on him sure it is that the fiery trial is now on the Church and the Lord will discover what is in the heart of his Israel while they are in the troublesome wildernesse e're they come into Canaan a Land of rest Religion pretended mischiefe intended IT is reported of young King Edw. the sixth that being about to lay hold on something that was above the reach of his short arm one that stood by espying a boss'd Bible lving on the Table offered to lay that under his feet to heighten him but the good young King utterly disliked the motion and instead of treading it under his feet he laid it to his heart But now there are many amongst us that make Religion but a stalking Horse to their policy that make use of the Bible to no other end but to reach at and to seek out their own wicked designs quaerentes sua non quae Christi seekers of their own things not the things of Iesus Christ Phil. 2. 21. The Churches enemies the Churches good AS we say of fire and water and as the Romans said of Caligula Nemo melior servus nemo pejor dominus we may say of the Churches enemies they are very bad Masters executing their own lusts and cruelty against Gods people yet very good servants if the divine hand make use of them for the Churches service just like the good Husbandman which makes use of bryers and thornes which though they be fruits of the curse and cumber the ground yet will he suffer them to grow in hedges that he make them a fence unto his fruitful ground The Devil's endeavour to darken the understanding IT is written of Antiochus that entering into the Sanctuary he took away the golden Altar and the Candlestick for light And Nebuchadnezzar when he conquered Zedekiah put out his eyes and bound him in chaines and then carried him to Babel In like sort the Devil So soon as he hath entred into mans soul which is Gods holy Temple he doth endeavour instantly to put out the light to darken the understanding that a man may not be able to discern betwixt good and evill and so be more easily carried into Babylon to his souls confusion The Devil's charge and the sinners discharge THere is a story how the Devil appeared to a dying man and shewed him a Parchment Role which was very long wherein was written on every side the sins of the poor sick Man which were many in number and there were also written the idle words he had spoken which made up three quarters of the words that he had spoken in his life together with the false words the unchast words and angry words afterwards came in rank his vain and ungodly words and lastly his actions digested according to the Commandements whereupon Sathan said See here behold thy verâ—ues see here what thy examination must be whereunto the poor sinner answered It is true Satan but thou hast not set down all for thou shouldst have added and set down here below The blood of Jesus Christ cleanseth us from all our sins And this also should not have been forgotten That whosoever believeth in him shall not perish but have everlasting life whereupon the Devil vanished Thus if the Devil should muster up our sins and set them in order before us let but Christ be named in a faithfull way and he will give back and fly away with all the speed that may be The dangerous effects of Riches being not well used THere was in the King of Denmarks Court one that played on the Harp so exceeding well that it was said He could put men into what passion he listed though it were into fury and madness One desirous to make the tryal would needs hear him but so that divers Gentlemen standing aloof off out of the hearing should be ready to come in and stay the Musick if they saw him in any distemper Things thus ordered the Musitian began to play and first he struck so deep and sweet a note that he put the man into dumps so that he stood like one â—orlorne his Hat in his eyes his arms across sighing and lamenting Then the Musitian began a new Note and played nothing but mirth and devices that the man began to lose his dumps and fell a dancing But in the third place the Harper so varied his Notes and by degrees so wrought upon the Man according as he saw him incline that from dancing he brought him to showting untill he grew frantick and slew four of his friends that came to stay him And thus it is with Riches if not used the wiselier they will play such feats as the Harper did first in the beginning when a man is gathering of them together they fill him with care and and restlessness that nothing is more miserable then a man carking after the world Then in the second place when he hath tasted the sweetness of them and is gotten through his travel when he comes to be Master then he falls a dancing shews the vanity of his mind speaks high looks big and his apparel is excessive and usually in this fit his Wife fetches a frisk or two with him But when this merry fit is over the third passion is phrensie killing and slaying all that come in his way he becomes a rapacious griping Usurer grinds the face of the poor breaks the backs and cuts the throat of many a Man and is so strong and boysterous that no Man can tell how to get within him and come off with safety Sin onely is the Godly man's terror OH saies Pharaoh take away these filthy frogs this dreadful thunder But what saies holy David Lord take away the iniquity of thy servant The one would be freed from punishment the effect of sin the other from sin the cause of punishment And it is most true that a true Christian man is more troubled at sin then at Frogs and Thunder he sees more filthiness in sin then in Frogs and Toads more horror then in Thunder and Lightning Want of Love to be deplored SUch was the Love of the Saints of God in old time that their hearts were knit one unto the other yea which is more All the believers had but one heart Cor unum Viauna no breach in their affections no difference in their judgements Such Love is not to be read in our books not to be found in our Conversations we are not descended of this peaceable line but rather from that of Câ—elius whose Motto was Dic aliquid ut duo simus who could not be quiet unless he were engaged in one quarrel or other such as the Salamander that live not but in the fire of contention All the true family of love may even seem to be extinguished and the houshold of faith quite broke up for the greatest part of Men as if they had been baptized in the Waters of strife are
