vp for the finishing and closing vp of the diuine seruice And indeede because they are briefe and set forth very notable doctrine Therefore they were most meete for the conclusion and closing vp of all If men would learne to pray vnto God and craue for any mercy and blessing at his hands loe here bee excellent platformes of true heartie and earnest prayers if men would giue thanks for blessings receiued or for Iudgement escaped or for deliuerance from wicked vngodly men here be most worthy examples and directions Againe if men would finde comfort in temptation troubles and affliction and learne with patience to beare them there is no part of the Bible more sweete and comfortable then this booke of the Psalmes therfore it should be our delight and study and we ought to spend the more time in reading and in meditating of so worthy a Booke according to that of our Sauiour Search the Scriptures because that wil bring a man to true happinesse in the end Psal 124. Verse 1. If the Lord himselfe had not beene on our side c. The Argument of the Psalme THis Psalme is a thanks-giuing to God for his great mercy in preseruing his people placed as the Stories do shew in the midst of the Gentiles and heathen people and as a flocke of sheep in a wilde forrest or in respect of the multitude as a Citie compared to a mightie kingdome being compassed on euery side with the Kings of the Assyrians The people of Israel as a sheepe among many wolues the Egyptians the Ammonites the Ishmalites the Moabites who Sathan had stirred vp with deadly hatred to vexe and persecute them seeking by all meanes to roote out them from off the earth that thereby hee might vtterly deface and abolish the word and worship of the Lord. This danger Dauid saw and thanked God which had preserued his people from the rage of many Lyons and Dragons which notwithstanding that they neuer ceased to seeke their destruction yet all that they went about was in vaine And what a miracle was this that this people could so long continue notwithstanding the malice and rage of so many deuils Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lord their God for so mightily preseruing defending and deliuering them from the violence of so many Nations and Kingdomes hating them and persecuting them on euery side If the Lord himselfe had not beene on our side now may Israel say If the Lord himself had not been on our side when men rose vp against vs c. Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered thē from the hands of their enemies and how miraculously he had preserued that kingdome and also to praise God with him for the same which words are not to be restrained to Dauids time onely for the Heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floods of water whereof hee speaketh here ready to ouerflow them therefore seeing he mentioneth heere no one kind of deliuerance it seemeth that he meaneth in these words of thanksgiuing to set forth whatsoeuer God had done for the succour and deliuerance of his people at any time before Wherein he sheweth as it were in a glasse the dangerous estate of the Church from the beginning that the faithful may learn to know that it hath not been preserued by the strength and pollicy of man but by the miraculous power hand of God and therefore in their troubles and afflictions should alwaies fly to God for help and succour Israel signifieth the people of God let vs acknowledge thē that there is no way for Gods people to escape the hands of their enemies but by the help power of God and that he will haue the praise and glory therof to be giuen to him alone This praise can none giue vnto God but the true Israel hauing experience both of their owne weaknesse the force and power of their enemies the dangers past and of the mercifull helpe and protection of the Lord. Hence wee learne that it is our dutie to binde our selues by solemne couenant promise to God Solemne vowes a christian dutie that so he deliuer vs from misery trouble affliction iudgments punishments and from vnreasonable men that then we will offer vnto him prayse and thankesgiuing call vpon him serue and worshippe him all our dayes Gen. 28.2.21 Iacob vowed that if the Lord would bee with him in his iourney to keepe him and defend him in it hee would then build an house to God and worship him there Iosias made a couenant vnto the Lord and all the people with him Psa 1.16.14 31. to serue the Lord who did deliuer him from the curse of the Law Dauid did often vse this to binde himselfe by couenant to serue the Lord hee payde his vowes hee made to God So Iephtah vowes vnto the Lord that that hee