Egypt to be found so wise as Joseph why so Because fore-seeing the years of famine he filled their Store-houses against the time of want Neither is there a man to be found in all the world so wise as the Godly man who only is called the man of wisdom Miâ—ha 6. 9. v. Why so Because fore seeing the length of Eternity he labours to enrich himself with hidden and Heavenly treasures that will do most good then They only shew themselves wisemen that are careful to lay up a stock and store that will do them good throughout all Eternity when as the world's fools for want of the like care will then have no good thing for their Souls to feed upon Many foolish men are like the want on Grashopper that leaps and skips chirps and sings all the time of Summer and when the time of the Winter comes it perisheth for want of what might have been gathered in the Summer O such are too many they eat and drink they laugh and sing they spend their dayes in sinful delights all the dayes of their life and entering upon Eternity they Eternally perish for want of what might have been gotten in the time of life Whereas the wise-hearted Christian is like the Annt or Bee that toyl and labour in the Summer against winter So they who are Spiritually wise in the time of life are trading for Eternity whilst they live upon Earth they are seeking after Heaven and looking after things that are invisible they are laying up treasures in Heaven a good foundation against the time to come Before their Bodies be laid up in the dark and dismal Prison of the grave their care is that their never-dying Souls may be carryed into Abraham's bosom Before all opportunities for doing their Souls good are taken away their care is to turn to God to accept of Christ to get their sins pardoned their evidence for Heaven cleared that so they may be for death prepared and after death enjoy a future and glorious felicity Before the unavoidable dissolution and separation of their Souls and Bodies and the departing hour must come their care is that when they dye they may dye in the Lord Rev. 14. 13. v. that when they sleep the sleep of death they may sleep in Jesus 1 Thess 4. 14. that when their lives must end their ends may be in peace Psal 37. 37. v. In a word that they may dye the death of the righteous That already twice repeated Text Col. 3. 2. v. Set your affections on things above not on things on the earth speaks to this purpose The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be wise for them and this is to manifest an high point of Heavenly wisdom when meâ— are wise for Heavenly things that though they do walk on the Earth yet they do daily converse in Heaven and have their eyes fixed upon invisible things there looking upon Earthly contents to be too mean grounds whereon to raise their joyes that which ravisheth their hearts and quickens them in their labours is their thinking upon beholding of and hoping for those beams of inaccessible glory Moses was a wise man and so esteemed and reported by the Spirit of God because he despised the pleasures of Pharaoh's Court having an eye to the recompence of reward Hebr. 11. 24 25 26. v. That is because he despised all the present arguments of delight and contentment and preferred those excellencies which he knew should be infinitely greater as well as he knew they should be all 2. Your not labouring for them will bespeak you Fools Here in the world if men be but deep Polititians have profound reaches and a deep insight into the things of the world they go for very wise men But suppose a man were not inferiour to Virgil of whom it is reported that if all sciences were lost they might be found in him Or to Aristotle who by some was called wisdom it self in the abstract Or that Jew Aben Ezra of whom it was said that if knowledge had put out her Candle at his brain she might light it again and that his head was a throne of wisdom Or to that Israelitish Achitophel whose words were held as Oracles Or to Solomon who was able to unravel Nature and to discourse of every thing from the Cedar to the Hysope or Pelitory on the wall Though we were as one sayes of St. Hierome that he knew all that was knowable Or lastly though a man were equal with Adam who knew the nature of all Creatures And yet not be wise to salvation not be like the wise Scribe who was taught from the Kingdom of Heaven not be seeking after those things that will endure beyond a season and that will satisfie an immortal Soul verily this man will at last prove himself but a fool Such a fool was that miserably mistaken rich man in the Gospel who though by himself or others judged wise in the account of the only wise God was a very fool why for he provided only for the time of this life for many years only to be spent in the world but provided nothing at all for death or for his Soul after death As Cicero said of some Mihi quidem nulli satis â—ruditi videntur quibus nostra sunt ignota I cannot take them for Schollars that partake not of our learning So may I say they are not to be accounted wise men but very fools who are not wise to that which is good wise in Christ wise to secure the chiefest good and which is of the greatest value to wit their precious Souls of more