A SPIRITVALL POSY FOR ZION. OR Two Decades of Observations, Theological and Philosophical.  
BY ARCHIBALD SYMMER, Preacher of God's word at Great-Oakley in North-hampton-shire.  
Virus ero, sime carnalis aranea carpat, Sed mel, siqua legat spiritualis apes.  
LONDON, Printed for W. Sheares. 1629.   

TO THE RIGHT WORSHIPFUL, Sir THOMAS BROOK of Great-Oakley Knight, one of his Majesty's justices of Peace in North-hampton-shire, and my very gracious Patron. Grace in this world, and glory in the world to come.  
Right Worshipful,  
Wonderful is the power of the Almighty in the sense of Smelling, and powerful is his providence in the object of the same, whether corporal or spiritual: for as the first object is double; natural and artisiciall, so is it a double demoustration of that vigilant care. The first part of this ocular argument is this goodly Theatre, the earth garnished with her glorious garment of Flora's fertilities, that admirable diversity of fragrant flowers, The second part is apparent by that acumen hominis, which God hath instilled into his reasonable creature, for the refreshment of the spirits through the nostrils: for the witty industry of man about the procurement of artificial smells, is great, as appeareth by his diligence about the Moschat, Sivet, 
Conradus Gesner. Hist, of four footed beasts.  etc. But as the spiritual smell of the soul is far more precious, so is the Divine Love & Providence in this, fare more great and gracious; the impregnable proof & pregnant truth where of is his eternal word, whence the Redeemed of the Lord do gather odoriferous flowers, to prevent the noisome and loathsome smell of impiety; the contemplative smelling of which gracious garlands is the continual delight of David's Blessed man, Psal 1.2. & the practic a sweet savour unto the Lord, as in the example of Noah, Gen 8.21. Now out of this sacred Garden (by the blessing of that ever. blessed Gardener) I have gathered a few spiritual flowers, which I present unto your Worship in testimony of my thanksulnes for all your constant loves, earnestly craving that these first fruits of my poor Labours may pass into the world under the shelter of your gracious acceptation; which patronage if I obtain, then shall this Tuzzimuzzie have its wished and expected smell. Though theresore the mighty Apollo's of this Learned generation could have dedicated unto your W. a fare more odoriferous Nosegay, yet reject not this simple one.  
The Persian Prince took in good part  
The water of the well,  
Because he saw the giver's heart  
The giver's gift excel.  
So let it please your W. to respect, Non quid, sed quo animo: for what I can, I offer.  
For lo I offer at your kindness shrine  
This little Incense, or this flower of mine.  
And so I humbly take my leave, commending both yourself, and all yours to the effectual blessing and grace of the Lord, and to the power of his word, whereby he is able to build you up further, and to give you an incorruptible inheritance among those that are called, and sanctisied through faith in the Lord jesus.  
Your Worships ever to command, ARCHIBALD SYMMER.   

To the Christian Reader.  
IT may come to pass (Christian Reader) that some affe-eared Midas will misconstrue these words of the Wife-man: 
Heeks. 12.12.  Of making many books there is no end, and much reading is a weariness of the flesh: and some Cynic Momus will mutter with the Comic: Niljam dictum, quod non sit dictum priur; all this therefore is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But let thy Christianity cause thee to consider the truth of that tried Position: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Nil tam facile quàm otiosum & dormientem de alioram labour & vigilijs disputare. 
Hieron in Hos.  Martial shall sooner find Lelius carping his verses then publishing his own. Sed tu vide, et side. The drift of my labours is thy good, the information of the ignorant, and reformation of the rebellious. If I obtain this thing, blessed is my desire. If thou attain this end, bless God the Beginner, and finisher of the same: and so let carping Theon bite till his gums ache, and viperous Zoilus spider-like consume his own bowels through unregarded malice: but thou  
Vive, vale, siquid novisti rectius ist is,  
Candidus imperti, si non, his utere meeum.  
And so I commend thee to the grace of the Almighty, and rest  
Thine in the Lord jesus A.S.   

A SPIRITVALL Posy for ZION.  

The first Decad.  

