Heroicall mind in him but sooner praised then followed and as St. Bernard said in another case exemplum alterius sâ—culi an Example fitter for a lesse corrupt age than this wherein we live It is well now if nothing be given or promised before hand The Rulers love to say with shame Bring ye Hos. 4. 13. The Iudge asketh for a Reward Mich. 7. 3. Many are the Gehezies that run after Rewards Many like Samuels two Sons turn aside after lucre and takes bribes to pervert Judgment 1 Sam. 8. 3. But where is the Man that like Samuel can say Whose Oxe have I taken or whose Ass have I taken or whom have I defrauded whom have I oppressed or of whose hands have I received any bribe to blind mine eyes therewith 1 Sam. 12. 3 Commendable silence IT was the wisdom of Sulpitius Severus who being deceived by the Pelagians and acknowledging the fault of his loquacity was carefull of silence afterwards unto his death and good reason too saies St. Ierom Ut peccatum quod loquendo contraxerat tacendo penitus emendaret That the sin which he had committed by over-speaking might be amended by holding his peace ever after Thus it may be often is the infirmity of the wisest to be too hasty in speech to be somewhat too forward in their expressions it must therefore be their wisdoms to shut the doors of their lips to be wary of what they say and to be more silent and watchfull over themselves for the time to come The distemper of Sin not easily cured IT is said of Nero's Quinquennium that it was such that in the excellency thereof as to the point of Government few of his Predecessors did ever equal him yet at last that which glistered so much did not prove to be true Gold He fell into courses most exorbitant and amongst the rest so shamelesse in his bribery and extortion that he could not passe an Office but he must be well pay'd for it before the Seal was gotten and then as a Trumpet of his own basenesse cry out to the party Scis quibus sit opus Thou knowest what I have need of And thus it is that when Men are distempered with sin habituated and as it were rooted in sin they are not very easily cured It is a difficulty to be weaned from the sweet breasts where Sin hath a long time sucked or to be divorced from those criminall courses to which a Man hath once espoused his affections Vices oft-times become Usages and a practised sinner is even incorrigible Ier. 4. 14. Ezck. 13. 27. Men to stand up for the credit of their places LEwis the 11th of France desiring to thrust an Abbot injuriously out of his place commanded him Cedere to give up his Right and to yeeld up the possession to one that he should nominate the Abbot thinking the King to have no absolute power to dispose of Church-rights without some high crime or the Parties voluntary consent resolutely told him That he had been forty years learning the two first letters of the Alphabet A. B. that is how to be made an Abbot and he should be forty years longer before he should learn the two next letters C. D. by which he meant C E D E that he could not understand how to yield up an Abboâ—ship so easily Thus it is that the greater Men are the greater care ought they to have in keeping up the credit of their places be as great as their Parentage and Pedigrees Ties and Titles be as great as their great Creaâ—or hath made them to be and as God hath had the bringing of them forth let not the Devill have the bringing of them up as they tender their dignities leave them as dignities lose not a cubit of their stature embesell not their stock lose their birth-right nor be inferiour to themselves as some in these dayes are that have such a Lethargy Vertigo or palpitation of the heart that they have forgotten every thing that should be near and dear unto them and even tremble to be their own Propugnators The great mystery of the Hypostaticall union in Christ shadowed out by way of Similitude MAny are the similitudes used by both ancient and modern Writers to illustrate the mysterious Union of God and Man in one Person of Iesus Christ our Mediator As that of the Body and Soul making but one Man Of the primordiall light in the first Creation and of the body of the Sun in which that light was afterwards seated both making one Luminary Of a sword fired and enflamed Of one Man having two accidentall formes or qualities as skill in Divinity and Physick Of a Cion or branch grafted into a Tree But these and some others have been long since noted as defective in one part or other That therefore of the Misletoe in the Oak or in the Apple-tree seemeth to hold out the best For First The Apple-tree and Misletoe are two perfect and different Natures in one Tree the Misletoe wanting no integrall part that belongs to Misletoe So the God-head and Manhood are two perfect and different Natures in one Person in one Christ our Lord. Secondly The Misletoe never had a separate and distinct subsistence of its own but onely subsistâ—th in union with the Apple-tree which susteyneth and mainâ—aineth it So the humane nature of Christ never had any distinct and separate subsisience of its own but from the first conception subsisted in union with the divine subsistence Thirdly The Apple-tree and Misletoe are so one Tree that their two different Natures are neither confounded together nor changed one into another to make up a third Nature but are so individually unitea that retaining their different Natures they are but one Tree So the two Natures of Christ are without confusion or commutation united in one person and yet still retain they reall differences Fourthly The Apple-trce and Misletoe though one Tree yet having different Natures bear different fruits as Apples and berries So the God-head and Manhood of Christ though but one Person yet being different Natures perform disinct actions peculiar to each of them Lastly As we may truly say by reason of this union This Apple-tree is a Misletoe and this Misletoe is an Apple-tree and consequently This Misletoe beareth Apples and this Apple-tree beareth Berries So we may truly say by reason of the personall union in God and Man in Christ This Son of Mary is the Son of God and this Son of God is the Son of Mary the Son of God was crucified and the Son of Mary created Heaven and Earth Rich men to consider their beginnings and be thankfull IT was the saying of Chrysostome to Gaynas the Arrian Bishop Cogita quo cultu transieris Histriam quibus nunc utaris vestibus c. Bethink thy selfe in what poor attire thou didst once pass through Histria and how richly thou art now
will grow mad and then they tear their own flesh and rend themselves in pieces And it is so with the unbelieving Reprobate with all wicked men if they do but hear the noise of afflictions the very sound of sorrowes approaching how do they fret and fume and torment themselves nay by cursing and swearing how do they reâ—d the body of Christ from top to toe in pieces Malice and Envy not fit guests for God's Table ST Augustine could not endure any at his Table that should shew any malice against others in backbitings or detractings and had therefore two verses written on his Table to be as it were monitors to such as sat thereat that in such cases the Table was not for them Quisquis amat dictis absentâ—m rodere famam Hanc mensam vetitam noverit esse sibi Thus Englished He that doth love an absent friend to â—eer May hence depart no room is for him heer And how much lesse will the Lord endure any at his Table that come thither with malice and hatred against their brethren If love be required at our own Tables how much more will God require it in those that come to His Table When one man's heart swells with envy against another when a second is filled with malice and hatred this is not to eat the Lord's Supper but to eat one another this is not to sit at the Lord's Table but to be a guest at the table of devils Preparation to religious Duties must be free from worldly distractions IT was said of Sr. Wil. Cecill sometime Lord Treasurer of England that when he went to bed he would throw off his Gown and say Lye there Lord Treasurer as bidding adieu to all State-affairs that he might