a straight way yet try it put into it however do but disgest the diâ—â—iculty of the entrance and then thy feet shall not be straitâ—ed thou shalt find more and more enlargement every day more comfort then other Lewdnesse of the Preachers life no warrant to sleight the Ordinance of Preaching IT was an unhappy meaning that Sir Thomas Moor had though he spake it pleasantly when he said of a vitious Priest That he would not by any means have him say the Creed lest it should make him call the Articles of his Faith into question Thus too too many are apt to call the Truths of Gods Word into question because of the lewdnesse of the Preachers life One will not have his children baptized by such a one it goes against anothers stomach to receive the Sacrament from the foul hands of such a one others care not for their doctrine because they say and do not c. A preposterous Zeal God wot Eliah received comfortable food from a Raven as well as from an Angel If God speak to thee as he did to Balaam by the mouth of an Asse thou must have so much Patience saith Luther as to hear him If God will have thee to be saved by one who peradventure shall be damned hear what he saith and look not what he doth if thy Pastor live lewdly that is his own hurt if he preach well that is thy good take thine own and go thy way Good water which passeth into a Garden through a channel of stone doth the Garden good though it do the channell none and so may the Word and water of life conveyed by a bad instrument of a stony heart do good to the Church of God though it work not upon himself And good seed though it be cast into the ground with foul hands will â—ructifie One may be a bad Man yet a good Seeds-man both in the Field and the Church yet woe be to him by whom the offence cometh by whose means the offerings of Eli's sons smoked for this And to many which have prophesied in his Name Christ will say in his just displeasure Away from me ye workers of iniquity Wicked Men made by God instrumentall for the good of his People LEwes of Granada that devout Spaniard maketh mention of a very poor diseased Man dwelling in Italy that was brought so low that he could stir neither hand nor foot and seeking for a skilful Physitian to heal him he found a potent Enemy to torment him who to adde unto his misery cast him into prison and there kept him with a very small allowance of bread and water so much onely as should keep life and soul together But it so happened that there being a new face of Government in that Province he was released from his imprisonment and his disease together For the want of Food intended to take away his life proved the onely remedy to preserve it And thus it is that God makes use of Wicked Men for his Peoples good The Wicked cast them into the Furnace thinking to destroy them but they rise out thence more glorious then before They plow deep Furrowes on the backs of Gods people but that makes them more fruitfull in good works put them to death that proves their advantage vex grieve trouble and torment them yet do what they can do they are still gainers not losers so true is that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All things work together for the best to them that love God How it is that one Man may be said to be punished for another Mans sin A Man that hath fâ—d high for a long time comes to have a plethory of crude and indigested humors in his stomach It so falls ouâ— that this Party riding afterwards in the wet and taking cold begins to shiver and shake and after falls into a durable lasting Feaver If the Physitian be a wise Man one that hath parts and skill ask him What was the cause of this sicknesse and he will tell you The ill humours of the body and the abounding of them yet it is like enough it had not turned to a Feaver so soon if he had not took cold of his feet or been some way troubled in his journey So when God brings punnishment upon People the proper cause is in every Mans self There are personall sins in every Man to make him obnoxious to the curse of God yet may the sins of the Father or Parent or Neighbour be the occasion that God will punnish Sin so that it may be said that the personal Sins of Men are the primary internal antecedent dispositive cause of Gods Iudgments but the Sins of other Men as they are Members of the whole may be the external irritating excitating cause of Gods Iudgments upon a People or Nation The Souls comfortable enjoyment of Christ. IT were a great grace and such as would minister much comfort to a Courtier lying sick at home of the gowt to have the Prince not onely to send to him but in person also to visite him but much more comfort and joy would it be to him to be able being recovered to repair to the Court and there enjoy his Prince's presence with such pleasures and favours as the place may afford How much more then in this case is it a grace and a comfort that God vouchsafeth to visit us here by his Spirit sometimes more familiarly and feelingly but alwaies so effectually as thereby to support us even in the greatest of extremity but how much more exceedingly shall our joy and comfort be encreased when being freed from all infirmities we shall be taken home to him that we may enjoy him for evermore As that Courtier having assurance given him of recovery by such a time would exceedingly rejoyce to think of the joy of that day and count every day a week if not a year to it wherein he should being recovered return to the Court and be welcom'd thither in solemn manner by all his Friends there and by the Prince in a more especiall manner So well may the faithful Soul not a little joy to fore-think with it self what a joyfull hour that shall be unto it wherein by Death parted from the body it shall solemnly be prâ—sented before the face of Iâ—sus Christ and entring into the Heavenly place shall be welcom'd thither by the whole Court of Heaven the blessed Saints and Angels Unhappy Prosperity happy Adversity IT is a Philosophical observation of Turtle Doves and some other birds that use to take their flights into other parts beyond the Seas that if the South-wind blow they will be sure of a good guide to direct them but if the wind be Northward then they venture of themselues without any conduct at all This may note unto us the unhappy Prosperity of the Wicked and the happy Adversity of the Godlâ— He that spreads his sailes before
