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English Puritan & Reformed

The Scripture Directory for Church Officers and People

Anthony Burgess (d 1664) · 250,928 words · 1115 min

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; and that is of such, who though afflicted, though stricken with diseases, and ready to give up the ghost, or though the hand of God be against them several ways; yet they will say, I will lay me down and sleep, yea I will set myself down, and drink, and make myself merry, singing not care only, but all godly sorrow away. Is not this the general corruption of most men, who when under the sad passages of God's providence towards them, they run to merry company? They do all they can to chase away any sorrowful thoughts, and think their only remedy to be carnal pleasures. But let not the profane jolly and secure man boast in this; for hell doth not more differ from heaven, then this disposition of the godly man, from carnal confidence. For

First, This ariseth from a mere brutish stupidity. There hearts are hardened, and are like a Stone or Adamant; so that as these melt not into water by any art, so neither will these stupid sinners apprehend the danger they are in, though never so afflicted. Though a fool be pounced in a mortar, yet his folly will not depart from him. He doth no more learn under afflictions, then the brute beasts. Do not call this man's his confidence, but his sottishness; his stupidity. It's with him, as the Drunkard Solomon speaks of, Prov. 23.34, 35. who when he is in as great danger as one that lieth down in the Sea, or that lieth upon the top of a Mast, yet he feareth not: They have stricken him, but he felt it not. So that what a miserable creature a senseless sottish Drunkard is, tumbling in the Streets, and trampled upon, yet feeling nothing at all, such miserable wretches are these benumbed sinners; even like the wanton Calf, that leaps up and down, while prepared for the slaughter: Whereas holy confidence is accompanied with an exact tenderness and heavenly feeling, as of their own infirmities, so also of God's power and grace.

Secondly, This profane security, as it comes from sottishness and stupidity, so from desperate ignorance and blindness. If they did know what curses might every moment fall upon them; if they did but apprehend the wrath of God ready to devour them; Oh, how quickly would their jollity be turned into mourning, and their laughter into howling! Stupidity and ignorance commonly go together; yea, one is the cause of the other. Eph. 4.18, 19. Their understandings were darkened through the blindness upon them, and then they were past feeling. The blind man doth not see the deep ditch, and dangerous holes he is ready to fall into. And therefore observe those, who in time of affliction, disease or dangers, have such security upon them, and see if they be not miserable, poor, and ignorant men, that know nothing of sin; the damnable nature and guilt of it: That consider not what it is, to lie roaring in hell torments to all eternity. So that all the ease they have, is because they are a blind ignorant people. But now the godly man's confidence ariseth from spiritual knowledge; and the more his understanding is enlightened, the more holy security he hath. And therefore Paul prayeth, that Believers might grow in the knowledge of God's love, the depth and breadth of it, Ephs 1.5, 3. Because the more this is known, the more confident and quiet they are. And this is the reason why God's people at first, while the apprehensions of sin are fresh and terrible upon them, while the Law is powerful in its operations, they have not such a calm and serene spirit: It is for want of that Scripture knowledge of God. The more they know the Promise, and the nature of God and Christ revealed, the greater boldness and confidence they have.

Thirdly, The security that wicked men have, ariseth from an immoderate desire to take their pleasures while they may have them, being desperate for the future, expecting no good hereafter. And truly, this is the condition of many; their hearts are filled with a desperate fool-hardiness, that they will take their pleasures and jollity while they may; They expect little in the world to come. So that these very considerations which should take them off from such security, through their corruptions they further themselves in. See this notably described Esa. 22 12, 13. When God called to weeping and mourning, there was eating flesh, and drinking wine, the clearn contrary: And what moved them? even the sad condition they were in: Let us eat and drink, for tomorrow we shall die. Oh, why not rather, Let us mourn and humble ourselves, for we shall die! But they are desperate; They will take their pleasures while they may, they know not how soon they may be deprived of them. Such as these are filled up with desperate profaneness. That as Saul and his Armor-bearers did desperately throw themselves upon the Spear, to kill themselves: Thus do these men laugh and drink, and will have their pleasures, though they know death will deprive them of all. Such men are said to make a league with hell and the grave ; They will do well enough for all this. Or rather, they think they shall be damned; their conscience secretly whispers that to them; therefore they will have their pleasures while they can. O miserable and wretched men, woe be to such that ever they were born.

Fourthly, This profane security differeth from spiritual confidence, in respect of the Author and efficient cause : For it's plain who giveth David this holy quietness; it's God that maketh him dwell confidently ; it's God that commands rest and ease to the soul; whereas this carnal security cometh wholly from the Devil: It's he that lulle • h them asleep. Our Savior discovered this in that parable, when he said, While the strong one kept the house, all things were in quiet. You would wonder to see a man curse and swear, and follow all the pleasures of his heart; yet that he can lay himself to sleep; that he should not think his chamber would be as • ull of Devils, as Pharaoh 's was full of frogs: That he should not cry out, Oh, I dare not sleep, for fear this night the Devils fetch my soul to hell. Now all this carnal security in his spirit, ariseth from the Devil, who is said to reign in the hearts of the children of disobedience: It's he that filleth the soul with spiritual madness. As when he possessed the bodies of men, he threw them into the fire and water, and made them cut and launce their bodies, without any grief at all; the like he doth upon the souls of men, hurrying them into beastly, wicked, and ungodly ways; and by that means, even into hell itself, as he did the Herd of Swine, when he entered into them, carrying them violently into the Sea. What was it that made Judas so desperately betray innocent blood, though he had so much warning; so many admonitions to the contrary? Though some were stricken down with amazement, yet nothing will stop him; The Devil did drive him: The Devil had entered into his heart, even as he did also fill Ananias his heart. So that as you see it's with godly men, when filled with the holy Ghost, they would boldly confess Christ, though they endured all torments for it: Thus when the Devil hath possession of men's hearts, and the Lord leaveth them to his temptations, then they are mad and obstinate; they scoff and mock at the Day of Judgment. As the Apostle Peter tells us of such profane mockers; Where is the day of his coming? Are not all things as they were, 2 Pet. 3 4. Thus like Leviathan, they laugh at the Spear; and as the Prophets hearers, because he so often preached the burden of the Lord, therefore they took it up by way of scoff; The burden of the Lord, The burden of the Lord. Thus do they about hell and damnation.