Fl. 1. Of CHARITY.  
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, 
Psalms, 8.2.  and sucklings hast ordained strength, and perfected thy praise, direct, and protect, I humble entreat thee, both the mind and pen of thy poor servant, that whatsoever shall proceed from hence may be according to the Analogy of faith, and tend to the declaration of thy most orthodoxal will, through Christ our Immortal Redeemer. Amen.  
And thou (Gentle Reader) because I would have thee use me, and peruse my labours in Love, and judgement, I have begun with thee in Love, and of Charity, and Sebrietie.  
Aristotle entereth into the treatise of his Demonstrative Syllogism in his Posterior Analytikes with the consideration of the these three Questions principally: 
Cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so (to borrow the Egyptian spoil) we will begin our Love, the Infallible Demonstration of unfeigned Christianity.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Hebrews, 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 speak with the tongue of men and of Angels, and have not Charity I am become as sounding brass, or a tinkling cymbal. And as by faith the Redeemed of the Lord possess Christ lesus their Immortal Husband, Gal. 3.26. and by patience their own souls, Luke. 21.19. so by the eternal bond of Christian Amity 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 wax cold, yet the Love of the Elect shall continue; and whosoever denieth this, shall of necessity infer, and aver this monstrous and ridiculous absurdity; that there is no true Congregation on the earth; which flatly contradicteth that truth of the holy Ghost, Psalm. 97.10. The Lord preserveth the souls of his Saints. Then take away Charity, & take away the Congregation of Charity: 
Eph. 1.23. and 5.30.  for this Mystical Body of Christ is the Church of the God of Love, and Kingdom of Amity; else should it be divided, and as the Lord saith: 
Matth. 12.25.  Every Kingdom aivided against itself, is brought to desolation. So certain then & amiable is the admirable residence of this sacred affection in the sanctified hearts of the godly, that they need not ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is there Charity? All this therefore is written for the information and refermation (if it be possible) of these prodigious and malicious 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 be brought to a sense and sight of their tragical estate and lamentable condition, that they are yet in their sins, in the gall of bitterness and bond of iniquity, they are strangers from the life of God, and aliens from the Commonwealth of Hrael. Now since this Love is so lovely, and this Charity is so charitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is it?  
Answ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desinition of Charity.  It is that regenerated affection of the sanctified will, whereby the true Christian embraceth his sellowfaint with glorious exultation, and triumphing gladness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Charity is that Ecernall Tie, whereby the members of Christ's Mystical Spouse are inseparably united, and conjoined, by the means of which entire Obligation is set a work, that brave and noble fire of Christian Zeal, that Zelus amicitiae, which is a compounded assection, of loy and grief, loy for the prosperity of the Righteous, and Grief for their adversity, The first was in David, 
2 Sam. 6.14.  which made him dance before the Lord with all his might, because of the spiritual tranquillity of Israel, The second was in Phine this wife, wherefore she named her child, 
1 Sam. 5.21.  Ichabod, and said: The glory is gone from Israel, because the Philistines took the Ark of God from them. Thus the Saints of God are both the Subject, and Object of this celestial affection. Of the first already; now of the second, and that for the illustration of our definition.  
The Spirit of God, Heb. 13.1. 
The object of Charity.  calleth this renewed 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 German brother, not only by carnal and natural generation, but likewise, yea more, by spiritual and supernatural regeneration, whereby jehova is our Father, 
1 john 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.16.  and the new Jerusalem 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 do good unto all men, but especially unto them, who are of the household of faith. And which is St. Paul's Household of faith, 
Deut. 5.16, 17, 18, 19, 20, 21.  and his all men? Even Moses Neighbour, Eocod. 20. from vers. 12. to 18. the epiteme and sum whereof, is: Thou shalt love thy neighbour as thyself, Luke 10.27. If some tempting Lawyer, or lusticiarie Pharisee ask, who is my neighbour? the Lord jesus himself answers there: A certain man in his journey from Jerusalem to jericho was wounded of thiefs, 
●uke 10.30.  and left half dead; The Priest and the Levite that passed by, shut up their bowels of compassion from him; but a certain Samparitane as he journeyed that way, came where the poor distressed wight, and oppressed soul lay, he was touched with a sympathy, and fellow-felling of his misery, and extended his warchfull pains, his loving credit, and merciful liberality unto him, and all to procure his comfortable recovery: Which now f these three was neighbour unto him that fell among the robbers? Let the Lawyer answer: He that shown mercy an him.  
Herein appeareth the truth of the Apostles almen, and the equity of his universal love, and that by an argument a minori: If a stranger be a neighbour, then much more our domestikes, fellow-citizens, etc. but the first is true, ergo, the last, at least should be so, if this bastard generation, would no more degenerate.  
The proposition is plain, the assumption is proved out of the Lawyers answer to Christ: The Samaritane that shown mercy on the rob man, was neighbour unto him. Now that the Samaritans in general, and so consequently this merciful one, were all strangers to the jews, is evident: for our blessed Redeemer calleth the thankful Samatitane Leper, whom he had cleansed, A stranger, Luke 17, 18. & the woman of Samaria marvelled that Christ, (as concerning the flesh, Rom. 9.5.) being a jew, would ask drink of her which was a woman of Samaria: For the jews, said she, have no dealings with the Samaritans, john 4.9. Therefore, as the Apostle saith: 
Gal. 3.28.  There is neither jew 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 have opportunity, we must embrace with Charity; those that are true Saints, with joy for their sanctification; those that are not, in the judgement of Charity, with hearty, and earnest supplications to the Lord for their true and timely conversion.  
Wherefore, to concluded this passage with that noble practice of Plato: It is written of that Moses Atticissans, that when he did give alms to a poor profligate wretch, his friends admired that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato that divine Philosopher would take pity on such a misereant; but he answered: Do bumanitati, non homini, I show mercy on this man, not as he is wicked, but as, and because he is a man of mine own nature. And indeed his reason was good; for as Tully saith, Sanguinis conjunctio devincit homines charitate, Consanguinity is a necessaries bond, and natural motive to Charity. And if we consider our first Parents, we shall find ourselves 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, etc. Wherefore, 
Exod. 23.4.  If thou meet thy enemy's Ox, or his Ass going aftay, thou shalt surely bring it back to him again, etc. And, If thine enemy hunger, seed him, if he thirst, give him drink; 
Rom. 12.20.  for in so doing thou shalt heap coals of fire on his head. And if thou wilt not obey, that heathen shall rise up at the day of judgement, and condemn thee, who art but a bastard Christian.  
Now since this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this definition of lone shows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of Charity,  what a blessed affection it is, it may be demanded in the third room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is the cause of it? for as the Poet saith, Foelix qui potuit rerum cognoscere ausas. Charity is an heavenly agitation both in and on the sanctified heart, whence then is it? from the earth? no: for all that is of the earth, is both earthy, and earthly, but brotherly love is heavenly, therefore it must needs come from the Lord of heaven, heavenly.  
This fire than 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 itself hath loved us, 
2 Cor. 13.11.1 john 4.16. Zeph. 2.1. Ephes. 1.4.  when we were not worthy to be loved, yea before we were at all in rerum natura, which divine, & supreme love moved and procured him to choose us in Christ before the foundation of the world, That we should be holy, and blameless before him in love. This love of the Lord to his Saints, kindleth in their hearts this their dear love to their loving God again, which is a final cause of that sempiternal love. So then that archetypus & primigenius amor, that un searchable love of JEHOVA is the efficient cause, hujus amoris ectypi, of this our love to our Maker: for as the seal imprinteth into the wax that image and character that is engraven first into itself; so the Love of God to us, imprinteth into our hearts our love to him again. And of this love of ours to the Lrd ariseth our bounden Charity to our Brethren.  
The Faithful 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 liar, for he that loveth not his Brother whom he hath seen, how can he love God, whom he hath not seen? 1 john 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 dependency 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 renewed in knowledge, etc. Colos. 3.10. whence it follows, that whosever loves the Lord dear with Danid, 
Ps. 18.1.  cannot choose but love his children sincerely. We do not speak of that mercenary love, wherewith the servile Mammonists, and slavish drudges of this perishing world, with the jews, do love God for his Wine, his Oil, and such transitories, nor of that evanishing shadow of s●●ming Charity, wherewith the Hypocrites of this subtle 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 own most sweet and gracious self, and of that upright Charity, by the means whereof, in truth of heart we may say one to another, as Paul to his Corinth's, It is not yours, but you that I seek. 
a Cor. 12.14.  And so this Brotherly love is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that infallible sign of true saving grace planted in that sanctified heart that enjoys it, whereby such a noble, faithful, and loving Brother may most certainly persuade his own soul, that he truly loveth his God, and was first beloved of him, and that before the foundation of the world, so that now all things work together for his best, his Bliss, 
Rom. 8.28.  even his eternal joy, 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 only he, who was first beloved everlastingly, and mercisully chosen of God.  
O then let us labour for the real practice, 
Application.  true exercise of this most joyful and blessed affection. The woman of Samaria when she knew that gift of God, namely the excellency of the water of Life, she entreated the Lord to give it her, that she might thirst no more; john 4.15. So behold and consider the dignity of this fire of Love and Life, and be ravished with a servant 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 mighty motives: the first is the soeveraigne will and imperious precept of the Lord of hosts; the second is the fruitfulness and gracious bounty of this liberal 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. Luke 11.42. john 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. etc. 6.11.2 Timoth. 1.13. & 2.22. Tit. 2.2. Heb. 10.24. jam. 1.27.1 Pet. 1.22. c. 2.27. c. 3.8. c. 4.8. etc. 5.14.2 Pet. 1.7.1 john 2.10. c. 3.11.14.16, 18. & 23. etc. 7.11. & 21.2 john 5. jude 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 ointment upon the head, that ran down upon the beard, even Anrons' beard, that went down to the skirts of his garments: as the dew of Hermon, and as the dew that descended upon the Mountains of Zion; for there the Lord commanded the blessing, even life for evermore. Charity is the exercise of the faithful, 
Cal. 5.6.  1 Cor. 16.14. Whence it comes to pass, that as the ungodly bury many good gists in others, under that one infirmity of malice; 
●rov. 10.12.  so God's Children cover many infirmities in others, under that one good gist of Charity: for as St. Hierome saith, Non aequè audiunt Inimici, & Amici; qui Inimicus est, etiam in scirpo nodum quaerit. Envy hath the yellow jaundice: 
1 Cor. 13.5.6.  but Charity is not easily provoked, thinketh no evil, rejoyceth not in iniquity, but rejoiceth in the truth: for Charity is not suspicious, but beareth all things, believeth all things, hopeth all things, endureth all things. 
Chap. 8.2. Chap 13.4.  Charity edifieth. Wherein? in many things; for it worketh longanimity and patience, kindness, benevolence, and humility. Unto these Charity addeth spiritual magnanimity; 1 john 4.18.  
By the virtue of Charity the Saints live in the light of the Lord, and are blameless, 1 john 2.10. By Charity we are persuaded of the sanctifying grace of God in this world, 
Chap 3.14.  and of his crowning glory in the world to come.  
Finally, Charity is the bond of perfection, Coloss. 3.14. and the fulfilling of the law, Rom. 13.8. And if perpetuity and eternity can conciliate condign commendation to any of God's Graces, then behold the worthy praise of Charity, even above faith and hope: And now abideth Faith, 
1. Cor. 13.13.  Hope, and Charity, these three: but the greatest of these is Charity. Therefore Ho, every one that listeth, and longeth to eat of this peaceable fruit, desire of God, and labour that this fruitful Tree of Charity may be planted in your hearts; for it is the gift of God, 2 Tim. 1.7. 
1. john 4.7.2. Cor. 5.2.4.  and every one that groaneth earnestly, desiring with the Apostle to be clothed upon with that eternal building of God, which is from heaven, that mortality might be swallowed up of immortality; let him nourish, and cherish this heavenly Plant, that it may be fruitful and eternal; so shall he be like David's tree planted by the Rivers of water, 
Psal. 1.3.  that bringeth forth his fruit in due season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in his own appointed season: his lease also shall not whither, and whatsoever he doth, it shall prosper.   

