Fl. 1. Of CHARITIE.

IEhova Alpha and Ome­ga, Invocatio. Gen. 15.1. Ps. 18.2. thou All sufficient Shield to thy Saints, who out of the mouth of babes, Psalm, 8.2. and sucklings hast ordained strength, and perfected thy prayse, di­rect, and protect, I hum­ble intreat thee, both the minde and pen of thy poore servant, that what­soever shall proceed from hence may bee accor­ding to the Analogie of faith, and tend to the declaration of thy most orthodoxall will, through Christ our Immor­tall Redeemer. Amen.

And thou (Gentle Reader) because I would have thee use me, and peruse my labours in Love, and Iudgement, I have begun with thee in Love, and of Charitie, and Sebrietie.

Aristotle entereth into the treatise of his Demonstra­tiue Syllogisme in his Posterior Analytikes with the consi­deration of the these three Questions principally: Cap. 1. [...]: so (to borrow the Aegyptian spoile) wee will beginne our Love, the Infallible Demonstration of unfained Christia­nitie.

[...], [...] 2 Cor. 13.11. that there is Brotherly Love even among the Militant Saints of God, is questienlesse: for as Ichova the true God is the God of Love, so the true Chrulian the man of God is the man of Love, as were Abraham, Gen. Rom. 9.3. Col. 1.4.1 Thess. 1.3. Philem. 5. Heb. 6.10. Apoc. 2.19. 45.15. Moses, Exod. 32.32. Paul, the Colossians, the Thessalonians, Philemon, the Hebrewes, and the Angel and Pastor of the Church in Thyattia. Neither indeed is it possible to be otherwise: for as the Apostle saith, 1. Cor. 13.1. Though I speake with the tongue of men and of Angels, and haue not Charitie I am become as sounding brasse, or a tinckling cymball. And as by faith the Redeemed of the Lord possesse Christ lesus their Immortall Husband, Gal. 3.26. and by patience their owne soules, Luke. 21.19. so by the eternall bond of Christian Amitie they enjoy one another, 1 Cor. 13.13. Ps. 133.1.

Though therefore, as the Lord lesus saith, Matth. 24.12. Among the wicked, because iniquity shall abound, the Love of many shall waxe cold, yet the Love of the Elect shall continue; and whosoever denieth this, shall of necessitie inferre, and averre this monstrous and redi­culous absurditie; that there is no treu Congregation on the earth; which flatly contradicteth that trueth of the holy Ghost, Psalm. 97.10. The Lord preserveth the soules of his Saints. Then take away Charitie, & take away the Congregation of Charitie: Eph. 1.23. and 5.30. for this Mysticall Body of Christ is the Church of the God of Love, and Kingdome of Amitie; else should it bee divided, and as the Lord saith: Matth. 12.25. Every Kingdome aivided against it selfe, is brought to desolation. So certaine then & amiable is the admirable resi­dence of this sacred affection in the sanctified hearts of the godly, that they need not aske, [...], is there Charitie? [Page 3]All this therefore is written for the information and refer­mation (if it be possible) of these prodigious and mali­tious monsters of men, who being destitute of this heaven­ly grace; like the Salamander love to live in the fire of viperous contention; that at the last they may bee brought to a sense and sight of their tragicall estate and lamentable condition, that they are yet in their sinnes, in the gall of bitternesse and bond of iniquitie, they are strangers from the life of God, and aliens from the Common-wealth of Hrael. Now since this Love is so lovely, and this Chari­tie is so charitable, [...], what is it?

Answ. [...] Desinition of Charitie. It is that regenerated affection of the sanctified will, whereby the true Christian embraceth his sellow­faint with glorious exultation, and triumphing gladnesse, [...], Charitie is that Ecernall Tie, whereby the members of Christs Mysticall Spouse are inseparably united, and con­joyned, by the meanes of which intire Obligation is set a worke, that brave and noble fire of Christian Zeale, that Zelus amicitiae, which is a compounded assection, of loy and griese, loy for the prosperitie of the Righteous, and Griefe for their adversitie, The first was in David, 2 Sam. 6.14. which made him dance before the Lord w ^th al his might, because of the spirituall tranquilitie of Israel, The second was in Phine ths wife, wherefore she named her childe, 1 Sam. 5.21. Ichabod, and said: The glorie is gone from Israel, because the Phi­listines tooke the Arke of God from them. Thus the Saints of God are both the Subiect, and Obiect of this celestiall affection. Of the first alreadie; now of the second, and that for the illustration of our definition.

The Spirit of God, Heb. 13.1. The object of Charitie. calleth this renued motion of the heart, [...]; so then materin obiecti is [...], according to the notation of the word, frater uterinus, but in sense more, that is, the party beloved is our Germane brother, not onely by carnall and naturall gene­ration, but likewise, yea more, by spirituall and supernatu­rall regeneration, whereby Iehoua is our Father, 1 Iohn 3. [...] Gal. 4.16. and the new Hierusalem our Mother.

But the extendure of this Fraternity and Brotherhood is more perspicuous, Gal. 4.26. Gal. 6.10. As we have opportunity, let us doe good unto all men, but especially unto them, who are of the houshold of faith. And which is S ^t. Pauls Houshold of faith, Deut. 5.16, 17, 18, 19, 20, 21. and his all men? Euen Moses Neighbour, Eocod. 20. from vers. 12. to 18. the epiteme and summe whereof, is: Thou shalt love thy neighbour as thy selfe, Luke 10.27. If some tempting Lawyer, or lusticiarie Pharisee aske, who is my neighbour? the Lord Iesus himselfe answers there: A certaine man in his journey from Hierusalem to Iericho was wounded of theeues, [...]uke 10.30. and left halfe dead; The Priest and the Leuite that passed by, shut up their bowels of com­passion from him; but a certaine Samparitane as hee iour­neyed that way, came where the poore distressed wight, and oppressed soule lay, he was touched with a sympathie, and fellow-felling of his miserie, and extended his warch­full paines, his loving cre, and mercifull liberalitie unto him, and all to procure his comfortable recoverie: Which now f these three was neighbour unto him that fell among the robbers? Let the Lawyer answere: Hee that shewed mercie an him.

Herein appeareth the trueth of the Apostles Allmen, and the equitie of his vniuersall loue, and that by an argu­ment a minori: If a stranger be a neighbour, then much more our domestikes, fellow-citizens, &c. but the first is true, ergo, the last, at least should be so, if this ba­stard generation, would no more degenerate.

The proposition is plaine, the assumption is prooued out of the Lawyers answer to Christ: The Samaritane that shewed mercie on the robbed man, ws neighbour unto him. Now that the Samaritanes in generall, and so consequentlie this mercifull one, were all strangers to the Iewes, is euident: for our blessed Redeemer calleth the thankfull Samatitane Leper, whom he had clensed, A stran­ger, Luke 17, 18. & the woman of Samaria marvelled that Christ, ( as concerning the flesh, Rom. 9.5.) being a Iew, would aske drinke of her which was a woman of Samaria: For [Page 5]the Iewes, said she, have no dealings with the Samaritanes, Iohn 4.9. Therefore, as the Apostle saith: Gal. 3.28. There is nei­ther Iew nor Greske, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ lesus: so there is neither American, nor Indian, neither Barbarian of Morocco, nor In habitant of Monomotapa, but all are bre­thren, whom, as we haue opportunitie, wee must embrace with Charitie; those that are true Saints, with joy for their sanctification; those that are not, in the iudgement of Charitie, with heartie, and earnest supplications to the Lord for their true and timely conuersion.

Wherefore, to concluded this passage with that noble practise of Plato: It is written of that Moses Atticissans, that when he did give almes to a poore profligate wretch, his friends admired that [...] Plato that diuine Philosopher would take pittie on such a misereant; but he answered: Do bumanitati, non homini, I shew mercy on this man, not as he is wicked, but as, and because he is a man of mine owne nature. And indeed his reason was good; for as Tullie saith, Sanguinis conjunctio devincit homines charitate, Consanguinitie is a necessaries bond, and naturall mo­tive to Charitie. And if wee consider our first Parents, wee shall find our selues bound (though è longinquo) by the same obligation: for as Saint Paul saith to the too superstitious Athenians: Acts 17.26. The Lord hath made [...] of one blood all nations of men, &c. Wherefore, Exod. 23.4. If thou meet thy enemies Oxe, or his Asse going aftay, thou shalt surely bring it backe to him againe, &c. And, If thine enemie hunger, seed him, if he thirst, give him drinke; Rom. 12.20. for in so doing thou shalt heape coales of fire on his head. And if thou wilt not obey, that heathen shall rise vp at the day of Iudgment, and condemne thee, w ho art but a bastard Christian.

Now since this [...], this definition of lone shews, [...] The cause of Charitie, what a blessed affection it is, it may be demanded in the third roome [...], what is the cause of it? for as the Poet saith, Foelix qui potuit rerum cognoscere ausas. Charitie is an hea­venly agitation both in and on the sanctified heart, [Page 6]whence then is it? from the earth? no: for all that is of the earth, is both earthie, and earthly, but brotherly loue is heavenly, therefore it must needs come from the Lord of heaven, heavenly.

This fire then is kindled from the Empyrell Paradise of God, and this love is enlived, and caused after this manner: The God of Love, yea the Lord of Love it selfe hath loved us, 2 Cor. 13.11.1 Iohn 4.16. Zeph. 2.1. Ephes. 1.4. when we were not worthy to bee loved, yea before we were at all in rerum natura, which divine, & supreame love moved and procured him to chuse us in Christ before the foundation of the world, That we should be holy, and blamelesse before him in love. This love of the Lord to his Saints, kindleth in their hearts this their deare love to their loving God againe, which is a finall cause of that sempiternall love. So then that archetypus & pri­migenius amor, that un searchable love of IEHOVA is the efficient cause, hujus amoris ectypi, of this our love to our Maker: for as the seale imprinteth into the waxe that image and character that is ingraven first into it selfe; so the Love of God to us, imprinteth into our hearts our love to him againe. And of this love of ours to the Lrd ariseth our bounden Charity to our Brethren.

