one be as foolish as Nabal and haue eares as long as Midas yet if he haue mount Carmel for his Lordship and as it is in the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swim vp to the eares in riuers of gold the world will honor him and bowe the knee vnto him as the idolatrous Iewes did to the golden Calfe of Horeb but Gods eie searcheth the hart and the reines he regardeth the poore and the needie for euer they be most religious most vertuous he chose Dauid from the sheepe-folde following the Ewes great with young to raigne ouer Israel and hee makes choise of one of the daughters of Dauid to be the Mother of his Sonne though she was so poore that the place of her Deliuerie was a Stable and her first begotten sonnes Cradle a Cratch Why should any man be proud of his wealth then seeing both she whom all generations call blessed and hee that is Lord of heauen and earth were both very poore why should any man like Ephraim be fed with winde and puft vp with his discent his alliance his worme-eaten antiquitie seeing Christ was the Sonne of a poore Virgin betrothed and married to a Carpenter and yet both hee and shee were of the royall line of Dauid h Psal 132. To whom the Lord had sworne in truth and he did not shrinke from it saying of the fruite of thy body will I set vpon thy throane Thus was the marriage consummate betwixt Christ and his Church in the Virgins wombe this wombe was the milkie way by which he came into his garden Oh blessed was that wombe of her that bore him and those paps that gaue him sucke The second generall branch is the Mariage feast of Christ in which first let vs see the Banquetting place secondly suruay his Banquet Christ makes his Banquet in a Garden but which of his Gardens is it for Christ hath three The first is Hortus potentiae the second Hortus gratiae the third Hortus gloriae His first Garden is the kingdome of Power and this is verie large and spacious stretching it selfe from the highest heauens to the nethermost parts of the earth for his power is infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen He can doe all things that he will His second Garden is the kingdome of Grace in this world whereby hee raigneth in the faithfull by the holy Ghost of this Daniel speaketh saying i Dan. 7.13.14 As I beheld in visions by night behold one like the Sonne of man came in the cloudes of heauen and approached vnto the ancient of dayes and they brought him before him and he gaue him dominion and honour and a kingdome that all people nations and languages should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his Kingdome shall neuer be destroyed His third garden is the kingdome of Glory which is alreadie in part begun because he is ascended into heauen and sitteth at the right hand of his Father but shall be complete at the generall resurrection when the Elect being gathered together shall raigne continually with Christ Neither the first nor this last Garden is the place where the Banquet is kept but onely the second in this the Bridegrome gathers his Mirrhe with his spice in this he eates his hony-combe with this honie in this he drinkes his wine and milke The kingdome of Grace is here called a Garden and this Garden is either shut vp or not shut vp The Garden not shut vp is the Church visible in which growes as well the fruitlesse Cedar as the fat Oliue the bitter Colloquintida as the sweet figge-tree the prickie Bramble as the cheerefull Vine for the Church visible is like vnto k Gen. 7.8 Noahs Arke in which were stabled beasts both polluted and impolluted it is like l Gen. 37.3 Iosephs Coate made of diuers colours for in it are men of diuers dispositions a Simon Peter and a Simon Magus a Iudas the brother of Iames and a Iudas Ishcariot a Priscilla and a Saphira good and euill Elect and Reprobates here onely is the difference the Wicked are weedes and grow without priuiledge they liue in the outward assembly of Christians yet are they not the true members of Christes body m 1. Ioh. 2.19 They went out of vs but they were not of vs saith Iohn n Dec. P. 2. caus 24. q. 3. cap. 8. Ad ecclesiam Dei non pertinent illi qui in eius vnitate corporaliter mixti per pessimam vitam seperantur They belong not to the Church which being corporally mixed in the societie thereof are seperated by an euill life In this Garden be diuers beds of Spices so saies the Spouse o Cant. 6.1 My welbeloued is gone downe into his Garden to the beds of spices to feede in the Gardens and to gather Lillies These Beds of spices be particular Churches as for instance ours in England it is a Bed of Spices a Societie of the Elect for here we haue p Cant. 4.14 Spikenard Saffron Calamus and Cinamon with all the trees of Incense Mirrhe and Aloes with all the chiefe spices We haue true