Fifthly, Carnal security differeth from this heavenly confidence, in respect of the Concomitants and Companions. For though David had this great quietness of soul, knowing God would help him, yet he doth carefully use all the means God hath appointed: He doth not presume or tempt God, but he prayeth to God, and flieth for his safety, and getteth all the possible succor he can. So in that grand assurance and confidence which the people of God have about their eternal happiness, there is also an holy fear and trembling. Therefore the Apostle exhorts to work out their salvation with fear and trembling. And Paul himself, who had so much confidence, as to say, Who shall separate us from the love of God in Christ? yet he kept under his body, lest when he had preached to others, he himself should become a reprobate, 1 Cor. 9.27. But as for the wicked careless man, he promiseth himself all happiness and future good, though he sit still, and stir not a foot towards Heaven; yea, though he go in the contrary path, yet he flattereth himself, as if that were the way to happiness.

Use of Terror and we, To all those Laish and Laodicean spirits, who sit at ease, and say, They are rich, and want nothing; when indeed, they are poor and miserable, and want all things. Oh, turn your joy into sorrow! Go out with Ephraim, and let God see you smite upon the breast, and strike upon the thigh, crying out, Oh, what have I done! Oh, mad wretch that I am! merry and jolly, when in the Devils dungeon; when in the chains of darkness; when upon the very borders of Hell? It may shortly be no more said, such an one is eating and drinking, but his body rotting in the Grave, and his soul roaring in Hell.

The Reason of the Saints Confidence, is, That God alone is their Preserver. Showing also the Waies and Means by which he doth Preserve them.


PSAL. 4.8.

For thou alone doest make me dwell in safety.

IN these words, we have a Reason why David hath such confidence; it's not from any carnal and outward Motive, but only from divine consideration. For in this also, might be shown the difference between carnal security, and holy quietness : The one, is a fruit of a godly and diligent obedience to the Law of God, and so is a fruit of the Promise: as Prov. 3.23, 24. You may see there a notable Promise for rest, safety, and sleep, to such as follow Wisdomes Advice. And D • v •• found God faithful in his Word, Psal. 127. For so thou givest thy Bel • v •• sle • p. But all earthly security, ariseth from some temporal hopes they lo •• at in their dangers; and therefore while they look for peace, God makes calamity to arise on the sudden: as 1 Thes. 5.3. When they say peace and safety, then sudden destruction shall arise, as of a woman with Child, and they shall not escape. Suddainly, in the midst of their mirth and jollity, will their inevitable destruction arise.

David therefore hath a more firm and immovable Rock, and that is God's Power and Preservation : Which is expressed in

  • The Effect of it. And
  • The solitary Efficiency of it.

The Effect is, To dwell in safety. David though now in banishment, and had no House of his own to lay his head in, yet is as confident, as if he had been at rest in his dwelling place. But because all that dwell, are not secure; especially in times of violence and war, therefore he addeth safety. Some translate the word in Spe, in Hope ; and so it may denote both the outward condition, and his inward disposition.

Lastly, Here is the solitariness of this Efficiency, It's God alone. It's not David 's own care, nor the assistance of others, but God alone: All the glory is to be ascribed solely to him. Indeed, some relate the word to David, as if David though alone, God made him dwell in safety: He can keep one man securely, in the midst of all enemies. Thus God promiseth to Israel, Deut. 33.28. Israel shalt dwell in safety alone. But we rather take it as attributed to God: And thence Observe,

That it is God alone, who doth preserve in safety.

Did he withdraw his protection, every stone in the street, every tile on the House, might be an Executioner. If we consider how many ways man is subject to death and dangers, we must acknowledge it even a Miracle, that we rise safe, and go to bed in safety. It's good to suggest this truth to you; for who is there that doth acknowledge God in these common mercies? That blesseth God for preserving him daily in his wits, in his senses, in bodily health and dangers? For although these be bodily mercies, and we delight in them as such, yet we do not look up to God the Giver of them; whereas that Petition, Give us this day our daily Bread, doth not only extend to nourishment, but Protection also. It's God giveth every crumb of Bread: It's God giveth thee breath, every time thou breathest. The Psalmist ( Psal. 127.1, 2.) doth extend this safety, not only to particular persons, but Families, and Nations, and Cities : All care in a Family, all military power in a City is in vain, if God doth not guard it. Thus Solomon showeth, that it is not any outward thing in the world that can defend a man, even those things that we are most apt to trust in, Prov. 21.31. compared with Psal. 33, 17.

To open this Doctrine, consider these Particulars.

First, That the Hebrew word that was h • nted before, doth denote two things.

