PURCHAS, his Paradise. A SERMON Preached at Lismore in Ireland, upon Sunday the 18. of December, 1634. Preached, and now presented as the Lord Dungarvans' welcome into Ireland. By Ambrose Purchas Priest. LONDON. Printed by Robert Raworth, and are to be sold at his house in Smithfield, 1635. TO THE RIGHT Honourable, Richard Lord Viscount Dungarvan, together with his much honoured and Virtuous Lady: A. P. Wisheth a portion of grace here, and perfection of glory hereafter. Right honourable and my very good friends. BEcause the desire of man is so insatiable, that Ea saepe numero desiderat quibus maxime abundat, I hope I shall find pardon, who already having experience of your courtesies, do farther presume upon your clemencies; once desiring your honours to view and read that which already you have heard: It is no new Present, I presume to present, but the ancient portion of your inheritance, that which your forefathers are already possessed sessed with, Paradise itself; From whence, although it were part of his policy * My Uncle Mr. Purchas (who styles himself the Pilgrim) to fetch Religion, and follow her about the world, yet shall it be (God willing) the endeavour of my pains, to follow you both, with all other truly Religious, to Paradise back again, where your honours shall be received with honour fare surmounting all dignity, for there shall ye be honoured of the Deity; God will then, and there, please to honour you, because ye have honoured Him here. They that are here instruments of His honour, shall hereafter be made partakers of His glory, this you may see more plainly in these following meditations, the occasion of which meditations, upon this Text was, the late long wished, and at length, prosperous arrival of your Lordsh and your noble Lady. The joy throughout the Land was great, so soon as they heard of your Lordship's safe arrival, in a secure haven; but how fare greater will the joy be, when yeshal once safely arrive at that secure heaven, whither ye are as often called to arise and come away: but in this your Pilgrimage to paradise, methinks I hear some Romish well read Catholic (that would fain be your Pilate) telling you that St. Brandon, sailed thither, from Ireland in less than 3. days; yet I presume to say, that neither of both your Honours, in sailing to Ireland, were out of the way; sure, I believe, St. Brandon had a more tedious passage from Ireland to Paradise, then by report he had, for as I remember, the same Historian tells me, that he met with that devilish Pirate Judas by the way, and he we know spared not One, ten thousand times more innocent. But leaving this their Paradise, to them that enjoy it, I again wish your Honours, the fruition of that Patrue penitent upon the Cross, purchased in a shorter space — This day shalt thou etc. where all your mourning shall be turned into mirth, your fasting into feasting, your sighing into singing Alleluiah, with Him in the highest heaven; which that God in his good time would effectually accomplish, faithfully prays. Your honours, firmly and faithfully obliged; Ambrose Purchas. Canticl. 2. 13. Arise my Love, my fair one, and come away. IT was the parable of Pythogoras, Cor ne edito, eat not thy Heart, which parable, although in itself it be obscure; yet by the Sunshine of friendship, the Mist of obscurity is dispersed, and the true meaning of the Author thus plainly to be discerned; that those which want friends to reveal secrets, or open themselves unto, are devourers of their own hearts. So great an Enemy to man is this his secret hatred, or aversation to society, that it causeth him to degenerate; degenerating to participate of the nature of Savage Beasts, to become a Cannibal, a Murderer not of others but of himself. If affliction should aim at me, and I fall in company, a Friend may raise me again, but vae soli, woe unto Eccles. 4. 10. him that is alone; woe unto him that is given over unto himself, for he falleth, and there is not a second to lift him up. The Proverb saying; One man's deemed none, means, Life is death where men do live alone. Misery, it looks merrily, so long as it may repair to such as will afford it mercy; for it easeth a grieved heart to see his friend pity him, who in pitying doth partake with him; And therefore not unfitly did the Romans call friends Participes curarum. I will here show you two notable examples of the use of Friends, and trial of Friendship; The first betwixt jonathan and David, whose souls were knit together with the band of Amity: jonathan you may see, in the first of Samuel. 