their Covenant with God Now unlesse wee doe joyne the inward with the outward we may fast but the Lord seeth it not wee may afflict our selves but hee taketh no notice wee may cry and boule but cannot make our voyce be heard on high But when God seeth the workes of them that fast that they turne from their evill way yea that they strive to turn and seek him with all their heart then hee will turne to them his bowels of compassion doth yerne towards them and I will have mercy on them saith the Lord. After the time of the Fast is ended eat and drinke but moderately For if you then shall glut your selfe it will put your body and soule much out of order Secondly your Fast being ended hold the strength which you not that day as much as you can keepe your interest and holy acquaintance which you have gotten with God and with the holy exercises of Religion Though you have giveÌ„ over the exercises â—â— the day yet unloose not the â—ent of your care and affections against sinne and for God It is a corruption of our nature and it â—â— a policie of Satan to helpe it forward that like some unwise â—arriours when they have got the day of their enemies wee â—ow full of presumption and severity by which the enemy taketh advantage to recollect his forces and comming upon us â—â— looked for giveth us the fosse not the overthrow we are too apt after a day of humiliation to fall into a kinde of remissenesse as if then we had gotten the mastry whereas if Satan fly from us if sinne be weakned in us it is but for a season and but in part and especially if we stand not upon our watch Satan will take occasion to returne and sin will revive in us I 〈…〉 few Cautions â—ouâ—… excellent but neglected duty â—â— Fasting 〈…〉 body although it must be 〈…〉 downe yet it must not buâ— destroyed with Fasting It musâ— not be so weakened as to be disabled to performe the workes 〈…〉 your ordinary Calling In private Fasts you must 〈…〉 be open but as private as conveniently you may â—ever not the inward from 〈…〉 outward Thinke not to merit by yoâ—… Fasting aâ— Papists doe Presume not that presently up on the worke done God must grant your asking as Hypocrites doe that say to him we have fasted and thou dost not regard it You may and must expect a gracious hearing upon your unfained humiliation but as for when and how you must wait patiently faith secureth you of good successe but neither prescribeth unto God how nor yet doth it make hast but waiteth his leisure when in his wisedome hee shall judge it most seasonable CHAP. VI. Of the Sabbath IF it bee the Sabbath or Lords day you must remember to keep it holy according to the Commandement For this cause First put a difference betweene this and the other six dayes even as you put difference betweene the bread and wine in the Sacrament and that which is for common use And that because it is set apart for holy use by divine institution For as the Seventh day from the beginning of the Creation untill the day of Christs blessed Resurrection so our Lords Day which is the day of the Resurrection iâ— morall and by divine institution The Commandement to keepe an holy rest upon the Seventh day after six worke dayes which is the â—…stance of the fourth Commandement remâ—â—neth the same And Adam â—o doubt by the instinct of incorrupted nature which yeeldethâ— time for Gods honour and â—o lemne worship he knowing thaâ— God finished the Creation in six daâ—es and rested on the seventh might by discourse of his reason have judged one day in seven the fittest time to bee dedicated to his service But certaine hee could not bee either that God would have one day in Seven or which of those dayes he would have set apart for rest and for holy use Wherefore it pleased the Lord of the Sabbath by a positive institution to determine that the Sabbath should bee one day in Seven and that from the beginning of the world unto the Resurrection of Christ it should be the Seventh from the Creation but as it shall appeare by the change of the day under the Gospell after the Resurrection hee appointed it to be kept the Seventh from thence by vertue whereof wee now keepe the Lords day a holy Sabbath to the Lord So that to keepe a day holy to the Lord and to keepe that day which the Lord should appoint is absolutely morall as all the other Commandements are according to the light and Law of nature And in particular the keeping the Seventh from the Creation till the Resurrection and the Seventh from the Resurrection ever since to the end of the world was to them and is to us a morall duty immediately binding the conscience and is no way alterable by man because it is set apart by Diuine institution That there was such an Institution I shall