Fl. 2. Of SOBRIETY.  
SO BRIETIE is a moderation, and refraining of sensualtiei, and unruly affections. 
Defin.  This Virtue is taken two ways; sometimes in a larger sense, and sometimes in stricter signification: Sobriety in the larger sense, is that Virtue whereby a man resisteth and conquereth four mighty monsters of darkness, Comus, Bacchus, Venus, and Nemesis; he refraineth, and abstaineth from gluttony and drunkenness, chambering and wantonnosse, strife, and envy; and it is twofold, Philosophical call and Christian: 
Offic. lib. 1.  Philosophical Sobriety is Tullics fourth Cardinal virtue: Christian Sobriety is that Sancta abstinentia, wherewith the Saints of God in former times, 
Exod. 24.18.  as Moses, David, job, Ezekiel, Daniel, john Baptist, and the Apostles, were singulatlie endued Sobriety in the stricter signification, 
2 Sam 16.10. job. 31.1. Ezek 4.9, 10, 11 Dan. 18. etc. 10.3. Matth. 11.18. Luke 10.7.  is Virtus ebrictatis fugax, a shunner of drunkenness, 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 Sobriety was David endued, when he refused to drink of the water of the Well of Bethlehem, 2 Sam. 23.16. so were the Rechabites, jerem. 35.6. & 14. Of this Sobriety in sobriety, by the blessing of the Almighty, will we speak; which grace that it may the more evidently appear, and shine forth in its ' orien: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and most gracious beauty, let us a little, in derision, with the Lacedæmonians, 
Silenus  view that old drunken ass rinding on his Ass, 
— Quibacnlo titubantes ebrius artus  
Sustinet, & pando non fortiter baeret asello.   
Behold the chidish and sottish countenance, the swinish and hellish behaviour of monstrous, and Bedlam Ebriery: for, Contraria juxta se opposita clarius cluceseunt. Marcilins' Ficinus speaketh of two kinds of drunkenness, one above the Moon; that is, celestial and heavenly, stitred up by spiritual and immortal drink, whereby the mind being set above itself, forgettech all mortal diseases, and only considereth divine things. Musaus' calleth this the reward of virtue; and Orpheus saith, that this metaphorical drunkenness was signified by the holy ceremonies of Dionysius. Of this speaketh Salomen, Proverh. 9.5. and Christ Matth. 26.29. The other kind of drunkenness is under the Moon, and worldly, which is stirred up of drink taken of the infernal fountain Lethe, that is, carnal drink, whereby the mind being set without, and under itself, forgetteth diving things, and doteth; as appeareth by Alexander the Great, who being drunk killed Clitus one of his dearest friends, for rebuking his laseivious behaviour, and so perished himself at last by the fatal cup of Hercules. This drunkenness do 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 show, yea hardly so much, but rather an Ape in a man's shape, which is worse than Apuleius his golden Ass: for as the Prophet faith, Whoreaome, 
Apul. the auren Asino. Isa. 5.11.1 Cor. 6.10.  wine, and new wine take away the heart. Hos 4.11. Drunkenness causeth everlasting woe, and misery, Prov. 23.29. and all other vices; as saith the Peet?  Ebrietas in seculpas complectitur omnes. 
It is the Metropolitan City of the Province of all vices, for it is the Devils liquout, wherein having steeped the Drunkard, he formeth him like soft clay, into whatsoever shape he listeth, and so drunkenness expelleth grace from his heart, and debareth him from the kingdom 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 sour footed beasts.  Behold the truth of these things in Amnon, Ela, etc. The Ape is an ironical, ridiculour, and unprofitable Beast, whose flesh is not good for meat, as a Sheep; neither his back for burden, as an Ass, nor yet commodious to keep a house like a Dog, 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 be the Devil's fool. But the night is fare spent, the day is at hand: 
Rom. 13.12, 13, 14. The use.  let us therefore cast off the works of darkness, and put on the armour of light. Let us walk honestly as in the day, not in rioting, and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord jesus Christ, and make not provision for the flesh to fulfil the lusts thereof. We may behold the beautiful face of Sobriety in this mirror of drunkenness, whose guardarobba Heaven would have us to put on, 
Luk. 21.43.1 Thess. 5.6.  Therefore, let us not sleep as do others, but watch and be sober: 
job 1.7. etc. 2.2.1. Pet. 5.8.  for the Devil our common inveterate adversary walketh about as a roating Lion seeking whom he may devour. But what are the means of this singular virtue? Sobriety of mind: wherefore lee us study, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 12.3.  not to think of ourselves more highly then we ought to think, but to think according to Sobriety.   

Fl. 3. Of DIVINE PROVIDENCE.  
IBi incipit Divinum auxilium ubi desinit humanum, the Saints extreuntie sare God's 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 encamping before Pihahiroth between Migdol, over against Baal-zephon, when they were enclosed of the Egyptians, so that the blear eye of carnal 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 dost thou O powerful Provident JEHOVA, 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 days he never saw the righteous forsaken, nor his seed begging bread: 
1 King. 17.6.  Psal. 37.25. Eliyah, though he was in adversity, yet did he not starve: for God commanded the Ravens to bring him bread and flesh in the morning, and bread and flesh in the Evening; and he drank of the brook. What hope of earthly help was there left for the poor Widow of Zarephath? for the famine was so great among the Zidonians, 
vers. 12.  that she had but an handsull of Meal in a barrel, and a little Oil in a Cruse, and was gathering two sticks, when the Prophet came to her, that she might go in, and dress it for her, and her son, that they might eat it and die. But behold the timely virtuous presence of God's Providence. 
verse 16.  The barrel of meal wasted not, neither did the Cruse of Oil fail, until the day that the Lord sent Rain, and plenty upon the earth.  
There be a muleitude of facred passages touching this divine vigilant care, but for brevity's sake, we will measure Hercules on Olympus by his forth, and by the sweetness of these few, lee us esteem of the rest accordingly. Now this reverend esteem and high valuation of our bountiful Father's uncessant care over his Elect, it is both contemplative, and practic: for as the theoric speculation and knowledge of a thing is perfected by the practice of the same, so fareth it with this point of Christianity. It is an easy matter for a man in prosperity, and the comfortable sense of the Lords palpable Providence, to know, and confess his divine bounty; but he only maketh the right use of this knowledge, who in the dolorous days of bitter grief, and cutting claimitie, can rely upon his God for release and consolation. Such an upright Christian proved David, who in the Agonic of his deepest distress, 
Ps. 1301.  when deep called unto deep by the noise of the wat erspoutes of the Almighty, yea when all his billows were gone over him, than cried he unto the Lord, 
v. 5.  even out of the depths: for in God's word was his hope. So in thy most deplored adversity, trust in thy Redeemer: 
job 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 persuaded by joyful experience, that although thou wer'st as it were at the very brink of death, yet the Lord would never fail thee, nor forsake thee: for the seven eyes of the Lord run too and fro through the whole earth. 
Zeph. 4.10.    

Fl. 4. Of SINCERITY.  
GOD is a Spirit, (saith the holy Ghost, john 4.24.) and they that worship him, must worshap him in spirit ana intruth. Therefore sarth the Wise man, Prov. 23. 
Of the hypovite.  26. Mysonne, give me thue heart. What shall we say then of the Hypoenite, that will give unto God but the body? O dignum Thebano anigmate monstrum! a prodigious monster, as mostrous as Virgil's 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 for't, that of the siattering Hypocrite. He may sitly be likened to the Heathens Centaurus, halfe a man, and halfe a horse; or to the Poers Chimara, which had the head, and breast like a Lion, and the hellie like a Goat, and the tail like a Dragon: so the Hypocrite in formal ostentation hath the body of a Saint, 
Matth, 25.33.  but in truth the soul of a reprobate Goat, and heart of a Devil, whole end shall be as the red Dragons. The Gentiles janus had two laces, the one behind, and the other before; even so hath the Formalist, one to God, and another to the Devil. The Partridges of Paphlagonia have two hearts, 
Flin. Nat. Hist. lib. 11. c. 37.  so hath this Formal Prosessor; for as the Psalmist saith, Psal. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. With a heart, and a heart, with a double heart doth he speak: and this his double heart makes him to be of a double Religion, as the Poet reports of Artemidorus.  
Pinxisti Venerem, colis Artemindore Minervam,  
Et miraris opus displicuisse tuum? 
Mart;   
So with his mouth he worships, with the jews, the living God, but with his heart some Idol, as that of Mammon, 
Isa. 29.13.  swinish sensualtie, or terrestraiall glory, etc. and so with the carnal I fraelites his body marches on toward the land of Promise, but his mind is the fleshpots of Egypt. 
Exod. 16.3.  He is in the Chureh, as the Devil in summer times was in an Interlude, or Stage-play: for as Satan, not withstanding his dexterious histrionical acting of his part of the Comedy, was no true real man, as were the rest of the Actors: so the Hypocrite, not withstanding his apish formal show of Piety and devotion, is no true man of God, as are the actors of his honour. Therefore Cardinal Cusan calleth the whole Body and Company of all them that be called Christians, reck oned universally together, Ecclesia conjecturalis, a Church conjectural, becaute we know it not by certainty, but by conjecture; for in this Church they that seem Predestinate before men, are ostentimes reprobare before God: 
Act. 1.24.2. Tim. 2.19.  and that Omniseient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehova he only knoweth them that are his, and will one day finde out the Hypocrite to his immortal shame and consusion.  
To whom then doth he appertain? to his Infernal father that taught him this apish trick of dissimulation. For first that old Dragon transformeth himself into an Angel of light, and then he trains up this Mimic, 
2 Cor. 11.14.  his firstborn in the art of this servile formality. Avaunt then, O Satan, away with hypocrisy, and thrice-welcome, O most saithful Sincerity. This is a blessed companion, the most gracious 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 works of such a Nathanael, though imperfect, yet are they pleasing & acceptable unto him. The Lord that worketh both the will & the deed, will accept the affect for the effect, & the will, for the deed, 
Phila, 13.  And finally, 
2 King. 10.15.  as john said to jehonadab; If thy heart be right, as my heart is with thine, then give me thine hand, and come up into my Chariot: 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 Mountain of Grace, and so shall ye sit hereafter in my triumphant Chariot of Glory world without end.   

