Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	godliness_n	knowledge_n	temperance_n	6,959	5	12.3060	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02178	The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.; Works	Greenham, Richard.; Holland, Henry, 1555 or 6-1603.; Hill, Robert, d. 1623.	1612 (1612)	STC 12318; ESTC S120843	1,539,296	988

of the word of God succeeding them vnto the end of the world as it appeareth by Matthew the 28. the 19. and 20. verses Goe therefore and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost teaching them to obserue all things whatsoeuer I haue commaunded you and loe I am with you alway vntill the end of the world The Apostles are gathered to their fathers but the ministerie shall be for euer it continueth vnto the end of the world therefore vnto the Ministers also are committed the keyes of the kingdome of heauen and they are the porters of the kingdome of heauen as the Apostles were Now this is euident by Ephes. 4. 11. c. He gaue some to be Apostles some Euangelists some Pastors and some Doctors And vnto these hee committed the ministerie of the word vntill the time that all the elect Saints of God were gathered together and the bodie of Christ throug●ly builded vp which should not be before the end of the world By this we see that the Ministers are the porters of heauen and that they haue the keyes of the kingdome of heauen as the Apostles had Of this kingdome our Sauiour Christ speaketh Matth. 23 13. where hee reprooueth the Scribes and Pharisies saying Woe bee vnto you Interpreters of the Law for you haue shut vp the kingdome of heauen before men for ye your selues goe not in neither suffer ye them that would enter to come in What these keyes be our Sauiour Christ sheweth Luke the 11. the 52. saying Woe bee vnto you Interpreters of the Law for yee haue taken away the key of knowledge yee enter not in your selues and them that came in ye forbad Of this kingdome our Sauiour also speaketh Matth. 9. vers 35. And Iesus went about all cities and townes teaching in the Synagogues and preaching the Gospell of the kingdome And in the 10. of Luke the 10. and 11. verses our Sauiour Christ biddeth his Disciples to goe and preach but if they will not receiue you goe your waies out of the streetes of those cities and townes and say Euen the dust that eleaueth on vs of your citie we wipe off against you notwithstanding know this that the kingdome of God was come neere vnto you And in Luk. 17. 21. when the Pharisies asked Christ a questiō when the kingdom of Christ should come hee answered them and said The kingdome of God commeth not by obseruation and glorious signes neither shall men say loe here and loe there for the kingdome of God behold it is among you And here wee must beware of these translations who haue it thus translated the kingdome of God is within you for we must not thinke that the kingdome of God was in euery one of the Scribes and Pharisies but that it was amongst them so that euery one is not the kingdome of God as the Familie of loue teacheth And in Matthew 21. vers 43. Christ speaking vnto the vnthankfull Iewes saith The kingdome of God shall be taken from you and shall be giuen vnto a nation that shall bring foorth fruite Where we see that the kingdome of God is taken for the ministerie of the Word and the application of the kingdome of God vnto vs and here wee are to know that by these meanes of the ministerie of the Word as Fasting Prayer c. the kingdome of God is offered vnto vs but these are not the kingdome but the meanes to bring vs thereunto as is euident by Esay 52. vers 14. the which afterward is repeated and applied vnto this end of the Apostle Paul Rom. the 15. and 21. verse To whom hee was not spoken of they shall see him and they that heard not shall vnderstand him where it is apparant that the ministerie of the Word is the meanes to bring vs to the knowledge of Christ and so to his kingdome The kingdome of God is wholy spirituall as Romanes the 14 and 17. verse The kingdome of God saith the Apostle is not meate and drinke but righteousnesse and peace and ioy in the holie Ghost And that the kingdome of God consisteth partly of all the graces of the spirit proceeding from this meanes it is euident by the 2. of Peter the 1. and 4. verse c. Therefore giue all diligence thereunto ioyne vertue with faith and with vertue knowledge and with knowledge temporance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue for if these things bee among you and abound they will make you that you neither shall bee idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. Wherefore brethren giue diligence to make your calling and election sure for if you doe these things you shall neuer fall for by these meanes an entrance shall bee ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. Thus then we see that the kingdome of God consisteth in these things as in respect of the outward meanes which is the Word and in respect of the fruite of these meanes it consisteth in these graces which fruite God bestoweth on them which vse the meanes Here then wee learne that none shall make appearance in the kingdome of God hereafter which maketh not an entrance into it here He which taketh not possession of it in this life shall neuer possesse it in the life to come none shall rise and raigne with Christ which doth not with him here crucifie himselfe and rise from sinne on earth for who so will be made partaker of the kingdome of heauen must here wholie addict himselfe