the more quietly repose himself So when we go to any Religious duty whether hearing or praying comming to the Lord's Table or in any other religious addresses whatsoever we should say Lie by world lie by all secular cares all houshold affairs all pleasures all traffick all thoughts of gain Lie by all adieu all We must now be as those that have nothing to do with the world for the time we must separate our hearts from all common uses that our hearts may be wholly for our God Dangerous to interpose with a divided People IT was once said to Luther when he was about interesting himself in seeking Reformation of those bad times Abi in cellam dic miserere nostri O Luther rather get you into your Cell and say Lord have mercy upon us And another being once asked why he did not write his judgment about the controversie of the time answered Cui usui Reipublicae cui bono mihi To what purpose it would not help the cause but much hazard him that should meddle And most true it is he that meddles with the divisions of the times may expect to be divided himself to have his name his repute cut assunder and thrown this way and that way It hath ever been an unthankfull work to meddle with a divided people a man may with as much safety put his hands into a nest of Hornets as to enterpose in the midst of such wild and unruly divisions as are now amongst us A good man is bettered by afflictions THe Bee is observed to suck out honey from the Thyme a most hard and dry herb So the good and faithful minded man sucketh knowledge and obedience from the bitter potion of adversity and the crosse and turneth all to the best The scouring and rubbing which frets others makes him shine the brighter the weight which crusheth others makes him like the Palm-tree grow the better the hammer which knocks others all in pieces makes him the broader and the larger In incude malleo dilatantur They are made broader on the Anvill and with the hammer although it be with the hammer yet dilatantur they are made to grow the wider The triall of faith is the enlargement of faith EXamination and tryall of a good Scholler hurts him not either in his learning or in his credit nay it advanceth him much in both his very examination rubs up his learning puts much upon him and sends him away with the approbation of others And thus in the tryall of faith there is an exercise of faith faith examined and tryed proves a faith strengthened and encreased Some things sometimes prove the worse and suffer losse by triall but the more faith is tryed the more faith is enlarged Unprofitable hearers of the Word described A Mariner when he takes his leave of his friends on thâ— shore sees them a while but when he is failed a little further then they are quite out of sight and he sees onely the houses then failing a little further he sees nothing but steeples and such high places but then sailing a little further nihil est nisi pontus aer he sees nothing but aire and water So it is with too too many unprofitable hearers of the Word it may be that when they are gon home from the Church there are some things fresh in memory but on the next day they have lost some but there are some other things that do yet present themselves before them and then they lose more and more till they have lost the sight of all no more of the Word appears then as if they had heard nothing at all All divisions are against Nature PHilosophers say Non datur vacuum there cannot be vacuity in the world the world could not stand but would be dissolved it every part were not filled because Nature subsists by being one if there were the least vacuity then all things should not be joyned in one there would not be a contiguity of one part with another This is the reason why water will ascend when the aire is drawn out of a pipe to fill it this is to prevent division in Nature O that we had but so much naturalnesse in us that when we see there is like to be any breach of union we would be willing to lay down our self-ends our self-interesâ—s and to venture our selves to be any thing in the world but sin that so we may still be joyning still uâ—iting and not rending from each other The hell of a guilty Conscience PHilo Iudaeus telleth that Flaccus plaid all the parts of cruelty that he could devise against the Iewes for their Religion's sake but afterward when the doom if Caligula fell upon him and he was banished to Andros an Island neer Greece he was so tormented with the memory of his bloody iniquities and a fear of suffering for them that if he saw any man walking softly neer to him he would say to himselfe This man is devising to work my destruction If he saw any go hastily Surely it is not for nothing he maketh speed to kill me If any man spake him fair he
compassionate one towards another IT was an act of Licinius one of the Roman Tribunes whether more cruell or foolish let the world Judge that when Christians were put to their torture he forbad all the lookers on to shew the least pitty towards them threatning the same pains to them that did shew it which the Martyrs then suffered His malice was greater then his power for he could not hinder those from suffering with them that daily suffer in them And this is the way that all good Christians are to walk in if they cannot through disability relieve others with their goods which is the mercy of contribution yet what can hinder their confortable words to them which is the mercy of consolation or their prayers and tears for them which is the mercy of intercession or their pitty and sensible sympathy of their grief which is the mercy of compassion The impartiality of Death IN the reigne of K. Henry the sixth there is mention made of Henry Beaâ—â—ord that rich and wretched Cardinall vvho lying on his death-bed and perceiving his time to be but short expostulated with himself thus Wherefore should I die being thus rich If the whole world were able to save my life I am able either by policy to get it or by riches to buy it Fie fie said he will not death be hired will mony dâ— nothing No such is the impartiality of death that ready mony will do nothing there 's no protection against the arrest of death So true is that which one writeth vvittily of the Grammarian of every son of Adam that being able to decline all other Nouns in every Case he could decline Death in no case Never vvas there Oratour so eloquent nor Monarch so potent that could either perswade or withstand the stroak of death vvhen it came Unhappy prosperity of the wicked IT is Davids observation that the vvicked are in great prosperity and flourish like a green bay-tree vvhich is vvell knovvn to be green all the vvinter long vvhen Oak-trees and Apple-trees and all other far more profitable and fruitfull trees do wither decay and shed their leaves stand naked and bare and look as if they vvere rotten and dead then it is that the Bay-tree looks as fresh and green as it vvere in the midst of the Spring So fares it with all wicked men in such vvinter-times of the vvorld as vve are novv in they prosper and God sends them no crosse nor disease nor judgment to interrupt them but lets them take their svving in the very height of their rebellions against him vvhen many a â—oor Christian is fain to fast and fare hard and go with many a hungry meal to bed then it is that God suffers a company of flagitious villains such as arâ— Mercatores humanarum calamitatum that make merchandise of poor mens miseries to have their will without controle and to thrive and have a great deal of outward unhappy prosperity Heaven the way to it through tribulation JOnathan and his Armour-bearer being upon their march against the Philistins were to passe betwixt two rocks the one called Bozez which signifies dirty the other called Seneh which signifies thorny a hard passage But on they went as we say through thick and thin and at last gained the victory The Israelites were first brought to the bitter waters of Marah before they might taste of the pleasant fountains or the milk and honey of Canaan And in vain shall any man expect the River of Gods pleasures before he hath pledged Christ in the