Fl. 5. Of TRUE BLESSEDNESS.  
ALL things (saith Aristotle in the beginning of his Moral Philosophy) 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 attain unto it; and therefore he shall never find it out, as long as he leans to the subtlety of humane wisdom, and fantastical quirks 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 jews also traveled herein, but went not all one way in searching this, as may appear by their diverse sects that arose about one hundred and thirty years before the Incarnation of Christ. 
Gualt. in Luc. c. 6  Many held that True Happiness did consist in terrestrial, and earthly goods, even transitory trifles and Childish nifles: some in Riches, some in Honour and flourishng Pomp, and some in sensual pleasures, etc. But they were all most grossly deceived; 
1 Sam 16.7, 9, 10, 12.  for as among the sons of jesse, neither Eliab, nor Abinadab, nor Shamma, nor any of the seven, but David was anointed King of Israel, so neither plenty, nor popular applause, nor any such fading vanity, but only that glorious Immortality in the loyfull Paradise of God, and his unchangeable Love in Christ jesus, this is poor man's True Felicity.  
But suppose they had hit the mark, and one of these things had been that True Blessedness, yet had they been still in an error, because they mistook their Summum bonum, the chief good of a man, and confounded it with felicity, as though they were one and the same thing, whereas indeed they are diverse: for, 
Polan. Synt.  Beatitudo non est Summum Bonum, sed fruitio Summi Boni; Happiness is not the Chief 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 imaginary Happiness, is the use and effect of his riches, as saith the Poet: Pauper enim non est, cui rerum suppetit usus. 
Hor.  So the Saint; Chief Good, is God, but their Blessedness is the fruition of this supreme most Blessed Good God, which is his saving Grace in this lise, and crowning Glory in the life to come. Now albeit the Tenants of all these natural men were most erroneous, 
Arist. felicity.  yet I may prefer Aristotle to the rest of them, for his felicity, as being more civil and moral than theirs: for Epicurus his felicity is most sensual, and bestial, and so fit only for swine; but of all these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for that is virtue, which he defineth after this manner; felicity is the chiefe Action of a man's mind, arising of the most excellent Virtue. But herem he faileth, for this Genus is erroneous. Though the principal Action, even of the most Virtuous regenerate mind, (whereof natural Aristotle never dreamt) as that serious meditation of David's Blessed man, 
Ps. 1, 2.  in jehovaes' Law both day and night be true Happiness, yet that only is not the True, nor chief blessedness of a man, but beside, yea before action, there is Reconciliation and Acceptation with God, whereby the Elect, both jews and Gentiles are justified, and Blessed in his sight. 
Rom. 4.6, 7, 8.  Even as David describeth the Blessedness of the man, unto whom God imputeth righteousness without works, saying. Blessedare they whose iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord will not impute sin. Psalm. 32.1, 2. justification then by the faith of the Son of God, is True blessedness indeed, yea in an high degree both unspeakable and glorious. And this doth the Original Language punctually declare; for saith the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O terque quaterque beati Most blessed is that poor man, 
Verse 2.  etc. O divine Paradox. here, miser, & miserabilis Adam, a piece of red earth, but dust and ashes, 
Gen. 3.19. & 18.27.  a sinful poor wretched soul, a Child of the Devil, an heir of eternal indignation by nature, becomes a friend of God, and by grace a Son of the Most High: a most cursed Caitiff, is made a most Blessed Saint; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a noun of the plural number only, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quo praedicatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sub jectum singular, and it is as much in signification as Beati; as Rabbs David Kimhi interpreteth, 
Munsterus.  because such a one is blessed, not with one, but with a plurality of foelicities, 
Rom. 8.32.  and benedictions: for Christ is his, and so all that is Christ's, is his.  
Now Christ is rich in Blessings, for in him are hid all the treasures of the wisdom and knowledge of God, who of God the Father, is made unto us both Wisdom, and Righteousness, 
1 Cor. 1.30.  Sanctification, and Redemption. Wherefore, to conclude, this man is Truly Blessed, this man is only Blessed, and cannot possibly any more be cursed, even as he that hath the Philosopher's stone, how can he choose but be rich? Ho then, every one that thirsteth, come ye to the waters of Bliss, 
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 be rich in God. get this Tried, Elect, precious Cornerstone in Zion. There be many that say, who will show us any good? but Lord lift thou up the lovely light of thy joyful countenance upon us: for then shalt thou put more joy and gladness in our hearts thereby, than all profane Esaves that embrace the dung of this world in their arms for their inheritance, and happiness, cais possibly enjoy, even in the time that their Corn & their Wine do most abundantly increase: for this is that swectest secret voice of God from heaven saying unto our weary souls, 
Isa. 40.1.  that this comfort belongs unto us, our iniquity is pardoned: for Jerusalem hath received of the Lords hand doable for all her sins. 
Rom. 5, 1, 2, 3, 4, 5.  Therefore being justified by faith, we have peace with God; through our Lord jesus: Christ: by whom also we have access by faith into this grace, wherein we stand, and rejoice in the hope of the glory of God: and not only 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 spread abroad in our hearts by the holy Ghost, which is given unto us. Therefore, Solon, thou art deceived with thy natural Motto: 
— Silicet ultima semper  
Expectanda dies homini est, 
Ovid Metam  dicique beatus  
Ante obitum nemo, supremdque funera debet.   
The true Saints and servants of God, are Truly 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 immortal Kingdom of glory, enjoying heaven upon earth, 
Prov. 15.5  and continually feasted of the Lord God of Sabbath with such internal supernal dainties, as the world can neither understand, give, nor take from them: Their condition fare surmounteth that of Croesus; for no Cyrus can despoil them of their Blessed riches, and most durable inheritance. For if God be for us who can be against us? Wherefore neither tribulation, 
Rom. 8 31. vers. 35, 38.39.  nor nakedness, 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 be able to separate us from the love of God, which is in Christ jesus our Lord, but in all these things we are more than Conquerors through him that loved us.   