to seeke the kingdome of heauen Therefore it behooueth euerie man to make an especiall account of these meanes seeing that by them wee haue alreadie passed the second death and entred into the kingdome of God which whosoeuer doth not enioy here can neuer enioy it in the life to come wherefore the kingdome of God is and may well bee called a treasure The righteousnesse of Christ Iesus with the peace of conscience ioy in the holy Ghost vertue faith knowledge temperance patience godlinesse brotherly kindnes loue c. these bee sure gages seales and pledges vnto vs of our entrance into the kingdome of God and therefore most excellent treasures For if that bee a treasure which if a man haue he needeth nothing else and without which if he haue all things he hath nothing then may this rightly bee called a treasure for all things without them are nothing and these without al other things are sufficient for our saluation Therefore this being so great and inestimable a treasure is highly to be esteemed of vs. Haue we this treasure then wee neede not to esteeme of all other things In iudgement men doe see that the onely treasure of man is the saluation of the soule this is a granted rule neither doth this neede so much to be proued vnto

report of another m●n and they bee greatly grieued because they themselues be not in the like or some better credite But alas they should rather be grieued at themselues because the fault is in themselues for they regarde not to doe good they are carelesse of good works and therefore the Lord is as carelesse of them and their credite Well hee that will be commended must doe the things that be commendable he must doe good works yea he must doe good and pursue it Yea we must knowe that it is not one good worke nor two nor three that can gaine vs a good name indeede but it is required at vs that we be rich in well doing and continually giuen to euery good worke For as a precious oyntment whereto a good name is compared is made of many and most excellent simples so a good name cannot be gotten but by many most excellent vertues Now when we feele our selues affected to goodnes then we are warilie to see to two things First that all our workes bee done with a simple and sincere affection Secondly that they be done with good discretion For when a thing is done vndiscretely and without aduise it loseth the grace and beautie of the deede and therefore though the thing be good yet no great praise doth come of it because it was not done with good discretion Likewise when men doe things with sinister affections to some other end then to the glory of God they do commonly lose the price of their doings And hereof it commeth to passe that many men which do good works to merit by them or to win the fauor of their superiors or to be of good report among the people or to some such other end when I say men do things to this end the Lord punisheth them with the cōtrarie in stead of deseruing glory he powreth confusion vpon them in stead of honor he giueth contempt in stead of riches beggerie And albeit men may pretend the glory of God face out their wickednes with a fresh colour yet the Lord will bring their wickednes to light And truly it is maruellous to see how the Lord layeth folly vpon such men so that although in their wisdome they thinke to bleare the eyes of all men the simple soule doth see their shifts to their discredit Therfore when thou hast done well and yet art ill reported of do not straight way storme against him which hath raised vp this report against thee neither doe thou ouer hastilie cleere thy selfe but rather before the Lord examine thine owne heart and see with what affection thou hast done it And if we finde wickednes in our hearts then let vs be humble before the Lord know that he hath caused vs thus to be spoken of first to correct vs and secondly to trie vs. For when the Lord doth see vs like Scribes and Pharisies seeking rewards then he doth punish vs with the losse of our labour and with shame amongst men to see if thereby hee can bring vs to the sight of our sinnes which before we neither would nor could see And againe when we haue thus done he doth trie vs whether there be any goodnes in our hearts which may moue vs to continue in well doing notwithstanding wee bee euill spoken of Here then wee may see what fruite we must make of such reports namely they must first bring vs to a sight and feeling of our sinnes and secondly they must cause vs with greater vprightnes to continue in well doing True it is a man may be accused to haue this or that purpose in his doings although hee haue done the thing in the simplicitie of his heart But when a man through examination doth finde his heart vpright then he receiueth great comfort by it then hee may commend himself vnto the Lord and his cause into his hands For the Lord maintaineth good tongues and hearts but hee will cut out the tongues of them that speake lyes He will cause the righteousnesse of the righteous to shine as the noone day and as the Sunne after a cloude but the wicked shall be couered with their owne confusion as with a cloake This shall the godly see and reioyce therein but the mouthes of the wicked shall be stopped Thus we haue runne through the things wherby a good name may be gotten and not onely that but also whereby a man may be preserued in a good name and credit and therefore surely the more to be obserued and regarded of vs. For first of all wee see what force the good continuance of the Churches beyond the Seas