A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XIII.

Of the duties required in the seuenth Commandement.

§. Sect. 1 The summe of the seuenth Commande∣ment▪ The du∣ties which it inioyneth, and vices which it forbiddeth.

THe three following Commandements respect the adiuncts of our neighbours persons: for after that God had prouided for the life and person of our neighbour and our selues (which is the chiefe and principall) in the former Commandement he descendeth downe lower, to make prouision for the good, and preseruation of all that belong both vnto them and vs. And these are either internall or externall: internall, as the chastity and purity of our owne, and our neighbours persons, in the seuenth Commandement: ex∣ternall, as the preseruation of propriety in goods in the eighth, and our owne and neighbours good name in the ninth. Next vnto the Com∣mandement that respecteth life, the seuenth Commandement which pro∣uideth for the chastity and purity of the person, hath place, as comming neerest vnto life in worth and excellency, and to bee preferred before all outward things, either goods or good name. For if the persons of men bee vnchaste, and defiled with vncleane lusts, then must also marriage,

which is the fountaine of life and generation, be defiled; and from such a fountaine what can spring, but an vncleane and filthy life, which is not to bee preferred before death it selfe? And therefore next vnto the preser∣uation of our liues, our chiefest care must bee to preserue our chastity and purity, which is the very life of our life, and without which, it would bring no true ioy or comfort vnto vs. The which, the Lord requireth of vs in the seuenth Commandement, in these wordes; Thou shalt not com∣mit adultery. In which words, the Lord forbiddeth all vncleane lusts, with all the meanes and signes of them, and also that wee should bee ac∣cessary vnto the vncleannesse of others; and contrariwise commandeth the preseruation of our chastity and purity, with the meanes and signes of it, and also, that as much as in vs lyeth, wee prouide for the chastity of our neighbours. Now this chastity is either inward in the soule and heart, or outward in the body. First then, wee must preserue the inward chastity of the soule, from all motions and passions of vncleane lusts, and vnlawfull concupiscence of the flesh, which is the adultery of the heart, that our Sauiour condemneth, and that concupiscence of the flesh, and euill concupiscence, which the Apostles forbid. Neither is all concupiscence euill and to bee condemned; for that is lawfull, whereby we desire the pro∣pagation of mankinde by naturall generation, being Gods ordinance, and inioyned in the state of innocencie; if it bee neither immoderate, immodest, nor vnseasonable. Secondly, wee must preserue our outward chastity, and possesse our vessels in holinesse and honour. Vnto which is required the chastity of our eyes, containing them from beholding wan∣ton and vncleane obiects; of our eares, stopping them against all rot∣ten, corrupt, and filthy communication; of our tongues, restraining them from all beastly and bawdy speaking; and of our actions, abstai∣ning from all acts of vncleannesse, wanton and vnchaste pleasures. And thus we are to preserue our chastity, either in single life, which is the gift of continency and pure abstinence, both from vncleane lusts, and also from marriage; or in wedlocke, vnto which is required coniugall fidelity, the moderate, modest, and seasonable vse of the marriage bed; and pure ab∣stinence, vpon necessary and iust occasions, as in time of absence, and of the womans separation, or that vpon fit occasions we may wholly giue our selues to fasting and prayer.

§. Sect. 2 The meanes of preseruing chastity.

But whosoeuer would thus preserue their chastity, they must bee no lesse carefull to vse all good meanes of it, and to shunne the contrary meanes and occasions. As first, they must begge it of God by prayer, seeing it is his gift alone. Secondly, they must haue no society and fami∣liarity with the vnchaste and filthy, wanton and effeminate, drunken and gluttonous persons; but keepe company with those who are so∣ber and chaste, modest and temperate. Thirdly, they must vse the pre∣seruatiues of chastity, as sobriety, which consisteth, as it is heere consi∣dered, in moderating the delights of the taste, in the temperate vse of diet, and abstinence from gluttony and drunkennesse, or the excessiue drinking of wine and strong drinkes; and also of the sight, in abstai∣ning from vnchaste and immodest obiects, as beautifull and wanton persons, obscene pictures, vnchaste and wanton Enterludes, Playes, and

