Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	danger_n	zeal_n	zealous_a	43	3	9.8792	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

things 558. Worldly honours and greatnesse their vanity to be considered 571. Men in the midst of their worldly contrivances prevented by death 646. Worldly-minded men little think of Heaven and why so 663. The vanity of Worldly greatnesse 667. The danger of trusting to Worldly greatnesse in time of distresse 6. Dulnesse and drowsinesse in the service or Worship of God reproved 173. The anger or Wrath of God best appeased when the Sinner appeareth with Christ in his arms 99. Y. THe folly of Youth discovered and reproved 187. The time of Youth to be given up to God 250. Youth to be catechized 422. Youth to be seasoned with grace not giving the least way to the Devil 507. Z. ZEal and Knowledg must go hand in hand together 15. Zeal in Gods service made the Worlds derision 51. Zeal Anabaptistical condemned 179. Preposterous Zeal reproved 197. Want of Zeal in the Cause of God reproved 251. Men to be Zealous in God's Cause 252. To be Zealous for the honour of Jesus Christ as he is the eternal Son of God 379. The danger of immoderate Zeal against those of another Judgment And how so 385. The Zeal of Heathens of their false gods condemning that of Christians to their true God 411. Virgil. Eclog. 3. In praefat Reg. Aluredi ad leges suas Sr. H. Spelman in concil Aul. Gellius in noct Attic. Psalm 119. Is. Bargrave Parliament-Serm 1624. Apoc. 1. 8. Pont. Diaconus in vita ejus ut est vid●re in ●p praefixâ operibus ex edit Sim. Goulartij House of mourning or Fun. Se●m●ns Quae sensu volvuntur vota diurno Tempore nocturno reddit amica quies Claud. Conr. Zvingeri Theat hum Vitae Paul De Wann Serm. de Tempt Speculum Exemplorum Peccati mortificatio Diaboli flagellum Sedul Hybern Mart. ab 〈◊〉 Norvarri Concilia in ●ap de oratione horis canonicis In Dialogo ad Luciferium Non vox sed votum c. Esay 6. 5. 5. Psalm 4. 1. 2. Aver Metaph. Thales Miles Foelix criminibus nullus erit diu Ausonius Plin. nat hist. lib. 8. cap. 11. Sir Rob. Dallington's Aphorisms Ingens mole sua c. Plin. nat hist. Lib. 8. Chap. 25. Experientia docet Militem privatum non solum debere esse volentem c. Zenoph Cyropaed Lib. 2. Iean Bodin de la Republique Justitia Remp. firmat Ant. Bonfinius Lib. 3. rerum Hungar. Jer 22. 15. Lib. 7. Chap. 28. I. White Serm. at St. Paul●s London 1612. Flectitur iratus voce rogante Deus Ovid. Psal. 50●●5 Rich. Holdsworth Serm. at St. Pauls Lon. 1624. Videmus D●um per Christum c. Fulgent D. Staughtons Sermon Haud ullas portabit opes Acherontis ad undas Propert. Matth. 4. Mark 8. 36. B. White Serm at St. Pauls London 1617 Exigu● percussus fulminis ictu Fortior ut possit cladibus esse suis. Ovid. ep Deu● 21. 7. Eph. ●●dal Ser. at Mercers Chappel London 1642. Pa●●m te poscimus omnes Tho. Fuller Holy State ubi virtus discretionis perditur c. Greg. lib. 3. moral Rich Stainihurst de rebus Hybern Rom. 6. 12. Jos. Shute Sermon at S. Mary Wolnoth L●mbards●●eet London 1619. Iohn 14. 2. R. Skinner Serm. at Court 1626. Via divine via 〈◊〉 R. Stock Serm. at Alhallowes Breads●● Lon. 1616. Rev. 6. 10. Psal. 125. 3 Tempus 〈◊〉 tempus opportunum Edw. Wilkison Serm. at St. Pauls Lond. 1639. D. Price Serm. at Christ-Church Lond. 1620. 1 Joh. 3. 20. 1 Cor. 2. 11. Plutarch in vitâ Alexandri Jos. Shure Serm. at St. Pauls Lond. 1619. Act. 20. Nihil in vitae durabile non opes non honores non potentia c. Const. Minos Annal. Com. in Matth. chap. 13. Boys Postills Terras Astr●● reliquit Luk. 18. ● Plutarch in Apophth●gm Ant in Melissa p. 2. Serm. 33. T. Westfield Serm. at St. 〈…〉 Lond. 1641. Psal. 120. Numb 13. Iohn Boys 〈◊〉 Mar. Luth. in loc com de Christo. Plus vident oculi qu●m oculus Joh. I. 1● Th. Gataker's Parley with Princes Nulla fides pi●tasque viris c. Th. Ga●aker's True Contentment in God's way a Sermon 1619. Job 1. 21. 〈◊〉 tellus domus c. Hora● c●● 2. 3. 〈…〉 Evang. Eccles. 8. 11. Th. Gataker's Appeal from Princes to God Carcer ejus est cor ejus Bernard Eustath in Homeri Iliad● Th Gataker's Gain of godlinesse Seneca de benefic Virtutibus a●rum vilius Horat. B. Hall occasionall Meditat. Vilius argentum est auro Horat. B. Hall ut antea In promptu causa est c. Ovid. Variam semper dant otia mentem Lucan Serm. in divites 〈◊〉 I. Boys Sermont 〈…〉 Bedae hist. lib. 3. cap. 6. Jam. 2. 16. R. Holdsworth Serm. at S. Peter po●r Lond. 1630. Verbis non solvendum est quidquam Terence I● lib. de 〈◊〉 I●d D. Featly Clavis mystica Divide impara Machiav Mark 3. 24. Plinius 〈…〉 Sueton hist. Xyphilinus house of mourning Discite in hoc mundo supra mundum esse c. Ambros. lib. de Virg. Lib. 1. epist. 15. ad Atticum Preface to the B. of Winchest Serm. Res tua tunc agitur c. In lib. Antiquit. 1 King 3. 26. Cuspinianus Christ. ●onse cae Quadrag●s●ma Delirant Reges plectuntur Achivi Plutarch in Convi Diogen Laert in Vita Psal. 55. Sine caede sanguine pauci Descendunt Reges sicca morte Tyranni Juvenal Ammian Marcellin D. Featly Sermons Et quae non fecimus ipsi vix ea nostra voco Xenoph. cyro 〈◊〉 lib. 3. D. Featly ut antea Si Christum discis satis est 〈◊〉 ●aetera n●scis Plinii nat hist. lib 8. cap. 17. Rob. Dallington's Aphorisms Nec ●nim lex justior ulla est c. Ovid. Lud. ● Granada meditat Superanda omnis fortuna ferendo est Virg. Macrob. Sat. lib. 2. cap. 4. D. King lect on Jonah Th. Mouffe●'s Insector Fuller's Holy State Clem Alexan. Paedog lib. 2. cap. 12. Mich. Jemin Com. on Prov. Deipnosoph lib. 13. Mich. Jermin ut ante● Ingratus vir ●●lium est perforatum Lucianus Mich. Jermin ut antea Quae vera sunt loqui virum ingenuum decet Ephes. 4. 25. Pag. 1874. edit ult Th. Plummer a Serm. at St. Paul's Lond. 1616. Natura pauci● contenta Iovis omnia plena Virgil. Prov. 13. 25. Numb 23. Joh. Downham 's Warfare Solum non Coelum amatur Rhemig Rhe● Plutarch de cohibenda ir● Je●●m Burrough 's Heart divisions 〈…〉 R. Prior. A Serm. at the Funer of B● Smith 1632. Vive memor lethi hoc quod loquor inde est Persius Plin. nat hist. lib. 10. cap. 20. Play●er's Serm. Mat. 12. 43. Ovid. Metam Gabr. Inchinus de quat novissimis Si nunquam moreretur c. Bern. 〈◊〉 ●52 Aristot. 〈…〉 Gal. 5. 15. Sueton in vita Cl. Nero. Wal● Soul's ornament a Serm. 1616. Magna tamen spes est in bonitate Dei Ovid. epist. Theodoret. hist. lib. 6. cap. 22. Joh. Williams B. Lincoln Serm. at a Fast Westm. 162● Gen. 22. 12. Numb

