consuming fire to burn up souls like stuble that had not God for their God yet those who have this intrerest in God they may look upon him not as an enemy that will set himself against them but as a friend that is reconciled unto them not as an angry Judg that will condemn them but as a merciful Father that willingly hath pardoned them they may behold him not as clothed with dread and terror but with mercy and compassion though then God will frown upon them who never labored to get an interest in him yet will he turn away his anger from them who have chosen him for their God and will behold them with a smiling countenance Most men highly value an Interest in great persons and too many value this more then to have an interest in a great God But experience shews how mutable the friendship of men is they are like weathercocks upon Steeples that turn with every wind somtimes in their friendship they are like the Sun in its full strength but anon some cloud of a small or imagined offence darkens all their love and nothing is more common then to find friends dying oftentimes one to another even whilst they live and their somtimes injoyed friendship then does them no good nor stands them in stead whatever be their straits they come into But when once a Christian hath gotten an interest in God God will be a God to him as long as he is God God is a God for ever and he will be his God for ever What God is he was from Eternity and what God is to any he will be to Eternity there shall never come the time when God will withdraw his love or his good will cease towards them He will always do them good and always stand them in stead both in life and death and the day of Judgment God that hath done them good and stood them in their greatest straits of this life will do as much for them at this day An Interest in God did stand David in stead when he was in that great strait at Ziglag the City was burnt by the Philistins in his absence his wives carryed captive the people ready to stone him but David he incouraged himself in the Lord his God So Psal 31. 14. v. there also this man who was a man after God's own heart is in a great calamity and trouble but an interest in God did him good and stood him in stead then For says he I trusted in thee O Lord I said thou art my God God will have them to know that they have not any cause to fear nor be dismayed wheresoever they are or whatsoever condition they lye under so long as they have him to be their God Isay 41. 10. v. Fear thou â—at for I am with thee be not dismayed And he gives the reason which is satisfactory enough to all that know what God is and what it is to have God for their God the reason is in these words For I am thy God O the happy condition of that man who hath God for his God God being his then whatsoever is in God whatsoever God can do and whatsoever God hath is his because God himself is his The propriety that he hath in God extends throughout to all that is in God to all that God is or can do for his good Whatsoever there is in God shall be as truly that man 's for his good as it is God's for his own glory God will do that man good not only whilst he lives but when he dyes for God is not his God only while he lived but when dead he is his God to do him good at death and to do him good at Judgment Whilst he lived God was his God to pardon his sins they both go together I will be their God and I will forgive their Iniquities and remember them no more Jer. 31. 33. v. When he dyes God is his God even when he passeth through the valley and shadow of death he is with him and when his soul leaves his body he sends a guard of Angels to carry that into Abraham's bosom And when the body hath lyen a while in the Grave as he is his God he will raise it up out of the grave to glory in the day of Judgment he shall be made up with God's Jewels at that day Then also an Interest in Jesus Christ will do good let the terror of that Judgment be never so great to the greatest part of the children of men it will not be so to those that have gotten Jesus Christ to be their Saviour and that then shall have Jesus Christ to be their Judg. It will be a dreadful day to all those that have been ashamed to make a profession of Jesus Christ that have been ashamed of the ordinances of Jesus Christ Luk. 9. 26. v. Whosoever is ashamed of me and of my words of him shall the Son of Man be ashamed when he shall come in his own glory and in his Father's and of the holy Angels And that have shewed no mercy to the poor afflicted and distressed members of Jesus Christ that have shut their bowels against those that have been related to Jesus Christ Matth. 25. 41 42. v. Depart from me ye cursed into everlasting fire prepared for the Divel and his Angels But why so sad a doom For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not And that have had no sincere love to Christ 1 Cor. 16. 22. v. If any man love not the Lord Jesus Christ let him be Anathama Maranatha Let him be Anathama that is let him be accursed When Maranatha when Christ comes to Judgment And that have not yielded obedience to the Gospel of Jesus Christ 2 Thes 1. 7 8. v. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. But Jesus Christ will stand them in stead who shall then be found having an interest in Christ Will it not stand one in stead at the barr of Man's tribunal that the Judg upon the bench is his friend that the Judg is one that loves him dearly that he is one who designs the good and welfare of the prisoner that the prisoner knows assuredly Well my Lord the Judg whatever accusations are brought in against me will be my friend I am sure he will save my life I am sure he will acquit me Indeed if the Judg were a man's enemy such a one hath cause to fear So if then the Divel or wicked men were to be our Judges we should have cause to tremble but Jesus Christ he is to be our Judg he that was once judged condemned and executed in our stead is to
Serpents curse Gen. 3. 14. v. They lick dust and eat dust and lye and wallow into the dust On many the judgment of Corah is spiritually exercised The Earth opened her mouth and swallowed up his body but it hath opened her mouth and swallowed up their hearts their time and their affections These men are like the Israelites who preferred Leeks and Onions before Quails and Manna or like that Diaphontus who refused his mothers blessing to hear a Song Or like some low bred Persons that prefer themselves before their betters vaunting and boasting with much vanity and presumption of themselves and of all that belong to them but despise others though their Superiours and betters So these men having set their hearts upon things below care not by what unjust and indirect means they come by them they are resolved to get Rem rem quocunque modo rem They are of the mind of that Atheistical Polititian who said Quod utile est illud justum est That which is profitable the same is just and righteous all is fish that comes to their nets As it was said of Cicero that he was gentle to his Enemies froward to his Friends And as it was unjustly charged by Joab upon David 2 Sam. 19. 6. v. That he loved his enemies and hated his friends So it may be truly said of these men They higly esteem what they should under-value and they under-value what they should highly esteem highly esteeming these poor things below this Mamâ—â—n of unrighteousness in the World and not valuing the incomprehensible excellencies of Heaven the inexplicable and inestimable glory there and all those unutterable and ineffable felicities to be enjoyed at God's right hand for ever-more And why Because their hearts by excessive rooting in the Earth are turned wholly into Earth that they are even drunk with the love of the World and no wonder then if like the Gadarens they prefer Swine before their Souls or like him in the Parable that would go to see his Farm though he lose Heaven Or like the rich Glutton who was so taken up with his great crop and building his new barns that he never thought of Heaven until he was in Hell Or like thousands more in the World who if they have but something to leave behind them for the good of their Children they matter not whether they have any thing to take with them for the good of their Souls Quis talia fando temperet à lachrymis Who can refrain from tears when he relates such a truth Not the Apostle Paul that blessed Saint and Servant of Jesus Christ he cannot speak of them without weeping Philip. 