Preachers whose tongues neuer cleaue to the roofe of their mouth Siluer trumpets and golden bels that ring out peales of Gods praises in Sion and sound out his wonders in Ierusalem We haue zealous professors in colour like white Lillies for their pure faith and as sweet as Incense for their charity which that they may still more and more encrease q Cant. 4.16 Arise O North and come O South and blow on our bed that the spices thereof may flowe out But alas how can they for the Enemie hath sowne three poisonous weedes in our Bed Atheisme Papisme and Simonisme which like Tares choke the wheate and hinder the growth of our better plants The first and the worst is Atheisme for are there not amongst vs whole kennels of r Apo. 22.15 Dogs whose foreheads are brasse and iron impudent audacious blasphemous and conscience-cauterized fooles s Psal 104. which in their hearts say there is no God holding t 1. Cor. 2.14 the Gospel of his kingdome to be meere foolishnesse and Scriptures fables coyned and stamped for currant onely to awe the world were there not such monsters why is the profession of Religion growne policie and Christians in name become Macheuillians in practise as mutable as Proteus as changeable as the Camelion temporizing their Consciences to day a Papist to morrow a Protestant the next day any thing for aduantage a Turke a Iew an Infidell u Psal 10.11 Tush if there be a God he hath forgotten he hides away his face and will neuer see Thus spoke their Tutor Auerrhoes denying Gods presence and prouidence herevpon earth Against the Iewes the Queene of Saba and against these Atheists the verie Gentiles shall rise in iudgement for they hauing nothing to direct them but the glimmering light of Nature would acknowledge
Body can be but in a place Seeing then that the Resurrection shall be both of Body and Soule as well for the Reprobate as the Elect and that the one sort of them must enter into a b Matth. 25.34 Kingdome prepared for them from the foundations of the world and the other c Matth. 25.41 into eternall fire which is prepared for the Deuill and his angels must not both the Sheepe and the Goates be in two distinct seuerall and reall places it cannot be gaine-said but what places be these Some thinke that the Fruition and the Want of Gods presence and Glorie is that Kingdom and this Fire if it were so why should there be any generall Iudgement for in this Life the Elect enjoy Gods gracious aspect which is Heauen vpon Earth and the Reprobates are depriued of it which is a kinde of Hell This I confesse is a heauen and a hell for the Soule but take away that Place which is called Coelum Coelorum the heauuen of heauens and that Dungeon which is named Tenebrae exteriores vtter Darknesse and how shall the bodies of the Righteous d Dan. 12.3 shine as the brightnesse of the Firmament and the bodies of the wicked rise againe to perpetuall shame and contempt My conclusion then is this As God hath ordained some to be Vessels of honour some of dishonour so hath hee prepared two seuerall places for them heauen and hell the one aboue the other beneath betwixt which there is a e Luke 16.26 great gulfe so that they which would goe from heauen to hell cannot neyther can they come from hell to heauen That there shall be a Corporall Ascension and Descension into two distinct places Eliah and Corah are two figures f 2 Reg. 2.11 Eliah went vp by a whirle-wind into heauen carried in a fiery Chariot drawne by horses of fire and g Num. 16.33 Corah and his companie went aliue into hell neyther of these dyed but were changed h 1 Cor. 15.52 as the liuing shall be at the last day in a moment and in the twinckling of an eye and their bodies being corruptible did put on Incorruption sharing betwixt them Life and Death eternall both in body and Soule and all this was done to teach vs what shal become of our soules and bodyes at the generall resurrection and to informe vs that as there is a Place aboue Heauen for the Elect so there is a Place beneath hell for the Reprobates Here shall Dogges endure paines most bitter and eternall namely a fire vnquenchable and a worme that shall neuer cease gnawing of this Fire the Body shall be the Fewell and to this Worme the Soule shall be food Seeing then that there shall be a Separation a within and a without and that there is a heauen and a hell Ioy eternall and Torment euerlasting O let vs continually meditate vpon this Lake burning with fire and brimstone the thought whereof if all sparkes of grace be not quencht in our hearts will be like a Bridle to curbe vs and keepe vs from sinning Our Sauiour to disswade vs from back-sliding bids vs Remember Lots wife the Wise-man saith Remember thine end and thou shalt neuer doe amisse and so say I Remember Hell this Memento is like a Iewell