Children Friends and all must be laid aside when the Cause of God suffers when Religion lyes at the stake bleeding even to death And certainly that estate is well weakened that strengthens the power of Religion and that life well lost that helps to save the life of Truth and yet a life so lost is not lost at all but saved Mark 8. 35. The Churche's Fall the Churche's Rise Suppose a stranger one that never heard of the ebbing and flowing of the Sea should come to some Navigable River as to the Thames side at an high water and should there observe how much it fell in six or seven hours Would he not conclude That after that rate the River would run it self dry in a short time Whereas they that are acquainted with the Tides know for certain that when the Ebbe is at the lowest the tide of a rising Water is upon the return Thus it is with the Church of God it may seem to be at a dead low water and in a sinking condition but even then its lowest estate is an immediate Fore-runner of its raising again As for instance the most raging and violent of those Ten bloudy Persecutions was that of Dioclesian but by the great mercy of God attended by the mild and peaceable times of Constantius the Father and Constantine the Son All Ages from time to time making this out for a Truth that the darkest and saddest night of sorrow that ever befell the Church of God hath been followed with a gladsome and comfortable morning of joy that its worst condition was but as a leading card to bring in dayes of more rejoycing Prayer a spirituall prevailing sword IT is said of Constantine the Great That after God had blessed and honoured him with many Victories whereas the Effigies of other Emperours were engraven upon their loynes in a triumphant manner he would be set in a posture of Prayer kneeling to manifest unto the World that he attributed all his Victories more to his Prayers then his Sword And surely Prayer is a prevailing sword it can give Victory in doubtful battels it can raise the most confident and desperate Siege What was said of the Wicked their tongue is a sharp sword swords are in their lips may be truly said of the tongues and lips of Gods people in Prayer they are as two-edged swords in their hands to execute Vengeance And without all doubt Gods enemies have often found the power of this sword of Prayer and those which are the Lords people may say of this as David once said of that which was Goliah's There is none like that give it me 1 Sam. 21. 9. The losse of good Men not laid to heart condemned AS you may see a silly Hen go clocking and scraping in the midst of her chickens then comes the Kite and snatcheth away first one then another after that a third till all are gone And the Hen brustles and flutters a little when any of them is so snatched away but returns instantly to her scraping and picking as if she had lost nothing Even so do the most of Men God hath in these later times made many great and lamentable breaches amongst us top'd the greatest Cedars in this our Lebanon depriv'd us of many excellent Men both in Church and State and we it may be for a moment bewail their losse in some such like passionate expression There is a brave Man lost I am sorry such a Man is dead c. and then every one goeth on again in his own way presently forgetting the losse but no Man sitteth alone by himself to enquire What God hath done and What he meaneth to do with us or What we have done to provoke him thus far against us We thrust such thoughts far away from us passing by on the other side as the Priest and Levite did by the wounded Man as if it nothing at all concerned us The woful gradation of Sin AS Marriners setting sayl first lose sight of the shore then of the houses then of the steeples and then of Mountains and Land And as those that are way-laid by a Consumption first lose vigour then stomach and then colour Thus it is that Sin hath its wofull gradations None declines to the worst at first Lust having conceived brings forth Sin and so proceeds to finishing as thus Sin hath its conception that 's delight and its formation that 's design and its birth that 's the acting and Custome is the education of the brat then followes a reprobate sense and the next step is Hell to all eternity The great danger of admitting the least Sin As when Pompey could not prevail with a City to billet his Army with them he yet perswaded them to admit of a few weak maimed Souldiers but those soon recovered their strength and opened the gates to the whole Army And thus it is that the Devill courts us onely to lodge some small sins a sin of infirmity or two which being admitted they soon gather strength and sinews and so subaue us How many have set up a trade of swearing with common interlocutory oaths as Faith and Truth How many have begun thieving with pins and pence How many drunkennesse with one cup more then enough How many Lust with a glance of the eye and yet none of them ever dreamt they should be prostituted to those prodigious extremities they afterwards found themeselves almost irrecoverably ingulfed in Destruction is from our selves AS Noah was drunk with his own Wine Goliah beheaded by his own swords The Rose destroyed by the canker bred in it self the breast by a self-bred wolf the apple by the worm the dams belly eaten through by the young Vipers Agrippina kill'd by Nero to whom the gave breath So we are undone by our selves our destruction is of ourselves The cup of the bitter waters of Marah and Meribah that we have and do drink so deep of is of our own mingling and embittering the rods that scourge us are of our own making Sin like a Fryer whips its self Punishment is connate innate to Sin Fools because cause of their Iniquities are afflicted saith David We may thank our own Folly for our own bane Man not to be trusted unto IT is reported of Caesar Borgis one of Pope Alexander's ungodly bastards that having built infinite projects upon his interest in so holy a Father when news was brought him of his sodain death cryed out This I never thought upon now my designs are all lost which fell out accordingly Thus for a certain Whoever it be that looks for much from Men how great how potent how excellent soever will prove like those who go to Lotteries with their heads full of hopes and return with their hearts full of blanks and be forced to lay his hand upon his mouth and say What a Fool was I to expect any great
