and wishes of the wicked 2 3. Vse 3. Meanes to be heard in prayer Doct. 2. All acceptable seruice must bee from mercifull men Reas. 1. 2. 3. 4. Quest. Answ. Vse 1. Motiues to mercy Rom. 12. 18. Use 2. Romish religion accursed because so cruell Obiect Answ. Iesuitisme the rebels Catechisme Obiect Answ. 1. 2. 3. Doctr. The true God must onely be inuocated in trouble Reas. 1. 2. 3. Vse 1. Obiect Answ. Obiect Answ. Vse 2. Obiect Answ. Biel in Can. Miss Lect. 8. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Use 3. Vse 4. Obiect Answ. Doct. Praier is a seeking of God Quest. Answ. God is sought in his presence not in his essence Obiect Answ. Quest. Answ. 1. Conditions in seeking God 2. 3. Obiect Answ. 4. 5. Vse 1. Obiect Answ. Use 2. Doct. 2. There is a time wen God will not be found although he be sought Reasons When God is found Obiect Answ. Why the godly themselues alwaies find not God Quest. Answ. Gods delayes to be distinguished from denyalls Vse 1. Peccato grauescit oratio Vse 2. Vse 3. Obiect Answ. Doct. 3. There is a time wherein God will be found of euery godly man seeking him Reason 1. 2. 3. 4. 5. Obiect Answ. 1. 2. 3. 4. 5. 6. Use 3. Vse 2. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Vse 3. Quest. Answ. Certain times when God will be found Motiues to seeke the Lord. Obiect Answ. Obiect Answ. Obiect Answ. Doct. The greatest iudgement cannot do the godly the least harme Reas. 1. 2. 3. 4. Obiect Answ. Sundry wayes of Gods deliuering of his seruants Psal. 125. 3. Obiect Answ. 1. Difference between the deliuerances of the godly and the wicked in three things 2 3. Vse 1. Vse 2. Vse 3. How to be safe in dangers Psal. 18. 24. Doctr. Assurance of deliuerance in trouble from remission of sinnes Reason 1. 2. 3. 4. Obiect Answ. Vse 1. Use 2. Nothing is a mercy but what proceeds from mercy Use 3. Difference betweene the hiding place of the godly man and of other creatures Doctr. God himselfe is the godly mans hiding place Quest. Answ. How God is so Vse 1. Use 2. Quest. Answ. 1. Sam. 23. 11 12. Note Quest. Answ. 1. How to make God our hiding place 2. 3. Quest. Answ. 1. How to know that God is our hiding place 2. 3. 4. Folly of many in danger who run from their hiding places 5. Quest. Answ. Doct. Experience the best teacher Reas. 1. 2. 3. 4. Obiect Answ. Vse Quest. Answ. Three things concurring to make vp experience 1. Knowledge Speciall grounds to be knowne for Christian experience 2. Obseruation 3. Memory Helpes of memorie Motiues to get experience of God Quest. Answ. Why none are more troubled then the godly Doctr. Godly not exempted from trouble but preserued in it Reas. 1. 2. 3. 4 Obiect Answ. How the Church is euer preserued in trouble yea from trouble Vse 2. Summers fruits not condemned for Winters stormes Use 3. Doct. 10 Times of ioy succeed times of sorrow to godly men Reason 1. 2. 4. Sorrowes of the godly like the sorrow of a woman in trauell why 5. Difference betweene Gods smiting of his children and his enemies Vse I. Vse 2. Doct. 2. Songs of praise beseeme seasons of ioy Reas. 1. 2. 3. 4. 5. Use 1. 1. Meanes and helps to thankfulnesse 2. 3. How to prize Gods mercies Meanes to recall Gods mercies into memorie Use 2. Obiect Answ. Obiect Answ. Motiues to thankfulnesse Many faile in not doing this dutie Enemies to thankfulnesse 1. Carelesnes 2. Slight regard 3. Discontentment 4. Abuse of mercies Others faile in doing it Failings in our best performance of this dutie 1. Thess. 5. 18. Doct. 3. The matter of the godly mans songs must bee spirituall Reasons 1. 2. 3. 4. 5. 6. Vse 1. Vse 2. Vse 3. Quest. Answ. Doct. True grace is cōmunicatiue Reasons I. 2. 3. Use 1. Motiues to forward one another in grace Prou. 10. 21. Prou. 31. 26. Use. 2. Doct. 1. No man naturally vnderstandeth the things of God without a Teacher See Psal. 14. 3. Reasons 1. 2. Vse 1. Use 2. Use 3. Vse 4. Doct. 2. Gods Word must bee applyed in speciall Reasons 1. 2. Tim. 3. 16. 2. 3. 4. Vse 1. Use 2. Vse 3. Why the godly course is called a way Doctr. Godlinesse is a going in Gods way Reasons 1. 2. 3. Gods way compared with all other waies 4. Use 1. Many by-waies beaten by many Use 2. Quest. Answ. Meanes to know the markes of Gods way Psal. 119. 33. The markes themselues Use 3. Directions how to go in the way of God What to bee done in our falls Doctr. 1. Teachers must make the people to vnderstand the Word and their owne way Vse 1. Use 2. Vse 3. Doctr. 2. A Minister must be a leader by his life and example Vse Doctr. 3. A Pastor must haue his eye vpon his flock to guide them Reasons 1. 2. 3. 4. Use. Quest. 1. Answ. Quest. 2. Answ. Quest. 3. Answ. Doctr. A brutish propertie not to learne by Gods Word Reasons 1. 2. 3. Use 1. Use 2. Vse 3. Meanes to get vnderstanding Motiues to get vnderstanding Doct. Euery man naturally is obstinate against God and his Word Reasons 1. Ephes. 2. Vse 1. Obiect Answ. Use 2. Motiues to lay aside obstinacy in sinne Obiect Answ. Notes of a man gotten out of obstinacie Doctr. God hath a bridle for vntractable sinners Quest. Answ. Gods bridles what Reason 1. Vse 1. Vse 2. Doctr. The state of an obstinate sinner is accursed Obiect Answ. 1. Difference between the godly and wickeds misery 2. 3. The kinds of the wickeds sorrowes 1. In this life 2. After this life Reasons of all these sorrowes of wicked men 1. 2. 3. 4. 5. Vse 1. Vse 2. Quoad reatum omnia peccata sunt paria nisi fiat reconciliatio Luther A true glasse to see thy sinne in Vse 3. Why no wicked man can be happy Quest. Answ. Why God giueth outward things to wicked men Vse 4. Doctr. Hee that trusteth in God shall haue abundant mercie Reasons 1. 2. 3. 