would offer sacrifice vnto the Lord who gaue him victorie Iudg. 11 30. And though the matter of his vow was vnlawfull yet his vow to honor God was the fruit of his faith Well then seeing it is not onely lawfull but our dueties euen to make solemne couenant vnto God that if he shall be fauourable vnto Sion and build vp the walls of Ierusalem that if he shall deliuer vs from any misery iudgment or affliction whatsoeuer that then wee will bee carefull to honour God and to bee thankfull to his Maiestie Let vs then make this couenant with the Lord our God let vs vow obedience and newnesse of life and let vs say with Dauid Psal 119.106 I haue sworne and haue stedfastly purposed to keepe thy righteous iudgement Let vs euen take a solemne vow of our owne soules that by the grace of God wee will haue more care to prayse him to honor him to serue him to call vpon him And so accordingly let vs be mindfull to performe the same for the Lord will require alll the vowes we make vnto him First this may stirre vs vp to consider what a solemne vow and promise wee haue made in Baptisme that is to forsake the diuell and all his works the vaine pompe and glory of the world that wee will forsake sinne and Sathan so as we will not bee led nor ruled by them yea that wee will manfully fight vnder the banner of Christ Iesus become his faithfull souldiers and seruants vnto our liues end Secondly sworne seruants Not onely are we bought to bee Christs seruants but also wee are sworne for Baptisme as on the part of God it is a seale of the couenant of grace to confirme that promise of remission of sinnes which God hath made to vs in the blood of Iesus Christ So on our parts it is a solemn resignation of of our selues and our seruice to the Lord wherin we giue vp our
and if you will goe through all the examples of the Booke of GOD yee shall finde that they who haue beene greatest in Gods estimation haue beene alwaies smallest in their owne eyes the heart which hath receiued most from GOD euer thinks least of it selfe The deepe waters of the proude haue gone euen ouer our soule Thus Dauid setteth out the afflictions and calamities of the Church and of the godly whom the world doth not onely hate but cruelly persecute whereby wee may see that it hath not onely a greedy desire but also power to hurt murther and destroy Sathan likewise goeth about like a raging Lyon seeking whom hee may deuoure that we fall not therefore euery moment into desperation or otherwise perish it is because hee is greater which is in vs then he which is in the world as Dauid saith If God had not beene with vs our enemies had swallowed vs vp quicke A proud man his owne punishment But here is the iust recompence of his pride Let the proud bee ashamed saith Dauid He would faine haue honour or preheminence which God wil not giue vnto him he flyes shame and contempt but God shall powre them vpon him The consideration of this serues to humble the pride of man Sith they are but men of clay why waxe they proud to oppresse others It was a very worthy warning which a certaine Ambassadour gaue once to Alexander the Great That flyes and wormes at length should eate the flesh of Lyons If proud men considered this that they are but earth and that shortly their beautifull bodyes will become carkasses to bee eaten by wormes it would abate their naturall pride by which they trample dowme others poorer weaker then they vnder their feete and when they shall goe the way of all flesh they shall then say What hath pride profited vs 2. Cor. 10. and what hath the pompe of riches brought vs to When they shall see that all the dayes of their life they haue wearied themselues in vaine and then shall be plunged into irreuocable and intollerable torments These are fooles The miserable condition of a proud man and of all fooles the greatest they set themselues as parties against the Lord for hee resisteth the proud not considering that hee is stronger then they and they cannot stand before him the Lord is the most high God but it is not height makes a man stand before him none so sure to stand in his sight as they who are humble and little in their owne eyes to them hee giueth grace where it is the iust recompence of the proud that because they vsurpe to bee before all others the Lord puts them behinde all and casteth them downe to the lowest roome for mounting to the highest A notable example hereof wee haue in that Pharesie who was not so farre before the Publican in his owne estimation as hee was behinde him in the account of Christ who iudgeth of things according as they are Here then wee must put a difference