Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	exceed_a	weight_n	6,870	5	9.1543	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

continuance by reason of our unthankfulnesse all places have become Aceldamaes houses of blood fields of blood ditches of blood towns of blood Churches of blood in this land that was once Insula pacis an Island of peace Lord water our eyes with tears of godly sorrow like Gideon's fleece while others are drie that we may be drie saved from those waters of afflictions wherein others are drowned beget in us fruits of contrition worthy of repentance and then repent that thou hast sent this spirit of division and destroying Angell amongst us Secondly this necessity of afflictions may comfort Gods children in all troubles on this consideration that afflictions are sent of God consecrated by his Son Jesus Christ suffered of all Saints that are now triumphant in Heaven that he that sowes in tears shall reap in joy that he that wears a Crown of thorns with Christ here shall wear a Crown of glory with him in heaven hereafter Seriously meditating in our hearts that God afflicts us not in fury but in mercy and that for these ends 1. That he may draw us from the Love of the world 2. That he may cure our spirituall sicknesses 3. That he may preserve us from fearfull falling into damnable sins 4. That he may deliver us from the wrath to come and the torments of hell 5. To try and examine the sincerity of our faith 6. To make us run unto God the fountain of living waters 7. That God might shew his outstreched arme in delivering us 8. That they may be sanctified to the increase of our glory Now our afflictions are of two sorts either internall in soul or externall these either in our names or in our goods or in our persons here we have comfort against all Is any in prison look upon the Irons entring into Joseph's soul and yet delivered Is any in banishment look upon David restored from thence to a Kingdom Is any hungred starved naked full of soars look upon Lazarus in Abraham's bosome Is any afflicted with losse of goods health children look upon Job's triumph after misery Does any suffer for conscience sake look upon the crowned Martyrs in heaven Is any a man of sorrowes look upon Christ before whose Throne Angells Saints and Cherubims throw down their Crownes and Palms of glory Thirdly the necessity of afflictions may teach us not basely to fear them but rather fear sin that laies us naked to Gods fierce indignation and the malice of our enemies fear indiscretion that creates unto us many needlesse troubles fear superstition and ignorance for that makes a man mistake his cause fear singularity and presumption so as to rest upon our own sufficiency These are worse then affliction as much as the sin is worse then the punishment Fourthly the necessity of them may make us lift up our eyes at Him that rules the wheel of providence No affliction springs out of the dust but comes from God he hath tempered the cup and said Drink this Christ could not escape it though he besought it thrice with tears and then shall we Our sins deserved afflictions to the full God turned them to our good Moses at the first called the Rod his but when he had wrought miracles with it it was God's The rod of affliction is Gods let us therefore kisse it Thy rod and thy staffe saith David hath comforted me Swine feed upon Acorns and look not up at the Tree Doggs snarl at the stone and mind not the hand that threw it But David minded Shimei not so much that cursed him as God that sent that shame upon him A Christian that makes this right use of afflictions is the worlds wonder with the bush in which Jehovah appeared to Moses he burns and yet consumes not Hananiah the false Prophet broke off the timber yoke from Jeremie's neck but had one of iron put upon his own He that burnes God's Rod shall be beatt with Scorpions Fifthly if this life be a passage through the wildernesse of afflictions then here we are not perfect as we would be The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passe through afflictions Every passage is a motion every motion as the Philosopher said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imperfect act moving for an end running for a goal this end this goal is the Kingdom of God for We must through much affliction enter into the Kingdom of God So the second Proposition offers it selfe That through these afflictions or waters of Marah we shall at length come to heaven This is somewhat sweeter and sugars the former therefore I beseech you observe it For a storm here we shall have a calm for Christ's crosse an eternall Crown our nights of mourning shall be turned into Halcyon daies for months of affliction we shall have years of jubilee for a rod of correction we shall have a palme of victory our mournfull Elegies of lamentation shall be turned into Hallelujah's of consolation With this Athanasius comforted the Saints under Iulian's persecution that affliction was but nubecula citò transitura a storm that would quickly end in a sunshine or calm So did our Saviour his disciples Matth. 5. 10. Blessed are they that suffer persecution for righteousnesse sake for theirs is the Kingdom of heaven Nay as if they were already in the suburbs of glory v. 12. Rejoyce and be exceeding glad for great is your reward in heaven Take up the perspective glasse of Faith and look towards Heaven and there you shall see the noble Army of Martyrs Prophets Apostles Evangelists set down with Abraham Isaac and Iacob in the Kingdome of God yet if you look at their journall towards heaven you may trace them by their blood These afflictions are sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions but such passions as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lessons of no lesse than Christ and his kingdome Here they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of straitnesse elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of narrownesse Matth. 7. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strait is the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrow is the way But it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leading unto life into a heavenly Canaan that flowes with milk and hony Hony in the Bee is not without the sting neither the Kingdome of God without affliction 2 Cor. 4. 17. we have an unparallel'd parallelism of these two This light affliction which is but for a moment worketh for us a far more exceeding great and eternall weight of glory Here they are both cast into the scales and their weights duely poysed where first consider the difference between the subjects or things weighed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly affliction is cast into the one scale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly glory into the other Secondly their quantities and that either durationis of continuance affliction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 momentary for a day glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting for ever or molis of weight affliction is 〈◊〉 〈◊〉 〈◊〉

true Orthographie and charactering of his cares the Comma's Colons and Periods if any there be of his passions The second unfolds his Casuum discrimina a thousand diversities of dangers accidents varied with divers Cases with Genders of sorrow ingendring numberlesse declining that which is good and inclining to that which is evill The third displaies his misconstruction of Charity in not Concording and agreeing with equalls in not Governing his Inferiours in not submitting to the government of Superiours And what is the last but an Accenting of his griefes by severall pricks in the flesh and Scanning of things upon the fingers of human reason to tickle the ear of fancy and affection What is his Rhetorick but a Poyson cooked in a painted dish each Trope a translation from Purity to Corruption each Climax climbes up by degrees of renued griefe each Auxesis augments and each Hyperbole makes up the height of his hardship What is his Logick but an art of Reasoning to inform Reason of the losse of Reason each Predicament a Ladder of human frailty declaring the Substance of his body of death the Quantity and Quality of his sin in what Relation he stands to the Devill Hell and the Grave the guilt of every Action the sting of every Passion ubi quando Where When in what manner and Habit every sin was committed Demonstrating by causes and proving by Induction his destruction His Musick is a Modulation made up of diversity of maladies in place of melodies his birth by Originall sin sounds Base by Actuall Treble worse unconstant never keepes Tenour his life is a Cliffe his might a Minim his wit but a Crochet his wisdome a Quillet his glory but a Quaver Lord what is Man His Arithmetick deciphers the numberlesse number of his necessities adding subtracting dividing multiplying measuring all things by the rule of Golden number roules in a Circle and ends in a Cypher His Physick serves to seek out the symptomes of his sicknesse the brain conceives frenzies madnesse vertigoes in the brain the Eye sees three hundred diseases in the sight of the eye the Ear can hear of a Parotis or impostumated inflammation in the ear the tongue can tell of an Angina or Argurangina a Quincie or silver-Quincie in the throat which ties the tongue-strings The Hand can feel a Chiragra or Gout of bribery in the hand the Sinews are sensible of convulsions of worldly cares the Bowells of Tympanies or swellings of pride the Heart of a Cardialgia or carnall fear the whole Man of a noli me tangere impatience of admonition Thus Man is become the Anatomie of Misery and the Misery of Anatomy and yet his greatest misery is that he cannot help his misery making the whole World a Pesthouse the Earth an Aceldama or field of blood and the Sea a Golgotha or place of Sculs Thus what Man is in his body The next what in his Soul First What in regard of misery of losses Secondly What in regard of misery of crosses In regard of misery of losses the soul of Man hath lost blessings internall externall eternall Internall the perfect Image of the Creator the perfect knowledge of the Creature God Christ holinesse in heart uprightnesse in life union betwixt God and the soul which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very soul of the soul Lost blessings externall not Rivers of Milk Wine Oyle Mountaines of Gold Silver Diamonds not a world of Crownes Scepters Diadems these were but Blanks but the Prize in this Lottery lost was his lot of inheritance in Heaven communion with Saints and Angells in that inheritance that never fails Lost blessings eternall the glory of a Crown and a Crown of glory the blessed Vision and the vision of Blisse of the Trinity in Unity and Unity in Trinity Secondly what the Soul of Man is in regard of the misery of Crosses crossed with the stain of sin crossed with the pain of sin the stain of sin the Mind is stuffed with vanity the Understanding is darkened with ignorance the Will stiffned with stubbornesse hence the Soul is defiled with lust polluted with filthinesse outraged with passions over carried with affections pined with envy overcharged with gluttony surfetted with drunkennesse boyled with revenge transported with rage