The Faithfull love one another, because they love the Lord. Neither is it possible to be otherwise: for the Spirit saith, If a man say, I love God, and hateth his Brother, be is a lyar, for hee that loveth not his Brother whom hee hath seene, how can he love God, whom he hath not seene? 1 Iohn 4.20. The necessity then of the connexion of those two loves of God and man, is great, yea absolute, and the equity of of the dependencie of the latter upon the former, is in­fringible: because man is the Image of God, created after the same; Calvin. Iust. 1.2. c. 8. sect. 40. Gen. 1.27. and the Samts recreated and renu­ed in knowledge, &c. Colos. 3.10. whence it followes, that whosever loves the Lord dearely with Danid, Ps. 18.1. can­not choose but love his children sincerely. Wee doe not speak of that mercenary love, wherewith the servile Mam­monists, and slavish drudges of this perishing world, with [Page 7]the Iewes, doe love God for his Wine, his Oyle, and such transitories, nor of that evanishing shadow of s [...]ming Charity, wherewith the Hypocrites of this subtile gene­ration favour the righteous for by-respects, and sinister ends; but we treat of that true love wherewith we love our blessed God for his owne most sweet and gracious selfe, and of that upright Charity, by the meanes whereof, in trueth of heart we may say one to another, as Paul to his Corinths, It is not yours, but you that I seeke. a Cor. 12.14. And so this Bro­therly love is that [...], that infallible signe of true sa­ving grace planted in that sanctified heart that enjoyes it, whereby such a noble, faithfull, and loving Brother may most certainly perswade his owne soule, that hee truely loveth his God, and was first beloved of him, and that before the [...]oundation of the world, so that now all things worke together for his best, his Blisse, Rom. 8.28. even his eternall Ioy, being called according to the purpose of God, which is his sweetest consolation. For never did, yea never could there any man love the chosen Darlings of God, but onely he, who was first beloved eve [...]lastingly, and mer­cisully chosen of God.

O then let us labour for the reall practise, Application. true exer­cise of this most joyfull and blessed affection. The woman of Samaria when shee knew that gift of God, namely the excellencie of the water of Life, shee entreated the Lord to give it her, that she might thirst no more; Iohn 4.15. So behold and consider the dignity of this fire of Love and Life, and be ravished with a servent desire of it. Motives to Charity. And that we may be moved unto the amiable perfor­mance of this most acceptable obedience; let us listen to these two mightie motives: the first is the soeveraigne will and imperious precept of the Lord of hostes; the se­cond is the fruitfulnesse and gracious bounty of this libe­rall Grace.

Concerning the first; we are most frequently comman­ded to love our neighbour, Exod. 23.4. L [...]uit. 19.18: D [...]ut. 22.1. Proverb. 15.17. Esay 1.17. Matth. 19.19. [Page 8] Luke 11.42. Iohn 13.34, 35. c. 15.12. & 17. Rom. 12.9. & 10. c. 13.8.1 Cor 1.2.2 Cor. 2.8. Gal. 5.6.13, 14. & 22. Ephes. 3.17. c. 4.2.15. & 32. Phil. 1.9. c. 2.2. Colos. 2.2.1 Thess. 3.12. c. 4.9. &c 5.8.1 Timoth. 1.5. c. 2.15. c. 4.12. &c. 6.11.2 Timoth. 1.13. & 2.22. Tit. 2.2. Heb. 10.24. Iam. 1.27.1 Pet. 1.22. c. 2.27. c. 3.8. c. 4.8. &c. 5.14.2 Pet. 1.7.1 Iohn 2.10. c. 3.11.14.16, 18. & 23. &c. 7.11. & 21.2 Iohn 5. Iude 2. So frequent is the pre­cept, because the duty is so necessary.

Concerning the second motive; great is the utility and bounty of love, for first it causeth that amiable and quiet peace of assotiation, which the Psalmist declareth, with the blessings that accompany the same, in this manner: Behold how good, and how comely, and pleasant a thing it is for Brethren to dwell together in unity. Psal. 133. It is like the precious oynt­ment upon the head, that ran downe upon the beard, even An­rons beard, that went downe to the skirts of his garments: as the deaw of Hermon, and as the deaw that descended upon the Mountaines of Sion; for there the Lord commanded the bles­sing, even life for evermore. Charitie is the exercise of the faithfull, Cal. 5.6. 1 Cor. 16.14. Whence it comes to passe, that as the ungodly bury many good gists in others, under that one infirmity of malice; [...]rov. 10.12. so Gods Children cover many in­firmities in others, under that one good gist of Charity: for as S ^t. Hierome saith, Non aequè audiunt Inimici, & Amici; qui Inimicus est, etiam in scirpo nodum quaerit. Envie hath the yellow laundies: 1 Cor. 13.5.6. but Charity is not easily provoked, thin­keth no evill, rejoy ceth not in iniquitie, but rejoyceth in the truth: for Charitie is not suspitious, but beareth all things, beleeueth all things, hopeth all things, endureth all things. Chap. 8.2. Chap 13.4. Charitie edifieth. Wherein? in many things; for it worketh longanimitie and patience, kindnesse, bene­volence, and humilitie. Vnto these Charity addeth spiri­tuall magnanimitie; 1 Iohn 4.18.

By the vertue of Charitie the Saints live in the light of the Lord, and are blamelesse, 1 Iohn 2.10. By Charitie we are perswaded of the sanctifying grace of God in this [Page 9]world, Chap 3.14. and of his crowning glorie in the world to come.

Finally, Charitie is the bond of perfection, Coloss. 3.14. and the fulfilling of the law, Rom. 13.8. And if perpetuity and eternity can conciliate condigne commendation to any of Gods Graces, then behold the worthie praise of Chari­tie, even above faith and hope: And now abideth Faith, 1. Cor. 13.13. Hope, and Charitie, these three: but the greatest of these is Charity. Therefore Ho, everie one that listeth, and long­eth to eate of this peaceable fruit, desire of God, and la­bour that this fruitfull Tree of Charitie may be planted in your hearts; for it is the gift of God, 2 Tim. 1.7. 1. Iohn 4.7.2. Cor. 5.2.4. and eve­ry one that groaneth earnestly, desiring with the Apostle to be cloathed upon with that eternall building of God, which is from heaven, that mortalitie might be swallow­ed up of immortality; let him nourish, and cherish this heavenly Plant, that it may bee fruitfull and eternall; so shall he be like Davids tree planted by the Rivers of water, Psal. 1.3. that bringeth forth his fruit in due season, [...] even in his owne appointed season: his lease also shall not wi­ther, and whatsoever he doeth, it shall prosper.

Fl. 2. Of SOBRIETY.

SO BRIETIE is a moderation, and refrai­ning of sensualtiei, and unruly affections. Defin. This Vertue is taken two wayes; sometimes in a larger sense, and sometimes in stricter signification: Sobrietie in the larger sense, is that Vertue whereby a man resisteth and conquereth foure mightie monsters of darknesse, Comus, Bacchus, Venus, and Nemesis; he refraineth, and abstaineth from gluttonie and drunkennesse, chambering and wan­tonnosse, strife, and envie; and it is twofold, Philosophi­call [Page 10]call and Christian: Offic. lib. 1. Philosophicall Sobrietie is Tullics fourth Cardinall vertue: Christian Sobrietie is that Sancta abstinentia, wherewith the Saints of God in former times, Exod. 24.18. as Moses, David, Iob, Ezekiel, Daniel, Iohn Baptist, and the Apostles, were singulatlie endued Sobrietie in the stricter signification, 2 Sam 16.10. Iob. 31.1. Ezek 4.9, 10, 11 Dan. 18. &c. 10.3. Matth. 11.18. Luke 10.7. is Virtus ebrictatis fugax, a shunner of drunkennesse, for if we respect the notation of the word, so much doth the erymologie of the same import, that is, sine ebrietate; and so doth Martial take it: ‘Ebrius es, nec exim, saceres haec sobrius unquam.’

With this Sobrietie was Dauid endued, when he refused to drinke of the water of the Well of Bethlehem, 2 Sam. 23.16. so were the Rechabites, Ierem. 35.6. & 14. Of this Sobrietie in sobriety, by the blessing of the Almightie, will we speake; which grace that it may the more evidently appeare, and shine forth in its' orien: [...], and most gracious beautie, let us a little, in derision, with the Lacedaemonians, Silenus view that old drunken asse rinding on his Asse,

Behold the chidish and sottish countenance, the swinish and hellish behaviour of monstrous, and Bedlem Ebriery: for, Contraria juxta se opposita clarius cluceseunt. Marcilins Ficinus speaketh of two kinds of drunkennesse, one above the Moone; that is, celestiall and heavenly, stitred up by spirituall and immortall drinke, whereby the minde be­ing set above it selfe, forgettech all mortall diseases, and onely considereth divine things. Musaus calleth this the reward of vertue; and Orpheus saith, that this metaphori­call drunkennesse was signified by the holy ceremonies of Dionysius. Of this speaketh Salomen, Proverh. 9.5. and Christ Matth. 26.29. The other kinde of drunkennesse is under the Moone, and worldly, which is stirred up of drinke taken of the infernall fountaine Lethe, that is, car­nall [Page 11]drinke, whereby the minde being set without, and un­der it selfe, forgetteth diving things, and doteth; as ap­peareth by Alexander the Great, who being drunke killed Clitus one of his dearest friends, for rebuking his laseivious behaviour, and so perished himselfe at last by the fatall cup of Hercules. This drunkennesse doe I declare, which is a most brutish work of darkuesse; for of a man synony­ [...], is maketh a man homonym [...]s, of a man indeed, it maketh a man but in shew, yea hardly so much, but ra­ther an Ape in a mans shape, which is worse then Apu­leius his golden Asse: for as the Prophet faith, Whoreaome, Apul. de auren Asino. Isa. 5.11.1 Cor. 6.10. wine, and new wine take away the heart. Hos 4.11. Drun­kennesse causeth everlasting woe, and miserie, Prov. 23.29. and all other vices; as saith the Peet?

