Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	want_v	zeal_n	zealous_a	51	3	9.8102	5	false

Text snippets containing the quad

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

have continued till this day such as sometimes we were barbarous subjects to the Prince of darknesse Want of Love is the cause of all our sorrowes ST Paul prayed that the Philippian's love might abound more and more and he exhorted also the Hebrewes Let brotherly love continue But in these uncharitable daies of ours the Exhortation may be cast into a new mould Let brotherly love begin for were it but begun there could not be so many quarrells so many sects so many factions so many broiles such envy hatred and malice as is at this day to be found amongst us Vncertainty of the Multitude NOne ever more faithfull in God's House than Moses none deeper in God's Book none more graced with Miracles none more carefull of the People's good and none more honoured by the People than himself was yet if the People be but once distressed and straitned in their provisions they 'l put down Moses and set up a new Governour How did the People at the first entertain Paul even as an Angel of light and were ready to pull out their eyes and to give them to him to do him good but after they had once hearkened to seducers then was St. Paul no longer a Father to them but an enemy and in stead of plucking out their own eyes to do him good they seemed forward enough to pluck out St. Paul's eyes to do their fals Apostles a pleasure Nay had not Christ himself an Hosanna one day a crucifige on the next Hence it is that nothing is more uncertain than the minds of that Bellua multorum capitum the Multitude constant in nothing but inconstancy you cannot tell where to have them nothing more uncertain than their hearts and minds you cannot tell when you have them nothing more ungratefull or a worse esteemer of mens deserts you cannot make any account of recompence from them humorous clamorou● 〈◊〉 unco●stant giddy headed c. have alwaies been the proper adjuncts of the People Profession without Practice not acceptable PHarnaces sent a Crown to Caesar at the same time he rebelled against him but he returned the Crown and this message back Faciat imperata priùs Let him return to his obedience first and then I will accept the Crown by way of recognisance Thus God will not be crowned with our bare profession except we crown that with a suitable conversation Man's being is from God ABen Ezra a learned Rabbi of the Iewes hath a witty conceit of the Hebrew names that signifie Man and Woman Ish and Ishak they have in them saith he some letters that are part of the Name of God JEHOVAH which if you take away there will remain no other letters than those that make up the word which signifies fire The Morall of the conceit is That their subsistence is in God and they will both come to ruine if they be severed from him St. Paul maketh this good It were to be wished that we did all learn of him whence to take and how to make the estimate of our Being we should not then so much overvalue our nothing and undervalue that which can make us something as commonly we do The Doctrine of free Grace abused by licentious Libertines THe Philosopher observed that of three of the best things in the world through the wickednesse of men three of the worst things proceeded and grew 1. Of Vertue Envy 2. Of Truth Hatred 3. Of Familiarity Contempt But we that are Christians may add a fourth viz. Of the Doctrine of free Iustification carnail Liberty The Catholick Doctrine of Iustification by faith alone is the true Nectar of our souls so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it keep●th from death yet fit nectar acetum this sweetest wine in the Spouses flaggons proves no better than vinegar or rather poyson in their stomacks who turn free Grace into wantonnesse and Christian liberty into all licentiousnesse The Soul●s steighting of Christ offering mercies deplorable HE●odotus in his Urania makes mention of Themistocles comming upon the men of Andrus for a round sum of mony and to that purpose said unto them that he had brought two goddesses into them Perswasion and Necessity The men of Andrus answered him that they had likewise two great goddesses with them which did forbid them to give him any mony and those were Pov●rty and Impossibility Thus Christ he comes unto the sons of men with an Invitation and a Compellation an Invitation Venite ad me c. Come unto me all ye that are weary and laden c. a Compellation Compelle intrare c. Compell them to enter c. But what return doth the Soul make she bolts up the dore of the heart denies entrance and either demurs with those builders in Haggai Nondum venit tempus It is time enough yet to serve the Lord or else makes answer with a flat Nolumus hunc regnare We will not have this man to reign over us God's goodnesse satisfied with Man's thankfulnesse