their re-entrance into the Garden of Eden set the l Gen. 3.24 Cherubims and the blade of a Sword shaken to keepe the way of the Tree of Life our Sauiour at the last day shall be the annoynted Cherub to guard the gates of new Hierusalem his fiery sword shal be this Sentence m Matth. 25.41 Depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angels These words are n Dan. 7.10 that fierie streame issuing out of the throne of God by the violent current whereof the Wicked like the Swine of the Gergesens shall be carried headlong into the Lake that burneth with fire and brimstone o Dan. 5. Three words Mene Tekel and Vpharsin written vpon the plaster of the wall in Belshazzers Palace foretold the ruine of himselfe and his whole Monarchie but here in this Scripture one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without supplies the place of these three the interpretation of Mene is God hath numbred thy Kingdome finished it of Tekel Thou art waighed in the ballance and art found too light and of Vpharsin Thy Kingdome is diuided and giuen to the Medes and Persians All these significations are included in this one word Without First Without shall be dogges that is the Kingdom of the Wicked shal then be at an end for the years of their raigne is expired when Christ comes to iudgement Secondly Without shall be dogges that is God will exercise vpon them iudgement in measure and iustice in waight Thirdly Without shall be dogges that is They shall not onely be depriued of all earthly pleasures but also bee diuided and separated from the sight of Gods glorious Maiestie and from the fellowship of Saints and Angels To be without Heauen is to be within Hell Hell then is the place appointed for the imprisonment of Dogges but is there such a reall place Many heads haue hammered many conceits p Psal 14.1 The foole hath said in his heart there is no God the q Matth. 22.23 Sadduces held there were no Angels and denied the Resurrection of the dead the Day of Doome there haue bin some Opinionists which haue affirmed Hel to be nothing else but a bare Separation from Gods presence and the Sting or gnawing Worme of a Guilty Conscience We must confesse indeed that these are very dreadfull torments wherewith the Wicked euen in this life are grieuously opprest as may appeare in Caine and Iudas both which before their death were in this Hell but yet all Hell is not contained herein for these two are but branches of the Tree of Death That there is such a reall place may be prooued both by Scripture Testimonie of the Fathers and pregnant reason First for Scripture the Psalmist thus speaketh of ignorant and foolish worldlings which thinke that their houses and habitations shall continue for euer and call their Lands by their owne names t Psal 49.15 Vt ones lischeol deponuntur mors illos pascit c. Like sheepe they lie in hell Death deuoureth them Also it is written of s Num. 16.33 Corah Dathan and Abiram that they went downe quicke Scheâ—lah ad infernum to Hell These words prooue that Hell is not onely a certaine place but also demonstrate where it is namely below in the Bowels of the earth But to these places it is answered that Scheol signities the Graue I know it doth for the word beares three significations sometimes by it is meant the Sepulcher and so is it vsed by the Patriarch Iacob saying t Gen. 37.35 Surely I will goe downe Scheolah into the graue vnto my sonne mourning sometimes metaphorically it is put for the aduersitses and afflictions of this life so the Prophetical King Dauid applies it saying u 2. Sam. 22.6 Cheble scheol sebabuns The Sorrowes or Snares of hell compassed me about and ouertooke me Sometimes it signifies Eternall destruction and the real and certain place of the Damned and so it is to bee vnderstood in those Texts of Scripture aboue named For if by Scheol wherein the vngodly like Sheepe shall be deuoured by death the Graue should onely bee vnderstood then should there be no difference betwixt the Righteous and the Wicked for Death the Graue are common to them both neither should the Psalmist speake of any extraordinarie punishment in saying They shall lie in the graue But if we obserue the Text seriously we shal find that Dauid doth most directly point to Hell as may appeare out of the words following x Psal 49.13 But God shall deliuer my soule from the power of Scheol or hell for he will receiue me The same signification that Scheol hath in these words it hath in the words going before but here of necessitie is meant the Place appointed for Cast-awaies wherein