3. 18 19. v. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of 〈◊〉 Christ Whose end is destruction whose God is their belly and whose glory is in their shame who mind Earthly things Nor methinks can any other who knows the worth of Souls and Eternal good things but secretly weep for them As Zanchy complained with much regret of the Lutheran ubiquitaries that he found them ubique every where to vex and molest him so hath every Christian cause to grieve oh that we could all of us with brokenness of heart bewail it that these kind of men are every where to be found And themselves are called to weep by the Apostle St. James who looks upon them as Persons in a deplorable condition Indeed none more frolick and merry none dreaming of more content and freedom from want none less fearing either miseries or judgments than many carnal rich worldlings although what they possess hath been gathered and scraped together by oppression and unrighteous dealings But see what the Apostle saith Jam. 5. 1. v. Go to now ye rich men weep and howl for your miseries that shall come upon you Here we have assigned the reason why they should weep and lament For the miseries that shall come upon you That is saith an Interpreter partly sore afflictions in this life but these are but the beginnings of sorrow And partly also Hell torments in the life to come Hell torments are indeed miseries to come and though here they laugh yet there they will howl O that such Earthly minded ones that be rooting and 〈◊〉 in the Earth as if they meant to dig themselves 〈◊〉 it a nearer way to Hell would consider this before the cold grave holds their bodies and hot Tophet burn their Souls The one is as sure as the other if timely repentance prevent it not for they have damnation for their end Phil. 3. 19. v. Whose end is destruction When an Angel of the Lord threatned the Israelites not to drive out the Inhabitants of Canaan from before them but that they should be as thorns in their sides and their Gods should be snares unto them Judg. 2. 3. v. In the two next verses it is said v. 4. 5. And it came to pass when the Angel of the Lord spoke these words unto aâ— the children of Israel that the people lift up their voice and wept And they called the name of that place Bochim That is as it is in the Margâ—n â— Weepers because the People of Israel did weep abundantly in this place And we have a strain of threatnings in Scripture against such who both sinfully get and use these Temporal things below I say 5. 8. v. Woe unto them that joyn house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth Luk. 6. 24 25. v. Woe unto you that are rich for ye have received your consolation Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Let us mind the words before we leave this point 1. Here the Rich are threatned with this That they have received their consolation we may understand the words either Ironically by way of a scornful jeer unto them that call it a consolation to have riches and account them the only comfort of their lives or at the most the words can intend no more then Woe be to you hereafter for here in this life and only here in this life they have that they call consolation they shall have none of this consolation in the other life CHAP. IX 2. A Second use may be by way of Reproof to those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life labouring only for back and belly for food and raiment but as for those things that endure to Eternal life them they postpone to the things of this World Here they do as we use to say Set the Cart before the Horse not only equalize Hagar with Sarah though that were injurious enough but they give Hagar the place and make
one of his adversaries answered it is in vain he cares neither for Gold nor Honour the small things of this world which most men account great have not been taking with those with whom the whole world was despised and that had there eyes set upon the great things of Eternity Gracious hearts cannot rest satisfied with such low things that Reprobates may have as well as they these admire and hunger after those things which none but the darlings and favorites of Heaven can have as knowing that a man possessing the former may go to Hell and without an interest in the latter can have no hopes of Heaven What labor and pains have these taken for such things Phill. 3. 12. I follow after saith St. Paul if I may apprehend that for which also I am apprehended of Christ Jesus v. 13. Forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press toward the mark for the price of the high calling of God in Christ Jesus A full place setting forth St. Paul his great labor and pains to gain the prize of heavenly glory for saith he in the 12. v. I follow after and verse the 14. I press towards the mark It is the same word in both places and signifieth with utmost eagerness to pursue and follow not simply to follow but to follow as an Hunter follows his prey who pursues it untill he take it Or rather as a persecutor that will not give over nor rest untill he have him whom he persecuteth For it is the same word that signifieth to â—ersecute shewing that the earnestness of St. Paul his â—pirit in pressing towards the mark now is the same that â—t was in his persecution of those that pressed towards â—he mark before the Apostle is resolved not to rest unâ—ill he had attained his end Forgeting those things that â—re behind and reaching forth unto those things which â—re before Ad ea vero quae sunt priora extendens me â—sum that is prono quasi praecipiti corpore ferri â—d scopum straining and stretching out head and hands â—nd whole body A manifest Metaphor from runners in race to lay hold of the prize of the high calling of â—od in Christ Jesus Ad praemium supernae vocationis in Christo Jesu The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie est praemium quod datur certantibus ac vincentibus It signifies that reward which was wont to be given by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jugd in the Olympick games amongst the Grecians to those who overcame therein Whence it is that some render the Greek word by Palmam rather then by Praemium which is thought to be too general a word they are not a few that approve of Palmam and they render this reason for it Propterea quòd certaminum judices datâ virgâ palmeâ designarent victorem How copious is the Apostle in relation of his labor and pains taken for that incorruptible Crown as he calls it 1 Cor. 9. 25. for that Crown of life as it is called by St. James chap. 1. 12. and by St. John Rev. 2. 10. for that Crown of Glory as it is called by St. Peter 1 Pet. 5. 4. I shall therefore to conclude this point only urge the following of Solomon's counsel Pro. 2. 20. That thou maist walk in the way of good men and keep the paths of the righteous and also the practising of St. Paul's Exhortations that we read in his Epistles to this purpose Phill. 3. 17. v. Bretheren be followers together of me and mark them which walk so as ye have us for an example So Phill. 4. 9. v. Those things which ye have both learned and received and heard and seen in me do And the God of peace shall be with you Heb 13. 7. v. 5. From the paucity and fewness of that number that will be found to have their share in Eternal good things Thousands hope they are such as shall be happy for ever and yet they will find themselves mistaken even men whose hellish nature is written in the face of their conversations that he that runs may read it whose tongue pleads the cause of the Devil and speaks the language oâ— Hell yet â—hese do strongly hope for Heaven thougâ— the God of Heaven hath told them over and over again in his Word that none such as they shall ever come there these do strongly hope to be Eternally happy in the Kingdom of Heaven though Christ hath said John 3. 