should have been invaded and so it might have been but the Emperour had another designe in hand and employed his Souldiers to gather a company of Cockle-shells and pibble stones and so returned home again Just such another Voyage doth almost every man make here in this World were the particulars but truly cast up God hath given us so much time it may be twenty thirty or forty years it may be but a day or two more In this time he hath furnished us with that which may be a means to conquer Heaven it self Now if we lay out this little onely about wife or children or to purchase a little wealth is not this to spend money for that which is not bread to labour for that which satisfieth not Is not this the greatest folly that may be No personall security to be had in time of publick danger CIcero in his time laughed at the folly of those men Qui amissâ Republicà priscinas suas fore salvas sp●rare videntur who seemed to conceive such a windy hope that their Fish-ponds and places of Pleasure should be safe when the Common wealth was lost And we may well mourn over the security of most men in our times such as look for personall safety in the midst of publick danger that take more care for their trifling fardells than the preservation of the ship they go in But let such know for certain that if the Publick suffer either in Church or State no man's private pleasure or profit can stand firm unto him no man's whatsoever he be Governours as they are qualified are a curse or a blessing to any People JOsephus reporteth that Solomon being but twelve years of age when he first began to govern the People listning to that Sentence which he gave at his first sitting in judgment touching the two women that contested about their child Dividatur aequaliter Let the child be cut in twain many laughed at it deeming it to be a childish Sentence but afterwards weighing the discreet course that he had taken in justifying the truth without any further proof or testimonies they then cryed out De coelo elapsus The King is sent us down from Heaven But on the other side there was one Phocas a most cruell Emperour of Constantinople whereupon a religious Monk in a corner of his Cell thus complaineth unto God Cur fecisti eum Imperatorem Why didst thou make him Emperour Who had no sooner made his moan but was answered with a voice from Heaven Non inveni pejorem I could not find a worse And certainly nothing can more manifest the love of God unto a People or Nation than in having given them wise and religious Governours and there cannot be a more plain argument of his wrathfull displeasure than to cast a wicked Ruler over the People for as God is pleased with a People he gives them Governours accordingly Tyranny Oppression Murther c. are not long lived THales Milesius the prime wise man of Greece being demanded What he had observed to be of most difficulty in the world answered Tyrannum senem To see a Tyrant live to be an old man Thus if cruelty and oppression sacriledge and prophanenesse murther and manslaughter promise to themselves long life it is a wonder and more than God hath warranted For Sanguinarii non dimidiabunt dies suos Blood-thirsty men shall not live out half their daies God●s Children must have God's qualities THe Roman Censors took such a dista●t at the son of Africanus for his debauched life that they took a Ring off his finger in which the image of 〈◊〉 father was engraven because he so much degenerated from his father's excellent parts they would not suffer him to wear his father's picture in a Ring whose image he bare not in his minde Neither will God suffer any to bear his Name and be accounted His Sons who bear not His Image who resemble not His Attributes in their vertues His Simplicity in their sincerity His Immutability in their constancy His Purity in their chastity His Goodnesse in their charity His Iustice in their integrity c. The devout Soul will admit of none but Christ. WHen Cyrus took the King of Armenia and his son Tigranes and their wives and children prisoners and upon their humble submission beyond all hope gave them their liberty and their lives in their return home as they all fell a commending Cyrus some for his personage some for his puissance some for his clemency Tigranes asked his wife What thinkest thou of Cyrus is he not a comely and a proper man of a majestick presence Truly said she I know not what manner of man he is I never looked on him Why quoth he where were the eyes all the while up●n whom didst thou look I fixed my eyes saith she all the while upon him meaning her husband who in my hearing offered to Cyrus to lay down his life for my ransome And thus if any question the devout soul whether she be not enamoured with the beauty of Cherubins Seraphins Angells and Saints with the pomp and splendour of that Heavenly Court her answer will be that of Tigranes his wife That she never did so much as cast a look upon them because her eyes were never off Him who not onely offered to lay but did lay down his life for her and ransomed her with his own blood Whom should she have in Heaven but Him who hath none on Earth but her