Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	firmament_n	light_n	rule_v	2,123	5	10.9615	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

of Orien Canst thou bring forth Mazaroth in his season Or canst thou guide Arcturus with his sons Seek him that maketh the Seven stars Amos 5.8 Job 9.9 Psal 136.9 and Orien Which maketh Arcturus Orion and Pleiad●s and the chambers of the South The Moon and Stars to rule by night Of a Year After God had created the Lights in the Firmament of the Heaven to divide the Day from the Night Gen. 1.14 He commanded also Let them be for signes and for seasons and for dayes and years The Year is a remarkable standard of time consisting of twelve Moneths about the quartering out of which there have passed especially two distinctions 1. The first in frequent use with Astronomers according to the cardinal intersections of the Zodiack that is the two Aequinoctials and both the Solstitial points desining that time to be the Spring of the Year wherein the Sun doth pass from the Aequinox of Aries to the Solstice of Cancer The time between the Solstice and the Aequinox of Libra Summer From thence unto the Solstice of Capricornus Autumn and from thence unto the Aequinox of Aries again Winter 2. A second division is observed by Hippocrates and most of the ancient Greeks establishing the account of Seasons from usual alterations and sensible mutations in the Aire discovered upon the rising and setting of divers Stars Accounting The Spring FRom the Aequinoctial point of Aries This is properly the pleasant Quarter of the Year being the Emblem of Man in his Youth Of this season the Song of Songs gives a most dainty description far past any of the Poets who yet have shewed themselves very witty that way The Winter is past Cant. 2.11 12 13. the rain is over and gone the flowers appear on the earth the time of the singing of birds is come and the voice of the turtle is heard in our land The fig-tree putteth forth her green figs and the vines with the tender grape give a good smell The Summer From the rising of the Pleiades or the several stars on the back of Taurus This is properly the hottest season in the Year and the Emblem of Man in his full strength Metaphorically it signifies opportunity or fit time to do things in Prov. 6.8 according to that The Ant provideth her meat in the summer and gathereth her food in the harvest Autumn From the rising of Arcturus a Star between the thighs of Bootes This is the proper season of gathering in the fruits of the Earth and the Emblem of Man in a declining condition Of this the Psalmist The time that corn and wine are increased Psal 4.7 Winter From the setting of the Pleiades It is a dead season in which the weather is cold ways foul days short and the air muddy the clouds commonly returning after the rain It resembles Old age It is figuratively taken for the doleful and dismal condition of such as are not effectually called by Christ Omnis illis dies hybernus est It is ever Winter with them no Spring of grace no Sun-shine of sound comfort The Day is thine the Night also is thine Psal 74.16 17. thou hast prepared the Light and the Sun Thou hast set all the borders of the earth thou hast made Summer and Winter Of the Lowest Heavens THe Lowest Heaven is distinguished from the Sky by waters as the Sky is from the Coelum Empyreum by the Primum Mobile This is the Air whereon we breathe and wherein birds flie clouds swim c. Fire Est elementum callidissimum siccissimum levissimum permeans per omnia omnia pervadens It is an Element dreadful painful sudden in eruption active mereiless and devouring It hath a strong stomack what will not Fire digest It will digest stones iron c. nay the sublunary world at last for 1 Pet. 3.10 the Elements shall melt with fervent heat Lightning and Thunder Fulgetrum seu corruscatio est splendor flammae emicantis per totum aerem uno momento transcurrens per intervalla vel cum nullo vel parvo sonitu ortus ex modicà tenuique exhalatione in nube accensa splendor est eminus apparens longéque sparsus Tonitru est sonitus in aëre aut exagitatione vaporis calidi sicci in nube frigida humida propter antiperista sui excitatus aut ex ejusdem vaporis è nube violenter fracta eruptione generatus aut etiam no●unquam ex nubium cavarum collisione coortus Tonitru à terrendo Thunder is so terrible that it hath forced from the greatest Atheist an acknowledgment of a Deity Caligula who dared his Jove to a duel yet if it thundred or lightned but a little would be ready to hoodwink himself Alladius King of the Latines striving to imitate the Thunder by an Engine made him justly perished by a Thunderbolt from heaven His house also where he attempted so to do was consumed with fire In Thunder and Lightning there is much of God to be seen and heard these being the harbingers as it were and officers to make room for him and to manifest his power which the Saints may take comfort in and the greatest must acknowledge He hath made a way for the lightning of the thunder Job 28.26 Psal 77.18 Psal 29. The voice of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook The voice of the Lord is upon the waters the God of glory thundereth c. Clouds Nubes est corpus velex copioso vapore è locis humentibus in sublime adscendens vel ex maximè humidis partibus aeris in media aeris regione concretum Breviter est vapor humidus adensatus qui in mèdia aëris regione à frigore circumstante constrictus quasi congelatus pendet Vapores enim in sublime elevati vel maximae humidae aëris partes condensatae quae gemina materia est ex qua nubes generantur constant caliginosum aërem efficiunt vapores autem copiosi ex mari adscendune unde aquae maris sunt velut radices nubium Job 36.30 A Cloud is a thick vapour Illi● enim fiunt miracu'a magna Vatab. Haec sunt sanè admiranda tremenda Mer. raised up by the heat of the Sun to the middle region of the Air and there by the cold condensed becomes so thick that it stops and intercepteth the Light so that Clouds and Darkness go together How the Clouds are hanged up even in the Air like Archimedes his Pigeon equally poised with their own weight how they are upheld and why they fall here and there and now and then we may well wonder but know not In these God bottleth up the Rain and there keepeth in by main strength though those vessels are as thin and thinner than the liquor that is contained in them Now that God binds up these heavy Vapours and keeps them in the Clouds as a strong man in a cobweb till brought by the Winds

and heat The Sun is called light by an excellency Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. splendore ● Orus Pscud Epid. p. 248. The Egyptians call him Orus from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not able to look into the body of the shining Sun Quia nimiùm sensibile ladit sensum Furthermore In this Distinguisher of Time as Doctor Brown terms it the Sun besides its glory and other benefits the artifice of its Maker is much illustrated from two considerations especially 1. In its motion that it moveth at all for had it stood still and were fixed like the Earth there had been then no distinction of times either of Day or Year of Spring of Autumn of Summer or of Winter for these seasons are defined by the motions of the Sun 2. No less wonderful also in contriving the line of its revolution which God hath so effected that by a vicissitude in one body and light it sufficeth the whole Earth and that is the line Ecliptick all which to effect by any other circle it had been impossible As for its swiftness Bellarm saith Such is his velocity that he runneth in the eight part of an houre 7000 miles Si tanta pulchritudo in creaturâ quanta in ereatore● This dumb creature saith a Divine gives check to our dulness as Balaam's Ass did also to the Prophets madness And for beauty it is compared to a Bridegroom coming out of his chamber If a creature be so glorious how much more is the Creator And surely if Solomon in all his glory was not like a Lilly of the field much less can earthly glory be like that of the Sun in the Heavens The Sun-shine is a sweet mercy but not prized because ordinary as Manna was counted a light meat because lightly come by But should we be left in palpable darkness as were the Egyptians for three days together so that no man stirred off the stool he sate on this common benefit would be better set by And certainly Solem è mundo tollere is to make the World a Cyclops a huge body without eyes Sol in mundo sicut cor in corpore The Sun in the world Aben-Ezra is as the heart in the body All things feel the quickning heat of the Sun not only the roots of trees plants c. but metals and minerals in the bowels of the earth Of the two great Luminaries the Sun is the greater indeed being as Astronomers resolve though rather upon probable conjecture than certain demonstration One hundred and sixty six times greater than the earth God made two great lights the greater light to rule the day Gon. 1.16 Deut. 33.14 The precious fruits brought forth by the Sun In them hath he set a tabernacle for the Sun which is as a Bridegroom coming out of his chamber Psal 19 4 5 6. and rejoyceth as a strong man to run a race His going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof Psal 104.19 Psal 136.8 The Sun knoweth his going down The Sun to rule by day He maketh his Sun to rise on the evil and on the good Truly the light is sweet Eccl. 11.7 1 Cor. 15.41 and a pleasant thing is it for the eyes to behold the Sun There is one glory of the Sun another of the Moon and another of the Stars Of the Moon The Moon is one of those two great lights which God created Luna à lucendo Tully quia solâ lucet nocte Varro But though she is so called and in appearance seems the greatest next the Sun yet she is the least but one and that is Mercury of all the Planets and of far narrower compass than the fixed stars Nevertheless the Moon being the lowest of these shining bodies it appeareth to be bigger in quantity and ministreth more light to mans use than any of the single stars of the greatest magnitude yea than all of them together when it is at the full yet this fulness of light is for a great part of it but a borrowed brightness from the body of the Sun which the Moon receiveth and reflecteth like a Looking-glass God seems saith a Doctor therefore to have set it lowest in the Heavens and nearest the Earth that it might daily put us in mind of the constancie of the one and