The pain of sin consists in consciousnesse of horrour of Conscience and sense of a reprobate sense This horrour meets a man in the dark and makes him leap in the night and makes him quake in his sleeps and makes him start in every corner and makes him think every Bush a Man every Man a Devill every Devill a messenger to fetch him quick to Hell By this Theodorick saw the face of a Man in the mouth of a Fish Nessus heard the noise of Murder in the voice of Birds Saunders run distracted over the Irish Mountains This made Cain wander Saul stab himselfe Judas hang himselfe Arius empty his bowells at the Stool Latomus cry desperately he was damned Julian confesse that he was conquered makes Man the Lord of all slave to all Lord what is Man Thus this Generall what degenerate Man is in this life the next what degenerate Man unregenerate is in his death Come to his Bed-side and see how darts of calamity dart him Stiches aches cramps feavours obstructions rheume flegme chollick stone winde as so many tempests and whirlwindes attempt him View his body sweating his members trembling the head shooting the face waxing pale the nose black the neather jaw-bone hanging down the eye-strings breaking the tongue faultring the breath shortning the throat ratling at every gasp the heart-strings cracking Thus strugling in comes Death Hells Purveyor to summon the Soul to Hell Reason accuses the Devill endites Memory gives evidence Conscience condemnes damned Spirits flutter like flies to catch this Spirit flying O then with what stentorious cries would it pierce the Clouds if it had a voyce to cry Help Eyes that were as quick-sighted in vanities as Lynceus and see for some comfort help Ears late organs of melody and hearken for some comfort help tongue that was my Suada-Orator or Demostenes perswade Satan affright Death flatter Hell and tell my soul some comfort Help Feet that were my wings of swiftnesse and quickly fetch some comfort help hands that were my Sword and Buckler quiet my conscience stop hells mouth banish Satan and minister me some comfort Alas the Eyes are closed up the Ears deaf the Tongue speechlesse the Feet lame the Hands dead not able to remove the slime that stops the breath and Man that was even now a Body and Soul is a stinking Carcase without Soul Lord what is Man Thus Death is displayed Next what degenerate Man is after death A man of Death fewell of Hell fire lashed with Satyrs wounded with Scorpions scourged with Furies sting'd with Dragons gnawen with Vipers still rowling the Stone of sorrow with Sisyphus turning the restlesse Wheel with Ixion hungring and thirsting freezing and burning with Tantalus burning with heat freezing with cold

mercy endureth for ever Mountains and Hills Fountains and Springs all Tongues and Tribes and Kindreds praise the God of mercies as long as his mercy endureth and his mercy endureth for ever The Stork paies tribute of her young the Trees of their fruits the Earth of her flowers for tillage Shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return blessing and praising to him for his infinite blessings And those that turn this blessing into a curse will be cursed as an Anathema Maranatha a bitter curse Democritas and Epicurus denyed God the gift of Creation of the World while they lived yet questionlesse ere this confesse that fabricavit infernum he made Hell for them when they were dead Some give God speciall providence of celestiall things in heaven but not of terrestriall upon Earth this Atheism Eliphaz imputes to Job Job 22. 13. Thou sayest how doth God know can he judge through the dark cloud thick clouds are a covering to him that he seeth not Rabbi Moses expunged all corruptible things except man out of the Calender of Gods care The Stoicks tie the god of Fate to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inevitable necessity of Fate Aristotle at the first maintained the World to be eternall without Creation yet at the last ascribes the glory of the World to God and that in his Book de Mundo which Justine Martyr calls the Module of all his true Philosophie where he confesses that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handi-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God Galen the great Physitian ascribed the fabrick of mans body to Nature not the God of Nature but astonished at the workmanship of it burst forth into an Hymn concerning him that made it and that in his third Book de usu partium ●ompono canticum in creatoris nostri landem I will make a Song saies he in the praise of him that made me Lesse divine is that opinion Gregory Nyssen reproves in divine Plato making God the Guardian of spirituall the Angells of Temporall the Devills of human things These were Vipers not Men that wounded those bowells of compassion that made all things for the use of men But in God is a threefold Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universall preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motion to all good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permission of all evill that his infinite goodnesse may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver This is the second Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or charter There is a commutative giving by way of exchange when we exchange one thing for another as gold for Garments Thus God gives all receives nothing A distributive giving to every man according to his desert but to us is no gift of merit but of Gods free mercy A ministeriall giving not of his own but of his Masters thus Men and Angells are Gods Almners he the rich Owner and Donor of all There is a