worth then any thing they can stand possessed of and Heavens happiness Such and such only deserve the name of wise men and prudent ones who choose those wayes and are diligent in those actions that make for Eternal happiness The Italians arrogate to themselves the monopoly of wisdom in that Proverb of theirs Italians say they both seem wise and are wise whereas Spaniards seem wise and are fools French men seem fools and are wise They of Portugal neither are wise nor so much as seem so So many in the world think themselves the only wise men but in Spiritual and Eternal matters neither are wise nor so much as seem wise therein Those who are not Heavenly wise wise to that which is good though the wisest Polititians upon Earth though they be the most ample and cunning Machiavilians that live though they be Doctors in that deep reaching Faculty yet are they like fools being sharp-eyed like the Eagle only in the things of the Earth but as blind as Beetles in the things of Heaven Wise it is true they are but it is with such a wisdom as like the Ostrich wings makes them out-run others upon Earth and in pursuit of Earthly things but helps them never a whit towards Heaven or to pursue Heavenly things Every one will cry him up for a fool who rather chose to stay in the Theatre and
a great fight of afflictions A Christian hath more then one Enemy to fight and contend with that labour to hinder his passage towards the Promised Land and is ever to look for warrs and bickerings with one or other that is an enemy to his souls everlasting happiness here is a Christians warfare only in Heaven is his Crown there is no place nor state but Heaven wherein a Christian is free from either outward or inward enemies there and no where but there is he triumphant here he is alwayes militant assaulted and fought against by many adversaries that disquiet hinder his content and that would fain for ever overcome bim As Israel passing through the Wilderness towards Canaan had many warrs and resistances to hinder them in their march thither so have all the Israelites of God designed for Heaven whilst they are in the Wilderness of this world they have the Devil and other both Church and soul Enemies without them and inbread corruptions and lusts within them that fight and make warr against their Souls That as it is said of Cato that he conflicted with manners as Scipio did with Enemies so does a Christian conflict and combate with Lusts and corruption as a Souldier does with his enemies in the field these warring against his Soul so sayes the Apostle Peter 1. Pet. 2. 11. Dearly beloved I beseech you as Pilgrims and strangers abstain from fleshly Lusts which warr against the soul And the Apostle Paul saies of himself Rom. 7. 23. I see another law in my members warring against the Law of my mind The Law of his members did warr and fight against the Law of his mind by provoking him to sin the Apostle speaks it of the regenerate estate Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other There is a contrariety in the flesh against the spirit there is an opposite disposition in the nature of it against the spirit and this not at one time of a Christians life but all the time of his life As fire and water being put together never cease striving and fighting until either the fire be extinguished or the water consumed so a Christian finds it in his spiritual fight and combat with sin there is no ceasing of the fight or combat until one of the combatants be killed and destroyed Now 't is no little labour to fight a battel with and against a potent enemy as indeed sin is an enemy that hath overcome the stoutest warriors Quos arma equi milites machinamenta capere non potuerunt hos peccatum vinctos reddidit such as armes and horses and souldiers and engines could not overcome sin hath overcome Victorious David felt the force of sin in this respect Abraham that subdued those Kings who did plunder Sodome and carryed away Lott is yet though the eminentest man alive in his age for faith foiled by unbelief such instances as these and many more but that I love not to lay open the Saints sores would shew how potent an enemy sin is and you know when men are fighting to get a victory over a potent enemy fightting to wrest a Kingdome or a Countrey out of the hands of a potent enemy they use all the care and all the labour possible to be used and the like care and labour hath a Christian need to manifest when he considers what he fights for not for his countrey not for greatpossessions not for liberty not for wife and children though the remembrance of such things animates souldiers but he fights for that peace of conscience which passeth all understanding he fights for God and Christ whose glory lies at stake every day and suffers as often as he is overcome by sin he fights for Eternal life and for the everlasting salvation of his immortal soul Are not these things worth fighting for laboring and contending for It is in the fighting of this battel as Caesar said it was in the battel he had once in Affrica with the children and partakers of Pompey that in other Battels he was wont to fight for glory but then and there he was fain to fight for his life O Christians here let us remember that our precious Souls lye at the stake in this fight Heaven and all the Eternal good things laid up in Heaven lye at the stake in this fight this will then call for the labor and pains we use in the managing thereof Hence we read of striving against sin Heb. 12. 