THemistocles when he entred into the Olympick games and all the Grecians cast their eyes upon him and pointed at him and whispered one to another This is Themistocles that delivered Greece from Xerxes and the barbarous Perstans this is Themistocles All which he having taken notice of said This day I must confesse I am abundantly recompenced for all the pains that ever I took for Greece Thus Go● lookes for no other reward but this he loads us with benefits he gives all the commodities of the world to the sons of men reserving only this Royalty to himself He calls for no other tribute but that we should attribute all unto him give him the glory with a Non nobis Domine non nobis And therefore it is that the Psalmist repeats it very often and very pathetically O that men would therefore praise the Lord for his goodnesse and for his wondrous works that he hath done for the children of men The Ruler's sins hasten the ruine of a State JUdges and Magistrates are the Physicians of the State and sins are the diseases of it What skills it whether a Gangreen begin at the head or the heel seeing both waies it will kill if the part that is diseased be not cut off except this be the difference that the head being nearer the heart a Gangreen in the head will kill sooner than that which is in the heel Even so will the sins of great Ones overthrow a State sooner than those of the meaner sort therefore wise was that advice of Sigismund the Emperour when upon a motion to reform the Church one said Let us begin at the Minorites Nay rather saith the Emperour let us begin at the Majorites for if the great ones be good the meaner cannot be easily ill but be the mean ones never so good the great will be nothing the better No man a loser by

ordinance to encrease goodnesse as wanting both his institution and benediction Profit is the great god 〈◊〉 the World IT was the usuall demand of one of the wisest amongst the Roman Judges Cossius sirnamed the Severe in all causes of doubt in matters of fact about the person of the Delinquent Cui bono who gained by the bargain on whose side lay the advantage assuring himself that no man of understanding would put himself into any dishonest or dangerous action without hopes of reaping some fruit by it As also that there can be no enterprise so beset with difficulties and dangers which some men for apparent hope of great gain and profit would not go through with And it is very true no arguments conclude so necessarily in the opinion of the greater part of men as that which is drawn ab utili Profit is the great god of the world Haec omnia tibi dabo was the Topick place the devill made use of above all other when he tempted our Saviour Profit is a bait that all bite at Hence is that Maxim of the Parthians Nulla sides nisi prout expedit No faith or keeping touch with any thing but as it maketh for advantage Iustice and honesty religion and conscience may be pretended but that which turneth the ballance and carryeth the greatest sway in all concernments is the matter of profit and emolument The poor distressed mans comfort by his appeal unto God AS a man that in some of the Courts is over-powerd in a just cause by a strong hand yet keeps up his hope so long as he hath liberty to make his appeal to a higher Court especially if he be confident of the sincerity of the Iudge to whom he is to make his appeal So those that are here oppressed rejected distressed are not therefore to be discouraged if at mans hand they receive little or no relief Why Because they may appeal unto God and they are sure to prevail with him according to the equity of their cause with him there is no respect of persons no accepting of bribes He is one who as he will not be corrupted so he cannot be deluded And that the poor may not alwaies be forgotten nor the hope of the oppressed perish for ever hath set down a certain day wherein he will without fail and without further delay if not before hear every mans cause right every mans wrong and do justice on every wrong-doer The Charity of former times abused in these times THe first Christians after the rage of persecution was over how open-handed were they in erecting and providing for places and persons dedicated unto Christ his service And as in other Countries so the good Christians of this Island have left honourable memorialls in their magnificent foundations and munificent endowments thereof many Millions have been that way expended at the foot of which account as a Schedule thereunto annexed is a bank of a million of mony not perfectly audited but flenderly cast up by an unskilfull hand in matter of account bestowed in the City of London and the two Universities in the last Century of years setting the rest of the Kingdom aside All these followed the rule of Gods law whatsoever they offered ●●to him was 〈◊〉 of the 〈◊〉 But by the way it may be observed That the floud of our