Bookes. Secondly, diligence and painefulnesse in our callings and ho∣nest labours, not giuing way to idlenesse and sloth; vigilancy and absti∣nence from immoderate sleepe; and finally, modesty in our eyes and coun∣tenance, in our speeches and communication, in our gesture and gate, and in our habit and attire. Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity; then are we called of God, to vse the lawfull remedy, which is the holy and honest estate of marriage, that we may liue chastly in wedlocke, when we cannot doe it in single life.

§. Sect. 3 Of the duties which are re∣quired in the right getting of our goods.

THE eighth Commandement, expressed in these words, Thou shalt not steale, inioyneth vs to preserue and increase by all good meanes, as much as in vs lieth, our owne and neighbours good, respecting goods and possessions; and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired, but also requireth all vertues and good duties, whereby they are preserued and aduanced. And these du∣ties are either more generall or speciall. The generall duties stand in these degrees. First, that we be not hurtfull to our neighbours, in hinde∣ring or impairing their estate, by doing them any wrong or iniury; or if we haue, that we make them satisfaction and amends. Secondly, that we preserue, as much as in vs lieth, our owne and neighbours goods from all waste and dammage. Thirdly, that we be beneficiall and helpfull to all, as farre as we are able, and their necessity requireth, and imploy our goods as we ought, to our owne and others good. The speciall duties respect either the iust and honest possession of our goods, vnto which is required that we both get and keepe them in a good manner, & by iust and lawfull meanes; or the lawfull and laudable vse of those goods, which wee haue thus lawfully gotten. Vnto the iust getting of our goods, foure vertues are required. First, that we doe not immoderately loue money, which is the roote of all euill, nor set our hearts vpon riches and the earthly Mammon. Secondly, contentednesse with that condition, which God in his wise, iust and Fatherly prouidence hath alloted vnto vs; for discontent disposeth men to couet and seeke more then is needefull, though it be by vnlawful meanes; to which vice they make themselues subiect, who haue not learned to liue within their compasse. Thirdly, a moderate desire of such things as are necessary and conuenient, both for our owne mainte∣nance according to the necessity of nature, person and state; and also for the reliefe and benefit of others, and that both for priuate persons, and publike seruice of Church and Common-wealth. The which desire ought on the one side to bee free from a Frier-like affection of pouerty, and on the other side, from couetousnesse and ambition, whereby men setting their hearts immoderately vpon earthly profits and preferments, doe resolue that they will compasse them by what meanes soeuer, good or bad; and make all possible haste to atchieue their ends; hauing, after they haue much, an insatiable desire of obtaining more. Lastly, a moderate, prouident and wise care to prouide those things which are cōuenient and necessary for vs and those that belong to vs, by honest and lawful meanes; so that we be neither carelesly improuident, nor vexe and turmoile our

selues with an immoderate, diffident and carking care. And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods. Now goods are thus gotten either with∣out contract, and that either by our selues, or receiued from others. By our selues either accidentally, as by finding things lost, the owners being vnknowne, though diligently enquired after, or ordinarily by our honest and painefull labour in a lawfull calling. Or else they are gotten in law∣full contracts, the general rule whereof is this, that in all our dealings, bor∣rowing and lending, buying and selling, letting, setting, taking and hi∣ring, &c. we behaue our selues vprightly without dissimulation or guile, as in the sight of God, obseruing in our words, truth; in our promises, faith∣fulnesse; in our deedes; iustice; and in all things keeping a good consci∣ence towards God and men, not dealing deceitfully with any, nor vsing any fraud for the getting of our goods, either in respect of matter or manner, quantity or quality, or any other vniust meanes whatsoeuer. Or if we haue failed in any of these, and gotten any goods by fraud and de∣ceit, we must repute it no better then theft, and therefore hold our selues bound to make restitution vnto those whom we haue wronged; or in case they cannot be found or knowne, vnto the poore or Church, or good vses; without which we can neuer approue our repentance for these sinnes to be found and sincere, so as it will be accepted of God, and bring comfort vnto our owne soules.

