen 306 Sicknes in minde how cured 5 794 all are sicke 793 their impatiencie to be borne with 7 rules for them 34 to visit the sicke 275 what they should doe in their sicknes 640 715 Signe of grace 170 how it differeth from a figure 138 Silence in meetings not good 5 not too strict 64â— Similitudes of things naturall and better knowne applied to things diuine and lesse knowne vnto vs 11 12 15 16 18 20 21 29 4â— 4â— 244 245 247 262 264 285 613 100 â—52 162 164 166 174 874 875 876 877 294 265 636 640 651 652 655 656 659 661 673 676 682 685 689 693 7â—4 710 713 717 752 722 776 785 79â— 793 802 809 813 819 822 829 Simplicitie godly 715 Sinceritie 161 209 Sinne to finde out specialll sinnes 5 and to confesse them 10â— 484 cause of it within vs 30 in what respect worldlings leaue it 616 fearefull to make a sport of it 626 secret sinnes 37 262 272 610 5â—1 secret sinnes not repented of 461 sinnes not equal 631 euery sinne hath two reasons for it 670 the death of it in the faithful 682 first motions of sinne must be crucified 467 particular sight and loathing of speciall sins 475 wisedome of Gods children to preuent sin 514 of three things which may keepe vs from it 697 two heads of many sinnes 703 ripenes in sins 712 foure companions of sin 7â—0 the cause of the losse of many blessings 786 dominion of it 527 528 presumptuous sinnes 852 to leaue sinne and to repent 85â— differ 858 to leaue it not sufficient 304 sinne of apostacie and fiue reasons to disswade therefrom 627 A maruellous great prerogatiue to be freed from the bondage of sinne 90 we must deale with our sinnes as the iudge doth with malefacters 4â—9 Singing of Psalmes with feeling 30 Sleepe triall therein 36 Slothfulnes 1 Sobrietie at all times required 769 214 Societie 14 of the wicked ought to be shuâ— ned 610 612 â—93 Gods children how sweete 458 Sophistrie of the diuell 734 Sorrow two extremities in it 16 not to delay sorrow for sin 29 worldly 265 godly sorrow 282 signes of it 284 it must be continued 286 it is the way to heauen 285 foolishly put off 95 Soule the consumption thereof 4â—7 starued 846 847 Speech good in meetings required of dutie 647 to speake pleasing things and serue the time 750 Spirit of God comes by the word 12 two workes thereof 13 singularitie of spirit 37 religion vnprofitable to those that want the spirit 241 precepts of not quenching the spirit 242 testimonie of it 875 of faith 484 of cheerefulnes 556 Spirituall man must haue an alteration 42 Superstition 35 41 it breaketh off loue in all estates 801 popish superstition described 345 Surmises euill against others 263 666 Swearing 659 790 Swine who be 455 T TO be taught of God 469 temptation 37 702 47 when and how it breeds 39 wee must not yeeld in it 865 866 how to know whether wee be tempted 816 why many are ouertaken therewith 300 how we conspire with Sathan therein 876 how God tempteth vs 813 what it may teach vs 874 resistance of it a signe of grace 874 dispute not with Sathan 874 Terrors of minde sudden 48 Thanksgiuing 812 of al sacrifices most acceptable 40 483 to God for feeding our soules 177 it was a chiefe exercise of Dauid 458 459 How a Christian may say vnto the Lord I am THINE 449 Thoughts euill resting in the minde how dangerous 267 why Gods children are often exercised therewith 27â— euill thoughts on the Sabbath depriue vs of the fruit of Gods worship 171 two kinds of thoughts 704 what Satan doth suggest into men 748 Conscience of thoughts 543 Theefe on the crosse 794 notes markes of faith in him 693 Time the â—ithe of it to Gods worship 1â—5 To redeeme it for good meditations 471 Tinder the efficacie of it in our nature 676 Trauelling on the Sabbath 167 Tree of life Adam had it for a signe 133 Troubles necessarie to feele them for foure causes 439 Two things sustaine vs in our troubles 508 Trust. 