Commentary Upon Philemon

edification or instruction. And hereby consider the deep devise of the Devil, how far he hath prevailed in this false Church. For when he saw he could not thus far have the upper hand, as utterly to cast the word out of the Church, and to take away the use of prayer; when he perceived it to be impossible to root out the word of God, and to abolish the invocation of his holy name, he fell to work another way, and that is, to suffer the things to remain, and to take away the right and profitable use of them, so that albeit the word is read, it is read without knoledge: and albeit prayers be made, yet they are made without comfort. Thus the names of the word and prayer remaining, the benifite of them is taken away. The like we might say of the Sacraments, especially of the Supper of the Lord: they will seem to have it, yet in truth they want it: to allow of it, and yet they destroy it and abolish it. If the Devil should utterly remove these things out of the way, so that the names, neither of the word, nor of prayers, nor of the Sacraments were heard among them, all men might discover this deceit, no man would easily be seduced by this palpable grossness: but he is a more cunning work-man, he can hide his snares from being seen, so that he will not have them utterly removed and renounced, that the people might say, we have the word read unto us, we have good prayers said among us, we have the Sacraments with us, yet all is done in a strange manner, the Priest useth a strange tongue, and the people are nurtured in strange ignorance. For the word is heard ignorantly, prayers are made ignorantly, and the Sacraments are received ignorantly. The whole frame of the Popish Religion is maintained by ignorance. Thus much of the general observations, that might be enlarged and farther amplified, which I have briefly pointed out: and albeit all of them be very pertinent, yet I will in this manner pass them over. Now let us handle the particular Doctrine that ariseth from this Salutation.

This is the last clause of the Epistle, wherein he wisheth the same that he did in the beginning, to wit, the grace of Christ. If there had been anymore notable or excellent blessing to crave and desire for him then this grace of Christ, no doubt he would have asked it, and should have obtained it for him. He would have made some mention of it, either in the beginning or at the latter ending, or in some other place of this Epistle. But seeing we find no other blessing rehearsed or required, beside this grace of Christ, it is most certain the Apostle knew no greater or better gift then this grace of christ. And indeed, he which nameth and commendeth the grace of Christ, doth except or exclude nothing which is good for us, or profitable unto us, either in this life, or in the life to come. For the grace of Christ, whereby we understand the free favor of God, which we by no duties or works have deserved, or can any way deserve, comprehendeth under it, as it were within the compass of it, every good thing, and every perfect gift. For the spiritual blessings of God; as Remission of sins, Justification, Sanctification, and eternal Life, do all flow from this grace as from a Fountain. Now it is called the grace of Christ, and that fitly and worthily; because he hath obtained it for us, by the price of his own precious blood he hath deserved to have the same bestowed upon us. For the grace of God the Father properly belongeth unto him, and Christ Jesus, his natural son, in whom alone he is well pleased, is the Treasure & Store-house of his Father, by whose hand is bestowed whatsoever is bestowed upon us.

Seeing therefore the Apostle maketh so great reckoning of this grace, that he speaketh of it first and last, and remembereth it in the beginning and in the ending, and sendeth this Salutation unto him, we learn from hence, that Spiritual things are to be prayed for and preferred before earthly things: they must have the first place, and earthly things be set in the last place. This appeareth in that form of blessing, which God prescribeth unto Aaron and to his Sons, Thus ye shall bless the Children of Israel, and say unto them, The Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be merciful unto thee, The Lord lift up his countenance upon thee, and give thee peace. Here we see what the Priests and Levites were especially to crave; to wit, the favor of God, and his free grace. This is plentifully proved in the Psalms of David, as Psal. 4. Many ask, who will show us any good; but Lord, lift thou up the light of thy countenance upon us: where he showeth, that the multitude call for Riches, and Honor, and Pleasure, and account them the only good things: but the godly prefer the favor of God before all, and make it their chief felicity. And in another place, Turn us again, ô God, and cause thy face to shine, that we may be saved. The Church was now in affliction, they wanted temporal blessings, yet their chief desire was, to feel the loving countenance of God to shine upon them. This appeareth farther unto us, in the Lord's prayer, left unto us by Christ our Savior, to direct us to pray: he teacheth and prescribeth this order unto us, that we first of all ask such things as concern God and his glory, and then those things that belong to our selves. Thus are the prayers directed that the Apostle Paul maketh, and offereth up for the Churches to which he writeth, he craveth above all things grace and peace: he desireth, that they might have the Spirit of wisdom and of revelation, that the eyes of their mind may be lightened, that they may be strengthened in the inner man. Yea, this is so plain and pregnant a truth, that the very Heathen in their best meditations have confessed this, that God must have our first thoughts, and the beginning of all our works, who blesseth those that are so begun, and giveth unto them good success. If all these Testimonies, produced out of the Old Testament, alleged out of the New, and confirmed by the uniform consent of the Gentiles, be laid together, we may gather from thence, that in our prayers and judgments we are to prefer and desire especially and principally spiritual things.

If any doubt remain in us, let us consider the reasons, that so it may be removed. First, Spiritual and Heavenly blessings are beyond all comparison more excellent, and bring more sound joy of heart then earthly blessings can do. The Prophet testifieth this by his own experence Thou hast given me more joy of heart, then they have had, when their Wheat, and their Wine, did abound. The things of this life are corruptible: the things of the life to come are incorruptible. The Apostle Peter speaking of the inheritance of eternal life, calleth it immortal and undefiled, and that withereth not, reserved in heaven for us. But among the earthly Treasures, what more excellent then Gold? Yet he calleth it the Gold that perisheth: and afterward, Ye are not redeemed with corruptible things, as Silver and Gold, from your vain conversation, but with the precious blood of Christ, as of a Lamb undefiled, and without spot. If then all worldly things, even those that be most pure and precious, be transitory and corruptible, they are not chiefly to be esteemed.

Secondly, howsoever the wedge of Gold prevaileth much with men, and can in a manner do all things: yet it is of no force with God, it cannot remove his judgments or turn away his wrath from us, it cannot redeem or pay the ransom of one Soul, we were boght with a greater price. Hence it is, that the Prophet saith, They trust in their goods, and boast themselves in the multitude of their Riches: yet a man can by no means redeem his Brother, he cannot pay his ransom to God. If riches (that can do much) could do this, then the richest should be the happiest: and the poorest men should be the most miserable. But this standeth not with the will and wisdom of God. To this purpose the Prophet Ezekiel saith, They shall cast their Silver in the streets, and their Gold shall be cast far off: their Silver and their Gold cannot deliver them in tht day of the wrath of the Lord: they shall not satisfy their Souls, neither fill their Bowels, for this ruin is for their iniquity. The rich man thinketh himself fenced against all dangers of soul and body, and knoweth not his own error, and ignorance, and folly. It is the spiritual Armor that gineth strength, it is the spiritual Graces of God that do defend us: one drop of them is better then an whole River or a great Sea of earthly blessings.