§. Sect. 4 Of the duties which respect the right vse of our goods.

And these are the duties which we ought to performe, in respect of the lawfull getting and possessing of our goods; the duties which concerne the right vse of them, respect either our selues, which is the lawfull & comfor∣table fruition of them; or others, which consists in the free and wise com∣munication of them. Concerning the former, hauing iustly gotten goods into our possession, we are comfortably to inioy them, as the good gifts and blessings of God; vnto which, two vertues are required; First, that (shunning niggardlinesse, which keepeth men not onely from the com∣municating of their goods to others, but also from inioying them for their owne benefit, committing therein a double theft) we doe imbrace parsimonie, which consisteth in the honest sauing and sparing of our goods, that they be not idlely and vnprofitably wasted and spent. Second∣ly, that auoiding wastfulnesse, and misspending our wealth to vses either dishonest or aboue our meanes and ability; wee doe imbrace frugality, which consisteth in the discreete, sober and moderate spending of our goods, according to our calling and ability, to profitable, charitable and needefull vses, in which this rule is to be obserued, that our expences in some reasonable good proportion, be lesse then our commings in. To the free communication of our goods to the benefit of others, two other vertues are required. First, that shunning couetousnesse and hardharted∣nesse, which depriueth vs of all pitty and compassion towards those that are in want, we doe imbrace bounty and liberality, whereby wee com∣municate our goods willingly and cheerefully vnto those that neede our helpe. And secondly, that auoiding prodigality and riotous wastful∣nesse, wee doe imbrace iustice and equity, giuing onely our owne, with∣out wronging others, and in such a discreete proportion and mode∣ration,

that we dry not vp the fountaine of our beneficence, so as wee cannot bee helpefull to our selues or others. Now this free communica∣ting of our goods, is either for a time by a lending, or for euer by giuing, either publikely to good vses, b ciuill or c ecclesiasticall; or priuately, as by bestowing benefits vpon them who haue well deserued, or by d gi∣uing almes, and relieuing the necessities of our poore brethren, of which I haue intreated more fully in another place.

§. Sect. 5 Of truth, which is re∣quired in the ninth Com∣mandement.

THE ninth Commandement is expressed in these words: Thou shalt not beare, or vtter a false, or vaine testimony against thy neighbour. Where∣in is commanded, that wee should thinke and speake concerning our neighbours, both that which is truth, and also that which is charitable, ten∣dring his and our owne credit and good name; and auoiding all speech which is false and vncharitable, especially such as tendeth to the reproch and diffamation of our selues and our neighbours. And consequently, here is commanded the preseruation of truth amongst men, and of our owne and neighbours fame and good name. Now this truth is an agree∣ment and conformity of our speech with our minde, and of our minde, with the truth of the things themselues; the which in all our speech is religiously to be obserued, and all falshood in speech to be auoided, whe∣ther we speake that which is false, or the truth falsly, and with an intent to deceiue, whether it be in iest, or in earnest, either to helpe our neigh∣bour with an officious lye, or to hurt him with a pernicious lie. The man∣ner how the truth is to be professed, is first, that we doe it freely and cha∣ritably, simply and with discretion; auoiding in the excesse, vndiscreete and vnseasonable profession of the truth, to the vnnecessary hurt or dan∣ger of our selues or others; and in the defect, the denying or betraying of the truth, out of feare or any sinister respect; as also a double and de∣ceitfull tongue. The meanes of this truth are to be carefully vsed of vs, which are, First, to know it; to which end we must be louers of it, and do∣cible and teachable in learning and conceiuing of it, and not voluntarily affect ignorance, nor imbrace vntruth out of vaine credulity. Secondly, we must preserue and maintaine it, vsing to this end constancie and sted∣fastnesse in the truth, and shunning vnconstancy and pertinacie in er∣rour. Thirdly, profitable speech tending to Gods glory and our neigh∣bours good, both spirituall, as tending to his edification, and tempo∣rall, seruing for his honest delight and profit. Fourthly, that wee vse the meanes of entertaining profitable speech, as affability and pleasing com∣munication, and the remedy against vnprofitable speech, which is taci∣turnity and seasonable silence. And contrarywise, we are to auoide all speech which is either vaine or hurtfull, tending to Gods dishonour and our neighbours hurt; as all rotten and infecting communication, scurri∣lity, taunts and disgraces, counterfeite complements, morosity, vaine babbling, and smothering of profitable truth by silence.

