for my redemption with so great a price in the worke of creation hee gave mee to my selfe in the second hee gave himselfe to me and when hee gave himselfe for me he restored me to my selfe What shall I render the Lord if I could give my selfe a thousand times over what am I to the Lord there is nothing in Heaven or Earth among all the creatures so divine so excellent as Christ hee that hath him hath all things and having nothing else aboundeth no wonder if the Saints ever praise him yea when they goe per vallem fletâ—s here is their wounds medicine here is the tryall here is the Selah set to erect the mind to consideration 't is an easie matter to praise the Lord blessing us and giving us good things yet too many forget that plaine song but if thou art a blessed man indeed thou must praise the Lord in the Valley of Baca in teares and bitter forrowes when hee afflicteth thee and taketh away all earthly comforts from thee 't was Iobs resolution The Lord gave and the Lord hath taken it blessed bee the Name of the Lord such is the possession of Christ as that no externall estate no nor death it selfe can make that possessour unhappy or any more take away his blessednesse than the stormes wee feele on earth can shake downe the orbs of heaven what ever God taketh away if he take not himselfe from thee thou art blessed neither canst thou be otherwise no not when thou seemest to others and thy selfe most miserable Therefore the Psalmist though in bitternesse of spirit and present affliction he recounted his happinesse past yet recalleth his affections Why art thou cast down O my soule and why art thou so disquieted within mee waite on God For indeed we may not be ingratefull Why weepest thou said Elkanah to afflicted Hannah why eatest thou not and why is thy heart troubled am not I better to thee than tenne sonnes how much more may our blessed Jesus say to us when wee turne our debt of praises into dedolency and our victory for which the Saints praise GOD into mourning and dejectednesse of soules why mourn you thus who have such interest in me what ever GOD doth to the Saints 't is best for them the Physitian better than the patient knoweth what is good and necessary for him if it be sometimes best for a man to bee grieved with the lancer and cautery how much better is it for a sinner to bee cured by afflictions 'T is a character of the blessed man ever to praise the Lord the wicked can never doe it because they neither love nor serve the Lord the sinner dishonoureth him in all his actions and therefore can but subdolously praise him in words T is a dishonour to a good man to have some notorious lewd fellow praise him t were more honour to have such a one dispraise and condemne him feldome doe they condemne any but the good or applaud any but the evill because every one loveth his like he that knoweth him said Tertulliaâ— of Nero might understand that hee condemned nothing but some great good when a wicked mouth used to cursing prophanation and filthy talke presumeth to sing the praises of God I may say as Minucius Foelix in another kind how doth he violate the sacred Majesty of God who would so please him Alexander would not suffer any but apelles to take his picture least by unskilfull hands his countenance should be misreported to posterity with how much better reason doth GOD forbid any but his Saints to praise him least they that know him not should blaspheme thinke him evill whom such men praise he therefore that saith Gather my Saints to gather unto me offer unto God praise saith unto the wicked What hast thou to doe to declare mine ordinances and that thou shouldest take my covenant into thy mouth seeing thou hatest to bee reformed praise is not seemly in the mouth of a sinner when the divell confessed Christ hee sharpely rebuked those uncleane spirits and suffered them not to say that they knew him to bee the Christ that we might know such are not to bee heard though they speake truth because they doe it to some evill end and that Christ needed no such witnesses as both professed enmity and in their best profession call the truth of Religion into question for who would not suspect that to be evill which the wicked seeme to like and allow therefore if thou wilt bee admitted into this blessed Queere be thou holy that thou maist truely praise God and trust in him which is the next character of the blessed man Blessed is the mâ—â— whose strength is in thee Blessed are they whose confidence and trust is in the Lord. My helpe commeth from the Lord who hath made Heaven and earth saith the Saint Some put their trust in Chariots and some in horses but wee will remember the Name of the Lord our God And good reason for 1. They who trust in the Lord shall be as mount Sion which cannot bee removed