enjoy not onely for this life but which is better for a better life 124. What certain hazzards doe men runne for uncertain gain 't is uncertain whether men shall gaine or no all are but adventurers 't is as uncertain whether they shall keepe what they have gotten 't is certain that if they have gotten much and have kept it long yet that they shall be taken from it or it from them No trade so gainfull as godlinesse if it be closely followed 125. The best and worst of this world puts us upon longing for Heaven for if the best of the world be good heaven is much better and if the worst be so bad who would not long to goe from bad to good 126. If a Christian be called to be a Magistrate 't is not enough for him to be a Christian man but he must be a Christian Magistrate he should rather cease to be a Magistrate then cease to be a Christian 't is not enough to say he is a Christian and a Magistrate but that he is a Christian Magistrate when God hath conjoynd them man must not disjoyn them 127. The most and most commonly used policy is little better then circumstantiall dissimulation be sure therefore not to act the serpent without the dove 't is better to act the dove without the serpent then the serpent without the dove 't is better to be pious without policy then to be politick without piety 128. It s worse to be heart-tied then to be tongue-tied in prayer 't is better to be straitned in expression then in affection if there be much of heart it matters not how little of art there be in prayer for what some men most admire God least regards viz. volubility of tongue variety of expression and ready utterance 129. Time was when professors had heart to serve God but wanted time and liberty but now professors and many of the former have time and liberty but want heart 130. 'T is an easie matter to teach others what to doe but 't is an hard matter to learn our own teaching and doe what wee teach Many know to counsel others how to walk who know not how to walke by their own counsel To such it may be said more truly then he to Job c. 4.3 4 5. Behold thou hast instructed many and thou hast strengthned the weake hands thy words have upholden him that was falling but now it is come upon thee and thou faintest it toucheth thee and thou art troubled 131. They that stand in slippery places as all in high places doe had best be much on their knees and then they are in no great danger of falling at least of falling dangerously 132. It s fitter for youth to learn then to teach and for age to teach then to learn yet there are some young men old enough to teach and no old man too old to learn 133. Many men love the sin that cannot abide the name they love pride but it must be called decency love covetousnesse but it must be called thrift and good husbandry love flattering and dissembling but it must be called civility and good breeding and many times the same persons love the name of grace but cannot abide the grace they hate godlines yet would be called godly loath Christianity yet would be called Christians let such know that sin without the name will damne and the name of grace without grace will not save Lord let me be more taken with godlinesse then with the name and not at all with sinne though it have not the name 134. To be so sorrowfull as to forget our selves is weaknesse and to be so merry as to forget God is wickednesse 135. A man should not lay up so much as to give nothing that 's covetousnesse nor give so much as to lay up nothing that 's prodigality 136. A good conscience alwaies keeps good cheare for 't is a continuall feast and he that hath it fares wel though he have no other food the fattest Capons doe not afford such merry thoughts as a good conscience What a shame is it then to a Christian if he cannot be merry without merriment nor make melody without musick nor dine and sup without dainties sauce shall not the light of Gods countenance make us more glad then they that have their corn and wine and oyle Lord while others are like them in Job c. 21. from v. 7. to 16. let me be like-minded to Habucuk c. 3 17 18 19. 136. If God give us the use of mercy to pleasure us 't is but reason that we should use the mercy to please him 137. If things fall not out as we would have them be yet let it content us that they fall out as God would have them be God attains his end though we misse ours we know what we would have but what we should is better then what we would Can we be better disposed of then by wisdom goodnesse and faithfulnesse it selfe doth not God doe all things wel he looked upon all that he made and behold it was good exceedingly We therefore should not open our mouth to complain because it is his doing but in every thing give thanks for this is the will of God in Christ Jesus concerning us 139. Some are foolish wise men others are wise fools the foolishnesse of God is wiser then the wisdome of men for that 's enmity against God They are wise who are wise for their soules and they are fools who are not so how wise soever they are otherwise 140. Seeing God doth not afflict willingly we should not sin willingly seeing he delights not to grieve the children of men the children of men should not delight in any thing that wil grieve him 141. All the sufficiency of the Saints and the sufficiency of all the Saints is from Gods alsufficiency who is sufficient for these