1. An inward disposition of hope and undaunted courage.

2. External safety and quietness : For these two are • eparable. God may keep a man in a quiet courageous hopeful disposition, even when dangers do inviron round about; as it was with David in the former Psalm: Though ten thousand should compass him about, he would not be afraid. Yea, in this, he • aith in another place, he would be confident. And certainly, herein God is much to be praised, that he keeps the heart from fears, and the understanding and senses, in their regular operations. How easily can God make a man a Cain, a Magor-Missabib? it's a curse that God threatens the wicked Israelites with, Deut. 28.66. Such a cursed miserable life every man might live. And so for our understanding and senses, and imagination, who is it that preserveth thee? What a woeful, dreadful thing is it, to have the fantasie disturbed? Some think that wonderful work upon Nebuchadnezzar, that God struck him into, was only a melancholy disturbance of his fantasie. It's said, The wicked fleeth, when no man pursueth ; (Prov. 21.1.) and he feareth, where no fear is. Now thus, God might deliver thee up to a deluded imagination, to a terrible fantasie; he might deprive thee of senses and understanding; or thou mightest go up and down, with a fearful spirit, which shall impetuously and tyrannically •• quiet thee: so that in no outward danger, yet thou shalt create danger to thyself. But God giveth this inward confidence.

2. There is external safety ; a condition of freedom and quietness, which is also God's gift only.

Secondly, God preserveth thus in safety Principally, and appointeth his creatures Instrumentally.

Principally : Therefore he is called the Lord of Hosts, as having supreme dominion over all creatures, to use them as Instruments, either of vengeance or mercy. Hence he is called in Job, The Preserver of men, Job. 7.20. No creature, though wise and strong; yea, though working as natural Agents, can put forth their strength for our preservation, unless the true Word of God, which giveth a command to their being, give also a command to their operation. So that it's God, who by men or other creatures, doth preserve, nourish, and comfort thee. Jacob 's Ladder, reaching up to Heaven, is said to represent the Providence of God, whereby he works in the governing of all things, through Instruments.

Now the Instruments whereby God doth preserve his in safety, are sometimes the Irrational creatures, sometimes the Rational.

By a Raven, which is the most greedy and devouring Bird, yet God preserved the life of Elijah. And it's a remarkable History of a godly Martyr, who having hid himself in a hole of the house for safety, immediately a Spider made a large web over the hole; so that when the Pursuers came to inquire after him, and one of them moved to search in that hold, No; saith the other, none hath gone in their lately, you may see by the cob-webs: And thus that holy man escaped their fury.

By Rational creatures: Thus God stirreth up many to preserve those that are appointed to die. Esther was a means to save her whole Nation, the people to preserve Jonathan. For as God in just and wise Providences doth raise up many times one man to be the destruction of another: Which made Habakkuk complain, Why Lord, hast thou made man to be like the fishes of the Sea, the greater to devour the less? So on the other side, he doth in great mercy, raise up some men to be a safeguard to others. Thus Obadiah hid many Prophets, by fifty in a Cave, from J • zabels fury.

As men so Angels are notably used by God for the preservation of his people. Insomuch, that some godly men have greatly blamed Christians, that they are no more thankful to God for those Guardes he hath appointed them. Not that we are to pray unto Angels, or that there is a peculiar Tutelar Angel vouchsafed to every man; though not only the Papists, but even some of the Ancients, and of later Orthodox Divines, have been of that Opinion, though abhorring all Angel-worship. Not (I say) to determine that; yet in the general it's plain, that the Scripture makes the Angels to be our helps and defenders. Insomuch, that by them as Instruments, we are preserved from those falls and dangers which otherwise would come upon us. Psal. 91.11. God is there said to give his Angels charge over us. Yea, They shall bear thee up in their hands, as a tender Nurse beareth a young Child ; that the godly do not so much as dash a foot against the stone. Here you see the Instrumental serviceableness which is vouchsafed to the godly by Angels. And so you have a full place to this purpose, Psal. 34.7. The Angel of the Lord encampeth about those that fear him. Oh, how many preservations, how many Providences do we constantly receive, and never take any notice of!

Thirdly, God's Providential Preservation is twofold; either General, which extends to all creatures, or special and Particular, that reacheth in a peculiar manner to the godly.

The general Preservation, is in respect, even of Beasts themselves. Therefore Psal. 36 6. David takes notice of God's hand, that preserveth man and beast. Hence ( Mat 6.) A sparrow (so inconsiderable a Bird, yet) doth not fall to the ground, without Providence. It hath indeed, been the Opinion of some, yea some Fathers; That the Providence of God doth not extend to minute and particular things: But the Scripture is clear in this. So that the least fly cannot move itself, or the worm creep, without God's Providence. It's God then, that preserveth the irrational creatures, and that without any derogation to his Majesty; for he cannot but do it, because of his supreme Perfection.

But then for the Preservation of man, especially of Believers ; there his care is more singular and peculiar. In this sense some expound that place, The Savior of all men, especially those that believe, 1 Tim. 4.10. God's care to his people, is notably discovered by our Savior's expression, Luk. 21.18. where he saith, Not one hair of our head shall fall to the ground : Compared with Mat. 10.30. The very hairs are numbered. So then, the least danger cannot befall us, without the Providence of our heavenly Father.

Fourthly, Hence it is that all the dangers, yea and death itself, comes by God's appointment : No sooner or later, nor no other ways then he hath decreed. Thus David comforted himself, that though his enemies plotted against him, yet his times were in God's hand ; and to God do belong the issues of death, Psal. 68.20, So that it lieth not in the power of all thy enemies, to kill thee when they will. David did often acknowledge this, That it was God, who did preserve him in all his trouble. For you must know, that this is a truth in Divinity, howsoever Arminians and others, have arraigned it for false-hood; That God hath set the term of a man's life immovable, beyond which he cannot live, and to which he shall attain : As also, All the means bringing it about ; Even those things that seem to be the most casual and accidental. Job speaks this truth evidently, Chap. 14.5. God had appointed his months, and his days, so that he cannot pass the boun • s. Yet this is not to be understood, as if hereby a fatal necessity were introduced, that if he be sick, he need not use Physic to prolong life. Not upon that ground which the Stoic said, Si fatale est ut convalescat, fatale etiam est ut medicum adhibeat : If it be the destiny to be well, it will be the destiny to call for the Physician; but because God's Decree doth include in it the means. So that we must say, God hath appointed in the use of means, to prolong such a man's life, viz. Hezekiah 's nineteen years longer. It's true, the Scripture saith, The wicked shall not live out half their days ; but that is in respect of their hopes and expectations, as also in respect of the ordinary course of nature. Many men by their wickedness do shorten their days, in respect of second causes. Therefore do not sinfully fear this or that will kill thee, for thy times are in God's hand, and he hath appointed the period of any godly man's life in much mercy, because they have done their work; and to preserve them from great evils to come.