Thirdly, the obtaining of spiritual things is the cause of the other blessings. They bring with them, when they come, earthly things. When we get wealth, we do not by it get Heavenly wisdom: for many times, they have the greatest riches, that have the least Religion. But when we get Godliness into our hearts, it bringeth with it a competent and convenient measure of all outward things. The Prophet saith, The Lions do lack and suffer hunger, but they which seek the Lord, shall want nothing that is good. He knoweth what is good for us, better then we do for our selves: as the Father knoweth what is good for the Child, better then the Child doth, and therefore he doth not say, they shall want nothing, but nothing that is good. Likewise, the Apostle, 1 Tim. 4. Godliness is profitable unto all things, and hath the promises of this life, and of the life to come. He doth not say, that riches are profitable to all things, neither doth he affirm that they have the promises of this life and of the life to come; but Godliness hath those profits and promises. So then, if we lay these things together and consider, that the spiritual blessings being incorruptible, and invisible, and eternal, are in themselves more excellent; that they are of great force and power with God; whereas the earthly, are vain and transitory, weak, and unable to remove any judgment, and that Heavenly blessings are causes of the earthly, and companions with them: we may truly gather and collect from hence, that it is our duty to prefer and pray for spiritual things before transitory, for heavenly things before earthly, for eternal things before temporal.

Now let us see what uses will arise from hence. First of all, this serveth to condemn the practice of the greatest part of men that go clean against this rule. There is no truth of God oftener confessed in word, that is more commonly denied in deed. We are willing to acknowledge in judgment the excellency of spiritual things, above all things that are mortal and mutable, and among spiritual blessings the price & priueledge of God's grace, which bringeth a goodly train and troop of his greatest Treasures: yet notwith-standing our judgment, our affections are chiefly set upon the world, and our desires run after earthly things. Such men are wholly earthly and carnal, according to the rule of our Savior, Where your treasure is, there will your heart be also. Such can never lift up their minds unto Heaven, that account the earth, and earthly things, their chiefest Treasure: as on the other side, they can never settle their desires and studies upon the earth, that esteem the Heavens and Heavenly things their greatest Treasures. When the Stomacke is overladen with meat and over-burdened with the same, there followeth an obstruction and stopping of the passages of Nature: so the inordinate desires of the world pressing down better things, bringeth a forgetfulness of God, and so ouerfilleth the heart, that it oppresseth and suppresseth all care and cogitation of a better life. For even as we see, that when the shadow groweth lesser; the heat groweth greater; but when the shadow groweth greater, the heat groweth lesser, so it fareth and falleth out with us, whē this (world which is but a shadow) taketh up the least room in our hearts, then the love of the world to come, is the greatest in us: but when this present world and the things therein, occupy the gretest space and place in our hearts, then the heat that was kindled in us toward heavenly things is abated and diminished. These two, the love of this world, and of the world to come, are so cross and contrary one to another, that they cannot rest and remain in the highest degree within us, but one cooleth and quencheth the other, one overcometh and ouermastereth the other. We would account him a fool and destitute of ordinary understanding, a simple man or a very Child, that would prefer Copper before Gold, a grain of Barly before a Pearl or precious Stone, or would make choice of Chaff before the Wheat, or choose the Huskes before the Corn, and yet there are a thousand and ten thousand worse Fools in the World, which take themselves to be great wise men, prudent and politic men of deep and profound reaches, who would disdain and scorn at it to be accounted either Childish or foolish. Nabal was a rich man, and no doubt took himself and was taken of others to be a wise man: yet setting his mind wholly upon his goods, he is called by the Scripture a fool. The rich man mentioned in the Gospel, when his ground brought forth fruits plentifully, thought with himself, I will pull down my Barns and build greater, and said to his Soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime: but though he were rich, and therefore thought himself wise, yet God said unto him, O fool, this night will they fetch away thy Soul from thee, and then whose shall those things be, which thou hast provided? Neither was this the case and condition of this man alone, but it is the case and condition of everyone that gathereth riches to himself, and is not rich in God. This rich man is dead and gone: but he hath left a plentiful of spring and a great generation behind him. Look upon men's lives, and see whether the cares of this life, be not the first in their thoughts, purposes, prayers, and practices. Give them enough of this world, and let him that will, take the world to come. All their study, all their toiling and moyling is for the red and white earth, that is, for Gold and Silver, and other trash of this world, as if they could never be full of it, as if they would never be weary of it, as if they should never depart out of it. It is said of Solomon Prov. 30 The Horsse-leech hath two Daughters which cry, bring, bring, so is it with these worldly minded men, they can never be satisfied, they always cry out for more, they will not be content, they cannot say, they have enough. It is a token of a brood basely borne, that respecteth not the inheritance of sons: so it is an evident sign that we are not the sons of God, when we mind not the Kingdom that the father hath prepared for us, and the son hath purchased unto us. The Beasts were borne and fashioned to look down-ward: man created after the Image of God, looketh upward and beholdeth the Heavens. It is a great discord and jar between the eye and the heart, which should go together: when the eye is cast upward, and the heart of man groweth downward: the eye is fixed above, and the heart delighteth to be always groveling upon the ground, and glued unto the earth.

Secondly, as this Doctrine meeteth with their corruption that have their conversation below, in the center and bowels of the earth, whereas it should be in heaven from whence we look for a Savior, even the Lord Jesus Christ: so it reproveth such as regard not the obedience to the first Table, and duties of piety and holiness which are to be performed immediately to God. Our Savior, speaking of the first Table of the Law, calleth it the first and great commandment: first, in dignity and order; in dignity, because it comprehendeth and containeth the duties we owe to God: In order of Nature, because from the love of God proceedeth the love to our Neighbor, Likewise great, because it is of greatest weight and stretcheth farthest, and is chiefly to be respected of us. Hence it is, that when an expounder of the law asked him a question, Master, which is the greatest commandment in the Law? He answered him, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind, this is the first & the great commandment. These precepts are first commanded, but they are last practiced and least regarded. They are called of Christ, great: but they are very small and little, in the eyes of the greatest part and sort of men. If they lead an honest and civil life before men, if they deal justly and truly with their Neighbors, they think all is well, they esteem themselves as perfect men, though they live ignorantly, profanely, and irreligiously, though they have no knowledge of God and of his word, though they regard not his worship privately or publikelie. If they can say, we are no Thieves, or Murderers, we are not defiled with Fornication, and Adultery, we pay every man his own, and do as we would be done unto; they suppose they bear as good a Soul to God, as the best, and shall be saved as soon as any. But ask them anything of the worship of God, or mark what their practice is touching his worship, they have no love to it, they take no delight in it, their meditation is not upon the word, their care is not to sanctify the Sabbath, and consequently the duties which they perform toward men, have no right ground to stand upon, and therefore, though they may bring profit to others, yet can they minister no comfort to themselves. The first Table is the heart of all Religion, and the foundation whereupon the duties of Righteousness are built. If they proceed not from a religious respect to God, they are as an house set upon the Sand, which wanteth a sure ground-work.

