Spirit which is to sanctify or make holy the hearts of men St. Paul therefore calleth it the spirit of holyness Rom. 1. 4. v. And tells the Corinthians they were sanctified hereby 1 Cor. 6. 11. v. And again thus he doth speak to the Thessalonians God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The spirit is principal in stamping the Image of God upon the heart and sanctifying the soul by Grace here that he may exalt us to Eternal glory in heaven hereafter Hence we have all our graces and gifts Grace whereby we are sanctified whereby the rebellion of our will is subdued and the uncleanness of our affections purified and we thereby qualified and enable to serve God Hence we have not only our Graces but all our gifts to qualify and inable us in our several places and relations to edify one another 1 Cor. 12. 7. v. The manifestation of the spirit is given to every man to profit withal The gifts of the holy Ghost are given for the common good of all the Church to which only end all ought to be referred Non nobis nati sumus we are neither born nor born again for our selves By the former we are made good Christians and by the latter we are made profitable Christians Hence also it is that we read of the renewing of the Spirit Titus 3. 5. v. for upon whom the spirit is bestowed it changes such from earthly to heavenly from the Image of Adam to the image of Christ Every man by nature in respect of any divine or spiritual good hath a very heart of stone It was the Poets fiction that Men were made of Stones Inde gâ—nus durum sumus to be sure there is this spiritual Stone in the hearts of men all Mankind naturally aâ—e aâ— hard tough rugged and untractable people Insomuch that where any are sanctified by the spirit there children are raised up to Abraham out of stones there water is made to gush out of a rock there dry bones are caused to gather together and made to live and such a gracious quality of softness is wrought by the spirit that it melts before God becomes willing and obedient to all commanded duties and cries out with St. Paul Lord what wilt thou have me to do he is willing to do any thing and pliable to any thing that God commands him Ezek. 36. 26. 27. v. And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgments and do them Such a willing obedience is wrought by the spirit when that is made good that you have in the 26. v. A new spirit will I put within you and I will take the stony heart out of your flesh and I will give you an heart of flesh If a man could put a vegetative life into a stone what would the stone do it would grow as a plant doth grow If a man could put a sensitive life into a stone what would the stone then do it would stirr and move as a worm or beast doth If a man could put a reasonable soul into a stone what would the stone do it would talk as a man doth it would discourse of heavenly matters as a man doth and pursue the matters of the world as a man doth But if a man could put the spirit of God and the spirit of Grace into a stone what then would the soul do it would speak of God and Christ of Heaven and Happyness it would pursue spiritual and heavenly matters and things This is every Man's estate and condition as long as there is nothing but the life of reason in them they savour nothing but the things of the World they talk of nothing but the world and they labor after nothing but the Temporal things of this world but if once the spirit of God be in them if once they have gotten the spirit of God it stirrs them up to talk of Heaven and to labor after the things of heaven it works in them holy motions and holy affections How fruitful in all kind of goodness does the spirit make those in whose hearts it dwells read Gal. 5. 22. v. It is fruitful in love joy peace long suffering gentleness goodness faith meekness temperance All these are the fruits of the Spirit The spirit is as seed in the heart which will spring up and shew it self it cannot lye dead but will work and move it will make the Soul that was barren to become fruitful it animateth the Soul as to an heavenly being so to all kind of heavenly working When others are empty Vines like Israel Hos 10. 1. v. Israel is an empty vine And when others are unfruitful willows and barren grounds not trees of the Garden but of the Wilderness wild degenerate plants and for their unfruitfulness in goodness shall have an heavy doom pass upon them Matth. 25. 30. v. Cast ye the unprofitable servant into utter darkness These being filled with the fruits of righteousness which are by Jesus Christ unto the Glory and praise of God Phil. 1. 11. v. are plants of renown like the Pomcitron which as Naturalists say bears fruit at all times of the year they are like the ground in the Parable which brought forth Some sixty and some an hundred fold Matth. 13. 8. v. And it may be said of them as of Joseph Gen. 49. 22. v. Joseph is a fruitful bough Who have their fruit unto holyness and their end everlasting life Rom. 6. 