cup of bitternesse When we have pledged him in his gall and vinegar then he will drink to us in the new wine of his Kingdom He that is the Door and the Way hath taught us that there is but one way one door one passage to Heaven and that a strait one through which though we do passe with much pressure and tugging having our superfluous rags torn away from us here in the croud of this world yet we shall be happy He that will be Knighted must kneel for it and he that will enter in at the strait gate must croud for it a gate made so on purpose narrow and hard in the entrance yet after we are entred wide and glorious that after our pain our joy may be the sweeter The Scriptures not to be plaid withall IT was simply done of Cardinall Bobba who speaking in commendation of the Library at Bononia which being a very spacious room hath under it a victualling house and under that a wine-cellar thought he had hit it in applying that text Wisdom hath built her house hath mingled her wine and furnished her table The rudenesse of this application did not in the least become the gravity of a red Hat But let all such know that non est bonum ludere cum sanctis there 's no jesting with edge-tools no playing with the two-edged sword of Gods Word Is there no place but the Font for a man to wash his hands in no cup but the Chalice to drink healths in Certainly they were ordained for a better use and the Scriptures pen'd for a better end then to be plaid withall Vncertain prosperity of the wicked A Man that stands in lubrico in a slippery place as on Ice or Glasse shall have much ado to keep himself upright though no body touch him but if one should come upon him unawares and give him a suddain justle or a suddain rush he hath no power in the world to uphold himself but must fall and that dangerously And this is the case of wicked wealthy men such as are laden with ease and honour such as are blest like Esau with the dew of Heaven and fatnesse of the Earth Such gracelesse Ruffians as feast without fear drink without measure swear without feeling live without God thinking that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unmovable and fastned on a Rock that never shall be moved But they are deceived God that knowes their standing tells us he hath set them in slippery places and it will not be long ere he send some death some judgment some evill Angell or other to give them such a suddain justle such a suddain rush that without great mercy on â—is part and great Repentance on their part they must fall irrecoverably into the pit of Hell for ever Atheism will unman any Man TAke a Dog and marke what a generosity and courage he will put on when he is maintained by a Man who is to him instead of a God or at least melior Natura whereby it is manifest that the poor Creature without the confidence of a better Nature then his own could never be so couragious Thus it is with Man when he roleth himselfe upon God and resteth on his divine protection then he gathers a force and ability which humane nature it selfe could never attain But when
with the fool he shall say in his heart though he believes otherwise that there is no God then he destroyes the Nobility of Man for Man is a kin to the beasts by his body and if he be not a kin to God by his soul he is a base and ignoble Creature Atheism will unman any Man and deject any thing that is the advancement of humane Nature Riches ill gotten never prosper IT is related of Tecelius the Popes pardon-monger in Germany that having by sale of Indulgences scraped together a vast sum of money and returning for Rome was met and eased of his cash by an odd fellow who being afterwards apprehended and prosecuted as a fellon produced a Pardon not onely for sinnes past but sins to come granted unto him by Tecelius himselfe and being thereupon acquitted by the Judge enjoyed the booty which being ill gotten was as wickedly spent And thus it is that ill gotten goods seldome prosper they have a poysonfull operation in them bringing up the good food together with the ill humours He that hath any such hath but lockt up a Thief in his closet that will rob him of all that he hath He may heap up silver as the dust and prepare Rayment as the clay he may prepare it but the just shall put it on and the Innocent shall divide the silver For when a man out of a covetous desire of gain shall make a Marriage with Mammon and give a bill of divorce to Iesus Christ care not which way nor how he scrapes up wealth so as he have it then it is just with God to blast his hopes and blow upon his estate that all shall come to nought God onely heareth and answereth the Prayers of his People IT is a pretty observation that St. Augustine makes out of the Parable proposed by our Saviour where he that knock'd at Midnight to borrow bread of his Neighbour found all the whole family asleep onely the Master of the house was awake and he answered and opened and gave him that he craved though it was an unseasonable time Nullus de Ianitoribus respondit none of all the Porters none of all the Servants none of all the Children made him any answer they were all asleep onely the Master was awake and heard when he called Just so it fares with us when we knock and call at the doors of Heaven for any Mercy none of all the Prophets or Apostles none of the blessed Saints departed make us any answer Alasse they hear us not they sleep in peace and are at rest from their labours onely God Almighty who is the Master and Maker of that blessed Family he and onely he doth hear and answer at what time soever we cry unto him call when we will he is alwayes awake to heare us Happiness and blessednesse the onely things esirable St. Augustine hath the story of an Histrionicall Mountebank that to get Spectators and mony by them promised to tell them the next day what they most desired The Theater being full of People and their minds full of expectation What was the device Vili vultis emere charè vendere you would all buy cheap and sell dear But by Mr. Mountebank's leave this holds not for the good Man in a famine will buy corn dear and sell it to the poor cheap And on the other side the unthrift will sell his Inheritance cheap and buy vanities at a very dear rate Now if he had told them Beati vultis esse you would all be happy this had been a full satisfaction Blessednesse is every Mans desire Now whosoever hath the Sun hath the light of the Sun He cannot want water that hath the fountain and he that hath God shall be sure of blessednesse It is therefore every Mans part to cleave to this blessed God who will deliver him from sin and hell which is blessednesse begun and bring him to salvation and Heaven which is blessednesse consummate The just Reward of Treachery and false dealing PHilip Duke of Austria paid the Ambassadours of Charles the fourth who had betrayed their trust in counterfeit coyn whereof when they complained it is answered That false coyn is good enough for false Knaves Iames the first King of Scots was murthered in Perth by Walter Earl of Athol in hope to have the Crown and crown'd he was indeed but with a Crown of red hot Iron clap'd upon his head being one of the tortures wherewith he ended at once his wicked dayes and devices And Guy Fawkes that Spanish Pyoneer should have received his Reward of five hundred pounds at an appointed place in Surrey but instead thereof he had been paid home with a brace of bullets for his good service if Iustice had not come in with a halter by way of prevention Thus Traytors have alwayes become odious though the Treason were commodious Let those Kill-Christs and those State-Traytors Sheba Shebna c. all disturbers of present-Government be never so industrious in contrivance never so confident in the effecting of their treacherous designs let them plot on whet their wits beat their brains associate confederate take counsell together break vowes promises and Covenants swear and forswearr yet all shall come to naught toto errant Coelo they are Heavenly wide quite out they shall miss of their purpose and meet with disappointment and the just judgements of God upon them and