19 2. would not keep his own father's counsel when it was against David his Friend, but revealed the plot to David; Saul, my Father, goeth about to slay thee: Yea, and he wrought so for him in his absence, that he brought him again into the presence of Saul, his Father, as in time past. verse 7. Secondly, observe what would have become of the man sick of the Palsy (in the 5. of Saint Luke's Gospel and 18. verse) if he had had no Friends, he was too feeble of himself to crowd into the house, yea, his Friends, though men of ability, yet at first could find no way to help him; but at last, although it were through the tyleing, they found way to let down miserum out miserecordem. Here I cannot omit a third example, and Tyb. ad Seianum, haec pro amicitia nostra, non occultavi. that of Tiberius Caesar, with whom Sejanus had ascended, to that height of Friendship, that they two were reckoned as a pair of Friends, and the whole Senate did dedicate an Altar to Friendship, as to a Goddess, in respect of the great and entire Friendship betwixt these two. So dear and precious is True Friendship, that when a man cannot find comfort in any other Cordial whatsoever, than this is a Cordial comfort to him, That he hath a Friend will ease his heart by taking part with him. A man may Francis Lord Verulam. take Sarza to open the Liver, Steel to open the Spleen, Flower of Sulphur for the Lungs, Castoreum for the Brain, but no receipt openeth the Heart but a true Friend to whom a man may boldly impart whatsoever lieth upon the Heart to oppress it. We now see of what use a good Friend is, and what need there is of him; but I confess it is a difficult thing for us in this deceitful Defficilia quae pudera. time, to find out such a Friend; but what if such a Friend should come and proffer us this kindness, as with jonathan, to knit His soul to the souls of us, that are david's, the beloved of the Lord; would we not accept of this Friend-like proffer? So it is, that Christ hath proffered Himself, and hath promised, that if we will unite ourselves with Him, in this league of Amity, that although we have so highly offended His Father, and by our inventions plucked His wrath upon our heads; Yet he will undertake to satisfy His justice, appease this His wrath, and avert His ire. Although by our depraved nature, we have deprived ourselves of His presence; Yet He will plead so well for us, that we shall again be admitted into His presence, as in times past. It was the speech of an Emperor (as I take it upon his deathbed) That he had Severus. had all things, and now would give all things to be found in Christ: Now we have on the contrary Christ freely offering Himself; and using all means possible to win us unto Himself, inviting us to the participation of His treasures; And because we shall know that we are not Friends, in the meanest rank, or degree of Friendship, He is pleased not only to distinguish, but also to dignify us by a more near, dear, and familiar title, as, His sister, His spouse, Cantic. 5. 1. Such as without whom, He will neither eat, or drink; but if He hath eaten, they must do so too: I have eaten my Honeycomb with my Honey, I have drunk my Wine with my milk; eat O Friends, yea, drink abundantly O beloved. Cantic. 5. 1. Yea, to say more, we are such friends, as without whom, He will not live; but because He liveth, we shall live also, john 14. 19 No marvel then, if He doth so often invite us, since we are so nearly contracted, to rise up out of this Dungeon of Misery, and to lie down with Him, in His Palace of Mercy. No less than twice in this one chapter, are we invited by Himself. First in the Tenth Verse, My beloved spoke, and said unto me, Rise up my Love, my fair one, and come away. And again, in this Thirteenth Verse. Arise my Love, my fair one, and come away. Which words, are the words of that wise and Lovely King Solomon, inviting his new Spouse to come with him from the place she then did reside in, to His Princely Palace in jerusalem, but in the Mystery, behold a greater, a wiser, and fare more lovely than Solomon is here. Non minus amans quam amor; Saith Saint Bernard: No less loving than Love itself; Hear is Christ the true Bridegroom courteously inviting His Spouse, the Church, that is, every true believer (Vos estis Templum Dei, saith Saint Paul) To forsake the World and the Flesh; which as Aquin. saith, fitly may be termed, Cubilia Leonum, and Montes Pardorum, The hellish dens of devilish Lions, and mighty Monntaines of bloody Leopards, Canti. 4. 5. These would Christ have his Spouse to forsake, and come and live with Him in His heavenly jerusalem, or abide with Him on His Holy Mountain, Psal. 15. 1. In the words, there are these parts; Text. 1. A Taxation. 2. A Compellation. 3. An Invitation. 1. Taxavit cum vexatione. 2. Appellavit cum appropriatione. 3. Inuitavit cum immutatione. First, A Taxation. Arise. Hear may some cozening conceited Opinonist begin to cavil in this sort; Will CHRIST allow His Church no ease? To which I answer, He will, and doth solemely charge, those that have to do with the Church, not to disturb the quietness thereof, as Cantic. 2. 