4. Mercies intayled to the godly 1. Temporal Obiect Answ. 2. Spirituall Obiect Answ. Godly neuer more compassed with mercy then when cōpassed with miserie God offreth to teach vs many things by the troubles of his seruants Mercies meeting vs in the life to come 1. Priuatiue 2. Positiue Similes non pares The absolute sufficiencie of future happinesse Reu. 21. 6. Use 1. Obiect Answ. Vse 2. Vse 3. Quest. Answ. How we reioice in the Lord. Doctr. Euery godly man is an vpright man Reasons 1. 2. 3. 4. Use. Reasons to looke to the vprightnesse of our hearts 1. 2. 3. Quest. Answ. Notes of vprightnesse Doct. Only the godly can soundly reioyce Reasons 1. 2. 1. True causes of sound ioy only among godly men 2. 3. 4. 5. 6. 7. 8. Vse 1. Obiect 1. Answ. Obiect Answ. 2. 3. Godly in sorrow want not cause of ioy Why the godly haue lesse ioy in their estate then they neede Use 2. Wicked men haue often some ioy but neuer any sound cause Doct. All the reioycing of godly men ought to be in the Lord. Quest. Answ. How Gods wil limiteth our ioy 1. For the matter 2. Manner 3. Measure 1. 2. 3. Exod. 18. 9. Rom. 1. 8. Philem. 4. 5. Col. 1. 3. Phil. 1. 4. Use. Quest. Answ. Markes of spirituall ioy
by cruelty not of God 264 Remission of sins followeth a sound purpose of confession of sins 4. reasons 159 Remission followeth not confession of sins ex opere operato against Popish doctrine 163 Sound Remembrance includeth four things 270 Repentance of Gods children in respect of outward afflictions may come too late 232 Righteousnesse Legal and Euangelicall 398 Romish Religion accursed of God for the cruelty of it 205 Rules to vphold a weak Christian not feeling his reconciliation with God foure 38 Rules of limitation of godly sorrow six 86 Rules of discerning the same godly sorrow six 83 Rules to know if we haue the Spirit of God foure 131 Rules of direction what to doe in our falls foure 335 S HOw to be Safe in dangers fiue rules 251 God begins our Safety in remission of sins and so must we 255 To be Safe be syncere 265 Saints departed not to be inuocated why 215 Scriptures most wickedly taken from the Layty by the Church of Rome 187 Security may cast a godly heart asleepe till God awake it 6. reas 70 Selah what it meaneth 109 Sence of misery must go before sence of mercy 5. reas 110 Seruice of God only acceptable from mercifull men 4. reas 199 Sin a most intolerable burden fiue reasons 6 Sin a most odious thing in 3. respects 15 Sin is an infinite debt 4. reas 23 Sin Sin is only forgiuen by God 29 Sin pardoned makes an happy man 31 Sin before it be committed how it insinuates it selfe 46 God worketh a serious sight of Sin in his children for 3. causes 136 Sins against many meanes very sinfull 157 To see Sin in a true glasse 4. things 375 Songs of praise be seem seasons of ioy ' 5. reasons 287 Matter of Godlies Songs must be spirituall six reasons 302 Songs and wanton tunes mistuning the heart condemned 306 Euery godly mans sorrow is not godly sorrow 4. reas 82 Wicked mans sorrow for sin most helplesse and why 89 Sorrowes of the godly compared to the sorrowes of a woman in trauaile in 5. respects 283 Sorrowes of wicked men in this life of many kindes 370 Sorrowes of the wicked after this life in six things 371 Sorts of by-wayes beaten by many six in number condemned 330 Stayres to rise vp to happinesse three 21 Spirit of God at length preuaileth against the corruptions of flesh 4. reasons 125 We must Speake of our experience of God to euery godly man 191 State of an obstinate sinner most accursed 5. reasons 367. 372 State of Gods children not vncomfortable in their sorrowes sundry reasons 409 Summers fruits are not to be condemned for Winter-stormes 278 Syncerity of heart vrged at large 57 T THe best Teachers are they who teach out of their owne experience 5. reasons 175 Teachers must make people to vnderstand the word and their owne way two reasons 337 Testimonies of Thankefulnesse for deliuerances foure 378 Thankefulnesse is as much and as little as we can return to the Lord for all his mercies 287. Many faile in Thankefulnes many wayes 299 There is a Time when God will not be found though he be sought 4. reasons 228 Time is when God will be found of euery godly man seeking him fiue reasons 237 Times of ioy euer succeed times of sorrow to godly men 5. reas 280 No Torment in the world like torment of conscience 3. reasons 77 In Trials godly must set 3. things before them 278 Troubles of the godly are already ouercome by Christ. 281 Trusting in God hath abundant mercie 4. reasons 380 V VErtues and Vices of the Saints recorded the former for imitation the latter for our instruction 185 True Vnderstanding hath foure things 339 Vnmercifulnesse hindereth both the preferring of our prayers and preuailing of them 200 Vnthankefulnes vnbeseemeth a reasonable man and much more a Christian. 288 Uprightnes what 398 Vprightnes discerned by 5. notes or marks 404 W VVArre with thy fins brings peace by the word 140 Way of God preferred before all other in foure respects 327 Wicked men seeke not God till too late 229 Wicked men cannot be happy two reasons 376 Wicked haue temporall mercies but no true right before God 4. reasons 382 Wicked haue often some ioy but no cause 4. reasons 414 Wicked how they are heard of God or rather not heard in six particulars 196 Wicked in trouble how he seeks God fiue things 219 Willing and free subiection to God vrged by 3. reasons 365 Word of God limiteth our ioy for matter 419  manner   measure  Good Works cannot merit or iustifie 33 Works of Gods iustice recorded in Scripture for our instruction 185 Word of God must be specially applied 4. reasons 321 FINIS Errata Pag. 19. l. 26. adde Christ teacheth Pag. 24. l. 28. for seat of a debtor reade state of a debtor Pag. 25. l. 12. for are able read are not able to pay Pag. 57. l. 32. for darting reade darling sinnes Pag. 300. l. 3. put out yes Pag. 369. l. 22. for Secondly reade First the very course Elephas or elephantiosis 2. King 15. Rules of inquisition 1. 