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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	righteousness_n	scribe_n	2,630	5	11.0710	5	false

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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

yet it holds proportion to the Ministry of the Gospell according to their dignity and necessity and being devoted unto God by our fore-fathers famous in their Generations for piety are as obligatory as what God himselfe immediately consecrated Fourthly God calls it a robbing of him in tithes and offerings Mal. 3. 8. and for that pronounces the whole Nation cursed with a curse that is a signall curse which the Spirit of God does not use to do for violating Lawes that are purely judiciall or ceremoniall Fifthly Christ confirms them under the Gospell Matth. 23. 23. telling the Pharisees they pay tithes of Annise Mint and Cummin these things ought to be done And if they could not enter into heaven unlesse their righteousnesse exceeded the righteousnesse of the Scribes and Pharisees what shall become of those that come short of them The Pharisees payed cheerfully things hallowed unto God Christians do not Sixtly the Apostle of the Gentiles makes sacriledge which consists in detaining of tithes and holy things worse than Idolatry Rom. 2. 32. Thou that abhorrest Idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost thou commit sacri'edge To rob God of his due is a greater sin then through mistake to ascribe that to a false God which is not his due Seventhly it seemes by the Law of Nature or a Positive Law of God to be derived from Noah to all Nations Plutarch saies in Camillus that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes to Jupiter Herodotus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they offered unto Hercules the tenth part of their wealth so did the Hetrurians calling it the Herculian part as Plautus hath it in his Truculentus Xenophon saies the Grecians did offer their tithes at the Temple of Apollo at Delphos Aristotle lib. 2. Oeconomicks saies that the Babylonians payed tithes Hence it was that Princes when they came like Caligula to challenge Deity to themselves usurped the tithes Appian records that the Sicilians and other conquered Nations payed the tenth part to the Roman Emperours therefore the Publicans as Cicero hath it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe-gatherers Eighthly that tithes should be payed was the judgment of the Antients that lived in Primitive times St. Chrysostom saies that Abraham in paying of tithes was our Instructor teaching us what we should do St. Jerom saies Quod qui non fecerit deum defrandare supplantare convincitur that he that paies not tithes defraudes and undermines God St. Austin saies Nolumus partiri cum Deo decimas mod● autem totum tollitur We have been unwilling to pay God his tithes therefore it is just he should take all from us Ninthly many Councills have confirmed the paying of tithes the first Aurelian chap. 17. the second of Matiscone chap. 5. the Forojulium in the last Chapter at Ments in the time of Charls the Great chap. 38. at Mentz under Rabanus chap. 10. at Mentz in the time of the Emperour Arnulph chap. 17. where it was decreed that those that neglected to pay tithes should be excommunicated At Rhemes chap. 38. in the time of Charles the Great at Valence in the time of Lotharius chap. 10. the fourth at Arles chap. 9. with many more besides Panormitan Hostiensis and the Canonists of all Ages Tenthly the Heathens by the glimmering light of reason punished those that were sacrilegious Plato ordained in his Lawes that if a servant or stranger should detain holy things they should be branded in the hands and forehead but if a free-man he should be put to death This was one of the twelve Tables of the ancient Romans Sacrum sacrove commodatum qui rapsit parricida esto Let him that steales any holy thing or dedicated to a holy use be punished as a parricide that is as one that murders his father or mother and that was to be sowen in a sack of Leather with a Serpent in it and throwne into the Sea Amongst the Aethiopians if any was convinced of that crime a potion was given him to drink of divers kinds of poyson which was no sooner taken but it so wrought upon the fancy that they conceived themselves to be stung with all kindes of Serpents and to be rid of that pain they made away themselves Eleventhly Histories tells us that imbezilling or alienating of tithes hath been the Prodrome and Harbinger of ruine to severall Nations Churches and Families In Hezekiah's raigne tithes began to be neglected that he appointed Overseers to look to the payment thereof 2 Chron. 31. 