made of Iacinthes to which the Lapidaries attribute three excellent effects namely to preserue a man from lightning from the Pestilence and to procure sleepe such like is the Remembrance of hell in that it is an Antidote against the poyson of sinne it saues the soule from that furnace of fire where there is nothing but weeping and gnashing of teeth and preserues it from those vnspeakeable plagues and torments which God hath prepared for the Diuell and his Angels lastly because hee that euer thinkes of Hell will be afraid to commit sinne this Memento doth disburden the Conscience of all internall horrour and Anguish which like Saules euill Spirit doe euer haunt the guiltie minde and consequently procureth spirituall peace and Rest to the Soule This Peace hee giue vs who is the Prince of Peace Christ Iesus the righteous to whom with the Father and the holy Spirit be all honour prayse power glory and dominion both now and euer Amen FINIS ERRATA For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Arians read Acrians For Mâ—cedâ—nius read Macedenious For Seliâ—â—â— read Silenâ—e
he iustifies and whom he iustifies them will he also glorifie Of these Waters whosoeuer drinkes shall neuer thirst againe for they shall be in him a Well springing vp into euerlasting life This Garden is the place whither Christ comes to prepare his Banquet and a Banquet he prouides very delicious for it is Mirrhe and Spice the hony-combe and the hony Wine and Milke I gathered my Mirrhe with my Spice c. These words may beare a double sense First Mirrhe is a gumme very bitter but Spice is sweet by Mirrhe therefore may be vnderstood the Law by Spice the Gospell for the Law is bitter it shewes vs our sinnes the Gospell is sweet for it applies a remedie the Law is a Rod of iron called by s Zach. 11.7 Zacharie Bandes the Gospell is like Aarons Rod bearing fresh Almonds named by the same Prophet Beautie the Law is a t Numb 17. Deut. 18.16 flaming fire that consumes the Gospel the Cooling water of the Rocke which comforts the Law is the sauour of death the Gospel of life u Amb. in 11. ad Rom. Nam data est Lex saith Ambrose vt humanum genus terrore manifestatae legis froenaretur The Law was giuen that mankinde might be terrified with the manifestation thereof But of the contrary part x Amb. in 3. ad Rom. Euangelium gaudium operatur the Gospel worketh Ioy. Our Sauiour therefore making his marriage feast gathers Mirrhe and Spice the one Bitter the other Sweet and mixeth them together for if hee had giuen his Guests Mirrhe onely to eate they would haue cried out like the children of the Prophets y 2. Reg. 4.40 Mors in olla Death is in the Pot because the z 2. Cor. 3.6 Law is a killing letter and causeth death and if he had set before them Spice alone then might they haue thought that the Law was wholly abrogate no he came not to destroy but to fulfill the Law therefore he gathers Mirrhe and Spice together qualifying the bitternesse of the Law with the sweetnesse of the Gospel Secondly by Mirrhe and Spice I rather thinke that the Spirit of God meanes the preaching of the Gospell a 2. Cor. 2.16 Which is the sauour of life vnto life and of death vnto death and therefore it is both Bitter and Sweet first it is sweet for it is the b Luc. 24.46 preaching of repentance and forgiuenesse of sinnes in the name of Christ and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke which word amongst prophane writers signifies ioyfull newes So Aristophanes vseth it saying c Aristoph in equit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue tolde them good tidings and can any thing be sweeter to the soule of man then the Gladsome Report of eternall life reuealed in the Gospel Secondly it is Bitter but yet this Bitternesse is not properly in the Gospel but is caused by the wilfull contempt and disobedience of the hearers by whose peruerse nature the sweetnesse thereof is turned to bitternesse to the faithfull beleeuers the Gospel bringeth comfort and peace if it doe not so to others the fault is in themselues Againe the Gospel is both Sweet and Bitter Sweet in it selfe but very Bitter in the Profession this wee may gather by the d Reuel 10.10 little booke that Iohn ate giuen him by the Angel which in his mouth was sweet as honie but in his belly as bitter as Wormewood This Booke is the Gospell which in the mouth of a good Minister is wondrous sweet and comfortable but in his belly extreame bitter because the true Preachers of the word e 1. Tim. 3.12 and all that liue godly in Christ Iesus doe euer suffer persecution they in this world haue the same entertainment that their Maister Christ had amongst the Iewes Gall Vinegar and a Whip but of the contrarie part in the Carnal-Gospellers mouth this Booke is euer bitter but yet sweet in