pernicious giving to the receivers destruction like the Grecian Horse to the Trojans Deianira's shirt to Hercules Eutrapelus his treasurie to his Favourites But every gift of God is good if it be received with thanksgiving If the Son ask bread will the Father give him a stone if a fish will he give him a serpent That we as Toads turn the pure potions of Gods mercies into poyson the grace of God into wantonnesse is from us the ungratefull receivers not from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free giver The word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace which is a free gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce because as Plutarch saies there is nothing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitfull of joy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace so that by the name we finde that grace is a free gift of God flowing from his love God is a free giver because he is a lover for all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts are beams from the sunshine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He so loved the world such a sic as can not be parallel'd with a sicut It was love to make us of nothing his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bowells of pitty to redeem us when we were worse then nothing Love linked with pitty with Christ the means internall to link all means externall to sugar and sweeten this life Therefore as the Greek word hath the name of love so the Hebrew of pitty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen is grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chinam a free gift both of them comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanam to have pitty This love this pitty of God will more appear if we seek out the several Charters of his grace of his free gifts There is a grace temporall common to all a grace spirituall speciall to the Saints this speciall grace is either gratis dans in God accepting or gratis data in man receiving In man receiving there is a grace preventing a grace following a grace working a grace co-working a grace exciting a grace perfecting these graces are internall and proper to them that have Christ and given in the former branch of the Text with Christ the grace meant here is common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be given overplus with Christ and those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things for this life that our heavenly Father knowes we stand in need of He himselfe the giver will be to us a gift which is all in all a Castle to the besieged liberty to the prisoner a father to the fatherlesse a husband to the widow cloaths to the naked bread to the hungry health to the sick oyntment to the head oyle to the face wine to the heart marrow to the bones strength to the body comfort to the soul and all these he gives with Christ through whom is eternall salvation both of body and soul Now if God freely give all let us in token of gratefulnesse return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the giver The Stars shine the Heavens rain the Earth fructifies Cattle multiplies all by his free gift who if he should close his hand of bounty the Stars shine not the Heavens rain not the Earth fructifies not Cattle multiply not Consider this and wonder O Epicure that rises up to eat lies down to sleep with Solomon's sluggard that hath eyes inclosed with fat with David's Bulls of Basan that ascribes all to thy fortune carriage cunning providence Many while they are in prosperity feed upon Gods blessings like Swine upon Acornes and look not up at the Tree whence they fall when they are in adversity like Dogs snarl at the Stone that smitt them but minds not the hand that threw it never considering with Job

are stained with lying oppressing and cousenage the Taverns and Innes abound with filthy vomitings wickednesse raignes in every state every condition every place shall we still put far from us the evill day Thus you see we have angred God and that unlesse he be appeased the day of his anger is at hand The third Use is of Instruction how to prevent it and that is by repentance First taking a strict examination of our selves how often in what manner in what measure we have angred God A Physician must first know the disease before he can apply the cure Then we must be heartily sorry that we have offended God this godly sorrow must work like a strong potion work in the understanding in the will in the affections in the conscience bruise the bones twinge the spirit break the heart Thirdly we must aggravate it by remembring that we have not onely angered Men and Angells but Christ that dyed for us No heat of fire nor knock of hammers can break the Adamant but annoint it with the hot blood of a Goat it falls in splinters Not precepts not threatnings not judgments can make a stony heart contrite till God in Christ move it Fourthly we must forsake our sins whereby we have angered God The Scolapendra when she hath swallowed an hook vomits out her bowells with it and so is quit When we have swallowed iniquity that the guilt thereof stings us let us vomit and spew out our darling pleasures pluck out our eye of lust cut off our hand of revenge belch out our heart of pride and so in the rest Fiftly we must appease Gods anger with prayer come to the Altar bring Incense stan● before the Mercy-seat cry unto him that sits between the Cherubims have some Moses to hold up his hand for us and with us some Samuel to make intercession for us And if all this will not pacifie him let some Magistrate like Moses Phinehas or Ioshua execute judgment that so