It is the Metropolitane City of the Province of all vices, for it is the Devils liquout, wherein having steep­ed the Drunkard, hee formeth him like soft clay, into whatsoeuer shape he listeth, and so drunkennesse expel­leth grace from his heart, and debareth him from the kingdome of grace in this world, and of glory in the world to come. 2. Sam. 13.25.1 King. 16.9.10. Conr. Gesn Hist. of soure footed beasts. Behold the truth of these things in Am­non, Ela, &c. The Ape is an ironicall, ridiculour, and un­profitable Beast, whose slesh is not good for meat, as a Sheepe; neither his backe for burthen, as an Asse, nor yet commodious to keepe a house like a Dogge, but of the Greciuns is called, [...], a Beast made for laughter: so is the Drunkard, Telluris inutile pondus, fun­gus, & testudo, good for nothing but to bee the Devils foole. But the night is farre spent, the day is at hand: Rom. 13.12, 13, 14. The vse. let us therefore cast off the workes of darknesse, and put on the armour of light. Let us walke honestly as in the day, not in rioting, and drunkennesse, not in chambering and wantonnesse, not in strife and envying: but put ye on the Lord Iesus Christ, and make not provision for the flesh to fulfill the lusts therof. We may behold the beautifull face of Sobrietie in this mirrour of drunken­nesse, [Page 12]whose guardarobba Heaven would have us to put on, Luk. 21.43.1 Thess. 5.6. Therefore, let us not sleepe as doe others, but watch and be sober: Iob 1.7. &c. 2.2.1. Pet. 5.8. for the Devill our common inveterate adversarie walketh about as a roating Lyon seeking whom he may devoure. But what are the meanes of this singu­lar vertue? Sobriety of minde: wherefore lee us studie, [...], Rom. 12.3. not to thinke of our selues more highly theu we ought to thinke, but to thinke according to Sobrietie.

Fl. 3. Of DIVINE PROVIDENCE.

IBi incipit Divinum auxiliū ubi desinit huma­nū, the Saints extreuntie sare Gods oppor­tunities, which is evidently proved, by his gracious dealing with his chosen darlings from time to time; Exod. 14. as with Moses, and Israel at the red Sea: for incamping before Pihahi­roth betweene Migdol, over against Baal-zephon, when they were inclosed of the Aegyptians, so that the bleare eye of carnall reason could not lee any issue, or way to es­cape that imminent exterminion, but that Pharaoh would root the out of the Land of the I ving; then did dest thou O powerfull Provident IEHOVA, divide the Sea, and thy people passed through as by dry land, which their Adversaries assaying to do, Heb. 11.29. were drowned: and so thine In­heritance saw thy joyous alvation, O Lord our strength and our Redeemer. Thus of Preservation, now of Prevision.

The Psalmist restifieth by daily experience, that in all the course of his dayes he never saw the righteous forsaken, nor his seed beg ging bread: 1 King. 17.6. Psal. 37.25. Eliyah, though he was in adversitie, yet did he not sterve: for God commanded the Ravens to bring him bread and flesh in the morning, [Page 13]and bread and flesh in the Evening; and he dranke of the brooke. What hope of earthly helpe was there left for the poore Widdow of Zarephath? for the famine was so great among the Zidonians, vers. 12. that shee had but an handsull of Meale in a barrell, and a little Oyle in a Cruse, and was gathering two sticks, when the Prophet came to her, that she might goe in, and dresse it for her, and her sonne, that they might eate it and die. But behold the timely ver­tuous presence of Gods Providence. verse 16. The barrell of meale wasted not, neither did the Cruse of Oyle faile, untill the day that the Lord sent Raine, and plenty upon the earth.

There be a muleitude of facred passages touching this di­vine vigilant care, but for brevities sake, we will measure Hercules on Olympus by his foor, and by the sweetnesse of these few, lee us esteeme of the rest accordingly. Now this reverent esteeme and high valuation of our bountifull Fathers uncessant care ouer his Elect, it is both contem­plative, and practique: for as the theorique speculation and knowledge of a thing is perfected by the practise of the same, so fareth it with this point of Christianity. It is an easie matter for a man in prosperitie, and the comfor­table sense of the Lords palpable Providence, to know, and consesse his divine bountie; but he only maketh the right use of this knowledge, who in the dolorous dayes of bit­ter griefe, and cutting claimitie, can relie upon his God for release and consolation. Such an upright Christian proved David, who in the Agonic of his deepest distresse, Ps. 1301. when deepe called unto deepe by the noise of the wat er­spoutes of the Almightie, yea when all his billowes were gone over him, then cried he unto the Lord, v. 5. even out of the depthes: for in Gods word was his hope. So in thy most deplored adversitie, trust in thy Redeemer: Iob 13.15. Though the Lord would kill me, yet will I trust in him: and the Lord will make thee a triumphant Champion over all thine ene­mies. I am perswaded by joyfull experience, that al­though thou wer'st as it were at the verie brinke of death, [Page 14]yet the Lord would never faile thee, nor forsake thee: for the seven eyes of the Lord runne too and fro through the whole earth. Zeph. 4.10.

Fl. 4. Of SINCERITY.

GOD is a Spirit, (saith the holy Ghost, Iohn 4.24.) and they that worship him, must worshap him in spirit ana intruth. Therefore sarth the Wise man, Prov. 23. Of the hypo­uite. 26. Mysonne, give me thue heart. What shall wee say then of the Hy­poenite, that will give unto God but the body? O dignum Thebano anigmate monstrum! a pro­digious monster, as mostrous as Ʋirgils fama; wheresore we will answer, even as Diogeres did concerning the flat­terer: Amng wlde beasts, the biting of the back biter and slanderer is most dangerous: and among the tamer fort, that of the siattering Hypocrite. He may sitly be like­ned to the Heathens Centaurus, halse a man, and halse a horse; or to the Poers Chimara, which had the head, and breast like a Lyon, and the hellie like a Goate, and the taile like a Dragon: so the Hypocrite in formall ostenta­tion hath the bodie of a Saint, Matth, 25.33. but in truth the soule of a reprobate Goate, and heart of a Devill, whole end shall be as the red Dragons. The Gentiles Ianus had two laces, the one behind, and the other before; even so hath the Formalist, one to God, and another to the Devill. The Partridges of Paphlagonia have two hearts, Flin. Nat. Hist. lib. 11. c. 37. so hath this For­mall Prosessor; for as the Psalmist saith, Psal. 12.2. [...]. i. With a heart, and a heart, with a double heart doeth he speake: and this his double heart makes him to be of a double Religion, as the Poet reports of Artemi­dorus.

So with his mouth he worships, with the Iewes, the living God, but with his heart some Idoll, as that of Mammon, Isa. 29.13. swinish sensualtie, or terrestraiall glorie, &c. and so with the carnall I fraelites his bodie marches on toward the land of Promise, but his minde is the flesh-pots of Aegypt. Exod. 16.3. He is in the Chureh, as the Devill in somer times was in an Enterlude, or Stage-play: for as Sathan, not withstan­ding his dexterious histrionicall acting of his part of the Comedie, was no true reall man, as were the rest of the Actors: so the Hypocrite, not withstanding his apish for­mall shew of Pietie and devotion, is no true man of God, as are the actors of his honour. Therefore Cardinall Cu­san calleth the whole Body and Company of all them that be called Christians, reck oned universally together, Ec­clesia conjecturalis, a Church conjecturall, becaute we know it not by certainty, but by conjecture; for in this Church they that seem Predestinate before men, are ostētimes re­probare before God: Act. 1.24.2. Tim. 2.19. and that Omniseient [...] Ie­hova he only knoweth them that are his, and will one day sinde out the Hypocrite to his immortall shame and consusion.

To whom then doth hee appertaine? to his Infernall father that taught him this apish tricke of dissimulation. For first that old Dragon transformeth himself into an An­gell of light, and then he traines up this Mimique, 2 Cor. 11.14. his first­borne in the art of this servile formalitie. Avant then, O Sathan, away with hypocrisie, and thrice-welcome, O most saithfull Sinceritie. This is a blessed companion, the most gratious of ten thousand: for the heart that is gar­nished with this gift of grace, is ever graced with the pre­sence of God the giver; so that the workes of such a Natha­nael, though imperfect, yet are they pleasing & acceptable unto him. The Lord that worketh both the wil & the deed, will accept the affect for the effect, & the wil, for the deed, Phila, 13. [Page 16]And finally, 2 King. 10.15. as Iohn said to Iehonadab; If thy heart be right, as my heart is with thine, then give me thine hand, and come up into my Charet: so if our hearts be right, as the Lords heart is with ours, Psal 4.3. then will he say; Ascend now into my holy Mountaine of Grace, and so shall yee sit hereafter in my triumphant Charet of Glory world without end.