§. Sect. 6 Of the preser∣uation of our neighbours good name, & the meanes of it, respecting our inward disposition.

The meanes of preseruing our owne and our neighbours fame and name, is to haue an inward disposition vnto it, and an high esteeme and great regard of it. And secondly, an outward professsion of the truth concer∣ning our neighbour, ioyned with charity and discretion. The inward dis∣position

is a true care of our owne and our neighbours fame and credit, with the fruits of it, whereby wee tender our owne and their good name, out of true loue and charity. The fruits of which care are referred either to the fame it selfe, as to reioyce in it, if it bee good, and sorry, if it be bad; or else to our hearing, iudging and reporting of our neigh∣bour. In respect of hearing, wee are not willingly to heare rumours and reports, tending to the infamie of our neighbours, but to repell talebearers; and contrariwise, with all readinesse to heare their praises and commendations. In respect of iudging, we are to be charitable; and to shew it by the fruits thereof, in not being suspicious, and in repres∣sing the vniust suspicions of others; in not beleeuing, or determining any thing rashly against our neighbour; and in interpreting good things well, and doubtfull things in the better part. In respect of reporting, we must report no ill of our neighbour, though it be true, vnlesse it bee in charity, when as it is either profitable for the party of whom we speake, that hee may be reformed; or for the party to whom we speake, for the preuention of danger intended, or infection like to ensue by his compa∣nie, or else necessarie for our selues, when as silence will make vs guilty of his fault.

§. Sect. 7 Other duties respecting our outward pro∣fession.

And these are the duties which respect our inward disposition: now of those which concerne our outward profession; in which respect, our testimonie of our neighbour, must bee both true and charitable; and neither false simply, nor in shew of words true, but false in sence; neither yet vncharitable and malicious; all which ought to bee ob∣serued of vs in all our testimonies, both publike and priuate, being ready in all things, and at all times, to professe the truth concerning our neighbour, with charity, both in respect of his vertues, which (as iust occasion is offered) we ought to acknowledge and commend, both in his presence and absence; and also his vices, which wee are to tell him of before his face, and not suffer sinne to rest vpon him; and not to make mention of them behind his backe, but vpon necessity, as to those that may helpe to reforme him, or to those who may bee hurt or corrupted by his company or example, that they may, taking warning hereby, escape these dangers. And contrariwise wee ought to auoide flattery, wherein wee may offend in respect of the matter of our speech, as when wee praise men for their vices; or the manner, in commending, either fainedly or aboue measure; or the end, either seeking our owne profit like parasites, or the hurt of the party whom wee flatter. And on the other side wee must shunne euill and cursed speaking, which any wayes tendeth to the impay∣ring of our neighbours credit and good name. The which is vsed ei∣ther in his presence, by reuiling and contumelious speaking; by deri∣ding and scorning him; or in his absence, by whispering or talebearing, slandering and backbiting.

§. Sect. 8 Of the preser∣uing our owne good name.