inconstancie of the other herself in some sort partaking of both though in a different manner of the one in her substance of the other in her visage The meer Irish saith Grimston Hist p. 34. for they are divided like unto the Scottish kneel down when they see the New Moon and speaking unto her say Leave us in as good health as thou hast found us The superstitious Jews offered cakes unto the Moon and worshipped her by the name of Regina Caeli the Queen of Heaven as the Papists do the Virgin Mary Surely saith a Wit she deserves to be deposed from her regency if willingly accepting of this usurped title and their unlawful offerings But seeing mans importunity forced them upon her against consent she is free from idolatry The World is compared unto the Moon for its changes and chances Rev. 12.1 which the Woman in the Revelations is said to tread under her feet And certainly it is good and necessary that every Child of that beautiful Mother keep it there for if it once get into the heart or head it makes them lunatick The lesser Light to rule the night Gen. 1.16 Psal 135.9 Psal 104.19 He made the Moon to rule by night He appointed the Moon for seasons Of Eclipses Eclipses are disappearings of the Sun or Moon which though they come in a course of nature and are by natural light foreseen many years before they come yet there is somewhat in them which should fill us up with high thoughts of the power of God Of a dismal one Lucan saith Ipse caput medio Titan cum ferret Olympo Lucan lib. x. Condidit ardentes atrâ caligine currus Involvítque orbem tenebris gentésque coegit Desperare diem And that they are terrifying and prodigious another sings sadly Signa dabant luctus Superi haud incerta futuri Ovid. Metavs lib. 15. Saepe faces visae solis qucque tristis imago Caerulus vultum ferrugine Lucifer atrâ Sparsus erat sparsi lunares sanguine currus Though an Eclipse be no miracle yet God once made one and can do so again when Christ the Sun of Righteousness was shamefully crucified the Sun in the Heavens as ashamed to look upon that act as from man of prodigious cruelty and injustice hid his face and provided as it were a veil for the nakedness of Jesus that the women might be present and himself die with modesty That Eclipse was miraculous 1. Both in the manner because the Moon was not then in conjunction

12. and from the guilt of original sin 2. They are confirmed in the joyful expectation of a perfect holinesse he that was so careful to have his natural body so exquisitely fitted will not certainly neglect his Mystical body the Church being bone of his bone and flesh of his flesh but will sanctifie and cleanse it that he may present it to himself a glorious Church not having spot or wricnkle or any such thing but that it should be holy and without blemish Ephes 5.26 27. Therefore to make us so such an High-Priest became us who is holy harmlesse As our High-Prie st was thus in his original innocent so was he in the whole course of his life undefiled Men and Devils did indeed conspire to bring him within their compasse but could not prevail their guilded Pills of corruption plausible to flesh and blood could not be swallowed down of him his unblemisht foul was of a purer condition than that it should be infected by those foul spirits The Master of Sentences gives a double reason for it Lomb. Sent l. 3. 1. Because it was hypostatically united to the eternal Son of God 2. Because the Spirit was given unto him sine mensura without measure he was full of grace and truth John 1.14 Now it is a rule delivered by Romes Angelical Doctor that Quanto aliquid receptivum propinquius est causae influenti tanto abundantius recipit Aquin. by how much any that receiveth is more near to the flowing cause by so much doth it the more plentifully receive Wherefore the holinesse of our gracious Mediatour is such as being God and man inseperably that he could not possibly be defiled by actual sin The Apostle saith directly that he knew no sin that is experimentally in his own person he is called a Lamb undefiled and without spot Pilate that gave him over into the hands of sinners to be crucified ingeniously confest he could find no fault in him at all that good thief as a father calls him that was crucified with Christ made a good confession when he said We receive a due reward of our deeds but this man hath done nothing amisse hence there is added to his sacred name the title of righteous Jesus Christ the righteous 1 John 2.1 for the end why he came into the world was to fulfil all righteousnesse thereby to save sinners Qui caeteros salvos faceret debuit ibse peccato vitio carere saith Augustine Wherefore August Daniel 9. he is said to be the most holy and to have everlasting righteousness So that he gave most compleat and perfect obedience to the Law of God in every point applauded by a voice from heaven This is my beloved Son in whom I am well pleased This actual righteousness void of all tincture of evil was not only for himself but was efficacious for us for as many as believe in him to the end of the world for Christ is the end of the Law for righteousnesse to every one that believeth Rom. 10.4 For this cause did the Prophet Jeremy foreshew the name whereby he should be called and that is THE LORD OVR RIGHTEOVSNESSE Legis finis interficiens perficiens Aug. Jer. 23.6 This makes good that Apostolical assertion we read 2 Cor. 5.21 That he was made sinne for us that is a Sacrifice to expiate our sin who knew no finne that we might be made the righteousnesse of God in him So that we have as solid justification to life by his obedience as ever we were subject to death by Adams disobedience for as by one mans disobedience many were made sinners so by the obedience of one Rom. 5.19 shall many be made righteous From this Fountain of grace do flow those streams of peace like those in Paradise that make glad the City of our God Peace with God with our selves with men with all the creatures haven and earth are met together in a blessed league For in him it pleased the Father should all fulnesse of divine graces dwell and by him to reconcile all things to himself by him I say whether they be things in heaven or things in earth Col. 1.20 This serves also for another purpose to be a pattern for our imitation to be holy as he is holy to be undefiled members of that body whereof he is the head to walk before him and be upright with Abraham that believed in him The title of Christian which we all have by him should make us so to adhere to him in a conformity to his life Vt quia sine ipso nihil esse possumus per ipsum possimus esse quod dicimur that because without him we can be nothing by him we may be in truth what we are said to be the words are Bernards I must tell you what Saint Peter told them to whom he wrote his first Epistle Bern. 1 Pet. 2 9. Vilelatens vi●tus quid ●●m subme●sa t●vebris Proderit c. Claud. ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the vertues or praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him who hath called you out of darnesse into his marvellous light They are the words of Gregory the great in his Epistle to Theodorus Duke of Sardinia Justitiam quam mente geritis oportet coram heminibus luce operum demonstretis the integrity or righteousness ye bear in your mind ye ought besure to express and shew it before men by the light of works which doth justly accord with our Saviours mind Let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven The greatest light in the firmament of the Church which is the heaven upon earth Hierom said that he did deligere Christum habitantem in Augustino is Christ himself the light of the lesser lights is but borrowed from him not to be concealed but to be seene to the eyes of the world after the example of the greatest light who hath lest us an example that we should follow his steps 1 Pet. 2.21 And believe me none are blessed but they alone that with our undefiled High-Priest are in some measure undefiled in the way who after him walk in the Law of the Lord. Ye shall hear how Saint Bernard on the Canticles Censures him that doth not frame his life to the obedience of the Gospel of Christ Dignus plane est morte Bern. in Cant. qui tibi Christe vecusat rivere he is without all doubt worthy of death who denies O Christ to live to thee Good reason then it is that we who are the redeemed of the Lord washed in his blood should in an honourable respect of our potent Redeemer conform our selves to the like strickt godly life he did and not to wallow in the sordid sins of the damned crue from which that we might be withdrawn according to the working of his mighty power Such an High-Priest

Day As Night is the time of the Suns absence from our Hemisphere so Day is the time of the Suns presence therein They both contain one whole revolution of the Suns motion to the same point of the Meridian in the twenty four hours Day is Natural Artificial The former consisteth of twenty four houres which is measured most usually Exod. 12.29 with Numb 3.13 from the Sun-rising to the Sun-rising or from the Sun-setting to the Sun-setting The latter is from Morning till Night which is the time of light measured out to twelve houres which were not more nor fewer but longer or shorter according to the different proportion of the Days in Summer and Winter which is measured from the Sun-rising to the Sun-setting Joh. 11.9 Mat. 20. Which division was in use both with the Jews and Romans The Romans divided their Day into six parts viz. Godw. Antiq. 