11. for which cause God suspended the judgment for his time but his successours growing carelesse they were given up to a Babylonish captivity and their temple destroyed About one hundred and thirty years before our Saviour's Incarnation corruption so prevailed that it began to be questionable whether tithes were to be payed or no whence their high Court of Sanhedrim decreed that instead of the tenth as Moses Cotsensis hath it they should pay one part of an hundred and shortly after God took from them their Rulers their Temple their Land and all O what a sad thing is it when men will be wiser than God It was one of Julian the Apostata's projects to supplant Christianity by taking away the livelyhood of the Ministry The Eastern and African Churches acted their parts in this Scene before they were delivered up to the dolefull Catastrophe of Mahometan blindnesse and slavery What successe Henry the Eighth had in pillaging of the Church the dysasters in his Family and the sad tragedies of Cardinall Wolsey the Vicar-generall with the rest of his Agents and many of those Tribes that were enriched by them can signally witnesse Lastly Sacriledge hath been inevitably attended with remarkable judgments in all ages Xerxes and Brennus sent their Souldiers to violate the Temple at Delphos the one was destroyed with all his Army by lightning the other lost forty thousand of his Foot by fire from heaven The Souldiers that Cambyses sent to spoyl the Temple of Ammon were buried quick under heaps of sands and he slain with his own sword Pyrrhus having pillaged the Lucresian Proserpina was wracked with his whole Navy and left to the mercy of the waves Alsimus high Priest of the Jewes attempting the overthrow of the Temple was struck with a dead Palsie and dyed miserably Heliodorus sent by Seleucus to ransack the Temple at Jerusalem felt the revenging hand of God till Onias the high Priest interceded for him out of which Temple when Crassus the Roman Generall had taken two thousand talents of gold he was no sooner passed over the River Euphrates then his whole Army was rooted by the Parthians and part of the gold he had taken melted and poured into his mouth with these words Now surfeit on gold after thy death which thou couldst not be satisfied with all thy life long Herod sending his men to dig into the Sepulchers of David and Solomon where Church-Treasures were laid up for security there brake out thence a fire that burned the

the body of a Mortall made an Immortall body of a Corruptible an Incorruptible of a Naturall a Spirituall of a Weak a Powerfull of a Deformed a Beautifull A Body shining as the Stars the Soul in glory exceeding the Body as far as the Moon exceeds the Stars Christ in brightnesse exceeding all as far as the Sun the Moon Thus it shall be done to the Man whom the King of Glory will honour At the last doom will Mountains burn Devills mourn Man shall be mounted up with Angells and Christ the Archangell towards Heaven Open ye Gates be ye opened ye everlasting Gates and let the King of Glory come in with all his troops of Glory Say all Creatures what is any Creature What is Man Lord what is Man that thou conferrest this glory upon him Sing all Creatures Men Angells with Hymns Anthems Hallilujah's keep an everlasting Sabbath of Thanksgiving with Holy holy holy Lord God of Sabbaths heaven and earth are full of the majesty of thy glory To thee we give all Honour and Glory both now and for evermore A SERMON Preached before the Generall of all the Forces of South-Wales and the West of England The Text Matth. Cap. 13. v. 45 46. Again the Kingdome of Heaven is like unto a Merchant man seeking goodly Pearls Who when he had found one Pearl of great price he went and sold all that he had and bought it HEAVEN is not feisable for mony then shall an earthly price run in equipage with it Well might this seem a Paradox if it were not a Parable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. excessive weight above transcends our Scales below Earth is but an Atome and what we see is scarce worth to make an Emblem of what we hope to see Well said Emped●cles Terra terram inspicimus aeihere aetherem In an earthen Globe we see the earth's Diameter and in a paper-Sphear the Circle of the Sphears A Mapp displaies the World Counters the revenues of a Crown and if we look up higher a Pearl a Palm of Victory For The Kingdome ef Heaven is like a Merchant-man seeking goodly Pearls Seek saies our Saviour and you shall finde and if ought this Pearl is worth the scrutiny Earth hath her pretious Stones the Sea her Pearls then what hath Heaven The World is a Sea the Church a Ship sailing for Pearles and bound for Heaven the Haven The Pixis of our Saviours speech through this whole Chapter points at this Pole In the first verse we finde Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea In the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entring into a Ship and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sea And here resembling Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Merchant-man trafficking by Sea Scripture hath her rich Mines o● Rhetorick and in every Mine a Mystery This sweet conflux of the History with the Allegory was not for nothing Well then make on for this Kingdome Christ is the Gate the Word the Way the Key This Key hath many Wards In the third Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable of the Sower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24. another Parable of the Tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 33. another Parable of the Leaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. Again the Kingdome of Heaven is like unto a h●dden Treasure And in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the Kingdome of Heaven is like unto a Merchant-man A Parable a Parable and then another Parable Again and again and all these Parables and Againes but Parallelisms to Heaven Line upon Line and Precept upon precept Lord how blinde are our eyes that need so many Lamps to enlighten them The three first pointed at the power of the Gospell the fourth at the price this fifth at the superlative transcendency of the price Gold is the best of Mettalls Pearles better than Gold Heaven is like Pearles nay the best of Pearles The Kingdome of Heaven c. Parables had their birth in Paradise He shall bruise thy heel and thou shalt break his head Gen 3. 