Secondly, we are put in mind from hence, not to care over much for earthly things, or to run so far after them that we forget our selves where we are. True it is, we are bound and charged in duty to use the means that God hath appointed for us, and to exercise our selves with diligence, labor, and industry in our callings; but we must not trust in these means and put our confidence in them, and distrust the care and providence of God toward us. There is a double care for the things of this Life: there is a good and godly care, which is necessary for everyone; the contrary whereof, is to be careless, idle, wasting, and spending vnthristily and wickedly, such things as are gotten by our labor. This providence and fore-cast is commended and commanded in many places of the Scripture. This the Apostle teacheth and speaketh off, 1. Tim. 5. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse then an Infidel. The other sort of care, is a care joined with grief and pensiuenesse, and of this the Apostle saith, I would have you without care. This care is an over-great care, disquieting the heart and maketh it bond to the unrighteous Mammon; this is always to be condemned, as that which breedeth in us a distrust in God's providence, and choketh the love of heavenly things, and therefore is hurtful and pernicious. This our Savior reproveth in the Gospel according to Matthew, Chap. 6. I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your Body what ye shall put on, &c. Behold the Foules of the Heaven, for they neither sow nor reap. Which of you by taking care, can add one Cubite to his stature? And why care ye for Raiment? Behold how the Lilies of the field do grow, and yet they neither labor, nor spin. Therefore take no thought what ye shall eat, or what ye shall drink, or wherewith ye shall be clothed, for your Heavenly Father knoweth that ye have need of all these things, &c. We have the Lord to care for us, who knoweth our wants, and the means how to supply them. He made all things before we had our being, to teach us his providence. All the Mines of Silver and Gold, that lie in the heart of the earth, are his, and at his commandment. Hence it is, that the Apostle saith, Heb. 13, Have your conversation without Covetousness, and be content with those things that ye have: for he hath said, I will not fail thee, neither forsake thee: so that we may boldly say, The Lord is mine helper, neither will I fear what man can do unto me. Can we therefore doubt of his succouring of us, and the supplying of our wants? If we consider his power, he is God: if his will, he is our Father. Will God forsake or forget his Creatures? Or can a father be unmindful or unmerciful toward his Children? This were to make him no God, no Father, which is Blasphemy and impiety. The Prophet David having himself had a long experience of God's watchful eye over him, teacheth us also to depend upon him, Psal. 55. Cast thy burden upon the Lord, and he shall nourish thee: he will not suffer the righteous to fall forever. It is great vanity to be ouergreedy and gaping after the transitory things of this world, to be carking and caring in the seeking for them, and to eat the bread of sorrow in going about them. We should use them, as though we used them not: and enjoy them, as though we possessed them, not. To this purpose the Apostle Peter saith, Chap, 5. Cast all your care on him, for he careth for you. Wherefore then should we nourish immoderate and excessive cares in our bosoms, seeing we have assurance of God's care towards us? Let us trust in him, and be secure without all distrust and fear. If we have spent our days in the following and pursuing after the vain profits of this life, let us bethink our selves what we have done, and study to redeem the time that is to come, and consider wherefore we were created & redeemed. The things that are seen are temporal, the things that are not seen they are eternal. Let us above all prefer those things that are able best to prefer us. Let us not live here as men that spend all their days in catching after feathers, and following toys and trifles that cannot profit. If we should see a man wast his years, from day today, and from month to month, and from year to year, and having lived forty or fifty years hath done nothing but catch after shadows, run after Butter-Flies, follow after Gew-gawes, or behold the Moon-shine in the waters, or always look down upon the earth, or always blow up Feathers in the Air: would we not think him stark mad, and judge him out of his wits? Every man is ready to accuse him of Madness, no man would think he did him wrong to call him so, or crave pardon for that he hath done. But be not too hastye to censure such, and to pass the sentence of Madness upon them, least the Parable be applied to thyself, and be verified of thyself. The wise man, who knew best who are Fools, and what to judge of folly, preacheth and proclaimeth both in the entrance and end of his words, Vanity of vanities, saith the Preacher, Vanity of Vanities, all is Uanity. If then these things be all vain, nay; Vanity it self: it is more then certain that such as spend their time, and wast their years, and consume their strength in catching after these toys, these shadows, these shows, these feathers, these follies, these trifles, and spend more years in pursuing after these earthly things, then they do hours in attaining Heavenly things, may truly be accounted Fools, or Mad-men, or sottish, or such as are possessed with a Spirit of giddiness, that run up and down hither and thither, and know not what they do.

We use commonly to pittye such as are mad and beside themselves and out of their right wits. None are farther out of the way, nor more destitute of true Wisdom then these men are, that have the least care of the best things, and the greatest care of the least things. Let us beeware, least while we think our selves to be wise, we become stark fools; while we think our selves spiritual, we be proved to be carnal: and while we loath madness and folly in others, we love madness and folly in our selves?

Lastly, seeing spiritual things must be placed and preferred before earthly, we learn another duty from hence, namely that we ought to make greatest account of the greatest blessings, and such as are highest of all, must also be highest in our estimation. These we ought especially to pray for, of the want of these, we must have a special feeling. We are ready to ask for our daily bread: but we do not desire the bread of life, we do not hunger and thirst after Righteousness. We are wholly ignorant of the right manner and method of praying, we regard not to observe the order which God hath ordained.

Christ Jesus instrcting us to pray, and leaving us a perfect pattern how to make prayer, both for matter and method, hath made this the fourth Petition, to have our daily bread given unto us. But we will not pray after this manner, we will not observe this direction, we make this our principal care, we make it the first Petition, nay; we make it both first and second, the third and sourth, the fifth and sixth: we make it the beginning and the ending, we set it before and behind, we enter with it, we conclude with it, we make it all in all, to have earthly blessings, and temporal commodities, and bodily necessities supplied unto us. What a shame is it unto us, that if we will not know the preeminence of heavenly things, above these mortal and transitory vanities, we should be such great strangers at home and so ignorant of our selves and of those parts whereof we consist. Who is so simple that doth not understand, that the soul is more noble and excellent then the body? If then it be more worthy as being a spirit, an immortal spirit: ought we not in the first place to provide for it? Ought we not to adorn it with all spiritual graces? Ought we not so to quallifie it, as that it may be inheritor of eternal glory? Let us therefore affect the things of certain abode, and seek after Wisdom, Faith, Sanctification, and the true Riches of the Spirit. If our Treasure be in Heaven, our hearts will be there also.