1. Diluculum The break of day 2. Mane The full morning 3. Ad meridiem The forenoon 4. Meridies quasi medidies Mid-day or quasi merus dies perfect day Noon 5. Demeridie Afternoon 6. Solis occasus Sun-set Day hath its name in Hebrew from the noise and hurry that is therein In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or t●me because it is appointed for tame creatures Or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine Dies à Deo Zanch. as a divine thing vel à Dio id est Coelo Sole vel à dividendo quod disjungat lucem à tenebris Evening separates by darkness Morning by light So the one disjoyns day from night the other night from day In this vicissitude of Light and Darkness much of Gods wisdom and goodness is to be seen And we ought not to turn the day into night nor night into day without some very special and urgent occasion And God called the light Day Day unto day uttereth speech Gen. 1.5 Psal 19.2 Ps 119.164 and night unto night sheweth knowledge Seven times a day do I praise thee because of thy righteous judgments Of the Visible Heavens HEaven is a building of three stories Triplex est coelum cërium sidercum ac aliud his superius invisibile divinum Dam. 1.2 de Orthodox fide The first is the Air and the Clouds up to the Moon The second reacheth all the Planets and Stars The third is called the Heaven of Heavens the place of Gods most glorious residence who filleth Heaven and Earth The Apostle reduceth them to Visible Invisible Col. 1.16 The Visible Heavens are two Starry Airy The Starry Heaven is that vast expanse region where the Stars have their motion Here are the Sun and the Moon those great lights the infinite number of Stars of unconceivable magnitude and motion which we see and we see not This according to the doctrine of Astronomers is distinguished into several Orbs and Spheres in seven of which seven special Stars are said to move and all the rest to be fixed in the eighth The Apostle Jude seems to give a hint of those Planetical Orbs Jud. v. 13. where he justly reproacheth unsetled spirits by the name of wandring stars or planets to whom is reserved the blackness of darkness for ever Of this speaks Moses calling it The firmament of the heaven Gen. 1.17 Josh 10.13 Psal 8.3 And in Joshua's time the Sun stood still in the midst of heaven And David When I consider thy heavens the work of thy fingers the moon and the stars whi●● thou hast ordained And again Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work The Airy heaven is the Air with all her regions reaching up to the Moon herein are Winds Clouds Meteors c. This is called by Job Job 26.7 Super mane quod juxta commun●tà opinionem intelligi debet Vulgo enim totum spatium à terra ●sque ad coelum vacaun p●tatur quum plenum aëre sit Gen. 8.2 Gen. 19.24 Psal 8.8 Mat. 6.26 the empty place He stretcheth out the north over the empty place Not that the Air is indeed empty there is no vacuity no empty place in nature Nature will put it self into strange courses to avoid a vacuity Water will ascend to avoid vacuity and it will not descend to avoid vacuity But though the Air be not empty or void taking emptiness strictly and Philosophically for every place hath its filling yet as emptiness is taken largely and vulgarly so the Air may be called an empty place For as when we come into a room where there is no artificial furniture we say it is an empty room so the space between us and the Heavens in a vulgar sense is an empty pl●ce Of this speaks Scripture when it s●th The windows of heaven the rain from heaven The Lord rained brimstone and fire out of heaven It is very probable from the upper region of the air where Meteors be So the birds of the air are called the fowls of heaven Of the Invisible Heavens The Invisible Heaven Eph. 4.10 is that place whither Christ ascended far above all aspectable Heavens Called the Third Heaven the seat of the blessed Saints of the elect Angels and happy souls which are dead in the Lord also Abrahams bosom Yet this is not the place of Gods Essence or infinite Substance 1 King 8.27 for so the Heaven of heavens is not able to contain him But the place of his presence and glory not to consine or limit his glory in but wherein he will make it appear most glorious as a Prince will have some room to shew his state and magnificence in This Heaven is not every where as the Lutherans and some others falsly assert 1. Because then it is no longer Gods seat but God himself For whatsoever is Omnipresent Jer. 23.24 must needs be God as himself proveth Do not I fill heaven and earth saith the Lord 2. The Scripture speaketh of it as a limited and confined place where Gods glory shineth more than in any other place where Christ promiseth the Thief to be with him in Paradise he denieth him to be in hell or earth Here 's a ground of comfort That such a place is made for our rest and habitation wherein to enjoy fully the blessed and glorious presence of God Let us contemn these houses of clay in comparison and desirously exchange this temporal for an eternal and blessed condition 1. Why should we prefer such base Cottages before so Princely a Court Why should we strive for Earth and lose the third Heaven Why should we grieve to leave a Prison for the Palace of God himself 2. Christ is there to be with whom is best of all Yea let us learn contentation with our present estate whatever it is and hear afflictions patiently We are now unknown in a strange countrey but we shall come home to our own inheritance

put upon him nor any limit-lines drawn about him A great Prince once said That he had a circle indeed about his head meaning his Crown but he would not bear it to have a circle about his feet he must go which way himself pleased and do whatsoever his soul desired Yet there are circles drawn about all the powers of the world only God hath none That which is most sinful in man is most holy in God to act according to his own Will Gods Will is sometimes done against mans will he compelling the Devil and his limbs sometimes though against their wills to serve him and his servants Thus Haman must cloth Mordecai in royal apparel c. full fore against stomack be sure he could rather have torn out his heart and eaten it with salt but how could he help it Saul pronounceth David more righteous than he Judas and Pilate give testimony to Christs innocency These are the servants of the high God which shew unto us the way of salvation said the Pythonisse concerning Paul and his Companions Acts 16.17 Canes lingunt uscerd Lazari 'T is the duty of man to submit himself unto 2 Sam. 3.36 Placet mihi quod regi placet and acquiesce in the mind of God The mind of God rests and we ought to rest in his mind Whatever pleaseth God should please us A gracious heart tastes sweetness in Gall and VVormwood considered under this notion as it is the VVill of God he should drink it or feed upon it Thy Will be done in earth Mat. 6.10 as it is in heaven Persecution Gods people are most fitly resembled unto sheep 1. Because they are humble Herba trabit ovem 2. Harmless 3. Profitable 4. Ruled by their Shepherd 5. Led into pastures and folds 6. And they are obnoxious to many dangers to Wolves Bryars Thieves Dogs So Many are the troubles of the righteous but the Lord delivers them out of them all Many can be content to be Gods sheep provided they may wear golden fleeces However happy are the sheep that have such a Shepherd Excellent things are spoken of the Church of God a woman clothed with the Sun crowned with the Stars treading upon the Moon yet travelling in birth pursued with the Dragon ready to be devoured both her self and little babe But heaven sung her triumph against the accuser of the brethren and he was cast down which accused them before God both day and night To accuse before men is much but before God Now and then to be accused is much but day and night Thus it happeneth to the children of God while nature disrobe us of corruption Quater luctatus est Jacob in utero cum Esau in via cum eodem in Mesopotamia cum Laban in Bethel cum Angelo To teach us if we will be true Israelites we wust arme our selves against all assaults at all times places persons For speaking against sin Elias was hated of Ahab Isaiah as they say was sawn asunder of Manasses Jeremiah stoned by Tahaphanes Stephen stoned of the Jews John beheaded of Herod Ignatius delivered to lions and Chrysostom hated of the Clergy De persecutione in Hybernia Epist l. 2 Epist 36. de quâ omnes ejus Episcopi Gregorio scripserunt rescripsit Gregorius Quòd dum non rationabiliter sustinetur ne quaquam proficit ad salutem nam nulli fas est retributionem praemiorum expectare pro culpâ debetis scire Sicut beatus Cyprianus dixit quod Martyrom non facit poena sed causa Dum igitur ita sit incongruum nimis est de eâ vos quam dicitis persecutione gloriari per quam vos constat ad aterna praemia minimè provehi The Jesuites have alwayes boasted of their bonds imprisonment and Martyrdome Luke 23.41 but it would be good for them to know there be vincti Diaboli and vincti Christi That speech delivered by him on the Cross would better befit them We indeed suffer justly for we receive the due reward of our deeds And yet I find that very few if any at all of latter times have been imprisoned or put to death simply for Religion if they could have kept their fingers out of treason De fimpl Praelat they might have kept their necks out of the halter I wish they may listen to that of Cyprian Ardeant licet flammis c. What though they give their bodies to be burnt though they be cast to wild beasts Non erit illa fidei corona sed poena perfidiae non religiosae vi●tutis exitus gloriosus sed desperationis interitus The Donatists likewise complained of their persecution as the Brownists Sectaries Quid laudas panam at nou ostandiscausam and Bedlam-Quakers upon slight occasions have done and do amongst us But as Austin told them Ye suffer Non propter Christum sed contra Christum Persecutionem patimini non à nobis sed à factis vestris Christ was whipped that was persecution Christ whipped some out of the Temple that was no persecution Ishmael mocked Isaac and that the Apostle calleth persocution but Sarah beat Hagar and that he calls no pesecution It is said to be the custom of a certain people in Ethiopia called the Atlantes Solin Plin. frequently mentioned in divers Histories who living under the torrid Zone in an extream hot climate used to curse the Sun when it arose because it scorched them with vehement heat This made them in love with the night and hate the day Many saith father Latimer will follow Christ usque ad ignem exclusivè not inclusivè Against a great battel in Greece Xerxes would sit in presence to the encouragement of his souldiers and caused scribes to sit by him and note down how each one plaid his part It is a glorious thing to say with Paul for the hope of Israel am I bound with this chaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome there can be no greater thing to glory of than this The Apostles themselves gloried in it that they were counted worthy to suffer for the name of Christ It was the Queen of Bohemiah's Motto Intra fortunae sortem extra imperium Persecutors may kill but cannot hurt saith Justin Martyr The more we are mowen down by you the more we rise up said Tertullian Beleeve me said Philpot Martyr there is no such joy in the world Act. Mon. as the people of Christ have under the crosse when our enemies imprison our bodies they set our souls at libertie with God when they cast us down they lift us up yea Siccur se victum gaudeat hostis habet Ovid. Trist l. 2. when they kill us then do they bring us to everlasting life And what greater glory can there be than to be at conformity with Christ which afflictions do work in us I praise God said another that ever I lived to see this day and blessed be my God and merciful Father that ever he gave me a