The way to Greatnesse is full of danger THe Panther carries with him a sweet se●t but an ugly face that enticeth beasts after him this affrights them therefore he hideth his head till he have the prey within danger So is the favour of soveraignty and greatnesse very sweet but the ugly face of those means by which it is gotten men see not and so run into the Toyle and perish in the pursuit For being once embarqued in so bad a cause the farther they wade the deeper they are drown'd in the whirlpool of their own errours the more they weave in the Loom of such deceitfull plots the faster they are ensnar'd in the trap devised for others Not to be affraid of Afflictions because God sends them HOw sick soever a man be with Physick he is not affraid of dying because he considers the Physitian in wisdome gave him what now occasioneth his present sicknesse and distemper No more should we be dismaied at the bitternesse of our cup if with Christ we did but take notice It is the Cup that our heavenly Father hath mingled and hath given us onely for our correction not confusion To be carefull of our duty to God and Man AUgustus the Emperour hearing that a Gentleman of Rome notwithstanding a great burthen of debt wherewith he was oppressed slept quietly and took his ease desired to buy the

Constellation to another he is able to give account of all Thus take a man in his pure naturalls set him in the midst of the Ordinances let the Administrations be never so pure the Dispensations never so clear he sees nothing of God but as it were through chinks and crannies of Nature some glimpse and glimmer onely of divine light O but the child of God having the perspective-glasses of the Old and New Testaments in his hand especially that of the New-Testament a very clear-sighted glass he walks from star to star from one Attribute of God to another he discovers stars of the first magnitude as Faith and Hope and Charity nothing in order to salvation is hid from his eyes Christians ought to be loving one to another ME-thinks Philadelphia the name of one of the seven golden Candlesticks Rev. 1. is a very proper fitting name for a Church which signifies Brotherly love and every Congregation ought to be in a good sense the family of Love breaches and divisions distractions and heart-burnings may happen in other Kingdomes which are without God in the world and strangers to the Covenant of Grace yet let Ierusalem the Church of ●od be alwaies like a City which is at unity within it self Discord in Church or Commonwealth prejudiciall IN the ringing of bells whilst every one keeps his due time and order what a sweet and harmonious sound they make all the neighbour villages are cheared with the sound of them but when once they jarre and check each other either jangling together or striking preposterously how harsh and unpleasing is that noise So that as we testifie our publick rejoycing by an orderly and well tun'd peal so when we would signifie the Town is on fire we ring the bells backward in a confused manner It is just thus in Church and Commonwealth when every one knowes his station and keeps their due ranks there is a melodious consort of comfort and contentment but when either States or Persons will be clashing with each other the discord is grievous and extreamly prejudicial And such a confusion either notifieth a fire already kindled or portendeth it and that of all other must be a dangerous fire that begins in the bed-straw Popular States may ring the changes with safety but the Monarchial government requires a constant and regular course of Rule and inferiority Government and subjection which cannot be violated without a sensible discontent and danger And so in the Church take away Discipline and the Doctrine will not be long after Sin to be renounced as the cause of Christ's death SUppose a Man should come to a Table and there is a knife laid at his trencher and it should be told him This is the knife that cut the throat of your child or your Father if he could now use that knife as any other knife would not one say Surely there was but little love either to the Father or to the child So when there is a Temptation to any sin this is the knife that cut the throat of Christ that pierced his sides that was the cause of his sufferings that made Christ to be a curse Now wilt thou not look on that as a cursed thing that made Christ to be a curse Oh with what detestation should a man or woman fling away such a kni●e and with the like detestation it is required that a man should renounce sin for that and that onely was the cause of the death of Christ. Ministers not to be afraid of the faces of Men. POpilius a Roman Embassador sent to Antiochus the great having delivered his message and the King deferring his answer and demurring on it drew a circle round about him with his wand and conjured him to determine and resolve whether he would have Peace or War before he went a foot out of the circle which wondrous resolution and confidence caused him presently to define Peace And do we not see how bold every petty Constable will bear himself upon the higher Power I charge you in the Kings name c. And why then should God's Ambassadors onely be afraid like children of shadows and bug-bears Courage and Resolution becomes them best their Commission is large and will bear them out the penalty great if they faint in the execution Fear not their faces saith the Lord of Ieremy lest I destroy thee The Creature moves not but in and by God THe Creature can do nothing but as it is commanded by God It is the vanity of the Creature that it can do nothing of it self except there be an influence from God As for example Take the hand it moves because there is an imperceptible influence from the