his belly for it is death to him to preach the word in season and out of season Oh no he hates a Pulpit as much as the f 1. Sam. 5.5 Priests of Dagon doe the Threshold vpon which their God broke his necke to him it is paine to speake for like Demosthenes when he was bribed to hold his peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is troubled with a Siluer-angina which stops his mouth and makes him dumbe but in his belly it is sweet for the profession of the Gospel enriches promotes and preferres him and thereby he growes as fat as a Bull of Basan but marke his end as Iudas said vnto the high Priests seruants concerning Christ Whom I kisse take him that is he So saies the world to the Diuel Whom I kisse lay hands on him he is thine owne Secondly saith Christ I ate my hony-combe with my honie Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs. The sinne of Adam and Eue in Paradise made the breach betwixt God and mankinde the death of Christ made the attonement and reconciliation so saith the Apostle g Rom. 5.10 When we were enemies we were reconciled to God by the death of his Sonne As then Sampson in his Riddle said vnto his Companions h Iudg. 14.14 Out of the eater came meate and out of the strong one came sweetnesse Which was meant of a dead Lyon in whose belly Bees had hiued and made honie so I may say of Christ for he was a i Reu. 5.5 Lyon of the Tribe of Iudah and from him being crucified for our sinnes and slaine for our redemption we receiue our hony and our hony-combe that is to say Peace with God the Father Christ therefore is called the k Esay 9.6 Prince of Peace at whose birth a Quire of Angels sung this Dittie l Luc. 2.14 Glory be to God in the high heauens and peace in earth and towards men good will Be the Sea neuer so rough and turbulent yet when the Halcion hatcheth it is euer calme whereupon ariseth this Prouerbe Halcedonia sunt circa forum All is well all things are quiet So when they Virgin Mary brought forth the Sauiour of the world the forehead of God all rugged with anger for the sinne of Adam grew smooth and amiable m Coloss 1.20 For it pleased the Father that in him should all fulnesse dwell and by him to reconcile all things to himselfe and set at peace through the blood of his crosse both the things in earth and the things in heauen But here it is said I ate my hony-combe with my hony honie is sweet and good I confesse and the Spirit of God vseth It and Oyle for the two emblems of Peace and Plentie as we may read in the song of Moses saying n Deut. 32.13 He caried him vp to the high places of the earth that he might eate the fruites of the fields and he caused him to sucke honie out of the stone and
man mad But it is far otherwise in drinking this Wine and Milke for the first draught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Esa 53.11 a fulnesse of knowledge by the illumination of Gods spirit the second is Certitudo salutis u Gal. 4.6 certaintie of saluation reueiled vnto vs by the same Spirit which in our hearts cryes Abba Father the third is Confidentia x Heb. 4.6 Confidencie whereby we approach boldly to the Throne of Grace the fourth is y Ephe. 1.5 Adoptio Adoption by which we receiue power to be actually accounted the Sonnes of God by Christ O let vs therefore drinke this Wine and Milke that we neuer hereafter may thirst againe Thirdly saith Christ Be merrie O my Welbeloued Nay further Be drunkē for so is it word for word in the Hebrew be drunken but z Ephe. 5.18 not with Wine for that is a voluntarie madnes and the Soules corruption Be drunken but not with sin a Esay 29.9 for then the Soule staggers falles into a spirituall slumber but be drunken with ioy because I haue Eate my Hony-combe with my Honie purchased your b Ephe. 2.15 peace Be merrie because I haue bailed you out of Deaths dungeon and deliuered you from the bondage of Sathan Be merry and reioyce alwaies because your names are writ in Heauen Lastly be euen drunken with mirth and ioy because being my friends vpon earth you shall be filled in heauen with the pleasures of Gods house To which holy tabernacle he that was born for vs bring vs to whom with the Father the holy Spirit be all honor and glorie now and euer-more FINIS The second Sermon THE TRIVMPH OF CONSTANCIE APOC. 3.11.12 VER Behold I come shortly hold that thou hast that no man take thy Crowne Him that ouercommeth will I make a Pillar in the Temple of my God and he shall goe no more out and I will write vpon him the Name of my God and the Name of the Citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name AT the two ends of the a Exod. 25.13.19.20 Mercie-seat were set two Cherubims of beaten Gold whose wings were stretched out on hie and their faces one against an other both towards the Mercie-seat This Seate of