29. to trust onely in God 494 Truth how we ought to speake it 622 Truth and peace go together 728 how God punisheth such as receiue not the truth in loue 802 3. kinds of truths 818 V VAnitie both of life and religion is deceit 501 Vertue two speciall fruites of it 260 Visitation of the sicke 275 Vnbeleefe the godly often troubled with it 95. why we see it not 5â—7 how it is shewed vs. 549 Vngodlines 41 Vnmercifulnes how great a sinne 837 Vnthankfulnes 41 punished 269 cause of it 678 Vse of the creatures 41 813 Vaine-glorie 518 Why God visiteth his dearest sernants 445 Visions how farre to be beleeued 41 Vowes rash 822 what a vow is 477 two things hinder vs from holy vowes 478 to vow against drunkennes 479 Vowes in baptisme must be remeÌ„bred 477 against Whoredome Ibid. 41. Vowes in holy purposes 397 Vsurie 41 Vulgus how it may be taken 667 W WAiting on God properties thereof 17 Wanâ— to lament it in others 457 Wantonnes ends in wickednesse 727 799 468 Watchfulnes 703 527 two causes of watching ouer our hearts 616 304 Way in it three things to be considered 703 euill way two things to be considered therein 416 The way of lying what it is 411 why it is so called ibid. the good way must be chosen ibid. Wearines in good things 531 453 Warfare of a Christian. 531 29â— 298 Description of a wicked man and why he is so called 450 451 Wicked their societie to be auoided 610 how they walke in sinne and know it not 614 the diuell helpes them in meditation 463 punished 699 Wickednesse and wantonnesse 468 Wife how the husband should gouerne her 124 Will free 525 how accepted for the deede 61 Wisedome how to hold it fast 609 what it is 625 99 how the faithfull are wise 124 461 our owne wisedome to be suspected 57 Difference betweene true and false wisedome 414 415 Wits the diuell chuseth the best for his seruice 62 Witchcraft 468 aduertisement against it 42 how cured 822 consulting with witches is to aske counsell of the diuell 578 581 Wonders to beware of 822 Word of God 649 549 preparation to heare it 42 true arguments of Loue thereto 453 the power of it 282 283 857 it is a treasure and hidden 289 few loue it therefore 290 wherfore so many neglect the word 462 how it is found before it be sought 291 famine of it 791 loue to it 440 5â—4 44â— it is necessarie for safe direction 475. to keepe it in a good conscience bringeth wisedome 466 it yeelds most profit pleasure and glory 457 whole felicitie therein 470 direction thereof safe 475 why Gods word is wonderfull 410 it neuer
properties thereof 244 Flesh what it is 289. 224. how it must be kept vnder 808. combat betweene it and the spirit 221. 225 Fooles who be 625. diuers kindes of follie 732 Forgetfulnes the cause of it 609 Fornication 501 See Adulterie Why God seemeth somtime to forsake his children 397 39â— Frailtie to be borne with 545 Friendship Rules to bee obserued therein 14 with whom it should be made 624 Friends not profiting in godlines 857 Free-will 477 525 Freedome of ioy and freedome of sorrowes 484 Fruites 12 Furies 589 G GIfts extraordinary 15. of the spirit 694 Glorie vaine 273 God his patience mercie 694 his countenance 544. to see feele it 662 two notes of his goodnesse 847. three notes of his fauour 680 his works 748 his Temple 804 his iudgements â—â—â— no flying from it 6â—8 his Anger and wrath 696 his word the power and priuiledge thereof 8â—8 his prouidence 466 850 Godlines 533 hard to come to 466 the mirrour of it 525 true godlinesse and religion to be preferred before all worldlie things 383 two speciall things to attaine true godlinesse 466 godlie often troubled with vnbeliefe 495 Blasphe mers of the godly 3. â—orts 419 Good name 264 261 259 Good workes 15 See Workes Gospell what it is 72 88 772 824 the triall of our loue to it 766 contempt thereof punished 649 â—24 How it is said to kill 20 Grace 649 692 decay of Gods graces how dangerous 15 what miserie grace doth free vs from 38 what good things it maketh vs to enioy 381 the fruites and effects thereof 381 382 the price of