the matter of Society laid open 337. The sincere upright man described 604. The scarciâ—y of such 612. How to deal with sin being once committed 603. Wherein the poysonfull nature of Sin consisteth 608. Sins lethargy 629. Sin to be removed as the cause of all sorrow 636. Sinne the godly Man's hatred thereof 642. The woful gradation of Sin 659. The best of Men not free from sin in this life 470. 548. Sin of the meanest Man in a Nation may be the destruction of it 509. The extream folly of Sin 510. Sin may be excused here in this World but not hereafter 514. Insensibility of Sin the sadnesse thereof 521. Sin in its original easie to be found 582. How sins may be said to ouâ—-live the Sinner 585. Sin the strange nature thereof 596. All Sinne mâ—st be hated and why so 598. God not the author of Sin 599. How it is that the singling out of one beloved Sin makes way to a full sight of all sin 351. Sin committed with deliberation premeditation c. greatly provoketh the Holy Spirit of God 353. To take heed of smaller sins as bringing on greater 354. 649. Men covering their Sins with specious pretences reproved 361. To beware of masked specious sins 368. Beloved Sins hardly parted withall 376. When it is that a Man is said throughly to forsake his Sin 391. Men deluded by Satan in not taking the right notion of Sin 395. Every Man to confesse that his own Sin is the cause though not always the occasion of punishment 421. New inventions of Sin condemned 453. The great danger of living in any one known sin 456. Sin unrepented of heavy upon the Soul at the time of death 456. Consideration of our secret sins a motive to compassionate others 457. No Man able to free himself from Sin 240. The great danger of sleighting the least Sin 256. 597. Sin not consented unto excusable before God 271. Sins of infirmity how to be known from other sins 273. Great Sins attended by great Judgments 286. Sin of a destructive Nature 288. 531. 607. To be affected with the falling of others into Sin 296. The great danger of Sin unrepented of 298. How it is that every Man hath one darling sin or other 327. The distemper of Sin not easily cured 332. Godly and wicked Men their difference in the haâ—red of Sin 350. The more a Man is now troubled for Sin the lesse shall he be troubled hereafter and why so 350. The sad condition of adding Sinne to sinne 237. The least of Sinnes to be prevented 46. 593. Sin to be renounced as the cause of Christ's death 59. 649. Sin onely is the godly Mans terrour 132. Sins of Infirmity in the best of Gods Children 143. Sin overthrowes all 1â—7 The retaining of one Sin spoyleth a greaâ— deal of good in the Soul 149. One Sin never goes alone 172. Strange Sinnes strange punishments 183. Not to be in love with sin 199. One foul sin spoyleth a great deal of Grace 203. When sins are at the height they come to destruction 205. The great danger of little sinnes 218. 367. 659. The sense of sinne is from God onely 221. Sinne of a dangerous spreading nature 415. How it is that one Man may be said to be punished for another Maâ—â— sin 419. Sin to be looked on as the cause of all sorrow 464. The slavery of Sinne to be avoided 499. 625. Sin to be looked on as it is fierce and cruell 535. Sin and the Sinner very hardly parted 536. Some one sinfull quality or other predominant 548. The great danger and guilt of lying under the guilt of any one eminent sinne 600. The sinsulnesse of sin 601. As to beware of all sins so of beloved sins 602. The growth of Sin to be prevented 10. How Sin is made the prevention of Sinne 39. Sin trampleth on Christ 50. Little Sins if not prevented bring on greatâ—r to the ruine of the Soul 56. Sense of Sin is an entrance to the sâ—ate of Grace 56. Impossible for a Man to know all his sins 57. The difference of Sins as they are Men regenerate and unregenerate 60. The weight of Sin to be seriously peysed 77. Remembrance of sins past the onely way to prevent sins to come 83. Relapses into sin dangerous 89. Every impenitent Sinner is his own tormentor 50. A sinful Man is a senselesse Man 80. The Sinners estate miserable 89. A gracelesse Sinner will continue to be a sinner still 92. The wrath oâ— God best appeased when the Sinner appearâ—th with Christ in his arms 99. The Devils charge and the Sinners disâ—harge 131. The Sinner's Memeâ—to 204. Desperate madnesse 639. The Sinner's security 216. God's acceptance of Sinners through Christ 217. The incorrigible Sinner's stupidity 264. His desperate condition 590. The secure carelâ—sse Sinner 509. Sinners crucifying the Lord of life daily 537. The Devil 's hard dealing with the ensnared Sinner 594. How the wounded Sinner is to be cured 595. An ungrations Son not worthy to be his Fathers heir 40. The excellency of Sonday or Lords Day above other dayes 539. To be more strict in the holy observation of Sonday or Sabbath then heretofâ—re And why so 540. Sorrowes of this life not comparable to the joyes of another 162. The best improvement of Worldly sorrow 185. Sorrow that is true is for the most part silent 293. The excellency of godly sorrow for Sinne 362. For a Man to be sorry that he cannot be sorry for sin is a part of godly Sorrow for sin 519. The least proportion of godly sorrow for sin accepted by God 520. Sorrow for sinne must be in particulars 559. Must be proportionable 560. Other mens sins are the good mans sorrow 581. A meer Souldier an enemy to peace 107. The truly noble Souldier 336. The Soulâ—ier's Calling honourable 415. Whereiâ— the true valour of a Captain or Souldier in War consisteth 544. The devout Soul will admit of none but Christ 10. More care for the body then the Soul condemned 11. No quietnesse in the Soul till it come to Christ 19. If the Soul be safe all 's safe 42. The Souls comfortable Union with Christ 44. How the Soul lives in Christ onely 44. The Souls sleighting of Christ offering mercies condemned 37. The winning of a Soul unto God very acceptable unto God 153. The health of the Soul is the true health of the body 162. To be careful for the Souls good 182. To take especial care for the Souls safety 348. 458. Men living as though they had not Souls to save reproved 368. How it is that Soul and body come to be both punished together 377. 675. The captivated Soul restless till it be in Christ Jesus 415 420. The Souls comfortable enjoyment of Christ 419. The Soul of Man pretious in the sight of God 462. Excellency of the Soul of Man 502. A foul polluted Soul the object of Gods hatred 503. The high price of the Soul 503. The folly of Men in parting with their
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 suâ—â—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 thankfulâ—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 liâ—tle strength of Grace that God affordeth 371. Woâ—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 preâ—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 uâ—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 myâ—â—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 Profâ—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 Proâ—â—ctor of â—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 tâ—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