hath to perswade men to embrace the truth and how soone some men will be moued to continue stedfast when they see the stedfast constancie of good men in all kinde of godlinesse Againe we knowe what great offences are giuen to the weake when whole Churches or some particular persons of some good place and credit doe not stand in that credit nor maintaine by goodnes their good name which they had gotten by great vertues The very Heathen did see this and therefore they saide that it was as great a praise to keepe praise as to get it yea and when they saw what great inconueniences would arise when men did not satisfie the expectation of the people they thought it much better neuer to haue any good report amongst men than to lose it after it had been gotten Therefore to shut vp this whole matter in one word if any man if any household if any towne if any countrey bee carefull to haue an honest report amongst men then must they eschue euill doe good then must they seeke peace and pursue it and if once hauing gotten a good name they would gladly keepe it then they must vse the same meanes so shall we haue it both of God and man Now because men doe suffer very much discredit and are very ill reported of amongst men it shall be good to consider what profit and vse we may make of such reproches and euill reportes And this shall wee doe the better if wee knowe vpon what grounds those reproches doe arise First therefore we must learne that men may bee euill reported of either for euill or for well doing When men therefore are ill spoken of they must first trie whether it be for euill or for good and if it bee for euill then must they goe a degree further to finde whether it bee for some euill worke which they haue committed or for some occasion which they haue giuen When a man is euill reported of for some euill dee●e which he hath done that euill deede of his is either manifestly knowne or else it is veknowne And surely it is a thing most common amongst men to suffer discredit for open and grosse sinnes yet very few doe rightly profite by it for some are shamelesse and care not what men say of them

who so seeth not great corruptions in his heart hee seeth nothing Yet the children of God may say that their hearts are pure by Christ which by Faith purifieth them and hath wrought the death of sinne in them though some corruption remaine in their hearts This doctrine hath two speciall vses First to humble vs secondly to comfort vs. We haue good cause to bee hūbled seeing that it teacheth vs that the very cause of all our sins is in our selues cannot be laide vpon any other It is our owne corruption which causeth vs to sinne whilest it giueth place to the suggestions of Sathan to the policies of peruerse men and to the temptation of our owne flesh If this corruption were not in vs no temptation should preuaile against vs if this corruption were not rooted in our hearts we should ouercome euill through goodnes Christ was free from all sinnes and voide of all corruption therfore sathan by tēptations could not preuaile against him no sathan could not preuaile against our first father vntil his hart through vnbeliefe was corrupted but we through our corruption doe yeeld vnto our temptations and therefore we are the cause of our owne sinnes That saying therefore is altogether vnsauourie which theeues and others haue often in their mouthes when they say woe be to such a man or to such a woman that euer I knew them for if I had neuer fallen into their companie I had neuer come to this stay and wofull state For albeit euill company might be a great occasion of their fall and though such men and women did sinne greatly in tempting them to sinne yet their owne corruption caused them to be ouercome by euill companie and therfore the cause of their sinne resteth vpon themselues Secondly this doctrine doth greatly comfort vs seeing ●t giueth assurance of victorie against all temptations if wee be renued in our inward man if our hart be purified by Faith and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed if we consider that euery man hath some corruption either more or lesse in his heart according to the measure of his regeneration And againe if wee consider that the diuell as a deadly enemie goeth about to ouerthrowe him and to subuert his Faith by meanes of that corruption These things if we thinke of it wil be very comfortable to know that we shall perseuer and continue not able finally to be ouercome of any temptation it will be very comfortable to know that the diuell for all his furie is like vnto that souldier which launced the impostume of his enemy and preserued his life when hee purposed nothingelse but to haue slaine him Ioseph was regenerate and when the temptations of his Mi●●risse came into his eare hee did fight against them fledde vnto Christ and had a good issue of his temptations Dauid contrariwise though in part regenerate and truely renued yet when the like temptation was offered he yeelded and was ouercome because he looked not vnto his heart distrusted not his owne weakenes set not the Lorde for the time before his eyes fled not vnto Christ nor fought not couragiously himselfe against it therefore in what measure we be regenerate in what measure we vnto our regeneration doe adde the feare of God for the purging of our hearts and a distrust of our weakenes to driue vs vnto Christ in that measure shall we withstand all temptations and ●s we faile in all these or in some one of these so doe we yeeld vnto temptations