Will that stirs it So the Creature moving and giving comfort unto us it is God's will it should do it and so it is applied to this or that action The Artificer using a hatchet to make a stool or the like there is an influence from his Art that guides his hand to the work So the creatures working is by a secret concourse from God doing thus or thus whether it be this way or that way all is from God The Schismaticks abuse of Scripture IT is reported of one Procrustes a notorious theevish Inn-keeper who when any Travellers came to lodge at his house would make his guest's stature equal with his bed either by stretching them out to the length of it if they were too short or by cutting some part of them if they were too long He would not fit his bed to his guests but his guests to his bed Nothing more common shall we find amongst Hereticks and Schismaticks than either with false senses to stretch and enlarge or with loud lyes to mince and mangle the sacred Scripture that so they may frame them to their likings and make them serve their own turnes at all essayes They will either suppress the words or else not express the sense they will either blot out or else blemish the Scriptures rather then they will abolish or any whit alter their own fantasies Of their own opinion and writings they will not abide the least amendment but of the holy word of God they care not what havock they make A fearful Minister is a Soul-murthering Minister MAuritius the Emperor said of Phocas who conspired against him having enquired of his disposition and hearing that he was fearful Si timidus est homicida est said he So it may be said in this case The Cowardice of the Ministery is cruelty he that fears the faces of men he is a murtherer of the souls of Men. Sins in men regenerate and unregenerate the difference REgenerate-men sin yet the Peace is not broke betwixt God and them because their minds never yielded to sin As it is betwixt Princes they are at peace ●hough Pirates of either Nation rob the others subjects yet it breaks not the

to their Riches like birds to their nests and the Lustfull to their Brothels like flesh-flyes to the Larder the Ambitious to their honour like Butterflyes to a Poppey the strong to their holds as Snayls creep into their shels the Learned to their arts as Bees to their hives Atheists to their sensual refuges as Dogs to their kennels and Polititians to their wits as Foxes to their holes the devout Soul will know no other Sanctuary ●ix upon no other object but Christ Iesus not pictured in her Chamber but planted in the inner Chamber of her heart God a just God as well as a merciful God AS the Lion hath his paw to imprison his voyce to terrifie and his teeth to tear his prey yet satis est prostrasse commiserateth the woes of the prostrate and suffereth no ravenous beast to devour that which he hath protected The Eagle hath his talons to strike and his wings to shadow from danger The Leopard hath comely spots but an ill-favoured countenance The Panther hath a sweet-scented breath but a rotten deceiptfull heart Thus God is just as well as merciful the Lyon of the tribe of Iudah that can as well encounter his foes with terror as entertain his friends with peace He that threats to chastise and favours to encourage A terrible countenance to beget a dread of his might and variety of Mercies to breed a delight in his Majesty And whomsoever the beams of his bounty cannot warm in affection the flames of his fury shall pursue to destruction The Ministers duty IT is reported of the Nobles of Polonia that when the Gospel is read they clap their hands upon their swords and begin to draw them out intimating that by that Ceremony their resolution to defend the faith and willingnesse to hazard their lives for the Gospels safety Thus God hath given every Minister a sword to slay Agag and all his Cattle originall impurity and all his droves of unhallowed thoughts he must maintain the Faith by preaching truth and confuting errour by commending virtue and disparaging vice by confirming the weak and confounding the obstinate by proving of Orthodox conclusions approving Innocency and goodness improving labour and pains reproving sinne and prophanenesse If he do otherwise he is not Praeco but Praedo not a Pastor but Impostor not a keeper but a deceiver of the People God bringing Order out of Confusion PAul and Barnabas continued a long time in the work of the Ministery together at last they fell out about a motion to visite the Churches where they had formerly preached Barnabas will by all means have Mark along with him No says Paul that shall not be because he was not at the planting of the Churches One will not go without him and the other will by no means go with him The Contention at last grows so high that it comes to a Non-communion they departed asunder one from the other one went one way and the other went another and by this means the knowledge of God was more spread abroad the Gospell of Iesus Christ further dispersed O faelix contentio c. said a good old Christian O happy falling out of two that was the falling in of so many unto Christ And thus God when his own time is can bring good out of evill light out of darkness and order out of confusion in making up the breaches and composing the differences both in Church and Common-wealth The lawfulnesse of Stage-playes questioned VVHen one accused the Comicall Poet that he brought a lewd debauched Ru●●ian on the Stage and so gave bad example to young Men He answered True I brought such a Man on but I hang'd him before he went off and so gave good example to young men Thus it is to be supposed that he that goes to see a Play intends not to see a Truth but a Fable a Morall presented to his eye that should