2. 3. Rules of preuention Rules of cure Verse 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 2. 3. Gal. 1. 6. 1. Proposition Mandatū dei est 1. Probationis  2 Praestationis Prius datū non vt illud facto ipso exequamur sed vt obsequiū probet posterius vt facto ipso illud impleamus Exod. 32. 2. Assumption Pro quibus Christus passus est pro ijs interpellat etiam Spiritus Ambros. li. 5 epist. 23. A communione naturae ad 〈…〉 Obserue All vse of Psalmes must edific Obseru 2. No learning to Dauids learning Vse Doctrine Sinne is an intolerable burden Isay 1. Reasons Vse 1. Vse 2. Quest. Answ. Why men feele not such an heauy burden as sin is Vse 3. Meanes to be disburdened of sinne Obiect Answ. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answ. Vse 5. 1. Thess. 5. 14. Vse 6. Quest. Answ. Quest. Answ. Tum tecta peccata dicuntur cum Deus nolit punire August Isa 44. 22. Doctrine Sinne a most odious thing Exod. 32. Rom. 6. 21. Vse 1. Act. 15. Vse 2. Ier. 3. 3. Ier. 2. 26. Vse 3. Doctrin 2. Euery one must get a couer for his sin 2. Vse 1. Vse 2. Obiect Answ. Reuel 3. 18. Meane to get sinne couered Quest. Answ. Quest. Answ. Obiect Answ. Obiect Answ. Obiect Answ. Obiect Answ. Doctrin Sinne an infinite debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons 1. 2. 3. 4. Obiect Answ. Obiect Answ. Obiect Answ. Use 1. Vse 2. Vse 3. Vse 3. Reasons Obiect Answ. Doct. 1. Pardon of sin maketh an happie man Reasons 1. 2. 3. 4. Use 1. Sequuntur iustificatum non praecedunt iustificandum Obiect Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Obiect 5. Answ. Vse 2. Obie ct 1. Answ. Obiect 2. Answ. Obiect 3. Answ. Obiect 4. Answ. Use 3. Vse 4. Answ. Rules to
his brothers sinnes so much as he can Men haue nimble eyes to rip other mens sinnes to the bottome whereas loue would couer a multitude of sinnes Can we looke for a Sea of mercy from God and will not let one drop fall on our brethren VERSE 2. To whom the Lord imputeth not sinne THis is the third phrase wherein the Prophet setteth down free remission of sinne In the words are two things first what must not bee imputed Sinne. Secondly who must not impute it the Lord. But before wee enter into the phrase one question may be mooued Why doth the Prophet vse such variety of phrases as easing couering not imputing of sinne any one seemed enough to expresse his minde For sundrie weighty reasons as First to shake if it were possible the drowsinesse and deadnesse of men who are without sense of this doctrine for the most haue cast their conscience on a sleepe or slumber and while they turne away from the iudgements of God or fauour their owne lusts are farre from seeing the danger of sinne and their vnfeelingnesse causeth them to sing peace to themselues therefore the Prophet implying sinne to be first an vnsupportable burden secondly a lothsome nakednesse and filthinesse and thirdly a desperate and infinite debt would driue out the lazie to seeke peace with God and neuer hold such peace with their sinnes Secondly to shew how hardly a troubled conscience receiueth comfort in this perswasion that his sinnes are forgiuen and therefore needeth more force and perfwasion whence it is that as needing a speciall prop in the Lords prayer that Petition is backed with a reason Forgiue as we doe for giue and secondly we haue not only Gods promises for this Article as for others but his oath also for hee hath sworne to put away our sinnes though he cannot lie that wee might haue strong consolation Thirdly that by all these formes of speech we might conceiue a plenaric pardon and full remission of all sin guilt and punishment temporall and eternall If we be eased then the punishment is forgiuen as well as the fault else were there little ease If God see it not hee seekes out no rods for it If the sinne be couered so are we also from punishment If the Lord impute not sinne how can he iustly punish it only guilt bindes to punishment but here is no guilt it is forgiuen it is couered it is not imputed Besides remission and satisfaction are opposite that is not remitted which is punished Lastly the Apostle addeth Coloss. 2. 14. that the bill or bond is cancelled if the hand-writing be cancelled there remaines no action Fourthly to note the persons to whom and the degrees by which this happinesse is attayned The persons are such as are weary laden burdened and broken-hearted those not who lye snorting and sleeping in sinfull pleasures nor such as swell in conceit of their wealth and righteousnesse are puffed with an opinion of felicitie but such as see their pouertie and inabilitie to discharge their debt such as who by the stirring of their conscience and spirit of bondage haue beene driuen out to seeke happinesse in Christ and out of sorrow gayned their ioy Now the staires to rise to this blessednesse are in these three wordes First being pursued by the wrath of God to the sacrifice of Christ that by faith apprehended easeth him of his burthen Secondly the bloud of the couenant purgeth him from an euill conscience and the robe of Christs righteousnesse couers the corruption of his nature so as God with a cleere countenance can behold him and thirdly because he is still subiect to sinne and pressed as with a weight the Lord imputes not his weaknesses to him but makes them as if they were not and thus giues him heauen before heauen by these degrees he iustifieth the vngodly Now to the phrase it selfe The word imputation signifieth properly an accounting reckoning and allowing some thing to another of fauour