and so are we buffe●ed by Sathan If we be pure in heart and stand stedfast the diuel the world wicked men our owne corruptions and all may tempt vs yet they shall not hurt vs. They may let vs see some corruption that is in vs some sinne whereof wee haue not throughly repented of or something that is not right within vs yet if wee yeeld not vnto them they shall doe vs good and not euill they shall driue vs to CHRIST before whom wee must lay open our wounds that hee of his goodnesse may binde them vp This doctrine then as wee see doth teach vs reuerent and Christian humilitie withall it doth ●●nister most worthie matter of singular comfort Now that wee be not deceiu●d herein it is requisite that wee make some triall of our hearts whereby we may be truly humbled if we finde them corrupted or we may be comforted if through the blood of Christ wee doe feele our sinnes washed away Our hearts are tryed two wayes either by afflictions and temptations or else by the motions and affections thereof For if there be any corruption in our hearts it will appeare by one of these Sure it is that as a man doth shew himselfe in troubles and temptations such a one he is indeed if troubles doe not ouerturne him if feare cause him not to fall away if temptations cannot moue him to forsake the truth or to deny his profession then verily he hath a good argument that his heart is vpright he hath great cause of comfort and reioycing But contrariwise if for feare his heart faint if for troubles he turne away if in temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he ought in his heart to be greatly humbled Before this time of triall come hee may thinke well of himselfe he may perswade his heart that there is great godlines in him but if he examine not himselfe if he do not streightly looke vnto his heart his vertue will proue vanitie and such godlinesse will worke his griefe There be many men which now in this time of the Gospell doe account themselues verie religious and they will beare a countenance with the best and will outwardly appeare very forward but because they resting in their profession doe not examine their heart their hope faileth them and they fall away For when the state of the Common-wealth shall be changed when religion shall be altered when the truth shall be persecuted when the Lord shall take from them the light of his word and shall suffer Sathan to tempt them with heresie then their corruption will ouercome them and cause them to beleeue lyes Likewise men that haue beene brought vp by godly parents and men that haue the companie of good men may seeme to be sure setled in sound religion but whilest they rest in these outward meanes and labour not after some inward truth their hearts doe deceiue them and in time they shew themselues to be but hollow hearted hypocrites for when the benefit of good companie is taken from them and when they light vpon wicked companie their former godlinesse is forgotten they will frame themselues vnto that companie Therefore if they be tempted vnto theft they will proue theeues if occasion of filthines or other vices be offered they will take the occasion and stay themselues with many

meditations of iudgement This is a medicine whereby if we profit it is bitter and wholesome as the treacle but if we doe not it is a poyson bitter and deadly Let vs remember iudgement in the midst of the desires of our hearts and delights of our eyes 6 Let vs learne how to order our eyes for we know in what case Cham was when hee saw his fathers nakednesse Such are the senses as are the thoughts that arise by them The eye is not euill but we iudge of it by the effects Prou. 17. 1. 1. Sam. 18. Prou. 3. Psal. 101. 5. if good things can cleare thy sight vse them Let vs make conscience of our eyes our Sauiour Christ saith If thine eye offend thee plucke it out if thou doest not vse thine eye well thou wilt wish thou hadst plucked it out in good earnest make cōscience of motes Mat. 7. Iob saith I haue made a couenant with mine eyes Psal. 119 part 5. Lord turne away mine eyes least they behold vanitie Lament 3. Ieremie crieth out Death hath entred into my soule as by windowes And againe Mine eye is my Death Dauids song is to be noted Thy iudgements are euer in my sight God commaunded Lot that he should not looke backe to Sodome but Abraham looked towards it and hee saw the smoke ascend Let vs keepe our mindes well exercised and our eyes may goe whether they will for then the eye in seeing seeth not the minde seeth and the minde heareth But if a man be inwardly affected as Dauid was after his after-noone sleepe wee thinke of things that neuer were nor shall be And yet otherwhiles though a man bee in great contemplation yet such is our corruption that if there stand an euill thing before vs we must needes looke on it Therefore wee had neede make a couenant with our eyes that is the surest way We will end this with that good counsell Gouerne thy selfe take heede and be safe but yet more safe if thou doest not fasten thine eye vpon the tree of life 7 That we may the better know ourselues let vs learne also to examine and know our sinnes well which are often cloked and couered vnder nature and grace We doe not fall at the first into grosse sinnes but by degrees as Christ reckoning the retentiues Matth 22. which keepe vs from the meanes as farmes oxen mariage c. And Paul reckoning the workes of darknes peraduenture would not satisfie a carnall man in his computation hee maketh mention of banquetings feastings c. These