betweene sinnes of pride and sinnes of infirmitie hee that of rebellion and pride departs from Gods Commandements not so hee that sinneth of weaknesse in whom euery sinne committed increaseth a griefe for sinne a hatred of sin and a care to withstand it for to these there is no condemnation these are not vnder the Law but vnder Grace mercy alwayes waits on them as a refreshing Medicine to restore them when of infirmitie they fall But as for the wicked who sinne are proud impenitent in their sins the curse of God is vpon them though it be not seene at the first but like a moath or secret consumption it eates them vp it shall deuoure their substance and shall quickly turne their glory and prosperity into shame and confusion First let vs therefore consider and that seriously that all worldly pompe all thy brauery thy gay attyre and all thy vaunting of it in the world Eccles 1.2 all is but vanitie vanitie of vanities all is but vanitie This was the foot of Salomons saying who knew too much of this by experience and no question but the like conclusion a number of proud Gallants make in the world who haue delighted to see and follow fashions so long till all is spent and then hauing nothing cry out when it is too late All is but vanity and vexation of spirit and a most vaine thing to vaunt it so in pride therefore let vs lay this to heart 1. Cor. 7.31 that the time is short and the fashion of this world passeth away See this vanitie and it will abate thy pride Secondly learne to know thy selfe throughly remember thou art but a man therefore mortall frayle flesh thy body an house of clay why then wilt thou O vaine and mortal man bestow so much cost vpon thy rotten carkasse and pamper it vp in iollitie and in the meane time neglect thy soule Remember whosoeuer thou art of what degree soeuer that of Dauid Lord what is man or the sonne of man as if hee should haue sayd Lord man is nothing yea vanitie it selfe and lesse then nothing as Dauid speaketh elsewhere Yea remember with thy selfe that it is not all thy pride shall make thee to be respected but rather ridiculous to the world and in the ende breede sorrow to thy selfe In a word remember the saying of the Prophet Esay Esay 2.22 Mans breath is in his nostrils and wherein is hee to bee accounted of As if the Prophet had answered In nothing Obiection But I doe but as the most doe who follow the fashion Exod. 23.2 Answere Thou must not follow a multitude to doe euill Now it is a great euill and a grieuous sinne to bee giuen ouer to follow fashions it being expresly forbidden in the Word of God Be not conformed to this world Rom. 12.28 or Fashion not your selues according to this world Therefore to conclude Pride is a most accursed and damnable sinne Esay 28.13 Woe to the crowne of pride it shall be troden vnder feete Psa 119.21 Cursed are the proud Pro. 16.18 Pride goeth before destruction Pro. 18.12 and a haughtie spirit before a fall Esay 5.14 Before destruction the heart of man is haughtie their glory and their pompe shall descend into hell Reade Woe vnto them that are wise in their owne eies Dan. 4.30 to 37. vers 21. Psal 124.4 Gen. 19.24 Ezek. 16.49 50. Reuel 18.4 5 6 7 c. Esay 10.5 to 20. and 13.11 and prudent in their owne sight Remember how wonderfully Sodome Babylon and Tyrus came downe for their pride The Deuil throwne downe from heauen to hell for his pride in all which is set downe the terrible iudgements of God against pride Let women read with shame Esay 3.16 to the end I meane the proud Fizgigs of this age who decke and trimme the body beyond their calling and abilitie Reade Ier. 44.10.11 12 where as the Apostle would haue
all outward things to his hearts wish Zacheus had mercy enough when saluation was come to his house hee neuer got so fast before as now he forgoes restores he was neuer compassed with mercy till now though he was a great rich man neuer so rich as now when he was impouerishing himselfe to entertaine Christ in his house and heart Iacob when he saw Iosephs face his best beloued Son now saith he I haue enough let me now dye seeing I haue seene my sonne Iosephs face how much more shall we haue enough to see the face of the well-beloued Sonne of God yea and God himselfe in that wel-beloued one appeased and fully pacified Simeon hauing seen Christ with his eyes and held him in his armes Now Lord said he let thy seruant depart in peace for mine eyes haue seen thy saluatiō but to see christ by the eye of faith hold him in our hearts will make death much more welcome to vs we shal think we haue enough the sweet sense of it will frame the mouth to speake plentifully of it