convey some profitable document to his heart But that any man should say He can learn as much good at a Play as at a Sermon this is a wretched blasphemy able to rot out the tongue of him that speaks it Again when a Tyrant objected to a Player his sawcinesse that he durst personally tax men on the Stage he made him this answer Be content for while the people laugh at our foolery they never mind your villany Thus there are some that seek to defend Stage-playing saying Cities are populous and vvhere are many men are most commonly many leud men if their time were not spent so it might in all likelyhood be spent Worse But this is no argument to defend sin by sin to prevent an evill not allowable by allowing an evill that is preventable In a word that which makes a man evill is his own evill mind Ministers to be painfull in the discharge of their duty THe Waldenses in an apology of theirs make mention of a better kind of Abbey-lubbar Qui ex sacerdote agricola factus est that of a Priest became a Husbandman and his reason was because he found it written In the sweat of thy brows shalt thou eat thy bread a strange humour Had he so diligently discharged his calling as he ought he never should have needed to have turned Husbandman he might have eaten his bread in the sweat of his brows and his brains too But as haply he so a number there are that live with such drie browes in the Ministry that drie bread in another calling would yield them more comfort and content then all their fulnesse in the Ministry because they make no conscience to fulfill their Ministry Danger of distracted Prayer AS long as Dinah stayed at home in her fathers house she remained a chast and beautifull Damosell but when a gadding fit came upon her that she must range abroad to see fashions Shechem Prince of that Country met with her and forced her virginity This is the right condition of every prayer that men put up unto God Almighty so long as we commune betwixt God and our own hearts and keep close unto him there will be a comfortable return made of that we pray for but if Dinah-like our hearts must needs be roving after vanity and taken up with the thoughts of worldly things then it is no wonder if the devill that Prince of the air seize upon us and lead us captive at his will so that it were better not to have prayed at all then to have offered the sacrifice of such foolish and distracted devotion The danger of Self-confidence IT is storied of two men named Denton and Wolsey that the one was very fearfull that he should deny the cause of Christ were he but called to make profession thereof The other which was Denton shewed a great deal of confidence as being able to stand upon his own legs But being both cast into prison and put to the tryall Wolsey stands up for the cause of

If otherwise his own phrases will rise up in Judgment against him Ministers are called the Spiritualty as though the People were carnal in comparison of them whereas the truth is Many are spirituall Mad men being nothing lesse then what they professe to be spiritual Men in a mockery such as prophane ones call a spiritual Pig that is the poorest of all the ten such a one as hath no substance in it so no substance no goodnesse no holinesse at all in them whereas they should exceed all others Fatherly Counsel hath and ought to be prevalent with Children ARistotle that great Philosopher tells us of Archilocus who being desirous to give some prevalent Counsell and effectual advice to Lycambes whose Father was dead did while he was writing his admonitions by an elegant Prosopopeia bring in his Father and as it were so put the pen into his Fathers hand that Lycambes might receive those Instructions from one who by his very Relation was much more probable to prevail than himself The like passage is also in Cicero that Prince of Oratory and Eloquence as the former was of Philosophy that he being to read a lecture of Modesty and Temperance to his Friend Clodia raised up her Father Appius Caius from the grave and in his name delivered his directions to the daughter Both of these in this practise of theirs intimating thus much to all succeeding ages that it is neither the Philosophers wisedome be it never so deep nor the Orators eloquence be it never so winning is so effectual in the hearts of Children as the voice of Fatherly Counsell being as it ought to be more perswasive and powerfull then any other Argument or Rhetorick whatsoever Ministers to be earnestly Zealous in Preaching Gods word IT is a pretty story of Demosthenes when one told him that he was beate● and abused by such a Man It seems he told it very dreamingly and coldly shewing no affection at all Why saith Demosthenes Hath he beaten thee I do not believe it No saith the Man and so grew into a very great passion I am sure thus and thus he did to me And do not you call this beating Nay saith Demosthenes Now I believe that he hath beaten thee indeed now thou speakest as if it were true what thou saydst So when a Minister preacheth unto People in a dreaming manner standing in a Pulpit as though he were saying of his lesson though the things he saith be never so weighty yet the People will not believe him but when he is earnestly zealous in Gods message when he preacheth as one having Authority then it is that the Peoples hearts may be said to burn within them Luke ult How far Self-safety may be consulted THere is an Apologue of an Asse which a certain silly King did love so dearly that he had a great mind to have her to speak they told him it was a thing impossible and against Nature but he being impatient and not enduring to have his desire crossed slew them because they told him the truth At last trying about what others could do one who was made wise