Ancestors liberalities rose not to so high a pitch but their posteritic's sacriledge hath taken it down to as low an ebbe And a saying of William Ru●us a great though no good King of this Island pleaseth too many that live on the spoils of the Church Christ's bread is sweet Covetousness and Contentment inconsistent IT is one property which they say is required of those who seek for the Philosophers Stone that they must not do it with any covetous desire to be rich for otherwise they shall never find it But most true it is that whosoever would have the Iewel of contentment which turns all into Gold yea want into wealth must come with minds devested of all ambiti●us and covetous thoughts else are they likely never to obtain it Not to be in love with Sinne. IT is observable that Xerxes bare a strange affection to the Plane tree which he hung about with chains and deck'd with Iewels of greatest price A fond and foolish affection as being to a ●reee such a tree as is good for nothing but to shade one out of the Sun This folly of so great a Monarch very well resembleth all those who are not guided by the spirit of God into the ways of Truth and Life but are led by the spirit of errour or by the errour of their own spirits to ungodly and sinful courses the very beaten paths to Hell and Death The Tree they are in love with and adorn and spend so much cost upon is the forbidden tree of sin altogether unfruitful as that of Xerxes it hath neither fair blossoms nor sweet fruit on it only it is well grown hath large arms and broad boughes and casteth a good shade or to speak properly a shadow of good a noysome or pes●ilent shade making the ground barren and killing the best plants of Vertues by depriving them of the sun-shine of Gods grace yet as divers Nations in the dayes of Pliny paid Tribute to the Romans for the shade of these Trees so do these Men pay for the seeming delight and pleasure of sin being indeed but a shadow of vanity to the Devil the greatest Tribute that can be paid even the Tribute of their most prectous souls The sad effests of a wounded Conscience IF a Man be sick wear he never so stately Roabs he minds them not have he never so dainty fair he rellisheth it not lay him in never so soft a bed yet he cannot rest his diseased body feels nothing but the afflicting peccant humour Even so when the remorse of Conscience works all our gi●●s and parts be they never so great appear not Riches though in great abundance satisfie not Honours Preferments though never so eminent advantage not though we have them all for the present yet we have not the use of them we see we hear but we feel nothing but sin as Experience reacheth them that have been distressed in this kind Multitudes of Times-servers VVEe read of an Earl of Oxford fined by King Henry the seventh fifteen thousand Marks for having too many Retainers But how many Retainers hath Time had in all ages and Servants in all Offices and Chaplains too upon occasion doing as the Times do not because the Times do as they should do but meerly for sinister Respects and by ends to ingratiate themselves Gods spiritual blessing upon a mans employment in his Calling AS the Sonnes of the Husbandman in the Fable who being told by their Father lying on his Death-bed that he left much Gold buried under the ground in his Vineyard fell a delving and

and convenient for himself in wisdome choosing the form the Field the time the place and all for the advantage of his Army giving not the least foot of advance to his Enemy whereof he could possibly hinder him And thus it is that many though otherwise high-spirited enough do erre in a false opinion of their own valour and thereby lose both themselves and their honours so that whilest they affect to be called gallant Fighters do prove indeed to be but foolish Commanders and ill Captains not getting that Honour and Va●our which they so eagerly seek but the blame of temerity and rashnesse which they should mostly avoid Ministers to be active and vigorous in the reproof of Sin SUppose a Town to be all on fire Should we not count the Man ridiculous that should come and tell us a cold story saying Sirs let me tell you a thing there is a great Fire in the Town and I verily think it may burn all the Town and you should do well to go and quench it This Man tells us so indeed but should not we think him a Fool for telling us such a thing in such a cold and carelesse manner Nature it self teacheth another course in such a case Fire Fire help O help for the Lords sake water water in all haste Alas alas we are undone quickly quickly run for ladders run for buckets run for wet cloaths Ah you lazy Villain run apace for Iron hooks and the like So it is in the matter of Preaching What weighty things doth the Word contain Truths that should make the very bowels of the Minister to yern and pour out his affections in the Pulpit to rouze up the Peoples