the plague may be stayed Hitherto the first point that if we continue in sin God will be angry The second followes That when God is angry none can stand in his sight or abide it or That the anger of God is a terrible unspeakable unsupportable intolerable burden Every word in the Text hath a speciall Emphasis to prove this Who may stand Who shall Angells they are but like refracted beams or raies if God should hide his face they would cease to shine Shall Man his glory and pomp like the colours in the Rainbow vanishes away when God puts forth in anger the brightnesse of his face Shall Devills If he speak the word they are tumbled down from Heaven like lightning Stand in thy sight Stand. What! a Reed against a Cedar a Thistle in Lebanon against a Cedar in Lebanon a Feather against a Flame a Grashopper against an Almighty a head of Glasse against a head of Brasse When once thou art angry Angry By sending out his wrath that it wounds like arrowes angry in pouring it out that it drownes like water angry in kindling of it that it burnes like fire nay a consuming fire but that may be quenched an unquenchable fire but that may cease to burn when it lacks matter an everlasting fire that never goes out That that 's it such anger as is never fully shown but in punishment of Reprobates in no punishment but that in Hell in none in Hell but that eternall First to prove that Gods anger is terrible we need go no further but to the godly to seek it How have the stout-hearted pulled in their horns and melted like Snailes Snailes as Naturalists observe put in salt dissolve into water How hath it grinded them to dust Hear David Psal 32. complaining that his bones waxed old and that his moysture was turned into the drought of summer Hear him houl and cry Psal 102. that his daies were consumed like smoak that his bones burned like hearth withered like grasse that he was become like a pelican in the wildernesse or a sparrow on the house top Hear Job complain Chap. 6. that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him the poyson had drunk up his spirit the terrours of God had set themselves in array against him Secondly that Gods anger is unspeakable we can all tell how great none can tell it 's like God himselfe infinite in greatnesse and unlesse he in mercy put an end to it it 's like eternity infinite in time eternall therefore the Saints have thought no Rhetorick sufficient enough to expresse it in but sighes no tongue but scrikes and groans no inke would cast but tears no paper but a wounded heart no words of force but exclamations of despair and such as issue from a bleeding soul As Lines drawn from the Circumference meet in the Centre and pierce it through yet no part of them is comprehended in it so many arrowes of Gods anger may meet in us pierce us through but expresse them we cannot nay when we are in the greatest agonies As burning-glasses by reflection of the beams of the Sun cause heat and burning which is not in the Sun but presents not the least glory of the Sun So we can better expresse our passions than unfold the weight of that mighty arme that smites us Thirdly that the anger of God is unsupportable we need no other instance but of our blessed Saviour He that makes the Heavens roul without an axel-tree causes the Earth to hang in the Aire as a ball poysed without pillars puts bounds to the waves of the Sea staggering over the banks He sweat and bled and groaned under this burden We have heard tell of finite Creatures that have endured mangling of bodies ripping of bowells racking of joynts burning of flesh boyling in oyle but under this stroak he that was God and Man was in a sense compelled to cry out O God my God why hast thou forsaken me Fourthly that the anger of God is intolerable Judas Cain and Saul could tell before their deaths and it is to be feared better since and many reprobates in this life are so racked that it pierces the whole Man head heart side back all parts at once ake and sweat and tremble the eye sees no comfort the tongue tastes no comfort the ear hears no comfort and as there is no ease within so no comfort without no place nor bed nor board nor house nor Church no creature nor meat nor drink nor friend nor wife nor child will afford any comfort How many have found a weight beyond the weight of mountains lying upon their soules and wish that they had rather been famished or starved or burned or strangled long before and catch and call for death for hell leap out of the fire into the flame And if this be the arraignment of God's anger in this life what will be the terrible execution hereafter You may have this proved by examples

〈◊〉 〈◊〉 light easie supportable but glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavie weighty beyond all possible Epithite superlatively great a phrase able to challenge all the profane Writers in the world neither Sophocles his high buskin nor Demosthenes his lofty strain is able to come neer it Lastly it 's amplified by the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it works forth which is as it were the Trutina or pin to turn the beam of the scales where affliction hath no more proportion to glory than the drop of a bucket to the whole Ocean or the dust of the ballance hath to a mountain This then may serve for a ground of comfort to every soul distressed with the tedious bitternesse of this life for short sorrow here we shall have eternall joy for a little hunger an eternall banquet for light sicknesse and affliction everlasting health and salvation for a little imprisonment endlesse liberty for disgrace glory In stead of the wicked to oppresse and afflict