This is a trust which cannot deceive 2. None but the Saints which are the sonnes of God can trust in him the reprobate though he may have a false confidence for a time as he may have a temporary faith knoweth what he must expect and therefore beholdeth God as an angry judge but he is the just mans father and not onely pittieth him as a tender father doeth his childe but giveth him the spirit of adoption to lead him and assure him that hee is indeed a child of God 3. They only have accesse through faith unto his grace by the spirit which dwelleth in them they have peace with God who are justified by faith in Christ God will no more remember their sinnes and iniquities and therefore they may bee bold to draw neere in assurance of faith to the Throne of grace Christ being their advocate to appeare alwaies and to mediate for them He ever offereth up their petitions for them upon the golden Altar his precious merits which is before the Throne of God 4. Hee giveth his Angels charge over them and they pitch their tents round about them so that when they seem most forlorne they that are with them are more than can be against them 5. Hee hath not onely given them the first fruits of the Spirit the earnest of his covenant but ascending into Heaven he hath taken up with him an earnest and pledge of their flesh and blood which shall through him at last possesse the same blessed inheritance with him 6. There can bee no sure trust in any other all earthly things are subject to the Lawes of time and therefore to sudden and continuall changes Thou that risest cheerefully in the morning knowest not what the late evening may
of the blessed her conversation sounded out Whom have I in heaven but thee her last Lord Lord. expressed with breaking heartstrings and an expiring spirit when death shut up her senses by a suddaine arrest witnesseth for her Is it happinesse to have the waies of God in the heart I am confident that malice it selfe never layed on her the imputation of hypocrite Excuse mee in the abridgement which I now gather I know the light of one starre obscureth not another because all borrow from the same Sun neither doe the due praises of one Saint derogate from another seeing all receive of one God She was an ornameÌ„t of women a paterne of vertue a blessed childe to her parents a faithfull Sarah to her husband a Lydiâ— to the word of God a Dorcas to the poore widowes and orphans a Martha to strangers to all as Nâ—zianzeâ—s Gorgoâ—ia Citrà superciliuâ—â— pâ—dicâ— Therefore blessed shee now resâ—eth in Christ and her workes follow her Which that wee may likewise do the good Lord teach us all so to live and number our daies that wee may apply our hearts unto wisdome wherof his feare is the beginning and eternall salvation the end and consummaâ—ion heare us O Lord and have mercie upon us through the merits of thy Son our blessed Lord and Saviour JESUS CHRIST to whom with thee O Farhâ—r and the Holy Ghost be all honour praise and glory asscribed in heaven and earth now and for ever Amen FINIS PErlegi concionem hanc Funebrem cui titulus est Characters of true Blessednesse eamque Typis mandari permitto Dec. 2. Sam. Baker 2. Sam. 12. 23. a Pisâ—ator after R. Kimhi b Lyra citat doctores Hebr. c Musoulus Fabritius Calvin d Hâ—n Ains worth in Psal Psaltes à sacris coeâ—ibus exulans desiderium suum exponit pâ—â—rum in ecclesia conversantium faeluitatem explicatâ—â—â—un e Vidâ—lurj â—ihi qâ—od magis exprimat desideriâ—m sanctorum adhkc in haâ— valle m seriae degâ—nâ—ium deveniendi ad â—aâ—d uâ— super â—oâ—â—m civiâ—â—m â—yra f Ergo in pâ—eâ—â—uris 〈…〉 a 1 Pet. 2 9 Exod. 19. 6. Rev. 5 10. Rev. 8. â—3 4. b Fsal 42. 1 2. c Vulgar Vatab. ad torcularia d Augusi pro torcularibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad praecinendum super torcularibus Musculus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torcular aut instrumentum musicum torculari aut vindemâ—ae adh bâ—râ—â—olitum â—sal 8. 1. Targ. Cyâ—hara quam aâ—tu â—it David ex Gaâ—h â—um apâ—drâ—gâ—m Achis exularet Valent. Shindler lex Penteglot f Eo quod isle Psalmus propriè â—antabatâ—r in medio Septâ—m collectâ—s vindemiis in figuram collectionâ—s Sanctorumin-regno coeloruâ— Lyra. g 1 Sam. 1. 3 h 1 Chron. 21. 29. i Iuniâ—s Tremel k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—idas * Or as chrysâ—st pâ—oem in Psal thinketh an antâ—phony l Shindler Penâ—gl m Vox tst non sign◠〈◊〉 10h Foster dict Hebr. n I. Foâ—ter citat R. David Kimhi com in Ps 3. o Tantùm ad supplendâ—m modulamen cantâ—â— est dâ—ctio eâ—â—lytica seu paragogica b. p Vt diligenti meditatioâ—e expendeâ—et quod pâ—â—ecâ—ssisset Avâ—narius a nec homâ— nec alâ—qua creatura potest constqâ—â— beatâ—tudinâ— ultimam per 〈◊〉 naturalia Th. Aqâ—in 1. 