discharge their Canon-shot that the roaring of the one may lessen the terror of the other In like sort Satan hangs tinkling cymbals in our ears and delights us with the musick and vanities of this world that we may forget the sonnd of the last Trumpet There is a threefold Judgment saith Aquinas 1. Discussionis 2. Condemnationis 3. Absolutionis It 's good for every man to judge himself in the two first He must examine himself and upon examination condemn himself The certainty of Judgment may teach us not to be too curious or careless It is a kind of sacriledge to pry into Gods holy place his secret Sanctuary Non judicium luti sed figuli To determine who shall be saved and who shall be damned is not belonging to the Clay but the Potter in whose power it is to make of the same lump one vessel of honor another to dishonor Austin desired to see three things especially viz. 1. Rome in her glory 2. Paul in the Pulpit 3. Christ in the flesh So let us desire three things 1. The conversion or else confusion of Rome and Babylon 2. The consolation of Israel and all Gods chosen 3. The coming of Christ not in the flesh but unto Judgment Oh that happy and merry Day Act. Mon. said Robert Samuel Martyr It is called Eternal Judgment Heb. 6.2 Because 1. It is of things eternal Eternal life or eternal death 2. The Sentence of that Judgment is eternal Elect and Reprobate go eternally to the place appointed 3. The Judge is Eternal 4. The persons judged are eternal some to enjoy eternal happiness and some to suffer eternal punishment The Judgment it self is not eternal it lasteth not ever but the fruit and event of it is eternal Oh that the cogitation of this Judgment were deeply fixed in the hearts of us all Momentaneum est quod delectat aeternum quod cruciat What shall the Fornicator get enduring an ocean of torture for a drop or dram of pleasure The total sum is The breach of all the Commandments If these Accounts be not crost in this life we shall never have our Quietus est in the life to come The times of ignorance God winked at Act. 17.30 31. but now commandeth all men every where to repent Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Eternal Life Electra in Senec. movet hanc quaestionem Mortem aliquid ultra est Cui respondet Aegisthus Vita si cupias mori Ethnicus resurrectionem vel saltem vitam aeternam agnoscit Contemnenda est omnis injuria praesentium malorum Cypr. fiduciâ futurorum bonorum We that have received the first-fruits of the Spirit sigh and sob by these waters of Babylon because we cannot sing the Lords song in a strange land but then we shall sit and shine in the Kingdom of Heaven with Albs of innocency on our backs Palms of victory in our hands Crowns of glory on our heads and Songs of triumph in our mouths Then shall we enter into the Holy of holies then shall we celebrate the Sabbath of Sabbaths then shall we sing the Song of songs which none can learn but those that are redeemed from the earth Vita aeterna est vita vera Prima vita primum bonum ultimum malum Secunda vita primum malum ultimum bonum habet Hug● de sanct vict The first life hath first good and afterwards that which is evil The second life hath first evil and afterwards good This life Christus 1. Promisit Luk. 12.32 2. Promeruit Rom. 6.23 3. Praeparavit Joh. 14.2 4. Inchoat Joh. 6.47 5. Reddet Joh. 11.25 This is the promise that he hath promised us Dav. in Coloss 1 Joh. 2.25 even eternal life Caelum Heaven is three-fold where 1. Fowles are the airy heaven Gen. 1.30 2. Starres are the firmament Gen. 1.17 3. Souls are the glorious or heaven of heavens 1 Kings 18.27 Heaven is not obtained by chance as the Milesian fisherman got the golden tripos Assurance of heaven is to be got three manner of wayes 1. By faith 1 Pet. 1.9 Receiving the end of your faith even the salvation of your souls 2. By conformity to Christ Rom. 8.29 For whom he did foreknow he also did predestinate to be made conformable to the image of his Son 3. By the sealing work of the Spirit Ephes 1.13 After that ye believed ye were sealed with the holy Spirit of promise cap. 4.30 unto the day of redemption In the world if a man purchase a Lordship his heart is alwayes there he pulls down he builds he plants Christ hath bought the Kingdom of Heaven for us and hath paid for it at an high rate even with his most precious blood Anselm where he hath prepared mansions for us that are Denisons All our joy therefore should be there Corpore ambulantes in terra corde habitantes in Caelo Nonius chose rather to lose all his honours and fortunes than to quit his Opal Ring to Anthony But a far fairer Jewel is the Kingdom of God so sweet and precious that it deserves the selling of all we have and running into any hazard for it Luther gave his opinion the day before his death that in heaven we shall know one another because Adam knew Eve at first sight Lay up for your selves treasures in heaven Mat. 6.20 where neither moth nor rust doth corrupt and where thieves do not break through nor steal Heavens Glory The Christalline walks of that new City are not for muddy feet nor shall lust-infected eyes look within those holy doors Rev. 21.27 There is a room without for such cap. 22.15 a black room for black works God will not set a golden head on earthen feet give the glory of heaven to him that delights in the glory of earth The Angels those Caelestial porters that carry the souls of the Saints as they did the soul of Lazarus to Abrahams bosome have no commission to pull a wicked mans soul to heaven Trajane erected many monuments and buildings insomuch that Constantine the great in emulation was wont to call him Parietaria the Wall-flower because his name was upon so many walls Babels Tower raised an head of Majesty 5164 Heyl. Geog. paces frow the ground having its basis and circumference equal to the height the passage to go up went winding about the outside and was of an exceeding great breadth there being not only roome for horses carts c. to meet and turn but lodgings also for man and beast and as some report grasse and corn-fields for their nourishment Pharos a watch-tower in Egypt was built by Ptolomie Philadelph all of white marble Plin. l. 36. c. 12. The work of those famous Pyramides though it do not appear who were the founders was

of them but to offer up an Expiatory sacrifice for the wrong God received and a sufficient price for the impetration of our sins remission To this end another Priesthood as was necessary was ordained in mercy by the effectual execution whereof sin committed should be expiated and an access made for transgressors unto the Throne of grace And this is the Priesthood only of Jesus Christ the Righteous who knew no sin and in whose mouth was found no guile Being holy harmless undefiled and separate from sinners Before this high Calling should be actually executed by Christ in person it was the will of our Heavenly Father 1. That men should be apprehensive of the want thereof by the conviction of conscience of the multitude of sins and gravance of them 2. That the minds of men should be throughly toucht with a longing for it are it came to the real performance yet so as that in the interposing time their hopes might be supported against despair that might spring out of the remorse of conscience for their sins which would not be taken away but by that High-Priest which taketh away the sins of the world Hereupon a Typical Priesthood was instituted for a time till the fulness of time called the time of reformation Heb. 9.10 determin'd by the most prudent Dispenser of times and seasons should come Men of infirmities and subject unto sin were then by the Law of a carnal precept appointed to offer up for the sons of men innocent beasts in whose death by the effusion of their blood wherein consisted their life they did contemplate their own merit These creatures did not any thing worthy death as was rightly conceived neither could these Sacrifices cleanse the Sacrificers from sin to perfection as pertaining to the conscience This was understood wherefore then they could not but conclude that being they did offer such they did but give to God under their hands and seals an acknowledgment of their errors and a confession of a due debt Yet seeing God was the Author of the institution of them and accepted them at their hands as sacrifices of a sweet smelling favour they conceived a lively hope of grace and pardon framing with themselves the like discourse to that of Samson's mother Judg. 13.23 If the Lord were pleased to kill us he would not receive a burnt-offering and a meat-offering at our hands Heb. 10.1 Bona gratia gloria These Figures then being but the shadows of good things to come not the very image of the things did bear up their hopes and in some measure establish their confidence in him by whom they expected good things to come This is the ground of the Apostles reasoning Heb. 9.13 If the blood of bulls and goats sanctifieth to the purifying of the flesh there 's the shadow how much more see the substance shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Here then I am to intreat of my Saviour's Priesthood whereby eternal Redemption is obtained that they who are called may receive the promise of eternal inheritance A Subject challenging most reverent devotion and care Now that I may not rove from the Apostle's intended scope Three things should be handled 1. Of him as he is a Priest befitting us Such an High-Priest became us 2. Of his personal qualities related in the concrete Who is holy harmless undefiled separate from sinners 3. Of his dignity to which he is advanced Made higher than the heavens How deep are all men in the guilt of sin all men enlightned with the knowledge of the truth easily perceive who when brought to the acknowledgment of this cannot be so ignorant as not to know the depth of their misery The depth of their misery without the successful Mediation of the Son of God is their abiding under the wrath of God which