evidently prove For the Sabbath was sanctified by God and was to be observed by his people from the beginning of the world when there was no distinction of Iew and Gentile untill the writing of the morall Law I know some deny this but without good ground For wee haue reason to thinke that ever since the Creation Time hath beene divided by weeks whereof the seventh day is the boundary as well as by Moneths and Yeares And this reason of the Commandement He blessed the Sabbath day and hallowed it importing the prime institution did concerne Adam and all before the Law as well as since This was a received opinion amongst the ancient Iewes that this Feast did belong to all Nations from the beginning of the world And the Fathers observed it before Moses And though there be no mention of the Saints observing of it before Israels going out of Aegypt yet where there is an Institution there it must in charitie be presupposed that it was observed of the godly except the Scripture deny it which it doth not but doth imply the contrary For the Sabbath day is spoken of before the re-delivering of it in the Mount as of a solemne day ordained before and wel known to the Iewes Tomorrow saith Moses is the rest of the holy Sabbath unto the Lord. And againe he saith The seventh day which is the Sabbath Moreover the Apostle doth intimate that the rest of the Sabbath was kept from the beginning of the world This be said of the Sabbath before the pronouncing and writing of the Law And when it was written God wrote and placed it in the heart of the ten Commandements as that which by the holy exercise thereof and keeping it holy should give life to the keeping of all the rest The reasons of the fourth Commandement doe as well urge the observing of it to all men at
all times as to the Iewes It was also reserved in the Arke with the other ten and is one of the Commandements mentioned in the new Testament as parcell of the Royall Law of which S. Iames saith Whosoever shall offend in one point hee is guiltie of all he meanes the ten Commandements hee understands the fourth Commandement for one else he would not say all Wherefore albeit there are some things that have particular reference to the Iewes in the written Law as the reason taken from bringing them out of the Land of Aegypt which concerneth us onely by Analogie and albeit the circumstance of time in respect of which day of the Seven was alterable but by the Lord of the Sabbath removing it from the seventh of the Creation to the day of Christs Resurrection yet there is not any of those tenne Commandements which is not morall and of morall equitie But some object The observing of the weekly Sabbath was a signe betweene God and the Iewes that they might know that the LORD did sanctifie them therfore was abrogated by Christ with other Ceremonies Answ I â—â—â—gh every Ceremony determinable in Christ was a signe yet every signe was not a ceremony to end at Christs death All signes and types of justification by Christ to come were nailed on the Crosse with him but signes of the worlds preservation also declarative and probative signes and arguments of sanctification together with the type of rest and glorie did not end at Christs death there being as much use of them to us now as was to any other before Obiect They object farther All Sabbath daies are abrogated by expresse termes Col. 2. 16. Answ Hee speaketh there of none but Leviticall Sabbaths for marke it he saith they were shadows of such things to come whereof Christ was the body verse 17. But the weekely Sabbath had no more shadow or reference to Christ than any other of the ten Commandements Obiect They yet object No man must esteeme one day above another for conscience sake Rom. 14. 5. Answ No such thing can be concluded thence For the Apostle warning both strong and weake Christians not to offend nor bee offended one with another would have each doe as they should be fully perswaded in their owne minde and not judge or despise each other but in what things in every thing no but onely in things in their owne nature indifferent or for the time tolerable be instancing in meaâ—s and dayes But I deny the fourth Commandement ever to have beene of the number of indifferent things If yet they say If the fourth Commandement be moral why doe you not keep the day which the Iewes did I answer Keeping holy a Sabbath or the Sabbath is absolutely morall and the principall intention of the fourth Commandement but the keeping it upon that day which is intimated in the Commandement or the keeping of this day practised now by us became a morall duty that to them this to us because by a Divine positive institution God had appointed that day to bee