2. â— 5 a. 5. c. b Ascen siones in corde suo disposuit-Vulg Lyra. c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 d 1 Cor. 6. 9. e Deteflimonio minime dâ—bitandum est Sufficit enim beatâ— lingua quae dixit sicut scriptum est Theodoret in 1 Cor. 2. 9. f Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro ignoratiose sed pro persecta cognitioâ—e posuit ib. Theodar a Beatitudo pertinet ad voluntatem tanquam primum objectum ejus Aquin. 1. 2. q. 3. â— 4. 2 b Vidâ—o meliora proboqâ—e deterior a sequor c Omnibus in terris 〈◊〉 sunt à Gadâ—bâ—â—â—sqâ—e Auroram Gangeâ— pauci aignoâ—â—ere pâ—ssâ—nt Vera bona â—uve Sat. 10 d Gen. 3. 6. e Iudg. 16. 26. f 1 Cor. 15. 34. g 1 Cor. 2. 14. h Rom. 1. 21. i Gen. 19. 11 k Lactan. l. 3. c. 8. Tertul de pal c. 5. Ambros To. 1. off l. 2. c. 2. l Finis ultimus rationalis creaâ—urae tantùm Aquin. 1. 2. q. 3. a. 2. c. dicit beatitudo est ultima hominis peâ—fâ—ctio m Et ib. q. 5. 1. c. beatitudo nominat adeptionem perfecti bom â—b q. 3. 2. 4. n Qua homo conjungitur Deo q. 3. 1. 1m o Deus est beatitudo per essentiam suam non enim per adeptionem â—ut participationem aâ—icujus alterius beatus est sed per essentiam suam homines autem suâ—t beati per participationem p 1 Iâ—b 3. 2. q 2 Pet. 1. 4. a Psal 16. 1â— b In quibus nec desiderium paenam generat nec satiet as sastidium c Vnus Pellâ—oj veni non sufficit orbis d Ezek. 1. 24. 25. e Homo non est perfecte beatus quam dâ—â—refiat 〈◊〉 quid desiderandum quâ—reâ—dum 1. 2 â— 3. 8. c. Cum perventum fuerit ad beatitudinem unusquisque attinget terminum sibi praefixum expraedeâ—matione divinâ nec restabit ulterius aliquid quo tendatur quam vis in illa terminatione unus pe veniaâ— ad majorem propinquitatem Dei alius ad minorem ideo uniuscujusque gaudiumerit plenum ex parte gauden t is quia uniuscujusque desiderium plâ—ne quietabitur Aquin. 2. 2. q. 28. a. 3. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Naziâ—â—zeâ— oâ—at â— pâ—st iâ—it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— lem Alex. â—â—rom 1. 7 g Eâ—â—â— gaâ—dium in fine sed sine fine Bernard de verb. Apost h Aquin. 1. q. 6â— 8. â— i Cum ipsa beatitudâ— siâ— perfâ—ctum â—oâ—â—m sâ—fficiens â—portet quod desiderium boâ—inis quietet 〈◊〉 malâ—m excludat k â—lioqâ—iâ— necesse est quod tiwore amiâ—tendi vel dolore de certiâ—udine amissioniâ— aâ—â—igaâ—ur l Perfect a beatitudo bâ—minis in visione drvinae essentie consistiâ— est autem impossible quod aliquis vâ—dâ—ns divinam eâ—â—â—ntiam veâ—it eaâ— non videre quia omne bonum habiâ—â—m quo aliquis carerae vult aut est iâ—sufficiens an t habet aliquod incommodum annexâ—m propter quod in fastidiâ—m veâ—it visio autem divinâ— essentiae replet animam 〈◊〉 bâ—nis cum conjungat fontitotius bonitatis m propria voluntate beatus non potest beatitudinem deserâ—re Similiter etiam non potâ—st eam perdere Deo â—ubtrabente non potest talis subtraâ—tio à Deo jâ—sto judice provenire nifi pro aliqua culpa in quaâ— câ—dere non potest qui Dei essentiam videt cum ad banc visâ—onem ex necessitate sequâ—tur rectis udo volâ—ntatis nec alâ—quid aliud agens potest â—am subtraâ—ere quâ—a mens Deo conjuncta super omnia alia elevatur Aquin. 1. 2. q. 5. a 4. c. a Mat. 5. 3 b Isa
tribulation or anguish or persecution In all these things wee are more than conquerers through him that loved us for I am perswaded that neither death nor life nor any creature shall bee able to separate us from the love of God which is in Christ Iesus our Lord. Yea blessed are the dead in the Lord because living or dying we are the Lords fellow citizens with the Saints and of the houshold of the God of the living Which bringeth mee to the next part the Saints Unity with God and his Church That dwell in thy house This tearme sometimes importeth the materiall temple or house of prayer 2 Sam. 7. 13. 1. 1 King 5. 5 1 King 6. 37. Ioh. 2. 14. 16. 17. Somtimes the Church of the living God 1 Tim. 3. 15 the pillar and ground of truth that is the faithfull thereon grounded and established The living temples of the holy Ghost 1 Cor. 6. 19. and so all the faithfull and all the Churches of Christ are but one Catholike Church as all seas however they receive divers denominations from the divers shores they wash are but one sea And this house of God is not in walls and roofes but in the faith and truth in mens hearts this is a faithfull house and an immortall temple which Christ of whom Solomon the sonne of David was a figure did build and to which hee calleth all nations of the earth in one faith one baptisme one truth and one hope of salvation in him who is the sole Saviour and Mediatour betweene God and man 1 Tim. 2. 5. Act. 4. 