as our Prophet doth in this place neither can any good heart either lightly account or speake slenderly of such a mercy neither content it selfe with slight meanes to get it or with superficial phrases in holding it In a word if once wee can claspe hold on this mercy of God in pardoning our sinnes we could desire euen to liue no longer in this world were it not to come to a more full sense fruition of it Where hee addeth from henceforth and for euer by rhese words he sheweth that this vigilancy of the Lord our God ouer vs is not temporall but eternall according to that which he sayd before in the first verse of this Psalme they shall remaine for euer Let vs learne therfore out of this Psalme that our constancy and perseurance consisteth in this that we are defended by the power and prouidence of the Lord on euery side Verse 3. For the rodde of the vngodly cometh not into the lot of the righteous lest the righteous put their hand vnto wickednesse HEre the Prophet plainly decalreth that the people which rest vnder this defence and protection are afflicted and subiect to all miseries and calamities as touching the flesh although they be compassed about with high and mighty mountaines as touching the spirit as Sathan can neuer surmount yet touching the flesh and the old man they lye open on euery side to the darts of Sathan and of the world for God by these means will afflict and exercise the flesh that sinne and the foolishnesse of the flesh may be mortified in them and that spirituall wisedome and the inward man may increase this is the cause why we are according to the flesh as a broken hedge and as a citie Whose walles are cast downe and so lyeth open to the enemy on euery side Hereof cometh intollerable blasphemyes cruell torments and bloody slaughters of the Saints of God for the flesh hath no walles no munitions to defend it but the spirite therefore the flesh is in danger to all stormes and tempests as the Prophet Esay sayth which haue sayd vnto thy soule bow downe that we may go ouer thou hast layd the body as the ground and as the street to them that went ouer These afflictions wee must needes suffer and by patience ouercome them and withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in the assured hope and trust that the Lord will neuer forsake vs but that wee are in the bosome of the Father and are closed within most sure and strong holds so that now although our goods our Wiues our Children yea our liues also be taken from vs yet wee shall neuer bee spoyled of our Christ by whom we are so surely defended that in the middest of all our tentations hee will make a way for vs to escape or else giue vs strength to beare them Blessed is the Man who indureth tentation Iam. 1.12 for when hee is tryed hee shall receiue the Crowne of life which the Lord hath promised to them that loue him Thus wee see what consolations the holy Ghost setteth forth vnto them which beleeue the word for vnto such as looke for a better life then this is all things are here full of calamities and miseries death followeth death as Saint Paul saith and we continually die one temptation followeth another vntill at the length by the death of the flesh all miseries shall cease and haue an end This verse therfore admonisheth vs that wee must suffer many troubles yet so that at length wee shall be safe and set at libertie from them although not in this life yet in the life to come as this verse full of consolation doth promise vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and aflict vs for if wee behold the same with our outward eyes what can be more false yea the contrary seemeth to bee most true behold our Sauiour Christ was hee not so forsaken hanging vpon the Crosse that the rod or scepter of the wicked rested vpon him did it not rest likewise vpon the Prophets the Apostles and orher holy Martyrs this matter then if we consider it with our outward eyes hath another meaning then the words doe import for they promise that the Scepter of the wicked shall haue no power ouer the godly and yet all Stories and examples doe testifie the contrarie therefore the holy Ghost calleth vs backe to the purpose and counsell of God reuealed in his word and commaundeth vs to weigh and consider not what we suffer but what is decreed with the Lord in heauen and he that can so sequester himselfe from the beholding of his afflictions and tentatfons and yeelde himselfe wholy to the will of God and there rest is a right diuine yea hee that is ignorant hereof in true diuinitie knoweth nothing at all for what knoweth he which is ignorant that God is such a God as will