Fl. 6. Of THE LOVELINESS OF MESSIAHS SPOUSE.  
THere be two motives, and impulsive causes of love, namely Beauty, and Bounty, which is manifest by the frequent procurement of carnal affection, Oculis & digitis, as we say, in many. Now both these are in the Church, the Bride and the Lamb's wise: 
Apoc. 21.2. & 9 The Church's Beauty.  therefore she is lovely. Concerning the first: jerusalem is builded as a City that is compact together in it see le. Psal. 122.3. And the gates thereof are after the names of the Tribes of I●rael, Ezek. 48.31. Though she be black in the eyes and esteem of the world, yet she is comely to the sight of the Lord her Redeemer, even as the tents of Kedar, and as the Curtains of Solomon, Cant. 1.5. The King's Daughter is all glorious within, Psalm. 45.13. Like a Lily among the Thorns, so is the Love of Christ among the daughters. 
Cant. 2.2. Chap. 7.4.  Her eyes are like the fishpools 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 Palm tree, and her breasts like clusters. The King is tied in her rasters. Now of the quality is the denomination of a thing. Beauty maketh beautiful: who then is so beautiful as the Israel of God? for the never fading beauty of holiness, 
Psal. 90.17.  and the glorious Majesty of the Lord their God is upon them. 
The Church's bounty.  And as touching the second: The members of Messiah being united together by the indissoluble obligation of love, cannot possibly choose but be truly liberal: for true love is liberal. Cornelius gave much alms 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 pass under Claudius Caesar: then the Disciples every man according to his abthtie, purposed to send succour unto the brethren, which dwelled in judea; 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 entreaty, that he would receive their liberality, and see to the distribution thereof, among the same poor Saints, 2 Cor. 8 3, 4. What jupiter Hospitalis was ever so bountiful to his guests as was that reverend Gaius, whom that beloved Disciple loved in the truet● 3 joh. 1 & 5. 
john 13.23  so amiable is the congregation of the faithful; Pray for the peace of jerusalem, let them prosper that love thee: peace be within thy walls and prosperity within thy Palaces For my brethren and neighbours sakes I wish thee now prosperity: because of the house of the Lord our God, I will procure thy wealth, Psalm 122.6, 7, 8, 9 The like affection bore the upright Christians one to another under the tyrannising Emperors, as witnesseth Tertullianus in Apologetico. But as the Magnet and Loadstone, though it draw iron unto it, 
Plin. Nat bist. lib. 36. c. 16.  yet the stone Theamedes abhorreth iron, rejecteth and driveth the same from it; so the godly have many mortal inveterate enemies, yea from the very beginning of the Primitive, and Original world: 
(— Quis talia fando  
Myrmidonum, Dolopumve, aut durimiles Vlissei  
Temperet à lachrymis?)—   
They have been most frequently infested with the martial horror of hell, and annoyed with the boisterous floods of Belial. Cain slew his brother, Gen. 4.8 and wherefore slew he him? because his works were evil, and his brothers righteous, 1 john 3.12. and his infernal posterity opposed themselves to the religious Progeny of S●th, and so barbarousls maligned them from time to tune, that they decreased, and many degenerated, whilst the other increased, and flourished by the building of Cities, and inventing of trades, so that all the holy fathers being dead, only Noah with seven souls were preserved in the Ark, 
Gen. 7.13.  was the Seminatie of the subsequent Church. So fared the people of God in the days of Abraham. Ishmael mocked and persecuted Isaac, Gen. 21.9. Gal 4.29. Neither were the Prophets and their Disciples any better than their Fathers: 
Matt 5.12.  for the Prophet Isaiah was sawen asunder with a wooden Saw by blood thirsty Manasseth. jeremiah after that he had been persecuted even by his own fellow-cit zens, his evil neighbours of Anathoth, 
jer. 11.21. c. 12.14.  in the end was stoned of the jews in Egypt. Amus was killed with a bar of iron. 
jewal. apolog.  And the Lord of hosts relieth jehoshua the high Priest, that his fellows 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 signs and wonders in Israel, Isa. 8 18.  
As touching the persecution and tribulation of the Apostles; the Lord jesus himself prophesieth that they should be hated, 
Luke 6.22.  & separated from their Synagogues for the Son of man's sake, which also came to pass on the Primitive Church, namely the Apostles, and their diseiples, who ended their Pilgrimage under Trajan; and so continued on the Successive Church under the burchering Roman Emperors during the space of three hundred years almost, even unto the time of Constantme the Great. The Philosophers, 
Act. 17.18.  Epicureans and Steikes of Athens called S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seminivorbius, a babbler: and after many tribulations Nero beherded him. Mark was burned at Alexandria. And as jusiin Martyr witnesseth, all Christians were called, 
Apolog.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Godiesse people: and Christian Religion as Eusebius writeth, for very spite was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yea saith Pliny, 
Eib. 1. c. 4.  It is Contemptus omniam Numinum. And as touching the anguish and distress of the Lords poor Inheritance, and the malice of the wicked against them ever since, who can express the same but with tears of blood? 
Gen. 49.18.  O Lord, we have waited for thy salvation all the 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 spiritual madness of the intoxicated brains of their opposers. The hatred is no more strong and malicious, then strange and marvellous. Certainly some Circe, or Proserpiva hath given them a Stygian potion, else they could never prove such boisterous bedlams, and ravening Wolves among the poor Sheep of the Lord lesus. For it is only for the love of the Lord to his dear Children, that these ingrate Rebels receive any good. But for the Church's sake, the Sun should beturned into darkness, the Moon into blood, and the Stars 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 go down alive into the doleful pit of endless perdition. But as cork causeth iron to swim, and keepeth it from sinking while they are joined together, so by the means of the Elect the Reprobate are preserved (for a while) from sinking and destruction.  
Whilst righteous Lot continued in Sodom it was safe, 
Gen. 19.24.  but as soon as 〈◊〉 it, the Lord reigned upon it both fire and brimstone from jehova out of heaven. 
Exod. 14.22.  No sooner had Israel passed through the red Sea, but the waters returned, and overthrew the Egyptians, so that Pharaoh, 
Ver. 28 & 15.10. Heb. 11.29.  and all his host sank as lead 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 immortality; then shall the heavens at the brightness, and terror of that dreadful judge of the world, pass away with a great noise, and the Elements shall melt with servant heat, the earth also, and the works that are therein shall be burnt up, 2 Pet. 2.10. where then shall the wicked appear? then shall they confess, that as God blessed Obed Edom, and all his household while the Ark continued with him, 2 Sam 6.11. so they enjoyed the blessings of God while his Saints continued with them. And as the foes of the Church are foolish and mad, so are they accursed of God for their fury and malice against his children, and their end tragical and lamentable. For they (like Ovid's Giants) war against God himself. 
Met. lib. 1.  when they hate and persecute his dearest servants. What do ye against the Lord? saith the Spirit, Nah. 1.9. The machination and enterpriles of the Assyrians there against judah and Israel, were against the Lord God himself.  
Whosoever spoileth the members of Christ upon earth; let him fear that dreadful complaint of their vindictive Head from heaven: 
Act. 9.4.5.  Saul, Saul, why persecutest thou met? it is hard for thee to kick against the pricks. Wherefore unto all such belongeth the most just vengeance of the Lord of hosts. They shall all be consumed and turned back that hate Zion, they shall be as the grass upon the house tops: which withereth afore is groweth up: wherewith the mower filleth not his hand, nor the gleaner his lap: neither do they which go by, say; The blessing of the Lord be upon you, we bless you in the name of the Lord, Psal. 129.5, 6, 7, 8.  
What was the end of Antiochus Epiphanes? most woeful: for after that he had sudued both Egypt and judea, 1 Maecab. 1.18, 19 spoiled the Temple, and wasted the City of jernsalem, 
1 Mac. 1.23. Dan. 8.9, to 15.  erected an Idol upon the Altar of the Lord, and purposing to ransack 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 died an ignominious death, and that in a strange land, in the mountains: for the worms rose up out of his own body, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to himself, and all his Army. Wherefore (as saith discomfited Senacheribs' inscription) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Learn by the tragical ruin of this merciless monster to fear God, and love his Saints: for they that receive these his Darlings, receive Christ himself, 
Matth. 10.40.  and they that receive Christ, receive the Father that sent him.   