by their example being required to do it he undertook it but withall he shewed him the greatnesse of the charge and difficulty of the work The King being eager to have it done told him he should have what allowance he pleased and bade him spare for no charges and that besides he would reward him liberally The Physitian also told him that it would be a long cure and could not be done in a day ten years were the fewest that could be allotted to perfect a work of that Nature so they agreed and the Physitian began to fall to work about his Asse His Friends hearing of it came to him and asked him What he meant to take in hand a thing so utterly impossible He smiled and said unto them I thought you had been wiser then to ask me such a question If I had sayes he refused to have taken it in hand he had put me to death presently now I have gained ten years time and before that he expired Who can tell what may happen The King may die the Asse may die or I myself may die and if any of these happen I am in freedome and safety Thus in the midst of temporal dangers whether imminent or incumbent self-safety may and ought to be consulted if a Man be persecuted in one City he may lawfully fly into another but with this Proviso that if the cause of God and Religion be therein concerned then farewell life and liberty and all for in such a case he that layeth down his life shall preserve it he that lo●eth all shall find all Matth. 10. 38. The World not to be trusted unto THere is a facetious story of a Copyholder dwelling on the Sea side near Plimouth who perceiving that divers of his Neighbours trading to Sea came home gallant and rich and lived in a plentiful manner would by all means to Sea too He puts off his stock makes money of all that he had and leaves his Wife and Children with Friends his trading was into Spain the fraight return'd was in Figgs A great flaw of Wind comes the Ship was in danger she must be leightned over-board go the Figgs the poor Man cryes out O there goes my Oxen my Sheep and all that I have in the World Home he comes poor his Neighbours pity his folly one lends him an Ox another a Horse after some few years he picks up his crums again and being at Plow on a very fair day cryes Hoe to his boy that did drive and standing still looks on the Sea and seeing it very calm said A wannion on you How is 't you look so smooth now you long for more Figgs do you your fair looks shall never deceive me again I warrant you drive on boy Thus the World is like unto the Sea very uncertain there 's no trusting to it like that Sea mentioned in the Revelation a glassy and Crystalline S●a Chap. 4. v. 6. brittle as glasse Ubi splendet frangitur where it is most shining and resplendent there it soonest cracks and breaks asunder gulling with its transparency ebbing and flowing according to the influence of its Lunary Mistresse one while lifting up to Heaven upon her billows and anon sinking down her Favourites as it were to Hell Psal. 107. 27. Wherein the true Valour of a Captain or Souldier in Warre consisteth IT was the saying of Scipio that warlike African who being reproached by a certain Man that he was not so forward a fighter as he could have wished That his Mother had born him to be a Commander not a Fighter intimating that a Captain 's chief place was to command all and to choose fit times places and means for fighting not that he should account it his honour to fight upon the request of his Enemy but as he found most expedient

377. Riches the gr●at danger of them if not well used 401. The great danger that attends them 497. Very dangerous in getting of them 583. Riches honours c. the different use that is made of them 570. The uncer●ain comfort of Riches 601. Riches their uselesnesse in point of calamity 646. The dangerous use of Riches 651. Riches of Christ inexhaustible 652. A Rich Man had rather part with God then his gold 39. A Rich F●ol described 71. A vain Rich Man 125. A Rich Man is Gods Steward 129. Rich poor Men 165. The unprofitable Rich Man 242. Rich Men to consider their beginnings and be thankfull 334. The wicked Rich Man's sad condition at the time of death 376. Rich Men to be mindful of what they have received 456. How to be made truly rich and truly Honorable 463. An uncharitable Rich man no Heavenly-minded 482. Better to be honestly then hastily rich 496. A Rich Man pleading poverty condemned 531. Riot and excesse condemned 291. Rulers and Governors are the supporters of a Common-wealth 29. Rulers actions exemplary 32. Rulers sins hasten the ruine of a State 38. A good Prince or Ruler no advantage to a bad People 106. Rulers and Men in Authority subject to many failings in Government 405. Rulers Magistra●es c. to be men of publique spirits 651. S. SEven Sacraments of the Papists not of divine Institution 27. A special Sacrament-duty to blesse God for Christs death 76. Sacramental Bread and Wine how better then ordinary 104. How to receive benefit from the Word and Sacraments 149. How to ben●●●t by the Sacraments 152. Worldly thoughts to be set aside before the Sacrament 171. Sacramental Bread and Wine how differenced from others 267. The great danger of Sacriledge 51. 438. Sacriledge never thrives 60. Sacriledge cursed with a curse 61. Sacriledge condemned by the example of Cyrus 70. 