These things premised, let us consider the several ways by which God preserveth his people in safety.

And one remarkable way, is, By restraining and keeping them from such counsels or actions that may bring death and danger. Do we not see rashness, especially drunkenness and other vices, which make men bold, are the cause of many a man's death? God therefore keeps his people in a sober and well-advised way. Why is it said, That wicked men shall not live out half their days, but that the ungodliness of men doth bring them to untimely deaths? Yea, we read of that good King Josiah, whose death was so much lamented, that he brought it upon him by rashness, and foolish temerity; for he would unnecessarily go and fight with Pharaoh King of Necho ; and though he was so seriously advised to the contrary, yet he would adventure to his ruin, 2 Chron. 35. David himself, by his own unbelief and sin, did bring himself into danger. And in the matter of Achish, when he was forced to feign himself mad; but always while he was in God's way, everything prospered with him. Therefore God's mercy is especially seen to the godly, in that he makes them keep within their calling and bounds ; and that is a safe way. If you observe, you shall find the greatest dangers befall men out of their Calling. They go beyond their bounds, and then they smart for it. The Bird is safest, while she is on her Nest. Therefore when the Devil tempted our Savior to throw himself down the Pinacle of the Temple, he answered, Thou shalt not tempt God, Mat. 4 7. The Devil left out that passage, Thou wilt keep him in all his ways. A man must be in his Calling, and doing his duty. It's true ind • ed, God for wise and just ends, may bring sudden exercises upon his own people, while doing their duty: And God doth not always keep them in safety; violent death, and other dangers have befallen them as well as the wicked; but even then God doth order those passages for their good.

Secondly, God preserveth them from those casual and accidental evils, which arise so unexpectedly, that no man's wisdom can prevent them. God hath the supreme ordering and governing of all things; even those things that we judge the greatest casualty and chance, they are wisely determined by God. In that passage where a man is supposed to be cutting of a tree with an Axe, and the • elve fall of, and kill a man, that accident is said to come from God, and he is said to give such a man into his hand, Exod. 21.13. compared with Deut. 19 5. Now consider how many thousand casualties happen in the world, of killing of men, of Houses and Towns burnt: and herein we must acknowledge the goodness of God to us; for that which hath befallen another, might as well befall thee, but that God prevents it.

Thirdly, God preserveth wonderfully, in changing and altering, or working upon the h • a • ts of man; so that though otherwise they would, yet God so binds up their hearts, that the • shall not do thee any mischief. Did not Saul for many years together, study to take away David 's life, yet he could not do it? Was not Esau also purposed to kill Jacob, yet God wholly changed his heart, and that when he had a fair opportunity? And how remarkable is that passage of Jehoshaphat, who when in the Battle was taken by his enemies, and they ready to kill him, yet he cried unto the Lord, and God moved their heart to depart from him, 2 Chron. 18.31. So in the thievings and robberies in the world, it's God that diverts men from designing and doing mischief to such Families. While the people of Israel wen • up to keep their Feast at Jerusalem, he ordered men's hearts so, That none should desire their Land, Exo 34.24.

Use of Thankfulness to God in all these common Preservations : Every day, every morning and evening, thou hast cause to wonder at his Power and Goodness under all thy temptations: What befalls another, God tells thee, what might come to thee. Oh, therefore do not take thy life and health God giveth thee, and spend it upon the Devils service! Remember, Thou livest upon God's mercy, if he withdraw for a moment, any sudden evil may fall upon thee. ⁂

FINIS.

An ALPHABETICAL TABLE.