Fl. 7. Of CONIUG ALL AMITY.  
IN humane society there be diverse kinds of Loves, as Fatherly, Filial, Brotherly unity, etc. but as Solomon saith of the Virtuous Wise: 
Prov. 31.29.  Many daughters have done virtuously, but thou excellest them all: so I say of Cordial Amity between Husband and Wife: many Lovers have been loyal, 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 merely improper to this; but this Divine and Entire affection being sealed and ratified by the power of that supreme prerogative, cannot be separated, 
Gen. 2.22.  neither by tribulation, nor anguish, famine, nor nakedness. Nothing but death can be the divider. For Love is strong as death, jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vebement flame. Many waters cannot qnench Love, neither can the floods drown it; If a man would give all the substance of his house for Love, it would utterly be contemned. Which appeareth by the practice even of sundry Gentiles. Quintus Curtius writeth that Darius being conquered by Alexander the Great, 
Darius.  sustained that disparagement and bitter distress with courageous patience: but when news was brought him, that his fair Queen Roxana was dead, to show that he affected her more than all his royal dignity; he wrung his hands, and wept bitterly. Baptista Fulg. reporteth, that a poor labouting man in Naples, being bereavest of his Wise by a foist of Moors, threw himself into the Sea, and swum after them, till they took him up into the Galley. 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 again. Artemisia bore such a love to her Husband Mausolus, that she builded a Sepulchre for him, and called it Mausolaeum, after his name, which was so glorious, that it was ranked among those marchlesse Monuments, 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 Sun at Rhodes, the statue of jupiter Olympius the walls of Babylon, the Egyptian Pir mides, and the Obeliske of Semiramis, were reckoned thereafter.  
Howbeit there be many, alas, in the state of wedlock, that have lived, and do live, or rather dye destitute of this sweetest Amity. Such unnatural monsters were those obstinate jews, 
Dent. 24.1. Matth. 19.7, 8.  whose he arts were so hard, that Moses was fain to permit them to write their Wives a Bill of divorcement, and to put them away. But of all such beasts most bestial was Calphurnius Bestia, 
Plin. Nat. hist. 1. 27 c. 2.  who (as Plinius Secundus reporteth) killed two of his Wives asleep by his side, with the poison Aconite, as appeareth by that challenge, and declaration, which M. Coelius his accuser, made against him. 
jude v. 13.  Now to all such is reserved the blackness of darkness, even a woeful separation from the members of the Bride and the Lamb's wise, and from their joyful communion for ever more. 
The Use. Eph 5.25, to though end.  Wherefore, Husbands love your Wives, even as Christ loved the Church, and gave himself for it, that he might sanctify 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 own bodies: he that loveth his wife, loveth himself. For never man yet hated his own 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. Mark 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 twain shall be one flesh. This is a great secret, but I speak concerning Christ, and the Church. Therefore every one of you do ye so: Let every one love his wife even as himself, and let the wife see that she fear her husband, and submit herself 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 virtue, is both the body and the loule. Wherefore speculative wantonness and Incontinency of the mind is condemned of the Lord jesus, Matth. 5.28. Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Saint Augustine commendeth three sorts of Chastity; Virginalem, Conjugalem, & Vidualem. 
Three sorts of Chastity, 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 virgins hymen.  
And it is styled by diverse of the ancient fathers to be the Queen of Virtues, sister of Augels, Heaven's gravity, and divine Chastity. 
The dignity of Virginity.  The second is commended of the holy Ghost, Heb. 3.4. Whereby the honourable estate of Marriage is blessed, and the bed kept pure and undefiled. And the Apostle calleth her, that is graced with vidual 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 she liveth, 1 Tim 5.5, 6.  
Admirable was the Chastity of diverse Heathens When Scipio Asricanus entered by force of arms into Carthage, among the Captives, 
Scipio's Continency.  there was a young gentlewoman of wonderful beauty presented unto him, who, though he was in the prime of his youth, yet conquered his own affections, and would commit no act of dishonour with the Virg●ine. 
Q. Curtius.  When Alexander the Great conquered Darius, notwithstanding his Queen was of such exquisito beauty, that all Asia could not equalise her, and that mighty Conqueror was of like years to this ●oyall Lady, etc. yet would he not entertain a wicked thought towards her, 
Pedro Mexic.  but sent Leonatus one of his favourites to comfort her. It is reported of Francis Sforza, Count, Colonel of the Florentines, that (during the sackage of Casanova) whensome of his soldiers had taken Prisoner a very beautiful young woman, who submitted herself unto him, he would not touch nor know her after any uncivil manner whatsoever. Now if these uncircumcised Gentiles were so continent, 
Gen. 39.8. 2 Sam. 13.12, job. 31.1. Exod. 18.19.  what shall we say of the sanctified continency of joseph, Thamar, and job? wherefore let every pure-hearted member of Christ, uncessantly imitate these blessed patterns of modesty. And as jethro the Midianite counselled Moses, so let the chaste practice of these heathen, incite and encourage Christians to honesty and purity of living.  
For Continency, 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 ye should abstain from fornication: that every one of you should know how to possess his vessel in holiness, and ●onour, etc. for whereas every sin that a man committeth, 
1 Cor. 6.18. v. 5. jam. 1.5.  is without the body; the fornicator sinneth against his own body, and without true repentance shall not inherit the Kingdom of God. Therefore if any man lack this wisdom of abstinence, let him ask 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 sign of a modest countenance, and an honest woman, at the sign of an honest face; which may be sitly compated to salomon's Temple, whose gate was called Beautiful, 
Acts 3 2.  showing that if the entry be so beautiful, within is exquisite Beauty.   

Fl. 9 Of LABOUR.  
HE that gàthereth by labour, 
Prov. 13.11. c. 14.13. Eccl. 7.15.  (say't hthe Wiseman) shall increase; and, In all labour there is abundance. And jesus Siracides praiseth it in this manner: Hate not laborious work, neither Husbandry, which the most High hath ordained for therich blessing of the Almighty accompanieth the diligent hand, Isaac sowed in the land of Gerar, 
job 42.10. Prov. 10.3.6.  and received in the same year an hundred fold, and the Lord blessed him, Gen. 26.12. And the Poct attrlbuteth great force, and might to industrious pains: 
— Labour omnia vincit  
Improbus, & duris urgens in rebus egestas. 
Georg.    
There is no difficulty, but laborious Travelis of power to conquer, which is evident by that universal conquest of that Mighty Maccdovian, 
Alexander the Great.  and those twelve notable labours, (which as Poets writ) Hercules performed. And Pliny in his History of Nature recordeth, 
Lib. 11. c. 30.  that the Pismires wear the very flint and pebble stoneswith their ordinary and continual passage too and fro, so that one may see a very pathway made, where they use to go about their work. If Heathenish, 
The Use.  and natural industry be so forcible, how mighty is sanctified Christian labour? the fruit thereof, saith Solomon, is sweet; yea, saith the son of Sirach, 
Ecclus. 11.15.  It is wisdom, knowledge, and understanding of the law from the Lord. What is the state then of the sluggard, the lazy Lizzard, and the luskish Lubby? It is most lamentable, and to be deplored even with tears of blood: for his poverty shall come, 
Prov. 6.11.  as one that traveleth, and his want as an armed man: and in the field of tentation he stands unarmed, and unfensed: and so in this his lethargical drowsiness the Devil serveth him (saith Saint Ambrose) even as the Crab doth the Oysters; 
Pet. Martyr.  for as the Crab by putting a stone into the mouths of Oysters, whilst they open themselves to the Sun, and gape to take the Air, then thrusteth in his claws, and eats the meat of them; so when men be given to Idleness, and open their minds to pleasures; then the Devil putteth in filthy cogitations, so that when they are not able to draw back their shell, as it were, wherewith they were armed before, they are devoured.  
Hannibal's idleness at Capua was the only cause of the Romans victory against him. Aegistus his lithernesse was the cause of his Adultery. 
Ovid.  What moved Arbactus and Belochus to conspire against Sardanapalus? his strange sensuality, and effeminate wantonness. Go therefore to the Ant, 
Prov. 6.6, 7, 8.  thou sluggard, consider her ways, and be wise: which having no Guide, Overseer, or Ruler provideth her meat in the Summer, and gathereth her sood in the Harvest.   

Fl. 10. Of PATIENCE.  
THe Greeks' call this Patiented Virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it sustaineth, and supporteth the weary soul in the day of calamity, Luke 21.19. It is like those two courageous Searchers that spied out the land of promise. 
Caleb and joshua. Num. 13.17, 28, 30, 33.  Though the Canaanites were strong, and there they saw the Giants, the sons of Anak, which came of the Giants, so that they were in their sight as grasshoppers, and the cities were walled up to the middle Region of the air: never thelesse they pronounced their suture triumph; undoubtedly we shall conquer them: So the patiented man, albeit deep call unto deep by the noise of the Lords water-spoutes, and squadrons of cares do sound their fresh alarm, yet like a brave invincible Champion, he answers their martial Taratantara with noble Nehemiah: 
Nehem 6.11: Rom. 8.37.  Shall such a man as I, fly? I am well able to overcome tribulation and distress. It is nothing to endure persecution, it is nothing to endure famine; it is nothing to abide nakedness, reproach, and toilsome labour, or any such things, through Christ that loved us. O then 
Nobile vincendi genus est Patientia: vincit,  
Qui patitur: si vis vincere, disce pati.   
Noble is the grace of victorious Patience, and therefore commended unto the Saints both by Precept, and practise: by precept, jam 5 8. Be patiented, establish your hearts for the coming of the Lord draweth nigh. And 1 Peter 5.6. Humble yourselves under the mighty hand of God that he may exalt you in due time. And the practice of the Redeemed is frequent, as of Isaac, Gen. 22.9. of joseph, c. 50.17. of Moses, 
job 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 job, David, the Apostles, Steven, Paul, the Hebrews, john, and the Angel of the Church in Thyatira.  
The end of the first Dec.    