588. Sacriledg justly rewarded to take heed of it 311. Sacrilegious persons condemned 671. The safety of Gods people 480. A singular Saint is a pretious Saint 14. Saints in glory what they hear and see 189. Invocation of Saints and Angels condemned 554. Salvation is the Lords 172. No salvation but by the mercies of God in Christ Jesus 423. Sanctification not perfected all at once 94. Sanctification not wrought all at once And why so 144. Sanctification wrought by degrees 181. The Schismaticks abuse of Scripture 59. The excellency of the Scripture in its fulnesse 70. Scripture-knowledge the onely necessary knowledg 89. Speciall places of Scripture marked with Gods speciall authority 103. Harmony of the Scriptures 116. The excellent connexion of the Scriptures 138. The holy Scriptures not to be jested withall 145. The power of Gods Word the Scriptures 158. How to read the Scriptures and Books Apocryphall 160. The Scriptures Rhetorick 160. Manna the Heavenly food of Gods Word how to relish it 114. Severall varieties to be found in Scripture 220. The Scriptures are but a dead letter without the operation of the Spirit 220. The Papists abuse of Scripture by Traditions c. 223. Scripture-comforts the onely true comforts 264. Scripture-knowledge to be put in practice 266. 283. Excellency of the Scripture-phrase 280. The great usefulnesse of Scripture-phrase 282. Scriptures not to be plaid withall 302. True comfort onely in the Scriptures 325. The holy Scriptures to be made the rule of all our actions 373. To be valued above all other writings 436. How it is that so many deceive themselves in their not rightly searching the Scriptures 384. The Scriptures discovering sin and Satan in their colours 392. The Scriptures onely to be rested on 510. The Books of Scripture to be preserved above all other books 535. To blesse God for the revelation of himself in Scripture 537. To keep close to the Word of God especially in troublous times 549. And in seeking after Christ 643. Men and Women to be knowing in the Scriptures 605. The great danger of not keeping close to the Scriptures 625. The praise-worthiness of reading and enquiring into Scripture 653. Scholers not to be unthankful to the University that bred them 78. Scholers to mind their books 40. No personal Security to be had in the time of publique danger 9. 170. Security in time of danger condemned 101. The great danger of security in times of danger 116. God chastiseth his Childrens security 142. Carnal security reproved 249. Security the cause of all calamity 570. The Secrets of Gods Couns●ls not to be pry'd into 27. Dangerous to pry into Gods secrets and Counsels 162. Not to consult with Gods secrets but his r●●vealed Word 335. Curious inquisitors into Gods secrets deservedly punished 554. The Sectarian schismatical seducers to be avoided 629. Sectarian subti●ty Diabolicall delusion 630. The doctrine of seducers dangerous 227. Selfishnesse condemned 33. Self-praises condemned 35. Self-examination required 53. Self-tryal smooths the way to all other tryals 112. Self-conceited Men blame-worthy Men 129. Self-conceitednesse condemned as dangerous 151. The giving up our selves an acceptable sacrifice unto God 154. The folly and danger of self-conceitednesse 180. The benefit of Self-examination 207. The danger of self-confidence 275. Self-seeking Men reproved 277. 375. Men of self-ends condemned 278. How it is that the self-conceited vain-glorious Man deceives himself 336. Self-conceitednesse in matters of Religion condemned 340. How far Self-safety may be consulted 543. Self-denyall the excellency thereof 635. No Man a loser by giving himself up to God 645. Men to be careful in the choyce of servants 483. God hardly accepting of late service done him And why so 678. Men created for the service of God 652. Backwardnesse in the service of God reproved 398. No worldly thing must hinder the service of God 575. How it is that Men fail so much in the service of God 626. Service performed unto God must be personal 589. Service to God must be like Himself 58. Rash inconsiderate service of God condemned 340. Service of God is persect freedome 378. The Ministers repetition in Sermons warrantable 82. The difference betwixt Sermons preached and Sermons printed 110. 639. A Sermon preached many years before may be the means of Salvation many years af●er 115. A good Sermon not to be so much questioned as practised 183. A Sermon not done till it be practised 253. How to recover spirituall sight 82. Sicknesse immediately inflicted by God 506. Commendable Silence 332. 668. The Silent Christian is the sound Christian 23. Silence in the cause of Gods honour condemned 478. The Simonist discovered 627. Slandering of our brother the danger thereof 134. Slanders of Wicked Men not to be regarded 238. Slanderers discovered 286. Not to be ●econciled to God before we sleep is very dangerous 83. The great danger of sleeping out Sermons 552. The sloathfull Christian described 217. Sloathful●esse and luke-warmnesse in Religion fore-runners of evill to come 334. Spiritual sloath in the wayes of God reproved 398. Man to be a sociable communicative Creature 316. The different conditions of Men in

Souls for trifles 504. The Soul not to be starved in the want of means 506. The Souls safety and danger 506. To be carefull in the keeping and presenting our Souls clean at the time of death 514. Neglect of the Soul reproved 528. 