3. v. Except a Man be born again he cannot see thâ— Kingdom of God these do strongly hope to see God in Happyness though God hath told them Heb. 12. 14. v. without holyness no man shall see the Lord The Angels for their unholyness were cast out of Heaven and shall we think that God will take unholy ones into Heaven The place in the Temple that did represent Heaven was called the Holy of Holies and if no prophane or unclean things might enter the Temple much less into that more Sacred place These strongly hope to escape Hell and forever to be happy in Heaven though God plainly tells them in his Word That the Wicked shall be turned into Hell and all the people that forget God Psal 9. 17. And again They all shall be damned that obey not the truth but have pleasure in unrighteousness 2 Thes 2. 12. v. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire takeing Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting Destruction from the presence of the Lord and from the glory of his power 2 Thes 1. 8 9 10 v. Nothing more common then for those who have least grounds to build hopes of Heaven and Eternal happyness upon yet to nourish most confident hopes thereof in their hearts see that place Prov. 14. 16. v. A wise Man feareth and departeth from evil but the Fool rageth and is confident A wise man he is jealous over his own heart he trembles at the judgments whilst they hang over his head in the threatnings of God he meets God with intreaties of Peace and so redeems his own Sorrows but what followeth A Fool that is a wicked Man he rageth and yet is confident Transit confidit as some render it he rangeth and yet is confident he passeth on from sin to sin like a mad Man and yet persuades himself all shall do well he runs on in wicked ways and practices without any remorss or sorrow and yet he is a confident man he shall go to Heaven and be Eternally saved as well as the best Such another you read of Psal 36 1 2. The transgression of the wicked saith within my heart that there is no fear of God before his eyes And yet in the next words He flattereth himself in his own eyes untill his iniquities are found to be hateful Wicked
ye received your consolation The first of the Beatitudes is given to the poor and needy The first of the woes is given to the rich and such who abounded with the Temporal good things of the world Riches proving two oft not only impediments to Vertue and Piety but occasions to Sin gotten for the most part they are by sin and occasions they are often times afterwards of sin and without Repentance consequently of Eternal Damnation It is an hard matter to have them and not to be hindred from Heaven by them they being fuel to mens Lusts le ts to Prayer and blocks in the ways of Piety and Devotion many times Matth. 19. 24. It is easier for a Camel to go through the eye of a Needle then for a Rich man to enter into the Kingdom of Heaven Here Christ alludes to a proverbial speech among the Jews and it was this When men did brag and boast they would do strange works and great matters their friends would jeer them with this you can as soon bring a Camel through a Needles eye as do it Now Christ in a solemn way useth this Proverb they knowing what he meant that as it is a thing not easie to bring a Camel through a Needles eye so it is a thing not easie neither to bring a Rich man to the kingdom of Glory How many have had them but they got no good by them they do rather poyson them then profit them What kept the Young man from following of Christ in the same Chapter Great possessions Christ tells him at the 21. v. If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in Heaven and come and follow me but at the 22. v. When the young man heard that saying he went away sorrowful for he had great possessions When Christ that spake as never Man did persuaded him to sell all come again then to follow him He was so far from obeying Christ that without any civility or good manners tendred unto Christ his Master he rudely and unthankfully departs from Christ neither love to Christ nor desire of Eternal life could prevail with him to stay with Christ any longer he was loath to part with his great Possessions that if Heaven and Eternal life be to be had upon no other tearms Christ may keep his Heaven to himself He will have none he will keep his possessions upon earth for all possessing of Eternal life How good had it been for this young man that he had never been a Rich man How many do we see in the world injoying a Confluence of temporal good things to kick against God Hence that Caution Deut. 6. 10 11 12 v. And it shall be when the Lord thy God shall have brought thee into the Land which he sware unto thy Fathers to Abraham to Isaac and to Jacob to give thee great and goodly Cities which thou buildest not And houses full of all good things which thou fillest not and wells digged which thou diggest not Vinyards and Olive-trees which thou plantest not when thou shalt have eaten and be full Then beware least thou forget the Lord thy God which brought thee out of the Land of Egypt from the house of Bondage And indeed so it fell out at the 32. Deut. 15. But Jesurun waxed fat and kicked nay more then he forsook God which made him and lightly esteemed the Rock of his salvation His heart was exalted against God though he had in his possession Houses full of good things yet for want of having his heart filled with Goodness he kicked against God like the young Mulet when it hath sucked turns up his heels and kicks at the Damm Nay that is not all for he runs from God like the fed Hawk that forgets his Master There are but few Jehosaphats in the world some I hope there are that do imitate so good a Man It is said of him 2 Chron. 17. 5 6. That he had riches and honor in abundance and his heart was lift up in the ways of the Lord in the ways of God's commands to do such things as God required and that were pleasing and acceptable unto God The higher God had raised Jehosaphat in his Estate the lower he kept his Heart in a way of obedience to the God of his Estate the more God had enriched Jehosaphat the more Jehosaphat set himself to obey God what God had given him became as Oyl to the wheels of his obedience and made him more fit and willing for service But alas it oft-times proves otherwise with very many that injoy much of these Temporal good things that they have had cause to curse the time that ever they had an Estate that ever they had abundance of the good things of this life they have found them as enchantments to draw away their hearts from God and as Trumpets sounding a Retreat and calling them off from the pursuance of Religion these things are as great weights upon the backs of thousands hindering them from ascending up the hill of God Solomon's Wealth did him more hurt then his Wisdom did him good it was his fulness and abundance that drew out his spirits and dissolved them and brought him to such a low ebb in Spirituals that it remains a question with some Whether he ever recovered it to his dying day What a sad story was that of Pius Quintus When I was in a low condition said he I had some comfortable hopes of my salvation but when I came to be a Cardinal I greatly doubted of it but since I came to the Popedom I have no hope at all For as it is the misery of the poor to be neglected of men so it is the misery of the rich to neglect God and too oft to neglect the worship and service of God Rare fumant faelicibus arae the Altars of the Rich seldom smoak But herein now lyeth the excellency of Eternal good things above the best of Temporal good things that as these are often found to do hurt to the Owners so the other good things make the owners thereof to be good not only make them happy in another life but they make them good here that they may be happy hereafter And this will appear by laying down some instances of Eternal good things that may be had in this life all which have in them this Excellent property to make those who have them to be Good I shall Instance in these five Particulars 1. In Grace 2. In God who is the God of all grace 1 Pet. 5. 10. v. 3. In Jesus Christ who is the author and giver of Grace 4. In the Spirit who is called the spirit of Grace Heb. 10. 29. 5. In a good Conscience consequent of Grace Such things as these cannot but make that man a good Man who injoys them surely he must needs be a good man that hath his heart established with Grace Heb. 13. 9. That is sanctified by