The duties which euery man is bound to performe vnto himselfe, are, first, a care to procure and preserue his good name and credit, and se∣condly, that he giue a true testimonie of himselfe. Our care to procure and preserue our good name, consisteth in vsing the meanes whereby

it is gotten; as glorifying God, seeking his kingdome and righteous∣nesse, walking vprightly, being such as wee would seeme to bee, and in keeping a good conscience. And also in auoiding the meanes, both of vaine-glory; as seeking to please men more then God; hypocrisie, seeking commendation by vanity and vices, louing of flatterers; vsu∣all censuring of others, attempting matters aboue our ability and gifts. And also of infamie, which either arise from our selues, as all sinnes both open, with all apparances of them, and secret, which God to our shame will bring to light; or else from others, as all disgrace∣full lies, slanders, and opprobrious speeches, against which we ought (especially if wee be publike persons) to defend and maintaine our cre∣dit and good name. The true testimonie of our selues is either con∣cerning good; which if it bee true, wee must vpon iust occasion con∣fesse it with modestie to Gods glory; or if false, with modestie and humility to denie it; or else concerning euill, which if it be true, we must confesse it both to God with earnest desire of forgiuenesse, and also to man, when by our confession wee may aduance Gods glory, and either our owne or our neighbours good; or if it bee false, that wee constantly deny it. Contrariwise wee are by this Commande∣ment bound to shun the contrary vices to these vertues; as to deny the good things in vs to Gods dishonour that gaue them, and to speake more basely and meanely of our owne gifts and good parts then there is cause, or then that which wee truly conceiue, either to auoide boasting, which is no better then a modest lie; or to draw commen∣dations from others, which is counterfaite modesty, and a cunning kinde of arrogancy. And also on the other side, vaine and false boast∣ing, wherein wee may offend, either in respect of the obiect, in boast∣ing of that which is not good, but euill, or being good, is not in vs at all, or at least in that measure which wee assume vnto our selues. Or else in respect of the ende, as when wee speake of the good things in vs, or done by vs, for our owne glory, especially when it is ioyned with neglect of Gods honour, or the disgrace of others, or else for our gaine and aduantage. Or finally in respect of euill, when out of pride and selfe-loue, wee deny that euill which is truly affirmed, or affirme that euill of our selues wich is false, to gratifie others, or to picke a thanke.

§. Sect. 9 What is re∣quired in this Commande∣ment, to wit, originall righ∣teousnesse, and spirituall Con∣cupiscence.

IN the former Commandements, as we haue shewed, the Lord for∣biddeth all externall sinnes both in word and deede, together with the internall sinnes of the heart commited against our neighbours, which are ioyned with consent of the will, and commandeth the con∣trary vertues: and now in the tenth and last Commandement, that hee might shew his Law to be spirituall, and of such large extent, that no∣thing, no not the least motions or first thoughts are exempted, and out of the reach of it, hee requireth the inward purity of the minde and imaginations, thoughts and intentions, heart and affections; and the rectitude, orderly and iust gouernement of them all for our owne and our neighbours good: and contrariwise condemneth and forbid∣deth,

not onely those grosse kindes of concupiscence and lusts of the flesh, which are ioyned with consent of will, but euen the first and least moti∣ons of euill concupiscence, which goe before consent, which are the rootes, seedes, and fountaines of all other sinnes, as all euill thoughts, in∣clinations and desires which are repugnant with charity; yet thought of most, to be no sinnes, and free from the censure of law, the which the Pa∣pists doe stifly defend, making this concupiscence and lust after baptisme to bee no sinne. Now this purity of minde and heart here required, consisteth of two parts, originall righteousnesse, and perfect loue of our neighbours and our selues, and the concupiscence of the Spirit. Originall righteousnesse, is both a cleanenesse from all vnrighteousnesse, and euill concupiscence against our neighbours, and a disposition and pronenesse to all the duties of charity; the which righteousnesse, the Lord hauing in our first creation planted in our natures, doth iustly require it of vs in his Law, though by our fall in the loynes of our first parents we haue lost it, and can neuer attaine vnto it in any perfection. Yea, he doth it not onely in iustice towards all, but also in mercy towards his elect, to this end, that seeing hereby their vnrighteousnesse, corruption and misery in themselues, they might bee forced to renounce themselues and their own righteousnesse, and flee vnto Christ, that both they might be clothed with his righteousnesse, and by his Spirit be renewed according to his I∣mage, in wisdom, holines and righteousnes. Contrariwise, here is forbid∣den euill concupiscence, which is either originall concupiscence, or sin, as it is referred against our neighbours; the which is that habituall corrupti∣on of our natures, and that euill inclination and pronenesse to lust against our neighbours, contrary to the Law of God: or actuall concupiscences, which are euill motions in our mindes and hearts against our neighbours, both hurtfull and foolish; which motions are either euill phantasies and thoughts of the minde, or euill affections and perturbations of the heart; all which inclining men to euill, are repugnant to charity.