as marchants who when they will forgiue a debt doe not put it into the reckoning and so doe not impute it Here it is vsed metaphorically and not to impute sinne is an action of God whereby he putteth out of his booke and reckoning the sinnes and transgressions of beleeuers and by imputing to them the righteousnesse of Christ to become theirs makes all their vnrighteousnesse as if it had neuer beene as contrarily when he requireth the sinne and inflicteth the penaltie he is said to impute it How can God account of sinne as no sinne or if hee doe how can he be iust It is proper to God to account of things that are not as if they were yet without any violence or impeachment to his iustice for though hee impute not the sinne to the beleeuing sinner himselfe yet he doth to his surety Iesus Christ of whom he exacteth his whole debt One cannot be wise by the wisedome of another nor learned by the learning of another and therfore it seemes one cannot stand righteous by the righteousnesse of another Christ and the beleeuing Christian are one as two ordinarie men cannot be and therefore the righteousnesse of Christ imputed to the beleeuer is the beleeuers owne righteousnesse by reason of that vnion which is between Christ the head and the members But the same soule that sinneth shall die This must be vnderstood with these exceptions first if he continue in his sinne without repentance Secondly if he become not a beleeuer in Christ. But there is no man but abideth a sinner so long as he carryeth the body of flesh about him So soone as a man is iustified hee is vnguilty before God and further that sinne which is present with him is in-dwelling sinne but not raigning so as he is not denominated from it But euery man doth daily fall from his righteousnesse both by reason of inherent corruption and of actuall sinnes which passe from him and therefore faileth of the former imputed righteousnesse No the couenant of God is an euerlasting couenant more stable then the Mountaynes and no vnfaithfulnesse of man can make God vnfaithfull Isa. 54. 10. The Mountaynes shall remoue and the Hills shall fall downe but my mercy shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee The phrase of not imputing sinne implyeth this doctrine that Sinne is a debt and often the word debt is put for sinne as Matth. 6. in the Lords prayer Forgiue vs our debts what Matthew calls debts Luke calls sinnes Matth. 18. 24. In the Parable the King begun to reckon with one that owed him a thousand talents Luc. 7. 47. Of the sinfull woman many debts are forgiuen her therefore shee loued much Luc. 13. 4. Thinke yee that those on whom the Tower of Siloam fell were greater debters then the rest Now we may not thinke that sinnes are therefore called debts because
heart onely giueth a rellish to this of our Prophet Blessed is the man whose sinne is forgiuen And in whose Spirit there is no guile HEere is an inseparable fruite of a iustified person and a note of a blessed man First by spirit referred to man is sometime meant the mindes or vnderstanding part of the soule with the most inward cogitations of it so 1. Thes. 5. 23. that your whole spirit soule and body c. and in all places where spirit and soule are mentioned together Secondly sometimes for the heart and inward affections Rom. 1. 9. whom I serue in my spirit Thirdly sometimes for the soule it selfe God inspired into Adam a liuing spirt Genes 2. Luk. 23. Father into thy hands I commend my spirit 1. Pet. 3. 19. He preached to the spirits in prison that is soules So here it is to be taken with the vnderstanding heart will conscience affections and the rest of the faculties and the soule is called by this name to shew the nature of it that it is a spirit as the Angels nay God himselfe is farre more excellent then the body and yet much more neglected Secondly by guile is meant three things in the Scripture First in words and promises deceit and false-hood when one thing is spoken another meant 1. Pet. 2. 22. in whose mouth was found no guile Secondly in actions and practice when one thing is done another pretended 1. Pet. 2. 1. Lay aside all guile and dissimulation Thirdly in thoughts and purposes when the reasonings and inward frame of the heart is vnfound and deceitfull This last is here meant for the better vnderstanding of which we must enquire First what it is secondly some seuerall practice of it thirdly the vses First the guile of the spirit is an inward corruption in the soule of man whereby he dealeth deceitfully vvith himselfe before God in the matter of saluation I say it is an inward corruption in the soule which sheweth both the kinde and seate of it First for the kinde it is a spirituall deceit and opposite to inward sinceritie and vprightnesse Secondly the seate of it is the soule and heart which since the fall is deceitfull and wicked aboue all things Iere. 17. 9. hence Iames calleth sinners double-minded chap. 4. 