the Southwind of Prosperity blowing honours riches and preferment into his lap had need of a good Pilot the special Counsel of God to lead him and the extraordinary mercies of God to support him if ever he intend to arrive at the port of eternall blisse Whereas he that sets out whilest the North-wind of Adversity and trouble beats fiercely upon him minds his way rides through the storm well knowing that the way to Heaven is by the gates of Hell and that by many tribulations he must and shall at last enter into happinesse Every Wicked Man a curse to the place he lives in BIas the Philosopher being at Sea in a great Tempest with a number of odd fellowes some of them very rake-shames and naught they began as men in such a case usually do to call upon the gods which he perceiving comes to them and saith Sirs hold your peace lest the gods take notice that you are here and so not onely you but we also suffer for your sakes And it is observed that S. Iohn leap'd out of the Bath because Cerinthus was there his reason was leâ—t the Bath should fall for his sake onely being a wretched blasphemous Heretick Thus it is that a Wicked Man though he thinks he hurt no body but himself is a Plague and a curse to the place he lives in let him be never so Noble never so Honourable potent or wealthy if he be a prophane Man a lewd loose Libertine he engageth the place of his abode to the wrath of God and hastneth his Judgments thereon The Souls restlesnesse till it be united unto Christ. A Virgin being espoused to one that is shipt for the East-Indies or some such long-winded Voyage if she do indeed faithfully and unfeignedly affect him though she joy to read a letter or to see some token from him yet it is nothing in that kind that can give her contentment Nil mihi rescribas nothing will serve her turn but his presence O how she hearkens after the Ships for his return and joyes to think of that day wherein they shall be so fast knit together that nothing shall separate them but Death Thus the Christian Soul contracted to Christ may receive many favours and love-tokens from him such as are all the blessings she enjoyeth whether spiritual or temporal yet they cannot all of them give any true contentment but help rather to enflame her aâ—â—ection towards him and make her if she sincerely love him as she professâ—th and pretendeth to do the more earnestly and ardently to long for that day wherein she shall be inseparably linked unto him and everlastingly enjoy his personal presence which above all things she most earnestly desireth Partiality of affection in hearing Sermons condemned A Scholler coming to Paul's Church-yard asked a Book-seller Whether he had Abulensis Works and the Man said No but he had Tostatus which was as good The Scholler replyed Tostatus would do him no good unlesse he had Abulensis which indeed was the same book Alphonsus Tostatus being Episcopus Abulensis Bishop of Avila in Spain Thus it is with the partiall and prejudicate opinions and fancies of many Men and Women when they rather respect quis praedicat then quid praedicatur who preacheth then what is preached For if the self-same Sermon were preached by divers Men the Sermon should never be respected according to its worth but according to the fancy opinion and affection which they hear unto the deliverer because commonly they know no other difference but the names voyces and faces of their Teachers Sure it is that Christ made the best Sermons that ever were preached and yet they were not best liked because they liked not the Preacher Every Man to confesse that his own Sin is the cause though not alwaies the occasion of punishment IT is said of Prince Henry that delitiae generis humani that darling of Mankind as it was once said of Titus Vespasianus whose death was then to this Kingdom as so much of the best blood let out of the veins of Israel When it was told him That the sins of the People caused that affliction on him O no said he I have sins enow of mine own to cause that So should we all confesse though God take occasion by another Man's sin or by the neglect of another person to fire my house yet the cause is just that it should be so and that I my self have deserved it whatsoever the occasion be God had cause against the seventy thousand that dyed of the Plague though Davids sin were the occasion yet the meritorious cause was in them therefore whensoever it pleaseth God to lay his hand of anger upon us though another may be the occasion yet Ille ego qui feci let every Man in particular acknowledge that it is he that hath sinned and so justifie God in his sayings and clear him when he is judged Ministers of the Gospel to be of godly lives and conversations AS the Iews in their preparation to the Passeover did for four hours search out all leaven out of their houses and then for two hours cast it out and lastly cursed all the Leaven that they had not seen and could not find So let all the Priests of the Lords house all the Ministers of the Gospel of Iesus Christ be carefull to search to purge and to execrate all the leaven of wilful and reigning Sin and to oppose and mortifie the least sins that so they may be Priests after Gods own heart Stars in Gods right hand such as Greg. Nazianzene of whom Basil speaks that he did thunder in his doctrine and lighten in his conversations and that having an inward principle of the light of Holinesse in them from Christ they may shine out holily unto others not onely in the Pulpit and prayer but in the whole course of their life 's also The right use of humane Learning MAgnus a Roman Orator accused S. Hierome for bringing too many uncircumcised Greeks into the Temple and by that means defiling candorem Ecclesiae sordibus Ethnicorum the unstained candor of the Church of Christ with the impure sentences of Heathen Orators But the good Father with sufficient Reason doth clear himself from those aspersions And so it is to be desired that every one may do the like and not to shew themselves to be greater disciples of Nature then Schollers of Grace or to have studied more in the School of Humanity then in the University of Divinity because humane Learning is to be used not as the means to satisfie our stomach but as the sauce to provoke our appetite not to adde strength unto the Truth but ornament to our speech being as it were Trimming to a plain suit and garnish to a good dish of meat And indeed to speak the best of it It is but a learned kind of Ignorance which yet being guided and bridled by the Spirit of