Fl. 5. Of TRVE BLESSEDNESSE.

ALL things (saith Aristotle in the beginning of his Moral Philosophie) desire some Good; Ethic. Lib. 1. c. 1. but all things, yea even man neither knows which is that Good, nor the way how to at­taine unto it; and therefore he shall never finde it out, as long as he leanes to the subtiltie of humane wisedome, and phantasticall quirkes of corrupt reason. The profound Philosophers of the Gentiles, who glori­ed of their surmounting knowledge; laboured hard for the understanding of this secret, but never could they reach their intended scope. The Iewes also travelled herein, but went not all one way in searching this, as may appeare by their divers sects that arose about one hundred and thirty yeares before the Incarnation of Christ. Gualt. in Luc. c. 6 Many held that True Happinesse did consist in terrestriall, and earthly goods, even transitory trifles and Childish nifles: some in Riches, some in Honour and flourishng Pompe, and some in sensuall pleasures, &c. But they were al most gros­ly deceived; 1 Sam 16.7, 9, 10, 12. for as among the sons of Iesse, neither Eliab, nor Abinadab, nor Shāma, nor any of the seven, but David was anoynted King of Israel, so neither plenty, nor popular applause, nor any such fading vanity, but onely that glori­ous Immortalitie in the loyfull Paradise of God, and his unchangeable Love in Christ Iesus, this is poore mans True Foelicity.

But suppose they had hit the marke, and one of these things had beene that True Blessednesse, yet had they beene still in an errour, because they mistooke their Sum­mum bonum, the chiefe good of a man, and confounded it with foelicity, as though they were one and the same thing, whereas indeed they are divers: for, Polan. Synt. Beatitudo non est Summum Bonum, sed fruitio Summi Boni; Happinesse is not the Chiefe Good, but the use, and enjoyment of it; as the Mammonist his riches are his Summum Bonum, not his soelicitie, but the cause thereof; for his imagi­narie Happinesse, is the use and effect of his riches, as saith the Poët: ‘Pauper enim non est, cui rerum suppetit usus.’ Hor. So the Saint; Chiefe Good, is God, but their Blessednesse is the fruition of this supreme most Blessed Good God, w ^ch is his saving Grace in this lise, and crowning Glorie in the life to come. Now albeit the Tenents of all these naturall men were most erroneous, Arist. Foelicitie. yet I may preferre Aristotle to the rest of them, for his Foelicitie, as being more civill and morall then theirs: for Epicurus his foelicitie is most sensuall, and beastiall, and so fit onely for swine; but of all these, [...]; is, [...]; for that is vertue, which hee defineth after this manner; Foelicitie is the chiese Action of a mans mind, arising of the most excellent Vertue. But herem he faileth, for this Genus is erroneous. Though the principall Action, even of the most Vertuous regenerate minde, (whereof naturall Aristotle never drea­med) as that serious meditation of Davids Blessed man, Ps. 1, 2. in Iehovaes Law both day and night be true Happinesse, yet that onely is not the True, nor chiefe blessednesse of a man, but beside, yea before action, there is Reconciliation and Acceptation with God, whereby the Elect, both Iewes and Gentiles are Iustified, and Blessed in his sight. Rom. 4.6, 7, 8. Even as David describeth the Blessednesse of the man, unto whom God imputeth righteousnesse without workes, saying. Blessedare they whose iniquities are forgiven, and [Page 18]whose sinnes are covered: Blessed is the man to whom the Lord will not impute sinne. Psalm. 32.1, 2. Iustification then by the faith of the Sonne of God, is True blessednesse indeed, yea in an high degree both unspeakeable and glorious. And this doth the Originall Language punctually declare; for saith the Psalmist [...] O ter (que) quater (que) beati Most blessed is that poor man, Vers 2. &c. O divine Paradox. here, miser, & miserabilis Adam, a piece of red earth, but dust and ashes, Gen. 3.19. & 18.27. a sinfull poore wretched soule, a Child of the Devill, an heire of eternall indignation by nature, be­comes a friend of God, and by grace a Sonne of the Most High: a most cursed Caitife, is made a most Blessed Saint; for, [...] is a noune of the plurall number onely, though [...] de quo praedicatur [...] be sub jectum singulare, and it is as much in significatiō as Beati; as Rabbs David Kimhi interpreteth, Munsterus. because such a one is blessed, not with one, but with a pluralitie of foelicities, Rom. 8.32. and benedictions: for Christ is his, and so all that is Christs, is his.

Now Christ is rich in Blessings, for in him are hid all the treasures of the wisedome and knowledge of God, who of God the Father, is made unto us both Wisedome, and Righteousnesse, 1 Cor. 1.30. Sanctification, and Redemption. Wherefore, to conclude, this man is Truely Blessed, this man is onely Blessed, and cannot possibly any more bee cursed, even as he that hath the Philosophers stone, how can he chuse but be rich? Ho then, every one that thirst­eth, come ye to the waters of Blisse, Isa 55.1. Psal. 118.22. Match. 21.41. Act. 4.11. Rom 9.13. 1 Pet. 2.6. Ps. 4.6, 7. and let him that would bee rich in God. get this Tried, Elect, precious Corner-stone in Zion. There bee many that say, who will shew us any good? but Lord lift thou up the lovely light of thy joyfull countenance upon us: for then shalt thou put more joy and gladnesse in our hearts thereby, then all prophane Esaues that embrace the dung of this world in their armes for their inheritance, and happinesse, cais possibly injoy, even in the time that their Corne & their Wine do most abundantly increase: for this is that swectest secret voyce of God from heaven saying unto our wearie soules, Isa. 40.1. that this comfort belongs unto us, [Page 19]our iniquitie is pardoned: for Hierusalem hath received of the Lords hand doable for all her sinnes. Rom. 5, 1, 2, 3, 4, 5. Therefore being justified by faith, we have peace with God; through our Lord Iesus: Christ: by whom also we have accesse by faith into this grace, wherein we stand, and rejoyce in the hope of the glory of God: and not onely so, but we glory in tribulations also, knowing that tribulation worketh pationce, and patience experience, and experience hope: and hope maketh not ashamed, because the love of God is spred abroad in our hearts by the holy Ghost, which is given unto us. Therefore, Solon, thou art deceived with thy naturall Motto:

The true Saints and servants of God, are Truely Blessed and ought so to be esteemed, even in this life, as the very precious darlings, of the Lord of life, infranchized denisens of the Subuibs of that immortall Kingdome of glorie, en­joying heaven upon earth, Prov. 15.5 and continually feasted of the Lord God of Sabbath with such internall supernall dain­ties, as the world can neither understand, give, nor take from them: Their condition farre surmounteth that of Croesus; for no Cyrus can despoyle them of their Blessed riches, and most durable inheritance. For if God bee for us who can be against us? Wherefore neither tribulation, Rom. 8 31. vers. 35, 38.39. nor na­kednesse, nor perall, nor sword, nor death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate us from the love of God, which is in Christ Iesus our Lord, but in all these things we are more then Conquerours through him that loved us.

Fl. 6. Of THE LOVELINESSE OF MESSIAHS SPOVSE.

THere bee two motiues, and impulsive causes of love, namely Beautie, and Bountie, which is manifest by the fre­quent procurement of carnall affecti­on, Oculis & digitis, as we say, in ma­ny. Now both these are in the Church, the Bride and the Lambes wise: Apoc. 21.2. & 9 The Churches Beautie. there­fore shee is lovely. Concerning the first: Ierusalem is buil­ded as a Citie that is compact together in it se le. Psal. 122.3. And the gates thereof are after the names of the Tribes of I [...]rael, Ezek. 48.31. Though she be blacke in the eyes and esteeme of the world, yet shee is comely to the sight of the Lord her Redee­mer, even as the tents of Kedar, and as the Curtaines of Salo­mon, Cant. 1.5. The Kings Daughter is all glorious within, Psalm. 45.13. Like a Lilly among the Thornes, so is the Love of Christ among the daughters. Cant. 2.2. Chap. 7.4. Her eyes are like the fish-pooles in Hesbon by the gate of Beth rabbim: her nose is as the Tewer of Lebanon that looketh toward Damascus. Vers. 7. Verse 5. Arist. Cat. Her stature is like a Palme tree, and her breasts like clusters. The King is tied in her rasters. Now of the qualitie is the denomination of a thing. Beautie maketh beautifull: who then is so beauti­full as the Israel of God? for the never fading beautie of holinesse, Psal. 90.17. and the glorious Majesty of the Lord their God is upon them. The Churches bountie. And as touching the second: The mem­bers of Messiah being united together by the indissoluble obligation of love, cannot possibly chuse but bee truely liberall: for true love is liberall. Cornelius gave much almes to the people, Act. 10.2. At Antiochia when Aga­bus had signified by the Spirit, that there should be great famine throughout all the world, which also came to passe [Page 21]under Claudius Caesar: then the Disciples everie man ac­cording to his abthtie, purposed to send succour unto the brethren, which dwelt in Iudea; which thing they also did, and sent it to the Elders by the hands of Barnabas and Saul, Act. 11.28, 29, 30. The Churches of Macedonit, to their power, yea beyond their power they were willing, and prayed Paul with great instance, and entreatie, that hee would receive their liberality, and see to the distri­bution thereof, among the same poore Saints, 2 Cor. 8 3, 4. What Iupiter Hospitalis was ever so bountifull to his guests as was that reverent Gaius, whom that beloved Disciple lo­ved in the truet [...] 3 Ioh. 1 & 5. Iohn 13.23 so amiable is the congrega­tion of the faithfull; Pray for the peace of Ierusalem, let them prosper that love thee: peace be within thy wals and prosperity within thy Palaces For my brethren and neighbours sakes I wish thee now prosperitie: because of the house of the Lord our God, I will procure thy wealth, Psalme 122.6, 7, 8, 9. The like affection bare the upright Christians one to another under the tyrā [...]izing Emperours, as witnesseth Tertullianus in Apologetico. But as the Magnet and Loadstone, though it draw yron unto it, Plin. Nat. bist. lib. 36. c. 16. yet the stone Theamedes abhorreth yron, rejecteth and driveth the same from it; so the godly have many mortall inveterate enemies, yea from the very beginning of the Primitive, and Originall world:

They have beene most frequently infested with the martial horrour of hell, and annoyed with the boysterous floods of Belial. Caine slew his brother, Gen. 4.8 and wherfore slew he him? because his workes were evill, and his brothers righteous, 1 Iohn 3.12. and his infernall posteritie oppo­sed themselves to the religious Progenie of S [...]th, and so barbarousls maligned them from time to tune, that they decreased, and many degenerated, whilest the other increased, and flourished by the building of Cities, and inven­ting [Page 22]of trades, so that all the holy fathers being dead, one­ly Noah with seven soules were preserved in the Arke, Gen. 7.13. was the Seminatie of the subsequent Church. So fared the people of God in the dayes of Abraham. Ismael mocked and persecuted Isaac, Gen. 21.9. Gal 4.29. Neither were the Prophets and their Disciples any better then their Fa­thers: Matt 5.12. for the Prophet Isaiah was sawen asunder with a wooden Saw by blood thirsty Manasseth. Ieremiah after that he had beene persecuted even by his owne fellow-ci­t zens, his evill neighbours of Anathoth, Ier. 11.21. c. 12.14. in the end was sto­ned of the Iewes in Aegypt. Amus was killed with a barre of yron. Iewal. apolog. And the Lord of hostes [...]elieth Iehoshua the high Priest, that his fellowes that si. before him, are contemned in the world, and esteemed as monstrous persons, Zechar. 3.8. even as the Children whom the Lord had given Isay were instar Portenti, as signes and wonders in Israel, Isa. 8 18.

As touching the persecution and tribulation of the Apo­stles; the Lord Iesus himselfe prophesieth that they should be hated, Luke 6.22. & separated from their Synagogues for the Son of mans sake, which also came to passe on the Primitive Church, namely the Aposiles, and their diseiples, who en­ded their Pilgrimage under Trajan; and so continued on the Successive Church under the burchering Roman Em­perours during the space of three hundred yeares almost, even unto the time of Constantme the Great. The Philoso­phers, Act. 17.18. Epicureans and Steikes of Athens called S. Paul [...], Seminivorbius, a babler: and after many tri­bulations Nero beherded him. Marke was burned at A­lexandria. And as Iusiin Martyr witnesseth, all Christi­ans were called, Apolog. [...], a Godiesse people: and Christian Re­ligion as Eusebius writeth, for very spight was called [...]: yea saith Plinie, Eib. 1. c. 4. It is Contemptus omniam Numinum. And as touching the anguish and distresse of the Lords poore Inheritance, and the malice of the wicked against them ever since, who can expresse the same but with teares of blood? Gen. 49.18. O Lord, wee have waited for thy salvation all the [Page 23]day long: Come thou therefore, O God, from Teman, Hab. 3.3. and thou Holy One of Israel from mount Paran. Thus is the love­ly City of the God of Love hated: But behold the spiri­tuall madnesse of the intoxicated braines of their oppo­sers. The hatred is no more strong and malicious, then strange and marvellous. Certainly some Circe, or Proser­piua hath given them a Stygian potion, else they could ne­ver prove such boistrous bedlams, and ravening Woolues among the poore Sheepe of the Lord lesus. For it is one­ly for the love of the Lord to his deare Children, that these ingrate Rebels receive any good. But for the Churches sake, the Sunne should beturned into darknesse, the Moone into blood, and the Starres should withdraw their shining, yea the ground would cleave asunder, that is under them, Num. 16.31, 32.33. and the earth would open her mouth, and swallow them up as it did Korah, Dathan, and Abiram, so that they, and all that they have should goe downe alive into the dole­full pit of endlesse perdition. But as corke causeth yron to swim, and keepeth it from sinking while they are joy­ned together, so by the meanes of the Elect the Repro­bate are preserved (for a while) from sinking and destru­ction.

Whilest righteous Lot continued in Sodom it was safe, Gen. 19.24. but as soone as [...] it, the Lord rained upon it both fire and brimstone from Iehova out of heaven. Exod. 14.22. No sooner had Israel passed through the red Sea, but the waters returned, and overthrew the Aegyptians, so that Pharao, Ver. 28 & 15.10. Heb. 11.29. and all his hoste sanke as leade in the great depths. So at the consummation of the world, when the number of the Elect shall be pertected, and they ready for the Lord, and their blessed immortalitie; then shall the heavens at the bright­nesse, and terrour of that dreadfull Iudge of the world, passe away with a great noyse, and the Elements shall melt with servent heate, the earth also, and the workes that are therein shall be burnt up, 2 Pet. 2.10. where then shall the wicked appeare? then shall they confesse, that as God blessed Obed Edom, and all his houshold while the [Page 24]Arke continued with him, 2 Sam 6.11. so they injoyed the blessings of God while his Saints continued with them. And as the soes of the Church are foolish and mad, so are they accursed of God for their furie and malice against his children, and their end tragicall and lamen­table. For they (like Ovids Giants) warre against God himselfe. Met. lib. 1. when they hate and persecute his dearest ser­vants. What doe yee against the Lord? saith the Spirit, Nah. 1.9. The machination and enterpriles of the As­syrians there against Iudah and Israel, were against the Lord God himselfe.

Whosoever spoyleth the members of Christ upon earth; let him feare that dreadfull complaint of their vindictive Head from heaven: Act. 9.4.5. Saul, Saul, why persecutest thou met? it is hard for thee to kicke against the prickes. Wherefore un­to all such belongeth the most just vengeance of the Lord of hostes. They shall all be consumed and turned backe that hate Zion, they shall be as the grasse upon the house tops: which withereth afore is groweth up: wherewith the mower filleth not his hand, nor the gleaner his lap: neither doe they which goe by, say; The blessing of the Lord be upon you, we blesse you in the name of the Lord, Psal. 129.5, 6, 7, 8.

What was the end of Antiochus Epiphanes? most woe­full: for after that he had sudued both Aegypt and Iudea, 1 Maecab. 1.18, 19. spoyled the Temple, and wasted the Citie of Iernsalem, 1 Mac. 1.23. Dan. 8.9, to 15. erected an Idoll upon the Altar of the Lord, and purposing to ransacke the Cities of Elimais and Persepolis, 1 Mac. 6.1.3.4. 2 Mac. 9.5. to 12. 1 Mac. 6.13.16. 2 Mac. 9.9. & 28. he was repulsed by the Citizens: and be­ing stricken with an incurable disease, he dyed an igno­minious death, and that in a strange land, in the moun­taines: for the wormes rose up out of his owne bodie, and whiles he lived in sorrow and paine, his flesh fell a­way, and the filthinesse of his smell was noysome to him­selfe, and all his Army. Wherefore (as saith discomfi­ted Senacheribs inscription) [...]. Learne by the tragicall ruine of this mercilesse monster to feare [Page 25]God, and love his Saints: for they that recieve these his Darlings, receive Christ himselfe, Matth. 10.40. and they that receive Christ, receive the Father that sent him.

Fl. 7. Of CONIVG ALL AMITY.

IN humane societie there bee divers kindes of Loves, as Fatherly, Filiall, Brotherly vnitie, &c. but as Salomon saith of the Vertuous Wise: Prov. 31.29. Many daughters have done vertuously, but thou excellest them all: so I say of Cordiall A­mitie betweene Husband and Wife: many Lovers have beene loyall, but thou surmountest them all. Love is the mightiest and most imperious affe­ction of the whole heart, and nature of man, and this is the most durable and constant of all loves.

Slender trifles can quickly destroy other amities, which are meerely improper to this; but this Divine and Intire affection being sealed and ratified by the power of that supreame prerogatiue, cannot be separated, Gen. 2.22. neither by tribulation, nor anguish, famine, nor nakednesse. No­thing but death can bee the divider. For Love is strong as death, Iealousie is cruell as the grave: the coales thereof are coales of fire, which hath a most vebement flame. Many waters cannot qnench Love, neither can the floods drowne it; If a man would giue all the substance of his house for Love, it would vtterly be contemned. Which appeareth by the practise even of sundrie Gentiles. Quintus Curtius writeth that Darius being conquered by Alexander the Great, Darius. sustained that disparagement and bitter distresse with couragious patience: but when newes was brought him, that his faire Queene Roxana was dead, to shew that hee affected her more then all his royall dignitie; he [Page 26]wrung his hands, and wept bitterly. Baptista Fulg. repor­teth, that a poore labouting man in Naples, being berest of his Wise by a foyst of Moores, threw himselfe into the Sea, and swum after them, till they tooke him up into the Gally. Afterward they were both brought before the King of Thunis, who being moved with compession at the relation of his love, Plin. Nat. hist. lib. 36. c. 5. sent them both home againe. Artemisia bare such a love to her Husband Mausolus, that she buil­ded a Sepulcher for him, and called it Mausolaeum, after his name, which was so glorious, that it was ranked among those marchlesse Monumens, which are termed, The seven wonders of the world, and that next unto the Temple of Diana in Ephesus; so that the great Colosse of the Sunne at Rhodes, the statue of Iupiter Olympius the wals of Babylon, the Aegyptian Pir mides, and the Obe­liske of Semiramis, were reckoned thereafter.