    A
  • Admiration.
    OF Admiration of Ministers Persons, when sinful p. 48
  • Afflictions.
    How Afflictions effect good in a man p. 179, 181
  • Agreement.
    The Motive of Agreement, is Godliness p. 33
  • Agreement among the wicked easily broken, doth not always denote a true Church p. 41
  • Protestants Agree in Fundamentals p. 41
    B
  • Babes.
    BAbes in Christ p. 5
  • Babes directed p. 8
  • Backbyting.
    Of Backbyting p. 35
  • Building.
    God's people are his Building p. 118
  • The Scripture is the foundation of this Building p. 141
  • Of a twofold Building upon the foundation p. ibid.
  • How a Minister must take heed how he builds on the foundation p. 142
  • Of their Building Gold, Silver, Precious Stones p. 157
  • Boasting.
    Of Boasting in men p. 265
  • See Glorying.
    C
  • Carnal.
    CArnall, its several significations p. 5
  • In what sense a godly man may be said to be Carnal p. 21
  • Ceremonies.
    Of Ceremonies p. 11
  • Causes.
    Causes of Grace, Principal and Subordinate p. 59
  • Principal, the Ministry p. 68
  • Efficient, the Spirit of God. ibid.
  • Church.
    The Churches Duties p. 20
  • Of Church- Government p. 84
  • Of the Holiness of Churches p. 118
  • The matter of a Church ibid.
  • The Church of God is his Temple p. 193
  • The Churches Privileges, Relations and Titles, should be a spur to duty ibid.
  • The Churches Riches enumerated p. 270
  • Christ.
    Christ justly exalted p. 30
  • As the Foundation p. 21, 145
  • Christ may be sinfully set up, and how p. 58
  • What it is to preach Christ p. 145, 153
  • The Godly, and all they can do, are Christ's p. 294
  • Christians.
    Christians should •• ve as those that are more then mere men p. 42
  • Contention.
    Contentions argue men to be so far carnal p. 33
  • Contentions are twofold, Good▪ • vil p. 34, 36, 37
  • The cause of sinful strife p. 34
  • The Effects of it, in Civil, Religious Matters p. 35, 36
  • The Aggravations of this sin p. 36
    D
  • Damnation.
    OF Damnation p. 222
  • Death.
    Death, the godly man's advantage p. 282
  • Deacon.
    Deacon, the word used diversely p. 66
  • Defile.
    Defilers of God's Temple with corrupt Doctrine p. 216
  • Difference.
    Difference between Christian and Christian, in respect of their Knowledge and Graces p 5.22.
  • Discipline.
    Discipline, how severe in the Primitive times p. 7
  • Divisions.
    The sad Effects of Divisions p. 99
  • Direction for Times of Division ibid.
  • Difficulty.
    The difficulty of the salvation of those that are most godly p. 192
  • Divinity.
    Divinity contains a twofold Matter: 1. Fundamentals; and 2. Conclusions from them.
    E
  • Encrease.
    THe Encrease and success of preaching from God p. 86
  • Ends.
    Of corrupt Ends in a Minister, and good Ends p. 63, 64
  • Envy.
    Envy, the word used in a good sense, and in a bad sense p. 25
  • It's a fruit of the flesh p 25
  • Its Degrees p 26
  • Its Object p. 27
  • Its Subject p. 28
  • Its Aggravations p. 29
  • Its Remedies p. 32
  • How differenced from zeal. p. 32
  • Error.
    Error, Considerations about it p. 142, &c.
  • Errors are Hay and Stubble, though not Fundamental p. 161
  • Men may be erroneous, and not know it 161
  • Errors, Greater, Lesser p. 121, 161
  • Why called Hay and Stubble
  • Its secret ways shall be made manifest p. 169
  • May endanger salvation p. 189
  • Its Causes p. 169
  • Defile God's Church p. 217
  • Erroneous times sad times p. 174
  • How God will punish the erroneous p. 186, 219
  • How far a godly man may err, and how a godly man erring, differeth from a wicked man p. 220
  • The Difference between Error and Heresy p. 190
  • See Doctrines.
  • Eternal.
    Of Eternal Damnation.
    F
  • Family.
    OF Family -Duties p. 3
  • See Relations.
  • Wickdnesse p. 3, 4, 13
  • Such as they are, such is the Commonwealth p. 14
  • Faith.
    Faith, Its eminency p. 70
  • Nature and Acts p. 71
  • Its Foundation, viz. the Scripture p. 126
  • Effects p. 72
  • Knoweth its ground why▪ though it comprehend not the matter believed p. 71
  • Is the Instrument of Sanctification, as well as of Justification p. 72
  • Fundamental.
    Of Fundamentals p. 2
  • The ignorance of them, lamentable p. 2
  • Reduced to several Heads p 14
  • Are easy p. 15
  • Knowledge of them necessary ibid.
  • Foundations.
    Foundations in Religion carefully to be laid p. 125
  • Four unquestionable Scripture- Foundations
  • I. The Matters to be believed, viz. The Scripture is the only Foundation of our Faith p. 125, 126.
  • How careful Ministers should be to build truth upon that Foundation p. 141
  • Four rotten Foundations: The Authority of the Church, Magistrate, Enthusiasm, Meer human Reason p. 127
  • II. The Worship and necessary Service of God p. 129
  • How necessary it is ibid.
  • It must have a Divine Command p. 131
  • Three rotten Foundations in Worship ibid.
  • III. The things to be done by us p. 125
  • This Foundation of Practice, consists in
  • 1. It's Directory, God's Word.
  • 2. The Justification of our Persons.
  • 3. A receiving power from Christ.
  • 4. A renewed and sanctified Nature p. 133
  • The necessity of this Foundation p. 134
  • Four rotten Foundations that men build upon, in reference to practice p. 135