to play before him promised them a great Reward having plaid a long time they expected their pay but he told them they were paid already since as they had pleased him with Musical sounds so he them with windy hopes of Reward But God deals not so with his servants he feeds them not with vain hopes but sure accomplishment of his gracious promises there being a Reward for the Righteous and he Faithful that hath promised it who saith Behold I come quickly and my Reward is with me Rev. 22. 12. God onely to be served WHen the Souldiers had chosen Valentinian to be their Emperour they were consulting how they might joyn a Partner with him To whom Valentinian replyed It was in your power to give me the Empire when I had it not Now I have it it is not in your power to give me a Partner Thus if God be our God Mammon must be our slave He that is the servant of God must be Master of his Money If God be our King he must be our King onely for the Bed and the Throne brook no Rivalls God must be our God alone Aequum est Deos fingere ac Deum negare It is all one to chuse new Gods and to deny the true God No let the Heathens chuse new Gods and forsake the true God but let every good Christian say Thou O Father of Mercy and Lord of Heaven and Earth be my God and my onely God for ever and ever To be at Gods will and disposall is the best condition IT is storied of a young Virgin that at a great Princes hands had the choice of three Vessels One whereof was Gold richly wrought and set with pretious stones and on it was written Who chuseth me shall have what he deserveth The second was of silver superscrib'd thus Who chuseth me shall have what Nature desireth The third was of Lead whose Motto was this Who chuseth me shall have what God hath disposed The former pleased her eye well but not her understanding It offered what she deserved She knew that was just nothing therefore refused it The second considered offered wâ—at Nature desires She thought that could be for no solid good For Nature desires such things as please the carnall lust This she also refused The third had a coorse outside but the sentence pleased her well offering what God had disposed So the Faithfull Soul put her self upon Gods Ordinance and chose thaâ— The Virgin is Maâ—s Soul The Golden Vessel is the Worlds riches contentfull enough to an avaritious eye Too too many chuse this but being opened it was full of dead Mens bones and a Fools bable to set them down for very Ideots which cleave to the present World and at last have all their hopes rewarded with Folly The silver Vessel is the lust of the Flesh those fond and vain delights which Concupisence so much hunts after So saith the Motto It gives what Nature desireth This Vessel opened was full of wild fire and an Ironâ— whip intimating that God will scourge the lustfull with the whip of Judgments as diseases of body infamy of name overâ—hrow of estate and vexation of Conscience The leaden Vessel is as the sense and sentence declares it The blessing of God The chuser of it shall have what God hath disposed for him shall be contented with the providential penny that comes in daily And in a blessed happy condition is that Soul that makes this Election for opened it was found to be full of Gold and pretious stones every one more worth then a World the immortal graces of Gods Spirit The Virgin chose this and she was married to the Kings Son and so shall every Soul that makes the like choice No matter though it seems lead without and glister not with outward Vanities it is rich within the wealth thereof cannot be valued though all the Arithmetical Accomptants should make it their design to cast it up Neglect in the Hearing of Gods Word dangerous HErodotus hath a merry tale of a Piper how he came to the water side and piped to the fishes but they would not dance then he took his net and caught some of them and being thrown upon the land they began to leap and skip up Nay quoth the Pipeâ— I offered you Muâ—â—ck before and you would none now you shall dance without a Pipe Thus it is that most Men commonly regard the songs of Sion the preaching of Gods Word as some men do Musick heard late at midnight in the streets whilst they are in bed perhaps they will step to the window and listen to it a while and presently to bed again step from the couch of their lusts to Church hear the Sermon commend the Preacher for a good Man and then to bed again lulling themselves in their former security but let such know that if God have given them Musick and they will not dance if God have afforded Orthodoxall Preachers and they will not hear as Christ reproved the Iews they shall mourn in sadnesse for their obstinate refusall of proffered mirth and say with heavinesse of spirit There was a Prophet amongst us How Sins may be said to out-live the Sinner IT is said of a Lawyer that resolving not to be forgotten he made his Will so full of intricate quirks and quillets that his Executors if for nothing else for very vexation of Law might have cause to remember him Thus the Incloser of Commons sinneth after he is dead even so long as the poor are deprived of that benefit He that robbbeth the Church of a due and so leaves it to his heir Sins after he is dead even so long as God is made to lose his right The unjust decree of a partial Judg may out-live him even so long as the judged Inheritance remains in a wrongfull possession but eâ— contrà we say of a charitable good Man that he doth good after he is dead his alms maintain many poor Souls on Earth when his Soul is happy in heaven Heaven to be alwaies in our thoughts IT is reported of a Reverend Preacher that sitting amongst other Divines and hearing a sweet consort of Musick as if his Soul had been born up to Heaven took occasion to think and say thus What Musick may we think there is in Heaven Another taking a serious view of the great pomp and state at Court upon a Collar-day spake not without some admiration What shall we think of the glory in the Courts of the King of Heaven And thus must we do as we read the book of Nature be still translating it into the book of Grace as we plod on the great Volume of Gods works be sure to spell on the word of use of instruction of comfort to our selves the spiritualizing of Earthly things is an excellent art And that 's a happy object and well-observed that betters the Soul in grace A