7. I charge you Oh Daughters of jerusalem, by the Roes, and by the Hinds of the fields, that ye stir not up, nor waken my Love, until she please. But yet He will not allow her to take her ease in wickedness, nor yet to be lulled in the silken cradle of security; but when He seethe this, than He calls to her to arise, and come away, Arise my love, my fair one, etc. Hear can I not give Anger its proper definition, because I cannot term it a passion in Him, who is not subject to any, but it is rather here, A calm resolution in God, to punish or prevent sin in us; It is not with God, as it is with diverse of us, who after we are once angry, will scarce ever be pleased again; but in Him is rather completely fulfilled that ancient and true Miner apud Eurip. laudat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb, Quo major eo placabilior; By how much the greater, by so much the sooner pleased: For we are never so soon sorrowful for offending Him, But He is as soon merciful to forgive us: But because the Anger of God is here expressed in one word; I dare not stay to spend many in the exposition of the same; but only let us hence observe; That although His anger is contained in one word, Yet His Love is not fully expressed, but in many; My Love, my fair one, etc. Although His anger lasteth but a while, yet His Love endureth for ever. My Love, my Fair one, etc. Let us here take notice how God is pleased to dignify his Church, and honour her with those familiar titles and terms of Love and Fair-one; she's lovely and fair because she's His: Many are the pledges of his sincere affection towards Her, by which She becomes lovely and fair, Venerunt mihi pariter omnia bona cum illa, wisd. 7. Love Tokens. 11. These the pledges of his love or affection are of three sorts. 1. Either, Dona naturae. Hugo de S. vici. 2. Or, Dona gratiae, 3. Or, Dona gloriae. The gifts of Nature are, Memory, Reason, and Will, wherewith we excel brute beasts. The gifts of Grace are, Faith, Hope, and Charity, with which we overcome the Devil. The gifts of Glory, eternal and true Happiness, Dr. Rawlinson. happy and eternal Truth, true and happy Eternity, whereby we are made equal with the Angels, or as the same Author saith in another place, in token of His love He giveth her, Monile in Pectore. Annulum in Digito. Dotem in jure Hereditario. 1. A Brooch upon her Breast. 2. A Ring upon her finger. 3. A royal dowry for her inheritance. 1. In pectore ratio. 2. In manu operatio. 3. In dote utriusque remuneratio. The Brooch (saith he) is Reason, the mother of Discourse; The Ring to grace her hand is Good-workes; and the recompense of both is her inheritance of a Kingdom. These things I believe Objection he doth and will bestow on those whom He pleaseth thus to unite unto Himself: but how can I, which am but a finite Creature, be thus united to an infinite Creator. I answer, out of Baudwins' words, Accepit naturaem & communicavit gratiam, that is, When Christ became incarnate, than thou becamest incorporate, that is, When Christ took upon Him thy humane nature, than did He impart unto thee his Divine. Seeing then, that Use. God is thus pleased to unite and appropriate us unto Himself, let not us prove false, or disloyal unto him, by running a whoring after strange gods, and so be led away by our own inventions. This we do, when we prefer the pleasures of the world before the Love of God; and therefore it pleaseth the Holy-Ghost, in Scripture, to call us Adulterers, when we thus set our Affections upon the world, or any thing therein: Ye Adulterers and Adulteresses, james 4. know ye not that the amity of this world is enmity with God. Let us know we must not set up our rest here. Sunt pennae volucres Roet. de con. lib. 4. metr. 1 mihi, Quas sibi cum velox mens induit. Terras perosa despicit. If we enter with ourselves into serious contemplation; we shall find this to prove but a place of desolation, and therefore we ought to be more sensible and careful of our own elevat on; Discite in hoc mundo Ambrose. lib. de virg. supra mundum esse, Et si corpus geritis volitat, in vobis, ales interior; quid ergo te in terram deijcis. Since thou hast the liberty of wings, why dost thou clog thyself with the cares of this world; what is there in the world that should thus delude us? If we be to day in as high promotion as Haman was with King Ahasuerus, may we not have as sudden a fall, if we have great store of wealth; Riches have wings, and fly away, Haud ullas portabis opes Acharontis ad undas. inopem me copia fecit, saith the Poet: And on the contrary, If we have Christ, with Him we shall have all things. Omnia habemus Ambrose. Christ's, & omnia in nobis Christus: Love not therefore this world 1 joh. 2. 15 nor the things that are in this world, We count it not a slight fault for a Woman to set her love and affection upon another man, when she is contracted or married to a Husband, yea, we count it an indignity and dishonour, and the reason is, because God hath so dignified and pleased so to honour that estate in which they are united, and yet this is but a type of the union, betwixt Christ and His Church. In these respects hath God pleased to honour that estate. 