Let us lay up and lock up our Treasure in Immortality: let us be sure to lay a good foundation against the time to come. One thing is necessary, this is the good part that shall not be taken away from us. All human things are full of uncertainties, and the means of their decaying and vanishing are manifold, the Rust, the Moth, the Canker, the Thief, beside a thousand other casualties that take them away from us. It is an holy and heavenly admonition given unto us by Christ, Math, 6. First seek the Kingdom of God and his Righteousness, and then all other things shall be ministered unto you. This checketh and controlleth the preposterous order and bad practice of most men in their callings, they set the wrong end forward, they labor first of all to get wealth and welfare from day today, and from year to year, but never think of the root of welfare, and from what Fountain all earthly blessings spring, to wit; from the grace of God. Let us employ our pains to get God's favor, and then transitory things, Wealth, Peace, Honor, Liberty, and such like will follow, so far as they shall be expedient for us: otherwise, all our abundance shall turn to be our bane, woe, and destruction, all things shall be accursed unto us, our Table shall be made a snare to take us and torment us. The grace of God in Christ is sufficient to make a man blessed: and without it, all other things (though we had them in the greatest measure) cannot free us from cursedness. Now it is impossible that ever we should seek for these gracious gifts of God, except we feel our own misery in the want of thē. It is the want of health which we desire to have restored, & the feeling of our disease which we desire to have removed, that driveth us to the Pysician. And we have no promise to obtain earthly things, except we seek them as we ought to seek them, and follow the right manner that God hath left unto us to find them. Many seek after them, and pray for them; but they do not obtain, because they ask amiss. It is our duty, not only to pray for lawful things, but also in a lawful manner. A man may do a good thing after an evil manner: it is in our actions, so it may be in our prayers. An indirect and unsanctified order, may mar and corrupt a good and godly prayer. To conclude therefore, let us know, that this grace and favor of God so often remembered in Paul's Epistles, and so often craved and prayed for, to be bestowed upon the Saints, is only able to give satisfaction and contentment unto the soul to stay and rest upon, and therefore we ought above all other things to labor earnestly to feel it in our hearts. Indeed, it seemeth nothing and base in his eyes that hath it not: but when a man once knoweth the worth and value of it, and tasteth the sweet comforts of it within him, he is ready to sell all that he hath to enjoy it and retain it, he is content to renounce and forsake all Dignity and Honor, all Glory and Praise, all Health and Beauty, all Friends and Favor, all Wealth and Treasure, all Joy and Delight, all Mirth and Melody, yea; Brethren and Sisters, and Lands, and Wife, and Children, and all things that may be dear unto him, rather then depart from this Jewel of grace, far in price above all the Jewels of this World. It is with us in respect of spiritual things, as it fareth with the buyer, while he is in buying his commodity before he is possessed of it, according to the description of Solomon, Prov. 20. It is naught, it is naught, saith the buyer: but when he is gone apart, he boasteth. He diminisheth the goodness of it, he saith it is to much, it is not worth the money you ask for it, but when he hath purchased and possesseth it, he praiseth his penniworths, and judgeth it better then his money. So is it with all Heavenly graces, so long as we are destitute of them, we think them not worth our labor and travel, & seeking, and enjoying, we esteem every hour too much, that is spent in following the means appointed to obtain them, and albeit God call unto us to come, to buy and eat, to come I say, and buy Wine and Milk without Silver & without money, yet we have no ears to hear, nor leisure to attend, nor harts to consider of his calling. But when once we have found thē, and know the just price and value of them, we would not loose them for all the World, nor for a thousand worlds if they were offered unto us: nay we are willing to sell all we have, to have them continue and abide with us, according to the counsel of the same Solomon, Prov. 23, 23. Buy the truth, but sell it not, likewise wisdom, and instruction, and understanding. Let us therefore grow in love with this grace of God, that we may have our hearts established with it. Let us do that now which we would do at the last gasp and breath. Then we are ready to renounce the World, and to prefer one drop of grace and faith before a Kingdom. Let us now begin to learn wisdom, let us prostrate our selves before the Throne of grace, let us never give rest to our souls until we find it, and let us sue unto him that is the Author and Fountain of all grace, to wit; Christ Jesus, to whom with the Father and the Holy Ghost be all glory and praise forever, Amen.

A Table of the principal Contents of this Book.

A
• ABraham received Angels. page 281. He and Lot reconciled. 252, 253
• Absence of the Pastor hurtful. 196
• Absence of the people from the Pastor. 202. reasons against it. 203
• Abuse of the Ministers. 397
• Abuse of God's providence. 299
• Accepting of persons, 189. not with God. 331
• Acount of our faith must be given. 91, 92
• Action differs from evil in it. 307
• Admonition. 207
• Adoration of Saints. 146
• Adulterer penitent, is no adulterer. 318
• Affect such as have most grace. 186
• Affection between Pastor and people, 189
• Afflicted are not greatest sinners. 13
• Afflictions serve for confirmation of others. 12. common to godly and ungodly. 19. they are profitable. 207
• Agreement between Paul and James, in matter of Justification. 191, 192
• All things not to be done of all. 11
• Alms houses. 156
• Alms must be cheerful. 285
• Amen. 494
• Anabaptists. 265, 367, 387
• Apphia, Philemon's wife. 8
• Appeare all must before God. 337
• Apostates. 486
• Application. 76
• Archippus. 8
• Assurance of faith, no Doctrine of presumption. 180
• Assemblies of the Church, 84. they are beasts that reject them. 85
• Assurances lawful. 385
• Ask no unlawful thing of others. 418
• Atheists. 209
• Attention required, 219. three benefits of it. ibid.
• Authority given to the Ministers, 163. they must not abuse it. 170
• Authority absolute no man hath. 419

B
• Backbiters, 427. the sorts of them, 427, 428
• Back-sliders, 132, 150, 491. they prove worse then others. 486
• Bands, where the greatest are should be most love, 337. the more bands are broken, the greater sin. 341
• Good Beginninges, help not without proceeding. 132
• Bellarmine's doctrine of Princes. 267
• Benefit of others is to be sought, 135.
• Benefits that come by instruction. 40
• Benefit bestowed upon Saints, shall not be lost. 280
• Better too forward, then backward. 75
• Birth-day. 424
• Blessed that suffer for the truth, 14. not all that hear. 242
• Blessed that live in God's favor. 57
• Blessings are to be craved from GOD in Christ, 61. ascribe them not our selves. 63
• Blemishes of body, no sins, 315. to be patiently borne. 316
• Blind zeal. See zeal.
• Blind devotion. 288
• Blind not to be discouraged. 311
• Blindness of mind a sin, 310, 311, wherein it differs from blindness of body. Ibid.
• Blood of the Martyrs. 13
• Body must bow to God. 94
• Bondage of the wicked. 115
• Bond-Servants, whether they may fly, Epist. Dedicat.
• Brother, who is. 256
• Borrowers often Thieves. 412
• Brethren faithful are 33 • . They are bound to love each other. 342
• Brownists. 177

C
• Calling given of God. 336. Every minister hath two callings. 268
• Canker of the Common-wealth. 381
• Canonized Saints. 120
• Cause makes a Martyr. 19
• Care twofold. 504. It must be had of every member. 189
• Censurers of the Church. 168
• Chaplains. 200
• Chance. 299
• Charity. 315, 256
• Christ rejecteth none, how base soever. 5
• Christ and the faithful one body, 16. he accounts our sufferings his, 16. He is the Object of our Faith. 106. Our salvation is wholly wrought by him. Ibid He is true God. 107
• Christ is harboured in his members. 145 446. he is the anointed of the father. 463. Why he is called Lord. 493. The use of it. 496
• Christians, who they be. 496. The true Christian hath faith and love. 100. He must have more then Faith. 103. He is only a free man. 114. Wherein it standeth, 115. Bound to serve the Church. 272
• Christians are not enemies to States and Common-wealths. 263. They are the only friends of Princes, 269
• A good Christian, a good Subject. 267
• Chistian policy. 265
• Cherish good things. 481
• Cheerefulnesse. See Willingnesse.
• Children should not hear an evil word 45
• Children of God never void of the fruits of faith, 122
• Children deformed, destroyed by the Heathen. 157
• Children must obey parents. 343
• Church meetings to be frequented. 30
• Church and Commonwealth compared to man. 36
• Church of Rome teacheth that faith may be without charity. 104. It is a Tyrant. 177
• Our Church hath many Saints. 120
• Church is Christ's school, 128. it shall never perish. 487
• Church accused of sedition. 264
• Church of Rome, no true Church. 322
• Civil honest men. 97, 503
• Circumcision. 392
• Comparison between Idolatry old and new. 63, 64
• Compassion, 114. it is to be shown to the ignorant. 177
• Company of evil persons, 94. 123, 150. of the godly to be delighted in. 439
• Communion ought to be among all saints 113. It standeth in two things, 114. We must delight in it, 123. it takes not away private possessions. 365
• A Communion among the ungodly, 124
• Communion is with Christ, and among our selves. 149
• Communion one with another, what it teacheth. 348, 357
• Communion with Christ, wherein it consisteth. 349
• All things Common among friends. See friends.
• Comfort to all that employ their gifts, 140, 141.
• Comfort to the Ministers, 167, 278. and to the people. 279
• Comfort in losses, 307. not to be vexed through impaciency. 310
• The Colliers Faith. 77, 78
• Confession of faith necessary, 86. it hath promise of reward. 87. It is a fruit of faith, ibid. it is required of all, 89
• Confession is, as our faith. 91
• Confession of penitents not to be revealed. See Penitents confession.
• Cōfirmation in the truth necessary, 131
• Coniunction among the faithful in 3. things. 123
• Contemners of God's ordinances, 130. and of the weak Brother. 479
• Conscience of our company. 350
• Contentation, 370. Rules serving to work it. ibid.
• Conuerted, must seek to convert others 69
• Course of the Gospel cannot be stopped. 1
• Conversion of a man, alters him quite. 227
• Contempt of prayer. 454
• Covetousness, 354, 372, 409, 504. the sorts of it. ibid. it is the root of all evil. ibid.
• Couenants in writing. See Obligations.
• Cruelty toward Transgressors. 174
• Cursed speaking. 475
• Creditors not to be rigorous. 383, 410
• Curteous speeches become the Saints, 471. against them that pinch courtesy who shall begin them 474. against such as perform them only outwardly. ibid.