Decad. 2.  

Fl. 1. Of TIME.  
OCcasio (saith Hypocrates) est momentanea, & momentosa. The Curetes had a bush of haite on the hinder part of the head; but golden Opportunity hath it only on the fore part; whence is the Poet's Motto: Fugit irrevocabile Tempus: 
Ovid met. l. 7.  all the gold of Opbir cannot recall one minute of Time, as the Poet's fable of Aeson. The Sun by his anniversary revolution maketh the day and the year; 
The glorious means, and secondary causes of Time.  the Moon by her monthly course the Months and Quarters; the Pleyades, and Hyadeses make the seasons, and the Dogge-starre the heat of the Summer: all these celestial Spheres, and Rounds do labour by their ordinary passages to bring us this most precious Occasion. O then, with what prudency 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 jewel from a more remote region, even from the end of Heaven; 
Psal. 19.6.  but alas we do not regard it. And of all the parts of this orient 
* The bright lustre of the Eastern O pals doth 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 green Sea of the Emerald, etc. Plin. Nat bist. lib. 37. c. 9 So doth the diligent use of Time show you the excel neigh of many virtues and blessings.  Opal, and precious 
* Pantaurus draws all other s●ones unto it, as the Calamite doth steel, so doth the diligent use of time bring great riches.  Pantaure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only this present minute is ours, wherefore it is extreme doltishness to defer the practice of Wisdom until the next, and to procrastinate repentance by the groundless hope of a few uncertain days. Howbeit in the nature of Time note we this privilege; Though that which is past, cannot be recalled, yet it may be redeemed by the double diligence of the wise, Eph. 5.16. wherefore the penitent Redeemer of Time, may be portrayed out in colours like Medea, with two contrary affections appearing in his face, in the one side sorrow for the lamentable loss of that occasion which is past, and in the other side joy for the redemption of Opportunity present.   

Fl. 2. Of THE BREVITY OF MAN'S LIFE.  
MAN that is borne of a woman (saith job) is of few days, 
job. 14.1.  and ●●ll of trouble. The 969 years of Methushelah, 
Gen. 5.27.  and the extraordinary age of Triseclis Nestor, were but spithamaei dies, 
Psal. 39.5:  as a span, remooved as a Shepherd, Tent, what was the life of Barzillai, 
2 Sam. 19.32.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dream, and the days of Cato Major, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very dream of a shadow? 
Cic. de Senect.  for the life of every man hath its period, and term, as saith the holy Ghost, Gen. 3.18. Heb. 9.2.7. which the Poet could aver by ocular evidence: Soriùs aut citiùs sedem properamus ad unam.  
But every ones period is not semblable, not the same for there is a natural Period, and there is a period of divine Prescience. If a man reach to his natural Period, 
Titleman, Nat. Philos. lib. 8. c. 20. &. 21.  than the days of his years (saith Moses, Psal. 90.10) are but threescore years and ten, and if by reason of strength they be fourscore years, yet is his strength then but Labour and sorrow. An aged man is but a moving Anatomy, or a Living mortuary. But scarcely doth one of a thousand reach unto this end, yea of Gods own Inheritance, according to the vulgar Position: Optimi quique minimè diurnant; 
Camb. Brit.  but they finish their days at the term of Divine prescience, which they cannot pass. Lachesis is weary of spinning the difficult thread of our sinful life. By our rioting and drunkenness, chambering and wantonness, strife and envying, Fatal 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 us to number our days, 
Psal. 90. 1●.  that we may apply our hearts unto wisdom. So shall the truth of the Gymnosophists Motto appear in us; The day of death is the Birthday of virtuous souls.   

Fl. 3. Of the SOULS Immortality.  
IN all things natural, there is one thing or other which is the spoil of it: as is the canker to the Rose, the worm to the Apple, and the Caterpillar to the lease: but the soul of man, not being compounded of Physical principley, is not subject to the dissolution of the same. 
Eccles 12.6 7.  When the silver cord is lengthened, and the Golden ewer, and the pitcher broken at the well, and the wheel at the crikeme, and dust returneth to the earth, as it was, than the spirit returneth to God, that gave it. Plato doth frequently ternie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. of kin unto God, and conseqaenely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i everlasting, and of oneself same nature with the immortal ones. And that which Virgil writeth in his 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 Immortality of the Soul, whereof Phocylides speaketh.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
The Soul of man Immortal is, and never wears away  
With any age, or length of time, but liveth fresh foray.  
Damnable then is that Atheistical Tenent of Pliny the Naturalist, that The Soul is subject to Mortality: And desperate was that dying speech of Pope Paul the third, Now at length I shall try three things, whereof I have much doubted all my Life: 1. Whether there be a God? 2. Whether there be any hell? 3. Whether Souls be immortal? O thrice-barbarous stupidity, and monstrous Incredulity! More tolerable was poor Cleombrotus; that believed Plato's report concerning the Souls Immortality: Thus Immortal is the Spirit, and Immortal is its condition. O then aspire we unto that only proper and blessed Immortality in the Bosom of the Immortal God blessed for ever. 
Mat. 6.20.  Let us lay up treasures for ourselves in heaven, where neither the moth nor canker corrupteth, and where thiefs neither dig through, nor steals.  
 corpus redimas, quicqnam toler are negabis?  
At pretium pars hac corpore majus habet.  
For our backs we provide Luxurious apparel, for our bellies delicious dainties, and for our beasts hay, and provender. Are not our souls much better than these? 
Luke. 10.40.  Choose therefore with Marie the better part for this better part, which shall never be taken from us.   

Fl. 4. Of KNOWLEDGE.  
LIse without Learning (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 Sun, and a night without Moon or stars. For this cause Literature hath been of great value and esteem from time to time even among Ethnics. The Athenians chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Patron of their City, and preferted Minerva, because of her knowledge, to Neptune; for they knew there could be no greater glory then to have a Learned Patron; therefore they preferred her peaceable Olive to his martial sword, and her dragon to his Triton, and that in wisdom; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; No riches so noble as divine Instruction.  
It is recorded of Philip King of Maecedony, that he rejoiced, notso much because Alexander was borne unto him, as that he was borne in the days of Aristotle: 
Alexander the Great.  for of his father he received but his simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of his Master his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his happy Philosophical Being, by the means whereof he spared Aristotle's Native City. And when he found among the spoil taken from Darius, the King's Casket of Perfumes, he made of it a Case for Homer's Iliads. Pindarus for his Learning was spared, and with his whole family escaped destruction. Ptolemeus Philadelphus, notwithstanding he had already made a great Library containing 50000. books, yet he rested not contented therewith, till he procured the Septuagints Translation, which with him was of highest value So. do all they love the joyous beams of knowledge, 
2 Cor 4.6. Gen. 1.3.  in whose hearts God, that commanded the light to shine out of darkness, hath shined, to give the light of the knowledge of the Glory of God in the face of jesus Christ. For an Ignorant man (as the Grecians say) seethe nothing, although he have eyes. Now Ignorance is twofold; Positive and negative. The first is wilful, and damnable blindness: the second again is twofold, including either negationem infinitantem, simply denying knowledge, or any aptitude to Learning, as in native fooles, and beasts; 
Pravae dispolstionis, et purae negationis.  or negationem Privantem, which is subdivided into Irrationalem, & rationalem: Irrationalis is brutish Ignorance, such as was in us, and is in our Children being first borne, and it is called by junius, 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 Pliny wanted, in searching to know by reason, why the hill Vesuvius burned so as it did? wherefore he reaped the due guerdon of untimely death. But what the Na●malist wanted, the Psalmist had: Lord, my heart is not haughty, 
Psal. 131.1.  nor mine eyes losty: neither do Lexercise myself 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 us therefore first be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desirous of knowledge, and then we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned indeed, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even taught of God.   