in the world 2 Cor. 1. 12. v. With which agrees that of the Heathen Cicero Conscientia bene actae vitae multorumque benefactorum recordatio jucundissima est A good Conscience is that will suggar all our tears sweeten all our bitterness comfort a man in chains prisons and persecutions Now this good conscience is the consequent of Grace onely the regenerate have it every wicked man hath a bad defiled and polluted conscience Titus 1. 15. Even their mind and conscience is defiled that is by Original Sin which yet in the regenerated and gracious ones are purged cleansed and made good by the blood of Christ Heb. 9. 14. The Apostle there teacheth us That it is the blood of Christ which purgeth the conscience and verily the effect of Christ's blood cannot but be a gracious effect And verily it is a singular blessing to have such a conscience that is purged by the blood of Christ No such a bridle in the woâ—ld to keep a man from sin nor such a spurr to put a man forward to do what is good and no such a comfort or cordial under any outward troubles or afflictions Take a man without this good Conscience and what wickedness will he not commit what evil will he not run into such a man dates speak any thing in any business or of any person he will not scruple to curse lye and swear in any business nor yet to slander calumniate or speak eâ—il of any person if by the former he may but fill his purse with gain or by the other satisfie himself with revenge Tolle conscientiam tolle omnia Take away conscience and take away all said the Heathen take away all restraints to evil For gain-sake such will not stick to hazard their souls As it is reported of Nevessan a better Lawyer than an honest man that he should say He that will not venture his body shall never be valiant and he that will not venture his Soul will never be rich And for revenge sake will not be backward to let the Devil into their hearts So take a man of a good conscience and what a spurr does he find it to Duty when a man makes conscience of discharging those duties that God requires prays hears and reads out of conscience he then goes on cheerfully in his work puts to all his strength and dares not cast off the performance of that which God calls upon him to perform a man of a good conscieence exercising himself to be void of offence towards God he will not nay he dares not willfully and resolutely omit any known duty or part of God's worship for which he hath clear warrant for in the Scriptures and so exercising himself to be void of offence towards man he will not nay he dares not willfully and resolvedly omit any part of that duty he owes to Man and as he would not for a world wrong God of his due no more to gain the world will he wrong man of his due And no such a comfort and cordial in times of troubles and afflictions as a good Conscience It is that which the Preacher saith of Money Eccles 10. 19. Money answereth all things What ever it is that a man desireth if it be to be got Money will procure it for him Money is the Monarch of the world and therein bears most Mastery Of Antipater it is said He was a well moneyed man and therefore a very mighty man We may truly say the same of a good conscience A good Conscience answereth all things What winds can arise to trouble a Christian which a good conscience cannot alay A good conscience will turn the waters of Marah into Wine I wonder not that St. Paul could sing when he was in prison and had his feet in the Stocks Act. 16. 24 25 v. When he was one that could truly say it I have lived in all good conscience to this day Act. 23. 1. Premat Corpus fremat Diabolus turbat Mundus ille semper securus Let Men the World and the Divels do their worst they can never hurt him that hath a good Conscience Though a Christian meet with a storm abroad yet a good conscience makes a calm within It makes a Christian like Noah medijs tranquillus in undis quiet in the middest of greatest cumbustions It will bear out a Christian against the King of terrors it will help a Christian to look Death in the face with boldness I have read of one who a little before his departure out of the world spake these words My friends I now find it true indeed he that leaveth all to follow Christ shall have in this world Centuplum a hundred fold I have I have I have that Centuplum peace of Conscience with me at parting A man of a good conscience in all things willing to live honestly as the Apostle St. Paul says of himself Heb. 13. 18. v. We trust we have a good conscience in all things willing to live honestly Such a one he liveth and dyeth in peace Peter in the prison sleeps sweetly though laden with chains and for ought he knew to dye the next day A good conscience is a continual feast it hath the sweetest relish but most of all does the sweet relish of a good conscience refresh a dying Christian It was Hezekiah his great comfort in his sickness and apprehentions of death 2 King 20. 3. v. I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight A good Conscience will stand us in stead at the day of Judgment when the whole world shall be burnt before us when the day of God's wrath against wicked and impenitent sinners shall be come A good conscience will make a man hold up his head in Judgment when a world of wicked ones shall be confounded How should what hath been said cause us to labor for these Eternal good things viz. Grace God who is the God of all Grace Jesus Christ who is the author and giver of Grace the blessed spirit of God that is the spirit of grace and a good Conscience that is the Consequent of Grace since hereby we are made good here being made good here we may be assure to be happy hereafter One being asked whether he would rather be Socrates or Craesus the one an industrious and laborious Philosopher the other a man flowing in all abundance answered That for this life he would be Craesus but for the life to come Socrates thereby shewing that in this life rich men are accounted happy men but hereafter none but good men will be found to be the happy men none but they who are made good here shall be happy hereafter 2. I have done with the first of the two particulars propounded to shew that Eternal good things are the best of good things viz. Because only Eternal good things make those who injoy them good The second follows because only Eternal good things will do
that dreadful sentence of Damnation Matth. 25. 41. v. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels At the hearing whereof no tongue can tell nor heart can conceive what rage of guilty consciences what furious despair what horror of mind what distractions and fears will seize upon such men what gnashing of teeth what wailing and wringing of hands will be then Then both small and great shall stand before God Rev. 20. 