and Men in authority 308. Kings Princes Rulers c. to hearken to good Counsel 520. Kings Princes c. subject to death as well as the lowest of the people 526. The greatnesse of them no protection from death 526. The state of Kingdoms and Common-wealths best known by the administration of Justice 3. A Kingdome divided within it self cannot long stand 195. The Kingdom of Christ a peaceable Kingdome 247. Kingdoms and Common-wealths their successions from God 309. How it is to know whether a Man belong to Heaven or not 4. God knowes his own People however distressed 46. Impossible for a Man to know all his sins 57. Impossible to know God perfectly in this World 96. How to know Gods dwelling place Heaven 100. How to know whether we are more troubled for sin then for worldly sorrow and trouble 356. Knowledg very usefull in the matter of Reformation 4. Gods knowledg and Mans knowledg the difference of them in the event of things 5. Zeal and knowledg must go hand in hand together 15. Difference betwixt a spiritual and carnall Man in point of knowledg 58. The Saints knowledg of one another in Heaven 68. Windy Knowledg and windy doctrine go together 82. Notional knowledg of God no true knowledg 100. Minister of all men to be men of knowledg c. 134. Experimental Knowledg the onely knowledg 156. 437. The confidence of much knowledg an argument of no knowledg 159. Knowledg not to be reserved 168. Knowledg and practice must go together 173. The great danger of concealed knowledg 192. Knowledg without practice reproved 213. Christians and their knowledg to be communicative 227. Man losing himself in the pursuit after knowledg extraordinary 238. True knowledg never rests on the Creature till it center in God the Creator 259. Knowledg in political affairs very uncertain 267. All knowledg but in part 268. The keys of Knowledg much abused by those that keep them 509. To have a perfect Knowledg of God impossible 532. The knowledg of God through Faith in Christ the way to true happinesse 534. Wherein the true Knowledg of Christ consisteth 556. L. LAughter of the Wicked but from the teeth outward 52. How it is that the Law is said to be the strength of Sin 491. How it is that Christ is said to be end of the Ceremonial law 534. The work of the law preceding the work of the Gospel 559. The Law of God abused by Libertinism 487. Law of God a perfect Law 19. The Law Gods Rhetorick in the delivery of it Man's duty to attend it 133. How to behold our selves in the glasse of Gods Law 246. 630. The Law of God bringing Men to the sight of themselves 297. Multiplicity of Law-Sâ—its condemned 588. Good Lawes and good Men are the pillars of State 150. Lex Talionis 157. 416. Good lawes obeyed are the support of a Common-wealth 175. The great danger of Law suits 207. The tedious length of Law-Suits 213. 524. The known laws of any Nation to be the rule of obedience 293. How it is that Men may be said to learn of little children dumb thews c. 409. Practice of the law abused 430. The downfall of piety and Learning to be deplored 118. Not to admire our own Learning or parts 168. University Learning to be countenanced by men in Authority 219. The necessity of humane Learning 240. Learning and honesty to go together 249. A Man of Learning speaks little 263. The Devills plot to root our Learning 276. 576. Excellency of the Knowledg of Jesus Christ above all humane learning whatsoever 363. The commodity and discommodity of learning 366. Knowledg and learning to be owned in whomsoever they be found 412. The right use of humane learning 421. No Man too good to learn 447. No Man so old but he may learn something 471. The right use of humane learning in Divinity 483. 577. The necessity thereof 484. Much learning to be found in few expressions 567. Impossible to arrive at a full perfection of learning in this life 568. Liberty the cause of licentiousnesse 504. Christian liberty abused by the Sectarian party 27. How it is that Men are so much mistaken in the thoughts of long life 375. Consideration of the shortnesse of life to be a Memento for death 430. The Life of Man subject to all sorts of calamity 61. The pretious life of Man to be preserved 62. An ungodly life will have an ungodly end 101. The brevity of our life may moderate our life 104. The life of Man miserable 219. Changing of this life for a better no matter of grief 280. Man's great vanity in proposing to himself long life 334. The great difference betwixt life spirituall and life natural 370. The uncertainty of Mans life 602. Like to like 234. How to be made like unto Christ 260. Likenesse to be a motive to lovelinesse 414. God must be loved for himself onely 16. Love for the most part is but complemental 8. Want of Love is the cause of all our sorrows 36. Love the bond of all perfection 49. The Love of Gods children is a sincere love 75. The wonderful Love of a true Christian to Christ Jesus 106. The strength of a true Christians Love to Christ 112. Want of Love to be deplored 132. 401. Great engagement to love one another 152. Love to Christ how to be recovered when once lost 236. Christ nothing but Love all over 299. Love to be preserved with all Men 313. The abundant love of Christ in dying for our sins 360. Love Peace and Unity the best supporters of Kingdoms Common-wealths c. 375. The Love of God the onely true love 409. The true love of God will cause familiarity with God 447. How it is and why God loves us 536. The exceeding Love of God to Mankind 550. The Love of Riches very dangerous 571. True brotherly love scarce to be found 613. The difference betwixt true and feigned love unto Christ 650. How our love to the Creature is to be regulated 666. Christians ought to be loving one to another 58. No Man a loser by giving himself up to Christ 38. God being once lost not easily found again 185. The losse of a faithful Ministery not to be sleighted and why so 258. Losse of the Soul irrecoverable 505. The good Man's comfort in matter of worldly losse 464. Not to repine at the losse of Friends and children 522. 670. Losse of good Men not laid to heart condemned 659. Simplicity of Men to be more affected with the losse of things eternal 677. Not to mourn for any outward losses because all is made up in Christ 55. A sad thing to lose both body and Soul together 111. Not to mourn excessively for the losse of any Worldly enjoyment and why so 356. To beware of the lusts of the Flesh 141. The lyars reward and punishment 443. M. A Good Magistrate or Minister is the support of the place where he lives 111. The great comfort of such 539.