22. v. 5. The fifth Instance is that of a good Conscience A good Conscience will be of no little concernment hereafter Forty thousand pounds for a good Conscience cryed out a wicked wealthy Worldling when he was dying and passing into Eternity I may here propound a most serious question to those whose hearts are more taken up with the Temporal things of this world then with the Eternal things of another world Quid prodest bonis plena arca si in anis sit conscientia What good is there in a Chest full of goods when the Conscience is empty of goodness Conscience will live for ever Conscience dyes not when a wicked dyes Death it self is not able to part Conscience from a sinner As the probationer disciple said to Christ Matth. 8. 19. v. Master I will follow thee wheresoever thou goest So will Conscience follow a sinner whithersoever he goes It is said of the Statue of Juno placed in a City near to Euphrates in Assyria that it always looks towards those that come into her Temple be they where they will in the Temple she stares still upon them if they go by her yet she follows them with her eye So unto all places whithersoever a sinner goes Conscience will follow him Goes he to God's tribunal to receive the sentence of his Eternal doom to have the question of his Eternal estate to be absolutely and unalterably determined even thither will
est omnis gratia In this Sacrament not only some one certain grace is given but he in whom is all grace viz. Christ Jesus the Lord from whom is to be had all grace and by whom is to be had all glory There are some who may be observed to be frequently at the Sermon but never to their shame be it spoken at a Sacrament now come these to look for Christ and what is to be had by Christ come these to obtain Eternal good things why come they not unto both is not the same Christ in all his benefits propounded in both does not the same spirit seal up his promises by both does not that God who lifteth up his voice in the one to promise what he calls upon us to labour for reach out his hand in the other to give what he promises and must men and women have ears opened in the one and not their hands stretched out at the other yes And hence it is whilst a Christian does breath after things above he is at the Lord's Table not once a year only as at Easter but his constant need therefore makes him a constant guest hereat When others look for no good to be had there and therefore never come thither they are often at the Plough and Câ—â—t why they expect some good will come of that course others are often at their Wheeles why they expect some good will come of that course but as for coming to the Lord's Table Oh how backward oh how discouraging of others But now when for the Eternal good and welfare of his Soul a Christian is a constant partaker of this Sacrament dares not turn his back thereon but highly valuing those spiritual incomes and soul-refreshments there to be had is ever one of those guests that desire to eat of the Lord's Supper where Christ's body is set before him to eat and warm draughts of his blood to drink and where he beleives are held out unto every worthy receiver all the unsearchable Riches of Christ Heaven and Eternity as truly and as really as in the Preaching of the Word then I say he is labouring and taking pains for what will Eternally be advantagious unto him 3. When he is importunate at the Throne of Grace praying for these things Prayer is not performed without labour 2 Cor. 1. 10. 11. v. The Apostle intimates so much there when he says v. 10. We trust that he will yet deliver us v. 11. You also helping together prayer for us The Greek word is labouring together verily he that will obtain any thing at God's hands by Prayer his Prayer must be a working and labouring Prayer Lazy praying will not prevail the heart herein should not be sluggish but earnest at work a man may spend much time in Prayer and be no better then those Psalliani and Euchitae who spent all their time in Prayer and yet were accounted but Hereticks for their pains it is not the length of Prayer but the importunity of Prayer that prevails with God It is storied of Proteus that he was wont to give certain Oracles but it was hard to make him speak or deliver them but he would turn himself into several shapes and forms yet if they who sought to him would hold out and press him hard without fear into whatsoever form or shape he appeared they were sure to have satisfactory Oracles So verily God gives not any kind of blessings either Temporal Spiritual or Eternal unless we will wrestle them out and contend and strive with God for them by earnest and importunate Prayer Now when a Christian wings his soul with fervent Prayer thereby to fly to Heaven and use all the motives he can to make him pray to God with the greatest fervency and importunity he goes not coldly but importunately to the Throne of Grace contenting himself not to utter words but Prayers to God when he is ever striving and wrestling with God by Prayer for them that he obtains not any thing of Heaven but he may name it his Napthaly because with great wrestlings he did wrestle for them as Rachel called her maid Bilhah's second son whom she did bare Jacob Gen. 30. 8. v. And Rachel said with great wrestlings have I wrestled with my Sister and I have prevailed and she called his name Napthaii when he wrestles with God for them by Prayer as Jacob did for the Blessing Gen. 32. 24 25 26. v. As Hannah did for a son 1 Sam. 1. 