§. Sect. 10 Of the Spirit lusting against the flesh.

The spirituall concupiscence here required containeth the good mo∣tions of the Spirit, and the lusting of the Spirit against the flesh. The good motions of the Spirit, are righteous & charitable cogitations in our mindes concerning our neighbours, and like affections in our hearts to∣wards them, which are to be imbraced and nourished in vs; and contra∣riwise, euill thoughts are to be shunned, which either are cast into mens mindes by the diuell, and are called his suggestions; or arise from origi∣nall corruption and habituall concupiscence; and both of them either sleeping or waking. The lusting of the Spirit against the flesh, whereby we fight against our corruptions, and crucifie the flesh with the lusts there∣of, is here also commanded, and to be intertained and imbraced of vs. Of which I haue written more fully in another Treatise.

§. Sect. 11 Of the meanes inabling vs vnto the obe∣dience of this Commande∣ment.

The meanes whereby we may be enabled to yeeld obedience to this Commandement, are of two sorts, first, such as tend to the attayning and preseruing of the purenes of the heart, which are, First, to walke with God, seeking to approue our hearts vnto him, who searcheth and trieth as well our secret thoughts and inclinations, as our outward words and actions. Secondly, to obserue and watch ouer our hearts and senses, that no e∣uill

concupiscence doe arise in vs, or enter into vs, or if they doe arise, or be suggested, that we doe not admit them, or forthwith extinguish and quench them. Secondly, to watch ouer our selues, that no euill concupis∣cence do arise in vs, or enter into vs, to which end a twofold care is need∣ful, 1. When we are awake, to keepe our minds occupied in good and holy meditations, and exercised about lawfull things, not suffring them to be idle, or to wander about things vaine & vnlawful. 2. When we are to sleepe, that we commend our soules into the hands of God, desiring him to keep them safe from tentations, and pure from concupiscences. Thirdly, to obserue and guard our sences (especially our sight) by whose ministe∣ry the obiects of concupiscence are represented to the minde. Fourthly, that we put on, and keepe fast buckled vnto vs the whole spirituall Ar∣mour of God, which is mighty to cast downe imaginations, and to sub∣due euill thoughts. And finally, that we frequently vse feruent and ef∣fectuall prayer vnto almighty God, that he will assist and gouerne vs with his holy Spirit, against all ten∣tations and suggestions of the di∣uell, the world, and our owne flesh.

Notes

• 2. Tim. 2. 22. 1. Pet. 2 11. Mat. 5. 28. 1. Ioh. 2. 16. Col. 3. 5.
• Gen. 1. 18. Heb. 13. 4. 1. Cor. 7. 1, 2, 3, 5 1. Thes. 4. 4. Psal. 119. 37. Iob 31. 1 Eph. 4. 29. & 5. 4, 6. 1. Cor. 15. 33. Col. 3. 8.
• Leuit. 18. 19. & 20. 18. 1. Cor. 7. 5.
• Mat. 19. 11. 1. Cor. 7. 7. 1. Cor. 5. 6, 9, 11. Eph. 5. 7. Pro. 23. 20.
• Ezech. 16. 49. Pro. 23. 33. 1. Pet. 4 3. Gen. 19. 32, 33.
• Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes. 5. 6. 1. Tim. 5. 6. & 2. 9, 10. Tit. 2. 3.
• 1. Cor. 7. 2. 9. Heb. 13. 4.
• Mat. 10. 19. 1. Cor. 6. 7, 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1, 2, 3. Exod. 23. 4, 5. Ephe. 4. 28.
• Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal. 62. 10. Math 6. 33. 1. Tim. 6. 6, 7, 8. Phil. 4. 11, 12.
• Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. & 5. 8. Act. 20. 35. Pro. 5. 15, 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20, 22. & 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11, 25. Phil. 4. 6.
• Ephes. 4. 28.
• Psal. 15. 2, 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes. 4. 6.
• Eccles. 5. 17, 18.
• Eccl. 6. 2. & 4. 8
• Pro. 27. 23. to 28.
• Pro. 21. 21.
• 1. Joh. 3. 17. Pro. 21. 13. Luke. 16. 23, 24.
• Pro. 5. 15, 16.
• a

