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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	key_n	1,914	5	10.0076	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

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

the rites of the Law ut Christum lucrifaciamus that we may gain Christ This one Pearl being found condemnes not the rest nor the Sunshine of the Gospell those lesser Stars of the Law that was Marcion's Heresie and the Manichees Sed quia omnis alia gemma sit vilior saies Aquinas The lustre of the Gospell is more translucent than the Law otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is a Doctor to drive us unto Christ Again Goodly Pearles saies the Glosse is the glory of this World deforme conspicitur all is but dung That one pretious Pearle is that unum necessarium the vision of the Unity in Trinity and Trinity in Unity of Grace here by Faith of Heaven hereafter by Fruition Omnia vendit negotiator the Merchant sells all for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love surpassing all knowledge These goodly Pearles saies St. Augustine are unspotted and godly Men which the Merchant sought as Diogenes with his Lanthorn in the Market and found none this one pretious Pearl is Christ Jesus both God and Man Or these goodly Pearles are the observation of Gods Precepts the pretious Pearle is Charitas proximi Charity in which all vertues are contained Or these goodly Pearls are the Mines of Knowledge this one Pearl is that one Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word made Flesh Joh. 1. 14. This is the third Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three ●re all that I finde all of them in severall answerable to the analogie of Faith diversity without contrariety and all of them joyntly perhaps to our Saviours meaning whether the Gospell or Grace or Christ or Charity or Evangelicall Knowledg the Kingdom of Heaven in the language of Scripture comprises all why then should not this Pearl all For The Kingdome of Heaven is like unto a Merchant-man seeking goodly Pearls Thus the Paraphrase now to the Parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Man is a Merchant that is the first Parallel a Merchant that Marts by Sea not Land For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Vitruvius expresses by Mercatorem and Lampridius by Negotiatorem Maritimum a Merchant by Sea At this points Porphyry upon the second of Homer's Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that trafficks by transporting of which Plato saies in his Republica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Merchants This appears by the root for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a journey and such a journey as Budaeus saies as mari conficitur is made by Sea Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pierce as water doth pores Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea it selfe and so Apollonius uses it Well then we are all Merchants this floating World is the fickle Sea these frail Bodies our Barks our Wishes our Oars our Zeal our Sails inbred desire of Good our poynt in the Compasse Knowledge our Pilot Discretion our Rudder Contemplation our main-Mast Providence our Cables and Hope our Anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed therefore to your tacklings O navis referent in mare te novi fluctus fortiter occupa portum Horat. Make for the Haven one wave treads upon the neck of another and where the old broak off new scenes of surges have taken up their cues Poor Soul thou art the Palinurus which ventures more than all the West Indian's Company is worth while with the Argonautes thou floats for the golden Fleece embarked in a Barge of Clay for what is thy Body else all the world in sight is an Asphaltite or dead Sea each sound almost a Syren each sin a sink each temptation a tempest Una Eurusque notusq ruunt creberque procellis Africus V●rgil Aeneid 1. Whirlwinds wheel about on every side and drives our shipwracked weather beaten souls in brevia syrtes into desperate quicksands and shallowes and tosses our Sea-sick Consciences with blustering Billowes angrier than Adria On this side Scylla's sin-sinking Gulph devoures us in despair on that side Charybd●s splits us on Rocks of presumption here Satan as a Pirate assaults us without there through infirmity our Vessells leak within and what can we remember that is not a Remora Yet we sing in security as if the Halcyons had builded their nests about us and promise our selves as fair as if Castor and Pollux sat upon our Prora's or Poups A wake O thou keeper of Israel that rebukedst the windes and they obeyed rebuke these windes and they shall obey Thou that strechedst forth thy hand to Peter when he was sinking strecth forth thy hand of mercy and save our souls from sinking that optatâ potiamur arenâ we may come to the wished for sand where these goodly Pearls are shrined Thus I perceive you imagine how unexpectedly my speech is glided from Merchant our State or Vocation to seeking goodly Pearles our Merchandise or Negotiation The Kingdome of Heaven is like unto a Merchant-man seeking goodly Pearls Seek the Action goodly Pearls the Object We must seek which implies Paines the best of Actions Pearles the best of Merchandise goodly Pearles the best of Pearles Yet Gold is but glittering clay Pearls but purer slime congealed why should we seek them Erasmus commends his Moria Phavorinus his quartane Feavour Politianus his Thersites our Saviour the unjust Steward not their evill but their good not the Poyson in the Toad but the Pearle He that can bring light out of darknesse by his omnipotent Chymistry can extract a Pearl out of a Dunghill the Kingdome of Heaven out of a Pearl Seeking goodly Pearls After Man had lost Paradise by losing himselfe in Paradise the first Potion that was prescribed him for recovery was Seek A Minerall is found by digging a Race won by running a Pearl got by seeking So let us seek that we may finde so run that we may obtain Atalanta by Hippomenes his golden Apples in the Poet lost the Goal by charmes of pleasure so shall we Let us have therefore alwaies written before our eyes as the Pharisees the Commandments on their Phylacteries that saying of Piny Vita vigilia est This life is a watch And learn that lesson that Socrates in Aristophanes gives Streps●des 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let inchanting sleep be banished from our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aristotle No felicity is in slumbring security but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the virtuous search of an active Soul This those Emblemes teach us of Providence on a watch-tower painted like Janus looking both waies and Hercules his two waies in the Wildernesse una voluptatis the one of Pleasure as Tullie saies but the other of Paines Let us with Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing delaying by seeking insist in this painfull way lest while with the Ravens by sloath we gape against the Sun Satan watch us as the Crab does the Oyster in St. Ambrose sorupulps injiciens throwing in Peebles in stead of Pearls Seeking goodly Pearles So we are

God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their ●●ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer

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