D
• Daungerous to contemn preaching of the word. 214.
• Day-laborer. 410
• Despise not any, how vile soever. 5
• Devils faith what it is. 78, 107. many come behind them, 79, 108. they have no hope of mercy. ibid. they know they are reserved to wrath. ibid. they teach the reprobate a lesson which thenselves could never learn, 80. they do God's will by constraint, 288. what are their baits. 489. they corrupt God's worship 499
• Devil signifieth a false accuser. 144
• Degrees of faith. 81
• Defense of the godly we must undertake. 94
• Desire the best gifts 149, 464
• Description of the iniquity of our times 150, 151, 178
• Deputies cannot discharge us. 200
• Departers out of the Church. 220
• Delight must be in God's service. 287
• Death of the godly sudden ofttimes. 308
• Dead faith. 258, 259
• Deare they must be to us that have gained us to the faith. 394
• Deformed have comfort. 311
• Delight not in the ungodly. 318
• Debts to be paid, 389. such as do not, are thieves. ibid. they are not to be eagerly exacted from the poor, 407. they are of two sorts. 246
• Degrees in submitting our selves to the word. 401
• Despair not of any man's salvation, 430 three Meditations about it. 431
• Deserts. See Merits. Demas. 484
• Disgrace it is not to be cast in prison for the Gospels sake. 12
• Difference between the godly and ungodly, 24. between Pastors and hyrelings, 72. between God's love of the elect, and of the reprobate, 86. between believing God, and in God, 107. between Heathnish and Christian religion, 156. between that which penitent persons have been, and are. 318. between sinner & sinner, 480, between the godly and hypocrites. 486
• Dislike of our selves, is the first step to grace. 52
• Discretion required in the minister. 175
• Division of parishes, hath footing in the word. 198
• Diligent teaching required. 200
• No Disgrace to do service to the Saints. 276
• Disorder in y ^e world ouerturns not gods providence, 298. God ordereth it. 299
• Doubts must be removed by the minister. 362
• Doubtfull things must be taken in the best part. 429
• Duties are better done by help of others then alone. 21
• Duties to be performed willingly. 285
• Duties of godliness chiefly to be regarded. 503.

E
• Earthly things must be set after heavenly. 500
• Education of children in godliness. 43
• Elect shall in God's good time be called. 7
• Elect called Saints, and why. 86
• Envy not the proceeding of others, 75. 153. who are most given to it. Ib. reason why we should not envy others. 76
• Envy what it is, 133. most hurtful to him that hath it. ibid.
• Enemies to a good name. 98.
• Enimies of the Church prosper not, 278 280
• Enimies to the Ministers, are enemies to God. 398
• Encrease in good things is required, 226 324, 483. seeing we are in the way to the kingdom. 127
• Entising to evil. 152, 153
• Enquire out such as want. 161
• Enquire which way to do good. 281, 423
• Entrance of sin into the world. 302
• Epistle to Philemon when written. 466
• Epicures. 299
• Equality in christ among believers, 331
• Esteem of penitent persons as they are, 314. Euil cannot be defended by God's providence. 300
• Execution for treason, not religiō. 19, 20
• Exhorting one another required, 39, 152, 260. Examine our selves whether sanctified. 122
• Examples corrupt not to be folowd 189
• Exacting our own not always warrantable. 412.

F
• Faith is the hand of the soul, 53. it stands in particular application. 66, 76, 80. no comfort without this, 77. particular faith required of everyone. 77
• Faith of the Church of Rome what it is, 77. it is grounded upon ignorance. 78
• No faith, where no knowledge. 78
• Faith hath sundry degrees, 8 • , 110. it must not be kept to our selves. 92
• Faith and Love commend a man to god, 95. they perfect a Christian. ibid. they are marks of election ibid. they go together, 99. they are as the tree and fruit ibid being seuerd they lose their names & natures, 100. he is no true Christian that separates them. 100
• Faith is proved and tried by our love, and love by our Faith. 101. How it doth justify. 103. It is not built on men. 487
• What true faith is. 106
• Faith in the Saints, Popish Doctrine. 208
• Faith is wrought by the preaching of the word, • 09. It is joined with repentance Ibid. It teacheth to depend upon God, Ibid.
• Faith is mingled with doubting. 110. Many think they have it who want it. 108, 259. Being weak it is available. 285. Not to be had in respect of persons. 188
• Faithful are peaceable. 110. They are Saints, 117. They yield more then is requested of them. 431. Therein they follow God's example. 432
• Faithful accused of sedition, 26 • . Whether they can fall away. 491
• Families of Christians, a particular Church, 8. being reformed, they have in them persons unreformed, 237. How made obedient. 234
• Fathers must make their Children religious. 43. They are many times murderers of them, 44
• Famine of the word 214
• Famine, some are glad of. 409
• Familiarity with the Saints, who regard not. 355
• Favor of God cause of all blessings. 56. Seek it above all things, 57, 465. Wretched to be without it • 9
• Fearefull persons, 92
• Feeling of Churches troubles, 275
• Flattring men in sin. 321
• Forgiuenesse of offenses required, 6, 245, 249. How man forgiveth. 247
• Fortune 299. Forefathers. 42
• Forward, sometimes fall back. 484
• Forwardnesse in good things. 433
• Friends are as our own Soul. 26. they will admonish. 27
• Friendship counterfeit. 28
• Friends to Princes who are, 269. of what sort we must choose them, 326. They have all things common, 350. They must require no more then God alloweth. 415, 416
• Friendship among the Heathen what, 352. How it differs from love. Ibid
• Freedom properly belongs to the godly. 115
• Fruits of love to be shown chiefly to the Saints, 67. And not to the ungodly. 325
• Fruitfulness in good works. 101
• Freedom in a Christian, wherein. 115