both body and soule shall bee tormented Therefore in the former speech Vt oues lischeol deponuntur mors illos depascis Like sheepe they lie in hell death deuoureth them The spirit of God doth plainly describe hell to be a reall place and the Receptacle of Reprobates Also whereas it is said that they which perished in the gaine-saying of Corah went downe quicke into hell Here-out we may gather not onely that there is such a certaine place but also that it is below euen in the nethermost parts of the earth This is confirmed by the authoritie of Epiphanius Hierom and others all which Epiphan in Anchorato Hiero. in 4. cap. ep ad Eph. Pagninus in gen 37. in that Text of Scripture by Scheol vnderstand Hell I might alleadge diuers other testimonies out of the Scriptures as that in Deuteronomie y Deut. 32.22 Fire is kindled in my wrath and shall burne vnto the bottome of hell Also the Wise-man saith z Prou. 15.24 The way of life is on high to the prudent to auoid from hell beneath and in another place a Prou. 9.18 but he knoweth not that the dead are there and that her guests are baamake scheol in the depth of hell All which places most euidently prooue that there is such a Lake such a Dungeon and such a bottomlesse Pit But let vs descend to the Fathers prophane Writers and Reason though these to the Scriptures are but like Zilpha and Billa to Rachel and Leah hand-maides or seruants First Cyprian saies it is a hollow vault in the earth full of smoake and darknesse Tertullian calles hell a Treasurie of hidden fire in the bowels of the earth to Theophilact it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke region vnder the earth and of the same mind is Saint Hierom and Saint Augustine Aug. ep 57. ad Darda and with them the prophane Writers consent Hesiod Homer and diuers others amongst whom this is an article of their beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As farre as heauen is aboue the earth so farre is hell beneath But leauing them let vs come to Reason Who will denie that a
Body can be but in a place Seeing then that the Resurrection shall be both of Body and Soule as well for the Reprobate as the Elect and that the one sort of them must enter into a b Matth. 25.34 Kingdome prepared for them from the foundations of the world and the other c Matth. 25.41 into eternall fire which is prepared for the Deuill and his angels must not both the Sheepe and the Goates be in two distinct seuerall and reall places it cannot be gaine-said but what places be these Some thinke that the Fruition and the Want of Gods presence and Glorie is that Kingdom and this Fire if it were so why should there be any generall Iudgement for in this Life the Elect enjoy Gods gracious aspect which is Heauen vpon Earth and the Reprobates are depriued of it which is a kinde of Hell This I confesse is a heauen and a hell for the Soule but take away that Place which is called Coelum Coelorum the heauuen of heauens and that Dungeon which is named Tenebrae exteriores vtter Darknesse and how shall the bodies of the Righteous d Dan. 12.3 shine as the brightnesse of the Firmament and the bodies of the wicked rise againe to perpetuall shame and contempt My conclusion then is this As God hath ordained some to be Vessels of honour some of dishonour so hath hee prepared two seuerall places for them heauen and hell the one aboue the other beneath betwixt which there is a e Luke 16.26 great gulfe so that they which would goe from heauen to hell cannot neyther can they come from hell to heauen That there shall be a Corporall Ascension and Descension into two distinct places Eliah and Corah are two figures f 2 Reg. 2.11 Eliah went vp by a whirle-wind into heauen carried in a fiery Chariot drawne by horses of fire and g Num. 16.33 Corah and his companie went aliue into hell neyther of these dyed but were changed h 1 Cor. 15.52 as the liuing shall be at the last day in a moment and in the twinckling of an eye and their bodies being corruptible did put on Incorruption sharing betwixt them Life and Death eternall both in body and Soule and all this was done to teach vs what shal become of our soules and bodyes at the generall resurrection and to informe vs that as there is a Place aboue Heauen for the Elect so there is a Place beneath hell for the Reprobates Here shall Dogges endure paines most bitter and eternall namely a fire vnquenchable and a worme that shall neuer cease gnawing of this Fire the Body shall be the Fewell and to this Worme the Soule shall be food Seeing then that there shall