things seeme lawfull but certainly and of a truth sinne lies hidden in them and these things may turne to our ruine Sin is a cunning and skilfull suiter shee playeth as Harlots who seeing and obseruing the grauitie and modestie of former ages as though they were very demure matrons would not at the first shew their faces as we may see in Thamar but the world groweth bigger and prouder in sinne they began to withdraw their vailes and were not ashamed to become shamelesse and impudently bold So sinne at the first modestly insinuateth herselfe vnto vs vnder the vaile of things lawfull which no man can denie vntill hauing by little and little corrupted vs she doth boldly vncouer her selfe in things vnlawfull vnto vs. And that shee might find the more courteous entertainment at our hand she commeth not alone but either she getteth into the companie of nature or she creepeth into familiaritie with grace that being with these for her companions sake at the least shee may not haue repulse As Achab said so saith shee I would not haue come hither but for Iehosaphat For wee know it often comes to passe that we are content to admit and receiue some for their companions sake who if they came alone should scarsely bee welcome at our hands This sinne knoweth well and therefore sometimes she comes hand in hand with nature that is in such behauiour as naturally we like and are affected with as sometimes in ioyes if we be of a lighter mould sometime in griefe if we be of a sadder sod sometime she commeth cheeke by cheeke with grace as our Sauiour Christ sheweth vs hypocrisie to come in prayer fasting and almesgiuing c. It is not like that Salomon at the first lept into idolatry nay by degrees his heart was stollen away with the immoderate and excessiue vse of things in their owne vse and nature lawfull And therefore the Saints of God haue rather chosen to sit a little on this side of them than to iumpe and iustle hard by them as we may see in Timothie and in Elias 1. King 19. who was faine twice to be called vpon by the Angell to rise vp and eate Salomon did begin to build yea he began to build the Lords house 2. King 6. 7. c. and yet as all good writers agree excessiue building was the beginning of his falling away He was building the Lords house seuen yeeres but in building his owne house hee was thirteene yeeres This growing in proportion when he would exceed the Lords work this drawing out of his building was the onely thing that the Scriptures haue left vnto vs as a note of his falling away to teach vs that by the vse euen of lawful things our hearts be seduced and by degrees hardened to fall away from the liuing God For if we loue a thing excessiuely our loue groweth to lust and our lust drawes on to the often vse and brings on custome custome at the length brings necessitie Thus when we find too much reliefe in things we fall in such a loue with Aegypt and in such a disliking of Canaan that we will neuer depart but we will still dwell by our flesh-pots Well then wee say thus the farme is no sinne but when the farme holdeth vs backe from grace and the meanes of grace then is it sinne vnto vs. CHAP. XXV Of the exercises of religion fasting c. and of the carefull vse of the meanes at all times WE must not tarie to fast vntill the trumpet be blowne and the bell be rung but we must fall downe at the trumpet of Gods word and at the bel of our guiltie conscience for without this priuate exercise we are but hypocrites in publike fasts 2 Our holy daies may be the fittest most conueniēt times for fasting daies because wee may then best redeeme the time in resting from our calling 3 All our exercises in godlinesse must principally respect two things first Gods glorie secondly our edification and increase of faith and repentance otherwise to our selues they are vaine and fruitlesse 4 Albeit the Lord hath appointed ordinarie causes yet hee hath reserued in his owne soueraigne and iurisdiction the staffe of them the vertue infusion and working of them For as the Physition prescribing a medicine made with wine it is not the bare wine which nourisheth though it be the instrument to conuey the

they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law ●● Gospell in ●●● ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giuē vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dw●lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a tēder conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How cōtrary the iudgmēts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note ●● How profitable ●he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption ●urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differēce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The cōtempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A cōsolation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to ●●rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amo● Dei amorem proximi ge●e●at Generall obseruations concerning the D●calogue Rules 1. Pre●●pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secōd law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for God● s●ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Susp●●ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motiōs are forbiddē in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creati●●●● Vse of the first article of the Cr●e●e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn ● 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell cōdemne sinners which