Grace Ibid. the rarenesse of it 382 the continuance of it ibid. Hee which is once in the estate of Grace shall bee in the same for euer 398 how God takes away one grace from his seruants and puts another in the roome thereof ibid. Griefe 25 7â—8 522 for sinne 15 242 for other mens sinne 457 good to bee grieueed 102 681 griefe because wee cannot grieue 194 Gripings fallen in the bodie 2 H HArdnes 716 79â— the cause thereof 16 57 two kinds thereof 255 a great plague 718 to haue a feeling thereof is good 681 Haruest 165 Haste to doe good things 36 800 too great haste hurtfull 2â—1 Hatred of sinne 320 Health not to attribute it to Physicke 639 Hearing of the Word 72. the best hearing 708. how wee must heare 196. 34â— preparation thereto 709. 53. profite thereby 59. how manie sorts of hearers and what to bee obserued therein 834. 835 Heart 1â— 5. 271. 115. two causes of watching ouer it 24. nourishing of euill in the heart 171. fainting of it 6â—1 circumcision of it 70â— In ofâ—ering our selues to Gods seruice wee must search and digge deepe into our hearts 387. Fiue marks of an vpright heart 387. 388. he must haue a sound heart that would haue sound happines 38â— The description and properties of a sound heart 386. 415. 416 Hell the tâ—rmens of it 658. 695 Helpe in neede 728 Heresie â—7 45â— 471. dangerous 720 why men detest it not 472 Hereâ—ikes 529. how different from Christians 54. Ciuill conuersation of heretikes 454. They are discouered by the crosse 455. why so fewe heretikes conuerted 467 Holie Ghost of the sending of it 216 See Spirit Hope 497. 754 Humilitie 18. 796. 467. true 28â— in the godlie 269 a speciall grace 825 86â— from whence 8â—0 the meanes of it two â—34 3â—5 want of it hindereth in godlinesse 520. phantasticall 270 Hypocrisie 19. 140. 574. grosse and close 266. Markes 717. vnâ—ased 8â—0 Triall of it 44. kindes 202. how it differeth from godlines 715 Hypocrites God hath a quarrell against them 386. hee loathes their seruicâ—s ibid. they liue in continuall danger ibid. I I Dolatrie occasions of it to bee aâ—oyded 220. Idlenesse is occasion of sinne 646. of stâ—alth 78 Iealousie godlie ouer our selues a thing most necessarie 510 Iests 20. foolish â—estings 52 Ignorance of the people must make the Ministers warie 209. 15â— of old age 685. cause of disobedience 733 the Saints bewaile it 501 Ignorance a cause to humble vs 475. wilfull ignorance and voluntarie perdition 473 Ignorance and error differ 869 Imaginations if rouing dangerous 467 Impatiencie 7. 8. the cause of it 704. a good meditation against it 674 Impenitencie the causes of it 781 Impietie discouered 764 Impudencie how it commeth 79â— of our time 848 Incredulitie in Gods children 537 Infidels haue no good name â—61 Infirmities to see and to bee grieued for them 727 Iniurie how to beare 727. what are to be borne 730 Iudgement 727. what strengthen it 19 how to attaine to it 175. who are hastie therein 202. corrupt iudgement 466. day of iudgment 648. 657. how it is said to be neere 658. sudden 7â—8 three things in it 65â— consideration of them 469. foure reasons approuing Gods iudgements to bee good 414. iudgement for the word of God 406 a visible iudgement of God 501 Iusticiaries 103 Iustification by Faith 678. 848. Arguments of it 243 Iustice two Courts of it 679 Ioy 323. true 46. sweete 986. of a good conscience 693. to the Worde 14. tryall thereof 16. it may be lost 248. Difference of the godlie and godlesse therein 31. Two kindes of it 725 Ioy of saluation how great 293 to labour for it 294. two sortes of ioyes in receiuing of the Word 294 K KIngdome diuerslie taken 287. none shall appeare in it which make not an entrance on Earth 289. What must be solde before wee can possesse it 302. Kingdome of CHRIST how to know where it is 221 Keyes of the Kingdome committed to all Ministers 288 Knowledge 664. â—4 general 20. their knowledge purâ—lind that either know little or