4. v. ye have not resisted unto blood striving against sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè in certamine me alij oppono It is here fitly translated Striving against and is a soldier-like word which signifies opposing or fighting as an enemy to whom a man will not yield and by whom be is loath to be overcome And the opposed enemy we see here is Sin against which a Christian is to strive with all might and main as Combatants and Wrestlers were wont to do Sin being such a malitious enemy that aims at the damnation of the soul After that sin hath brought Diseases upon the body Poverty upon the estate and a Curse upon posterity it proceeds further laboring to rob and ransake the Soul of all spiritual graces a privation of mortal life contents not the malice of sin sin aims at the loss of Eternal life at the loss of our Souls of our God and Christ and the blessedness of Eternity It was observed of Julius Caesar that in his ingaging the Swisses who thought to obtain Gallia out of his hands he would alight and send away his Horses and cause all the rest to do the like To shew them that they must overcome or dye leaving them no other hopes of their safety but only in the sharpness of their Swords So in this fight a Christian must either overcome or dye the wages of Sin is Death Rom. 7. 5. Rom. 6. 21. The end of these things is death Death is but a modest word for Damnation the first and second death not only that which is temporal but that which is Eternal I have read of a people who when their armies were preparing to fight in the time of War used only this expression to put spirits into their soldiers Estote viri libertas agitur Be Men your liberty is in question Christians Heaven and Eternal glory are in question betwixt you and sin Estote viri shew your selves therefore to be Men nay to be Christians 4. It is compared to one being in an Agony Luk. 13. 24. Strive to enter in at the straight-gate The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive till you are in an Agony as Christ was Christ was in an Agony in the Garden when he sweat drops of Blood so saith St. Luke chap. 22. 44. v. And being in an agony he prayed more carnestly and his sweat was as it
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
begin his happyness and feoffe him in that glory which he cannot but for ever injoy This made holy Basil so resolute in his answer to Modestus the Emperor's Lieutenant when he threatened him with death Death saith he is a benefit to me it will send me sooner to God to whom I live to whom I desire to hasten This made that noble army of Martyrs mentioned in Ecclesiactical History such Lambs in suffering that their persecutors were more weary with striking then they with suffering This made them slight the sentence of death go cheerfully to the stake and leap into beds of Flames as if they had been beds of Down and to suffer the most exquisite deaths and torments that ever the wit or malice of men or divels could invent or inflict upon them 3. Eternal good things will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of Judgment when all the world shall be on fire about his ears and all earthly glory shall be consumed yet our Saviour encourages such then to look up and lift up their heads for their redemption draweth nigh Luk. 21. 28. v. We have seen the man injoying Eternal good things upon his death-bed not shrinking or trembling at death sed post hoc judicium but after this the Judgment Heb. 9. 27. v. whither if we follow him though he stands at Christ's barr yet not fettered in chains like a Malefactor expecting a dreadful Sentence neither trembling at Judgment to come as Felix when he was a Judg upon the bench did when he heard St. Paul preach of Judgment to come The Epicures Atheists and those debauched ones that now Hector it out so stoutly in the world and brave it in a way of all manner of Voluptuousness both in despite of God and men these would be glad if death were ultima linea rerum the last line of all things that when they dye and lye down in their graves there might be no Resurrection As Solomon calls the Grave a long home Eccles 12. 5. v. they could wish it were rather an everlasting home and that the grave might never give up her dead Rev. 20. 