observed by them and since that he hath appointed this to bee observed by us Now sith that the Lord of the Sabbath hath ordained another day in so doing he hath caused though not an abolishing yet some change of the Law which hath caused the former to cease and bindeth us in conscience to observe this That it was the will of our Lord and Saviour Christ that we should since his Resurrection keepe for our Sabbath that first day of the weeke on which he arose it may easily appeare to any whose judgements are not corrupted with prophanenesse of heart or are not clouded with selfe-conceit and prejudice For in that he arose on that day and appeared divers times on this our Lords day to his Disciples before his Ascension and did on this day being the day of Pentecost fill his Disciples with the gifts of the holy Ghost they being assembled together this giveth a preeminence to this day and a probabilitie to the point The Apostles who followed Christ and delivered nothing but what they received from Christ and whose determinations were infallible did observe this Day as a Sabbath The Apostle Paul staying seven daies at Troas might haue chosen any of the other dayes for the people to assemble to heare the Word and receive the Sacrament but they assembled to receive the Sacrament and to heare the Word upon the first day of the weeke which is our Lords day Moreover the keeping holy of the Lords day hath constantly and universally from the Apostles downeward to vs beene observed amongst Christians in all places and in all ages Now the approved practice of the Apostles and of the Church with them recorded in Scripture carrieth with it the force of a precept and argueth divine institution Moreover the Spirit of GOD honoureth this day with the Title of Lords Day as he doth the Communion with the Title of the Supper of the Lord What doth this argue but as they both have reference to Christ so they are both appointed by Christ The Spirit of Christ knew the minde of Christ who thus named this day Secondly being coÌ„vinced of the holines of this day the better to keepe it holy when it commeth you must on the weeke dayes before the Sabbath or Lords 〈…〉 remember it to the end that none of your worldly businesse be left undone or put off till then especially upon Saturday you must prepare for it Then you must put an end to the workes of your Calling doe whatsoever may be wel done before-hand to prevent bodily labour even in your necessary actions that when the day coÌ„meth you may have lesse occasion of worldly thoughts lesse incumbrance and distractions and may be more free both in body and minde for spirituall exercises Thirdly you your selfe and as much as in you lyeth all under your authority must rest upon this day even in earing time and in haruest the space of the whole day of foure twenty houres from all manner of workes except those which have true reference to the present dayes works of pietie mercy and true â—…ssity not doing your owne waies not â—â—nding your owne pleasures nor speaking your owne words Obiect If you obiect that some understand this place of the day of Atonement and yeerely fast spoken of in the beginning of the Chapter Answ Many Interpreters understaÌ„d it of the weekly Sabbath yet suppose it should be understood of the Sabbath of Atonement I urging it onely to prove the externall rest it serveth for my purpose for these two differed not in their externall rest except that in the day of Atonement they abstained from meat and drinke untill even Vpon all other Gods Sabbaths and holy feasts the children of Israel were forbidden not all worke but onely servile worke But neither on the weekly Sabbath nor on the day of Atonement might any manner
the matter of their soules or bodies of the things of this life or of that which is to come God freeth them from all carefulnesse and would that they should free themselves there-from God would have you use all good meanes for this life but without taking thought for to morrow about what you shall caâ—e what you shall drinke what you shall put on or what shall become of you and yours another day He would not have you to be so distrustfull of him as to take the care of afterward the care of successe from him upon your selfe eating out your heart with doubt and feare till you find it But his wil is that when you have done what you can with a chearefull and ready mind that you should leave the whole matter of good or ill successe to his care In like manner GOD would have you to use meanes to save your soule but when you have so done and continue so to doe he would have you care no further He would not have you to doubt and feare that all shal be in vaine and to no purpose