9 10 11. v. striving with such an unusual motion of her lips that old Eli looking upon her thought her drunk and yet her Prayer consisted more in the travel of her heart then in the labour of her lips As the Canaanitish woman besought Christ for her Daughter who had an unclean spirit Matth. 11. 26 27. v. she was importunate and would not be put off with any denyal or repulse neither with silence or saâ— answers As St. Paul did to have the messenger of Satan sent to buffet him to depart from him 2 Cor. 1â— 7. 8. sayes he in the 8 v. For this thing I besought the Lord thrice that it might depart from me that is often left not off praying until he had his desire As the Widdow did strive with the unjust Judge Luk. 18. who left not off her suit until she was master of her requests As Elijah did use Prayer 1 Kings 18. 42. who put his head between his legs as straining every string of his heart in Prayer He prayed and prayed saith Saint James Jam. 5. 17. and by his prayer he had what he would of God even so does he use prayer as Elijah did to be a key to open Heaven and to unlock Heaven where all the Treasures of Eternity are laid up that as the Prophet by Prayer procured rain so he by Prayer may gain the Dews and showers of the spirit to water the seeds of grace in his heart that they may bring forth a crop of glory Eternal When he resolves not to restrain Prayer Iob 5. 4. or give the Lord any rest until he bestow these things upon him he will take no nay until he speed in his suit before God Paulus Aemilius the Roman General being to fight against Perses King of Macedony when as he sacrificed to his god Hercules and it proved not to his mind he slew twenty several sacrifices one after another and would not give over until in the one and twentieth he had descried certain Arguments of victory and so does the importunate Christian when his heart is set upon it to gain Eternal good things he perseveres in Prayer continuing instant in Prayer Rom. 12. 12. As St. Paul directs a Metaphor from hunting doggs that give not over the game until they have got it so he continues praying unto God until he get the better of him and is the more fervent when most confident of obtaining what he prayes for hope is industrious and draweth to action 4. When he does not
all but of a resurrection to a glorious and immortal life This so takes up the heart of the Apostle that no opposition no persecution shall deterr him in looking after it Witness Holy St. Bazil when Modestus the Emperours Lieutenant told him what he should suffer as confiscation of Goods cruel tortures and death c. He answered If this be â—ll I fear not Yea had I as many lives as I have hair on my head I would lay them all down for Christ and he can say with that Martyr that being very much threatned by his persecutors he replyed there is nothing of things visible nothing of things invisible that I fear I will stand to my profession of the name of Christ and contend earnestly for the faith once delivered to the Saints come on it what will When he holds on to continue firm to such a resolution he is therein serious in both taking of it up and keeping of it afterwards ever having an eye at the glory of God and the eternal good of his own soul his resolution is not like that pretended resolution of the Scribe in the Gospel that soon vanished and came to nothing he comes to Christ and declares to him what his resolution was viz. to be a constant follower of him Master saith he I will follow thee whither soever thou goest Matth. 8. 19. But when Christ had told him what he must expect to meet with in case he should do what he had resolved on how he must look for no such temporal advantage as he had an eye at as profits and honors c. presently he recedes and falls off so as we hear no more of him but his resolution is rather like that of Maevius a noble Centurion of Augustus who being taken and brought to Antonius and demanded how he would be handled heroically answered Jugulari me jube quia non salutis beneficio nec mortis supplicio addue possum ut aut Câ—saris miles esse desinam aut tuus esse incipiam command me to be slain because neither the benefit of life nor the punishment of death can move me either to cease to be Caesar's Souldier or to begin to be â—hine what ever befalls him though a thousand deaths be threatned yet neither the hope of life nor the fear of death draws him from his resolution which thing discovers how much he esteems of these things and prefeâ—rs them before what ever the whole world affords As Jacob no way more discovered the sincerity oâ— his affections to Rachel then that he continued to love her notwithstanding all the hard usage he endured for her so no way does he more discover the great esteem he hath of Eternal good things then that he continues to labour for them notwithstanding all the hardship he meets with in labouring for them As Antimachus said when all his Schollers save Plato forsook him I will go forward for Plato is more to me then all the rest so saies he that is labouring thus one Heaven is more to me then all these things that I do suffer and endure 7. When he does this at all times improves every hour and minute of time le ts no time or opportunity slip and slide away without labouring for such things as will endure beyond a season 1. When he does it in the day time 2. When he does it in the night time 1. When he does it in the day time indeed the day-time is a working time then t is that Man goeth forth unto his work and to his labour until the Evening Psal 104. 