not suffer the godly to bee oppressed of the wicked For seeing he hath said I am the Lord thy God he will neuer suffer that which is his owne to bee wrested either by the world or by the gates of hell out of his hands if he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on things inuisible is true diuinitie and true spirituall wisedome indeed Whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked and loueth the iust ergo he will damne and destroy the wicked and will deliuer and saue the iust And heere we see that which is the chiefest thing in all Psalmes and Prophets to spring out of the first precept I am the Lord thy God Now haue we to learne how wee may apply this verse rightly and to our great comfort for
he turned Water into Wine so in the other will hee turne all sorrow into ioy To haue ioy without griefe is the condition of them who are glorified in Heauen to haue griefe without ioy is the condition of them who are damned in Hell I meane to bee without sence and hope of ioy but the godly on earth haue their ioy mixed with griefe and griefe tempered with ioy and albeit sometimes they want the sence of ioy yet doe they neuer want all hope and expectation of ioy They that sowe in teares shall reape in ioy Reasons mouing vs to mourning And to moue vs yet more to this mourning disposition let vs consider two things the euill we incurre if we mourne not and the good that shall ensue to vs if we mourne for the sinnes of others As for the first amongst many wayes whereby the sinnes of other men become ours If wee mourne not for other mens sinnes they become ours 1. Cor. 5.1 2 3 4 5. this is also one if we know their iniquities and bee not grieued therewith And therefore are the Corinthians reproued that they sorrowed not for the incestuous man that was among them by so doing they were defiled by his sinne and became one polluted Lumpe with him Ezek. 9. all the chapter And Ezekiel not onely in Iudgement determined vpon the committers of sinne but of such also as mourned not for sinne They are inuolued in the same Iudgement as partakers of the same sinnes by reason that they mourned not for them And as for the great good wee get by mourning for the sinnes of the Wicked If wee mourne many blessings follow it Matth. 5.4 whereby they dishonour the Lord our God it is also euident Blessed sayth our Sauiour are they that mourne for they shall be comforted When the Heauen waters the Earth in due season there followeth a fruitfull encrease but when the Earth waters the Heauen then shall follow a more plentifull Haruest of spirituall Comfort And this is done when a sinner powres the teares of his penitent Heart into the Bosome of God Then the Heauens are vvatered by the Earth For the teares of the godly fall not to the ground but the Lord gathereth them like most precious pearles vnto him and puts them in his bottle and they bring still increase of comfort to such as shed them They are sowne like good Seed on earth the first fruit whereof is reaped on earth but the fulnesse thereof in Heauen In trouble it is expedient to looke vnto the end thereof Worldlings wrestle for their corruptible Crowne as vncertaine whether they shall obtaine it or no but it is not so with the Christian we runne not as vncertaine we are sure Rom. 8.17 that if wee suffer with Christ Heb. 12.11 wee shall also reigne with him Though for the present no trouble be sweet yet is the end thereof most comfortable and wee are by the eyes of Faith to looke vnto it lest our present manifold Tentations driue vs to impatience For as hee that goeth through a strong running Water is in danger to fall and to be drowned by reason of the dizzinesse of his Head or Braine vnlesse hee fixe his Eyes vpon the Bankes euen so shall wee be readie to faint in Affliction vnlesse wee looke to the comfortable end thereof If wee shall looke to Lazarus vpon the Dunghill and Ioseph in the Prison what can we iudge them but miserable men But if wee consider their end we shall see the one in Abrahams Bosome and the other raigning in great glory vnder Pharoah in Egypt Then shall we say Verely there is fruit for the righteous and we shall find it true which here the Prophet sayth They that sowe in teares shall reape in ioy Verse 7. He that now goeth on his way weeping and beareth forth good seed shall doubtlesse come againe with ioy and bring his sheaues with him HOw could the state of the Church or the passage wherein it walketh vnder the Crosse be more liuely expressed whereby we may learne so to arme our mindes that wee lose not that Laughter which by Faith we haue apprehended but may encrease