or that you shall not be saved not withstanding He would not that you should discourage and enfeeble your heart by taking thought about the issue of any trialls and temptations that may befall you before they doe come for that is vaine nor yet when they doe come for that is needlesse In such cases you need onely to serve GODS providence in the use of the present meanes of Salvation gaining as much grace and strength as you can against such times improving that grace and strength which you have in such times of tryal but touching successe either how much grace and comfort you shall have or when you shall have it and whether you shall hold out in tryall in the evil day or be saved in the end you must not trouble your selfe through doubtfull and distrustfull feares You must trust God with these things also For our â—aviour prohibiteth his Disciples all trouble that might arise through feare of ill successe in the profession of Christianity And S. Paul easeth himselfe of this trouble and feare committing his soule and the issue of all his tryals unto GOD saying I know whom I have trusted and I am assured that he is able to keepe that which I have committed to him against that day He is confident in God for good successe in his whole Christian warfare so should you Now to disswade you from all carefulnesse and to perswade you to rest secure in God touching the particular events of all actions and touching the finall and happy event and good successe of your Christian profession Consider these reasons 1 shewing why you should not care eagerly and inordinately for earthly things 2 Why you should not take thought about any thing whether earthly or heavenly First informe your self throughly that all earthly things are of little worth very fading and transitory likened when they are at best to the flower of grasse Wherefore they cannot be worthy of your carefull toyle or carking about them It is extreame folly for man being indued with reason to set his minde upon that which is little or nothing worth in comparison nay whieh as Salomon calleth riches is not which is but of short coÌ„tinuance and onely for bodily use while he hath it which also is cast by God unto the wicked even to his enemies rather than upon the godly Secondly Inordinate and immoderate care of earthly things is exceeding hurtfull For besides that it breedeth many foolish and hurtfull lusts which drowne men in perdition it doth hinder the care of things spirituall and heavenly It causeth that either a man shall not come at all to the means of Salvation or if he come to the Word Prayer Sacraments good company and good conference it causeth him to depart without spirituall profit It will cause a man to erre from the saith and to be altogether unfit for death and unprepared for his latter end For when any one part draweth more nourishment to it selfe then it ought some other parts must needs be hindred in their growth And when the strength of the ground is spent in nourishing weeds tares or corn of little worth the good wheate is pulled down choaked or starved He whose cares are too much about the earth his care will be too little for heaven Next Consider the reasons Why you must not care at all about successe of your lawfull indevours any more then by Prayer to commend them to God First because it is to usurpe upon Gods peculiar right to trench farre into Gods prerogative divine taking his sole and proper work out of his hands For care of successe and of what shall be hereafter is proper to God Secondly It is a vaine and bootlesse thing when you have diligently used lawfull meanes for any thing to take thought for successe For who can by taking thought adde any thing to his stature or make one haire white or blacke Vnderstand the like of all other things Thirdly every day bringeth its full imployment with it together with its crosses and griefes so that you shall have full work enough for your care to endevour to doe the present dayes worke holily and to beare each present dayes affliction fruitfully and patiently you have little reason therefore to eat out your heart with taking thought of future events and of what shall be tomorrow Fourthly It is altogether needlesse to take thought about the successe of your actions for successe is cared for already by God One whose care is of more use and better consequent than yours can be You are cared for by one who loveth you better than you can love your selfe who is wisdome and knoweth what is better for you and what you most need better than your selfe who is alwaies present with you who is both able and ready to doe exceeding abundantly for you above all that you can aske or thinke even God who careth for meaner