G
• Gaine of souls. 482
• Gentiles Idolatry and Papists, like, 63
• Gifts to be communicated to the Saints, 114. they are of 2 sorts, Ibid. the faithful are God's Stewards to despense his gifts. 114
• Gifts received, must be employed to the good of others, 1, 134. Not to their hindrance, 138. They must not lie still. Ibid.
• Gifts of God must be stirred up, 133, 483
• Gifts are bestowed to profit withal. 273
• Gladness, See Joy.
• Glory of God to be sought in all things, 64, 147
• God loveth a cheerful giver. 282
• God is not the Author of sin. 300 He worketh in sin three ways. Ibid. He moveth none to sin, 301. He disposeth ever to good the sins of Men. 303. He punisheth sin with sin 486
• God hears our prayers two ways, 453
• God recompenseth outward wants 310 He accepteth no man's person. 531. he forgives the penitent 414
• God's love reconciles all his Creatures, 5 • . He loveth all his Creatures, and how. 86, 323. He is not benefited by our well-doing. 112
• Godly charged wich rebellion 26 • . they are friends to the Prince, and the reasons. 269
• Godly must abound in graces, 10 • . They are most to be beloved. 112. they are never barren, 123. They often die quickly, the reasons of it. 303
• Godliness sweetens the bitterness of the Cross. 116
• Goers backward. 130
• Good name hath many enemies, 417
• Good things must be carefully, and earnestly followed. 9. Reasons and uses, 10
• The goodness of God to us must be made known. 142. The benefits thereof. 142, 143
• Gospel cannot be bound. 2. It is stronger then the Devil, 2, 3. It abolisheth not civil ordinances, 202. Obedience to them adorns the Gospel. 263
• Gospel brings peace. 264
• Government of the tongue. 476. Rules to observe to attain to it. 477
• Grace of two sortes. 492, It signifieth sometimes the free favor of God, and sometimes his gifts in us. 48. It is chiefly to be desired. Ibid. It sanctifieth all other good things. 51 The want of it is a curse. Ibid. It is the foundation of all our happiness. 52, 53. Three steps leading us to find grace, 52. It giveth contentment to the soul. 54. Why called the grace of Christ, • 92. the more it appears in any, the more to be loved. 322. 323. It is given freely. 457
• Graces of God are fruits of election. 70. Bestowed upon other they must rejoice us, See Spiritual graces. We must grow in them. 482. The seat of them is the Soul. 498
• Griefe to behold the unregenerate. 187
• Grief to see any decay in grace. 435, 436
• Grudge not at others good, 153

H
• Hatred between Minister and people, hinders profiting. 193
• Help of others to be sought 22
• Heathen and Christian Religion, howe they differ. 156
• Hearers must perform three duties, 219. They must hear the word willingly. 287
• Difference of hearers, 338. It is no common Grace. 3 • 0
• Against hearing false tales. 428
• Where the Hart is, there is our delight. 288
• Heart and word must go together, 457
• Historical Faith. 78
• Hindrances of Prayer. 460 And of hearing 484
• An honor to suffer for Christ. 18
• Honoring of Saints. 145
• Honor the Minister. 296
• Houses of the godly what. 38, 45. And of the ungodly. 46
• Householders must teach their households 38. They must first reform themselves 4 • . They must bring thir Families to the Church. 47
• All their houses the Christians sold not, 367, 368
• Hope the best of others, 426. It is a property of love. Ibid.
• Hospitality, 440. It consisteth not in feasting, 4. 2. It is chiefly required of Ministers. 444
• Hospitals none among the Heathen, 157
• Husband and Wife Yoke-fellows. 30
• Husbands. 328
• Hunger after grace, one step to it. 53
• Who are said to hunger. 483
• Hypocrites. 486

I
• Idol-Shepherds. 35
• Idle persons have their gifts diminished, 13 • . Idolatry of Gentiles, and Papist, alike. 64. Iesting at sin. 72
• Jesuits enemies to Princes. 266. They are Cormorants. 340
• Jesus, what to be learned by it. 495
• Ignorance, 78, 90
• Ignorant people ready to receive any Religion. •… . Ignorant Ministers. 201
• Imprisonment for the Gospel. 12, 13
• Implicit Faith. 77. Imprecations, 175
• Imputation of Christ's righteousness, 363 364
• Instruction profitable. 40
• Invocation of Saints: 66
• Indulgence 1 • 6. See Lenity.
• Inferiors owe honor, 179. 34, they must be content with their places. 335
• Injuries, See Reuenge.
• Infirmities object not. 315
• Inferiors not bound to obey in evil, 420 Being unbelievers, they yield but half obedience. 344
• Joy to see the faithfall grow in grace. 68
• Israel oppressed. 330
• Interest in his own good, every man hath. 365
• Judge not before the time. 430
• Judgment of the wicked touching the Cross. 14
• Justification by Faith condemned by the Papists. 102. How Faith justifieth. 103. Paul and James reconciled. 104, 105. It is no doctrine of Liberty. 105

K
• Keys of the kingdom of heaven, 166. How committed to the Minister. Ibid.
• Kindred must be respected. 338, 340
• Kings, Nurses to the Church. 273
• Knowledge necessary. 90. where it is not there is no faith. 78. Being abused it bringeth judgment. 129
• Knowledge of propriety in goods, increseth the care of them. 367

L
• Lame persons comforted. 311
• Law. 246
• Lawyers, 389. Rules belonging unto them 360
• Least measure of grace. 482
• A Lesson for persecutors. 17
• Libertines. 106, • 99
• Lenity in winking at offenders, 176
• Liberality. 160. How bestowed amiss. 116
• Liberall maintenance to be allowed the Minister. 287
• Life of the godly often short. 308. How the promise is kept to them. 109
• Love to be shown, specially to the saints 67. Generally to be extended to all. 86
• A fruit of love to admonish. 27
• We must love most, where God loveth most, 112. Not the ungodly most. 115
• Love between Pastor and people, 192 193
• Love those that have converted us, 261
• Love one another. 332, 355. It is a Christians badge, 356, 355
• Love God above all. 340
• Love to the Saints must be fervent. 254, 257. What it is. 256. The manner how we must love. 257, 258
• Long life a punishment to the ungodly, 308
• Losses, See comfort in losses.
• Lowest member in the Church must be respected. 184, 329
• The low estate comforted. 1 • 0
• Luke-warm, 433

M
• A Magistrate sustains two persons. 247
• Man by Nature sociable, 22
• A Martyr, who is. 19, 20
• Markes of Christ what. 18
• Marriage must be in the Lord. 32
• English Martyrs canonized by the Pope, were devilish Traitors, 121
• Mankind stand in need one of another, 83
• Mass. 93
• Maintenance of the Minister. 400
• Manner of doing, God accepts more then the deed. 284
• Masters must pray for their Families, 241. They have comfort in teaching them. 242. they are Ministers in their own houses. 45
• Meditations to move us to Prayer, 462
• Necessary after hearing. 220. For Patrons. 222
• A mean to be kept. 76
• Means must be used to bring us to faith, 108, 109. To further his gifts in us, 129
• Members we are one of another, 173
• Mercilesse men. 276
• Merciful men. 280
• Meritorious works, 458
• Merits taught in the Church of Rome, 463
• Ministers calling painful, 33. they must not entangle themselves in wordly things, 37. They must seek chiefly the profit of their people. 70. It is a grief to see them go backward, 71
• Ministers must preach willingly, 286. They are God's Instruments to convert Souls, 165. They must be maintained, 287. Giuen to Hospitality, 444. Being idle their gifts are diminished, 136, they have no right to be maintained. 137
• Ministers must love the people as Children, 194, They must be faithful, 216 They shall give an account for souls, 216. They have comfort in laboring 242
• Ministry a worthy calling, 165
• Ministers are God's Ambassadors, 171 How to be esteemed, 171. They must use mildness, and gentleness, 172, 173
• Mitigation of offenses required, 363, Three rules belonging thereto. Ibid.
• Mishapen Children, See Children deformed.
• Monkish life, See Solitary.
• Mocking the Ministers, 204
• Multitude no rule to try truth, 90