23. For each one in his place should in a literal sense say with Christ John 9. 4. I must work the works of him that sent me while it is day to be sure a long night will shortly cover us with its wings in which we shall not have the power to work Our King Alfred cast the natural day that is our ordinary day and night into three parts eight hours he spent in Prayer Study and writing eight hours in the service of his body and eight in the affairs of his Kingdome he was careful to spend every hour of the day The whole day is not to be spent in bodily labour some time should be set a part for actions of piety towards God and labouring after the eternal welfare of our souls this should be our work not only upon the Lords day but every day As David in his Psalm of thanksgiving to God 1 Chron. 16. 23. v. would have them shew forth from day to day his salvation so from day to day even every should a Christian be imployed about his salvation should a Christian be providing for Eternity especially in the Morning or first part of the day and also in the Evening or last part of the day 1. In the Morning or first part of the day Our Naturalists tell us that the most Orient Pearls are generated of the Morning Dew the best services and holyest endeavors of Christians are they which are performed in the days morning So soon as the Sun ariseth the Bee flies abroad to gather in her Honey so does the industrâ—ous Christian in this his Heavenly labor he â—â— careâ—ul to spend the morning well as the best way to put hâ—s heart inâ—o a good frame for the right expense and husbanding â—he day following I have read of a sort of Heathens which woâ—ship that as their God all day which they first see in the morning It is so with Mens hearts if they look upon God first and spend the morning with him â—e is likest to have all the day and their hearts will be best fiâ—ted to sâ—end the whole day in his service and in the affairs of the soul Even some Heathens have thus spenâ— the morning choosing the morning câ—iefly for Sacrifice The Persian Magi sang Hymns to their Gods at break of day and worshiped the Sun rising The Pinaâ—ij and Politij sacrificed every morning as well as evening to Hercules Publius Scipio that famous Roman of whom it was said Ejus viâ—â—â—rat dijs dedica was â—â—nt to go to the Capiâ—o every morning before he went to the â—â—at to converse with the gods before he would converse with Men to be imployed in Heaven before he wenâ— about any imployment upon Earth So true have Heathens found those words Aurora est auâ—ea hora the morning is called the Golden hour and fittest as for any imployments so especially for Religious imployments And when a Christian religiously spends the morning or first part of the day with God for the good of his Soul and in Heaven laboring for the things of Heaven that he may all the day after have God in his thoughts and Heaâ—en in his eye then is he taking pains for Eternal good things Many instances hereof might be mentioned out of Scripture even of those that chiefly labored for these things David highly esteemed of the morning for religious and heavenly exercise therefore saith he Psal 63. 1.
believer assured of such an house read 2 Cor. 5. 1. v. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands Eternal in the Heavens The Soul now dwells in the body which is but as a dark mean decaying old Cottage which is compassed about with bad neighbors The Soul finds the body but a dark habitation dark in comparison of Heaven As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica That Luther was in the light but all the world besides in darkness So only those souls by death removed out of the body and now in Heaven They only are in the light but the best of those that yet are in the body are in darkness The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job calls it an house of clay St. Paul in the place last named calls it an Earthly house Solomon calls it nothing but Dust Eccles 12. 7. v it is but a vile body Phil. 3. 21. v. T is but as one says a clay wall encompassing a treasure or a course case of a rich Instrument And that which is yet worse a decaying and ruinous habitation that will shortly moulder to Dust those parcels of dust making up the body that were bound together by the bond of innocency are by sin shaken loose and subject to a continual flux and decay But yet worst of all the Soul finds its dwelling compassed about with bad Neighbors how oft is the Soul whilst living in the body like Lot living in Sodomie even vexed with the filthy conversations of the Sodomites 2 Pet. 2. 7 8. How oft are gracious souls forâ—ed to cry out with David Psal 120. 5. Wo is me â—hat I remain in Mesech and dwell in the Tents of Kedar As bad Neighbors are always wrangling and quarrelling and stirring up discord with those they â—ive near so are wickd men always contesting with â—hese That the soul may truly say as Lamenting Jeâ—emy of the Church of the Jews she dwelleth among the Heathen she findeth no rest all her perâ—ecutors overtake her Lam. 1. 