Howbeit there be many, alas, in the state of wedlocke, that have lived, and doe live, or rather dye destitute of this sweetest Amitie. Such unnaturall monsters were those obstinate Iewes, Dent. 24.1. Matth. 19.7, 8. whose he arts were so hard, that Moses was faine to permit them to write their Wives a Bill of di­vorcement, and to put them away. But of all such beasts most beastiall was Calphurnius Bestia, Plin. Nat. hist. 1. 27 c. 2. who (as Plinius Se­cundus reporteth) killed two of his Wives asleepe by his side, with the poyson Aconite, as appeareth by that chal­lenge, and declaration, which M. Coelius his accuser, made against him. Iude v. 13. Now to all such is reserved the black­nesse of darknesse, even a wofull separation from the mem­bers of the Bride and the Lambes wise, and from their joy­full communion for ever more. The Vse. Eph 5.25, to tho end. Wherefore, Husbands love your Wives, even as Christ loved the Church, and gave him­selfe for it, that he might sanctifie it, & cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot or wrickle, or any such thing, but that it should be holy without blame. So ought men to love their wives, as their owne bodies: he that loveth his wife, loveth himselfe. For never man yet hated his owne [Page 27]flesh, but nourisheth & cherisheth it even as the Lord doth the Church. For we are members of his body, of his flesh, and of his bones, Gen. 2.24. Matth. 19.5. Marke 10.7. 1 Cor. 6.16. Col. 3.18. For this cause shall a man leave father and mother, and shall cleave to his wife, and they twaine shall bee one flesh. This is a great secret, but I speake concerning Christ, and the Church. Therefore every one of you doe yee so: Let every one love his wife even as himselfe, and let the wife see that she feare her husband, and submit her selfe unto him, as it is comely in the Lord.

Fl. 8. Of CONTINENCY.

THe Apostle Paul (saith Calvin Instit. lib. 2. 1 Cor. 7.34. c. 8. sect. 43.) defineth Pudicitiam, conjunctam cum castitate corporis, antmi puritatem. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in Spirit. The Subject then of this chaste vertue, is both the body and the loule. Wherefore speculative wantonnesse and Incontinencie of the minde is condemned of the Lord Iesus, Matth. 5.28. Whosoever looketh on a woman to lust af­ter her, hath committed adulterie with her already in his heart. Saint Augustine commendeth three sorts of Chastitie; Ʋirginalem, Conjugalem, & Ʋidualem. Three sorts of Chastitie, Lib. 3. c. 19. de Lamiis. Concerning the first, the same fatner saith? Nulla carnis foecunditas sanctae Virginitaeti carnis etram comparari potest. And as Wierus saith: ‘Est magnum crimen Perrumpere virginis hymen.’

And it is stiled by divers of the ancient fathers to bee the Queene of Vertues, sister of Augels, Heavens gravitie, and divine Chastitie. The dignity of Virginitie. The second is cōmended of the holie Ghost, Heb. 3.4. Whereby the honourable estate of Mar­riage is blessed, and the bed kept pure and undefiled. And [Page 28]the Apostle calleth her, that is graced with viduall chasti­ty, a widow indeed, who being left alone, trusteth in God, and continueth in supplications, and prayers night and day, but she which liveth in pleasure, is dead while shee li­veth, 1 Tim 5.5, 6.

Admirable was the Chastitie of divers Heathens When Scipio Asricanus entred by force of armes into Carthage, among the Captives, Scipios Conti­nencie. there was a young gentle-woman of wonderful beautie presented unto him, who, though he was in the prime of his youth, yet conquered his owne af­fections, and would commit no act of dishonour with the Virg [...]ine. Q. Curtius. When Alexander the Great conquered Darius, notwithstanding his Queene was of such exqui­sito beautie, that all Asia could not equalize her, and that mightie Conquerour was of like yeares to this [...]oyall La­die, &c. yet would he not entertaine a wicked thought towards her, Pedro Mexi [...]. but sent Leonatus one of his favorites to comfort her. It is reported of Francis Sforsa, Count, Co­ronell of the Florentines, that (during the sackage of Casa­nova) whensome of his souldiers had taken Prisoner a very beautiful yong woman, who submitted her self unto him, he would not touch nor know her after any uncivill man­ner whatsoever. Now if these vncircumcised Gentiles were so continent, Gen. 39.8. 2 Sam. 13.12, Iob. 31.1. Exod. 18.19. what shall we say of the sanctified continen­cie of Ioseph, Thamar, and Iob? wherefore let every pure­hearted member of Christ, uncessan [...]ly imitate these blessed patternes of modestie. And as Iethro the Midianite coun­selled Moses, so let the chast practise of these heathē, incite and incourage Christians to honestie and puritie of living.

For Continencie, it is a fruit of the Spirit, against which there is no law; Gal. 5.2; And this is the will of God, even your sanctification, 1 Thess. 4.3, 4. that yee should abstaine from fornication: that [...]verie one of you should know how to possesse his vessell in holinesse, and [...]onour, &c. for whereas everie sinne that a man committeth, 1 Cor. 6.18. v. 5. Iam. 1.5. is without the bodie; the fornicator sin­neth against his owne bodie, and without true repentance shall not inherit the Kingdome of God. Therefore if any [Page 29]man lacke this wisedome of abstinence, let him aske of God, which giveth to all men liberally, and reproacheth no man, Matth. 9.11. and it shall be given him: It shall also be manifested in him: for a modest man dwelleth at the signe of a modest counte­nance, and an honest woman, at the signe of an honest face; which may be sitly compated to Salomons Temple, whose gate was called Beautifull, Acts 3 2. shewing that if the entrie be so beautifull, within is exquisite Beautie.

Fl. 9. Of LABOVR.

HE that gàthereth by labor, Prov. 13.11. c. 14.13. Eccl. 7.15. (sait hthe Wise-mā) shall increase; and, In all labour there is abun­dance. And Iesus Siracides praiseth it in this manner: Hate not laborious worke, neither Husbandrie, which the most High hath ordai­ned for therich blessing of the Almightie accom­panieth the diligent hand, Isaac sowed in the land of Gerar, Iob 42.10. Prov. 10.3.6. and received in the same yeare an hundred fold, and the Lord blessed him, Gen. 26.12. And the Poct attrlbuteth great force, and might to industrious paines:

There is no difficultie, but laborious Travelis of power to conquer, which is evident by that universall conquest of that Mightie Maccdouian, Alexander the Great. and those twelve notable la­bours, (which as Poëts write) Hercules performed. And Plinie in his Historie of Nature recordeth, Lib. 11. c. 30. that the Pis­mires weare the verie flint and pibble stoneswith their or­dinarie and continuall passage too and fro, so that one may see a verie path-way made, where they use to goe about their worke. If Heathenish, The Vse. and naturall industrie bee so forcible, how mightie is sanctisied Christian labour? the [Page 30]fruit thereof, saith Salomon, is sweet; yea, saith the sonne of Sirach, Ecclus. 11.15. It is wisedome, knowledge, and understanding of the law from the Lord. What is the state then of the sluggard, the lazie Lizzard, and the luskish Lubby? It is most la­mentable, and to be deplored even with teares of blood: for his povertie shall come, Prov. 6.11. as one that travelleth, and his want as an armed man: and in the field of tentation hee stands unarmed, and unfensed: and so in this his lethargi­call drowsinesse the Devill serveth him (saith Saint Am­brose) even as the Crab doth the Oysters; Pet. Martyr. for as the Crab by putting a stone into the mouthes of Oysters, whilest they open themselves to the Sunne, and gape to take the Aire, then thrusteth in his clawes, and eates the meate of them; so when men be given to Idlenesse, and open their mindes to pleasures; then the Devill putteth in filthy co­gitations, so that when they are not able to draw backe their shell, as it were, wherewith they were armed before, they are devoured.

Hannibals idlenesse at Capua was the onely cause of the Romanes victorie against him. Aegistus his lithernesse was the cause of his Adulterie. Ovid. What moved Arbactus and Belochus to conspire against Sardanapalus? his strange sensualitie, and effeminate wantonnesse. Goe therefore to the Ant, Prov. 6.6, 7, 8. thou sluggard, consider her wayes, and bee wise: which having no Guide, Overseer, or Ruler provideth her meate in the Summer, and gathereth her sood in the Harvest.

Fl. 10. Of PATIENCE.

THe Greekes call this Patient Vertue, [...], because it sustaineth, and sup­porteth the wearie soule in the day of calamitie, Luke 21.19. It is like those two couragious Searchers that spied out the land of promise. Caleb and Ioshua. Num. 13.17, 28, 30, 33. Though the Canaanites were strong, and there they saw the Giants, the sonnes of Anak, which came of the Giants, so that they were in their sight as grashoppers, and the cities were walled up to the middle Region of the aire: never thelesse they pronounced their suture triumph; vn­doubtedlie we shall conquer them: So the patient man, albeit deepe call unto deepe by the noyse of the Lords water-spoutes, and squadrons of cares doe sound their fresh alarme, yet like a brave invincible Champion, he answers their martiall Taratantara with noble Nehemiah: Nehem 6.11: Rom. 8.37. Shall such a man as I, flie? I am well able to overcome tribulation and distresse. It is nothing to endure persecution, it is nothing to endure famine; it is nothing to abide nakednesse, re­proach, and toylesome labour, or any such things, through Christ that loved us. O then

Noble is the grace of victorious Patience, and therefore commended unto the Saints both by Precept, and pra­ctise: by precept, Iam 5 8. Bee patient, stablish your hearts for the comming of the Lord draweth nigh. And 1 Peter 5.6. Humble your selves under the mightie hand of God that he may exalt you in due time. And the practise of the Re­deemed is frequent, as of Isaac, Gen. 22.9. of Ioseph, c. 50.17. [Page 26]of Moses, Iob 1.20. &. 2.10. Ps 38.13: Acts 5.41. & 7.60. 1. Cor 4.3. Heb. 10.34. Apoc. 1 9. c. 2.19. Numb. 16.46. of Iob, David, the Apostles, Steven, Paul, the Hebrewes, Iohn, and the Angel of the Church in Thyatira.