Mercie is b Rom. 3.24 Christ these Cherubims the Prophets and the Apostles both which in all their Writings looke and leuell their pennes at Christ who is the true propitiatorie The Prophets being the Apostles of the Law were taught of God in c Num. 12.16 Dreames Visions both that the Messiah should come into the world to suffer and also what should happen before his birth The Apostles being the Prophets of the Gospel were after the same manner instructed in all occurrences concerning the Church till the last day Christs comming into the world to iudge Of this ranck was Iohn an Apostolicall Prophet and a Propheticall Apostle as appeareth by this Booke of the Apocalyps being a Register of intricate Visions wherein there be couched as many d Hier. ad pauli Mysteryes as Words The Author hereof was Christ the Secretarie Iohn the place in which he penned it Pathmos an Island in the e Strab. lib. 13. Aegaean Sea whither hee was banished by f Eus eccle hist lib. 3. cap. 18. Domitian the Emperour The time when these Visions were seene was the Lords day and his first Vision was of one like vnto the Sonne of Man hauing in his right hand seauen starres and standing in the middest of seauen golden Candle-sticks the Mysterie hereof is reueiled by Christ saying The seauen Starres are the Angels of the seauen Churches the seauen Candlestickes are the seauen Churches of Ephesus Smyrna Pergamus Thiatira Sardi Philadelphia and Laodicia to the Angels or Byshops whereof our Sauiour writes seauen Epistles commending some reprouing others and exhorting all to Perseuerance to Patience to Repentance but to omit the rest at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia a Citie of Misia in Asia Strab. lib. 12. in the first part wherof he commendeth the Angels patience threatens his enemies and assureth him of ayd and assistance In the latter part which is my Text hee first exhorts him to Constancie in these words Behold I come shortly hold that thou hast that no man take thy crowne Secondly recounts the rewards of Conquerors saying Him that ouercommeth will I make a Pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my God and the Name of the citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name The Exhortation lies in these words which are the very Nauill of the Verse Hold that thou hast about which these two Motiues twine like the Serpents about Mercuries rod. First Behold I come shortly secondly that No man take thy Crowne Hold that thou hast Constancie and Perseuerance are in the scriptures set forth by foure Metaphors Ploughing Running Standing and Holding For the first our Sauiour saith g Luc. 9.62 No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of heauen This Plough is Gods seruice and the Profession of Christ to which when a man hath once setled himselfe hee must by remembring Lots wife take heed that he looke not backe Religion is fitly resembled by the Plough for the life of a true Professour and a Plough-man are alike both full of labour and trauaile the one eates his bread in the sweat of his face the other groneth continually vnder the Crosse To this Plough all that hope for heauenmust put their hands for the Kingdome of heauen suffers violence saith Christ therefore we must take paines for it and continue constantly at our worke without looking backe from Zoar to Sodome and from the paines of the Plough to the pleasures of the world For the second S. Paul saith h 1. Cor. 9. So runne that you may obtaine In some sort all men runne but because all doe not obtaine it seemeth there is Error either in the choice of the way or in the maner of running There is but one way to heauen i Mat. 7.13 and it is narrow and strait this is Christ the k Luc. 14.6 Way the Truth and the Life whosoeuer followeth not this Path wandereth from the Truth and therefore looseth aeternall life as the Way so the maner of running is but One it must be without ceasing stoppe or stay l Mat. 10.22 for onely hee which continueth vnto the end shall be saued For the third the same Apostle saith m Ephe. 6.14 Stand therefore your loynes girded about with Veritie Now what else is it to stand but to be n