12. v. But the distinction then will be good and bad not small and great for then all Civil differences will vanish and Moral only take place The differences of high and low rich and poor small and great are only calculated for this present life and cannot out-live time The grave and the Judgment Seat put no difference between Monarchs and Vassals and there will be no Crowns worn that day but Crowns of Righteousness no Robes in fashion then but those that have been washed in the blood of Christ That which Pelicane a German Divine said upon his Death-bed concerning his Learning may be said of all wordly greatness riches honor and pomp here however doted upon When I appear before God says he I shall not appear as a Doctor but as an ordinary Christian None shall appear then as Lords and Ladies as persons of so many hundreds or so many thousands by the year but as ordinary men and women Titles of honor and great Revenues will stand them in no stead where such Eternal good things as are before mentioned shall be found wanting Then they that have been high and mighty Emperors as well as the poorest Out-casts the talest Caeders and stoutest Oaks as well as the lowest Shrubbs naked of these things will be rejected then Majesty that never had any thing more then worldly Greatness shall lye and lick the dust of the feet of Christ the Sword men and Emperors the Alexanders and Caesars who once made Nations to tremble shall themselves tremble before Christ when they shall be examined not what Temporal good things they contended for but what Eternal good things they gained not what worldly Kingdoms and Territories they conquered but whether they first sought the Kingdom of God and his righteousnâ—sâ— Then the great Judg of the World will nâ—â— inquire how honorable any have been amongst mâ—n â—ut how they have honored him who caused them to be so much honored Then it will not be regarded how many caps and knees any haâ—e had in the world from Inferiors but how oft and how zealously they have humbled their souls and bowed the knees of their hearts in praying unto God for his mercies wanting and in praisiâ—g him for his mercies received Then no man will be respected for the riches which they have had in the world but for what spiritual riches of sanctifying grace they have had The Judg of the whole World will not regard how rich men have been in Lands but in holyness of life not for what they have had laid up in their Chests but in their Consciences neither shall those who here hunted after worldly gain be respected because they seized on their prey But Pro. 21. 21. v. he that hath followed after righteousness and mercy shall find life righteousness and glory Temporal things now many times procure men to be set at the upper end of the World but at this day which is coming all mankind shall be summoned naked without any respect to what they either have been or have had in this world when the Crowns of Kings when the Robes of Princes when the Gallants bravery shall be laid aside and all men shall be reduced to an equal plea and without respect of persons shall be doomed according to their works 2 Cor. 5. 10. v. For we must all appear before the Judgment Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad No hopes of bribing of the Judg he will not be byassed by favor nor acquit any who is in truth saulty or inwardly unsound Alas many have here passed for good men and none but good men will there find favor that there will find the Hypocrisie of their hearts discovered and themselves condemned It is written as the cause of Bruno his more strickt religious course That a Doctor of great note for Learning and Godliness being dead and being brought to the Church to be buried whilst they were reading the Office for the burial of the Dead and came to those words Responde mihi the Corps arose in the Bier and with a terrible voice cryed out Justo Dei Judicio accusatus sum I am accused at the just Judgment of God at which voice the people ran all out of the Church afrighted On the morrow when they came again to perform the Obsequies at the same words as before the corps arose again and cryed with an hideous voice Justo Dei Judicio judicatus sum I am judged at the righteous Judgment of God whereupon tâ—e people ran away again amazed The third day almost all the City came together and when they came to the same words as before the Corps rose again and cryed with a more doleful voice than before Justo Dei judicio condemnatus sum I am condemned at the just Judgment of God The consideration whereof that a man reputed so upright should yet by his own confession be damned caused Bruno and the rest of his companions to enter into the strickt order of the Carthusians If men that have passed for good men here but were not good shall be accused judged and condemned then what shall become of those who had not so much as the outward face of goodness of men that all their life long neglected even the externals of Religion and only gave themselves to look after the present world however they may for many years together flourish in the pomp and splendor of an outward Estate yet then their faces will gather blackness finding themselves to become the scorn of God Angels and Saints The sins of men whereby they have all their lives provoked God will lye down with them in the grave follow them into another meet them at Christ's Barr to further their Damnation but their riches will neither lye down with them in the grave follow them into another world nor meet them at Christ's Barr to do them any good or stand them in any stead to further their Salvation 5. Temporâ—d good things will do those who injoy them no good in Hell under the everlasting torments there when for want of having gained Eternal good things they suffer the vengeance of Eternal fire Can the greatest Possessors of the world carry any thing thereof with them into Hell to bribe the Flames or corrupt their Tormentor Or will a whole world yea will Ten thousand worlds comfort them through a miserable Eternity What comfort will it be in Hell to remember that they
compareth the deceitfulness of Riches and cares of the world to thornes which prick not the flesh only but pierce through the mind and heart and wound the souls and conscience with manifold hurts and smart-pain Our Saviour and St. Paul confirm the verdict of Solomon to shew the vexation of spirits that attends all Temporal good things As Bees have honey and wax but they have a sting with all so verily have most of earthly and Temporal things they have honey in them to intice and wax to inflame but with all too oftentimes deadly stings wherewith they sting the possessors of them and therefore Solomon unto vanity adds vexation of mind If ever there were any man fit and able in respect of his wealth to try of industry to search and of wisdom to judg of the things of this life it was King Solomon and yet Solomon when he had imployed his wealth wisdom and industry in this diligent scrutiny and distilled forth even the purest spirits of these Terrestrial bodies he found amongst them vanity but that is not all vexation of spirit When Hezekiah had defaced the Serpent which had defaced God s glory he called it in contempt Nehushtan It is a piece of Brass that so it might be vile in the eyes of those who did adore it for by this name he gave the people to understand that there was no Deity in it and therefore no worship to be done to it no sacrifice or Incense to be offered unto it in a word that it was not what they took it to be neither did it deserve to have such an high esteem as they had of it For it was but a piece of brass and no more and a piece of brass was no such thing as to be worshiped and adored In like manner so does Solomon call all sublunary and Temporal good things Vanity and vexation of spirit thereby to undervalue them in the eyes of those that over valued them thereby to debase and villiâ—y them and to shew others what he after tryal made had found to be in them no contentation but rather vexation Who would not think Kings and Princes to be the only happy ones They are to make their lives happy and full of Felicity if it may be had most liberally provided for they have stately Palaces costly Ornaments honorable Services delicate Meats variety of Pleasures they have all Honors Dignities and Rule at their dispose they are able to raise at their pleasure the meanest Man to an high place and with a frown to disgrace the mightiest and what ever precious Rarities choice and desirable things their eyes which are the principal Seates of desire or lusting can desire are not kept from them unto which we may add their ample and Royal Revenues rich Exchequers great tributes out of their Kingdoms and Provinces And yet even their Raign and Rule is but a Noble Servitude as Antigonus said to his Son so many are the calamities depending upon Regal Crowns and miseries that do compass Scepters and States of Princes besides the dayly trouble in Government in Domestick and forreign Affairs what secret censures murmurings and