be a Separation a within and a without and that there is a heauen and a hell Ioy eternall and Torment euerlasting O let vs continually meditate vpon this Lake burning with fire and brimstone the thought whereof if all sparkes of grace be not quencht in our hearts will be like a Bridle to curbe vs and keepe vs from sinning Our Sauiour to disswade vs from back-sliding bids vs Remember Lots wife the Wise-man saith Remember thine end and thou shalt neuer doe amisse and so say I Remember Hell this Memento is like a Iewell made of Iacinthes to which the Lapidaries attribute three excellent effects namely to preserue a man from lightning from the Pestilence and to procure sleepe such like is the Remembrance of hell in that it is an Antidote against the poyson of sinne it saues the soule from that furnace of fire where there is nothing but weeping and gnashing of teeth and preserues it from those vnspeakeable plagues and torments which God hath prepared for the Diuell and his Angels lastly because hee that euer thinkes of Hell will be afraid to commit sinne this Memento doth disburden the Conscience of all internall horrour and Anguish which like Saules euill Spirit doe euer haunt the guiltie minde and consequently procureth spirituall peace and Rest to the Soule This Peace hee giue vs who is the Prince of Peace Christ Iesus the righteous to whom with the Father and the holy Spirit be all honour prayse power glory and dominion both now and euer Amen FINIS ERRATA For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Arians read Acrians For Mâ—cedâ—nius read Macedenious For Seliâ—â—â— read Silenâ—e
he iustifies and whom he iustifies them will he also glorifie Of these Waters whosoeuer drinkes shall neuer thirst againe for they shall be in him a Well springing vp into euerlasting life This Garden is the place whither Christ comes to prepare his Banquet and a Banquet he prouides very delicious for it is Mirrhe and Spice the hony-combe and the hony Wine and Milke I gathered my Mirrhe with my Spice c. These words may beare a double sense First Mirrhe is a gumme very bitter but Spice is sweet by Mirrhe therefore may be vnderstood the Law by Spice the Gospell for the Law is bitter it shewes vs our sinnes the Gospell is sweet for it applies a remedie the Law is a Rod of iron called by s Zach. 11.7 Zacharie Bandes the Gospell is like Aarons Rod bearing fresh Almonds named by the same Prophet Beautie the Law is a t Numb 17. Deut. 18.16 flaming fire that consumes the Gospel the Cooling water of the Rocke which comforts the Law is the sauour of death the Gospel of life u Amb. in 11. ad Rom. Nam data est Lex saith Ambrose vt humanum genus terrore manifestatae legis froenaretur The Law was giuen that mankinde might be terrified with the manifestation thereof But of the contrary part x Amb. in 3. ad Rom. Euangelium gaudium operatur the Gospel worketh Ioy. Our Sauiour therefore making his marriage feast gathers Mirrhe and Spice the one Bitter the other Sweet and mixeth them together for if hee had giuen his Guests Mirrhe onely to eate they would haue cried out like the children of the Prophets y 2. Reg. 4.40 Mors in olla Death is in the Pot because the z 2. Cor. 3.6 Law is a killing letter and causeth death and if he had set before them Spice alone then might they haue thought that the Law was wholly abrogate no he came not to destroy but to fulfill the Law therefore he gathers Mirrhe and Spice together qualifying the bitternesse of the Law with the sweetnesse of the Gospel Secondly by Mirrhe and Spice I rather thinke that the Spirit of God meanes the preaching of the Gospell a 2. Cor. 2.16 Which is the sauour of life vnto life and of death vnto death and therefore it is both Bitter and Sweet first it is sweet for it is the b Luc. 24.46 preaching of repentance and forgiuenesse of sinnes in the name of Christ and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke which word amongst prophane writers signifies ioyfull newes So Aristophanes vseth it saying c Aristoph in equit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue tolde them good tidings and can any thing be sweeter to the soule of man then the Gladsome Report of eternall life reuealed in the Gospel Secondly it is Bitter but yet this Bitternesse is not properly in the Gospel but is caused by the wilfull contempt and disobedience of the hearers by whose peruerse nature the sweetnesse thereof is turned to bitternesse to the faithfull beleeuers the Gospel bringeth comfort and peace if it doe not so to others the fault is