3. v. Much might have been said of the Souls present haâ—itation to make the soul at death willing to remove â—ut of it but what shall I say of that house not made â—ith hands Eternal in the Heavens Is the body a dark house Heaven is a light som house hence it is set forth by the name of Light Col. 1. 12. Saints in Light that is in the glorious Kingdom of heaven And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light there is a perpetual Day without Night there is no night there says St. John Rev. 21 25. v. Though some regions that lye immediately under the Pole have light for several Months together yet when the Sun withdraws from their Horizon they have as long a night and darkness as before they had a day but says St. John There shall be no night there no darkness there Is the body but a mean habitation for the Soul to dwell in Heaven is a most glorious habitation Lactantius beholding the magnificency of Rome said Quomodo caelestis Jerusalem si sic fulget terrestris Roma What an habitation hath God prepared for a Nation that love holyness and truth if he have such things as these for them that love Vanity What was the Temple built by Solomon for the Lord to this coelestial Paradise prepared by the Lord What are the Courts of the greatest Emperors to the Court of the great God what are the stateliest Fabricks in the world if compared with this Eternal house in Heaven Is the body a ruinous house that will shortly moulder into dust Heaven is an everlasting habitation It is called so Luk. 16. 9. v. They may receive you into everlasting habitations so is Heaven called in opposition to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the dust Many houses here below may be lasting but not everlasting but this runs parallel with Eeternity The first seat of the first Adam in the first Paradise was without doubt very glorious but not permanent not Eternal this is far better more glorious and Eternal Does the Soul find its present dwelling compassed about with bad Neighbors In Heaven there is good very good neighborhood It is related of Cato an old Roman that he advised in the purchase of a Farme or House that a man should consider of the vicinity or neighborhood there Ne malum vicinum haberet And to that purpose is related the proclamation of Themistocles a famous Athonian Captain in the sale of his Lands that if any man would deal with him he should be sure of a good neighbor There is if I may have leave to say so good neighborhood in Heaven There is God our Father he that begot us again lives in Heaven There is Christ our Elder brother sitting at the right hand of God in Heaven All the Saints departed are now inhabitants of the new Jerusalem which is Heaven And now Christians will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens when he comes to dye and his soul must be removed out of his clay Cottage Death to him will be but a bridg from Wo to Glory a passage out of a Wilderness to Canaan the end of his misery and the beginning of his felicity the conclusion of his labor and the settling himself to rest though death may be a wicked man's fear yet it will be his wish though it be the others shipwrack yet it will be his entering into harbor though it be the others remove from Earth to Hell yet will it be his remove from Earth to Heaven To him death will be gain to the other death will be a loss Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness but to him an entrance into Eternal life and an heavenly light Death to the wicked man will put an end to his short joys and begin his everlasting sorrows but to him it will put an end to all sorrows and begin â—his everlasting joys When Valentinian the Emperor was upon his dying bed among all his victories only one comforted him and did him good and that was victory over his worst enemy viz. his own naughty heart So this one thing is enough to comfort a believer and do him good upon his dying bed That having faithfully all his days labored for Eternal good things now that he must dye yet his eyes will be no sooner off these temporal things but they shall behold Eternal objects and the same minute that shuts his eyes shall again open them to behold God and as it determines his misery so it shall
he could not rout out the Christians p. 207 Diogenes preferred his Cynical Life before Alexanders Royalty p. 223 Dionysius of Syracuse teaches a School at Corinth p. 170 Domitian ' s carelesness a cause of his death p. 318 Dreams how Temporal good things are compared thereunto p. 297 Dye willingly those will who are interessed in Eternal good things p. 75 Dying Men by wealth cannot be freed from the fury of a guilty conscience p. 129 E. EArthly things comprehended under Meat for three Reasons p. 6 Earthly things are but mean things in comparison of Eternal good things Ibid. Early some rise but why p. 248 Edward the Third at death forsaken of all but one Priest p. 128 End of a Christian ' s life what it is p. 72 Enemies there are many unto a Christian p. 51 52 Enemy to a Christian is Sin and that a sore one p. 53 Ephemeris a Beast and why so called p. 318 Ephorus his Saying of his Countrey-men the Cumaeans p. 249 Equal are all Men after death p. 284 Eternal good things comprehended under Meat for two Reasons p. 9 Eternal good things especially are to be laboured for p. 11 12 13 Eternal good things to be laboured for do best agree