things we are not sufficient of our selves to think one good thought my grace is sufficient for thee 142. Men should not come together barely to meet least their meeting prove but a bare comming together without true cordial sincere friendship to improve society society is but a meeting and without which though it be good to meet yet the meeting wil not be good such comming together wil rather be for the worse then for the better 143. Many men would willingly be Gods sons who care not to be Gods servants but God knows none for sons but such as serve him many would willingly be retainers and weare Gods livery that doe not care to wait and to goe and come at his bidding 'T will but alas 't wil be cold comfort to be called servant when it shall be said thou idle and wicked servant Dives was never the better that Abraham called him sonne nor Judas that Christ called him friend Titles when they are but titles entitle to nothing 144. That preaching is most Apostolick which is most like the Apostles preaching when men come not with wisdome of words but with
before we will believe it to be a Witch we believe it not to be poyson till we are poysoned 251. The custome of the Countrey God hath two daughters the younger which is Heaven is fair and lovely like Rachel and courted by all the elder is Repentance which with tears is blear-ey'd like Leah and neglected by most but if men ask as Jacob for Rachel God will answer as Laban did him 't is not mos loci 't is not the custome of the place to marry the younger before the elder He that will not marry the Leah of repentance shall never have the Rachel of Heaven 252. Not my will but thine I have heard of a good Woman who when she was sick being asked whether she were willing to live or dye answered which God pleaseth but said one if God should referre it to you which would you chuse truly said she if God should referre it to me I would e'n referre it to him again 253. Plain Preaching Bernard Preaching one day very Scholastically the Learned thankt him but not the godly but when another day he preacht plainly the good people came blessing God for him and gave him many thanks which some Scholars wondring at ah said he Heri◠Bernardum hodie Christum yesterday I preacht Bernard but to day I preacht Christ 't is not Learning but teaching not the wisdome of words but the evidence and demonstration of the Spirit that is welcome to Saints 254. The lesse of man the more of God I can said Dr. Twisse of himself take some pains in writing Controversies but I cannot take pains in making a Sermon and when I have taken most I finde that I have lesse edified my people though perhaps more pleased my self 'T is not mans explication but Gods application of truth which edifies 255. Savoury Salt Salt is the first set on and the last taken off the table that every dish from first to last maybe seasoned May not the Apostle refer to this when he saith let your speech be season'd with Salt Col. 4.6 Let it be Savory such as tendeth to edifying Can that which is unsavory be eaten without salt or what tast is there in the white of an egge Sales without Sal the grace of speaking without speaking of grace or a grace in speaking without speaking grace is but unsavory would God our table-talke might never want Salt 256. Old men and Babes God hath Saints of severall degrees and sises and some of them have more Communion with him then others from among the multitude he chose twelve to be with him from among the twelve he chose three Peter Iames and Iohn which were è secretioribus of the privy councell from among the three he chose out Iohn as his peculiar darling and bosome favorite of whom it 's said five times that he was the disciple whom Iesus loved So now to this day God hath his babes who eat milk and nothing else his Children who know their Father and are assured of his love his young men who goe out to warre and the Fathers in Israel whose gray-headed experience and wisedome abounds for they know him from the beginning 'T is a great mercy to be one of Gods though but one of his little ones yea the least of all to be a Starre though not of the first magnitude to be a Disciple though not a John nor one of the three nor one of the twelve nor one of the seaventy But to be a John a darling to leane on his breast to lye in his bosome Oh how great a mercy ti 's mercy to be new borne though one be but newly as one newly borne but to grow up to a perfect Stature to be a man in Christ Jesus Oh how great a mercy Lord perfect all that which coneerns thy Servant yea that which concerns all thy Servants 257. A Dialogue between God and Abraham Wherein is evinced 1. Abraham's faith Heb. 11.17 18 19. 