in themselues Againe the Gospel is both Sweet and Bitter Sweet in it selfe but very Bitter in the Profession this wee may gather by the d Reuel 10.10 little booke that Iohn ate giuen him by the Angel which in his mouth was sweet as honie but in his belly as bitter as Wormewood This Booke is the Gospell which in the mouth of a good Minister is wondrous sweet and comfortable but in his belly extreame bitter because the true Preachers of the word e 1. Tim. 3.12 and all that liue godly in Christ Iesus doe euer suffer persecution they in this world haue the same entertainment that their Maister Christ had amongst the Iewes Gall Vinegar and a Whip but of the contrarie part in the Carnal-Gospellers mouth this Booke is euer bitter but yet sweet in his belly for it is death to him to preach the word in season and out of season Oh no he hates a Pulpit as much as the f 1. Sam. 5.5 Priests of Dagon doe the Threshold vpon which their God broke his necke to him it is paine to speake for like Demosthenes when he was bribed to hold his peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is troubled with a Siluer-angina which stops his mouth and makes him dumbe but in his belly it is sweet for the profession of the Gospel enriches promotes and preferres him and thereby he growes as fat as a Bull of Basan but marke his end as Iudas said vnto the high Priests seruants concerning Christ Whom I kisse take him that is he So saies the world to the Diuel Whom I kisse lay hands on him he is thine owne Secondly saith Christ I ate my hony-combe with my honie Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs. The sinne of Adam and Eue in Paradise made the breach betwixt God and mankinde the death of Christ made the attonement and reconciliation so saith the Apostle g Rom. 5.10 When we were enemies we were reconciled to God by the death of his Sonne As then Sampson in his Riddle said vnto his Companions h Iudg. 14.14 Out of the eater came meate and out of the strong one came sweetnesse Which was meant of a dead Lyon in whose belly Bees had hiued and made honie so I may say of Christ for he was a i Reu. 5.5 Lyon of the Tribe of Iudah and from him being crucified for our sinnes and slaine for our redemption we receiue our hony and our hony-combe that is to say Peace with God the Father Christ therefore is called the k Esay 9.6 Prince of Peace at whose birth a Quire of Angels sung this Dittie l Luc. 2.14 Glory be to God in the high heauens and peace in earth and towards men good will Be the Sea neuer so rough and turbulent yet when the Halcion hatcheth it is euer calme whereupon ariseth this Prouerbe Halcedonia sunt circa forum All is well all things are quiet So when they Virgin Mary brought forth the Sauiour of the world the forehead of God all rugged with anger for the sinne of Adam grew smooth and amiable m Coloss 1.20 For it pleased the Father that in him should all fulnesse dwell and by him to reconcile all things to himselfe and set at peace through the blood of his crosse both the things in earth and the things in heauen But here it is said I ate my hony-combe with my hony honie is sweet and good I confesse and the Spirit of God vseth It and Oyle for the two emblems of Peace and Plentie as we may read in the song of Moses saying n Deut. 32.13 He caried him vp to the high places of the earth that he might eate the fruites of the fields and he caused him to sucke honie out of the stone and
shal waxe cold And out of the first Epistle to the Corinthians i 1. Cor. 9.27 I do chastice my body lest when I haue preached to others I shuld be a Reprobate In making answer to these obiections let vs but obserue the true meaning of these words Righteousnesse Faith Loue and Reprobate and then this Gordian knot wil with ease be loosed First wheras the Prophet Ezechiel speaketh of the fall of a righteous man you must note that he meaneth such righteous persons as to the worlds eye rather seeme so to be then be so indeed thus S. Luke teacheth vs to expound it who where as other Euangelists write thus From him that hath not shall be taken away euen that which he hath hee saith k Luke 8.18 that which hee seemed to haue God taketh away his grace from him that hath it not but onely seemeth to haue it and giueth still to him that hath he then that is hypocritically righteous wee grant may fall away finally but he that is truely righteous and a Pillar in the Temple of God shall goe no more out Secondly Faith is either Viua or Mortua A liuely or a dead faith of the dead faith there may be made a shipwracke