creatures than you are who also is your GOD your heavenly Father of whose care you have had happy experience who in times past cared for you when you could not carefor your selfe who hath kept you in and from your mothers belly who before you were ordained you to Salvation Who in due time gave his onely begotten Sonne for you and to you as appeareth in that now he hath given you faith hope in him love to him It is your God and Father who hath commanded that for the present and for for hereafter you should cast your care and burthen on him having withal made many gracious promises that he will care for you that he will sustaine you and that hee wil bring your waies to passe What wise man will clogge himselfe with needlesse cares Fiftly Carefulnesse and taking thought of successe
with the Father Iesus Christ the righteous Who by being made a curse for you hath redeemed you from the curse of the whole Law Therfore from the curse due unto you for your greatest sinne Consider this againe can the sinne of a finite creature goe beyond the pardon of an infinite Creator Can a sinne in some sense finite deserve beyond the satisfaction of a price for value every way infinite Howsoever it is impossible for a notorious sinner yea for any sinner by his owne power or worth to enter into the kingdome of Heaven Yet know what is impossible with man is possible with God Is any thing too hard for the Lord Hee can alter and renew you and give you faith and repentance he can make these things possible to you that beleeve yea all things are possible to him that beleeveth I you will say if I did beleeve Why what if yet you doe not beleeve It is not hard with him you comming to his meanes of faith you harkening to the precepts and promises of the Word considering that the God of truth speaketh in them I say it is not hard for him in the use of these meanes to cause you to beleeve Wherefore neither greatnesse of sinne nor multitude of sinnes should because of their greatnes and multitude make you utterly despaire of salvation or feare Damnation When once you can beleeve or but will and desire to obey beleeve the greatest matter of feare is past I know if you never had sinned you would not feare damnation Now to a man whose sinnes are remitted his sinnes though sin dwell in him are as if they were not or never had beene For they are blotted out of Gods remembrance I even I am he saith God that blot out thy transgressions for my names sake and will not remember thy sinnes And who is like thee saith the Prophet that pardoneth iniquitie c. hee will have compassion upon us he will subdue our iniquities and will cast all our sinnes into the bottome of the Sea A debt when it is paid by the Surety putteth the principall out of debt though he payd never a peny of it The holy Ghost speaketh most comfortably saying that God doth finde no sinne in them whose sinnes are pardoned In those dayes and at that time saith the Lord the iniquitie of Israel shall be sought for and there shall be none and the sinnes of Iudah and they shall not be found but how may this be he giveth the reason for I will pardon them whom I reserve If you beleeve that God can pardon any sinne even the least you have like reason to beleeve that God can pardon all yea the greatest for if God can doe any thing he can doe every thing because he is infinite He can as easily say thy sinnes are forgiven thee all thy sinnes are forgiven thee as to say Rise and walke He can as wel save one that hath beene long dead rotten and stinking in his sinne as one newly fallen into sinne For he can as easily say Lazarus come forth as to say Damsell I say to thee Arise Lastly to make an end of removing this fear I ask thee who art troubled with the greatnesse of thy sinnes past and with feare that they can never be pardoned how stand you affected to present sinnes Doe you hate and loath them Doe you use what meanes you can to be rid of them Are you out of love with your selfe and humbled because you have harboured them to GODS dishonour and your owne hurt And doe you resolve to returne from your evill wayes and to enter upon an holy course of life if God shall please to enable you and is it your heartie desire to have this grace to be able And are you afraid and have you now a care lest you fall wittingly into sinne then let Satan and a fearefull heart object what they can you may say though my sinnes have beene great and hainous for which I loath my selfe and am ashamed yet now I see that they were not onely pardonable but are already through the rich mercy of God pardoned For these are signes of a new heart and a new minde Now to whomsoever GOD giveth the least measure of saving grace to them hath