The end of the first Dec.

Fl. 1. Of TIME.

OCcasio (saith Hippocrates) est momentanea, & momentosa. The Curetes had a bush of haite on the hinder part of the head; but golden Opportunity hath it onely on the fore part; whence is the Poets Motto: Fugit irrevocabi­le Tempus: Ovid met. l. 7. all the gold of Opbir cannot re­call one minute of Time, as the Poets fable of Aeson. The Sunne by his anniversary revolution maketh the day and the yeare; The glorious meanes, and secondarie cau­ses of Time. the Moone by her monethly course the Moneths and Quarters; the Pleiades, and Hyades make the seasons, and the Dogge-starre the heate of the Sum­mer: all these celestiall Spheres, and Rounds doe labour by their ordinarie passages to bring us this most precious Occasion. O then, with what Prudencie and Providence ought we to catch, Grimst. and embrace it? Merchants bring us precious stones from Brama, and Rubies from Pegu, and with us they are of great value and account: but laborious Phoebus bringeth a dearer lewell from a more remote re­gion, even from the end of Heaven; Psal. 19.6. but alas we doe not regard it. And of all the parts of this orient The bright luster of the Eastern O pals doeth figure, and represent the liveliest colours of all precious stones: in it you shall see the burning fire of the Carbuncle, or Rubiethe glorious pur­ple of the Amethyst, the greene Sea of the Emerald, &c. Plin. Nat. bist. lib. 37. c. 9. So doth the diligent use of Time shew you the excelle ney of many vertues and blessings. Opall, and pre­cious [Page 33] Pantaurus drawes all other s [...]ones unto it, as the Cal [...]ite doth steele, so doth the diligent use of time bring great riches. Pantaure, [...], onely this present minute is ours, wherefore it is extreame doltishnesse to deferre the practise of Wisedome untill the next, and to procrastinate repentance by the groundlesse hope of a few uncertaine dayes. Howbeit in the nature of Time note wee this pri­viledge; Though that which is past, cannot be recalled, yet it may bee redeemed by the double diligence of the wise, Eph. 5.16. wherefore the penitent Redeemer of Time, may be pourtrayed out in colours like Medea, with two contrary affections appearing in his face, in the one side sorrow for the lamentable losse of that occasion which is past, and in the other side joy for the redemption of Opportunitie present.

Fl. 2. Of THE BREVITIE OF MANS LIFE.

MAN that is borne of a woman (saith Iob) is of few dayes, Iob. 14.1. and [...]ll of trouble. The 969 yeares of Methushelah, Gen. 5.27. and the extraordinarie age of Triseclis Nestor, were but spithamaei dies, Psal. 39.5: as a spanne, remooved as a Shepheard, Tent, what was the life of Barzillai, 2 Sam. 19.32. but [...], a dreame, and the dayes of Cato Major, but [...], the verie dreame of a shaddow? Cic. de Senect. for the life of every man hath its period, and terme, as saith the holy Ghost, Gen. 3.18. Heb. 9.2.7. which the Poet could averre by o­cular evidence: ‘Soriùs aut citiùs sedem properamus ad unam.’

But everie ones period is not semblable, not the same for there is a naturall Period, and there is a period of di­vine Prescience. If a man reach to his naturall Period, Titelman, Nat. Philos. lib. 8. c. 20. &. 21. [Page 34]then the dayes of his yeeres (saith Moses, Psal. 90.10) are but threescore yeeres and ten, and if by reason of strength they be fourescore yeeres, yet is his strength then but Labour and sorrow. An aged man is but a moo­ving Anatomie, or a Living mortuarie. But scarcely doth one of a thousand reach vnto this end, yea of Gods owne Inheritance, according to the vulgar Position: Optimi quique minimè diurnant; Camb. Brit. but they finish their dayes at the terme of Divine prescience, which they cannot passe. La­chesis is weary of spinning the difficult threed of our sinfull life. By our rioting and drunkennesse, chambering and wantonnesse, strife and envying, Fatall Atropos is enforced as it were to cut it. This is our misery, let us be warned of it; but it is the Lord that must deliver us from it, and teach vs to number our dayes, Psal. 90.1 [...]. that wee may apply our hearts unto wisedome. So shall the truth of the Gymnosophists Motto ap­peare in us; The day of death is the Birth-day of vertu­ous soules.

Fl. 3. Of the SOVLES Immortalitie.

IN all things naturall, there is one thing or other which is the spoile of it: as is the canker to the Rose, the worme to the Apple, and the Cater­piller to the lease: but the soule of man, not be­ing compounded of Physicall principley, is not subject to the dissolution of the same. Eccles 12.6 7. When the silver coard is leng­thened, and the Golden ewer, and the pitcher broken at the well, and the wheele at the crikeme, and dust return­eth to the earth, as it was, then the [...]pirit returneth to God, that gaue it. Plato doth frequently ternie [...], i. of kinne unto God, and conseqaenely, [...]. i. everlasting, and of one selfe same nature with the immortall ones. And that which Ʋirgil writeth in his [Page 35]second Eclog. concerning the Drug, or Spice of Assytia, and the growing thereof every where: ‘— (Assyrium, vulgò nascetur Amonum)’

it is interpreted of some men to be meant of the Immorta­litie of the Soule, whereof Phocylides speaketh.

Damnable then is that Atheisticall Tenent of Plinie the Naturalist, that The Soule is subject to Mortality: And desperate was that dying speech of Pope Paul the third, Now at length I shall trie three things, whereof I haue much doubted all my Life: 1. Whether there bee a God? 2. Whether there be any hell? 3. Whether Soules be immortall? O thrice-barbarous stupiditie, and mon­strous Incredulitie! More tollerable was poore Cleombro­tus; that beleeved Platoes report concerning the Soules Immortalitie: Thus Immortall is the Spirit, and Immor­tall is its condition. O then aspire wee unto that onely proper and blessed Immortalitie in the Bosome of the Im­mortall God blessed for ever. Mat. 6.20. Let vs lay vp treasures for our selves in heaven, where neither the moth nor canker corrup­teth, and where theeves neither dig through, nor steals.

For our backes wee provide Luxurious apparell, for our bellies delicious dainties, and for our beastes hay, and pro­vender. Are not our soules much better then these? Luke. 10.40. Chuse therefore with Marie the better part for this bet­ter part, which shall never be taken from vs.

Fl. 4. Of KNOVVLEDGE.

LIse without Lea [...]ning (saith Cato) is like the Image of death. Hominis mens discendo alitar. [...] lib. 1. A Lord without Let­ters is as a trce without fruits, a day with­out Sunne, and a night without Moone or starres. For this cause Literature hath beene of great value and esteeme from time to time even among Ethnickes. The Athenians chose [...] to bee the Patron of their Citie, and preferted Minerva, because of her knowledge, to Neptune; for they knew there could be no greater glorie then to have a Learned Patron; therefore they preferred her peaceable Olive to his martiall sword, and her dragon to his Triton, and that in wisedome; for [...]; No riches so noble as divine Instruction.

It is recorded of Philip King of Maecedony, that he rejoy­ced, notso much because Alexander was borne vnto him, as that he was borne in the dayes of Aristotle: Alexander the Great. for of his fa­ther hee received but his simple [...], but of his Maister his [...], his happy Philosophicall Beeing, by the meanes whereof he spared Aristotles Natiue Citie. And when he found among the spoyle taken from Darius, the Kings Casket of Persumes, he made of it a Case for Ho­mers Iliades. Pindarus for his Learning was spared, and with his whole family escaped destruction. Ptolemeus Phi­ladelphus, notwithstanding he had already made a great Librarie containing 50000. bookes, yet he rested not con­tented therewith, till he procured the Septuagints Trans­lation, which with him was of highest value So. doe all they love the joyous beames of knowledge, 2 Cor 4.6. Gen. 1.3. in whose hearts God, that cōmanded the light to shine out of darke­nesse, hath shined, to gine the light of the knowledge of the Glory of God in the face of Iesus Christ. For an Igno­rant man (as the Grecians say) seeth nothing, although he [Page 37]have eyes. Now Ignorance is twofold; Positive and negative. The first is wilfull, and damnable blindnesse: the second againe is twofold, including either negationem infinitantem, simply denying knowledge, or any aptitude to Learning, as in native sooles, and beastes; Pravae dispolstionis, et purae negationis. or negationem Privantem, which is subdivided into Irrationalem, & ra­tionalem: Irrationalis is brutish Ignorance, such as was in vs, and is in our Children being first borne, and it is called by Iunius, Ignorantia miserabilis. Rationalis Ig­norantia is that whereby a man may be ignorant of many things, the knowledge whereof is not expedi­ent for him. For although we ought to labour for know­ledge, yet must it be with diser [...]tion, which Plinie wan­ted, in searching to know by reason, why the hill Ʋesuvi­us burned so as it did? wherefore he reaped the due guer­don of vntimely death. But what the Na [...]malist wanted, the Psalmist had: Lord, my heart is not haughty, Psal. 131.1. nor mine eyes losty: neither doe Lexercise my selfe in great matters, or in things too high for me. But of those things we are bound to know, the voluntaire & rebellious Ignorance condem­neth. Let vs therefore first be [...], desir [...]us of know­ledge, and then we shall be [...] learned indeed, yea, [...], even taught of God.