dispraises do they undergo what continual fears do they lye under In their Palaces they are afraid lest Servants in the day-time do poyson them or in the night-time murther them In their Kingdoms least their Guards betray them least their Nobles forsake them and least the rude and common People incouraged by discontented great ones Rebell against them From abroad also their fears are increased somtimes least their Allies desert them and least their Enemies invade them And after a whole life of Dangers and Fears how often are they but even ill rewarded by those they have defended and protected nay by some they have favored enriched and advanced Somtimes they have been at last hissed at and chased from their Thrones with Shame and Confusion Have mean ones been derided so have Princes Have mean ones been restrained so have Princes Have mean ones been imprisoned so have Princes Have mean ones been banished so have Princes Have mean ones been murthered so have Princes Not only is their whole life a life of Fears and Dangers as Dionysius told Damocles but their deaths have been both â—gnomius and barbarous Demosthenes after he had been a just and faithful Governor of the Common-wealth of Athens was in â—he end without cause unjustly banished So was Aâ—istides of whom it used to be said A man might as â—oon turn the Sun in her course as turn Aristides from doing Justice These Temporal good things are like to those waâ—ers of Babylon where the Jews sate down and wept Psal 137. 1. v. By the river 〈…〉 Babylon there we â—ate down yea we wept like unto which waters â—re these Temporal good things not only for their â—wift passing away and never returning but for the â—oubles that attend them they being to the possessors thereof no little cause of vexation of Spirit of weeping and small sorrow The whole world as one calls it is but a Sea of glass for its vanity and mingled with fire for its vexation Rev. 15. 2. v. And the things of the world like so many sweet Bryars or like the Rose which is a fragrant flower but yet it hath its pricks and to one Rose in the Worlds-garden we meet with a thousand thornes Let men set what esteem they will upon them yet are they not pure Wine but mixed and have in them more dreggs than spirits they are like the River Plutarch speaks of where the waters in the morning run sweet but in the Evening run bitter Like the profitable Bee which though it affords the owner Honey yet again many times stings him and for one Ounce of Honey the World affords we meet with a Tunn of Gall. It fares with many men in this respect as it did with Lot Gen. 13. 10 11. v. When he beheld all the plain of Jordan to be well watered and that it was like the Garden of God he chose all the Countrey and departed from Abraham But many sad dangers and many dayly vexations did this unwise choice of his cast him into and bring upon him In like manner the injoyment of these things oft expose to dangers Multos sua felicitas stravit Many men their lives had been longer if their riches had been less that which they counted their happyness made them miserable Consolationes factae sunt desolationes as one says the same things that have somtimes made their lives comfortable at another time have occasioned them afterwards to be miserable Pro. 1. 19. chap. that they have been weary of their injoyments and weary of their very lives But we never did nor ever will hear of any weary of Grace weary of the love of God weary of Heaven and Eternal glory Can any think that the Saints in Heaven are weary of their being in heaven or that they are weary of the presence of God there Vident semper videre
account themselves happy in these Earthly enjoyments The fourth particulor propounded was to make Application of all and here I shall speak but to three Uses Vse 1. By way of Lamentation and that over two sorts of men 1. Over those that instead of labouring foâ— these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provisioâ— for the flesh without the least thought upon Eternity that follows 2. Over those whose minds and hearts are oâ—ly set upon Earthly things and whose affections are faâ—â— nailed to the Earth making all the motions of their Souls to wait upon their Earthly designs and that so fixedly as if they had resolved upon no other Heaven then wealth Vse 2. By way of reprehension to reprove those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life Vse 3. By way of Exhortation to exhort every one to labour after Eternal good things CHAP. VIII Vse 1. BY way of Lamentation over those two sorts of men named whom when I consider how much they prefer momentany pleasures before Eternal joyes Earthly trash before everlasting riches and what little care they do express to have of their Souls of Heaven of being in Covenant with God of having an interest in Christ of gaining the Holy Spirit of Grace thereby to be brought out of that undone estate and condition they are naturally in I see cause to be Afflicted and mourn and weep to let laughter be turned to mourning and joy to heaviness Jam. 4. 9. v. as often as I think of their present sinfulness and their future Eternal miserableness When Jeremiah foresaw the heavy wast and destruction that should befal Moab Jer. 48. at what time the spoyler should come upon every City and no City should escape but the Cities thereof should be desolate without any to dwell therein and Moab should be a derision and dismaying to all them about him there should be no more praise of Moab but a continual weeping should go up the little ones of Moab should cause a cry to be made and the chosen young men thereof go down to the slaughter all joy and gladness should be taken from the plentiful field at the 17. v. the Prophet calls upon all those who are about Moab to bemoan Moab and at the 20. saith he Howl and cry tell ye it in Arnon that Moab is spoyled But how is the Prophet himself affected therewith see v. 31. Therefore I will howl for Moab and will cry out for all Moab mine heart shall mourn for the men of Kir-heres But all that was threatned here to befal Moab was only a Temporal Judgment but when we consider what the neglect of Eternal good things will bring upon these men I could even wish with the same Prophet Jer. 9. 1. v. Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for them 1. By way of Lamentation over those that instead of labouring for these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provision for the flesh without the least thought of â—ternity that follows There are many indeed that have nothing to do no callings wherein â—o imploy themselves no business to spend their time about but let me make bold to tell them especially the Gallants of our dayes Thaâ— they have Souls to save and that they have an Heaven to labour for and Eternal good things to make sure of and if they have any hopes to save their Soul to gain Heaven and make sure of those Eternal good things we have spoken of they have work enough every day to do They that say they have nothing to do ought to imploy themselves the more in reading meditating watching over themselves resisting sin with other acts of piety lest otherwise their time which they must afterwards account for pass away without any profit or fruit Every day is precious time and pity it is any one day should be spent in Idleness or evil imployments The Heathen Cicero hath taught us thus much saying Non generati a natura sumus uâ— ad ludum jocum facti esse videamur sed ad severitatem potius ad quaedam studia graviora atquâ— majora Ludo enim joco uti illis quidem licet seâ— sicut somno quietibus caeteris tum cum gravibuâ— seriisque rebus satisfecerimus We are not bred oâ— nature as to spend our time in playing and sporting but in severity and great weighty studies and that we should use sporting and jesting as we do sleep and other recreations only at such times when we have dispatched our weighty businesses Every thing almost in Nature is in motion and performing a kind of labour There is a continual change of day and night The Heavens are incessantly carried about with a daily motion The Sun stands not still but