their Posterity in the conclusion The great danger of sleighting Church-assemblies St Augustine out of the Parable concerning the Man that fell amongst Theives and was wounded and left halfe dead notes of him that he was going down from Jerusalem to Iericho from the Church I warrant you Ierusalem was the Church of God the holy City Jericho was a cursed place branded with an ancient curse since the days of Joshua and thither lay his journey Whereupon St. Augustine notes Si non descendisset fortasse in latrones non incidisset Had he not been descending and going downward from God and from his Church peradventure he had not fallen into the hands of Thieves God would have protected him the Lord would have safe-guarded him that no evill should have betided him But becaus he was going from the Church to a cursed place like enough about a naughty businesse therefore God gave him over As many therefore as desire Gods protection and blessing let them resort to the Church to serve and seek him Conversion of a Sinner not wrought all at once SUppose it now Mid-night and the Sun with the Antipodes He doth not presently mount up to the height of our Heaven and make it Noon-day but first it is twilight then the day dawns and the Sun rises and yet looks with weaker eyes before he shine out in his full glory We do not to day sweat with summer and be shaken with the fury of the Winter to morrovv but it comes on with
Iohn even Christ himself will begin to preach What if a Sulpitius die at Rome a Tully is left behind What though a good King a good Minister a good Magistrate be removed he chears up himself that as good may succeed however he lies down with patience expecting the event If God take away his estate in this World manet altera caelo he looks for a better in Heaven If he be traduced by Men he shall be cleared by God If he lose his life here he shall find it hereafter Men upon hearing of the joyes of Heaven to be much taken therewith THe Gaules an ancient People of France after they had once tasted of the sweet wine of the grapes that grew in Italy inquired after the Country where such pleasant liquor was and understanding of it they made towards the place and never rested till they came thither where such pleasant things grew Thus when the Minister hath endeavoured to lay open the rich and pretious things of God and brought unto our Souls some of the clusters of Canaan and some of that Wine which is to be drunk in the Kingdom of Heaven let it be our parts to close in with him in the pursuit after such good things and not to let out Hearts rest till we come to taste the sweet and enjoy the benefit thereof Order to be in the Church of God AS there is an Order in God himself even in the blessed Trinity where though the Persons be co-eternal and co-equall and the Essence it self of the Deity indivisible yet there is the first second and third Person And as in God so in the whole Creation Angels have their Orders Thrones and Dominions Principalities and Powers and an Arch-angel that at the last shall blow the Trumpet So it is amongst the Saints the Souls of Just men perfected all of them have enough none of them want yet there 's a difference in the measure of their glory because every one hath his own Reward according to his labour Stars are not all of one Magnitude one differs from another in glory As for things below some have onely a being some being and life others being life and sense and others besides all these have Reason and Understanding All Arts and Sciences before they can be learned must be reduced into Order and Method A Camp well disciplined is a perfect pattern of good Order Nay there is a kind of Order even in Hell it self a place of disorder and confusion And shall then God and Belial Angels and Men Saints and Devils Heaven and Earth be all in Order and the Church out It cannot be The Church is to be as an army with banners to consist of Governors and governed some to teach and some to hear Ordine quisque suo all in decency and in Order How the Humane nature may in some sort be said to excell the Angelical A Chain that is made up of coorse gold may in some sense be said to outvalue that which is made up of â—iner not in respect of the Nature and perfection of the gold but because there is a very rich Iewell fixed unto it So the Angelical nature may in respect of its pure and undefiled quality be said to excell that which is humane yet the humane in another way excells it because there is that sparkling Diamond of the Divine Nature fastned unto it Verbum caro factum The Word made Flesh the Son of God made like unto the Son of Man in all things Sin onely excepted passing by the Angels taking the seed of Abraham Heb. 2. 16. Mention of the joyes of Heaven to be a winning subject upon the Souls of Men. IT is reported of Adrianus an Officer unto Maximinianus the Tyrant that seeing the constancy of Martyrs in suffering such grievous things for the cause of Christ was very earnest to know what was that which caused them so willingly to undergo such exquisite torments One of them there being at that time two and twenty under the Tormentors hands made answer in that text of St. â—aul Eye hath not seen ear hath not heâ—rd neither hath it entred into the heart of Man to conceive what is laid up for them that love God Upon the hearing whereof Adrianus was converted to the Christian faith and sâ—aled the profession thereof with his bloud Thus ought the very mention of the joyes of Heaven to be as a winning argument to work upon the Souls of Men not to â—it down contented with the greatest things in the World if they once appear in competition with the things of Heaven Shall Mens hearts stirre when they hear of Gods wrath and dreadfulnesse of his displeasure against Sin And shall not their hearts burn within them for joy when they hear of the goodnesse of God and of the Riches of the grace of God and of the wonderfull thoughts that he hath for the everlasting good of Mankind Reverence to be used in the Worship of God WHen Moses had received the Law from the mouth of the Law-giver himself and had published the same and finished the Tabernacle of the Ark and Sanctuary he musters up all the Tribes and Families of Israel from twenty years of age upwards The number of the whole Army was six hundred and three thousand five hundred and fifty Men of War besides Women and Children and strangers that followed out of Egypt these he divides into four grosse and mighty Battailions In the midst of them the Tabernacle as it were a portable Temple was carried being surrounded by the Levites and the Levites by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse unto it but the sentence of death passed upon every Soul of the Israelites themselves that durst be so bold as to approach it such who were not Levites to whom the charge was wholly committed So sacred was it and with such reverence guarded and regarded that two and twenty thousand Priests were dedicated to the service and attendance thereof which was performed with such dutifull observance in the preserving and laying up of the holy vessels the solemn removing together with the prudent and provident defence of the same that it might well procure all due reverence to the holy things of God and encrease zeal and devotion in such as drew near unto him This was their devotion to the Ark of God then and afterwards to the Temple and ought to be continued amongst all good Christians to the house of God the house of Prayer now in times of greater light But which is to be lamented whereas most of our Châ—rches have two doors Superstition crept in long since at the one and Prophanesse hath of later dayes shouldered in at the other so that had there been more fear and Reverence in the hearts of Men towards the worship of God and the parts