  • How Christ is the Foundation p. 145, &c.
  • How the Apostles the Foundation p. 145, &c.
  • Fool.
    Wise men after the flesh, are fools p. 229
    G
  • Glory.
    THe Degrees of Glory p. 101, 105
  • Of Glorying in men: The sinfulness of this sin p. 261
  • And how many ways that is done ibid.
  • See Boasting.
  • Godly.
    Their Characteristical Privileges p. 155, 265
  • Of Godliness in the power of it p. 42, 105
  • Grace.
    Free Grace to be exalted and praised, and how p. 121
  • Why the godly are so sensible of free Grace p. 123
  • Impediments of this duty p. 124
  • Gospel.
    Gospel, how great a mercy to a people p. 79
  • Government.
    Of Government in the Church p. 120
  • Growth in Grace.
    Growth in Grace and Knowledge, pressed p. 1 • , 91
  • Intensive, Extensive ibid.
  • Grounds of Religion.
    See Principles, and Fundamentals.
    H
  • Hay.
    OF building Hay and Stubble p. 161
  • Hell.
    Of Hell p. 222
  • Heresy, Heretics.
    How God will punish Heretics p. 220
  • Hide.
    How vain and sinful to Hide our sins p. 166, &c.
  • Holy Ghost.
    The Holy Ghost is God, and a Person p. 201, &c.
  • Why called a Spirit. ibid.
  • Heaven.
    Heavens Happiness p. 108
  • Household-Duties.
    See Family.
  • House.
    God's People are his House p. 113
  • Of the Material House of God p. 117
  • See Churches.
  • Husbandry.
    God's People are his Husbandry p. 113
  • What that Implieth ibid.
    I
  • Ignorance.
    HOw the ignorance of people hinders the Ministry p. 2
  • Ignorance lamented and reproved p. 4, 5, 13, 16, 17, 71, 83, 90, 151
  • The Effects of Ignorance 16
  • Illumination.
    Of the Illumination of the Spirit p. 90
  • Inconstancy.
    Inconstancy in Religion reproved p. 18
  • Inducements.
    Inducements to Holiness p. 193
  • Infirmities.
    Of the Infirmities of the Saints p 22, 23
  • And why they are not quite freed from them p. 23, 24
    K
  • Key.
    OF the Key of Knowledge p. 9, 10.
  • Knowledge.
    Knowledge of Principles necessary p. 15
  • Knowledge of the meaning of Scripture, a gift of the Spirit p. 210
  • The duty of Growth in Knowledge p. 83
    L
  • Love.
    LOVE praised p. 30
  • The only Motive of Love and Agreement, is Godliness p. 33
  • Its Cause and End ibid.
  • Live.
    Godly men do only live p. 279
  • Wicked men do not live p. 281
    M
  • Ministers.
    MInisters hindered by the incapacity of the People, from Preaching many excellent sublime Truths p. 2, 3
  • Wickedness, how hurtful to the Church p. 54
  • What Prudence is requisite in their Preaching p. 9, 10
  • In reference to the capacity of the Hearers p. 2, 3, 4.
  • Work is twofold, viz. Teach, Govern p. 9, 10
  • Must divide the Word aright p. 9
  • Are not sinfully to be admired, and how that is done p. 48
  • What hurt Satan doth by bad ones p. 54
  • In what cases they may praise themselves p. 137
  • Must preach no new Doctrine p. 139
  • Must preach Christ the Foundation p. 145
  • How Servants to the Church, and how not p. 271
  • Faithful seek not to win people to themselves, but to Christ p. 63
  • May preach from a corrupt end, or a good end ibid.
  • And what those ends are ibid.
  • Must not only plant, but water p. 83
  • Cannot work grace p. 86, 94
  • That is faithful hath grounds of comfort under successelesse labors p. 89
  • Co-workers with God p. 109
  • How careful they should be to lay a good foundation in the hearts of their hearers p. 125
  • How they should build upon the foundation p. 126, to 161
  • Ministry.
    Ministry, The ends and use of it p. 3, 17, 18, 140
  • The great respect due unto it p. 46
  • Its success from God p. 86, &c. 94
  • Sufficient in its kind, to effect its end ibid.
  • The appointed Instrumental cause of Faith p. 67
  • How it is such a Cause p. 68
  • How not p. 67
  • The Properties of it, as such a cause p. 69
  • How all are obliged to attend it. ibid.
  • How to profit by it p. 77
  • How blessed with increase by God p. 86
  • Is to continue to the end of the world p. 69
  • Why God will make use of it ibid.
  • Ministerial Gifts.
    Ministerial Gifts, Why all not gifted alike p. 76
  • Though diversity of gifts, yet all should agree in one p. 97
  • Whether from the Holy Ghost or no p. 209
  • The end of them p. 211
  • Merrit. See Reward.
  • Members.
    Members of the visible Church, who p. 6.
  • Distinguished ibid.
  • Man.
    Man according to man, several significations of that phrase p. 42
  • To live as men, what that implies p. 43
  • Means.
    Means of Grace always needful to all p. 84
  • Manifest.
    Manifest: All sin, though never so secret, shall be made manifest p. 165
    N
  • Name.
    NAme: Of people's being called by the Names of eminent men in the Church p. 50
  • The Names that Christians have been called by in several Ages 50, &c.
  • What hurt the Devil doeth the Church by the Names and esteem of men p. 54
  • New.
    New: No New Doctrine to be expected
    O
  • Order.
    See Government
  • Ordinances.
    ORdinances: The sin of neglecting them p. 61
  • Officers. See Ministers.
    P
  • Papists.
    PApists as such, have but a human blind Faith p. 53
  • Perfection.
    Perfectionists Confuted p. 8, 22
  • Prayer.