Fl. 5. Of RIGHTEOUSNESS.  
Justice in general is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Conformity with the Law of God: and it is twofold, uncreated, which is Sempiternal jehova, that justitia Arch●typa; 
Polan. Syatag.  and created, Instioa Ectypa, which is twofold, Legal, and Evangelicall; Legal is twofold, Universal, and Particular: Universal is twofold, Philosophical, and Christian. The best Philosophical Righteousness, and the most plausible works of moralitse, are but splendida peccata, glistering sins, gilded abominations, as the justice of Aristides, the wisdom of Xenophon, the Muse of Athens, the rare Loyalty and admirable fidelity of Attilius Regulus: for they were not of faith. 
Rom. 14.23.  But Christian Righteousness, though imperfect, is pleasing to God through Christ, of whom we are made Christians. Particular justice is twofold, Commutative, and distributive: Commutative justice is that Common Equity, which should be practised in our civil Commerce, and Humane Conversation, 
justinian.  whereof justinian noteth ten particulars; as the Observation, of right in traffic, of reason in Contracts, and of equality in exchanging of one thing for another, etc. By distributive justice the Magistrate assigneth unto every one his fit order and function in the Republic. 
Gal. 3.11.  All these species of Righteousness are not able to justify a sinner in the sight of God: For when we have done all those things which are commanded us, we must confess, we are unprofitable servants: for we have done but that which was our duty to do: And if thou, 
Psal. 130.3.4.  shouldest straitly mark what is done amiss, who could stand before thee? But, Lord, there is mercy with thee, that thou mayest be feared. Wherefore we fly to the shelter of the Lords sovereign bounty. to the supreme Sanctuary of that Evangelicall justice, the Immortal Merits of the Son of God; 
Phil. 3.9.  even that Righteousness, which is through the faith of Christ, whereby we are justified. 
Gal. 6.14.15.16.  God forbidden then that we should glory, save in the Cross of our Lord jesus Christ, by whom the world is crucified unto us, and we unto the world. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature: And as many as walk according to this rule, peace be on them, & mercy, & upon the Israel of God.   

Fl. 6. OF HUMILITY.  
CLementia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Paser. Prov. 15.33. jam. 4.6  Meekness is the glory of the mind, the grace of the whole man, and harbinger of his honour. For God resisteth the proud, and giveth grace to the humble.  
jehova talked with Elijah, 
1. King. 12.13.  neither out of the blustering wind, nor out of the boisterous carth-quake, nor out of the furious fire, but the still and soft voice spoke unto him: so with those that Chamoeleon-like are puffed up with the wind of pride, and with the Salamander live 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 he went to fight with the Midianites, he answered: 
judg. 8.1.2.3.  What have I done now in comparisn of your? Is not the gleaning of the grapes of Ephraim better than the Vintage of Abiezer? Your last act, which have slain two princes Ored and Zeeb, is more famous, than my whole enterprise; and so by Humility he appeased them, judge. 8. Agathocles King of Sicilia garnished his palace with earthen Vessels, in memory that he was but a potter's son, and so by his Humility he embroidered the baseness of his birth. Humble thyself therefore under the mighty 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 self.  
Vnde superbit homo, cujus conceptio culpa est, 
Text.   
Nasci poena, labour vita, necesse mori?  
Let Christ be thine Examplar, and his lowliness thine Exemplum, or Pattern, who washed the Disciples feet. Learn of him to be meek and lowly in heart, and thou shalt find rest unto thy soul.   

Fl. 7. OF THE PEACE OF CONSCIENCE.  
SPeciosum nomen Pacis, (saith Hilary) beautiful is the name of Peace; where of there be four sorts, 
joh. 13.52. Matth. 11, 29 2 Cor. 13.116  Externall, Internal, Suprnall, Eternal. Externall Peace is the  Quiet of association, and is enjoined, Rom. 12.18. Supernal Peace is that joyful Liberty of Reconciliation, whereby we are reconciled and made at one with our God again, and is mentioned. Isa. 40.1. Eternal Peace is that Perfect case and rest of Glerification, & is cemmended. 
1. Cor. 2.5.  Apo● 21.4. Internal peace is that unspeakable tranquillity of manned 〈◊〉 passeth all natural understamnding, 
Prov. 15.15.  which the peaceable King calleth a continual seast, 
c. 18.14. job. 1.21.13.15. and 19.25  which will Lastaine all the infinacies of the body. This made job a triumphant conqueror over all his crosses: and by the power of this Inward Victory the Righteous can rejoice even in Phalaris Bull. But a wounded Spirit who can bear it? The pain of the body is but the body of pain, but the sorrow of the Sold is the Soul of sorrow. When the heart, 
* Primum viwens, et ulti num morieas.  which is the fountain of Life, faileth, than death prevaileth: so when the Conscience is appalled, Infirmity conquereth, tlibulation hath the upperhand over the whole man. This soul of sorrow and quintessence of pain felt Nero, whiles (as Suctonius writeth) the Internal suries scourged his naked COnscience for the monstious murder of his mothr.  Felix quem faciunt aliena pericula cautuns. 
Happy are they whom this Miscreants misery can persuade to seek for mercy; 
1 Cor. 1.12.  In all things with the Blessed Apostle to keep a good Conscience.  
— Hic murus akeneus esto  
Nil conscire sili, 
Prov. 28.11  n●ll● palles●ere culpa.  
So while the wicked fly, when none pursueth, we shall be bold as a Lion.   

Fl. 8. Of SPIRITVALL JOY  
THY Thone, O God, is an everlasting Throne, The sceptre of thy kingdom is a sceptre of righteousness: thou lovest righteousness, 
Ps. 45.6, 7.  and hatest iniquity, therefore God, even thy God hath anointed thee with the oil of gladness above thy fellows. 
1 joh 2.27. v. 20.  This same Anointing & Balm of joy, which the faithful have received of that Holy One, abideth in them: how then can they choose 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 sons of the Father, that they are helies of God, and joint-heires with Christ, so that all things work together for their true and ever lasting Happiness. Only these are the men that have true cause of solid gladness: for the joy of the wieked, is but superficial, like the noise of thorns under a pot: for even in the midst of laughter the heart is sorrowful. Wherefore as the Persians became Iewes, that they might be participant of the light and gladness of the jews; 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 RESURRECTION OF THE IVAT.  
BEhold the noble practice, honourable condition, and invincible 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 shall not be moved: therefore their hearts are glad, and their tongues rejoice, their flesh also shall rest in hope: for the Father hath not left the soul of his Son 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 sleep: and when Christ, who is their life, shall appear, then shall they also appear with him in glory. This will the boundless power of johova persorme: for if weak simple man can make of the dust of the earth, the carious glass, then can the Omnipotent Wise God reform our corruptible bodies out of the dust. 
1 Cor. 15.19. v. 57  This will his mindful mercy also bring to pass: for here our joys are deferred until that day: for if in this life only we have hope in Christ, we are of all men most miserable. Therefore be we steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know that our labour is not in vain in the Lord. So, 
Apoc. 22.20.  Come Lord jesus, come quickly, Amen.   

Fl. 10. Of ETERNAL LIFE.  
IN the Kingdom of Glory (saith Cassiodorus) there is no cross, 
In Psal. 6.  no calamity, never man failed on the raging sea of this turbulent world in so great a calm, that sometime hath not been tossed too & fro with the tempestuous wind of adversity, and Euroclidon of calamity; but there is sinus maris, and sinus matris, the haven of endless rest. This is that Arabia foelix, that aboundeth in the spiritual plenty of all delectations. So great is that glory, that the Scripture describeth it in allegorical, and sigurative phrases, as Apoc. c. 21. & 22. As we account this world a better mansion than the womb; so shall we account the world to come a better dwelling place then this valley of tears; even as they that stand on the top of the Alps, judgè the Cities of Campania to be but low cottages. The refore as the watch of a Dial touched with the Calamite, moveth always, and trembleth, till it be turned toward the Pole-Articke; so we must never rest, but walk continually from strength to strength, till every one of us appear before the Lord our God in Zion. Amen.    
FINIS. Laus Christonescia Finis