thereof there had been lesse sleighting of his Ordinances and much lesse contempt of his Word and Commanments A good Christian will rather part with his life then his Integrity PIerius Valerianus in his book of Egyptian Hierogliphicks maketh mention of a kind of white Mouse called an Armenian Mouse being of such a cleanly disposition that it will rather die then be any way 〈◊〉 so that the passage into her hole being besmeared with any filth she will rather expose her self to the mercy of her cruell Enemy then any way seek to save her life by passing so foul an entrance And thus every well-grounded true-hearted Christian will with those three Nobly spirited Hebrews choose rather to be cast into the Fiery 〈◊〉 then worship the golden Image with Moses rather suffer affliction with Gods people then live a pleasant life in Pharaoh's Court with Daniel rather he fed with water and pulse then eat of the Kings portion In a word rather part with estate liberty life and all then part with his Integrity To have Children male and female Gods great blessing AS it is with the Soul and the body though the Soul be far more excellent then the body yet the Soul alone is not so perfect as when Soul and body are together because though the body be not so strong in Constitution and noble in Condition as the Soul yet Body and Soul in creation were joyned together hence is it that their greatest perfection consists in Unity So likewise is it in a Family though Sons in Nature are more perfect yet because it was the first Institution of a Family Male and Female therefore the fulnesse and compleatnesse of the blessing is in the Union of both Sons without daughters may bear up the Name and Daughters without Sons may enlarge the Family but where there are Sons and Daughters both is the perfection of the blessing because Man was so made at the first Male and Female created be them The Multitude alwaies desirous of change in Government LIvy maketh mention of the Citizens of Capua that being gathered together in a mutinous manner they would needs depose the Senate and being weary of their Government agreed to put them to death But Pacuvius Calavius the head Magistrate being willing to save them When they had passed sentence upon one of them to have him executed bade them first in his stead to choose a good and Righteous Senator At the first they were all silent not knowing how to find a better After when some odde fellow of the crew past all shame and reverence seemed to nominate one to succeed by and by they grew to loud words and great out-cryes Some said flatly they kâ—en not the Man Others laid heinous things to his charge Some said he was of a base and beggarly condition Others objected his Trade and way of living Tâ—us they grew more and more vehement upon the Proposals of a second and third tâ— their choice Whereupon they bethought themselves and repented of what they had done already considering how much they failed and were to seek upon every new Election and so at length they were content to keep their olâ— Senators still And just thus is it with the many-headed Multitude Neutrum moâ—â— Mas modâ— vulgus as changeable unconstant and variable as the weatherâ— never at any certain discontented with the present Government which if changed for another they like that no better weary of present things desirous of change and alteration Either they serve basely or rule proudly As for Liberty that is the mean betwixt them both they have neither the skill to despâ—se with Reason nor the Grace to entertain in any proportionable measure Worldly Policy not to be prejudiciall to the honour of God DAvid coming to the Court of Achish King of Gath saw himself in danger and thereupon feign'd himself mad which though he did in a politique may to save his life and liberty yet he had no warrant so to do because it tended not onely to his own disgrace being King of Israel but it was also dishonourable to God himself whose Majesty he should have represented Thus there are some that think it good Policy and so it is good Worldly Policy to rise â—â—â—ly and go to bed late to eat the bread of care and work full hard yea they have sâ—t hours for working eating resting c. but this their Policy as it is much to be feared eats up the service of God it leaves them small or no time wherein they may offer up the calves of their lips in the morning or at night to come before him with an Evening sacrifice and therefore prejudiciall to his honour and as the Apostle speaks of Wisdome in the same respect earthly sensuall and Divellish To be thankful unto God in the saddest of times and conditions IT was a pretty sweet passage that was once betwixt a distressed Mother and a Child about eight or nine years of age who being reduced to such a straight that hunger began to pinch them both the Child looking earnestly on the Mother said Mother do you think that God will starve us No child answered the Mother He will not The Child replyed But if he do yet we must love him and serve him Here now was language from a little child which being from the heart might well become and argue a child of Grace a well grown Christian Such an one was Iob though God slay him yet he will trust in him And the rod and staffe of God shall be Davids comfort and S. Paul had so learned the art of thankfulnesse as in all conditions to be contented And so must every one labour to have the same frame of spirit that in the worst of times in the saddest of conditions whether publique or private National or personall they be thankfull unto God and speak good of his most holy Name Ministers to be Men of gravity and experience IN the art of Navigation it was a Law wont to be seriously observed that none should be Master of a Ship or Masters Mate that had not first been a sculler and rowed with oars and from thence been promoted to the stern And in Military discipline a Man is first listed a Souldier then riseth by degrees before he come to be a Commander The Levites under the Law were first Probationers before they were allowed to be Practitioners Such ought all Ministers to be Men of gravity and experience not such as run before they are sent and thrust themselves into the vineyard before they be hired that come from Iericho before their beards be grown that are young in years and as young in qualities and qualifications relating to the Ministery young Timothy's and possibly old Demasses that have not shed their Colts teeth nor scarce sowed their wild oats so that it may very well be said of them The Prophet
small Vessel who but a little before wanted Sea-room for his Navy But if ever there was a lively spectacle of the Worlds Vanity and misery it was in Zedekiah This is the Worlds inconstancy the Worlds grand Impostury the Flux and reflux of Honours and advancement Men erewhile shining in glory like Stars in the Firmament now vanishing like Comets How hath the Moon of great Mens honours been eclipsed at the Full and the Sun of their pomp gone down at Noon such is the incertainty of all Worldly honours and preferments whatsoever God fetching testimonies of Truth out of the mouths of Adversaris THe Egyptian Sorcerers were forced to confesse that the finger of God was in the miracles that Moses wrought before Pharaoh Nebuchadnezzar as stiff as he was against the three Children yet when they are freed from the flames God extorteth this speech from him That no god could deliver like their God The Wife of Haman as ill-affected as she was towards Mordecai yet she saith If Mordecai be of the seed of the Iews before whom thou hast begun to fall thou shalt not prevail against him The Officers that were sent to apprehend Christ instead of bringing Him they brought a testimony of him Never Man spake like this Man But to come nearer Stephen Gardiner sometimes a great Man of this Nation and Bishop of Winchester lying on his Death-bed and the Bishop of Chichester his old acquaintance coming to visit him When the promises of the Gospel and salvation by the blood of Christ was laid to his Soul made answer Nay if you open that gap once then farewell all Not much unlike hereunto is the close of that learned Cardinal who after the expence of many Arguments to the contrary concludes Sed propter incertitudinem propriae justitae et periculum inanis gloriae â—utissimum est c. that because of the uncertainty of our own Righteousnesse and the danger of vain-glory the most safe way is