Magistrates to look to their attendants 144. To be Men of understanding 523. To stand up in Gods cause 541. 545. Not to be found guilty of that which they forbid in others 531. Magistrates Ministers c. their rule to walk by 573. Their death to be lamented 575. Malice and Envy not fit for Gods table 73. The great danger of Malitious turbulent spirits 79. Not to be malitious in the exercise of holy duties 102. Matter enough within us to condemn us 154. A good Man denominated from the goodness of his heart 555. The sad condition of Man falling away from God 298. Man's being is from God 37. Man the best and worst of Creatures 216. The fall of Man described 216. Married Men better Common-wealths-men then Batchelers 203. Marriage to be sought of God by prayer 256. Children to have a care how they marry without consent of Parents 441. Marriage not to be made for money onely 527. The Martyr's welcome to Heaven 450. Good meanings of bad men destructive 621. Good means how to be used 114. Gods blessing upon the means doth all 92. Want of matter not to hinder Meditation 435. Natural wants not to hinder divine Meditation 434. The great comfort of Heavenly Meditation 191. 430. The necessity of divine Meditation 431. The beginnings thereof very difficult 432. 636. The excellency thereof 660. God the proper object of Man's Memory 62. To blesse God for our Memories 63. Repetition of good things helpfull to Memory 96. Memory must be active 106. Memory ought to be the treasury of all goodnesse 149. The difference betwixt a good and bad Memory 335. The excellency of a good Memory 547. The generall badnesse of Memory in good things 548. Gods Mercies to the worst of sinners repenting 651. Gods Mercy above his Justice 144. To be mercifully-minded is praise-worthy 163. To sin against the Mercies of God is to double our Sins 177. V Vorks of Mercy very rare to be found amongst us 306. Not to be put off from one to another 307. God as he is God of Mercy so he is a God of Judgment and therefore not to be provoked 328. The consideration of Mercies formerly enjoyed an excellent means to bear up our spirits under present affliction 355. Mercies of God in Christ Jesus the danger of dallying with them 425 The mercies of God to be particularly recorded to posterity 449. God shewing mercy even for Christ Jesus sake 451. Mercies of God to be recorded to all posterity 512. The great tenders of mercy to Repentant sinners 620. Acknowledgment of mercies received the ready way to have them further enlarged 640. A great exceeding Mercy to be one of Gods Children 662. A good Man merciful to his very beast 513. Merit-mongers condemned 269. 412. Ministers to be active and vigorous in reproof of sin 544. The Ministers Calling to be owned from God 546. Ministers not to be verball but reall in their expressions 547. A non-resident sloathfull Minister worthily discouraged 586. The Ministers calling full of labour and toyl 613. Ministers to preach plainly as well as learnedly to the capacity of their Hearers 281. The madnesse of Ministers Magistrates c. not to be guided by that counsell they give to others 299. 411. To see a necessitated Minister is matter of great grief 321. How it is that Ministers find so little success in preaching the Gospel 326. Ministers to be accomptable to God for what they have received 337. Ministers not to be afraid of the faces of Men 59. Ministers of all Men to be painfull in their calling 219. Ministers how to preach profitably 220. Leud Ministers what they are like unto 221. Ministers to be encouraged and protected against the plots of wicked Men and why so 253. The Ministers duty 274. Ministers to be painfull in the discharge of their duty 275. Ministers of Gods Word to be constant in the preaching thereof 276. Ministers to preach the Gospel notwithstanding the discouragements of their Auditory 457. Ministers to be wise Master-builders 28. To be Men of knowledg and understanding 624. Young raw Ministers blame-worthy 30. 513. The Ministers authority to be as much looked on as his sufficiency 35. An ill-lived Minister is a scandall to the Gospel 56. A fearful Minister is a Soul-murthering Minister 60. Ministers and Magistrates to be diligent in in their places 63. Young Ministers to be well principled 64. A Minister to be able and well furnished 64. Ministers to be Men of merciful dispositions 76. A Minister is to distinguish his Auditors 103. Every Minister to speak a word in season opportunely 110. A Minister to be carefull in the delivery of Gods Message 11. Ministers to cry down the Sins of the time 141. Ministers to teach as well the practice as the knowledg of Religion 176. The Ministers labour though insuccessefull yet rewarded by God 176. To be acquainted with the state of Mens Souls 517. Ministers to live according to that doctrine they teach unto others 189. To be Men of gravity and experience 468. The Minister and Magistrate to go hand in hand together 367. To be Men of courage 429. Ministers to be of godly lives and conversations 421. The painfull Ministers joy at the time of his death 471. Negligent Ministers advised 514. Every Minister to keep close to his Text 525. Ministers to be as they are called spirirual Men 542. To be earnestly Zealous in the Preaching of Gods Word 543. A Factious-spirited Man unfit for the work of the Ministry 21. Great safety in attending to the Ministery of the Word 205. The honour and dignity of the Ministery And why so 212. A wanting Ministery will soon become a contemptible Ministery 224. Men of other Callings not to meddle with that of the Ministery 239. The least Man in the Ministery not to be contemned 366. Four sorts of Men undertaking the work of the Ministery 549. Miracles why ceased 39. Popish miracles condemned 597. Moderation little set by 178. The fore-runner of peace 622. Christian Modesty commendable 296. Morning-prayers commended 292. Mortalitie's memorandum 108. 211. The greatest of Men subjects of Mortality 123. Mortality of the sinners life to be considered and deplored 126. All men and things subject to Mortality 194. Sin mortified the Devils terrour 2. Mortification of sin brâ—edeth sense of sin 127. Mortification the excellency thereof 391. The great necessity thereof 401. A great fault in Mothers not to nurse their own children 426. The greatnesse of Motherly affection to an onely son 532. Every Motion towards God is not a true motion towards God 16. The godly and ungodly their different motions in goodnesse 129. Murmuring at Gods doings the prejudice thereof 558. Uncertainty of the Multitude 36. The inconsiderate Multitude 167. The Multitude not to be guided by them 426. The Multitude always desirous of change in government 467. The Vanity of an unguided Multitude 606. The giddy uncertain disposition of the Multitude 629. Tyranny oppression Murther c. not longâ— lived