it was Iudas his case such a faith is a reed shaken with euery blast of winde it is a combustible substance like Timber hay and stubble the least flame of any fire will burne it but the Liuely faith which is euer accompained with a good Conscience like the Ship in which our Sauiour slept may be tost and shaken with wind and waues but neuer cast away neuer swallowed vp in any gulfe for it is a house built vpon the rocke no tempestuous gust can ouer-turne it It is a well of liuing water springing vp to euerlasting life he that drinkes of it shall neuer thirst againe l Ioh. 5.24 For hee that beleeueth is already passed from death to life he is made a Pillar in the house of God and shall no more goe out Thirdly as there is a dead faith so there is a Counterfait Loue the one being the roote the other the branch therefore where there is such a faith charitie there must needs waxe cold m Cant. 8.7 but true Loue by much water cannot be quenched neither can the floods drowne it n 1 Cor. 13.8 It doth neuer fall away o Caus 33. dist 2. cap. 8. In quocunque fuerit haec charitas radix illi erit arescere non potest in whom soeuer this charitie is it shall be a roote vnto him hee cannot wither but euer flourish like a greene Oliue tree in the court of Gods Temple neuer to be transplanted neuer to goe out any more Fourthly this word Reprobate vsually in the Scriptures signifieth such a one as is p Iud. vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before of old ordained to condeÌ„nation reiected or reproued of God But sometimes it is taken in another sence and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is it reproued q 1. Cor. 9.27 or reprobate to men and so doth S. Paul vse it when hee saith I chastice my body lest when I haue preached to others I should be a Reprobate In this speech the Apostle doth not feare lest God should cast him away or finally reiect him for he professeth the contrary saying r Rom. 8.38.39 for I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. But his meaning is this lest if hee preached one thing and practised an other hee might be reproued and reproached of men No s Aug. de cor grat cap. 7. he that is Elect and whose faith worketh by loue either neuer falleth at all or if he doe hee is reuiued and raised vp againe before this life be ended for hee that is a Pillar in the Temple of God shall goe no more out Him that ouercommeth will I make a Pillar c. Vpon this Pillar Christ promiseth to write three Names The Name of God the Name of new Ierusalem and his owne new Name And I will write vpon him the Name of my God t Pro. 22.1 A good name saith Salomon is to be chosen aboue great riches it is better then a good oyntment it fatteth the bones What honor was it for Moses to be called Gods Seruant and for Dauid to be adorned with this Title a man after Gods owne heart Publius Scipio did reckon his name Africanus amongst his greatest glories And Paulus Aemelius thought himselfe well satisfied for his paines and seruice in the wars because the Romanes gaue him the name of Macedonius u Catal. glor mâ—nd part 11. consid 23. Honor decus est habere pulchruÌ„ nomen saith Cassanaeus it an honour and glory to haue a faire name and therefore Socrates wished that parents would giue their 〈◊〉 significant and wel-sounding names Such a name 〈◊〉 our Sauiour promise to write vpon them that perâ—â—â—â—e in goodnesse saying I will write vpon him the name of 〈◊〉 God God hath diuers names in the Scripture some being deriued from his substance other from his properties as he is a Being of himselfe and an aeternall Essence hee is called Iehoua of Haia to Be as he is mightie El as holy Cadoseh as all-sufficient Schaddai but his principall name is Iehoua a name of such holinesse that the Chaldaeans as Reuchlinus saith to auoid prophanation would not write it but expressed it in their Bookes by certaine prickes and the Iewes blinded with a superstitious conceit in stead thereof vsed Tetragrammaton Adonai and Elohim this name so holy shall be grauen vpon them that be pillars in Gods Temple Whereby Christ signifieth that God will be their Iehoua and they shall be his Israel x Apoc. â—1 7 hee will be their God and they shall be his people This name is y Apoc. 7.2 that Seale wherewith the seruants of God are marked in their fore-heads which who so hath no hellish z Apoc. 9.4 Locust can hurt him this name is like the a Exod. 12.13 strokes of blood vpon the postes of the Israelites houses no plague nor destruction shall light vpon them that beare it this name is like vnto the b Ioshua 2.18 Corde of red thread in Rahabs window it preserues them that haue it from the Sword in the day of Vengeance The Letters of his name Iehoua are by the Iewish Rabbins called Literae flatus literae quietis Breathing resting letters Wherby thus much may be collected First as God is a spirit so he is the sole Father and giuer of life he will raise vp the Elect at the last day in incorruption clothing them with immortalitie and bestowing vpon them life aeternall Secondly there is no way to finde Rest but in