    Prayer for God's Directing Ministers p. 12
  • Praise.
    Praise: In what cases Ministers or others may praise themselves p. 137
  • Preaching.
    Preaching: One manner of preaching censured, and another commended p. 10
  • Presence.
    Presence: Of God's presence with his Church p. 200
  • Pride.
    Pride : Of pride p. 34
  • Principles.
    Principles of Religion first to be laid p. 13
  • Reduced to several heads p. 14
  • Are easy p. 15, 17
  • Necessary p. 15
  • Privileges.
    Privileges of the Church, and every Believer p. 265
  • Are Obligations to duty 193
  • Profit.
    Profit: Rules or helps to profit by the Ministry p. 77, 88, 93, 96, 112
  • Protestant.
    Protestants agree in Fundamentals p. 41
  • Whence so called p. 51
  • Providence.
    Providences: All Providences for the good of the godly p. 286
  • Prudence.
    Prudence requisite in a Minister, in preaching such matter, and in such a manner as is for the people's good p. 9
  • Planting.
    Planting the Gospel p. 80
  • Punishment.
    Punishment of Loss, and of Sense p. 223, 224
  • Purgatory.
    Purgatory, An Argument against it from the great Text brought for it p. 177
    Q
  • QUarreling. See Contention.
    R
  • Reformation.
    REformation of the Church p. 81, 175
  • Reigning-sin.
    Reigning-sin, That word explicated p. 23
  • Right.
    Right or Title twofold p. 264
  • Relation.
    Relation -Duties p. 3
  • Reproof.
    Reproof, How to be performed p. 11
  • Riches.
    Riches: The Churches Riches ennumerated p. 265
  • Reward.
    Reward twofold, of Debt and Promise p. 101
  • Of works p. 102
  • Essential and Accidental p. 105
  • Lawfull to encourage ourselves in good Works, from the promise of the Reward p. 150
  • Reward of Godlidesse in this life p. 106
  • In the life to come p. 107
  • The greatness of the Heavenly Reward, and the vast disproportion that is between the Reward and the work p. 108
  • Respect.
    Respect: Of Respect to the Ministry p. 46, 47, 48
  • And how it may degenerate into sinful Admiration p. 48
    S
  • Saints.
    SAints, How all things are theirs p 265
  • Secret.
    Secret: The most secret sins shall be brought to light p. 165
  • The Aggravation of secret sins p. 168
  • Self.
    Self -seekers: A lawful self -seeking p. 105
  • Self -seeking in a Minister, what p. 64, 65
  • Sin.
    Sin: Of the sins of the godly p. 12
  • Schism.
    Of Schism and Division, Civil, Ecclesiastical p. 38
  • Its Nature and Ingredients p. 39
  • Its Causes p. 40
  • Slothfullness.
    Of Slothfullness in Religion p. 13
  • Spirit.
    Spirit, How it works by and with the Word and the Ministry thereof p 86
  • The signification of the word when attributed to God p. 201
  • Its dwelling in the Saints p. 205, 212
  • Its Effects in the Church p. 209, 212
  • See Holy Ghost.
  • Spiritual.
    Of a spiritual man p. 7
  • Strife.
    Strife. See Contention.
  • Strictness.
    Strictness in Conversation, how despised by the wise men of the world p. 241
  • Vindicated p. 241
  • Scripture.
    Scripture: A plea for its simplicity p. 233
  • Its sufficiency. p. 139
  • The only Foundation of our Faith p. 126
  • Stedfastness.
    Stedfastness in the Faith p. 83
    T
  • Temple.
    TEmple: The use of the word, and its signification p. 197
  • Of God's spiritual Temple p. 197, 226
  • Compared to the material one p. 198
  • Believers joined in a Scripture way, are God's Temple p 228
  • Of the Holiness of the Material Temple p. 199, 226
  • See Church.
  • Thoughts.
    Thoughts not free p. 166
  • Evil thoughts shall be brought to light p. 166
  • Truth.
    Truth of Christ precious p. 157 Compared to Gold &c. ibid.
  • Truth twofold, Increated, and Created. p. 182
  • The Effects of Divine Truths p. 183
    V
  • Vanity.
    VAnity, How the word used in Scripture p. 158
  • Unity, Union, Disunion.
    Unity, not a sure mark of a Church p. 41
  • In Ministers pressed, in Doctrine fections p 98
  • The sad Effects of the contrary in Ministers p. 99
  • What people should do, when Ministers are divided ibid▪
    W
  • Watering.
    WAtering by the Word, what p. 82
  • Wisdom.
    Wisdom Human, an enemy to the things of Christ p. 230
  • But a shadow, compared with Scripture Wisdom p. 247
  • Contemptible folly before God ibid.
  • True Wisdom but folly in the worlds account p. 239
  • Things to be believed, hoped for, and to be done, are foolish to human Wisdom p. 239
  • True Wisdom, only in the Church or Christianity p. 243
  • Wise men.
    Wise men : How God delights to take wise men of the world in their own craft p. 254
  • The best of their thoughts vain p. 257
  • Wicked.
    Wicked people spoken to p. 8, 19, 20, 46, 47, 70, 77, 104, 166, 167.
  • Wicked works, though never so secret, shall be brought to light p. 165
  • Works.
    All should do good works p. 102
  • Doing good works twofold ibid.
  • What to do a good work that God will accept and reward p. 103
  • Workers.
    How Ministers are Workers with God p. 110
  • Why God will make use of them ibid.
  • Worship.
    Of the Worship of God p. 129
  • Word.
    Word of God, how that reclaims from sin and error p. 179
  • Of a durable nature p. 182
  • World.
    World, How it is the godly man's p. 275
    Z
  • Zeal.
    FAlse Zeal p. 15
FINIS.