13. v. But as death is a sleep so it might be an Eternal sleep that there never might be any more Evigilation or waking out of sleep It would please them to hear the grave called Invium retrò sepulchrum a place that had no regress thence and they could wish from their hearts the doctrine of the Saduces against the Gospel were as true as the Doctrine of Jesus Christ in the Gospel Jesus Christ in the Gospel tells us both of a day of Resurrection and a day of Judgment but the Saduces teach that there is no Resurrection no Judgment nor Judg as these wish there were not so dreadful are the thoughts of that day unto wicked men This day will be the greatest for terror to those who never possessed more then this world but the greatest for joy to those who not contented with this world had their hearts taken up with the great things of another world When the greatest part of the world shall be sent trembling to Hell being doomed to everlasting Flames and for ever to remain in the same condition of the Divels themselves then they shall go triumphingly to Heaven be actually stated in an everlasting happy condition and for ever delivered from their fears and doubts of Salvation which all their lives-time were a grievous burthen unto them Terrible will this last day be to all those who never looked after providing for the Soul's welfare but it will be a joyful day to those who have laid up treasures in Heaven whither both Soul and body those two old companions are joyfully hastening together Happy Christians are they who in this day of Grace the only time men have to provide for their Eternal Condition have gotten their souls stored with Grace those who now have their souls made gracious shall then have both their souls and bodies made glorious Time was when sin had changed their souls from their Original beauty and glory had changed them from their primitive excellency and holyness their natures were then altogether sinful but at their conversion Nature was turned into Grace and now at their Resurrection unto Judgment those who had here gracious souls will then have as glorious souls so glorious bodies Then their souls shall be wholly freed from all sins and corruptions and brought to their primitive beauty and comliness and their bodies from mortality and all sinful uncleanness that they may by Christ be fashioned like unto his glorious body It was a rare saying of holy Bernard and worthy to be written in letters of Gold says he Christ hath a double coming He comes now by his Ministers to make his peoples souls gracious and at the day of Judgment he will come in his own person to make their bodies glorious those that have gracious Souls now shall have glorious bodies then even bodies conformable to the glorious body of Christ Phil. 3. 21. v. Who shall change our vile body that it may be fashioned like unto his glorious body like unto the Sun-like resplendent body of Christ Their corruptible bodies shall be changed and be made incorruptible their natural bodies shall be changed and be made spiritual bodies their mortal bodies shall be changed and be made immortal bodies 1 Cor. 15. 42 43 44. 53. v. Behold says St. Paul I shew you a mystery we shall not all sleep but we shall all be changed 1 Cor. 15. 51. v. speaking there of the last day Indeed the Apostle was already changed and the Corinthians were already changed if we consider what St Paul and the Corinthians once were they will appear to have been changed Nature in them was already changed into Grace but the change he speaks of which should be at the day of Judgment is this Grace should then be turned into glory Their gracious souls should be made glorious souls and their vile bodies should be made glorious bodies As the Inhabitants of Samaria once said Isay 9. 10. v. The Sycomores are cut down but we will change them into Cedars the Sycomore is but a mean despicable tree to the Cedar the bodies of the best are but vile and despicable bodies now but at the day of Judgment they shall be changed into glorious bodies In that glorious morning when Christ shall come to Judgment every one that hath gotten grace here shall put on a new fresh suit of flesh richly laid and trimmed with glory says an ingenious person So much good will Grace do us then and stand us in stead then Then to have an interest in God the God of all grace will also do us good and stand us in stead then those who have gotten God for to be their God in Covenant with them will find their interest in God to do them good though God will then be a
Censure of a Chariot made by Myrmeeidas and Chalecrates p. 98 Alphonsus his Saying p. 8 Alphonsus refuseth to give any thing to a Knight that had spent his Estate p. 206 Ancients used means to keep Death in their thoughts p. 145 Andronicus his fall p. 169 Angola Inhabitants prefer a Dog before a Slave p. 223 Antimachus high esteem of his Schollar Plato p. 35 Antigenides a famous Musician his custom before he play'd a Lesson p. 311 Apelles how he came to fall in love with a Woman p. 224 Archimedes the Mathematician slain and why p. 16 Aristotle preferred conjecturall knowledge about Heavenly things before certain knowledge about Earthly things p. 270 Aristotle studied Philosophy in the morning but Eloquence in the afternoon Ibid. Artabazus Cup not so good Gold as Chrysantus Kiss p. 100 Athenians gave the Grashopper for their Badge p. 218 Athens what a kind of City p. 269 Attention required at hearing of the Word p. 21 Aetna ' s sad and ruining eruptions 1669 wasting the Habitations of 27000 Persons with 13 Towns p. 168 B. BAjazet carried in an Iron-cage p. 169 Babtism what it is p. 23 Baptism enters us into the Church p. 23 Baleassar his submission to the Word of God 24 Basil his answer to the threatnings of Modestus p. 23 Bassianus the Emperour strangely degenerated into effeminatness would be called Bassiana p. 223 Beatitudes the first of them