God onely hee is like Noahs Arke to the tyred and wearied c Gen. 8.9 Doue hee is that liuing stone vpon which onely d Gen. 28.11 euery elect Iacob must lay his head and sleepe hee is that e Heb. 13.10 Altar vnder which the Saints departed repose themselues resting from their labours f Heb. 4.9 and finding rest for their soules And thus by the writing of the Name of God three things by Christ are promised a heauenly Inheritance a life aeternall and a rest euerlasting And the name of the Citie of my God which is the new Ierusalem which commeth downe out of Heauen from my God c. As it is an honour to haue a good name so it is a glorie to be of a famous Nation or a Citizen of a famous Citie The g Ioh. 4.9 woman of Samaria wondered that Christ being a Iewe by birth would aske drinke of her being a Samaritan for the Iewes medled not with the Samaritans holding them as ignoble in comparison of themselues and wicked people as wee may gather by their blasphemous speech to Christ Say we not well thou art a Samaritan and hast the diuell There is a great difference in the Excellencie of Nations Quaedam gentes saith Iulius Maternus ita a coelo formatae sunt vt propria sint morum vnitate conspicuae Some nations are so framed of heauen that they may be knowne by the proprietie of maners what countrymen they be And this varietie commeth from the diuersitie of Climates Ptolo. 2. Quadripart Liuius Apulei Iul. Maternus and the influence of the starres The Iewes be naturally superstitious the Egyptians learned the Syrians couetous the Sicilians acute the Africans craftie the Scythians cruel the Grecians vnconstant the Italians generous the French-men rash the Spaniards vaine-glorious the h Tit. 1.12 Cretians liers euill beasts slow bellies the Germans and Brittanes valiant These stampes of nature being considered we may conclude that it is farre more honourable for a man to be of one Nation or one Citie then another Our Sauiour Christ then because he would demonstrate the Glory of the Elect saith that he will write vpon them the Name of the Citie of Ierusalem hee will enfranchise and make them free of a famous Citie but wee must not looke for this Ierusalem in Iudaea no for of that Citie not one stone is left vpon another but we must cast our eyes vpwards i Apoc. 21.2 For it comes downe from God out of heauen prepared as a Bride trimmed for her husband The old Ierusalem was a type of the Church Millitant this New Ierusalem is a figure of the Church tryumphant the Old was often besieged and sackt a shaddow of the afflictions of the Elect here vpon earth the New is said to be garnished with twelue seuerall precious stones k Apoc. 21.19.20 the Iasper the Saphire the Chalcedonie the Emerald the Sardonyx the Sardius the Chrysolite the Beril the Topaze the Chrysoprasus the Iacinth and the Amethyst by which are signified the glorious endowments of the Elect in heauen In the number of twelue there be foure Triplicities and this Citie being fouresquare the precious stones like those in l Exod. 28.17 Aarons Breast-plate are set three three in a square by which foure Triplicities foure things may be vnderstood which shall concurre meet together to make the Elect most glorious The first is the Glorification of the body the qualifie and state whereof may fitly be resembled by the three stones of the first Triplicitie namely the Iasper the Saphire and the Chalcedonie First the Iasper is greene and being worne dispelleth all Phantasmes and driueth away euill spirits saith Isodore the healthfull state of our bodies after the resurrection shal paralele this Iasper they shall be like greene Oliue trees neuer withering neuer fading here while wee liue Diseases the Purseuants of death are euer like Sauls euill spirits at our elbowes haunting vs Dauid had the stone for his reines chastened him in the night season Iob his boiles and botches Miriam her leprosie and euen the most righteous haue their infirmities but at the last day our bodies shall be so changed that sicknesse shall exercise no tyranny ouer vs. Secondly the Saphire is hard and blew of the colour of heauen it killes the Spider and driueth away poisonous serpents such like shall our bodies be heauenly and beautifull no deformitie shal come neere to blemish them m Phil. 3.21 for Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subdue al things to himself Thirdly the Chalcedony is so hard that no toole of yron can graue it euen so thogh now Sathan workes vs like waxe and makes vs receiue his marke by tempting and alluring vs to giue our members seruants to vncleannesse yet then our bodies shall be purified we shall tread vpon the Lyon and the Dragon the diuell shall haue no more any power to make our bodies his Synagogue for they shall be the aeternall Temples of the holy Ghost The second thine is the Sanctification of the Soule the condition whereof we shall see in the three stones of the second Triplicitie to wit the Emerauld the Sardonyx the Sardius First the Emerauld is in colour Greene delightsome to looke on and very soueraigne against the falling Sicknesse like vnto this precious stone shall the soules of the Elect be made all glorious within and full of grace being so confirmed in Righteousnesse that whereas now the most iust man hath the falling sicknesse seauen times a day then Sin shall haue no more dominion ouer vs. Secondly the Sardonyx is of three colours it