God onely hee is like Noahs Arke to the tyred and wearied c Gen. 8.9 Doue hee is that liuing stone vpon which onely d Gen. 28.11 euery elect Iacob must lay his head and sleepe hee is that e Heb. 13.10 Altar vnder which the Saints departed repose themselues resting from their labours f Heb. 4.9 and finding rest for their soules And thus by the writing of the Name of God three things by Christ are promised a heauenly Inheritance a life aeternall and a rest euerlasting And the name of the Citie of my God which is the new Ierusalem which commeth downe out of Heauen from my God c. As it is an honour to haue a good name so it is a glorie to be of a famous Nation or a Citizen of a famous Citie The g Ioh. 4.9 woman of Samaria wondered that Christ being a Iewe by birth would aske drinke of her being a Samaritan for the Iewes medled not with the Samaritans holding them as ignoble in comparison of themselues and wicked people as wee may gather by their blasphemous speech to Christ Say we not well thou art a Samaritan and hast the diuell There is a great difference in the Excellencie of Nations Quaedam gentes saith Iulius Maternus ita a coelo formatae sunt vt propria sint morum vnitate conspicuae Some nations are so framed of heauen that they may be knowne by the proprietie of maners what countrymen they be And this varietie commeth from the diuersitie of Climates Ptolo. 2. Quadripart Liuius Apulei Iul. Maternus and the influence of the starres The Iewes be naturally superstitious the Egyptians learned the Syrians couetous the Sicilians acute the Africans craftie the Scythians cruel the Grecians vnconstant the Italians generous the French-men rash the Spaniards vaine-glorious the h Tit. 1.12 Cretians liers euill beasts slow bellies the Germans and Brittanes valiant These stampes of nature being considered we may conclude that it is farre more honourable for a man to be of one Nation or one Citie then another Our Sauiour Christ then because he would demonstrate the Glory of the Elect saith that he will write vpon them the Name of the Citie of Ierusalem hee will enfranchise and make them free of a famous Citie but wee must not looke for this Ierusalem in Iudaea no for of that Citie not one stone is left vpon another but we must cast our eyes vpwards i Apoc. 21.2 For it comes downe from God out of heauen prepared as a Bride trimmed for her husband The old Ierusalem was a type of the Church Millitant this New Ierusalem is a figure of the Church tryumphant the Old was often besieged and sackt a shaddow of the afflictions of the Elect here vpon earth the New is said to be garnished with twelue seuerall precious stones k Apoc. 21.19.20 the Iasper the Saphire the Chalcedonie the Emerald the Sardonyx the Sardius the Chrysolite the Beril the Topaze the Chrysoprasus the Iacinth and the Amethyst by which are signified the glorious endowments of the Elect in heauen In the number of twelue there be foure Triplicities and this Citie being fouresquare the precious stones like those in l Exod. 28.17 Aarons Breast-plate are set three three in a square by which foure Triplicities foure things may be vnderstood which shall concurre meet together to make the Elect most glorious The first is the Glorification of the body the qualifie and state whereof may fitly be resembled by the three stones of the first Triplicitie namely the Iasper the Saphire and the Chalcedonie First the Iasper is greene and being worne dispelleth all Phantasmes and driueth away euill spirits saith Isodore the healthfull state of our bodies after the resurrection shal paralele this Iasper they shall be like greene Oliue trees neuer withering neuer fading here while wee liue Diseases the Purseuants of death are euer like Sauls euill spirits at our elbowes haunting vs Dauid had the stone for his reines chastened him in the night season Iob his boiles and botches Miriam her leprosie and euen the most righteous haue their infirmities but at the last day our bodies shall be so changed that sicknesse shall