  Psal. 112. 5.
• b

  2. Sam. 17. 27.
• c

  Pro. 3. 9.
• d

  Heb. 13. 16. Luke 21. 4. Matth. 25. 35.
• In my Trea∣tise of Almes.
• 1 Cor. 13. 6. Ephe. 4. 15. Pro 12. 19. Ephes. 4 25. Zach. 8. 16. Leuit. 19. 11. Col. 3. 9. Ehes. 4. 25. Pro. 6. 17. & 12 22. & 19. 5. Psal. 5. 6. & 15. 2. Apoc. 21▪ 8. Dan. 3. 16. Act. 4. 8, 10, 13. Matth. 10. 16. Mat. 26. 70. 72 2. Tim 4. 16. Psal. 55. 22. & 15. 2. & 12. 2. & ••09 2. Zeph. 3. 13. Pro 23. 23. Act. 17. 11. Ephe. 4. 14. 2. Pet. 3. 16. Ephes. 5. 4. & 4. 29. Col 4. 6. 1. Tim. 5. 23. Iohn 4. 7, 10. Pro. 10. 19. & 17. 28. Iam. 1. 19. Psal. 12, 2. & 144. 8. Ephes. 4. 29. & 5. 4. 2. Sam. 15. 5. 1. Sam. 25. 17. Pro. 10. 9. Psal. 140. 11.
• Eccles. 7. 3. Pro. 22. 1.
• Rom. 1. 8. Col. 1. 3, 4. Psal. 15. 3.
• Pro. 25. 23. & 17. 4. Exod 23. 1. 1. Sam. 24. 10. 1. Cor. 13. 6. 1. Tim. 6. 4. 2. Sam. 10. 3, 4. Gen. 39. 19. 2. Sam. 16. 3, 4. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39. 1. Cor. 1. 11. Act. 23. 16. Ier. 40. 14. Eccles. 19. 8.
• Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9.
• Leuit. 19. 17. Pro. 27. 5. Psal. 141. 5.
• Pro. 28. 4. & 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. & 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11.
• Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Psal. 112. 6. Pro. 10. 7. Mat. 7. 1, 2. Psal. 133. 1. Luk. 14. 29, 30. Rom. 12. 3. Eccle. 10. 1. 1. Thes. 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King. 2. 8, 9.
• 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Iosh. 7. 19. Iohn 1. 10. Iam. 5. 15. Psal. 51.
• Psal. 52. 1. Phil. 3. 19. Gen. 4. 23, 24.
• Mat. 26. 33, 35. 1. Cor. 4. 7. Esa. 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4, 5.
• Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 23. 3. Gal 5. 16. 17.
• Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 2. 3. 3. Gal. 5. 16. 17.
• Ephe. 4. 22, 23, 24. Luke 1. 74, 75. Tit. 2. 12, 13. Rom. 8. 6, 7. & 7. 8, 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11.
• 1. Cor. 13. 5.
• Gal. 5. 17, 24.
• The fourth part of Christi∣an warfare.
• Gen. 3. 6. Josh. 7. 21. Job 31. 1. Psal. 119. 37. Ephes. 6. 12. 2. Cor. 10. 5.