them they shall have the Angells and Saints to comfort and solace them in stead of Satan to torment and tempt them they shall have Christ Jesus to ravish and affect them Joseph's prison shal be turned into a palace Daniel's Lion's den into the presence of the Lion of the Tribe of Judah the three Children's hot fiery furnace into the new Ierusalem of pure gold David's Gath into the Tabernacle of the living God Obj. But shall every affliction bring the patient to the Kingdome of God shall the frenzie of Cain ter●our of Iudas horour of Achitophel trembling of Felix be turned into triumph Ans No afflictions to the wicked are like often baiting to some beasts which grow mad at the stake and makes them worse specially if the cause be bad It was a golden saying of St. Austin and I hope we are all of his minde Non ex passione certa justitia It 's not suffering that makes a cause righteous sed ex justitia gloriosa passio but its righteousnesse that makes sufferings glorious It was well observed by Saint Cyprian that the first Martyrs that suffered for Christ were Innocents and as well said Non supplicium sed causa facit Martyrem Not the punishment but the cause maketh the Martyr Who suffered more then the Cicumcelliones those Donatists in this Father's time and yet no Crown How many are there who when they are punished for their misdemeanours do lift up a hideous noise like Swine and cry out They are persecuted Hujus farinae of this leaven are our Ranters Quakers Levellers their language you know is persecution altogether and when they suffer for their opinions or rather disordered practises they are persecuted they say for their consciences as if every conceit were conscience every groundlesse opinion religion We must not measure the cause by the sufferings but the sufferings by the cause for unlesse a mans cause be good his conscience good and his carriage in some measure good too his sufferings will amount to no more then a condigne punishment unlesse the end crown all which makes St. Cyprian and St. Jero●● say That the Thiefe's suffering on the Crosse was turned to Martyrdom What if then in a good cause thus circumstanc'd our afflictions as in the Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many no single appellation but a compound of all cruelty nomen multitud●nis like the possessed that lived amongst the Graves her name is Legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are many her Pavilion hung about with trophies of death fetters and whips racks and strapadoes halters and swords stakes and fire What if one affliction still treads on the heel of another and where the old went off new scenes of miseries have taken up their cues here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdome that will recompense all It pitties me when I read what those Romans Cocles Mutii Curtii Decii what those Graecians the people of Marathonia Salamina Plataea and Thermopol● endured toget them a fading name upon earth that we Christians should not do as much or more for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdome of God a Kingdome in regard of the dignity of it of God in regard of the author and giver of it one Kingdome but the estates are two one Militant another Triumphant of Grace of Glory one in substance varying in degrees but not an earthly not a fading Kingdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Herod was a King so was Ahab Jezabel was daughter wife mother sister to Kings and yet still afflicted Alexander wept when he had all the Crowns and Scepters in the world piled as it were at his gates that there were no more to be subdued Godfrey of Bollene refused to be crowned at Jerusalem with a Crown of Gold where our Saviour was crowned with Thorns 'T is only this Kingdome of God that can wipe all tears from our eyes Go then a pilgrimage to this holy Land Heaven is feisable and more easie to be attained then an earthly Kingdom here we cannot all be Kings there are not Kingdoms enough but lo in Heaven there is none under the degree of a King And in this Kingdome Revel 21. the Metropolis or chiefe City is of pure gold the walls of Jasper having twelve foundations of twelve pretious stones twelve gates made of twelve pearles every gate of severall pearl The streets of the city paved with gold interlaid with pearls and diamonds The light of this city is the splendour of Christ himselfe in the midst thereof from whose throne issues a river of water as clear as crystall to refresh the city and on both sides of the banks there growes a tree of life bearing continually twelve kindes of fruit Into this city no darknesse nor any unclean thing shall enter Now afflicted soul tell me thou that wouldst upon earth have wondered with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that wonderfull glory that neither eye hath seen ear hath heard nor hath entered into the heart of man Which glory God of his mercy bring us all unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached the fourth day of June 1656. at the Funerall Obsequies of James Parry Gent. The Text 1 Sam. 3. 18. And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good HEre we have a divine Oracle sent not from Daphne or Delphos but from the Tabernacle of God at Shilo wherein two things specially remarkable are couchant First Samuel's Revelation And Samuel told him every whit and hid nothing from him Secondly Eli's Acceptation And he said It is the Lord let him do what seemeth him good It is the Lord there is his humble confession Let him do what seemeth him good there is his patient submission In the former branch is considerable first the Persons