2. Abraham's fear Gen. 22.12 He feared God but was not afraid of God His faith was all tryed yet not at all tired but rejoyced as a strong man to run his race which was the more to be admired if we consider what ifs and ands what put offs and objections Abraham might have made when God tempted Abraham and said God Abraham my servant my friend where art thou Come forth attend to execute my Commands Abraham To which he said behold me here I am speake Lord for thy servant heareth I am wholy at thy command and service doe with me and mine what seemeth thee good If thou bid me go I will go and if thou bid me come I will come whatever thou bid'st me doe I will doe it God Then God said Take now thy son thine only son Isaac whom thou lovest and get thee to the land of Moriah and offer him there for a burnt offering upon one of the Mountaines which I will tell thee of Abraham To this he did not but might have pleaded why Lord thou art blessed in thy selfe and needest not any thing thou desirest not sacrifice else would I give it thee and thou delightest not in burnt offerings 't is true Lord thy sacrifices are a broken and contrite heart and that I will willingly offer doe not despise but accept of that God But saieth God offer thy son Abraham Lord If thou wilt have an offering all my herds and flockes are at thy service behold as long after this Araunah said to David here are Oxen for burnt sacrifice and threshing instruments and other instruments for wood all these things will I willingly give unto the King and the Lord my God accept it God No saith God I will take no Bullocke out of thine house nor he Goats out of thy fold for every beast of the forrest is mine and the Cattell on a Thousand hils I know all the Fowles of the Mountaines and the wild beasts of the field are mine if I were hungery I would not tell thee for the world is mine and the fulnesse thereof will I eat the flesh of Bulls or drinke the blood of Goats No Abraham No but offer thy son Abraham Lord 't is true thou art above these and he that offers thee praise honours thee and therefore thou callest upon us to offer unto God thanksgiving and to pay our vowes to the most high and Lord I am willing to pay my vowes in the great Congregation Accept of my thanks and I will thanke thee the more receive these Vowes as part of the debt and I will vow and pay thee more God No saith God Nothing but thy Son offer Abraham offer thy Son Abraham Lord If thou wilt have the flesh of man to be sacrificed and his blood to be powred out then take one of my servants Doe not call my sinnes to Remembrance and slay my son good Lord spare my son God No saith God offer up thy son Abraham Lord if thou wilt have a son take Ismael Spare mine Isaac Lord spare
man is ours yea when wee are in our enemies hands we are not out of Gods hands Wait quietly on him and he will bring it to passe delight thy self in him and he will give thee thine hearts desire in all thy waies acknowledge him and he shall direct thy path 283. A stumbling block removed Many men stumble at this stumbling stone that those who teach well live ill the good Lord remove the offenders and the offence Tush say they we know them too well to think they are in earnest Alas alas indeed 't is true they that Preach the Gospel of truth should practise the truth of the Gospel but if they will not wilt not thou is the truth the worse because they are bad the Doctrine which they Preach may save thee if thou believe it and do it though they that Preach the Doctrine may not be saved themselves If they be so bad to go to Hell wilt thou be so mad to follow them there What said our Saviour of the Pharisees bad men in good employment after their sayings do ye Matth. 23. and as the Proverb saies do as they say and not as they do unless they do as they should do 't is not so much the Preachers Practise as the Preachers Doctrine that thou art to minde if they teach what they should that 's to thee if they do not what they teach that 's to themselves But oh all you that speak in the name of the Lord let me beg you that we may all be living and walking Gospels Our work is not onely to be Heavenly in the Pulpit Shall we Preach Christ to others and be without proof of Christ living in us Shall we make our selves transgressors by destroying the things that we build How can we think that others will learn of us if we will not learn our selves Do we think to go Heaven any other way Shall it alwaies be said in reproach that when in the Pulpit 't is pity they should come out but when out 't is pity they should come in What! shall wee bring up an evil report upon the good Gospel shall we take his name into our mouth and not be reformed shall we that say to others live holily live wick edly shall wee that teach Gospel-faith not believe and tremble shall we that call upon others to have their conversation in Heaven minde Earthly things and become enemies to the Crosse of Christ shall we that make our boast of the Law through breaking of the Law dishonour God for by this the name of God is blasphemed among men Oh that therefore we may be an example of the believers not onely in word but in conversation in charity in spirit in faith and purity and so take heed to our selves and our Doctrine that we may save our selves and them that hear us And you dear souls that are offended let me beseech you in the bowels of our Lord Jesus Christ not to think the worse of Preaching if Preachers be bad nor to think that the Gospel preacht is faulty because the Preachers are in fault Oh let your profiting be known to all men do not refuse an Heavenly treasure though in an Earthly Vessel nor think the worse of the Gospel though Judas be a Preacher As thou lovest thy soul do not be offended with that which is without offence though he that brings it do offend 284. He that gives most may do most good to others but he that gives best doth most good to himself 285. Some persons passe their few daies here in an uncomfortable wearisom sadnesse of spirit and come to Heaven ere they are aware others passe