he first given pardon of sinne and will yet abundantly pardon For he saith Let the wicked forsake his way and the unrighteous man his thoughts and let him returne to the LORD and he will have mercy upon him and to our God for he will abundantly pardon SECTION 3. Removing the feare that riseth from doubts that God will not pardon THere are others who make no doubt of Gods power they beleeve hee can forgive them but they feare yea peremptorily conclude that hee will not pardon them and that because they be Reprobates as they say for they see no signes of Election but all to the contrary I answer these thus When your Consciences are first wounded with a sense of Gods wrath for sinne it is very like that before you have beleeved and repented you cannot discern any signes of Gods favour but of his wrath for as yet you are not actually in state of grace and in his favour And oft-times after a man doth beleeve though there be alwaies matter enough to give proofe of his Election yet hee cannot alwayes see it If you be in either of these estates conceive the worst yet you have no reason to conclude that you are Reprobates It is true that God before the foundation of the world fully determined with himselfe whom to choose to Salvation by grace to which also hee ordained them and whom to passe by and leave in their sinnes for which he determined in his just wrath to condemne them But who these be is a secret which even in point of Election the Elect theÌ„selves cannot know untill they be effectualâ—y called nay nor being called untill by some experience and proofes of their faith holines they do understand the witnesse of the Spirit which testifieth to their spirits that they are the children of God and doe make their Calling Election which was alwayes sure in God sure to themselves But in point of reprobation namely that God hath passed them by to perish everlastingly in their wickednesse no man living can know it except he know that he hath sinned the sinne against the holy Ghost that unpardonable sinne For God calleth men at all ages and times some in their youth some in their middle age some in their old age yea some have beene called at their last houre Now let it be granted that you cannot by search into your selves finde the signes of effectuall calling which yet may bee in you though your dimme eies cannot perceive them Nay suppose that you are not yet effectually called here is no cause for you utterly to despaire and say you are Reprobates How know you
also in praying much for peace unto him who is the God of peace the Father of mercies and the God of all consolation then shall you have peace and much good shall be unto you For it is GOD that speaketh peace to his people wherefore assuredly his answer to him that asketh peace will be an answer of peace even this peace which passeth all understanding GOD shall give you peace and with it glory even a glorious peace Thus having directed my Pen not onely to you in particular in this tract of peace but sith it is judged fit to be publike both in this and the other directions to a daily walke unto all other that need and desire it you may see the excellency of peace together with the impediments furtherances and meanes of peace Shâ—nne the Impediments improve the furtherances and I dare assure you that albeit in this life you may still feele a conflict betweene faith and doubting betweene hope and feare and betweene peace and trouble of minde yet in the end you shall have perfect peace and in the meane time though I cannot promise you to have alwaies that peace which will afford you sense of ioy yet God hath promised that you shal have that which shall keepe your hearts and mindes in Christ And what would you have more Thus I have endevoured to satisfie your godly desire I have of purpose written much in as few words as the points in hand would well beare I did it the rather not onely because writing is tedious to mee but because I know that you are established already in these truths wherefore these may be sufficient to helpe you unto distinct notions of the most necessarie things that belong to a Christian life and to put you in remembrance I have omitted many allegations of Scriptures and have forborne to write out most that are alleaged It was partly for haste partly for mine owne ease and partly because it would have made this Booke to be too big for a vade mecum to carry about with you but I considered that you are much conversant and well read in the Scriptures and you may turne to the places both in the line and in the marâ—ent for you will finde that for the most part the life of each point in hand lyeth hid in the Text of the Scripture alledged I thanke God