to rely upon the Merits of Christ Iesus Thus it is that God can fetch light out of darknesse testimonies of Truth out of the mouths of very Adversaries Magna est veritas et praevalebit so great is the Truth that it will prevail and so powerful is God that he hath not onely the tongues of Men but their hearts also and turns them as the Waters of the South which way soever he please so that Balaam shall blesse those whom Balaac curseth and the Midianites thrust their swords into one anothers bowels Mad-men must they needs be then to lock up the Truth for it will break forth maugre all opposition whatsoever God the onely searcher of the Heart of Man THe Poets feign That when Iupiter had made Man and was delighted with his own beauteous Fabrick he asked Momus What fault he could espy in that curious Piece what out of square or worthy blame Momus commended the proportion the complexion the disposition of the lineaments the correspondence and dependance of the parts and in a word the symmetry and harmony of the whole He would see him go and liked the motion He would hear him speak and praised his voice and expression But at last he spyed a fault and asked Iupiter whereabout his Heart lay He told him within a secret Chamber like a Queen in her privy lodging whither they that come must first passe the great Chamber and the Presence there being a Court of guard Forces and Fortifications to save it shadows to hide it that it might not be visible Thâ—re then is the fault saith Momus thou hast forgotten to make a Window into this Chamber that Men might look in and see what the Heart is a doing and whether her Recorder the Tongue do agree with her meaning Thus Man is the Master-piece of Gods Creation exquisitely and wonderfully made but his Heart is close and deceitful above all things Had he but pectus Fenestratum a glasse-window in his heart How would the black devices which are contrived in tenebris appear palpably odious How would the coals of festring Malice blister the tongues and scald the lips of them that imagine mischief in their hearts Then it would be seen how they pack and shufflle and cut and deal too but it is a poor game to the Innocent In the mean time let all such know that the privy Chamber of the Heart hath a window to Gods though not to Man's or Angels inspection The Vnion and fellowship of Gods Children one with another THe least drop of Water hath the nature of its Element hath the entire properties of it partakes of the round figure of that Element and best agrees and unites it self to Water In like manner it is with Fire and the rest of the Elements being Homogeneall bodies every part doth suscipere rationem totius participate of the name and Nature of the whole shuns what is contrary to that Nature and most willingly gathers it self to that which is of the same kind So it is with the true members of that mystical body whereof Christ is the head such is the Union Unanimity association and fellowship of the People of God one amongst another that they cannot suffer themselves to be combined with wicked persons and unbelievers No they will associate none unto themselves by their good-wills who are not endowed with Grace and goodnesse and a godly conversation being the true qualities and marks of that true Church whereof they themselves are true Members Excellency of the Crown of glory MAny were the sorts of Crownes which were in use amongst the Romane Victors As first Corona Civica a Crown made of Oaken bowes which was given by the Romans to him that saved the life of any Citizen in battel against his Enemies 2. Obsidionalis which was of Grasse given to him that delivered a Town or City from siege 3. Muralis which was of Gold given to him that first scaled the Wall of any Town or Castle 4. Castralis which was likewise of Gold given to him that first entered the Camp of the Enemy 5. Navalis and that also of Gold given unto him that first boarded the Ship of an Enemy 6. Ovalis which was given to those Captains and that of Myrtle that subdued any Town or City or that won any Field easily without bloud 7. Triumphalis which was of Lawrell given to the chief General or Consull which after some signal Victory came home triumphing These with many other as Imperial Regall and Princely Crowns rather Garlands or Coroneâ—s then Crowns are not to be compared to the Crown of glory which God hath prepared for those that love him Who is able to expresse the glory of it Or to what glorious thing shall it be likened Ingenium fateor transcendit gloria If I had the Tongue of Men and Angells I were not able to decipher it as it worthily deserveth It is not onely a
and that when we bestow our Alms it should be cum sympathia et lacrymis with tears and sympathy of grief as having a Fellow-feeling with them and bearing part of their distressed burthen so that as passion wringeth tears from them Compassion should do the like from us Folly to repent the choice of a Wife Marriage being once past WHen Caesar was to passe Rubicon against Pompey he left the Land with this Resolution That a Man could be undone but once As it is in the government of a Common-weale or in the ordering of an Army Non licet in bello bis peccare a Commander can erre but once which is a miserable happinesse overthrow and ruine following so close he cannot have leisure to be twice faulty So often-times it falls out in the choice of a Wife Men have not leave to change often once blest or curst must be for ever so for better or worse during life What is tyed by the tongue cannot be untied by the hands It will be good therefore for Men to look before they leap to be very wary in the point of Wiving For if they marry they know not whom they may for ought any Man knows mend their choice they know not when Charity attended by the certainty of Reward VVHen Alexander set forward upon his great exploits before he went from Macedonia he divided amongst his Captains and Friends all that he had For which when one of his Friends reproved him saying that he was prodigal because he had reserved nothing for himself the answer which Alexander gave was this that he had reserved much unto himself namely Hope of the Monarchy of the World which by the valour and help of those his Captains and Nobles he hoped to obtain And thus surely He that giveth to the Poor may seem to be Prodigal yet in respect of the hope that he hath of Profit he is frugally Wise Neither is his hope such as Alexander's was which depended on the uncertainty of War but such as is grounded upon the certainty of Gods Word Prov. 19. 17. Ministers to be careful in reproving Sinners IT is written of Domitian the Emperour that a boy holding for a mark a far off his hand spread abroad with the fingers severed he shot his arrows so artificially that every arrow did hit on the empty spaces betwixt the Fingers and that not any one Finger received damage thereby Such must be the care of every Faithfull Minister of Gods word how he shooteth his arrows how he placeth his words especially in the matter of reproving Sin so that the empty spaces thereof and which by Sin are made empty of all goodnesse may be hit and wounded but that he leave the Hand and Fingers that is the mind and desire of working and doing well not wronged nor impaired Whilst he fisheth for Mens Souls he must have a great care how he baits his hook too harsh an Increpation like an Axe that flies from the handle may kill a Saint when it should onely cut down the Sinner Reproof being irksome to humane Nature a violent and fierce manner in the using of it will much hinder the good successe that should come thereby Uncertainty of Worldly things IT is written of Sesostris a King of Egypt that he had his Coach drawn by four Kings which he had lately overcome in battel and one day perceiving one of them to look often back demanded the reason why he did so who returned answer I do behold and observe that part of the wheel which was lowest becomes by and by the highest and the highest lowest Cogito de mutatione Fortunae c. I note the instability of things in this World c. And most true it is that the World is at