their daies in a golden dream of jollity drop into Hell afore they think of it It s better to dream of Hell and when one awakes to finde himself in Heaven then to dream of Heaven and when one awakes to finde himself in Hell 286. It s better to be a childe of Abraham though called dog as the woman was then to be a dog and yet to be called a childe as Dives was Empty titles have but empty comforts Judas was more a Devil though and when Christ called him friend then Peter was though and when Christ called him Satan Peter though called Satan was Christ's friend and Judas though called friend was Christ's enemy Peter though bid to get behinde was not cast off and Judas though kist was not embrac'd Minde not names but things 287. Who gives more God out-bids sin and Satan and therefore surely if hee that will give most shall have us we shall be 〈◊〉 the Lords Satan at most and best could to Christ which was for all mankinde at once but say all this will I give thee This Is this all This all is nothing at all to what God offers God offers not onely these things but greater and better things then these for godlinesse hath the promise of this life and of that to come Who can bid more Doth sin bid pleasures God bids more and better sins pleasures are but for a season but at Gods right hand are pleasures for evermore ever and more Do ye bid Crowns God bids a Crown immortal which fadeth not away Do they bid a Kingdome Christ bids Kingdome and Glory Oh for shame let us not deny God our souls seeing he bids most and best for them 288. Praise dispraised He that riseth early to praise his friend with a loud voice it shall bee a curse to him when the Pharisees came to tempt Christ they praised him If they that praise thee to thy face come not to tempt thee yet a temptation comes with the praise Be thou therefore so civil to thy self as to begge thy friend that he would not be so civil to thee it s better that thou by speaking shouldst silence him then that thou shouldst be silent while he is speaking for though thou hear no ill yet he doth not hear well that hears his own praises He doth thee more hurt that praiseth thee though there be cause then hee that dispraiseth thee when there is no cause the one is thine enemy though he be thy friend the other is thy friend though he be thine enemy 289. Partiality 'T is strange to see how some strain at Gâ—aâ—s and swallow Camels make conscience of Tithing Mint and Cummin and yet make none of neglecting the weightier things of the Law Swear they will not yet make no bones of lying dissembling doing to others what they would not have others to doe to them of selfe-seeking though to the breach of their promise and to the hurt of others Herod would not dispense with his Oath but could dispense with his Conscience and commit murther without a scruple Many persons make conscience of observing all Ordinances as they phrase it which make little or no conscience of neglecting many duties or doing them negligently without sense or feeling Dinah's brethren cannot in conscience marry their sister to an uncircumcised man yet can without
doing us wrong for that was but our affliction and the evil of sin is worse then the evill of suffering 229. Some men doe well and say nothing according to the rule of Christ Matth. 6 1.-4 others say well and doe nothing according to the Pharisees Matth. 23.3 230. 'T is strange to see how the Kingdom of sin is divided and yet stands there are divers Iusts lusts that differ and disagree as covetousnesse and prodigality Poore sinners what an hard taske have they that serve divers lusts that like Tapsters and Drawers must answer all if pride call here Sir if lust call anon Sir if covetousnesse call I come Sir how can and yet how doth the same sinner serve these severall masters sad case when men are rul'd by unruly lusts 231. To refuse Jesus Christ and the tenders of grace and mercy by him is the shortest way to Hell some men ride the rode the high way to Hell while they drinke sweare lye whore away their soules but they that re fuse Christ Jesus run by way of the plaine they make a shorter cut while others goe by the bow these goe by the string Lord what haste do men make and what pains doe men take to damne themselves 232. It s better to beg ones bread with Lazarus on earth then to beg ones water with Dives in Hell Better to be tormented with sores in this world then to be sorely tormented in the world to come Better to goe from Lives doore to Abrahams bosome then from Dives Table to the Divels Dungeon 233. Some men lend looking for nothing again such lending is giving others give looking for something again such giving is but lending others give and lend for he that giveth to the poore lendeth to the Lord this is putting to use without usury this is laying up by laying out 234. Many men doe in words confess God who do in works deny God such men shall not be judged by their words but by their works Satans condemnation will not be the lesse that he quoted Scripture and called Jesus Christ the Son of God that he believes trembles and is transformed into an Angel of light nor will it fare the better but be far the worse with such men as have had a form of godlinesse and denied the power thereof seeing they have held the truth in unrighteousnesse 't wil profit nothing to have been a professor of piety seeing they were workers