I have reaped much benefit to my self in studying and Penning these directions I pray God that â—ou may reap much good in reading of them Now the God of hope fill you with all ioy and peace in beleeving And the God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the Sheepe by the bloud of the everlasting Covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen A Table of the chiefe things observable in this BOOKE A DOubts of Gods love because of grievous Afflictions removed 554 In what cases God usually doth not Afflict his children 559 The ends why God doth grievously Afflict his children 563 A Caution in becomming All things to all men 215 How to walke with God Alone 184 Fit meditations when we Apparell our selves 21 Rules how to Apparell our selves 22 Cautious to the directions about Arising and apparelling 27 How to Awake with God 19 Fit meditations when wee Awake and arise 21 22 B Fit meditations at going to Bed before sleepe 180 When a man loveth Brotherly 234 Benefits of Brotherly love 233 How Brotherly love is expressed 235 Meanes to live and love Brotherly 239 Motives to Brotherly love and communion of Saints 242 C How a man should carry himselfe as before God in his particular Calling 55 Difference betweene Care and Carefulnesse 384 Adescription of lawfull Care ib. A description of Carefulnesse ib. True properties of provident care whereby it is differenced from Carefulnesse 387 c. When Cares of this life are inordinate 393 Gods children should not take thought or be carefull about any thing 396 Disswasives from carefulnesse 399 Why no man should be Carefull about earthly things ibid Why no man must care about successe in any thing 401 The evill effects of Caring about successe in any thing 405 Meanes to be free from Carefulnesse 409 The condition of a true Christian even when he hath sinned differeth from that of a formal Christian when he sinneth 688 How a man should be have himselfe in all Company 213 How a man should make good use to himselfe by all Company 218 Meanes of good speech and carriage in all Company 225 Rules wherby a man may well order himselfe in evil Company 228 How to be kept from infection of sin by bad Company 231 How to demeane a mans selfe in good Company 234 What is to be done after a man hath beene in Company 244 Motives to Brotherly love and Communion of Saints 242 How a man may know that he hath beene sufficiently humbled and prepared for Conversion 630 None can know that the time of his Conversion is past 542 None must bee troubled though they know not when nor by whom they were Converted 631 What grace God giveth in the first Conversion 686 What Conversion and true repentance is 474 Men over-gone with trouble of Conscience are most unfit to iudge of their owne estate 767 An excellent helpe to peace of Conscience in the former câ—se 765 c. When the Conscience is troubled it is good to lay it open to some faithfull and skilfull Christian ibid Rules touching opening a mans state to others when the Conscience is troubled ibid How to keepe the Conscience tender 480. 679 How to walke as in Gods sight under Crosses in all adversity 273 Rules how to passe by or beare lighter Crosses 274 Rules how to beare all Crosses 275 Of bearing Crosses thankefully 313 Of bearing Crosses fruitfully ib D How to begin the Day well 28 29 How to walke in the sequell of the Day after it is well begun 53 How to end the Day well 179 Reasons why naturally all are unwilling to Dye 585 Reasons why some are more fearefull to Die than others ibid Causes why Christians are too unwilling to Dye 587 Helpes against feare of Death 588 Difference betweene the sinning of the regenerate and unregenerate 688 E Rules for Eating and drinking 64 In what order a man should ascend to the knowledge of his Election 518 Whence it is that the Elect may backeslide aud how farre 685 The Elect never fall from the first infused grace 688 Some thinke they Endevour to doe well yet doe not 324 What Endevour is in generall ibid Some thinke they Endevour not when yet they doe 326 What is true Endevour ibid A mans Endevour in some caseâ— may be as true when yet he cannot performe it as in some other cases when he can performe it to the full 327 The