Fl. 5. Of RIGHTEOVSNES.

IVstice in generall is [...], a Confor­mitie with the Law of God: and it is twofold, uncreated, which is Sempiternall Iehova, that Iustitia Arch [...]typa; Polan. Syatag. and crea­ted, Instioa Ectypa, which is twofold, Legall, and Evangelicall; Legall is two­fold, Vniversall, and Particular: Vniversall is twofold, Philosophicall, and Christian. The best Philosophicall Righteousnesse, and the most plausible workes of morali­tse, are but splendida peccata, glistering sinnes, gilded a­bominations, [Page 38]as the Iustice of Aristides, the wisedome of Xenophon, the Muse of Athens, the rare Loyalty and admi­rable fidelitie of Attilius Regulus: for they were not of faith. Rom. 14.23. But Christian Righteousnesse, though imperfect, is pleasing to God through Christ, of whom we are made Christians. Particular lustice is twofold, Commutative, and distributive: Commutative Iustice is that Common Equity, which should be practised in our civill Commerce, and Humane Conversation, Iustinian. whereof Iustinian noteth ten particulars; as the Observation, of right in traffique, of reason in Contracts, and of equalitie in exchanging of one thing for another, &c. By distributive Iustice the Ma­gistrate assigneth unto every one his fit order and functi­on in the Republique. Gal. 3.11. All these species of Righteousnesse are not able to justifie a sinner in the sight of God: For when wee have done all those things which are com­manded us, we must confesse, we are unprofitable servants: for wee have done but that which was our duty to doe: And if thou, Psal. 130.3.4. shouldest straitlie marke what is done amisse, who could stand before thee? But, Lord, there is mercie with thee, that thou mayest be feared. Where­fore wee flie to the shelter of the Lords soveraigne bounty. to the supreame Sanctuarie of that Evangelicall Iustice, the Immortall Merits of the Sonne of God; Phil. 3.9. even that Righte­ousnesse, which is through the faith of Christ, whereby we are Iustified. Gal. 6.14.15.16. God forbid then that we should glorie, save in the Crosse of our Lord Iesus Christ, by whom the world is crucified unto us, and we unto the world. For in Christ Iesus neither circumcision availeth any thing, nor uncircumci­sion, but a new creature: And as many as walke according to this rule, peace be on them, & mercie, & upon the Israel of God.

Fl. 6. OF HVMILITIE.

CLementia est [...], Paser. Prov. 15.33. Iam. 4.6 Meekenesse is the glory of the minde, the grace of the whole man, and har­binger of his honour. For God resisteth the proud, and giveth grace to the humble.

Iehova talked with Elijah, 1. King. 12.13. neither out of the blustering winde, nor out of the boysterous carth-quake, nor out of the furious fire, but the still and soft voyce spake unto him: so with those that Chamoeleon-like are puffed up with the winde of pride, and with the Salamander liue in the fire of contention, the God of peace will not dwell, 2. Cor. 13.11. Isa. 57.15. but ontly with the contrite humble peaceable Spirit. When the men of Ephraim murmured against Gidcon; because he did not call them, when hee went to fight with the Midianites, he answered: Iudg. 8.1.2.3. What have I done now in com­parisn of your? Is not the gleaning of the grapes of Ephraim better then the Vintage of Abiezer? Your last act, which have slaine two princes Ored and Zeeb, is more famous, then my whole enterprise; and so by Humilitie he appea­sed them, Iudge. 8. Agathocles King of Sicilia garnished his palace with earthen Vessels, in memorie that he was but a potters sonne, and so by his Humilitie he embroy­dered the basenesse of his birth. Humble thy selfe there­fore under the mightie hand of God, 1 Pet. 5.6. that in due time he may exalt thee. For thou seest no just cause of Arrogancy in why selfe.

Let Christ be thine Examplar, and his lowlinesse thine Exemplum, or Patterne, who washed the Disciples seet. Learne of him to be meeke and lowly in heart, and thou shalt finde rest unto thy soule.

Fl. 7. OF THE PEACE OF CONSCIENCE.

SPeciosum nomen Pacis, (saith Hilarie) beautifull is the name of Peace; where of there be foure sorts, Ioh. 13.52. Matth. 11, 29 2 Cor. 13.116 Exter­nall, Internall, Suprnall, Eternall. Externall Peace is the Civile Quiet of association, and is injoyned, [Page 40]Rom. 12.18. Supernall Peace is that Ioyfull Liberty of Reconciliation, whereby we are reconciled and made at one with our God againe, and is men [...]oned. Isa. 40.1. Eternall Peace is that Perfect case and rest of Glerification, & is cemmended. 1. Cor. 2.5. Apo [...] 21.4. Internall peace is that un­speakable tranquilitie of mande [...] passeth all naturall understānding, Prov. 15.15. which the peaceable King calleth a continu­all seast, c. 18.14. Iob. 1.21.13.15. and 19.25 which will Lastaine all the infinacies of the body. This made Iob a triumphant conquerer over all his crosses: and by the power of this Inward Victorie the Righteous can rejoyce even in Phalaris Bull. But a wounded Spirit who can beare it? The paine of the body is but the body of paine, but the sorrow of the Sould is the Soule of sorrow. When the heart, Primum vi­wens, et ulti num morieas. which is the fountaine of Life, faileth, then death prevaileth: so when the Conscience is appaled, Infirmitie conquereth, tlibulation hath the vpper-hand over the whole man. This soule of sorrow and quin [...]es­sence of paine selt Nero, whiles (as Suctonius writeth) the Internall suries scourged his naked COnscience for the monstious murther of his mothr.

Happie are they whom this Miscreants miserie can per­swade to seeke for mercy; 1 Cor. 1.12. In all things with the Blessed Apostle to keepe a good Conseience.

So while the wicked flie, when none pursueth, we shall be bold as a Lion.

Fl. 8. Of SPIRITVALL IOY

THY Thone, O God, is an everlasting Throne, The scepter of thy kingdome is a scepter of righteousnes: thou lovest righteousnesse, Ps. 45.6, 7. and hatest iniquity, therefore God, even thy God hath anoynted thee with the oyle of [Page 41]gladnes above thy fellowes. 1 Ioh 2.27. v. 20. This same Anoynting & Balme of Ioy, w ^ch the faithfull have received of that Holy One, abi­deth in thē: how thē can they chuse but evermore rejoice? for this unction teacheth them of all things; 1. Thes. 5.16. Rom. 8.15, 16, 17. v. 28. that they are the redeemed of the Lord, and Adopted sonnes of the Fa­ther, that they are helies of God, and joint-heires with Christ, so that all things worke together for their true and ever lasting Happinesse. Onely these are the men that have true cause of solid gladnesse: for the joy of the wie­ked, is but superficiall, like the noyse of thornes under a pot: for even in the midst of laughter the heart is sorrow­full. Wherefore as the Persians became Iewes, that they might be participant of the light and gladnesse of the Iews; so let Atheists become Christians, Ester. 8.17. Rom. 14.17. that they may be parta­kers of the joy and honour of Christians. For all true peace and joy proceedeth of the holy Ghost.

Fl. 9. Of THE RESVRRECTION OF THE IVAT.

BEhold the noble practise, honourable condi­tion, and invicible hope of the Righteous. They set the Lord dwaies before their faces, Ps. 16.8, 9, 10. because he is at their right hand, they shal not be moved: therefore their hearts are glad, and their tongues rejoyce, their flesh also shall rest in hope: for the Father hath not left the soule of his Sonne Christ their head in hell, neither did he suffer that his Holy One to see corruption, but now is Christ risen from the dead, 1 Cor. 15. Col. 3.4. and become the first fruits of them that sleepe: and when Christ, who is their life, shall appeare, then shall they al­so appeare with him in glory. This will the boundlesse po­wer of Iohova persorme: for if weake simple man can make of the dust of the earth, the carious glasse, then can the Omnipotent Wise God reforme our corruptible bo­dies [Page 42]out of the dust. 1 Cor. 15.19. v. 57. This will his mindefull mercy also bring to passe: for here our Ioyes are deferred untill that day: for if in this life onely we have hope in Christ, wee are of all men most miserable. Therefore be we stedfast, un­moveable, alwayes abounding in the worke of the Lord, for as much as yee know that our labour is not in vaine in the Lord. So, Apoc. 22.20. Come Lord Iesus, come quickly, Amen.

Fl. 10. Of ETERNALL LIFE.

IN the Kingdome of Glory (saith Cassio­dorus) there is no crosse, In Psal. 6. no calamitie, never mā failed on the raging sea of this turbulent world in so great a calme, that sometime hath not bin tossed too & fro w ^th the tempestuous wind of adversity, and Euroclidon of calamitie; but there is sinus maris, and sinus matris, the haven of endlesse rest. This is that Arabia foelix, that aboundeth in the spirituall plentie of all delectations. So great is that glory, that the Scripture describeth it in allegoricall, and sigurative phra­ses, as Apoc. c. 21. & 22. As we account this world a better mansion then the wombe; so shall we account the world to come a better dwelling place then this valley of teares; even as they that stand on the top of the Alpes, judgè the Cities of Campania to be but low cottages. The refore as the watch of a Diall touched with the Calamite, moveth alwayes, and trembleth, till it be turned toward the Pole-Articke; so we must never rest, but walke continually from strength to strength, till every one of us appeare before the Lord our God in Zion. Amen.