of iniquity Nay their condemnation will be the greater for saying I goe Sir but went not Oh remember if godlinesse be good why wilt not practise it if it be evill why wilt professe it if thou wilt name the Name of the Lord depart from iniquity for what else hast thou thou bold brazen-faced sinner what hast thou to doe to take Gods Name into thy mouth and hatest to be reformed Think on this ye that forget God lest he teare you in pieces and there be none to deliver 234. Times Redemption T is dangerous putting of that to another day which must be done to day or thou maist be undone to morrow Now or never now or never if it be not done now it may never be done and then thou art undone for ever Eternity depends on this moment The work thou hast to doe viz. working out thy salvation is great thy life at longest is but short and thou canst call no time thine but the present time I have read of one Archias a Lacedemonian that while hee was quaffing and ryotting one delivers him a letter to signifie to him that some layd in wait to take his life and desiring him to read it presently because 't was a serious businesse Oh said hee seria cras we will thinke of serious things to morrow but that night he was slain Oh boast not of to morrow thou knowest not what a day may bring forth Why wilt thou talke of many yeeres when this night thy soule may be taken from thee Oh what wouldst thou give for a day when it may be a day too late Consider therefore in this thy day to day while 't is called to day the things of thy peace lest they should he hid from thine eyes and while thou like a blind Sodomite dost grope to finde a doore of hope fire and brimstone rain about thine eares 235. Clean contrary Many men instead of using the world as if they used it not use the things of God as if they used them not when as they should serve God and but make use of the world they serve the world and doe but make use of God they doe not love these things for Gods sake but God for these things sake 236. A Part no Portion The great fallacy with which Satan desudes many men is that Logicians call à bene compositis ad male divisa when he gets them to take Religion into peeces and then takes one peece for religion one cries up Christ another Faith another love another good works but what is God without Christ or Christ without faith and what is faith without love and what is love without workes but now take God in Christ by faith which worketh by love and keepeth the commandements of God this is pure religion 'T is the whole that is the whole of man 237. The new Command The command of loving one another is not called new as to the thing to be done for that was from the beginning but as to the manner of doing it or the rule according to which it is to be done Formerly 't was love thy neighbour as thy selfe there selfe-love was the rule but here 't is love one another as I have loved you here Christs love is the rule we should love one another better then we did because Christ loves us better then we our selves 238. Greater condemnation If sinning against the light of Gods workes had so great a condemnation Rom. 1. how great a condemnation will be to them that sinne against the light of Gods words and if the law condemned much the gospell much more for if they escaped not but dyed without mercy who finned against Moses him that spake on earth much more shall not they escape but are worthy of a sorer punishment who neglect the great salvation and refuse him that speaks from Heaven Jesus Christ 239. The Sinner speechless No man can give any reason why he should sin against God if God should ask men as he did the man that had not on the wedding garment Why camest thou bither without a wedding garment So why art thou proud and thou wanton and thou unclean and thou covetous and thou drunk and why dost thou swear c Men would be as he that is speechlesse they could give no reason for indeed there is no reason to give One may say to sinners as Absolom said to Hushai is this thy kindnesse to thy friend Doe ye thus requite the Lord O foolish people and unwise What iniquity have your fathers may God say or
meditation of God c. 68. Dionysius the younger us'd to say that he kept and maintained many Learned men not because he did esteem them so much but for that he desir'd to be esteemed for their sake May we not fear that many entertain Preachers and Ministers on the like account and for the same reason 69. After Dionisius was depos'd from his royal dignity and banished one askt him what good Plato and all his Philosophy had done him this benefit I have thereby said he that I have learned to bear with patience this change and alteration of my fortune And when one judged Socrates by his Physiognomy to be of a churlish sullen froward and dogged disposition for which the people were ready to beat him knowing Socrates to be one of the meekest and serenest spirited men that could be Socrates himself said 't is true my disposition is as he hath said but Philosophy hath made the alteration Ah! shall they speak more of the efficacy of Philosophy then Christians of Christianity God forbid Oh that Christians would make it appear that they have learned the truth as 't is in Jesus and that the grace of God hath appeared to and taught them by holding forth the word of life and shewing the virtues of the Lord Jesus Christ who excelled