666. To be much more careful of the Soul then body 555. Men to set an high value on their Souls 566. Christ the proper object of the Soul 648. The welfare of the Soul to be preferred before any Worldly enjoyment whatsoever 668. How the Spirit is said to be quenched in our selves and in others 18. Every Man haunted with one evill spirit or other 208. The silent coming of Gods Spirit into the heart of Man 215. The blessed guidance of Gods holy Spirit to be implored 322. A reprobate and regenerate Man their different enjoyment of the motions of the holy Spirit 353. The motions of the Spirit in wicked Men tend onely to outward formality 354. How it is to be understood that the holy Spirit dwelleth in us 354. The comfortable art of spiritualizing the severall occurrences of the World and observing Gods providences therein 343. The supernatural workings of the Spirit 632. How to demean our selves after we are sealed by the Spirit 667. The danger of Stage-Playes 197. The lawfulnesse of Stage-Player questioned 274. The sins of swearing and blasphemy the commonnesse of them 122. Gods goodnesse to us to be a motive from vain swearing 451. To su●●er any thing for the cause of Christ 633. Men to prefer suffering before sinning 650. T. A Man full of Talk full of Vanity 235. Dangerous to be seduced by false Teachers 64. More Teachers then Learners 428. Repentant tears purging the heart from pollutions of sin 295. The condition of Temporizers 25. The Temporiser described 93. Temperance cannot preserve a Mans life when God calls for it 171. To be temperate in meat and drink 429. An idle Man subject to the least Temptation 7. No Man free from Temptations 373 Sathan's subtilty in laying his Temptations 377. Temptations from within and without how to be dealt withall 672. Reall Thanksgiving to be made unto God for benefits 553. How to be truly thankfull unto God 448. Impossible but that a true Christian will be a thankfull Christian 21. Gods goodnesse satisfied with Mans thankful●esse 37. The not returning thanks for Grace received is the ready way to be gracelesse 83. To be thankfull unto God at all times especially in the time of Prosperity 181. Gods goodness ought to procure Mans thankfulnesse 183. To be thankfull unto God in all Conditions 201. 225. 468. The true cause of Christian thankfulnesse 277. Good Christians are alwayes thankful unto God 279. To commit our selves to God in all things and to be thankfull to his holy Name 331. Men to be thankfull for the li●tle strength of Grace that God affordeth 371. Wo●ldly thoughts and distractions in the time of Prayer condemned 2. How to discover our thoughts in preparation to Prayer 556. The very thoughts of former pleasures add to pre●ent sorrows 86. The misgiving thoughts of a Worldly-minded man in reference to the enjoyments of Heaven 458. How the Devil is said to know our thoughts 461. Wicked thoughts to be carefully washed off from the heart 620. God's time the best time for deliverance 5. Time to be well u●ed 18. Shortnesse of Time will not admit of long discourse 40. Time well spent 120. Time ill-spent 128. No time to be mis-spent 587. Not to make use of the present Time dangerous 133. Gods time the best time 140. Time to be well husbanded 161. 270. Multitudes of Time-servers 200. Time present to be well husbanded 210. To take time while time serves 244. The least moment of time cannot be assured 250. Present occasion of time to be made use of 358. 369. Time mis-spent to be carefully redeemed 438. 664. How it is that a prudent Man may lawfully comply with the times 335. Government of the Tongue required 22. 372. An ill Tongue never speaks well of any one 55. Tongue prayer not the onely prayer 64. Study of the learned Tongues to be encouraged 99. A Tongue nimble to evill slow to goodnesse reproveable 103. Government of the Tongue commendable 146. The Tongue is the hearts interpreter 205. The original and excellency of the Hebrew tongue 403. The tongue for the most part a mischievous member 440. To be careful how we come under the reviling of an evil tongue 444. Men to be as well industrious in their trades and Callings as zealous in their devotions 539. Every Man to follow his own Trade 84. 33. Diligence in Trades and callings required 139. Trades and Occupations the Wisdome of our Forefathers in the invention and keeping them up 308. The poorest Man in his Trade or calling may do very good service unto God 423. Deceipt in Trade and commerce condemned 455. The danger of loose travell into forraign parts 156. The just reward of Treachery and false dealing 304. One God and three Persons in the Trinity faintly demonstrated 46. The blessed Trinity co-operating in the Righteous mans prayer 30. The my●●ery of the blessed Trinity unconceiveable 286. Shadowed out in familiar resemblances 462. Many are the Troubles of the Righteous 67. Troubles not so much to be questioned how we came into them as how to get out of them 79. The Souls breathing after Christ in time of trouble 186. Faith in Christ the onely support in time of trouble 194. Easie to come into trouble hard to get out 204. Men not to run themselves into trouble 246. Troubles and vexations of spirit not to be allayed by wrong meanes and wayes 345. God onely to be sought unto for safety in time of trouble 360. Why God suffers his Children to be in want and trouble 493. Times of trouble and danger distinguishing true Prof●ssors from false ones 562. To depend upon Gods All-sufficiency in time of trouble 676. The danger of trusting to Worldly greatnesse 6. To take heed whom we trust 82. To trust God who is the great Lord Pro●●ctor of ●is people 190. To trust in God onely 255. 623. God onely to be trusted unto in time of distresse 622. What it is to trust in God really and truly 643. Man not to be trusted unto 660. Every Man to speak Truth to his Neighbour 11. Truth seek no corners 140. Ministers to stand up for the Truth 147. Truth beloved in the general but not in particular 243. The telling of t●uth begets hatred 245. Men of all sorts of stand up for the Truth 246. God fetching testimonies of Truth out of the very mouthes of his Adversaries 498. Truth commended Falshood condemned 588. How it is that Truth doth not alwayes appear 674. Tyranny oppression murther c. are not long-lived 9. The sad condition of people under Tyrannical Government 310. Tyrants Infidels c. forced to acknowledg God 583. Tyrants raising themselves by a seeming compliance with the People 617. How it is that Tyrants are usually long-liv'd