with our Natures p. 57 Eternal good things greatly laboured for by the Saints p. 63 64. Eternal good things will be possessed but by a few p. 64 65 66 67 68 Eternal good things must of necessity be gained p. 69 Eternal good things make Men willing to dye p. 75 Eternal good things are by God commanded chiefly to be laboured for p. 80 Eternal good things the best of Good things p. 84 Eternal good things the best of Good things proved by two Reasons p. 91 Eternal good things make the possessor of them good Ibid. Eternal God is p. 101 Eternal good things will do a Christian good under afflictions p. 140 Eternal good things will stand a Christian in stead and do him good when he lyes upon a sick or dying bed p. 144 Eternal good things will do a Christian good and stand him in stead at the day of Judgment p. 152 Eternal good things are always desirable p. 188 Eternal good things are satisfying good things p. 193 Eternal good things concern the Soul p. 198 Eternal good things neglected will cause vexation in hell p. 212 Eternal good things not to be gotten without labour p. 229 Eternal good things are not Fancies p. 235 Eternal good things make a Man a Rich man p. 286 Eternal good things are real good things p. 293 Eternal good things are for a Mans life p. 299 Eternity longer than the longest life p. 400 Eternity thought of should make Men provide for Eternity p. 301 Eternity with the very word Eternity a Gentlewoman was much moved p. 307 Eternales certain Hereticks so called p. 318 Evenings Returns to God p. 38 Examples of Saints to be imitated p. 59 60 61 Excellency of a Thing lieth in answering of the end p. 74 Exceter a Duke of that Place begg'd barefooted p. 170 Exhortations to get Eternal good things p. 265 Eye of Faith sees a beauty in Eternal good things p. 22â— F. FAith an enriching Grace p. 289 Faith like a Prospective-glass to the Soul p. 326 Faiths eye sees a beauty in Eternal good things p. 224 225 Fancy of some Men is that the only comfort of this Life doth consist in temporal good things p. 221 Fancy since the Fall what it is Ibid. Fancy often usurpeth upon the Vnderstanding p. 222 Favorinus his excellent Saying concerning the Soul p. 203 Few only have a share in Eternal good things p. 64 65 66 67 68 Fighting of a Battle a Comparison to set forth Christianity by p. 51 Fire hath caused great ruines p. 168 Five parts of the World onely are observed to know CHRIST p. 68 Fools are all they who labour not for Eternal good things Friendship amongst Men mutable p. 156 Fruitfulness in the heart is caused by the Holy Ghost p. 117 G. GErmany in it 26 Villages at once on fire p. 166 Gillimer the King of the Vandals his poor Estate p. 171 Glory the hopes thereof in Heaven is a cordial under sufferings p. 143 Glory in Heaven is Eternal p. 174 309 God onely desired by David p. 31 God Eternal p. 101 God hath in him all perfections Ibid. God in Covenant with any makes their condition happy God hath enough in him to satisfie a Christian p. 196 God to be a God to any is a great portion p. 291. 292 Good are all they who do enjoy Christ p. 110 Good men are men of good consciences p. 121 Good and bad not small and great will be the difference at the day of Judgement p. 133 Gospel giveth a true account of Heaven p. 235 Grace and glory better than gold and silver p. 12 Grace commended p. 96 Grace an Eternal good thing p. 97 Grace and glory how they differ p. 97 Grace cannot be lost p. 97 Grace makes a change p. 97 Grace the best riches p. 98 Grace cleanseth the heart p. 97 Grashoper was the Athenians badge p. 219 Grashoper who like it p. 218. 273 Grave in it no man is richer than another p. 131 Grave in it temporal good things yield no comfort p. 130. 131. Great gifts despised by Luther p. 31 Guise the Duke thereof said to be the richest man in France p. 292 H. HAbitation for the soul in the body but a meer habitation p. 149 Habitation in Heaven is Eternal p. 184 Hannibal disappointed in taking of Rome and why p. 320 Happy men who they are p. 292 Hearing of the word attention is required p. 21 Heart of man by nature is stony p. 115 Heart is made fruitful by the workings of the Holy Ghost p. 117 Heathens minding things of this life p. 10 Heaven a light some glorious and everlasting habitation p. 150 Heaven truly described in the Gospel p. 235 Heaven all that have a knowledge thereof do not labour for it p. 236 Heavenly happiness set forth in some Queries p. 88. 89. 90 Heavenly happiness cannot be conceived p. 90 Heavenly things are the only lasting the everlasting good things p. 264. 173 Heir of the promises one of the greatest titles that belong to a Christian p. 241 Hell full of many knowing heads p. 236 Henry the 4 Emperour in poverty p. 170 Henry the 4 King of France esteemed France equal to the Spaniards many Kingdomes p. 179 Hermet his esteem of a Cat p. 223 Holiness from the Holy Ghost p. 114 Hopes of wicked men for Heaven will be frustrated p. 66. 67. Hopes for Heaven should be grounded upon the word of God p. 240 Hopes for Heaven a Cordial under afflictions p. 143 Hopes for Heaven are but in vain built upon the promises by those who obey not the Commandements p. 242. 243 Hormisda his esteem of Christ p. 108 I. Idleness desired of most men p. 5 Idle persons unprofitable persons p. 5. 8 Idle persons