cometh upon the children of disobedience For the removal whereof the Supreme Moderator that dwelleth in the Heavens ruling all things hath anointed his Son High-Priest to deal in things concerning men To whom as he gave the nations for his inheritance Psal 2. Psal 110. and the uttermost parts of the earth for his possession so hath he confirmed him to be an High-Priest for ever after the order of Melchisedec From whom by an heavenly decree he expected the full discharge of the Priestly function imposed upon him Sacerdos q. Sacer dux the intent and purpose whereof was to bring men to God And this being the act of Mercy according to the good pleasure of his will willing to pass by offences his Justice whose rigor is inflexible ever loving righteousness and haring iniquity steps in to claim satisfaction This must have been given for the sins of the sons of men before they could have vouchsafed them any perfect hope of a gracious reconcilement To join therefore Mercy and Justice together whereby to end the difference the Divine Wisdom concluded That the punishment due to sin should be converted into an Expiatory sacrifice and this should appease and quiet the one and make an easie way and entrance for the other At quarendum Sacrificium But such a one was to be sought for and such a one too as might be Sacerdes Sacrificium both Priest and Sacrifice Here was a work fit only for the scrutiny of the Sacred Trinity infinitely surpassing the imagination of Man though never so vast All the Creatures could neither afford the one nor the other An Angel could not be Priest Man must to plead the cause of men with God Neither could the Sacrifice for man be an Angel because it was not meet that the death of an Angel should be the expiation of a crime perpetrated by man Nay further might it be so we should I believe be hardly induced to believe that an Angelical oblation offered by that Spiritual nature would profit us The nature that offended ought in all equity to purge away the offence and to suffer for it Among Men therefore must the search be made but there was little hope to find out one that could that would sufficiently effectually undergo so great a task All were sinners terrified with the horrid guilt of their accusing consciences and held captive in the chains of sin under the tyranny of the Prince of darkness None of these durst approach to present an offering unto God who is pure Light neither were any of them able were any willing to sustain or endure the severe countenance of an angry God before whom he was to appear Yet a Man must have done the deed if ever the deed were done Hereupon it was agreed upon that the Son of God God over all blessed for ever should be made the Son of man to be made the Saviour of man the worlds Creator should become one of the creatures of the world to redeem the rest fram'd after the similitude of sinful

you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without end● Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a

would not stick to exact the thing promised therefore whensoever God makes a promise either to King or people they must not be so coy as not to take hold of it and to challenge God of his promise For he promiseth to the end they should remember him and thereby he them Fear not then it is his delight Again Gods promise is the strongest argument a man can use it is a sign of an invincible faith to apply it the remembrance whereof should drive us to God And is the best comfort to a Christian man in this life It was here Solomons chiefest joy which made him come thus to God Lord remember David It should seeme by this speech that God was asleep or forgetful of his promise But the speech is not proper for he that keepeth Israel doth neither slumber nor sleep Psal 121.4 God cannot be said to remember or forget properly but by a metaphor not Theologicè but Oeconomicè as the Fathers speak or per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Logicians call ambignum ex analogiâ conceptus because we cannot otherwise conceive by reason of our natural imbecillity God is said then to remember when he shews himself to have a respect unto us for his promise sake So Tremelius expounds it Tremel demonstra te meminisse Lord declare by a plain demonstration that thou forget'st not thy promise made to thy servant David by performing it or being as good as thy word in me I will not enter into any Philosophical speculation concerning this And what should he remember A●● Vt impleatur quod promisit saith Austin To whom promised To David Lord remember David That is that he would fulfil in him what he promised to David his father that his seed should sit in his throne for ever that he should plant his Church and true worship there and dwell among them that the ministery should be pure and powerful the arme of God to salvation that he would give them food sufficient that the glory of his Kingdom should never come to decay This is the Summa totalis In these words we may perceive as in a Perspective-Glasse who it is that is the first raiser of a State and who the puller down States are not guided by blind fortune as the Poets feign nor by Angels appointed thereto in every Kingdom as the Platonists imagine nor by the Starres as some Star-gazers affirm but God alone guides all by his Providence The heavens doth rule saith Daniel by a Metommy of the subject for the adjunct Dan. 4. None can stay his hands or say unto him What doest thou saith Nebuchadnezzar A lesson for Kings and Magistrates that they sollicite none but God for the welfare of Church and Common-weale as here Solomon did But what is this all No they must do it of necessity therein to acknowledge his Supremacie and their Allegiance but this I toucht already They must also have as great care of Religion as of the Commonweale and more for that was the end why Commonweales were ordained without the Commonweale will but be a common poverty it is the soul of the Politick State it gives life unto it Whereupon it being without Religion is compared to a dead body without a soul but both being joyned together the one may say of the other Parsque tui latitat corpore clausa meo Both must be minded as in promise here meant by David So in Prayer Solomon is our example And as their care for the planting of Religion must be great so must they have a watchful eye for the peace of Jerusalem they shall prosper that love thee Lastly they must commit all to God Trust in the Lord with all thine heart and lean not to thine own understanding Prov. 3.5 Victo i● mihi crede non hominum disciplinis aut industriá comparatur sed Dei O.M. benignitate arbitrio c. Ferdinand K. of Arragon He is the Watchman of Israel he it is that in the night and in the day discovers all plots and conspiracies that bringeth the rebellious to confusion It is he that giveth salvation unto Kings Psal 144.10 Thus they may assure themselves that if God be on their side they need not fear what man can do unto them If they cast their care upon the Lord he will care for them This was Solomons way to the throne when as he said Lord remember David Now let us come to know what David was in himself without any respect to the promises He was as his name imports beloved amiable or a friend true indeed for he was the beloved of the Lord for God was with him he was the son of Jesse Ruth 4.22 by profession a Shepherd but chang'd from a Shepherd to be King of Judah 2 Sam. 1.4 King of Israel cap. 5.3 God we see hath not respect of persons outwardly he chooseth poor David before any in Israel to be King for thus saith the Lord to Samuel Arise anoint him this is he 1 Sam. 16. David provided Ministers to serve the Lord 1 Chron. 16.4 He provided matter for the building of a Temple he appointed Solomon to build because God did for bid himself 1 Chron. 22.3 He gave Solomon the pattern and sound out the place 2 Sam. 5. He followed the Lord with all his heart 1 Kings 14. save in the matter of Vriah cap. 15. These are parts of the Acts and Monuments of David Thus we see Gods love to David and Davids zeal to Godward he did as much as he could more if he could do he would have done God denied David would not resist A doctrine for Kings and Governours not to counter-check Gods commands And when he heard he should not do it he sate not idle as many would have done but prepared materials for the building Let all of all degrees learn hence to provide all things for the setting forward of a good work What work better than the building of a house for God wherein to call on his name But in this age men scarce vouchsafe to repair nay some rather have pulled down and instead thereof erected stables Which indeed hath proved the way to bring an old house on their heads Contrary to this was Davids practice therefore saith Solomon Remember David or thy promise made to David my Father It follows and all his afflictions Some translate these words cum totâ or cum omni afflictione ejus some ad● and and then we read it thus as in our Bibles And all his afflictions The reason of this diversity lies in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes beareth the force of the Article of the Accusative case and then they adde and to make up a perfect sentence it is called by the Grammarians Asyndeton when a conjunction is wanting Sometime the force of the Proposition cum then Remember David with all his afflictions the matter is indifferent the sense is the same There is a greater difference