and waxe strong and feele this Laughter more and more in vs. For Faith and the life of Christians is not Hypocrisie but the Christian life is that which is here described that is to be exercised with Tentations and Afflictions vnder the Crosse and to apprehend the Word This is our true Vnion wee must dayly encrease because of the Flesh the World and the Deuill which doe exercise vs with continuall Tentations For except in these Dangers wee haue recourse vnto the Word and Prayer wee are gone The Crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that wee may dayly grow more and more towards perfection To goe forth and weepe and to carrie Seed for so the Holy Ghost calleth it It cannot be then but that a Christian must needes bee such a Sower as must reape not in Laughter but in bitter Sorrow and Teares But thou wilt say Where is then the Laughter which is preached to the Redeemed whereof Dauid spake a little before in the Spirit For looke how much Faith thou hast so much Laughter thou hast also But sometimes this Laughter is lost and turned into Mourning yet are wee not forsaken for the Promise is sure and certaine and the Victorie ouer Sinne Hell and Death is ours but yet in hope notwithstanding so long as we are in this life we remaine alwayes in teares and mourning as Christ sayth Ioh. 16.20 The World shall reioyce but you shall sorrow but your sorrow shall be turned into ioy Psal 30.5 Heauinesse may endure for a Night but Ioy commeth in the Morning Eccl. 3.1.4 To all things there is an appointed time a time to weepe and a time to laugh a time to mourne and a time to dance All times are limitted by God to the faithfull but first for sorrow and then for ioy onely the godly men truely reioyce with sound and lasting ioy My seruants shall reioyce Exo. 15.27 and yee shall be ashamed My seruants shall sing for ioy of heart Isa 65.13 and yee shall crye for sorrow of heart and howle for vexation of Spirit The stranger shall not enter into his ioy Pro. 14.10 And it is called the ioy of Gods people Thus the Scriptures euer limit this ioy to the saithfull Let them that seeke the Lord reioyce Therefore if they sorrow Psal 40.16 they onely shall out-grow their sorrow and their sorrow shall bee turned into ioy as Christ promised the Apostles Isa 35.10 The redeemed of the Lord shall returne and come to Sion with prayse and euerlasting ioy shall be vpon their heads Isa 61.3 they shall obtaine ioy and gladnesse and sorrow and mourning shall flye away Christ hath appointed vnto them that mourne in Sion Beautie for Ashes
vndefiled as the Temple of the Holy Ghost and that our Soules may be defended cherished and tendered as the apple of thine Eye Keepe vs Lord this Night from all euill which may happen eyther to our Bodyes or our Soules extend thy Goodnesse toward all those that depend vpon vs or wee on them Giue vs quiet sleepe and rest and when wee shall awake let all our thoughts and cogitations be holy Meditations on thee and thy Law Blesse vs O Lord all the Nights and Dayes of our Life and at the end thereof send vs a blessed departure and afterward a ioyfull resurrection vnto Life eternall Graunt vs these good things most mercifull Father and all other needfull Graces not onely vnto vs but vnto all thy deare Children throughout the whole World euen for Iesus Christ his sake in whose Name we further call vpon thee as hee hath taught vs in his Gospell saying Our Father which art in Heauen c. ¶ A priuate Morning Prayer O Blessed Lord God great in Power fearefull in Iudgement and rich in Mercy which bindest and no man looseth and looseth and no man bindeth I yeeld thee most humble and heartie thankes for that of thy fatherly Goodnesse thou hast vouchsafed me this last Nights sleepe in peace and rest and againe loosing the bands wherewith I was tyed hast giuen me power to see this Morning Light Now O Lord I beseech thee powre vpon me this Day the Dew of thy Blessing that through the operation of thy gracious Beames I may bud forth and beare the fruits of true Faith in my life and conuersation Continue this goodnesse and mercie towards me and by thy power rayse me from the deepe sleepe of all vnrighteousnesse Discharge me from the works of Darknesse and cloath me with the armour of Light that I may walke honestly as in the Day and liue soberly righteously and godlily in this present World Mortifie O my God all corrupt affections in me pardon my innumerable sinnes Fill mee this day with thy grace that I may spend it to the honour of thy Name Set a watch before my mouth and order my lips that I may vtter nothing vnaduisedly eyther before thee or