1. Authoritate instituentis. Paeraldus sum: virturum. 2. Loco in quo institutum est. 3. Tempore; in quo homo nondum pec caverat. 4. Antiquitate. I. It was God Himself Authoritate. that first did institute it, Gen. 2. 28. there it is evident that God himself brought them first together. Secondly, It was instituted in Paradise, Loco. and it is worthy our observation, and it maketh greatly to the honour of marriage, to consider that this alone was instituted in Paradise; for from hence may we note the happiness of those that marry in the Lord, for they are not only married one to another, but Christ is married unto them. Thirdly, it was in Tempore. the time of man's innocence, the happiest time that ever man enjoyed or lived in, when God, with all the rest of his Creatures, were at peace with him before there needed any reconciliation, because there was never any disagreement. Fourthly, it was the first order that God Antiquitate. did institute after man's Creation; and as it was the first that God the Father did institute: So did Christ God the Son, please to grace and dignify it with the first miracle that ever he wrought on earth, which was at a marriage in Cana of Galilee, where he turned the water into Wine. john 2. 6. Thus highly doth God please to esteem of the contract which passeth betwixt man and woman, as thus to dignify it, where He Himself was but a guest; and shall we think he will less esteem of that contract where He Himself is Bridegroom. Since it hath pleased him out of his love Use. so to honour us, let not us be wanting in our love and respect again towards Him: Let not the consideration of this His infinite love to us, cause us to slack our love to Him, because it comes so fare short of His; for He knows what we are able to do and expects no more; affectum non effectum requirit Deus, Ambrose. God looks that willingness should usher in all our obedience, Non intuetur Deus quantum quis valeat, sed quantum velit, quic-quid vis, & non potes factum computat; Let us therefore willingly love Him again, because he hath loved us first. It was one of the plagues and tortures wherewith that cruel Tyrant Mezentius did use to murder men: (Mortua quinetiam iungebat corpora vivis, Componens manibusque manus at que oribus ora) To tie the living and dead together and cast them both into a dungeon, there to continue till they were both in one case. By this cruel tyranisme is figured unto us, those matches, or marriages, where love is wanting; which often happeneth by these occasions; First, when marriage is without the consent of either of the parties requisite and therefore essentiale quiddam in matrimonio est consensus, for as Catullus saith, Virginitas non tota tua est ex parte parentum est, Altera pars patri data pars est altera matri, Tertia sola tua est. Secondly, when the quod subito ex●●itur flu●●●at subito. parties are too hasty, and so rashly adventure before affection on both sides is settled; we have an old saying, which is very certain, deliberandum est diu quod statuendum est semel, for this affected dispatch is one of the most dangerous enemies to serious business that can be: It is like to that which the Physicians call Praedigestion, Homer. quem versum. M. Tullius itae convertie turda & sera nimis sed fama & laude perennis. or hasty digestion, which is sure to fill the body full of Crudities and secret seeds of diseases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is it not reason that quo significatur ea quae sero contingunt magnifica plerunque & diuturna esse solere. we should, negotium suscipere cunctanter, when we must in suscepto permanere constanter. Thirdly, when the Dowry is rather married then the Wife, with a huic habeo, non tibi: I have thee for this thing; and not for thyself. Now in this spiritual Marriage, none of these consents are wanting. First here is the consent of God the Father, who gave His only begotten Son, etc. He was willing that Christ, who so entirely loved us, should unite us unto Himself. Secondly, there is, the consent of Christ our Bridegroom, who gave Himself, etc. Now there wanteth none but our consent, which; if we respect our own good, we cannot deny? I remember Palingenius, concluding upon necessity, Ergo uxor ducenda est, giveth this advice, Prius tamen aspice quae sit. Precipue matris mores aduerte patrisque, Nam, Qualis quaeque arbos, tales solet edere fructus. Now I have already shown you the lineage of this our Spiritual Bridegroom, that He is the only begotten Son of God. Secondly, here is not in Him an ovet-hastie rashness, for although He loveth us rather than his life; as sufficiently He hath witnessed by his death, yet He moveth our affection towards