ye not then defiled with the contaminating and for did customs of the world but as ye are separated from all others to an holy emploiment so do not ye degenerate but let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven Know that the eys of all men are fixt upon you If covetousness pride luxury drunkenness or any other vice reign in any of you if any of you be of a dissolute life whose conversation is not ruled by the doctrine ye teach ye are but miserable creatures Be assured Pope Innoc. lib. 3. de S. Altar myst that Quisquis sacris indumentis ornatur honestis moribus non 〈◊〉 quanto venerabilior apparet hominibus tanto indignior redditur apud Deum saith one God contemns him and will reward him according to his work For It is not every one that cries Lord Lord that shall enter into the kingdom of heaven but only they that do the will of my Father saith Christ Take heed therefore to your lives If you preach well and live ill you do but build with one hand and pull down with another And thus much for the Caveat as it respects our selves Now of the Caveat briefly as it respects the Church of God Take heed to all the flock c. A Minister hath the custody of many souls and if any perish through his means he is liable to Gods judgments As therefore we come provided with Knowledge so with a resolution to propagate and diffuse it Knowledge in the best of us not communicated to the building up of the Church in holiness is like costly materials prepared for the erecting of some sumptuous building yet to no use the loss whereof is irrecoverable It stands us upon therefore to be instant in season and out of season to be Instructers of the flock committed to our charge both in doctrine and manner of living The reason hereof rendred in my Text is substantial in that we are made Overseers of the flock The word interpreted Overseer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence saith one Nomen Episcopi plus sonat oneris quàm honoris But I take it here in a larger signification than it is commonly used All Ministers are Overseers of that Flock the charge of whose souls is committed to them They are their Spiritual Tutors unfolding unto them the secret mysteries of Divine knowledge They must inform them if ignorant reform them if erroneous reprove them if dissolute confirm them if weak in the faith They are called Watchmen to watch for their souls salvation that they be not carried away with every wind of dectrine that they run not into absurd enormities but that they hold fast the profession of the faith in holiness and righteousness all the days of their lives They are called Pastors whose calling is to use all diligence to feed their flock and protect them from eminent mischiefs by a careful foresight or present needful power The Symbole of this say some is the Bishops Crosier the Spiritual Shepherds staff which is acutus in fine ad pungendum pigros rectus in medio ad regendum debiles retortus in summo ad colligendum vagos sharp in the end to prick up the slothful and make them nimble right in the midst to govern the weak but crooked in the top like a hook to gather the dispersed or such as go astray They are called Gods Stewards whose office is faithfully to provide all things necessary for his family They are called the Light of the world whose property is to discover things hid in darkness They by their knowledge dispel the clouds of ignorance by their holy conversation the works of darkness All things that are discovered are made manifest by the light for whatsoever doth make manifest is light hence they shew the house of Judah their sins Eph. 5 13. and the house of Jacob their thrnsgressions They are called Stars Fixt in the right hand of God tanquam in firmamento suo as in their heaven Stars have their light from the Sun so you not originally from your selves but derivatively from the Sun of Righteousness Your knowledge proceeds from the revelation of Jesus Christ who was in the bosom of the Father and must be communicated to the world And to this end they move perpetually about the world so ought you about the Church that all therein may be partakers of the light of life Wonderful are the effects and powerful the operation that the Celestial bodies have by their influences upon the Elements and upon those things compacted by them So questionless the effects wrought by the powerful preaching of the Gospel which is the power of God unto salvation by such whose conversation is in heaven as Divine stars are far superior unto them The operation I am sure more effectual because more spiritual For as the Stars beget life in things void of life and cause vegetation by their heat So they by their precepts beget saith in those that are dead in sins and trespasses which is the soul of the soul by which we live unto God for Faith cometh by hearing and the just lives by his faith Furthermore by the propagation of the Gospel by preaching the Church of God grows and all therein as tender plants and trees of righteousness bring forth the fruits of eternal life Lastly The fixt Stars candem sempet inter 〈…〉 disstantiam they keep the same proportion of distance to each other The like harmony must be among us that all of us together may declare the glory of God They are called Angels to whom God hath given charge over his people to protect them Heb. 1. ult For as they are ministring Spirits sent forth to minister for them who shall be heirs of salvation so are Ministers wherefore saith the Prophet How beautiful are the feet of those that bring the glad tidings of peace What shall I say more They are called Fathers All these names import labour in them to whom they are ascribed So that great must be the pains that we must take with the Flock the Church of God over the which the Holy Ghost hath made you Overseers A word to the people I beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their work sake 1 Thess 5.13 Apud Graecos majori in honore babebantur Philosophi quàm Oratores Illi enim rectè vivendi c. Lactantius The Grecians gave greater respect to their Philosophers than to their Orators because these taught them how to speak but those how to live well And s●ffer the word of exhortation Heb. 13.22 God must send ere man can go And here is Gods care of man his love to man God comes not in his own proper person He speaks not in his own proper voice So great is the Majesty of the one that

spue you out of his mouth like the luke-warm Laodiceans Hierom. Non Hierosolymis fuisse fed Hierosolymis bene vixisse laudandum est saith Hierom Not to live in Hierusalem but to live well in Hierusalem is praise-worthy We must not live in the Church amongst the Saints but we must be Saints of the Church Thus the Saints of God by renovation have in them inherent and actual sanctity which in respect of their twofold state is twofold imperfect and perfect imperfect in their state militant and perfect in their state triumphant First then There was never Saint found nor ever shall be found Saint so journing on this earth during the days of his pilgrimage indued with absolute or compleat sanctity Their righteousness is but inchoative begun here yet true but not perfect until the day of our full and perfect redemption until our absolute translation from death to life until our better change out of this life of mortality into the life of immortal glory Aug. Nullus sanctus caret peccato nec tamen ex hoc desinit esse sanctus cùm affectu teneat sanctitatem saith Austin No Saint wants sin yet doth he not hereby cease to be a Saint being his affection is possest of holiness The desires of his soul have embraced grace for which God graciously embraceth his soul This impersection of the Saints appears by the Apostle complaining of a law in his members rebelling against the law of his mind and so leading him captive to the law of sin in his members whereby the good that he would do he did not Of this he speaketh 2 Cor. 7.1 when he saith Let us cleanse our selves from all filthiness of the flesh and spirit perfecting or finishing holiness in the fear of God Where the word finishing importeth the imperfection of the most perfect meer man under which he still groaneth in this life and for which Paul he still cries out O wretched man that I am who shall deliver me from the body of this death until the day wherein he shall finish his course and sanctification in Gods fear We hear the Saints praised for the strictness of their holy life and not undeserved their goodness is applauded of the good and honored of the best Ambr●s Yet saith Ambrose Cognascamus sanctos non naturae praestantioris fuisse fed observantiae majoris nec vitia nescisse fed emendasse Let us know that the Saints had not a more excellent nature than we but had a greater observance and respect to God neither were they void of sin but were always on the mending hand They were ever inclining to that perfection which they had not yet obtained and declining that evil which makes men incapable of perfection Do ye so likewise for be assured that they that live in the world without sanctity and amendment of life live without the true God of the world which whosoever doth Hierom. shall not live out of this world with God world without end Non nisi sanctes Coelestis aula suscipiet saith Hierom The Court of Heaven entertains no Courtiers but Saints and holy men There shall in no wise enter into it any thing that defileth Rev. 21.27 or worketh abomination but they which are written in the book of life Where their imperfection is turned to perfection and their incompleat grace to perfect glory Secondly So that albeit the Saints are not perfect in their state militant yet are compleat in their state triumphant Though not throughly holy in the state of grace yet their sanctification accomplished in the state of glory where no foe can oppress them no sin infect them no devil pervert them ubi una placida fida tranqui●itas una sollida perpetua securit as saith Cyprian Cypr. where there is onely pleasing and faithful tranquillity where onely is solid and perpetual security Without are dogs and sorcerers and whoremongers and murtherers and idolaters and whosoever loveth and maketh a lye Onely the blessed that do his commandment Rev. 22.14 15. enter into the city the new Hierusalem Who are like Absolom in another sense from the sole of the foot to the crown of the head without blemish and not like Isaiah's sinners from the crown of the head to the sole of the foot no whole part This happy perfection and perfect happiness let it be as annexed to the glory of God the highest point of your ambitious thoughts and the But to which you shoot all the arrows of obedience Then shall ye being with the Saints righteous by imputation and renovation by grace inherent and actual here imperfect but perfect registred and placed with the Saints shall be like the Sun in the firmament of heaven And so much concerning the Subject of this Text Gods Saints whom I leave in their proper sphere having brought them to their long home where I trust we shall all meet them in glory everlasting The second part of the Text is the Attribute of special honour proper to the Saints This honour What is imported by this honour is exprest in the foregoing verses and in the first part of the Text. To be brief 't is this An absolute victory over all People Nations Kings and Potentates that fight against the Saints But being we cannot conceive a Conquest before a Conflict I will by