knowing neuer so much doe practise nothing 474. to what end God giueth knowledge 410. the vse and abuse of knowledge ibid. true where and how to finde it 6â—4 wrought by the Spirit 229. how confirmed 498. sinnes after it 10â— to sinne against it a tempting of God 8â—6 why wee profit not thereby 196. corrupt kindes of it 721 Knowledge ministeriall 453 L LAw of God 138. what it is 72. why giuen to all 132. morall and naturall differ 154. morall before Moses 829. morall and ceremoniall how abrogated 133. how to be preached 59. difference of the Law and the Gospell 889 Learne what a christian should specially desire to learne 396 and where ibid. League none with the wicked 611 Libertie to take heede vnto it 10â— 457 outward libertie brings inward bondage 468 Libertines against them 380 Lies 659 Life and the shortnes of it 659 it is but the present time 660 Light refused for darknesse â—73 Loue a true token of it 14 520 of God 113 695 4â—4 545 of our brethren 685 of the word 87 766 arguments of our loue to God 454 456 natural loue must giue place to heaueÌ„ly loue ibid. we may not loue that best which the world esteemes best 516 to loue God onely as wee bee taught in his word 49â— duties of loue 160 how
to loue best 516 how to loue superiours equall and inferiours 120 Loue of the creatures hinder 20. carnall loue 637 Lust remedies against it 635 M MAdnes the cause of it 20 Magistrates how they may winne the peoples fauour 260 they must be men of wisedom 38 haue a care of Gods glory pray for the people 778 their sinne most dangerous 79â— siâ—s of the people cause euill Magistrates 53 Markes of Gods children 25 See children of God Mâ—riners that sâ—ile on the Sabbath 164 Matrimonie notes to know whether it be of God 20 consent of parents 21 choise in it 742 the spousage before knowne by the light of nature 122 the end of it 806 Meanes 27 of saluatioÌ„ 42 all good meanes must â—e vsed 615 â—70 we ought to attend thereoÌ„ 736 neglect therof a tempting of God 674 by what meanes wee draw to God 690 to keepe vs from sin 7â—8 the vertue power of the meanes in God 844 meanes of least shew bring greatest graces 290 Mediatour who it is 80 how dangerous to appeare before God without him 694 Mediocritie 29 Meditation 615 159 574 564 in labour 4 how we be hindred therein 10 commodities of it 22. rules for it 23. of Christ his death 19â— of death in or on the word 450. to redeeme the time for it 471 Meditation must be continued 459 we will alwaies meditate thinke on the things we loue 459 Melancholy Satan and it disquiet afflicted soules 257 Memorie helpes for it 23 â—5 447 Mercie 209 of God 9 522. the rich mercy of God to the faithfull in opening their eyes when many millions are left in darkenesse and miserie 503 it is either in giuing or forgiuing 697 to the poore 69â— how it worketh in the wicked 247 to whom the mercies of God are dearâ— 782 Merit 509 Messengers of God how they binde and loose 877 must be prepared for trouble 747 their euill life how dangerous 752 messengers of Satan within vs. 306 Minde 52 cast downe 95 distempered 482 Ministers 24. the necessitie of theÌ„ â—39 â—40 the vse whereunto they are appointed 341. their dutie first to reade and studie 342. secondly to teach the word â—43 how where what he must teach 344 when 345. to pray for himselfe and the people 345. thirdly hee ought to liue a godly life â—46 fourthly hee ought to teach priuately as well as publikely 347 how a Minister may â—â—â—e 347. Miniets the porters of heauen 288. meanes to bring vs to Christ. 