exercise no tyranny ouer vs. Secondly the Saphire is hard and blew of the colour of heauen it killes the Spider and driueth away poisonous serpents such like shall our bodies be heauenly and beautifull no deformitie shal come neere to blemish them m Phil. 3.21 for Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subdue al things to himself Thirdly the Chalcedony is so hard that no toole of yron can graue it euen so thogh now Sathan workes vs like waxe and makes vs receiue his marke by tempting and alluring vs to giue our members seruants to vncleannesse yet then our bodies shall be purified we shall tread vpon the Lyon and the Dragon the diuell shall haue no more any power to make our bodies his Synagogue for they shall be the aeternall Temples of the holy Ghost The second thine is the Sanctification of the Soule the condition whereof we shall see in the three stones of the second Triplicitie to wit the Emerauld the Sardonyx the Sardius First the Emerauld is in colour Greene delightsome to looke on and very soueraigne against the falling Sicknesse like vnto this precious stone shall the soules of the Elect be made all glorious within and full of grace being so confirmed in Righteousnesse that whereas now the most iust man hath the falling sicknesse seauen times a day then Sin shall haue no more dominion ouer vs. Secondly the Sardonyx is of three colours it is Niger in imo candidus in medio rubicundus in supremo the lower part of it is blacke the middle white the top of it red so our Soules shall be Nigrae in imo blacke below for they shall contemne the malicious disseignes and stratagems of the diuell and smile in scorne at the destruction of him and his angels They shall be Candidae in mediâ— white in the midst being clothed like the Lillies of the field in long white robes of righteousnesse lastly they shall be in Supremo rubicundae Red aboue that is to say all glorious in regard of the golden crowne of immortalitie Thirdly the Sardius is a red stone and the vertue of it is to driue away timorousnesse and feare this shewes our future boldnesse and confidence here vpon earth wee work our saluation in feare and trembling but hereafter we shall approach boldly vnto the throne of God with Palmes in our hands in signe of victorie hauing washt our long white robes in the blood of the Lambe The third thing is the consummation of Charitie the attributes whereof be three for Charitie must be pure good and true these three are set forth by three stones in the third Triplicitie First the Chrysolite is of
temptations as the t 1. Pet. 5.8 Lyon hee goeth vp and downe roaring and compassing the earth seeking whom hee may deuoure and as the u Apoc. 12.9 And Caesar in Apoc cap. 12. Dragon hee is quicke in sight and is altogether delighted in Blood and slaughter hauing thus by sinne lost his first shape his whole course was afterwards to procure some Associates in his Metamorphosis therefore when God had created Man according to his owne Image in x Ephes 4.24 righteousnes and true holinesse he assailed the first woman Heâ—ah and by her as his instrument the first Man Adam tempting them both and they both consented to eate of the forbidden fruite misled and blinded by this bewitching baite of Ambition y Gen. 3.5 Eritis sicut Dij You shall be as gods knowing good and euil Through this their disloialtie and disobedience that glorious Image wherewith God had deck't man was cancel'd and defaced not onely in themselues but in all their posteritie so saith the Apostle z Rom. 5.12 As by one man sinne entered into the world and by sinne death so death entered vpon all men in that all men haue sinned by Originall sinne then which is Corruption ingendred in our first Conception whereby euery facultie both of bodie and soule is prone and disposed to iniquitie whole Mankind is transformed and changed from good to euill wee haue lost our knowledge our righteousnesse and our immortalitie and draw now nothing from the loynes of our parents but a 1. Cor. 2.14 Ignorance Impotencie of minde Vanitie and an inbred and natural inclination to conceiue and deuise such things as are euill yet here is not the period and stint of Sathans malice he knowes that Man is deformed by Original sinne but Actuall sinne must absolutely transforme him therefore marke his Plot and obserue his Practise As God obserued a Methode in Mans creation so the Diuell hath his passages and order in his transformation God first said b Gen. 1.26 Let vs make Man the blessed Trinitie went to councell and this Consultation proueth