N
• Name that is good only the godly have 96, It hath many enemies, 427. Evil men have an evil Name, 96. Against such as take away the good Name of the godly, 96, Vngodlinesse brings a blot to men's names, 97. civil men are ignorant of a good Name, Ibid Seek aster a good name. 97. how many ways men are deceived in it. Ibid Wherein a good name consisteth, 98, The enemies to it. Ibid
• Natural condition, what. 299
• Negligence in Religion, 11
• Neglect of Prayer, 456
• Neighbor, who is. 256
• Nicodemus, 481
• Niggardlinesse, See Covetousness.
• Non proficience. 128, 324
• Non residency, what it is, 194
• Notes to prove men void of Faith, 108
• Novatians. 317

O
• Objections answered, pretending that ministers live idly. 35. that they need not hear, that have faith already. 130
• Objections against instructing families, 40. of them that say they spend nothing but their own, 115. Of miserable men against liberality, 158, 190. of Non residents. 197
• Objections brought to prove preaching not the ordinary means of regeneration. 207
• Objections of Anabaptists. 265. 367
• Objections made against forgiving offenders, 246. against using salutations. 247
• Obligations lawful. 385
• Occasions of doing good must be sought 31. of contention must be cut off, 251
• Odious terms not to be used against the penitent. 311
• Offences of penitents not to be aggravated. 293. they are to be forgiven. 243
• Offences forgiven two ways. 247. they will arise many ways. 487
• Old age honorable. 178
• Old men instead of Fathers, 18. their Duties and sins, 181, 491. their long life is a testimony of God's mercy. 182
• Oppression: 393
• Opportunity. 444
• Order in praying for blessings. 505
• Ouer-seers of the Church. 221
• Outward blessings recompensed with inward. 305

P
• Painims religion, what. 156. they regard not the poor. Ibid
• Papists no friends to Princes. 266. falsely called Catholics, 322. they sever faith and love, 102, 104. they slander us about Good-works. 105
• Parents of deformed children comforted, 311, 316. they must not reprove their children for good things. 328. they must pray for their families. 241
• Pardon open for penitents. 217
• Pastors joy. 69
• Pastors and people are as Father and son, 189. they are tied to a particular charge 199. not to discourage people that are forward. 329
• Pastors of mean gifts must be heard. 203
• Patrons admonished. 221. whence they had their names.
• Peace given to the faithful. 55, 58
• The three Persons in Trinity, work our salvation, 61. the distinction between them must be known. 62
• Peace is brought by the Gospel. 264
• Penitent persons not to be reproached. 317. their confession not to be revealed. 321. abuse of the church of Rom therein. Ibid.
• • alse persuasion of Faith, set down by certain notes. 108.
• Peters being at Rome uncertain. 46 • . disagreement of Popish writers about it. 471
• Persecutions of Christians, are the persecutions of Christ. 15
• Popish Idolatry like the Gentiles. 63
• Popish assertions touching the Scriptures. 78
• Pope held to be the Saint-maker. 121. he is enemy to Princes. 266
• Popish devotion. 288. Martyrs. 10. Religion, which gives liberty to sin. 105 Church what it is. 470.
• The Popes Supremacy. 470. his Saints. 120
• Poor Saints to be relieved. 154. What those poor are. 161.
• Poorest believer is rich. 189. the godly are specially to be respected. 1 • 1.
• Pray for the free passage of the gosp. 3 •…
• Prayer necessary. 63. 437. it must be made to God for others. 82. it is a part of spiritual armor. 83. the use of it. ibid. other men's to be entreated. 84. We must pray for spiritual strength. 91. and for spiritual things. 505
• Prayer what it is. 447. it is a medicine against all diseases 83. how made unprofitable. 461. what is required in it 449. why God defers to hear. 453. Popish prayers Idolatrous. 452
• Prayer heard two ways. 453
• Prayer contemned. 454
• Prayer to Saints. 454. It robbeth God of his honor. 155. It cannot merit.
• People must maintain their Ministers. 38. They must delight the hearts of their Teachers. 73. They must not think it enough, not to hurt them. 74. They come to entrap them. Ibid Howe many ways they grieve their Pastors. 75
• People must employ their gifts. 139. They must not despise the Ministry of the word. 170. They must honor their Pastors. 202. They must attend their own Pastors. 203. they are in the ministers debt. 402
• Poor unthankful. 412
• Precisenesse not to be objected against Professors. 93
• Presence of the Pastor necessary. 190, 191.
• Preaching of the word, the means of regeneration. 205. A token of God's love. 215
• Preachers preach to themselves as well as to others. 210
• Preaching Ministry necessary to salvation. 213
• Preparation before hearing. 219
• Privileges of the godly. 58
• Profession of Faith, See Confession.
• Profaners of the Sabbath. 124
• Prouision for the poor. 160
• Providence of God orders all things. 295. It exempts men from sin. 300. It comforteth. 302. It giveth contentation. 303
• Puritan how it arose. 93

Q.
• Questions answered, whether the holy Ghost be excluded in Salutations. 4 • . Why Paul calls God his God. 66. Whether Faith respecteth the Saints. Ibid. Why Faith is restrained to the Saints. 67 how Infants can be saved that want faith 8 • . Whether all that cannot say God is their God, are Reprobates. 81. Whether the Spirit may be lost. 133. Whether a Christian may not be angry. 174. Whether it be sufficiently to have Faith inwardly in the heart, and so to conceal our Religion. 88. Whether unlawful to respect persons. 189
• Whether we may hear none but our own Pastors. 202. Whether God be not able to save us without the ministers 215
• Whether all men would believe if they heard God speak. 218
• How the promise of long life is kept. 39
• What they must do that are not able to restore. 413
• We must not ask the question why all believe not. 240
• Question whether it be lawful to sue at the Law. 246
• Whether the faithful can fall away. 491.

R
• Rash Judgment. 6
• Reading is not Preaching. 208
• Who hold reading to be preaching. 209
• Rejoice when we ought. 68
• Repinining See Envy.
• Religion must be professed. 86
• Reproof of such as love only the ungodly. 115
• Reproaches, See Taunts.
• Repentance blots out the reproach of sin. 88, 317
• Residents required of Pastors. 19 • , 196
• Reason against Non residency. 196, 197.
• Regeneration wrought by the word, See Preaching.
• Reuenge not injuries. 304. Reasons to prove we ought not. 305
• Repentance not to be delayed 318
• Repetitions. 406
• Restitution. 413
• Reward a means to move to godliness 226
• Religion brings profit with it. 230. The several sorts of profit. 231. It makes all the Family dutiful. 234. It is no inheritance. 237
• Reformed Families have often in them unreformed persons. 237
• Repentant offenders must be forgiven. 244
• Rejoice at our Brothers good. 421
• Regeneration. 424
• Reproof. 430
• Reward proves not merit. 463
• Rich men want reproouers. 27
• Rigour. 480. in punnishing to be avoided. 176, 177
• Riches abused, 275.
• Riots and Rowts condemned. 369