belong to the Poor p. 92 Beauford Bishop of Winchester and Chancellor in the Reign of Henry VI. p. 128 â—ee what Men are like to it p. 273 â—eggars are all they who though they possess the greatest of Temporal good things are without Eternal good things p. 277 â—eggars lye under a great judgment p. 278 â—eggars are all they who have nothing laid up in Heaven p. 285 â—eleivers have the promise of two Worlds p. 290 â—elisarius his poor condition p. 169 â—engala where was an old Man of a great age p. 299 â—ernard ' s Esteem of Christ p. 108 â—ernard ' s words of the end of Christ ' s Comming at the last Day p. 155 â—ible presented to Queen Elizabeth p. 19 â—ody but a mean habitation for the Soul p. 149 â—ody made lovely by the Soul p. 202 â—ody of an excellent Structure p. 198 199 â—ooks cared for by Caesar p. 200 â—runo his change of Life and the cause thereof p. 135 â—udaeus high esteem of Plutarchâ— Works p. 18 â—urleigh his high esteem of Tully ' s Offices p. 20 C. Caesars Battle in Affrica with the followers of Pompey p. 53 Caesars Battle with the Swiffes that fought to obtain Gallia out of his hands p. 54 Caesar murthered p. 1â—1 Caesars Care of his Books p. 200 Caesar Borgia upon his Death-bed lamented because he had not taken care for Death before-hand p. 205 Caius Marius how he was wont to choose Souldiers p. 31 Camois relates what devout Personages used to writâ— upon their Chymney-pieces p. 308 Cardinal his choyce p. 257 Cato at evening meditated upon what he read in the day p. 21 Cats why Men compared unto them p. 232 Change is made by Grace p. 98 9â— Charles the Fifth Emperour his Challenge to Franciâ— the First King of France p. 10â— Christ the full of Mans Happiness p. 10â— Christ reckon'd amongst the chief of Eternal good thingâ— p. 10â— Christ makes them good who do enjoy him p. 11â— Christless Men are dead Men p. 111 11â— Christ loved by Saints above all things p. 107 10â— Christ will be a Righteous Judge in the day of Judgement p. 135 Christ hath a two fold Coming p. 15â— Christ will do those who have an Interest in him good anâ— stand them in stead at the day of Judgement p. 15â— Christianity compared to a Race p. 50 Christianity compared to Wrestling Ibid Christianity compared to a Fight p. 5â— Christianity compared to an Agony p. 5â— Christians have many Enemies p. 51 52 Christians find their condition in this Life very mutable p. 177 16â— Christians should be chearful in labouring for Eternal good things p. 337 338 Chrysostomes Censure of Antioch p. 68 Church why called the Congregation of the Poor p. 209 Cicero his Saying wherein we are taught not to be idle p. 246 Cleanthes great labour p. 47 Count Anhalt his Saying concerning the Scriptures p. 18 Colen Ground Where Saint Ursula ' s Virgins are buried retains no other dead Bodies in it p. 45 Commands of God dangerous to be neglected p. 82 Conscience that is good of a great benefit p. 117 Conscience an everlasting Companion p. 118 Conscience doth mind Men of sin in this Life that long after it hath been committed p. 119 â—onscience will bring to mind sins in another Life p. 120 â—onscience that is bad like a Mill Ibid. â—onscience that is good is in a good Man p. 121 â—onscience that is good a consequence of Grace p. 122 â—onscience that is good is a bridle against sin p. 122 â—onscience that is good is a spur unto duty p. 123 â—onscience that is good a comfort under affliction Ibid. â—onscience that is good lives in peace and dyes in pease p. 124 â—onscience when terrified for sin not comforted by Temporal good things p. 826 â—onstantinople had 7000 Houses in it burnt in the year 1633 p. 166 â—ourtier his Saying upon his Death-bed p. 130 â—reatures all of them do desire their center p. 107 â—ickets of the Night who p. 44 â—own worn in Heaven is Eternal p. 181 Crown in Heaven promised to five sorts p. 182 D. DAvid his great desire after God p. 31 Daughters of Danaeus are in Hell condemned to fill a bottomless tub p. 208 Day time is for labour p. 35 Days how Christ in Scripture is said to have many of them p. 326 327 Dazled are the minds and Distracted are the judgments of Men by Temporal things p. 224 Dead Men are all Men without Christ p. 111 112 Death cannot he kept off by Temporal good things p. 128 Death should always be in a Christians thoughts p. 145 Death terrible especially to those who have made no provision for Eternity p. 146 Death by Mundanus an Heathen looked upon to be but a change to a more happy Estate p. 147 Death not feared by Seneca p. 148 Death what it will be to a good Man and what it will be to a wicked Man p. 151 Death what thoughts Saint Basil had of it p. 152 Death makes all Men equal p. 284 Death-bed how terrible to Philip the Third King of Spain p. 129 Death-bed how terrible it was to a Courtier p. 130 Death-bed what thoughts Pelican a German Divine had thereupon p. 133 Death-bed made comfortable to those who have gotten Eternal good things p. 144 Death-bed how Valentinian the Emperour was comfortable thereon p. 152 Death-bed what will comfort any Christian thereon Ibid. Delightful is the labour for Heaven p. 335 Demades his Counsel to the Athenians p. 264 Diligence commanded p. 332 333 Diocletian leaves the Empire because