Mans excellencie aboue all other creatures whatsoeuer for in the rest God onely had his Fiat c Gen. 1.26 Let there be light and there was light but in Man hee had his Faciamus Let vs make man as if hee should haue said d Gen. 1.28 The King of creatures to rule ouer the fish of the sea and ouer the fowles of the heauen and ouer euery beast that moueth vpon the earth euen so Sathan on the contrary part consults and takes councell with himselfe and his Angels of darknesse in the vnmasking and transforming of man Let vs change man saith the Diuell and let vs vtterly depriue him of the remnant of Gods Image for hereby shall he be made like vnto the beasts that perish This is our Aduersaries plot but the execution thereof is hindered because hee is not as God onely is the Searcher of our reines and the Knower of our thoughts wherefore he plaies the Politician to discouer our corrupt imagination and siftes vs by the Concupiscence of the Eie the concupiscence of the hart and the pride of Life e 1 Ioh. 2.16 for these three are the Rootes from which all other sinnes are braunch't and take their growth If therefore the Diuell spie either Man or Woman walke like the f Esay 3.16 daughters of Zion with a wandering eye hee presently makes this position Out of the aboundance of the heart the eye lookes and these glaunces are shafts drawen out of the Quiuer of wantonnesse wherefore forthwith hee accommodates and applyes himselfe herein to Mans corrupt appetite g Numb 25. if hee be a Zimri he will prouide him a Cosbi if a h Iudg. 16.1.9 Sampson a Dalilah if a Herode an Herodias who shall like i Gen. 39.7 Potiphars wife catch him by the garment saying Lye with me sleep with me Againe as the k Iudg. 12.6 Ephramits were knowen from the Giliadites by the pronouncing of Shibboleth and the Galilaeans from the Iewes by their phrase and Idiome of speech euen so the diuell by the tongue of Man discries the Concupiscence of the heart and the Sinne to which hee is most deuoted wish but for Nabaoths vineyard as l 1 Reg. 21.2 Ahab did or but say with m Math. 26.15 Iudas What will you giue and hee will say presently thou art couetous thy very speech bewraies thee then will he set vp his two golden Calues the worlds Idole Gold and Siluer and make proclamation saying These are thy gods in whom thou most trust and Mammon is thy Mediatour Lastly if the deuill see an Eare like n Hosea 12.1 Ephraims fed with wind Soothing and flatterie or doe but discouer the very feet to tread an elaborate and curious pace as the women of Hierusalem did o Esay 3.16 who minced as they went and made a tincking with their feet hee forthwith apprehends an inclination to Pride for these are but the instruments of a vaine-glorious minde whereupon bee suites such persons with the attendants of flatterers so hee dealt with Ahab the king of Israel preferring to his seruice p 1 Reg. 21. Zedkiah the false prophet whose words were euer plausible and pleasant and so hee did with Herod to whom hee put a troupe of Parasites to puffe him vp with their acclamations saying q Act. 12.22 the Voyce of God and not of man Flattery is Sathans trappe for Potentates the Page of great personages and a disease that haunts Princes it procures grace and countenance but Trueth is euer disgraced and frowned vpon Flatterie is alwayes well-liking like the fat Bulles of Basan but Trueth may be resembled by one of Pharaohs leane Kine for it straues and pines away and yet the one is strong and raigneth for euermore the other is as Diogenianus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sweet but deadly wine and a poison drunke in a Cuppe of Gold Hauing thus sifted our nature hee turneth Practicioner saying as God said Let vs make man according to our owne Image Now when God made Man hee made him of the Dust of the ground and breathed in his face the breath of life and created him in his owns Image so the diuell when he transformes Man vseth our Adamah or Dust that is our old Man or Naturall corruption making it the matteriall or ground of our Transformation Secondly he breaths into Man not the breath of Life but the breath of death For the wages of sinne is death his breathing is his tempting for thereby hee enters into a Man as hee entred into Iudas and before he can finish his malicious disseigne hee breatheth foure times By the first breath hee with-drawes the minde from Gods seruice to which it should be euer zelously deuoted for so saith our Sauiour r Luke 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule and with all thy thought