1 King 9. 4. f Luk. 1. 6. g Gen. 5. 24. h Heb. 11. 5 6. i Col. 3. 7. k Heb. 13. 14. Heb 11. 3. to 16. 1 Thes 1. 9 10. Eph. 2 10 How many things concurin our walke with God l Isa 53. 6. m Rom. 3. 12. n Heb. 10. 20. o Heb. 6. 1. p Col 2. 6 7 Psa â—5 â—â— Ro. â— â— 1â— Gal. 5. 1â— q Isa 64 1. r Psal 16. 8 Å¿ Heb. 11. 27. t 2 Cor. 2. 17. What it is to walke with God Reasons why ChristiaÌ„s shold walk with God 1 Ioh. â— 6. Micah 6. 8. u Ier. 6. 16 x Isa. 35. â— y Pro. 3. 17 z Ier. 6. 16 a Isa 48. 17 Psa 15. 12. Psa 37. 23. b Isa 3â— 21 c Pro. 3. 23 24. Psa 37. 24. d Psa 3. 5 6 e Psa 3. 4. 7 f Ps 91. 11 12 Iob 22. 21 to 30. 〈…〉 Phil. 3. â—â— Colos 3. â— g Gen. 39. 9. Psal 119. 163. h Heb. 11. 5. i 1 Cor. 11 10. k 3 Ioh. 4. l Psal 119 74. m Col. 1. 9 10. 1 King 8. 23. 1 Ioh. 17. Rom. 8. 1. Psa 16. un to 12. vers n Ps 10. 4. o Eph. 4. 17 p 2 Pet. 3. 3 q 1 Iâ— 2. 16 r Eph 2. 2. Ier. 86. Levi. 26. 21 to 28. Phil. 3. 18 19. Man must walke with his God in every point of time t Pro. 23. 17. s 1 Pet. 1. 17 u Acts 24. 16. 1 Pet 4. 2. Heb. 3. 12. Reasons why a man must walk with God at al times x Luk. 1. 74 75. y Pro. 6. 21 22. z 1 Pet. 5. 8 Ephe. 5. 15 16. a Psa 16 8 Acts 2 25. b Psal 139. 18 c Psa 63 6 d Psal 119 1â—7 148 Isa 6. 9. How to awake with God e Ps 127. 2 f Pro. 6. 22 g Lam. 3. 22 23 Ioh. 8. 2. Pro. 31. 5. h Eph. 5 14 1 Cor. 15 34. i Rom. 13. 11 12 13. k 1 Cor. 15 54 55. l 1 Thes 4. 16. m Ps 17. 15 Fit meditations when a man doth apparell himselfe n Gen. 1. 31. o Gen. 2. 25. 1 Tim 2. 9 10 p Deâ— 22. 5 1 Cor. 11. 13 14. 15 q 1 Cor. 12 23 1 Zâ—ph 1. 8 Isa 3. 18 to 24 Phal 4. 8. 1 Cor. 11. Rev. 3. 18. Å¿ 1 Pet. 3 4 t Rev. 3. 17 Rev. 16. 15 Exo. 32. 25 * Hab. 1. 13 u Rev. 19. 8 * Ephes 6. 11 to 18. Iam 1. 23 24 25. Exod. 34. 29 30. 2 Cor. 3 18 Cautions to the former directions a Amos 3. 3 Exod 23. 20 21 22 Iosh 24. â—4 1â— b Ps 92. 1 2 Psal 88 13 How to begin the day with prayer c Ps 57. 7. Lam. 3. 40 41. Iob 11. 13. Psa 116 unto 13. Iob 11. 14. Deu. 6. 8 9 2 Tim. 1. 13 1 Reasons of due preparation before praier 2 * Ps 66. 1â— Ioh. 9. 31. 3 2 Cor. 1 12 1 Cor. 11. 31. How to be disposed in the act of prayer d Psal 55. Mat. 6. 9. c 1 Sam. 1. 15 f Phil. 4. 6. p 1 Cor. 14 15 h Iam. 5. 16 i Marke 11. 2â— The Key of Heauen Cautions to be observed in preparation to prayer and in prayer k Psa 5. 3. l Eccle. 3. 1 m Mat. 6. 11 n Lu. 12. 29 Signes of disteÌ„pred thoughts through worldlines in preparations to prayer Remedies against distempered thoughts in preparation to prayer o Mat 6. 21 p Eccles 9. 10 * How to know that thoughts about successe in worldly busines are distractioÌ„s in preparation to prayer with the remedy q Mat. 6. 25 r 1 Pet. 5. 7 Å¿ 2 Sam. 19 3. t Luk. â—1 13. u 2 Tim. 1 6 x Gen. 32. 25. 31. Hos 12. 4. y Gen. 32. 28 a 1 Tim. 4. 5 b Deut. 6 7 c 2 Thes 3. 10 11. d Heb 11. 6 e 1 Cor. 7. 17. 24. f How a maÌ„ should carry himselfe before God in his calling g Eph. 4. 25. * Pro. 13. 4 o Pro. 10. 4 h 1 The. 4. 6 i Mat. 22. 39 k Phil. 2. 4. l Mat. 7. 12. Prov. 6. 6 7 8 m Pro. 11. â—â— Pro. 22. 26 Prov. 6. 1. to 6. Rules to direct superiors a Lev. 25. 43. b 1 Tim. 2 2. Meanes wherby superiours may containe inferiours in their duties c Iob 1. 5. d Exo. 20. 8 9 10. e Ps 101. 6 f Pro. 31. 31. g Col. 3. 19 21 Ephes 6. 9. h Prov. 29. 15. 17. 19 i Deut 21. 18 19 20 21 Meanes to keepe governours from abusing their authority k Leu. 25. 39. 43. l 1 Pet. 3. 7 Philem. 16 m Eph. 6. 9. Col. 4. 1. n Ex. 20 12 Rules to direct inferiours o Eph. 5 24 6. 1. 5. Heb. 13. 17 p 1 Pet 2. 13 14. Eph. 6. 5 6. q Tit 2. 9. r Rom 13. 2 Å¿ Rom. 13. 5. t 1 Pet. 2. 13. 14. u Eph 6. 6 7 8. x Col. 3. 24 a Iud. 12. b Tit. 1. 15. 1 Tim. 4. 4 5. Rules for eating and drinking c Pro. 20. 17 2 The. 3. 12 * Pro. 4. 17 d Rom. 13. 13 Pro. 23. 20 21. * Eccle. 10. 17 The best recreation e Can. 4. 12 13 14 15 And 5. 1. f Ps 94. 19 g Col. 3. 10 h Psal 119 14. 16. 24. Rules for sporting i Isa 58. 13. k Eph. 5. 16 l 1 Cor. 16 14. m Prov. 21. 17. n 1 Cor. 10 31. * Hom. li. 2. Page 89. Anno 1629 Rom. 13. 1. 5 1 Pet 2. 13 14 * Ezr. 8. 23 Ps 35. 13. Mar. 9. 29. 1 Cor. 7. 5. Act. 13. 3. Lev. 16. 29 30. Lev. 23. 27 Num. 29 7 a Iudg. 20 26 1 Sam. 7 6 a Chro. 20. 3 Ioel 2. 15. b 2 Sam 12 19 Psa 35. 13. c Hest 4. 16 Dan. 9. 3. Nehe. 9. 1 Ezr. 8. 21. d Mat. 9. 15 * Mat. 6. 16 17 e 1 Cor. 7. 5 f Act 13. 2 3 Act. 14. 23 A generall reason of Fasting g Mar. 9. 29 h 1 Sam 7. 5. 7. Iudg. 20. 18. 13. compared with vers 26. 1 Reasons why the body must be afflicted 2 3 1 Reasons why the soule must be afflicted Isa 58. 5. 2 2 Cor. 5. 10 3 Hos 5. 15. 4 Isa 66. 2. Ier. 31. 19 20. Psa 66. 18. Ioh. 15. 7. Who are to keepe a publike fast * Ioel 1. 14 1 Who may keep a private Fast Ioel 2. 16. 2 Mat. 9 14 16 17. Luk. 5 33 34 35 c. Numb 30. 5. 8. 13. How oft we must fast 2 Sam. 12. 16. Neh. 1. 4. Dan. 9. 3. Act. 10. 30. The Maniches Aug. Casulanâ— Episl 86. How long we must fast Host 416. Iudg. 20. 26. Preparation to a fast 1 2 2 Chr. 20. Dan. 10. 12 3 4 2 Sam. 12. 16. Ioel 1. 13. i Hest 4. 16. Luk. 5. 33. Chalced. 2 k Exod. 33. 4 5 6. l Isa 58. 3. m 1 Cor. 7. 5 Ioel 2. 16. 3 Isa 58. 3. Ioel 2. 16. Lev. 23. 27 28 29 30. 1 Ioh. 3. 4. Psal 119. 105. An examinatory Table of the