8. and hypocrites are described by two hearts And this may sufficiently cast downe proud flesh seeing this guile hath taken the chiefe holds euery mans soule hath in it the seeds of all sinne against the first and second Table none excepted Whosoeuer comes of Adam hath all Adams corruptions whereof this guile is compact so that if a man looke onely at himselfe hee that is to day a Protestant may to morrow be a Papist to day a Christian to morrow a Diuell were it not for the promise and power of God that preferues his to saluation And in that this deceit lyeth at the roote of the heart it is more fearefull both in that it hath chosen a secret hold and scarcely can be discerned as also is in place secretly to infect and poyson whatsoeuer can proceede from that roote as indeede it doth Yet few or none complaine of this deadly disease or will bee knowne to bee annoyed with it the nature of which is that the more raging and killing it is the lesse it is felt Further I say by this guile a man dealeth deceitfully with himfelfe in the matter of saluation For there is a guile betweene man and man but this is more sinfull and dangerous both because it is a deceiuing of himselfe by the lying and slattering of his owne heart as also that it is before God as if hee would deceiue him too as also in regard of the subiects in the matter of saluation To deceiue one selfe of his goods lands or outward profit is an ouer-sight but nothing to the losse of his soule heauen and happinesse and this is that our Text aimeth at if these words looke to the former hee is a blessed man that hath pardon of sinne and is not deceiued by the guile of his heart in this point plainely implying that there is such guile in a mans heart about this perswasion of the pardon of sinne that not onely others but himselfe also may bee deceiued in his owne estate and so kept from feeling or seeking his blessednesse in Gods fauour Many are pittifully beguiled and thinke surely to be saued and cry Lord Lord but are sent away with workers of iniquitie GOD knowes them not The Church of Laodicea beguiles her selfe with conceit and confidence in her owne sufficiencie being but poore naked and miserable and such is the power of this corruption in the heart of a naturall man that when his sin is found hatefull hee flattereth himselfe in his owne eyes and hath pretences and colours to turne off vprightnesse Psal. 36. 2. The particular practices hereof wee will referre to foure heads the first in respect of a mans estate before God secondly in respect of sinne thirdly of vertue and grace and fourthly in respect of the worke of the word and Spirit That wee may better know the nature hereof we will cast eye vpon some notable parts of this deceit which in all this regard it sendeth out in the most from the which in some degree the best are not exempted First when a man is a vile and wicked person in Gods eyes this guile makes him thinke himselfe highly in fauour with God Iohn 8. The Iewes bragged they vvere the sonnes of Abraham when Christ told them they were of their father the Diuell The Pharise could say Lord I am not as this Publicane when hee was a limbe of the Diuell And this guile is fed by sundry other delusions As first by a conceit of righteousnesse while men measure themselues with themselues or with some great sinners so did the Pharise or by the crooked rule of ciuill righteousnesse he looked at extortioners vniust adulterers and the Publicane the common speech is now I am no swearer no theefe no drunkard no I would not for all the world bee so bad as some of these professors so couetous contentious such a dissembler So for outward righteousnesse as the Pharise looked at the Law hee paid tithe of all and dealt iustly these pay tithes and dues truely giue euery man his owne keep their words are good to their neighbors and good to the poore keepe good hospitalitie but all this while are aliue as Paul saith without the Law not considering what righteousnesse God there requires and not seeing the corruptions of their hearts neglect inward lusts rising vp against God and his Law Whence onely it is that poore men who liue in the breach of all Gods Lawes despise the Word neglect Prayer prophane the Sabboth sweare without sense or touch and serue their lusts yet can carry all with this conceit they meane no harme whereas if God euer open their eyes to see their faces in a true glasse they shall see how sinne
merits and not only set the Virgin at the right hand of God as Salomon did his Mother but also set her aboue Christ diuiding his Kingdome into two one halfe of which standing in administring iustice they leaue to him but all the office of mercy is hers and so they appeale from the Throne of the Fathers iustice to the seat of the Mothers mercy and so betweene them the Sonne hath nothing to doe nay shee must command her Sonne in the right of a Mother to be propitious vnto vs. But the Saints departed though they see not directly what is done on earth yet they see in God or the glasse of the Trinitie all our doings or else the Angels may reueale them vnto them therefore still wee may pray vnto them This argument is more brittle then their imaginary glasse which we must handle tenderly for feare of breaking For what is this glasse Is it the essence of God No this neuer was nor euer can be seene if it could as it is most simple so neuer was there any change in it nor any new or diuers image and if they see in Gods essence our doings they see all things euen the day of Iudgement which the Papists themselues denie Or is this glasse a bright and glorious light as some say But thus it is impossible for the Saints to see any thing because God sees it for by common reason doth he that sees the glorious light of the Sunne see al which the Sunne doth enlighten or can hee bee present where euer the beames of the Sunne are Oh but they call not on the Saints as Gods but as Gods friends First this is false for by this inuocation they ascribe vnto them omnipresence and omnipotency and therefore they inuocate them as Gods Secondly Idolatrie is a spirituall whoredome now it will bee no good excuse for a woman to say Shee is not so bad shee yeelds not her body to her husbands enemies but to his speciall friends Aquinas stands much on one place to proue inuocation of Saints and that is Iob 5. 