S.
• Sabaoth to be duly sanctified. 23
• Saints are not to be prayed unto, 66. not to be believed in, 103. why so called. 117. There are Saints upon earth. 118
• Two sorts of Saints, 118. No reproach to be a Saint. 119
• Saints of the Popes making. 121
• Saints how they may be honored. 145
• Wherein it consisteth. Ibid.
• Salutations, 465. they beseem the Servants of God. 471
• Sanctification a sign of election. 122. necessary in all. Ibid.
• Servants we are to all. 134
• Sermons read. 212
• Servants are of two sons. 365. how they must do their duty. 284. Whatsoever they do heartily is accepted. 285. how they are made obedient. 235
• Servants •… lly entreated. 329
• Sacraments. 391. What they are. ibid. the causes of them. 392
• Satan hinders prayers. 462. how he poisoneth it. 461. he persuades it will merit, ibid. how he is to be resisted. Ibid.
• Sins of the penitent not to be increased. 311
• Self-Love. 258
• Sinful men contemn the Ministry. 296
• Sharpenesse. See Rigour.
• Slanderers of the godly reproved. 96. they are petty-Devils. 144. we may be such by holding our peace. 429.
• Slander to religion, to make it enemy to Princes. 263
• Slander, that we make God the author of sin. 301
• Solitary life. 23
• Soul-Labor is greatest. 36
• Soul-Love the truest. 44
• Societies of the ungodly must be shunned. See Company.
• Soul more excellent then the body. 505
• Spiritual blessing chiefly to be craved. 49
• Sport not at sin. 72
• Spirit compared to fire. 133
• Spiritual graces to be preferred before earthly. 500
• Speech how to be ordered. 477
• Standers at a stay reproved. 131
• Stir up the gifts of God. See Gifts.
• Strangers not to be wronged 443. Infidels respected them. Ibid.
• Superiors to be reverenced. 177. they beat God's Image. 178. they must use mildness toward Inferiors. 333, 334. they must instruct them. 344. Profitable Meditations for Superiors. 335
• Suretyship lawful. 373. how it may be used lawfully. 377
• Christ became our Surety. 375
• Sureties for evil persons. 379
• Rash Suretyship the undoing of many. 381
• Sureties must do three things. 383
• Submission to the Gospel. 401
• Subscription. 494
• Suing at Law. 246. what to be observed in it. Ibid.
• Suspitions. 427

T
• Taunts must not discourage us. 120
• Tale-bearers. 427
• Testaments of the dead allowed. 387. rules to be observed in them. ibid.
• Thanksgiving required 68. 425. 456. it is to be given to God alone, ibid. not only for our selves, ibid. not to be severed from prayers. ibid
• Theft in borrowing. 4 3
• Time-seruers. 486
• Times and seasons of our conversion in God's hands. 607
• Titles given to the Ministers. 34
• Trial of our conversion how to be made 232
• Translations of Scripture. • 09
• True Religion alters a man. • 27
• Troubles of our Brethren must touch us 422. we must seek to remedy them. 423
• Tongue. 475. 476. How to order it in speaking. 477. How it is abused. Ibid.
• English Traitors made Romish Saints. 19
• Turks Common-wealth. 376

V
• No valor to revenge. 250
• Vain to set our selves against the Gospel. 3
• Vain-glory. 146, 147
• Vanity of this World. 505
• Vexing of the Saints. 1 • 0
• A vexation to dwell among the ungodly 150
• Vnequall marriages. 32
• Vncertainty of human things. 154, 155
• Vnblameable infirmities. See Infirmities
• Vnrepentant Sinners must be charged with their sin. 320
• Ungodly hate the godly. 325, 326
• Vnthankfulnesse of the poor. 412
• Universal vocation and election there is not. 240
• Vncourteous speeches. 475
• Vnknowne tongue in prayer. 498
• Voice of God cannot be endured. 218
• Upbraiders of penitent persons 314
• Use maketh men prompt. 133
• Use not gifts to the hindrance of others 138
• Use of our goods belongs to the Saints. 372
• Usurers. 410

W
• Want of outward blessings. See blessings
• Weak ones not to be despiced. 83. they must be strengthened. 478
• Weak Faith available. 285
• Wives must be helpers of their husband. 29
• A Christian Wife is a great blessing, 30
• Wives must wait the fittest times. 31
• Wife that is godly. 326, 328
• Way to breed obedience in all sorts. 234
• Wicked men have nothing theirs. 60. Al things are set against them. Ibid. they are Bond-men. 115
• Wicked provoke God's wrath against Princes. 268. They are the greatest breakers of Princes Laws. • 63
• Wicked are Usurpers 23 • , 497. They are miserable in earthly things. 49 •
• Willingnesse in all duties 2 • 2. The minister must show it in Preaching. 286. The people in hearing. 287
• Worship must be performed with the whole body. 94
• Works of mercy must be specially shown to the godly poor. 111. They are accepted as done to Christ. Ibid.
• Works which are meritorious. See Meritorious.
• Woeful the estate of Apostates. 485
• Wills of the dead, See Testaments.
• Word, is seed and meat. 130
• World a bait 488
• Worldly men reproved. • 01
• Wretched estate of such as are without the preaching of the Word. 213
• Writings allowed for assurance. 386.
• They stay suits 388

Y
• Yeare what best welcome to the covetous. 409
• Young persons owe duties to old Men, 180 They must suffer them to speak. Ibid. they must give them place. Ibid.

Z
• Zeal commended. 10. Scoffers at it punished. 10, 11. It must be tempered with knowledge. 11
• True Zeal what it is, 11. It is commended in good things. 433
• Zeal blind. 11

Faults escaped.

PAge 9. line 34. read knot of love. & l. 36. r. prisoner of Christ. page 5. l. 55. dele of. p. 20. l. 41, 42. r. our. p. 36. l. 12. r. prison. pag. l. 46. read if meat. page 54. l. 54 read to reside. page 77. li. 18. read but what. pa. 123. l. 2. r. so old. page 150. l. 34. r. mire. p. 152. l. 18. r. leaves. pag. 165, l. 18. read cooperation. p. 167. l. 1. r. ways. p. 174. l. 54. r. persons. p. 178. l. 19. r. swarm. p. 183. l. 43. dele be. p. 197. l. 7. read vigilant. p. 219. l. 38. r. distractions. p. 220. l. 18. r. and that. p. 227. l. 15. r. the name. p. 248. l. 18. r. not to hate. l. 19. not to desire. p. 250. l. 1. r. Amnon. p. 254. l. 13. r. all such. p. 265. li. 19. r. the inheritance. p. 287. l. 18. r. and no. p. 288. l. 14. r, unto our p. 301. l. 1. r. could not. p. 302. l. 7. r. spurr. p. 303. l. 30. r. strayeth. p. 319. l. 3. r. charge. p. 341. l. 5. r. burned. p. 350. l. 41. r. mutual. p. 352 l. 34. r. consent. p. 360. l. 49. connecting. p. 369. l. 44. r. being. p. 370. l. 3. r. Churls. p. 372. l. 13. read them not. p. 381. l. 31. or the. p. 401. l. 11, r. guided. p. 415. l. 30. dele no. p. 11. l. 15. r. albeit they want and ability to relieve them. p. 260. l. 22. r. make him. p. 433. l. 1. r. them strive. p. 441. l. 31. r. to be the. p. 443. l. 11. r. no pity. p. 450. l. 50. r. to overcome. p. 457. l. 31. without profit. p. 462. l. 24. r. of meriting. p. 475. l. 52. unregenerate heart. p. 426. l. 12. r. not the. p. 427. l. 51. dele with. p. 449. l. 42. read when he. p. 447. l. 2. if we. p. 267. l. 23. we had. 227. in Margin. r. Sophoc. in Aiace. p. 489. l. 21. read they will. and l. 30. r. pace. p. 495. l. 38. r. not want.

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