no certain now up now down and the things thereof now here anon there so that nothing is stable under the Sun Honours preferments Riches strength beauty parts all momentany and uncertain subject to alteration Nay Life it self like to the waters in the River quae velut à fontis sui origine rising from the Fountain to the heighth falls into the Mare mortuum of Death and never returneth again Christian watchfulnesse enjoyned WHen the holy things belonging to the Sanctuary were to be removed God commandeth Aaron and his Sons that there should be a speciall care had to cover them all over lest in the journey dust should any way soil them In like manner such as are the Children of God and vessels of Mercy belonging to his Sanctuary must walk circumspectly and it must be their great care while they are in the way of this life that they be covered close with a diligent Watchfulnesse otherwise the dust of Sin or the pollution of some uncleannesse will easily fasten unto them and braid even the best of their performances How the Vanity of Worldly things may be easily discerned A Man that walketh in a great mist or some thick Fog cannot perceive whence it cometh nor whither it goeth but if he go up to the top of some high hill or Mountain next adjoyning he shall soon discern that it is nothing but a vapour arising from the cranies aâ—d intrails of the Earth thickning in the clouds and vanishing in the ayre And thus it is that so long as the Earthly minds of covetous worldly men are overshadowed with the darknesse of Ignorance and thickned with a greedy desire of wordly things they cannot see perceive nor understand the things that are of God nor the Vanity and frailâ—y of the Creature but if they would take a turn or two on the top of Mount Sion and be Lifted up in their minds with holy Meditation they would soon perceive that all things of this life are sublunary and proceed from the bowels of the Earth and that all the glory of the World must passe away and come to nothing Occasion of Sin to be avoided IN the time of the Law the Nazarite was not onely commanded to abstain from Wine and strong drink but he also might not eat Grapes whether moist or dry nor any thing that was made of the Vine-tree from the kernels to the very husk Strange that suâ—h small things as these in which there could be no appearance of danger should be forbidden yet not so strange as true lest by the contentment of these they might be drawn to the desire of Wine and so be carried on to Sin Thus the remote occasion was forbidden to shew how carefull every one should be to avoid the least occasion of Sin hence is that Prayer of David Remove from me the way of Lying By the way meaning the oâ—casion of Sin And Heathen Seneca could say Qâ—antum possumus à lubrico recedamus c. As much as we can let us keep our selves from slippery places for even on dry ground it is not very strongly that we stand Christ the best
they might not be inferiour to the Iews They boasted themselves to be of the Progeny of Ioseph and worshippers of God also with them but when they perceived that the Iews were câ—nelly afflicted by Antiochus Epiphanes for the worshipping of God then fearing lest they should be also handled in like manner they changed their coat and their note too affirming that they were not Israelites but Sidonians and had built their Temple not unto God but Iupiter Thus it is that times of Trouble and danger easily distinguish the counterfeit and true Professour Trouble is a kind of Christian Touch-stone a Lapis Lydius that will try what Mettal men are made of whether they be gold or drosse whether they be reall or â—arnall Professours sincere Christians or rotten-hearted Hypocrites The hardnesse of a Rich mans Conversion IT is observed amongst Anglers that Pickerils are not easily nor often taken a Man may take an hundreth Pinks or Minums before he catch a Pikeril For he preyethâ—o â—o sore at his pleasure upon the lesser frye that he seldome or never hath any stomach to 〈◊〉 at the bait And so fareth it with the Rich Men of this World their stomachs are so cloyed and surfetted with the things of this life that when the doctrine of Salvation is preached they have no appetite unto it tell them of selling all that they have and giving it to the Poor then with the young Man in the Gospell they cry out durus est hic sermo this is a very hard saying Who can bear it and it is as hard for such to enter into the Kingdome of Heaven whilst the Poor run away with the Gospell A small plat of ground sufficient for the greatest landed Man at the time of Death SOcrates carried Alcibiades as he was bragging of his lands and great possessions to a Map of the whole World and bad him demonstrate where his land lay he could not by any means espy it for Athens it self was but a small thing to the World where his lands at that time were Thus many there are that bear themselves very high upon their lands and livings so much in one place so much in another such a Lordship in this shire and such a Mannour in that but Saint Basil tells them truly where their land lyes and what 〈◊〉 be said to be really theirs Nonne telluris tres tanâ—â— cubiti te expectant So much measure of ground to the length and breadth of their bodies as may serve to bury them in or so many handfulls of dust as their bodies go into after their consumption that is terra sua terra mea and terra vestra their land and my land and thy land and more then this no man can absolutely claim Riches very dangerous in the getting of them SUppose a Tree whose leaves and boughs were clog'd and hung with honey unto which an hungry Man coming falls a licking one bough and leaf after another untill he is carried so high from one to another through the greedinesse of his hunger that he slips and slides and cannot stay himself but down he comes and breaks a leg or an arm and it is well if he escape with his life So dangerous is it to climb up the Tree of Riches For most commonly Men lay hold so upon one hundreth after another one thousand after another per fas et nefas no matter how or which way they do it though they endanger themselves sore even to the loss of their pretious and immortal Souls to all Eternity A great blessing of God to be gently used in the matter of Conversion IN some Corporations the sons of Freemen bred under their Fathers in the same Profession may set up and exercise their Fathers Trade without ever being bound Apprentices thereunto And whereas others endure seven years hardship at the least before they can be free they run over that time easily and are encorporated by their Father's Copy Thus it is that they who never were notoriously prophane such whose Parents have been Citizens of the new Ierusalem and have been bred in the mystery of Godlinesse are oftentimes entred into Religion and become Children of Grace without any Spirit of bondage seizing upon them and though otherwhiles they taste of legal frights and fears yet God so preventeth them with his blessings of goodnesse that they smart not so deeply as other Men A great benefit and rare blessing to that Soul where God in his goodnesse is pleased to bestow it Perfection of Grace to be endeavoured AS the Waters spoken of in Ezekiel grew up by degrees first to the ancles then to the loynes and lastly to the head Or as that gradual Wheat our Saviour spoke of First there was the blade then came the stalk after that the full Corn but lastly came the Harvest Even so like that Water we must grow higher and higher till we come to our head Christ Iesus and like that Corn riper and riper untill the end of the World when God shall come to winnow us We must resolve endeavour contend and strive for Perfection as for a prize though there may be many hindrances as Worldly allurements the Devils temptations and our own sinful provocations ever adding one grace unto another till we are in some sort secundum hujus vitae modum according to the capacity of our humane Nature perfect Men in Christ Iesus Matth. 5. 