1. Call now if any will answere and to which of the Saints wilt thou turne therefore saith hee wee may call vpon the Saints and they will heare vs. A most silly argument for first by Saints Eliphas meaneth not Saints in heauen but in earth Secondly by turning to them he meanes not that he should doe it by inuocation but by considering of former examples and it is as if he had said Giue me example of any Saint so punished as thou art and not for sinne for that was the argument Thirdly suppose hee had wished him to call vpon the Saints yet it was the speech of a man subiect to error and not of God and if he exhorted Iob to Saint-worship he was not to be obeyed Fourthly Eliphas in the eighth Verse sheweth whom he should go to for helpe saying I would enquire of God and turne my talke to God namely to pray vnto him and repent before him if I were as thou in thy misery The last obiection hath more wit then good matter As say they We beleeue the communion of Saints so wee must beleeue the communion of prayers for this is the chiefest benefit and speciall part of communitie In the naturall body common sense is distinguished from euery proper sense so is it in the mysticall body the Saints that are absent helpe vs in common consent of nature but the present Saints which are on earth onely they helpe vs with the proper sense of our misery which they know and therefore lend vs helpe in generall they desire our good crying with a lowd voyce and saying How long Lord holy and true c. but in speciall they know not our estate Againe there is a twofold communication one of person in the same mysticall body and so wee acknowledge wee are one with the Saints in heauen the other of office and speciall administration and thus only the Saints on earth are in communion with vs they in heauen cannot doe the same office for vs as we can doe one for another Thirdly much lesse can any godly man pray to dead things to Images stocks and stones to a piece of bread in the Masse to Relikes as bones and rags and much lesse to the woodden Crosse all which directly ouerthrowes the horrible Idolatrie of the Church of Rome whose Idols are aboue the Idols of the Gentiles both in basenesse and in multitude For the first if the Heathens had worshipped Mice or Rats or Frogs yet they would haue scorned to worship rags and bones and mouldy bread and a rotten stick or block for the Crosses Relike and yet these the Papists doe inuocate As for the number Augustine notes that the Heathen had three thousand knowne gods and in diuers places three hundred Iupiters or chiefe gods but the Papists haue multiplied three thousand by thirty thousand euery Citie nay not only euery City for not according to the number of their Cities but of their families is the number of their gods euery house nay euery person hath his speciall Angell to bee prayed vnto daily euery state order art disease hath a speciall Patrone and Physician to be inuocated Euery Altar euery consecrated Host receiued or boxed vp is a God new made by the Priest and Baker and this must bee inuocated Yea the holy beasts in Popery haue their seuerall gods the horse hath S. Loy to pray vnto if he can and the Pigs haue S. Anthony the Sea hath her Neptune among the Heathens the Woods their Satyres the Waters their Nymphs the Corne Ceres the Wine Bacchus and the very like heathenish superstition and idolatrie is in Popery I will not speake of the Prophets Apostles Martyrs Confessors Virgins Bishops and Fathers and a Legion of Legend-Saints canonized and speciall prayer directed vnto them Whence I conclude that Religion to bee an heape of Idolatrie and a sinke of damnable heresie Fourthly we see by this doctrine where to speede our selues in affliction and whither to goe namely to God for so did the Prophets Apostles Saints and Christ on the Crosse and we haue no example to the contrary Yea but the worst will runne to God in trouble and danger and seeke him diligently Hos. 5. 15. First the wicked first try all meanes abroad if they can haue any helpe and refuge Psal. 4. 6. Many say Who will shew vs any good if they can finde helpe there that is their god for the present Secondly if an vngodly man see no helpe there his heart is downe he must then to God but he prayeth not he only howles vpon the bed of his sorrow like a beast through sense of paine Thirdly in his shewes of prayer hee seekes not God but himselfe not Gods fauour but present ease Fourthly the manner of his prayer is tumultuous his desires are not distinct his prayer not settled in his soule vpon true
makest him no roome by embracing the Gospell in the Kingdome of grace hee will neuer make roome for thee in the Kingdome of glory Now is the light shining now lay hold on the light Oh but it may continue long and what needes such haste First that is vncertaine we haue seene as faire Sunnes as ours fall from the midst of heauen as the Churches of Ephesus Corinth and the seuen in lesser Asia Secondly thou canst not deny but that we haue forfeited all our liberties by horrible sinnes against it Thirdly suppose the Gospell doe continue with vs yet thou knowest not whether thou shalt stay with it one night Therefore work while the day is before the night come and thou canst not worke Surely in the flood of great waters they shall not come neere him NOw we come to the second part of this verse and in it to that excellent promise made to the godly man praying namely of speciall safetie from most present and perillous dangers By flouds of waters the Scriptures Metaphorically expresse extreme dangers and violent troubles whether sent First by God himselfe as Psal. 42. 7. All thy floods and waues are gone ouer me Secondly by Satan as Reuel 12. 5. The Serpent cast out waters like a flood Thirdly by wicked men Isa. 59. 