runs its ten or twelve millions of leagues every day The Sea no day ceaseth from its ebbings and flowings But our Age hath produced a generation of men who do afâ—er a most straâ—ge manner spend their whoâ—e time in Idleness Men that seldom know of what colour the dawning of the day is of whom it may be said as â—ully said of Verres the Deputy of Sicily Quod nunquam solem nec orientem nec occidentem viderat That he never saw the Sun rising being in bed after nor setting being in bed before Herein these men imitate that Epicurean Swine who boasted that he had grown old without seeing the Sun either rise or set As â—â—bosheth slept upon his bed at Noon so these men are found to be in â—heir beds at Noon They change the day or a great part of the day into night as oftentimes they change the night into day spending night after night as well as day after day in actions of impiety and prophaness It is said of Theodosias the Emperour that after the variety of worldly employments relating to his civil affairs in the day time he was wont to consecrate the greatest part of the night to the studying of the Scriptures to which end he had a lamp so artificially made that it supplyed it self with Oyl that he might no way be interrupted in dedicating that time to God As he was careful to dedicate some part of the night to God so these are as forward to dedicate it to the Divel As they of Gibeah Judges 19. 25. v. abused the Levites Concubine all night until morning so to the shame of Christianity they abuse and disorder themselves all night and not until morning only
mouth against Heaven and his tongue walketh through the Earth he lets fly on both hands and layes about him like a mad man and so aboundeth in transgression Let a Christian never so much abound in labouring for Eternal good things when he comes to enjoy them he will acknowledge that the abundant mercy of God in bestowing them upon him hath abundantly yea infinitely exceeded all his labour 5. In labouring for Eternal good things labour earnestly We shall see some men at their labour labouring so earnestly for what they desire to gain that they are not nor cannot be quiet until their desires be accomplished Qui diâ—â—s vult fieri cito vult fiâ—ri they that will be â—â—â—h cannot be at quiet until their desires be accomplished they are all upon the spurr all upon the wing after the world they add labour to labour for the getting of the worlds good things they are so inflamed with coveâ—ousness that the Prophet saith they pant after the dust of the earth Amos 2. 7. v. So eager are they in their pursuits as if they were almost out of breath but have no breath to labour after these Eternal good things But beleive it Christians any kind of labour will not serve the turn it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary and labour but that labour St. Paul requireth 1 Cor. 15. last v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardest labour Negotium quod nos caedit quasi vires frangit It were a shame for a Christian to see some labour more earnestly for bubbles thâ—n he for blessedness for trifles thâ—n he for glory for Temporal good things thâ—n he for Eternal good things His labour for these things should be like that whereunto St. Jude exhorts in his Epistle when he would have those that he writeth unto earnestly contenà for the Faith v. 3. the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth cum summâ— studio câ—rtare tâ— contend with all the strength most earnestly Herein he should be like the twelve Tribes of whom St. Paul saith Acts 26. 7. v. That they served God instantly not only sine intermissione without intermission but with a kind of vehemency the word used signifieth to the utmost of their strength And herein do as the Apostles prayed Acts 1. 14. v. They all continued with one accord in Prayer and supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase signifieth not only continuance in regard of time but instancy and importunity and such a perseverance as is kept up with much labour and force When a Christian labours earnestly for these things he may hope his labour will be effectual As when Elias prayed earnestly that it might not rain it rained not on the Earth by the space of three years and six moneths James 5. 17. v. This clause he prayeth earnestly noteth the cause why Elias was heard he prayed with earnestness and faith according to the will of God revealed to him So when a Christian laboureth earnestly and in Faith God will not let his labour be in vain It is great pitty to see some men and observe their uncessant care earnest labour and unwearied industry in riding and toyling and bustling up and down in the world and all this is done that they may be rich in the world but will do nothing to be rich towards God Luke 12. 21. v. and to compass an earthly purchase but take no care for Heavenly excellencies The very reason hereof is because they have no desire of these things and therefore they lay not out that strength and earnestness for Heaven as they do for the world Christ and Grace God and Salvation are offered unto them nay pressed upon them but they put away Salvation from them as a froward child puts away the breast hence God complaineth Psal 81. 11. v. Israel would none of me they preferr vain things that cannot profit before the blood of Christ and the Graces of the spirit Oyl in the â—cruse and Meal in the barrel before the bread of life Mammon before Manna perishing comforts before heavenly things that are lasting like foolish children who preferr their play before their food and trifles before Treasure It were to be wished that there were more who desired these Eternal good things more whose souls and hearts were set upon them as hungry men whose stomachs are set upon their meat such are not only willing to eat their meat â—ut they strongly long after their meat with desire they desire it and think it long until they have it How would they then cry out with the Church to God Isay 26. 9. v. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early and say as David Psal 42. 2. v. My soul thirsteth after God when shall I come and appear before God or as he again sayes Psalm 73. 25. v. Whom have I in Heaven but thee and there is none upon Earth that I desire beside thee Many it is true desire what I have spoken so much of but their desires are not right desires in as much as they labour not for them but are like a man thaâ— would have a Lease but is loath to pay a fine Anâ— like Herod who of long time desired to see Christ but never stirred out of his doors to come where Christ was that he might see him Or as Balaam thaâ— wished well to Heaven but cared not to lead such a life as would bring him to Heaven Carnales noâ— curant quaerere quem tamen desiderant invenireâ— cupientes consequi sed non sequi saith one Carnal men care not to seek after him whom yet they desire to find fain they would have Christ but carâ— not to make after him fain they would be in Heaveâ— but care not to strive to enter into Heaven Multitudes there are who notwithstanding such desireâ— after happiness will certainly be forever miserable most true will they find the words of Solomon Prov 21. 25. v. The desire of the sloathful killeth him foâ— his hands refuse to labour Such a one wisheth weâ— to himself and because he cannot attain desired food he vexeth himself to death but yet will not labouâ— and work for it and so pineth away in his iniquity what is said of the sluggard in respect of the body also true of all those men in respect of their souls who would be happy and desire to enter into the Kingdome of Heaven but such desires will undo them why for their hands refuse to labour for Heaven Men must not think that good things whether temporal spiritual or eternal will drop out of the clouds to them as townes were said to come into Timotheus his toyl while he slept Unless mens desiring of Heaven and Eternal happiness be â—econded with labour whereby to obtain them it is â—othing worth desires if right are ever seconded with â—ndeavours after the thing desired Though St. â—aul saith 2 Cor. 8. 12.