A CATALOGUE Of the Chiefest of those Books, as are Printed FOR THOMAS UNDERHILL.

    • By Col. Edw. Leigh Esquire.
    • A Treatise of the Divine Promises, in Five Books.
    • The Saints Encouragement in Evil Times.
    • Critica Sacra, or Observations on all the Radices or Primitive Hebrew words of the Old Testament, in order Alphabetical.
    • Critica Sacra, or, Philological and Theological Observations upon all Greek words of the New-Testament, in order Alphabetical.
    • By Samuel Gott Esquire.
    • Novae Solymae, Libri sex, Sive Institutio Christiani.
      • 1. De Pueritia.
      • 2. De Creatione Mundi.
      • 3. De Juventute.
      • 4. De Peccato.
      • 5. De Virili Aetate.
      • 6. De Redemptione Hominis.
    • Essays concerning man's true Happiness.
    • Parabolae Evangelicae Latin redditae Carmine Paraphrastico varii generis.
  • Morton.
    His Touchstone of Conversion.
    • Mr Hezekiah Woodward.
    • Of Education of Youth, or, The Childs Patrimony.
    • The Lives and Acts of the good and bad Kings of Judah.
    • A Treatise of Fear.
    • A Thank-offering.
  • M r Samuel Fisher.
    A Love-Token for Mourners, being two Funeral Sermons with Meditations preparatory to his own expected Death, in a time and place of great Mortality.
    • Mr Herbert Palmer, and Mr Daniel Cawdry.
    • A Treatise of the Sabbath, in 4 parts.
    • Memorials of Godliness and Christianity, in seven Treatises.
      • 1. Of making Religion ones Business, With an Appendix applied to the Calling of a Minister.
      • 2. The Character of a Christian in Paradoxes.
      • 3. The Character of visible Godliness.
      • 4. Considerations to excite to Watchfullness, and to shake of spiritual Drowsiness.
      • 5. Remedies against Carelessness.
      • 6. The Soul of Fasting.
      • 7. Brief Rules for daily Conversation, and particular Directions for the Lord's-day.
    • His Sermon entitled, The Glass of God's Providence toward his faithful ones.
    • His Sermon entitled, The duty and Honors of Church-Rest.
    • Mr William Barton.
    • His Psalms.
    • His Catalogue of Sins and Duties, implied in each Commandment, in verse.
  • M r Vicars
    Chronicle in four parts.
    • Mr Samuel Clark.
    • A general Martyrology, or, A History of all the great Persecutions that have been in the world to this time. Together with the Lives of many eminent Modern Divines.
    • His Sermon as the Warwickshire men's Feast, entitled, Christian Good Fellowship.
  • M r Kings
    Marriage of the Lamb.
  • M r Shorts
    Theological Poems.
  • The French Alphabet.
  • Jus Divinum Ministerii, by the Provincial Assembly of London.
    • Mr Thomas Blake.
    • His Answer to Blackwood, of Baptism.
    • Birth-Privilege.
  • M r Cook,
    His Font uncovered.
  • D r John Wallis,
    His Explanation of the Assemblies Catechism.
  • M r Austin 's
    Catechism.
  • M r Vicar 's
    Catechism.
  • M r John Pagit 's
    Defense of Church-Government, by Presbyterial, Classical and Synodal Assemblies.
  • M r Tho. Pagit,
    A Demonstration of Family-Duties.
    • Mr Anthony Burgess.
    • Vindiciae Legis, or, A Vindication of the Law and Covenants, from the Errors of Papists, Socinians and Antinomians.
    • A Treatise of Justification, in two Parts.
    • Spiritual Refining, Part 1. or, A Treatise of Grace and Assurance: Handling the Doctrine of Assurance, the Use of Signs in Self-examination; how true Graces may be distinguished from counterfeit; several true Signs of Grace, and many false ones; The Nature of Grace under divers Scripture Notions, viz. Regeneration, the New Creature, the heart of Flesh, Vocation, Sanctification &c.
    • Spiritual Refining, the Second Part, or, A Treatise of sin, with its Causes, Differences, Mitigations, and Aggravations, specially of the Deceitfulness of the heart, of Presumptions and Reigning Sins, and of Hypocrisy and Formality in Religion. All tending to unmask Counterfeit Christians, Terrify the ungodly, Comfort doubting Saints, Humble man, and Exalt the Grace of God.
    • His CXLV. Sermons upon the whole 17 th Chapter of S t John, being Christ's Prayer before his Passion.
    • The difficulty of, and Encouragements to Reformation, a Sermon upon Mark. 1. verse 2, 4. before the House of Commons.
    • A Sermon before the Court Marshal. Psal. 106.30, 31.
    • The Magistrates Commission, upon Rom. 13.4. at the Election of a Lord Major.
    • Remes Cruelty and Apostasy, upon Revel 19.2. preached before the House of Commons on the 5 th of November.
    • The Reformation of the Church to be endeavored more then the Common-wealth, upon Judge. 6.27, 28, 29. preached before the House of Lord's.
    • Public Affections, pressed upon Numb. 11.12. before the House of Commons.
    • Self-judging, in order to the Sacrament, with a Sermon of the Day of Judgment.
    • A Treatise of Original Sin.
    • An Exposition with Practical Observations on the third Chapter of the first Epistle of St. Paul to the Corinthians.
    • The Godly man's Choice compared with the Natural man's, and found to be transcendently the best, and both being Characterized by their Desires and Delights, this is clearly evinced, That the Godly man, is the only happy man, even in this world. Held forth in XIII. Sermons upon Psal. 4. verse. 6, 7, 8.
    • Mr Richard Baexter.
    • Plain Scripture-proof of Infant Baptism.
    • The Right Method for getting and keeping Spiritual Peace and Comfort.
    • The unreasonableness of Infidelity, in four Parts.
      • 1. The Spirits Intrinsic witness to the truth of Christianity, with a Determination of this Question, Whether the Miracles of Christ and his Apostles do oblige those to believe, who never saw them?
      • 2. The Spirits Internal witness of the truth of Christianity.
      • 3. A Treatise of the Sin against the holy Ghost.
      • 4. The Arrogancy of Reason against Divine Revelation repressed.
    • The Christian Concord, or, The Agreement of the Associated Ministers of Worcestershire, with M r Baxter's Explication of it.
    • A Defense of the Worcestershire Petition for the Ministry and Maintenance.
    • The Quakers Catechism.
    • An Apology against M r Blake, D r Kendal, M r Lodovicus Molineus, M r Aires, and M r Crandon.
    • His Confession of Faith.
    • The Saints Everlasting rest.
    • The safe Religion, a piece against Popery.
    • His present Thoughts about Perseverance.
  • M r Lukin.
    The Practice of Godliness.
    • Mr Langly.
    • His Catechism.
    • A Treatise of Suspension.
  • D r Teate.
    His Sermon at the Funeral of S r Charles Coote.
  • M r Dury.
    The desires of foreign Divines, of a Body of Divinity from English Divines, with an Essay of a Model.