19. The enemie shall come as a flood because first as inundations and swellings of waters come fiercely and terribly or as the flood of Noah to which the Prophet may allude bare downe all before it so afflictions come as though they would swallow the godly as Psal. 18. 4. The floods of wickednesse made mee afraid Secondly because as a man ready to bee drowned is drawne out of the waters and so saued so Gods present deliuerance is compared to the drawing out of the waters Psal. 18. 16. He hath drawne mee out of many waters Thus Moses was drawne out of the waters and Gods protection is the onely Arke to saue his children Shall not come neere him WHat did euer godly man auoide them was not Noah neere them and they neere him was not Dauid ouer head and eares in them Psal. 69. 1 2. was not Ionas in the midst of them Chap. 3. 5. All thy waues and surges passed ouer me The meaning of the phrase is that these floods shall not come neere the godly man to hurt him or as euils or till they be altered It were not fit that the godly should be priuiledged and quite exempted from afflictions but that the hurt and euill of them shal not come neere them for they shall all turne to their good yea to their best Psal. 105. 15. Touch not my Prophets The phrase is presently expounded Doe them no harme no not the least harme And Saint Iohn saith He that is borne of God the wicked one shall not touch him No what say you to Iob and his children of Marie Magdalen possessed with seuen deuils of many of Gods children bewitched and vexed with the deuill why Satan is most busie with the sonnes of God neither spared Christ himselfe True but he toucheth them not to doe them harme he cannot haue his will on them Surely Or certainely an asseueration added first to confirme their hearts that shall seeke God in prayer Secondly to shew that as the promise of God is large and excellent so it is most sure and true Thirdly to reproue the distrust of men and want of application Dauid himselfe is not alwaies in case to apply the promises Psal. 116. 11. I said in my haste All men are lyars that is all the promises are vntrue This promise yeelds vs this point of instruction that No iudgement in the world can hurt or touch a godly man to doe him the least harme Psal. 91. 6 7. No plague shall come neere his tabernacle A thousand shall fall at thy side and 1000. at thy right hand but it shall not come nigh thee When the reuenging Angell was to passe through all Egypt and smite the first borne his commission is limited he must passe ouer the Israelites where the blood was sprinkled on the doore-postes and lintels Ezek. 9. 4 5 6. The man in white rayment who was Gods executioner of a common iudgement must first Marke those in the forehead who mourne for their sinnes and spare them Reuel 7. 3. The Angell must not hurt the earth till all Gods Saints be marked First the godly man stands on a rocke the Lord is his rocke that looke as in the ouerflowing of many waters houses are driuen downe men are drowned and cattel perish but he that is vpon a high rocke is safe so he that hath made the Lord his Rocke and defence heauen and earth cannot stirre him In the great deluge the waters rose not vp to heauen but onely fifteene cubites aboue the highest Mountaines of the earth and if thy Rocke be in heauen the floods of great waters shall not touch thee Secondly Gods protection compasseth his people as the hilles compassed Ierusalem Moses being cast vpon the waters but first put into a basket was safe enough till he was drawne out When the great deluge couered the face of the whole earth the Lord prepared an Arke for Noah and his familie therein they were safe because God shut them in Gods protection is this basket this Arke to his children Thirdly as if a man be cast into the sea and can keepe his head aloft hee cannot bee drowned so as long as Christ the head is aboue hee will not lose the least and basest of his members If Christ bee in the ship all is safe Fourthly Gods word and promise is to be with them at Christs word Peter walkes safely on the water But sense and reason is against all these your sayings What haue not the enemies with their violent inundations come neere yea and almost ouerturned the whole Church What stirres tumults martyrdoms and butcheries haue been outragiously committed on the poore Saints What horrible slaughters haue beene done on Protestants in France Flanders Spaine in our owne Countrie the fires haue been kindled as hot as Nebuchadnezars furnace to burne the bodies of Gods Saints and some yet aliue haue seene those Marian daies wherein the streetes ran with the blood of the Saints as Ierusalems did in the time of Manasseh The Church is like the Arke of Noah which the more the waters rose the more and higher it rose or like the ship wherein Christ lay asleepe which may bee tossed with windes and waues but not ouerturned euen so the more the waters of affliction bee increased the more is the Arke of the Church exalted The Church may bee beaten with waues but it shall bee still lifted vp aboue them The Disciples may faint and see the streames readie to swallow thē yea in their sense may say Master we perish but Christ is in the ship he will awake in due season and rebuke both the storme and their