himself by degrees. Thirdly, He sues not for the Dowry, for alas what have we poor miserable souls that may move Him, to set His love or affection upon, I can see no reason of His Love, but His love itself, Stat pro ratione voluntas. His mere good will is the only cause, and all He looks for again, is our good will; Nec is aliud quaerit, nec illa aliud habet, Neither Bamard. doth he seek for any thing else, neither have we any thing else to give Him. It was answered by one of the old Philosophers in Laertius, being asked when a young man should marry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as yet; when an old man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not at all: But let us contrariwise learn to remember our Creator in the days of our youth, old or young, let us know it is now time, yea, and high time to give consent upon so reasonable conditions; Yea, it is now a case of necessity, Si non sponte vi pares coactus either we must yield to be espoused to Christ, who doth dear love us, or else we must be contracted to the Devil, who doth deadly loathe us; Let us now judge whether it be better to be beloved of a friend, or loathed of a fiend. justin saith, That this our Antagonist, the Devil, is Dei Simia, God's Ape, and indeed this word Ape, doth very well agree with him in this respect; Even as the Ape by kindness kills her whelp; with too much love, and lulling in her arms: So will not Satan then deny us help, when as his help may yield us greater harms. Amando occidit, his love is their death, whoever they are, he once cometh to hug, or embrace; not much unlike to Ammon, who after he had once deflowered his sister Tamar, he hated her ever after; And we shall find, that what show of love soever this our Enemy hath made to us before, Yet his hatred after, will be fare greater, Dionysius the elder, noted very well, when seeing his mother very old, and overstriken in years, desirous to marry a young stripling; that although it were in her power to violate the Laws of Syracuse, yet not to violate the law of Nature: So let me tell you; That although it may seem easy in your conceit, to violate the laws of men, yet shall it not be easy to violate the laws of God, by whose edict it stands decreed; That either we must be His Spouse, or the Devil's harlot; with the one we shall find Treasure incomparable, with the other trouble intolerable, of the one, we shall find a precious treasure, of the other a pernicious traitor; We can desire no more than the first, if we refuse the last, and we can deserve no less than the last, if we refuse the first. I believe not that we can justly tax Olimpias the mother of Alexander, for banishing a noble woman of Macedonia, from her Court, because she preferred wealth before virtue, in marrying a rich fool; No more can we tax God of injustice, if He banish us from His princely palace, where we should have been crowned, if we had espoused him the King of heaven, if we neglecting him, become harlots to that old spiritual fornicator, the Devil before mentioned. My Love, and fair one, etc. Hence let us take notice that we are His, and no others, My beloved is mine, and I am His; Verse, 16. Yea, if we rightly consider it, we are more His then our own; and therefore we should have always a greater care to please Him, then to please ourselves. Hence also may we observe the happiness of true believers above others; They alone shall participate of this His extraordinary Love, whereas others shall be excluded this heavenly Paradise, as Harlots, not worthy to be received, but rather to receive their portion with the Devil, and his Angels for ever. My Love, etc. Here we see, He pleaseth to speak in the singular number, to let us understand that He hath but one Love, but one true Church, as therefore, he will admit of no other, no more ought we: There shall be but one Shepherd, and one sheep-fold. We read of none but wicked Lamech before the flood, that had more wives than one, and him jovinnian called a Monster, because he made two ribs of one; Yea, and another observeth, that the name of his second wife did signify a shadow, because that she was not a wife, but the shadow of a wife, So in like manner, there is but one Catholic Church, the Roman, some think, no better than Lamech's second wife, but the shadow of a wife; but admit her Christ's spouse, yet she hath many foul faults in her, much levity and wantonness, which God amend: But because this will deprive me of my intended discourse, I therefore leave it, and come again to the same words before handled. My Love and fair one, etc. Here is both a likely portion, and a lovely proportion; she is both lovely & beautiful. Here is His love expressed to his church in many more words then his Anger, which lasteth but a while, but this His love shall endure for ever, She is not now his sister only, but His Spouse also; not only His Spouse, but also His Love; and not His Love alone, but His Fair-one; Fair, first in respect of Her Beauty; secondly, in respect of her Order Cant. 4. 