men Keepe my senses within their limits direct my will to that which is good and order my iudgement for the accomplishing of those things that appertaine to my Vocation O Lord I beseech thee preserue and keepe my senses safe and sound that I be neyther corrupted by prosperitie nor cast downe by aduersitie nor be too fearefull of thy Iudgements or too bold vpon thy mercy but graunt me grace O mercifull Lord that I may apprehend all things that come from thee with a Religious contented Minde and in the end of my dayes by a liuely Faith may ioyfully arriue in the Land of Promise the Kingdome of Heauen through the merites of Iesus Christ my onely Sauiour and Redeemer Amen Amen ¶ A priuate Euening Prayer O Most holy Father and my gracious God which giuest vnto all sorts of men the chearefull light of the Day that in thine assistance they may follow their honest Vocations and likewise sendest the silent Night that then they may rest their wearied Limbes and busied Mindes and so returne their due thankes for thy Goodnesse I sinfull Creature adore and prayse thee for the totall summe of all thy Mercies whereof I haue beene this Day partaker O Lord I am vile looke not vpon mine vnworthynesse folly and wickednesse but appease thy anger iustly conceiued against me and forgiue what hath beene amisse in me this day or at any other time euen for his sake who is thy welbeloued Sonne and my deare Aduocate Pardon the sinnes and offences which I haue committed this Day in thought word and deede eyther against thee or my Neighbour Giue me grace to water my Couch with Teares in vnfayned Repentance for all my former sinnes and grant that I may so passe the residue of my life as that in regard of thy Iustice I may retaine a holy feare to stand alwayes in awe of thee and in regard of thy Mercy conceiue sure hope neuer to despayre or distrust in thee O Lord keepe me this Night both in Soule and Body that I may with the next Light ioyfully rise againe bee thankefull vnto thee and carefully walke in my Vocation and Calling to the glory of thy holy Name and the good of my Brethren amongst whom I liue for Iesus Christ his sake in whose Name I further pray vnto thee saying Our Father which art in Heauen c. FINIS A TABLE DIRECTING where to finde the chiefe Matters contayned in this Booke A. ACcesse The godly haue free accesse to the King of Heauen when they please Pag. 322 Accomplishment Wee must looke as well to the accomplishment and end as the beginning of Gods workes 392 Aduersarie See Enemie Aduersitie See Trouble Afflictions Turne to the good of the godly 97. They humble vs for Sinne 99. Gods Name a Sanctuarie for vs in them 115. The fruits of them 122. They are but short 190 196 355. God hath set a time how long they shal last 192. which should worke patience in vs 193. Impatience in them dangerous 198. We must endure them constantly 199. Our Nature abhorreth them 326. They are no testimonies of Gods anger 334. Comfort against inward affliction 340. and outward 341 Amendment The amending of our liues brings endlesse comfort 131 Apparrell The vanitie of Brauerie gay Attyre and Apparrell 78. Fashion followers therein taxed 80 B. BAckward It is dangerous to goe backward in matters of Religion 204 Baptisme What a solemne Vow we haue made in it 10. wherein wee are made sworne Seruants of God 10 11. And haue receiued Wages aforehand of seruices to bee done 12. which God will require at our hand 14 Beginning A godly beginning without going forward auayles vs nothing 202. The end of a Christian better then his beginning 330 Beleeue The endlesse comfort of those that beleeue in Christ 131. The separation Christ will make betweene Beleeuers and Vnbeleeuers 143. Where a few true Beleeuers are for their sake all the multitude are called Gods people 155 Blessing The way to true blessednesse 152. They are blessed that keepe Gods Commandements 224. The godly make least esteeme of outward Blessings 170 Body See Preseruation Brauerie See Apparrell C. CHild of God neuer at one stay 210 Christ a powerfull Sauiour 56 Christian Different courses of the Christian and Worldling worth noting 329 Church The Rage of the Churches Enemies described 45. To what the Church may be compared 46. Gods prouidence limitteth the time in which it shal suffer and no longer 113. None can hurt it 159. What the state thereof is 161. since the Apostles time there haue been deceiuers in it 241. The troublesome estate of the Church causeth mourning in the godly 370 Cittie See Beleeue Commandements They are blest that keepe Gods Commandements 224 Come The wicked come farre different from the godly