vphold the weak Christian not feeling his reconciliation Ionah 2. 4. Psalm 116. 11. Vse 5. 1. Pet. 1. 5. Description of guile of spirit 1. Guile of spirit in respect of God 1. Rom. 7. 9. 2. 3. 2. Guile of spirit in respect of sinne Before sinne 1. 2. Psal. 14. 1. Zepha 1. 12. 3. 4. Reuel 2. 21. After sinne 1. 2. 3. 3 Guile of spirit in respect of grace 1 Out ward 2. Inward 1. 2. 3. 4. 4. Guile of spirit in respect of the worke of the Word  Spirit Obiect Answ. 1 Notes of grace restraining not renewing 2. 3 4 Vnfailing marks of fained loue Vse 1. Vse 2. Vse 3. 2. Kings 8. 13. Vse 4. 1. Notes of a sincere heart 1. Thes. 2. 4. 2. Obiect Answ. 3 1 2 3 4 1 Benefits of sinceritie 2 3 Motiues to sinceritie 1. 2. 3. 4. 5 6 7 Vse 5. 1 Motiues to a diligent custodie of the heart 2. 3. 4. 5. Quest. Answ. Meanes of keeping the heart in good order Doct. 1. A Christian must haue experience of Gods Word in his owne person 2. Doct. 1. A godly heart cares not to shame it selfe so as God may be glorified Doct. 2. Guilefull security may cast a godly heart on a slumber till God awaken it Reasons 1. 2. 3. 4. Pudor conuersionis confusionis 5. 6. Vse 1. Vse 2. Vse 3. Doctrin 3. Gods child may hold some outward parts of godlinesse and yet not see and confesse his sinnes for a time Use. Note The end of afflictions is to shake the godly out of their securitie Obiect Answ. Vse 1. Vse 2. Vse 3. Vse 4. Doct. No torment in the world like the torment of conscience Reas. 1. 2. 3. Quest. 1. Why wicked men feele no such burthen of sinne vnpardoned as the godly of sinne pardoned Answ. Quest. 2. Answ. 1. How the body commeth to be troubled by the mind 2. Quest. 3. Why all the godly are not a little terrified with their sinnes Answ. Vse 1. Vse 2. Use 3. Vse 4. Doct. 1. Euery godly mans sorrow is not godly sorrow 2. 3. 4. Use 1. Quest. Answ. Rule 1. Infallible rules to discerne godly sorrow by Rule 2. Quest. Answ. Rule 3. Rule 4. Obiect Answ. Reasons why Christian ioy and sorrow may and must stand together Rule 5. Rule 6. Vse 2. Vse 3. Vse 4. Doct. 1. Reas. 1 2. 3. Obiect Answ. Obiect How afflictions can bee Gods hand when the deuils hand or wicked mens be in them Vse 1. Quest. Answ. John 19. 11. Vse 2. Vse 3. Obiect Answ. Vse 4. Doct. 2. Gods hand is often heauie vpon his owne children Quest. Answ. Reas. 1. 2. 3. 4 5 Heb. 6. 2. 6 Vse 1. Vse 2. Gods heauy hand no signe of hatred to his children Why. Vse 3. Vse 4. 1 2 3 4 Vse 5. Differences betweene Gods heauie hand on the godly and on the wicked 2. 3 4. Doct. 3. God laies an heauie hand a long time vpon his owne children Reas. 1. 2. 3. 4 5 6 Obiect Answ. 1. How long afflictions are but short and momentany 2 3 4. 5 Vse 1. Vse 2. Vse 3. Vse 4. Maximè Tremell Attollere Vatabl. Doct. Sense of miserie must goe before sense of mercy Reas. 1. 2. 3 4 5 Use 1. Use 2. Markes of that sense of misery which shall finde mercy Acts 2. 37. Vse 3. Vse 4. Motiues to get a sent of our spirituall miserie Doct. 1. Sound consideration brings forth sound resolution Reas. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 11. 1. Vse Motiues to consider of our waies and estates 1 2 3 4 1. 2. 3. 4. 5. 1 Sundrie godly directions to helpe vs in our consideration of our selues 2. 3. Choise matter of consideration 2. 3 4 5 Doct. 2. Gods Spirit at length preuailes against corruptions of flesh Reas. 1. 2. 3 4. Use 1. Vse 2. Doctr. Sound confession reacheth vnto all sinne Obiect Answ. How to know whether euer a man haue had the Spirit of God Obiect Answ. Obiect Answ. Meanes of the Spirits preuailing Reason 1. 2. 3. Use 1. Use 2. Vse 3. Danger of hiding or lessening sinne Use 4. Doctr. All sound confession of sin must be made vnto God Reas. 1. 2. 3. 4. Quest. 1. Answ. Quest. 2. Answ. 1. 2. 3. Quest. 3. Answ. Non dico confitearis conseruo tuo qui exprobret sed dicito Deo qui sanat Chrysost. in Psalm 50. Obiect Answ. 1. Cases of publike Confession to men 2. Benefits of publike confession to men foure 2. 1. Gen. 20 7. Iob 41. 8. Iam. 5. 16. 1. Difference of Christian confession from Popish and Auricular 2. 3. 4. Use 1. Vse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse 3. Necessary attendants of Confession Rom. 6. 21. Doctr. A true confessor must be his owne vtter enemy Reason 1. 2. 3. 4. Use 1. Use 2. 2. 3. Vse 3. Vse 4. Quest. Answ. 1 Meanes of sound hatred of our owne sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. de anim c. vlt. 2. 3. 4. 5. Wherein the danger of sin consists sixe things 2. 3. 4. 5. 6 Sinnes against many meanes Doct. Remission of sinne followeth a sound purpose of confession Reas. 1. 1. Iohn 1. 9. 2 3. 4. Obiect 1. Ans. 1. 2. Obiect 2. Ans. Vnsound confession discouered Obiect Answ. Obiect Answ. Est quaedam derelictio vbi nulla fuit tanta in necessitate virtutis exhibitio nulla Maiestatis ostensio Berâ— Vse 1. Vse 2. Vse 3. Isa. 22. 12 13 14 Doct. No mans sinne pardoned but the true penitent confessors Quest. Ans. Deut. 29. 29. Orig. in Libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est tamen quaedam Specialis Vniuersalitas Ambros. Qui iam viuit proùt vult viuet aliquando proùt non vult Quest. Ans. Fides iustificat non nisicorrelatiuè Use 1. Obiect Ans. Totus mundus de toto mundo exemptus redemptus Amb. Use 2. 1. Notes of a man discharged of his sins 2. 3. Fruites of remission of sins 1. 2 Iohn 13. 8. 3. Vse 3. Vse 4. Obiect Answ. Doctr. Those are the best teachers that can teach from their owne experience Reason 1. 2. 3. 4. 5. Ad hoc opus quò quis sanctior est eò tardior est Quest. Answ. 1. 2 3. Obiect Answ. 4. Doctor Ecclesiae benè docendo malè viuendo instruit Deum quomodò eum debeat condemnare Chrysost. Obiect Answ. Obiect Answ. Obiect Answ. Nequicquam sapi â— qui â—â— non sapit Use 1. Vse 2. Vse 3. Doct. 2. Euery godly man must make vse of Gods mercy manifested to any one Obiect Answ. Obiect Answ. Instruunt PatriarchaetaÌ„ errantes quà m docentes Reason 1. 2. 3. 4. Use 1. 2. Tim. 3. 16. Vse 2. Obiect Ans. 1. Obiect Ans. Obiect Ans. Obiect Sol. Use 3. Vse 4. Doct. Onely he that hath grace can pray for grace Reason 1. 2. Obiect Answ. Obiect Answ. 3. 4. 5. 6. Vse 1. Obiect Answ. Obiect Answ. How God heareth wicked men or rather heareth them not Prou. 1. 28 29. Use 2. Difference betweene prayers of the godly