all that did vertuously 70. When word was brought to Alexander that at a feast there was one that did mis-call him and revile him 't is said he a rovall and Kingly act to suffer blame for well-doing When ye doe well and suffer for it and take it patiently this is acceptable unto God 1. Pet. 2.20 71. After Antigonus had bin a long time sicke of a lingring disease and well recovered againe he said we have gotten no harme by this long sickenesse for this hath taught us not to be so proud by putting us in mind that we are but mortall 'T was good for me that I was aflicted 72. Paedaretus being not chosen one of the great councell consisting of three hundred men returned with joy saying I am glad that in the city of Sparta there are found three hundred better men then my selfe We should rejoyce in common good though carried on by others and we our selves have no hand in it 73. Endamedas seeing Zenoerates an old man studying philosophy with young schollars in an Academy demanded of one that stood by what he was and being told that he was one that sought after virtue said he if he be still studying and still seeking it when will he use and practise it Alas how many are there that are ever learning but never come to the knowledge of the truth 74. When Hephestion quarrelled with Craterus Alexander reproved him thus what power hast thou of thy selfe what couldst thou doe and where wouldst thou be if a man should take Alexander from thee Some men looke high who are upheld by others countenance and power or else must be as low as the earth they tread on 75. Agesilaus the great being askt how a man might gaine himselfe the greatest name and reputation if said he a man say well and doe better No such good name as that which good workes doe get 76. Alexander Commanded his treasurer to give Anaxarchus the Philosopher whatsoever he demanded and when his trasurer brought him word that he craved an excessive sum viz. an hundred talents The man said Alexander doth very well knowing as he doth that he hath such a friend of me as both can and will bestow so much upon him We may aske great things of the great God being assured that he both can and will make good his promises He will give like a God 77. When the Pilot of Antigonus his owne Gally came to him and told him that the enemie had a farr greater number of ships then they saide hee being here in person for how many ships doest thou reckon me how many soever and how strong soever our enemies be yet having Christ with us there is more for us then there is against us Nil desperandum Christo duce auspice Christo if God be with us who can be against us they should never despair nor fear that have God on their side 79. One day when Phocion had deliver'd his advice among a great assembly of people and seeing that with one accord they all approved his speech he was ashamed and turning toward his friends said What have I spoken some words that are not good that this people speak wel of it A good man may in some cases be jealous of himself when the bad approves him Woe unto you when all men speak well of you 80. One asking Agesilaus the great what children should learn when they were young answered that which they were to practise when they were grown up Teach a childe the trade of his way and when he is old he will not depart from it 81. 'T is said of the Lacedemonians that they never askt how many their enemies were but where they were So should Christians fall on and fight the good fight of faith without considering the numbers that come against them 82. Alexander being askt why he did not gather money and lay it up in a publick treasury for fear said he lest being keeper thereof I should be infected and corrupted thereby A good Caution for them that love to bear the bag 83. A Philosopher being askt why rich men attended not the gates of Philosophers because said he they know not their need of Philosophy The reason so few attend at wisdomes gates is because they know not the need they stand in of Christ Jesus 84. Socrates said of them that would put him to death they may take away my life but they cannot hurt me Men may kill Saints but they cannot hurt them 85. When there were commotions in Caesars Army the very name of Quirites husht them Oh that the name of Christ might prevail to hush the commotions that are among professors who bite and devour one another and doe themselves more hurt then their enemies could 86. Polemon coming into the school of Zenocrates with his drunken company crown'd with Garlands purposely to out-face him and his Philosop hy Zenocrates nevertheless went on with a lecture of temperance pressing it so far that it wrought much upon Polemon yea so much that he immediately abandoned his former courses and became his disciple and proved the strictest of the whole Sect. How many have been thus caught at Sermons and of vile sinners become strict Saints 87. One of King Cyrus Courtiers and a great Favorite having but little estate when he was to marry his daughter was askt Sir where will you have a portion for your daughter he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrus is my friend Saints may say much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is my friend 88. Furius Camillus was alwaies like himself the same man not pufft up by being dictator no◠dejected when forbidden his Countrey The Christians