288 Ministers and Auditors are not alwaies alike 448 Ministerie 24 646 the haste of young men to it 24 the dignitie of it 747 the necessitie of it 340. whether a man may desire it 52. negligent in it 752 790 sufficiencie for it 546 couetous in it 735 Miracles giuen in mercy and in iudgement 736 Mirth 25 the way to godly mirth 724 Morall and Ceremoniall 132. See Law To know things morall and ceremoniall 138 Mortification goe together with remission of sinne 105 Mother 76 three good mothers breeds three euill daughters 830 Motions secret vnto sinnes 108 the spirit restraines euill motions 89 the godly are not free from euill motions 681 we must watch ouer them 703 the first motion to sinne must be crucified in vs. 467 why so few good motions come to vs 522 sudden motions to good 476 Motes what sinnes are called motes and what beames 632 Multitude to follow is dangerous 704 Murmuring the policie of Satan therein 26 how common in our daies 249. remedies against it â—51 758. how readie we are in our daies to murmure 815 N NAme good name how pretious 259 260. See good name Nature good and euil 29 natural men measure others by theÌ„selues 715 they count all spirituall things as paradoxes 457 Necessitie two kindes thereof 166 Neighbour who is our neighbour 79 O OBedience what it is 50 to the word 826. it must be free 44 triall of it 544 strict obedience to be laboured for 292. popish obseruations and workes of supererogation in the point of obedieÌ„ce confuted 393 Occasion of euil must be auoided 25 263 Offences 721 47 74 90 702. small sinnes great offences 727 Oppression 780 Order necessarie in all things 833 Othes 75 476 P PApists 3 673 disquieted in minde 96 rest in the worke wrought 689. neuer felt the power of Christ his grace 787 popish obiections against the Gospell 802 popish superstition 455 Papists goe beyond carnall Protestants in outward things 805 455 How papists follow Peter 483. papists may not be spared for their ciuill honestie 455 Popish Doctors of reason 520 PareÌ„ts immoderate loue 2â— follie 258 for what cause the Lord afflicteth parents in their children 277 their consent in mariage 743 consideration in correcting their children 798 Pastors the â—inne of the flocke their sinne 259. their office 772. See ministers Patience 6â—9 759 56â— triall of it 25 properties of it 254 vnder the crosse 761 768 the vse of Gods patience 694 Peâ—ce three-fold 7 of minde 97 of conscience 209 false peace ibid. of the wicked 6â—0 of the Church 542 People their dutie to their Magistrates 76 to their Ministers 349 Perfection God lookes not for it at our hands 390 Periurie how men fall into it 333 Persecution 670 popish persecution how great 791 Perseuerance 496 694 721 116 in the vse of the meanes 15 764 a sure triall both of knowledge and faith 510 Pâ—ruert who they be that peruert others 730 Physition properties of him 794 Pittie who are to be pittied 25 Plague 79â— boldnes and fearefulnes in it 2 extremities 104 plague threatned 790 for the contempt of the word 513 A perfume for christiaÌ„s against the plague 444 Pleasure 653 734 how we may take pleasure 726 vse of it with restraint 7 9 of sinne 323 Pollution the polluted person polluteth all things 189 Policie of the world euill 838 Polygamie 586 Posteritie care thereof 798. Iehosaphat punished in his posteritie 462 Posts on the Sabbath 165 Pouertie the cause and vse of outward want 26 Poore 261 zealous in defence of them 258 poore in godlines 784 collections for them on the Sabbath 161 Praise 27 733 749 Preaching with prayer before after 272 the power therof 283 708 sincere bring men to Christ 139 needfull by sea 164 distinguished from catechizing 664 the onely meanes to worke faith 690 346 173 Preachers how they winne fauour 8â—1 how they should carrie themselues 358 247 a true marke of a faithfull Preacher 375 See Minister Prayer 2 38 when to pray 26 to offer vp our prayers to God albeit in perplexitie of spirit wee know not how to pray 484 publike for the sicke 34 want of it cause want of faith 177 what it is 90 a remedy in temptation 873 how it is hard and what doth season it 507 619 how profitable 776 motiues thereunto 777 the more grace a man hath the more need he hath to pray 46 47 it is the best sacrifice 8â— priuate prayer necessarie 501 rules for prayer 562 563