48. The pain of a Wounded Conscience greatned by the Folly of the Patient SHeep are observed to flye without cause scared as some say with the sound of their own feet Their feet knack because they flye and they poor silly Creatures fly because their feet knack An Emblem of Gods children under the pains of a Wounded Conscience self-Fearing self-srighted For as it is that the pain of a wounded Conscience amongst other reasons thereof assigned as from the heavinesse of the hand that makes the Wound an Angry God from the sharpnesse of the sword wherewith the Wound is made the Word of God from the tendernesse of the part it self which is wounded the Conscience becomes intolerable so from the Folly of the Patients themselves who being stung have not the Wisdome to look up to the brazen Serpent but torment themselves with their own Activity Hear they but their own Voyce they think it to be that which hath so often sworn lyed talked vainly wantonly wickedly their own voyce being a terror to themselves See they their own eyes in a glasse they presently apprehend These are they which shot forth so many envious covetous amorous glances their own eyes being a terror to themselves and as it was threatned to Paâ—hur themselves become a terrour to themselves Ier. 20. 4. No true Content to be found in the things of this World THere is an old Apologue of a Bird-catcher who having taken a Nightingale the poor Bird
9. N. THe Name of God to be had in reverence 285. Christians to walk worthy the Name of Christ 599. A good Name once lost very hardly to be recovered 137. Men to stand up for the good Name and credit of their places 333. The good Names of Gods people though now obscured yet hereafter will be cleared 371. The excellency of a good Name 576. Men to keep up the credit of their proper Names 394. Proper Names not to be so much regarded as Appellative 475. How the humane Nature may in some sort be said to excell the Angelical 465. Nature cannot work out peace of Conscience 566. Our own natural corruption the cause of sin 608. Nature of Man altogether sinfull 19. Sathan's policy to ensnare us by observance of our Natures 180. Men easily drawn by their Natural corruptions 295. Men by Nature desirous of things unlawfull and prohibited 490. Natural perswasions the invalidity of them in the point of true believing 536. Men by Nature looking more to their bodies then their Souls 573. Man by Nature lawlesse and ill advised 623. State of Nature an absolute state of impotency 638. For all its specious out-side a state of Friendship with Hell 638. Negligent hearing of Gods Word condemned 486. A negligent Christian no true Christian 65. Negligence in the wayes of God reproved 394. A good Neighbour a great blessing to all men especially to a Minister of God's V Vord 6. Every Man to speak truth to his Neighbour 11. In the loving our Neighbour we love God 91. Every Man to labour that he may be a New Creature 313. Daily amendment of life enjoyned to the making up of the new Creature 382. New Testament an exposition of the old 145. Neutrality in Religion enmity of Religion 81. Neutrality in Religion dangerous 221. Reproved 605. Neutrality in Church or State condemned 657. Man's Nothingnesse 618. Affectation of Novelty in the wayes of Religion reproved 591. O. Oath or Covenant-breakers not to be trusted 335. Men to be carefull how they make Oath in Judicature c. 524. Universal Obedience unto God enjoyned 551. True obedience 617. The obstinate Sinner deserving eternity of punishment And why so 12. Occasions of sin to be avoided 530. To passe by the offences of our brethren 309. Officers to be honest in their places 31. Under-Agents and Officers to be looked unto 314. Opportunity of sinning to be avoided 159. To make good use of Opportunity 233. Tyranny Oppression murther c. are not long-lived 9. Order both in Church and State commanded and commended 101. God bringing Order out of confusion 274. All out of order 361. How every good Christian is to order his life 413. Order to be in the Church of God 465. An Orthodoxal Christian hath a like esteem of all Gods Ordinances 129. To attend upon God in his Ordinances 321. Lewdnâ—sse of the Preachers life no warrant to sleight the Ordinance of preaching 418. Men to be forward in frequenting Gods ordinances 436. The true love of God will cause love to his ordinances 446. Variety of gifts in the Ordinance of preaching 540. P THe differences betwixt Papists and Protestants not so easily reconciled 186. The Papists blind Zeal discovered 189. Papists and Sectarians abusing their followers 316. Pardon of Sins the onely comfort 110. The readinesse of God to pardon poor Repentants 325. Gods pardoning other repentant sinners a great motive to perswade us that he will pardon us also 641. The relation of Parents Wife Children to be sleighted if they once appear in competition with the Commandements of God 603. Though the graces of godly Parents cannot avail for bad children yet their good example may 66. Parents care onely to enrichtheir Children reproved 179. Parents not to be over-carefull to make their children rich 252. Parents to be carefull what they say in presence of their children 279. Parents to be carefull in the education of their children 363. 533. Not to be much dejected for the death of an onely son or child 408. Parents not to be forsaken of their children though they be wicked and infidels 449. Parents to shew good examples to their children 471. How it is that the sins of Parents are visited on their children 523. Parentall counsel hath and ought to be prevalent with children 543. Parity in the Church or State not to be admitted 28. Parsimony in times of publique danger condemned 289. To wait with patience Gods leisure 119. 126. 541. 566. Patience of God provoked turns to fury 125. Gods wisdome to be attended with patience 210. To expect the event of things with patience 248. The heighth of Patience 256. To be patient under Gods afflicting hand and why so 287. 557. To be patient at the time of death and why so 560. Men or Women painting themselves condemned 604. It is Peace that sets up Religion 48. A prudential piece of State-policy for the continuance of Peace 330. The people of God to be at peace one with another 387. Peace with Men will make our peace with God 17. No Peace to the Wicked 32. Peace of the Church pretious 32. The endeavours of Christ are all for Peace 98. How it is that we must follow the things that make for peace 363. Not to be at peace with sin 416. The Saints everlasting peace 488. Men to be at peace one with another 614. Peace linking the Church and Commonwealth together 615 The true improvement of Peace 617. The Peaceable man's comfort 4. The peaceable disposition is a God-like disposition 24. Magistrates Ministers and People to be peaceably-minded 138. Man to be peaceable and why so 143. Christian perfection to be attained by degrees 443. People to love their Ministers 416. How it is that the people are no competent Judges of the preacher and his doctrine 337. People to shew love to their Ministers in vindication of their credits 388. Perjury attended by Gods Judgments 277. To be ready to suffer persecution by Christ's example 427. Perseverance is the Crown of all good actions 109. 556. To persevere in goodnesse to the end 272. Perseverance in goodnesse enjoyned 559. 672. The Pharisee and the Publican differenced 208. Philosophy to be subservient to Divinity 57. The downfall of Piety and learning to be deplored 118. Piety not promotion that makes up a godly Minister 433. Progresse in Piety to be endeavoured 515. 589. Piety and policy not inconsistent 589. Carnal pleasures to be changed into spiritual pleasures 26. How to take pleasure safely 27. The very thoughts of former pleasures add to present sorrow 86. Temporal pleasures a great hinderance to spiritual joyes 87. Pleasures of the World counterfeit pleasures 90. Pleasures here in this life usually attended with pains hereafter 94. How to take our pleasure and serve God too 127. Momentany pleasure attended by sorrow eternal 168. Pleasures of sin the misery of them 386. Plots and contrivances of the Wicked turning to the good of Gods people 553. Worldly policy not to be prejudiciall