15. Plato commends them in his Dialogues and does not Christ They are fit similitudes or if you will comparisons That which no mortall eye hath seen and such is Heaven must be made known by that which hath been seen Princes send Pictures to inform their Paramours Some things sublimed above a mortall reach must be read below in Characters proportioned as the Sun's splendour in a Pail or as Medusa's head is fained in Perseus glittering Shield Moses his face must have a Vail before he can be spoke with These are three-fold Typicall as foretelling Apologicall as illustrating Methologicall as instructing This Parable is all by Faith giving forefight by Knowledge sight by Sanctification insight into Heaven Then take up this Optick-glasse The Kingdome of Heaven is like c. The parts in generall of this Apologue are two First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that is compared or like Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what it is compared or like The thing that is likened is the Kingdome of Heaven the thing to which it is likened is a Merchant-man seeking goodly Pearles The Antapodosis or reddition to the former part is not expressed but by collection to be gathered from the latter As Synchronisms so Parallelisms that begin together must needs end together Thus then take the Diagramma First a man under sin is compared to a Merchant-man Secondly his seeking of some good things as omnia appetunt bonum to seeking of goodly Pearls Thirdly the price of glory in Heaven being found is compared to that one Pearl of great Price the Merchant found Fourthly as the Merchant sold all that he had to buy that Pearle so must we forsake all Earthly things for this Heavenly Pearle A Christian then is as a Merchant probable good things as Pearls Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pretious of Pearles thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by alternation These are the two passions the Philosopher makes of a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing alike irradiates another For as face answers to face in a Glasse so the Kingdome of Heaven to this Pearl For the Kingdome of Heaven is like c. Of these Parts by Divine assistance and your Christian patience in order so using the Similitude as Painters their Shadowes to illustrate the Portraicture of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies St. Chrysostom In Apologues we must have an eye at the Authors purpose lest by too curious inquisition we wring out blood Thus then take the Paraphrase as a Chart to direct our Compasse in the future discourse St. Jerom by goodly Pearles understands the godly Precepts of the Law and the Prophets by that one Pearl of great price the precious blood of our Saviour by which we were bought with a price The Merchant sold all to purchase this Pearl so with St. Paul we must forsake

that despised Jove's thunderbolts like Darius that writ a Letter of defiance to the River Xanthus for drowning his Horse like the Cicilians that made war against the mountain Aetna for spoiling their corn fields but were buried under the sands thereof and flakes of fire this is the lot of all that anger God But some Machiavel or State-politician will say we have Riches Artillery strong Towers to defend us So had Jerusalem but when she had anger'd God she could not stand But our enemies are weak O consider he can without means of man overthrow as he did Pharaoh in the red Sea Iericho with the sound of Rams horns with weak means as a thousand with Samson's jaw-bone Goliah with David's sling But the rich cormorant will say What need we fear plague famine hunger we keep alone from all company our tables are full of dainties our granaries are full of corn and mony we have enough to supply Consider He that could slay so many of David's of Senacherib's Army in one night can send the pestilence in thy meat in thy drink in every blast of aire thou drawes He that took away holy Iob's substance in one day may justly confound thee in a moment that if thou like a flie flutter against this flame thou will be forced one day to cry out as did Iulian the Apostat when he was wounded with an arrow from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast conquered O Iesus of Galilee Secondly this reproves those that when God is angry adde flame to flame firebrand to firebrand Does God threaten scarcity and want then be sure at this time drunkennesse and gluttony will most abound