thoughts and awaken them from the sleep of Sin and security wherein they have a long time snorted otherwise when they hear of matters of life and death eternal life salvation and damnation they sit like blocks on their feats as though it were no matter of concernment Not to be hasty in the matter of Revenge IT is reported of Iames the Fourth King of Scotland that being much offended with the Earl Crawford he vowed to pull down his house from the top to the bottom but the Earl by his timely submission took off the edge of the Kings anger against him Insomuch that the King that he might in some sort be as big as his word went up to the top of his house and without doing any more harm at all threw down a little stone which was closed to the Fabrick which is to this day kept as a Monument of the Kings favour to that Family And thus it were to be wished that Men in the height and heat of their passion would throw themselves down at the footstool of him to whom vengeance belongeth not to be hasty in matters of Revenge and upon every sleight occasion or the least punctilio of honour to be ready to sheath their swords in the bowels of one another thus to do is sawcily to seat themselves upon Gods throne and as much as in them lyeth to wrest the sword out of his hands But let all such know that the lesse any Man strives for himself the more God is his Champion and he that said I seek not my own glory addes but there is one that seeks it and judgeth God takes his part ever that fights not for himself More Converts made by Preaching then by Reading A Man may be converted by Reading as Luther said he was It is the confession of Luther that the reading of Iohn Hus's Works was the main cause of his Conversion And S. Augustin's tolle lege taking up of the book and reading that of the Apostle Not in chambering and wantonnesse was by Gods especial favour a means to draw him out of that puddle of Sin wherein he had a long time wallowed Thus there is a blessing for Readers And there may a Fish or two hang on the Net being let down on a heap but that 's a chance It is not the Net lapped up together that bringeth in the draught but hailed out at length and spread all abroad that closeth in the Fish So it is the spreading of the Word the stretching of it out upon every Soul present by the work of the Ministry that is the way to catch many so that the reason of such ill successe in many Ministers is not spreading the net not dilating upon the matter in hand whereby their Preaching seems to be little better then Reading Magistrates Rulers c. of all Men to be resolved in the cause of God and their Country JAmes the Third King of Scotland waving the wholesome advice of his Nobility betook himself to the Counsels of some few unworthy Men insomuch that all things were out of order so that the Nobility fell upon consultations for the good of their King and Country Archibald Earl of Angus contrives the way how the wicked Counsellors might be fe●ch'd off from the King all approve it onely the Lord Grey perceiving the forwardnesse of the People told them the Fable of the Rats and Mice who consulting in a publique meeting how they might be secured from the surprisal of their publique Enemy the Cat found out as they thought a very good way for their safety which was to hang a bell about every Cats neck that so they might have warning of their approach and shift for themselves But when it was put to the question Who should und●rtake to tye the bell about the Cats neck they were all at a stand not one durst undertake to do it The Earl of Angus sodainly smelt out his meaning and what application was to be made upon the matter and thereupon made answer I will bell the Catt and what your Lordships shall conclude fit to be done shall not want for Execution which fell out accordingly And thus it is that Resolution in the cause of God and the Country becomes all Men especially Christian men such as are in places of power and authority that when their Religion and liberties lye at the stake they would not stand shall I shall I but bell the Cat stare in the face of any opposition whatsoever and boldly seize upon the Enemies of their peace and safety The Ministers calling to be owned from God VVHen the Danites asked the Levite in Mount Ephraim Who brought him thither and what he made in that place he made no other answer but that Micah had hired him and dealt well with him c. he knew well enough that he put himself there sought for the place himself It was maintenance that brought him thither His own Conscience told him He was an Hireling he came not in by the door but at the Window he could not say that the Lord brought him thither And thus it is that no Man can be said to enter into the Ministery in a right way but by God he must have his letters of

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-S●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.