Periander makes a Law against p. 8 Idle no day was Seneca p. 48 Idle to be Nature never brought forth any p. 246. 247 Idly some Affricans do spend their time p. 8 Jehosaphats but few p. 94 Ignatius his esteem of Christ p. 107 Imaginary good things only are all temporal good things p. 293. 294 Imaginary Heaven was made by a King of Perâ—ia p. 296 Inheritance in heaven is an Eternal inheritance p. 179 Interest in Christ will stand a man in stead at the day of judement p. 152 Johannes de temporibus his age p. 300 Joy to be had in Heaven is Eternal joy p. 176 Judgement day will be terrible to those who never had more then Temporal good things p. 132 Judgement day will put no difference between small and great but between good bad p. 133. 135 Judgement day when it comes Eternal good things then do a Christian good and stand him in stead p. 152 Judgement day to whom it will be terrible p. 158 Judgement day thoughts thereof should keep men from sin p. 161 Juno's Statue p. 118 K. KIngdome of Heaven an everlasting Kingdome p. 180 Kingdome of Israel compared to the Moon p. 181 Kings Raign is but a noble servitude p. 193 Knowledge of Heaven Eternal good things does not alwayes put on men to labour for them p. 236 Knowledge of Heaven the want thereof the cause why men labour not for it p. 237 Knowledge conjectural about heavenly things is to be preferred before certain knowledge aboâ—t earthly things p. 270 L. LAbour required of every Christian p. 4. 5. 7 Labour required of Adam in Paradise whilst innocent p. 7 Labour we must especially chiefly for Eternal good things p. 11. 12. 261. 265. 269 Labour we must for Eternal good things or else they will never be enjoyed p. 56 Labour for Temporal good things is with God's good granted p. 266 Labour for Heaven all will not that do desire Heaven p. 231. 232 Labouring for Eternal good things will bespeak a man to be a wise man p. 272 Lady Jane Grey her answer to Master Ascham p. 294 Lambert Martyr his high esteem of Christ p. 107 Learning a notable saying concerning it by Aeneas-Silvius p. 13 Lepidus an idle person p. 5 Life in Heaven is an Eternal life p. 175 Life of that man is provided for who hath gotten Eternal good things p. 299 Load-stone what man are like unto it p. 219 London about 13000 houses there burnt in the year 1666 p. 166 Longest life nothing to Eternity p. 300 Life Eternal may be said four wayes to be enjoyed in this present life p. 160 Lords Prayer but one Petition in it for Temporal good things and why p. 11 Loyterers a penalty against them p. 5 Luther despiseth great gifts p. 31 Luthers morning piety p. 37 Lyoness her property p. 311 Dysimachus Ioseth his Kingdome for a draught of water p. 72 M. MAn why he was created p. 37 Mandanus an Heathen looked upon death to be a change to a more happy estate p. 147 Manna was food miraculous but not lasting p. 7 Martyrs dyed cheerfully and what comforted them at death p. 75. 152 Mauritius thankful when he heard he should be punished in this world and spared in another though he were to lose Empire Life and all p. 71 Maximian Herculeus leaves his Empire in a rage because he could not root out Christians p. 207 Maevius a noble Centurion of Augustus his resolute answer to Antonius p. 34 Mean men have been highly advanced p. 104 Means used by the antients to keep death in their thoughts p. 145 Meats for the body are of a perishing nature p. 7 Meditation useful after reading or hearing the word p. 21 Melitho how she animated her son p. 349 Money that would never perish only pleased Saint Basil p. 62 Monk a story of such a one p. 331 Mornings to be spent in piety p. 36 Morning piety practised p. 37 Mountains three famous ones in Persia p. 182 Moses his great self denial p. 61 Mursius what he used to write â—pon all his books p. 307 Myrogenes his request p. 305 N. NArcissus fell in Love with himself p. 295 Naturally men do labour for Eternal good things p. 217 Neighbourhood in Heaven good p. 151 Nicostratus a cunning workman how much he admired a curious picture p. 255 Non-communicants reproved p. 26 Night piety required p. 39 Night spent in Prayer by St. Anthony p. 40 Night judgements on wicked men p. 41. 42. 43 Night mercies bestowed upon good men p. 42 Night guard God is to his people p. 43 Night piety practised p. 44. 47 Night how spent by some p. 248 O. OBedience entitles to blessedness p. 84 Opportunity painted with an hairy forehead but bald behind and why p. 321 Opportunity improved Examples of such p. 321. 322 Oracles how given by Proteus p. 27 Ordinances what they are p. 17 Origens choice p. 62 P. PAlestae fields in Greece so called what they were p. 60 Paradise was a most delightful place p. 195. 196. Pareus his opinion of Aristotles Arguments to prove the world to have had no beginning p. 294 Parr his age p. 29 Paul the Apostle especially beloved by the 〈◊〉 ans p. 13 Paulus Aemilius his sacrifices to the gods p. 29 Peace inwardly better then plenty outwardly p. 129 Periander his Law against idle persons p. â—8 Persecution should no way hinder a Christian in his laring for Heaven p. 32 Perseverance required p. 30 Philip the 3 of Spain his saying upon his death-bed p. 129 Philosophy was studied by Aristotle in the morning and Eloquence in the afternoon p. 270 Philpot Martyr how cheerful in the Colehouse p. 44 Pius Quintus saying of himself p. 95 Pleasures in the world compared to Rivers that fall into the Sea p. 213 Poor have the first of the beatitudes belonging to them but amongst the woes the first belongs to the rich p. 92 Poorer in the grave is Alexander then the poorest man in the world p. 131 Popes a ceremony used at the assumption of them p. 307 Prayer should be importunate p. 27. 28. 29 Promises are the surest Pillars to build hopes for Heaven upon p. 240 Promises are a Christians Magna Charta p. 208 Promises of God are all sure p. 208 Prosperous oft-times are the wicked p. 131 Proteus how he gave Oracles p. 27 Proverb one Jewish p. 51 Proverbs two very notable in the prejudice of rich men p. 92 Psalliam and Euchitae but Hereticks though they spent all their time in Prayer p. 27 Pythias piued to death p. 170 R. RAce thereunto Christianity compared p. 50 Real and not imaginary things are all Eternal good things p. 293 Repent none ever will that they laboured for Eternal good things p. 211 Reproof to thâ—se who preferr temporal good things before Eternal good things p. 255 Resolution required in a Christian p. 33. 34. 35 Rich to be what unlawful means some men do use p. 251 Rich that