1. Behold, thou art fair my Love, behold, thou art fair. First, in respect of Her Beauty; The inward gifts of Grace do shine more brightly in Her; Her image which was before by nature defaced, is now again revived; Christ in Her doth now behold her former perfection, and therefore, when He had reckoned Her beautiful parts in particular, as, Thine That is Zeal and Knowledge. jun: Eyes are like the Doves, etc. * They two Breasts are as two young Roes that are twins, feeding among the Lilies: He concludes in the 7th. vers. of the 4th. Chap. Thou are all fair my Love, and there is no spot in Thee. Secondly, in respect of Order, which is the Beauty of every thing, for where no Order is, there is deformity, and where Order is observed, there is comeliness. If you hear but an eloquent Oration, will ye not judge the beauty the beauty thereof, rather to consist in the curious composing, or knitting together of those Rhetorical flowers, them in the flowers or sentences themselves. It is so in every Society; An Army mixed together is a confused multitude, but in their Order, a beautiful company. It is reported of the Queen of Sheba, that came so far to see Solomon, that when she beheld the sitting of his servants, and the attendance of his Ministers, and their apparel, and his Cupbearers, etc. There was no more spirit in her, 1 King. 10. 4, 5. She was ravished here, with the very Order and decency of him that was but a type of Christ and his Church, than whose Order, nothing is more beautiful. Wherein, every one affecteth not Supremacy, but some bare one Office, and some another; some Apostles, some Prophets, some workers of Miracles, some Hear, some read, some Preach, some Pray, every one do something in their Order. Thus having mixed her Beauty with order, you see in what a beautiful order the Church remains. Lastly, invitavit cum A solitudine seculi; ad solicitudinem Caeli. immutatione— Come away, we ought not now to tarry, when God calls, Si deserveris coronaberis, si manseris laniaberis. It is the king of heaven that calleth us, who are ready to run into the mouth of the devouring Lion: Let us therefore run hastily towards Him, and cry Him mercy, that we have been so long disobedient, and have so long stopped our ears at His call; let us now run and carry with us, Gemitum in pectore; Singulttm in gutture, Fletum in fancy. Groans in our breast, Sighs in our throats, Tears in our eyes; let there no longer be need for Him to cry, How long would I, but ye would not? But let us now hast to meet Him who comes not to lead us out of prison, to the place of execution, but to a place of joy inexpressible, to the promised Paradise, which as he is willing, so also is he able to bestow upon us. There are but three kingdoms, Heaven, Earth, and Hell, and he is Lord and Master of them all. First He is Lord of Heaven, ad donandum, to reward us with. Secondly, He is Lord of Earth, ad dominandum, to rule and govern it: and thirdly, He is Lord of Hell, ad domandum to vanquish it. And this is that Lordly Bridegroom, betwixt whom and us, the Covenants were drawn in Baptism, and have oft since been sealed and confirmed in the Lord's Supper. Let us therefore hasten with this our princely Bridgeroome, unto our coronation; which although it cannot be comepleately finished till our Souls shall have forsaken these earthly Tabernacles; Yet then shall we, without molestation, enjoy that united peace with God, in piety, and with ourselves in security: although we shall nevermore enjoy the communion of His affliction; yet shall we evermore enjoy the union of His affection. In the mean time let us labour and endeavour, since he hath been so loving to us, daily to increase our love again towards Him; This our love to Him must be expressed 1. Cord. 2. Corpore. First in the heart, there true Love out to be founded, that it may endure so long as the heart doth, which is primum vivens, but ultimum moriens. Secondly, Corpore. By the body is here meant, all outward respect, and reverence, we have given Him our souls, and shall we deny Him our bodies; He hath given Himself both to us, and for us, and shall we keep back any thing from Him; He hath not only promised us a crown hereafter, but hath crowned us here, Ezech. 16. 12. He hath set a jewel on our Forehead, and earrings in thine ears, and a beautiful Crown upon thy Head. In time of Peace, a Crown of White-roses of Innocency. In Persecution, a crown composed of the Re-roses of Martyrdom. Now we are crowned here, if we desire to be crowned hereafter; We must arise out of this Haven of misery, and arrive at the Heaven of Mercy; And then shall there not be need for this our Lordly Bridegroom to call again the third time, Arise my Love, my fair one, and come away. FINIS.