Divine assistance treat a little of the Saints Conflict and their honorable Conquest Gods children and Saints are here in a continual warfare Afflictions saith one are perpendicular to his graces in them Vertue never yet wanted opposites Tendit ad astra per aspera virtus The way to Heaven as one observes is strewed with briars like that which Jonathan and his Armour-bearer passed betwixt two rocks Bozez and Seneh that is foul and thorny Grievous and many are the Massacres of the Saints The French proverb of Sicknesses is true of the Churches persecutions and conflicts They come on horse-back but go away on foot And Rest and Pleasure like Oxen come slow and heavily and go away like Post-horses on the spur The Kings of the earth assemble themselves against the Lord and his anointed ones To omit others Have not France Germany Spain Italy who not been up in arms against the Professors of the Truth to send them through the Red sea of Tribulation into the land of Canaan And do not those bitter enemies exercise all manner of cruelty that barbarous rage can invent Cursed be their anger for it was fierce and their wrath for it is cruel As for torments and kinds of death Phalaris and his fellow-tyrants come short of those Bloodhounds of the Spanish Inquisition whom I may compare to the women of Vlna in India Heyl. Geogr. who black their teeth because dogs teeth are white so these black their souls with the works of darkness because the souls of the Saints are white with innocency But yet as the malignant fury of inveterable men in authority did not terrifie the

Revel 1. Hence the Angels of the seven Churches are called stars fixt in Christ's right hand tanquam in firmamento as in the firmament of heaven not unlike to that star that directed the three wise men unto Christ Mat. 2. Now when these stars these Pillars of fire by the light of grace which shined in them perceived the grace which was given unto Paul When James Cephas and John who seemed to be pillars perceived the grace that was given unto me And thus I come to the ground or hand of the union the fodder that knit them together grace perceived the grace that was given unto me Grace is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Active or Passive The active is Gods love and free grace ready to grace us The Passive Gods graces Gods gifts whereby we are graced wherewith we are glorified graced here to be glorified hereafter The first is a branch or a blossom of his goodnesse that tree of life that tree of good The last the fruit sweet as honey in the heart as the little book in the Revelation was in Saint John's mouth By that active grace God decreed mans Election Rev. 10.20 ere any thing had a being and by that active grace he doth bestow in the dispensation of the fulnesse of times the riches of his mercy heaven upon earth By it God comes to man ere man can go to God He comes to man with his preventing grace inspiring him with religious thoughts breathing into him the true breath of life and ravishing him with the desire of things supernatural out of natures compasse and sphere of activity that thus man might come to him he comes to man by his preparing grace casting his understanding and will into a new mould that thence he may become a new man wise unto salvation obedient to the death He comes to man by his operating grace God first prepares then works he first makes man capable o● his works then works on him works in him and works of wonder actually freeing from the tyranny of sin and renewing him in the inward man the understanding will affections He comes to man by his cooperating grace As by his operating grace he moves the will to will that which is good so by this cooperating grace he makes him able to effect what the will desires to work out salvation with fear and trembling He comes unto man by his consummating grace giving him power to be constant to the end till he come to the full period Eternal glory the height of his ambition Heaven Eph. 2.5 Ye are saved by grace Thus God begins by his grace by his grace he doth finish what he hath begun Now beloved this active grace of God distinguished by the diversities of its gracious acts works in man passive grace those heavenly characters of the Deity drawn by the finger of God Some of these are common to the Reprobate with the Elect some proper only to the elect some are saving graces of the Spirit some not Some of these are called gratin gratis data others gratia gratis data gratum faciens Vocation Christian doctrine Prudence in businesses Patience in labour Fortitude in dangers the gift of Prophecy the gift of Tongues the gift of Miracles and such like are gifts of grace but not saving graces of the Spirit neither are these of any moment except God gives the earnest of the Spirit in the heart 2 Cor. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may use the Apostles phrase except they be seasoned with the grace of God I mean the saving graces which make a man acceptable in the sight of God Faith Hope Charity Faith justifies as the hand makes rich Hope maketh not ashamed Charity beareth all things 1 Cor. 13. believeth all things hopeth all things endureth all things it never faileth But whether there be Prophecies they shall fail whether there be Tongues they shall cease whether there be Knowledge it shall vanish away Now all these together are like the sweet Incense in the spoons that were offered by the twelve Heads of Israel at the dedication of the Tabernacle Numb 7.86 Or like Noah's Sacrifice after the Deluge making a sweet favour in the nostrils of God Bernard S. Bernard makes mention of a threefold grace One whereby we are converted another whereby we are aided in fiery trials a third whereby after trial we are rewarded The first is initial whereby we are called the second beneficial whereby we are justified the last is final whereby we are glorified The first is Gods free grace the second is Christs merit the third the reward glory Of the first it is said Of his fulness have we all received Of the two last grace for grace as Bernard expounds it Munera gloriae aeterna merita temporalis militiae Which give me leave to interpret for my self Not for any merit of ours but for Christs merits for us The two first make way for the last the last cannot be obtained while the soul dwelleth in this prison of mortality but the two first with those I have spoken of already make up a perfect man in Jesus Christ in some measure in this life The original of these graces if we would know we must run to God Every good and perfect gift cometh from above Jam. 1. Non per naturam insita sed divinitus data they are transcendent they are given When Christ led captivity captive he gave gifts unto men He poured forth his Spirit saith Joel He gave he poured forth Ephes 1. Joel 2. that is active grace gifts unto men his Spirit that is gifts of his Spirit that is passive grace Grace is given of God by grace A blessed Giver a blessed gift The earth of our hearts brings not forth such branches of vertue but as the earth after Gods curse upon it thorns and thistles I will not here encounter with Papists concerning Free-will in both kinds of Gods graces but leave it to some other David who can better cut off Goliah's head as with the sword of the Spirit as with his own sword and beat them with their own weapons Only let me ask them one question What have we that we have not received 1 Cor. 4.7 And conclude this with that of the Psalmist Not unto us not unto us then O Lord but unto thy Name give the glory Thus we have had a sight of the riches of Gods mercy Now will I shew you the man to whom it was given by grace to know the mysteries of the Kingdom of Heaven that we may know who is he and we will call him blessed Therefore as Samuel said of King Saul I apply to our Saul here See ye him whom the Lord hath chosen It is Paul justified sanctified made gracious made glorious 1 Sam. 10. Once a Persecuter now as Saul once among the Prophets a Prophet so Saul now among the Apostles an Apostle by the

continual use of Art Yet is it quickly blasted Such as Storms and Temposts are in the air such are Diseases in the body Storms make as it were a confusion among the 〈◊〉 ments and are the distemper of nature Diseases make a confusion among the humors and distemper the constitution and spirits of the body And if the humors be a little stirr'd they quickly turn to ●disease and this house of day is ready to dissolve and fall The body is not to be neglected that thou mayst have a good wagon for thy soul Mons sana in corpore sano Ex te bona pr●nia Deus ex Deo mco salus mihi univrrsa Aug. but thy soul is far more to be respected Otherwise thou art like a man that sets forth his maid bravely and suffers his wife to go basely And truly the soul is in health and prospereth when it hath close communion with God and enjoys the light of his loving countenance preferring his favour before the worlds warm sun Beloved 2 Joh. 2. I wish above all things that thou mayest prosper and be in health even as thy soul prospereth Strength Lysimachus being commanded to be cast to a Lion valiantly thrust his arm into the Lions mouth and pulling forth his tongue killed him The like did Sampson Judg. 14.16 David 1 Sam. 17.36 Benaiah 2 Sam. 23.20 But yet we by faith may do more even stop the mouth of that roaring Liou Heb. 11.33 One Hebrew word signifieth both Strength and Pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elatio superbia robur fortitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 90.10 Robur aut superbi a eorum Leigh Hence the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegyptus ob fortitudinem fastum Psal 87.4 Bithner I think because men are usually proud of their strength Any kind of strength is apt to make men proud strength of purse strength of parts strength of body strength of wit and understanding which is the highest and noblest natural strength yea so strange are the ways and methods of temptation the very strength of grace or spiritual strength hath blown up some with pride For though humility properly flow from the strength of grace and the more grace the more humility yet upon a presumption of the greatness and strength of their graces some have been proud and high-minded that is they have not lived in such dependance on Christ as they ought Our strength lies much in the sense of our weakness because then we go out of our selves for strength to Christ whereas they who