12. the onely doore of the great temple the way of light the guide to life So that wee are here to consider these three ascensions in the house of God First the house of prayer set apart and consecrated to the service of God where the holy oracles of God and Sacraments are rightly administred whence the spiritual incense of publike prayers and sweete odours of thankesgiving are offered from the golden censer by the Angell of the Covenant before the throne of God Rev. 8. 3 4. where the blessed assemble on earth where the honour of God dwelleth among men where Christ hath promised to bee present Matth. 18. 20. where that blessed Anna continued serving God with fastings and prayers night and day Luk. 2. 37. neither in prosperity nor in adversity ceasing this house the Church militant in sundry parts of the world frequenteth and reverenceth for his sake who there most evidently manifesteth his presence on earth and in his holy ordinance and sacred mysteries is there worshipped it was Davids greatest griefe in his exile as of other Saints that they could not be present here for this they emulated the sparrow and swallow who had free accesse to the places neere Gods altars And undoubtedly all the Saints on earth beare the like affection to the house of God above all amiable places of the earth With this wee may joyne all that are by the outward seales of the covenant admitted into the visible Church as Guests invited to the great Supper without or with the wedding garment to which the atrium Iudaeâ—rum answered or that to which cleane and uncleane might come 2. The communion of Saints who are the body of Christ and temple of Gods holy spirit built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone in whom all the building coupled together groweth unto an holy temple in the Lord into which are admitted onely those who have the inward seale of Gods covenant whom hee hath marked for his owne as a royall Priesthood and holy nation to which the Sanctuarie inward house or Atâ—ium sacerdoâ—um answered 3. The Coelestiall Temple the great city holy Hierusalem into which no uncleane thing shall enter prefigured by that Sanctum Sâ—â—ctorum into which Christ our blessed High-priest is entred to obtaine eternall redemption for us which house of God Lyra here understandeth Ierusalem which is above the Saints Metropolis Galat. 4. 26. not now visible but by the eye of faith whereof Christ is a citizen the Concives the Patriarkes Prophets Martyrs Saints and Angells Into the second sâ—ate of grace and this third of glory may come no stranger none of uncircumcised heart that is unbâ—lâ—ever or unholy they only who are holy are truly Priests unto the Lord whence it may appeare that Vnity with God and his Church is a character and mark of true happinesse Unity I say in love and sanctity out of which is misery and indeed hee cannot have God his Father who hath not the Church for his Mother which as I said is but one and that as Iacob said of Beâ—hel Genes 28. 17. is the house of God and the gate of heaven the house of faith into which if any enter not out of which if any wilfully goe out he alienat th himselfe from all hope of eternall life Hee that eateth the Paschall Lamb out of this house is prophane out of this arke there is no salvation This is as Rahabs house Iosh 6. 22. the covenant of peace is onely with them that keepe within if any go out his blood shall be upon his own head this is the body of Christ whereof he is the head and Saviour Ephes 5. 23. in whom onely and through whom is true blessednesse 1. Bee not deceived the Laver set betweene the tabernacle of the congregation and the Altar to clense all who entred thereinto declared in the figure that no unrighteous person unclean thing alient or uncircum cised in heart shall enter into the house and kingdome of God 2. Beguile not thy selfe with the fruitlesse name of a Christian not to bee called so but to bee so maketh happy If thou art so named but not so natured thou art but as the Church of Sardi Rev. 3. 1. thou hast a name that thou livest but thou art dead It were lesse evill to bee wicked any where in the world than in Gods house the excellencie of the prerogative aggravateth the fault committed which like dirt upon the Raven were lesse conspicuous in persons of lesse eminence and the very religion which a wicked man profesleth and dishonoureth accuseth him Lesse sin hath he who knoweth not the Law of God than hee that contemneth it they cause the holy Name of God to bee blasphemed who in words professe to know God and in deedes deny him therfore is that most damnable wickednesse which some title of goodnesse accuseth and the guilt of the impious is an holy name Looke therefore to thy foot thou that commest into the house of God he is not blessed who dwelleth here as Elâ—es sonnes to make men abhorre the offering of God as the buyers and sellers to the prophanation of the holy Temple as those seventy Ancients of