Does God smite with diseases of the body as pestilence burning Feavours c then lasciviousnesse wantonnesse uncleannesse of the flesh whordome adultery and the like Does he shut up any in their houses with the seales of his judgments then there will be the most stealing even out of infected houses when his judgments will not come to them they will find them out Is not this to stand in defiance against Gods anger Thirdly this reproves those that murmur against God for sending his rod of anger to correct us when our sins have deserved the sword to kill us If he should send the enemy amongst us and you should see your daughters ravished your sons butchered before your eyes would not this be bitter If we should see our Townes and Cities on fire our streets running with blood all in a skirmage and uproar at once would not this be bitter Should your children fall in the streets for bread die for thirst they ready to eat you up you ready to chop them for the pot would not this be bitter All this we have deserved all this Gods anger threatens all this we shall have unlesse we repent O let 's now prevent this that we may never see nor feel it The Word of God is against us the decree is come out most of those sins that have brought captivity sword famine upon other Nations are amongst us we see the Lord hath begun already and our Brethren have begun to us in this bitter cup. O the bitter lamentations of Germany Fathers Mothers weeping for their Sons that be not O England England look to it that we drink not of the dregs O that you would fast and mourn in publick O that you would each in private pray earnestly and say O Lord spare our Nation our houses our sons and daughters spare them from the sword from famine from pestilence from misery and who knowes but the Lord may yet have mercy turn away his anger that we may not fall but stand in his sight for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached when the Church seemed in part to be Eclipsed and some eminent Members thereof to be Clouded The Text Act. 14. 22. And that we must through much affliction enter into the Kingdome of God THE subject is Christian sorrow the burden of Paul and Barnabas their first Sermon preached at Antioch where men were first called Christians a burden but like Christs leight affliction fit for Paul to begin the kingdome of God a theam of comfort more suitable for Barnabas to end The substance of the Law was do and live but of the Gospell suffer and believe Faith and affliction are linked together for so saies the Text that they confirmed the soules of the Disciples and exhorted them to continue in faith and that we must through much affliction enter into the kingdome of God The Proposition entire is not pure but modall consisting as all of that kind of two parts First the mo●us or manner of it oportet we must Secondly the d●ctum or matter of it through much affliction enter into the kingdome of God This life is a Race Heaven is the Goal this Text the common Stadium wherein observe these severalls First the terminum à quo whence our afflictions begins and that is here implyed from the wombe nascimur afflicti Secondly the mobile or parties who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Christians Thirdly the motum or passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter through Fourthly the med●um or way through which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through much affliction Fifthly the terminum ad quem the end of this race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the kingdome of God Thus divided it admits of a two-fold handling First generall in regard of the modus or manner of it Secondly speciall in regard of the dictum or matter of it where as in a Sorites so many Propositions so many implyed Syllogismes so here are so many parts so many propositions We 'l content our selves at the present with the generall where the Propositions are two The first is necessary and armed with an oportet that we must suffer affliction before we can enter upon heaven This is somewhat sharp and harsh The next sweetens and sugars it That through these afflictions and waters of Marah we shall at the length come to Heaven We 'l begin and end like a Comedie and so of them in order Afflictions must be suffered The Crosse of Christ must be born before a Crown of glory be wo●● we must through the Wildernesse and Iordan before we come at Canaan go through the Wine-presse before we drink of the Grape in the Kingdome of Heaven Some have and some still must go through a purgatory of rods swords racks wheeles flames strapadoes in this life before they be carryed in a charriot of triumph into glory We may prosecute this Argument launching in blood of Martyrs to the knees whole clouds of tears of afflicted Prophets Apostles Saints who are now noble and thrice renowned in Heaven who had no other Armes upon the earth but the Crosse no Coat but Sable no Badge but the marks of Christ no Crest but Confidence no Supporters but Patience no Field but Aceldama a field of blood This is the Watchword our Saviour gives his Souldiers and the Motto in his

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 〈◊〉 〈◊〉 〈◊〉