are strong in themselves must needs be weak because the strength of God goeth out against them There is no strength of the creature that can protect it from the wrath of God Job 41.27 Zenacherib thinks himself a Leviathan who as he is described esteemeth iron as straw and brass as rotten wood Yet the Lord will deal with him as if he were but a Sprat 2 King 19.28 Neither is Strength any desence at all against Death There are no sons of Zerviah too hard for it nor doth it stay to take men at an advantage when they are weakned with age and sickness as Simeon and Levi did the Shechemites when they were fore Death can do its work as easily in health as in sickness in strength as in weakness Let not the mighty man glory in his might Jer. 9.23 Swiftness A Horse is so swift Terram prae cursus celeritate ebibere epotare videtur Merc. that Job saith he eateth up the ground cap. 39.24 And the Persians dedicated him to their god the Sun as the swistest creature to the swiftest Power divine A Dromedary is said to be a very swift beast hence a slow body is called a Dromedary per Antiphrasin The Panther also is a swift creature whence the Proverb Panther á velocior But let a man be as swift as Asahel or Atalanta yet he cannot escape what Gods providence hath appointed God can easily overtake him his sin will find him out and he shall but in running from his death run to it As the Sun in heaven can neither be out-run nor stopt in his race so neither by men nor means can God be frustrated or his anger avoided As the Cony that flies to the holes in the rocks doth easily avoid the dogs that pursue her when the Hare that trusts in the swistness of her legs is at length overtaken and torne in peeces So those that trust in God shall be secured whereas those that confide in themselves or the creature shall be surprised The race is not to the swift Eccl. 9.11 Victory Gods children shall tread on the necks of their enemies as the Captains of the Israelites did on the necks of the five Kings Josh 10. If we make God our shield with David and the Lord our defence with Moses Deborah shall be too strong for Jabin Judith for Holofernes Moses for five Kings Semiramis vanquished the warlike Scythians Iphicrates conquered the thought-unconquerable Agesilaus Plus val●t unus Sanctus orando quàm mille peccatores praliando and young Scipio renowned Hannibal c. The Lord will cast them out before you saith Moses Only pray and God will deliver Prayer is like Ajax shield to defend young Telemon It was Samuels armour against the Philistines Hezekiahs defence against Sennacherib yea a godly mans prayer prevails more to save a Country than the swords of a thousand sinners to hurt the enemy It is said of Hannibal the Carthaginian General That he knew how to get but not how to use a Victory A Christian soldier may die but never be overcome Those saith one are indeed the true Victories which neither draw blood out of the veins nor tears out of the eyes I suppose his meaning to be when great and glorious Conquests are got with small change only gained with resolution without peril It was the saying of Valentinian the Emperor upon his death-bed That among all his victories over his enemies this one only comforted him viz. That by the grace and power of Christ Jesus he had got the better of his corruptions and was now more than a Conqueror even a Triumpher And truly what shall it profit a man to conquer Countries and yet be vanquished of Vices To tread upon his enemies and yet be taken captive by the Devil at his pleasure To command the whole World and yet be as those Persian Kings that for all that were themselves commanded by their Concubines So they by their base lusts by yielding whereunto they give place unto the very Devil and receive him into their very bosoms Latiùs regnes avidum domando Spiritum Horat. quàm si Lybiam remotis Gadibus jungas uterque Poenus Serviat uni None was to triumph in Rome that had not got five Victories Isidor He shall never triumph in Heaven that subdueth not his five Senses himself He that is slow to anger

is better than the mighty And he that ruleth his spirit Prov. 16.32 than he that taketh a city See I Cor. 15.57 Gain An argument from profit is very forcible This was Hamans cozenage Hest 3.8 It is not for the Kings profit to suffer the Jews Why are men so desirous of sheep because they are profitable creatures Why do men give so much money for an office because it is profitable and bringeth great gains with it Why do men strive to make their sons Lawyers because the Lawyers go away with all the profit Godlinesse of all things is most profitable to procure us the peace of conscience in this world and to save us in the world to come Hope of profit will turn some spirits into any posture Some men will be in any action so they may gain by it they will mourn for hire and curse for hire So did Balaam When he was sent for to curse the people of God Num. 22. He made many delayes and seemingly conscientious scruples yet at last goes about the work as black and bad as it was What overcame him and answered all doubts He loved the wages of unrighteousnesse Nay which is the highest argument of a mercinary spirit some act holinesse for hire and are godly for outward gain But ill gain in a little time becomes heavie to the conscience as heavie as Judas his thirty pieces He sed his thoughts with the hope of the money before he had it and pleased his eye with it when he had it but now in a few hours in the sight of the money he sees his sin the sight of his hateful sin works horror of conscience horror of conscience brings in despair despair causeth self-murther Godlinesse it self is great gain if we have no more but godlinesse brings in gain in abundance besides it self Whatsoever drops out of any promise of the Gospel falls into the lap of a godly man When the promises open at any time and give forth their vertue they must needs give it forth to him that is godly for golinesse hath the promises Hence godly persons are said in Latine Deum colere because they are sure by sowing to the Spirit to reap of the Spirit life everlasting Gal. 6.8 Godlinesse is great gain 1 Tim. 6.6 Riches Antiquus quidam Philosophus execratur cos Indivitijs capid●tatem reprehendit non facultatem qui primi utilitatem ab hontstate sejunxerunt Riches in themselves are not evil Ne putcutur mala da●tut bonis nè putentur summa bona dantur malis Therefore we tell you from him whose title is rich in mercy that you may be at once rich and godly Yet it oft comes to passe Difficile est opibus non tradere mentem they are irritamenta malorum Divitiae superbie sunt inseperabilia sicut Jonathan à Davide It is as hard for a rich man to be proud as for a cholerick man to be angry The Duke of Venica shewing the Emperor of Germany his house Haec nos faciunt invitos mori he made him this answer These things even make us unwilling to die Riches unto the covetous are thornes in this life and the next life their pricks are threefold in this life Namely Punctura 1. Laboris in acquisitione 2. Timoris in possessione 3. Doloris in amissione Cyprian speaking of possessions shew me saith he all the stately edifices and tell me what they exceed the Swallows nest which may for a time endure but in winter even of themselves they fall down What doth he here mean by winter but the day of judgment when as these our houses of clay will sail us to whom they have been nests all this summer and sun-shine of the Gospel But what then shall we like the Swallows take the wing and so fly into some hotter Countrey No alas we have been so bewitched with the flesh the nest of our soul that we cannot part from it but even die with it and if we happen as we shall into some hotter place it shall be into fire that shall burn not that shall aford any moderate heat to comfort us Search if you can find any ill-gotten wealth amongst your heaps and away with it as you love your selves else know as Chrysostom saith ye have lockt up a thief in your Counting-house Omnis mihi Copia quae Deus meus nen est agestus est Aug. which will carry away all and if you look not to it the sooner your souls with it Oh that this could be our ambition as Nazianzen reports of Philagrius Lutum contemnere to scorn this base and pardon my homely word dirty God of this world Ambiant terrena Consider that Coyne which passeth in Forrain Countreys serves but for Counters with us All our pieces of Coyne are but currant to the brim of the grave there they cease We justly laugh at the folly of those Eastern Pagans which put coyne into the dead mans hand for his provision in another world Therefore if we will be wise Merchants thrifty and happy Usurers part with that which we cannot keep that we may gain that which we cannot lose For those are true riches which being once had cannot be lost Riches are not 1. Distinguishing 2. Satisfying 3. Sanctifying But they are 1. Deceiving 2. Defiling 3. Perishing If it were fatal for Gehazi to take what the Prophet refused then much more to us to gather up what Christ rejected Lay not up for your selves treasures up on earth but in heaven Matth. 6.19 20 21. For where your treasure is there will your heart be also Odours Of Odours there is a lawful use why else were they created to please the sense refresh the spirits comfort the brain c. But the excesse and abuse of them is utterly unlawful and hath been justly punished Posthume non bene olet qui bene semper olet Saith Martial And another saith That woman smelleth best that smelleth of nothing Spiret antem soemina Christum Let women learn and labour to smell of Christ saith Clemens Alexandrinus who is the royal unction and let them ever be anointed with chastity that chiefest ointment Aristotle writes of a parcel of ground in Sicily that sendeth forth such a strong smell of fragrant flowers that no hound can hunt there Labour we so to resent heavenly sweetnesse that we may have no mind to hunt after earthly vanities Alexanders body is said to be of such an exact constitution that it gave a sweet sent where it went However Christ the true Carcasse smells so sweet to all heavenly Eagles that being now lifted up he draws them after him All thy garments smell of Myrre and Aloes and Cassia Cant. 1.3 Psal 45.8 Protection A shadow in Scripture being taken properly is that darknesse which is caused by the interposition of a thick body between us and the Sun But by a trope any thing of defence is called a shadow Judg. 9.9 15.