is Niger in imo candidus in medio rubicundus in supremo the lower part of it is blacke the middle white the top of it red so our Soules shall be Nigrae in imo blacke below for they shall contemne the malicious disseignes and stratagems of the diuell and smile in scorne at the destruction of him and his angels They shall be Candidae in mediâ— white in the midst being clothed like the Lillies of the field in long white robes of righteousnesse lastly they shall be in Supremo rubicundae Red aboue that is to say all glorious in regard of the golden crowne of immortalitie Thirdly the Sardius is a red stone and the vertue of it is to driue away timorousnesse and feare this shewes our future boldnesse and confidence here vpon earth wee work our saluation in feare and trembling but hereafter we shall approach boldly vnto the throne of God with Palmes in our hands in signe of victorie hauing washt our long white robes in the blood of the Lambe The third thing is the consummation of Charitie the attributes whereof be three for Charitie must be pure good and true these three are set forth by three stones in the third Triplicitie First the Chrysolite is of
a golden colour whereupon it hath that name it sparkleth and being laid before the fire wil quickly be inflamed burne This stone is an Embleme of our pure loue towards God the Father whose presence when we behold him face to face shall be so attractiue that our hearts shall be set on fire with his loue Secondly the Berill is greene hath power to procure Loue this stone is the Embleme of that good loue which shall be betwixt God the Sonne and vs who loued vs first and was incarnate and we then shall loue him most dearely being incorporated and made fellow heires with him Thirdly the Topaze is yellowish resembling the Sun-beames and it is an Embleme of our true loue towardes God the Holy Ghost which like the beames of the Sunne shall euer shine and whose heare shall neuer be quenched neuer extinguished The fourth thing is the perfection of Iustice expressed by the three stones in the fourth Triplicitie Iustitia est virtus saith Ambrose suum cuique tribuens Iustice is a vertue that giues euery one his due to euery one of vs that hath it it imparts Continencie to our neighbour friendship and to God honour Which three are discribed by the Chrysoprasus the Iacinth and the Amethyst First the Chrysoprasus in the night shines like fire in the day like golde In it behold our future perfection in Continencie and Temperance wee are now fraile and vnstable our passions and affections are euer changing in the day-time of prosperitie wee shine like gold wee reioyce in the Lord and magnifie his holy Name but in the Night of aduersitie we are of n Iob. 2.9 Iobs Wiues minde who counsailed her husband to curse God and die But in the world to come we shal be Et ignei aurei vel tanquam aurum probatum in igne Like gold tryed in the fire purged of all our drossie passions and earthy affections So absolutely Continent that if wee were lyable to Crosses yet should no Crosse crosse vs. Secondly the Iacinth euer suites it selfe to the temperature of the Aire if the aire be cleare it is bright if the aire be dimme it is darke Such like hereafter shall our disposition be altogether harmonicall Might there be in Heauen o Eccle. 3.4 a time to weepe and a time to laugh a time to mourne and a time to dance wee should mourne with them that weepe and laugh with them that daunce such should be the Symphathie of the Elect. Here vpon earth it is quite contrarie Wee weep with them that laugh and laugh with them that weepe one enuies at anothers prosperitie and reioyceth at anothers miserie and affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saith the Poet One Tyler enuies an other One Carpenter another one Musitian an other one Beggar another and one Courtyer an other but marke our alteration the ayre at the last day shall be purged and it will euer be faire and cleare weather all grudging and enuie shall be banished and we shall for euer be linked together in brotherly loue and friendship Thirdly the Amethyst is of a purple colour and sparkles like the fire a fit figure of that due honour which the zealous Elect in heauen shall giue to God for euer whilst we are clothed with this flesh euen the most righteous man is luke-warme in Gods seruice but when this Corruption shall haue put on incorruption We shall stand vp like fire and our words shall burne like a Lampe p Apoc. 19.1 euer singing and saying Hallelu-iah Saluation and glory and honour and power be to the Lord our God And thus by the foure Triplicities of precious stones in the wall of the Citie of new Ierusalem whose name Christ heere promiseth to write vpon them that ouercome are signified the foure heauenly indowments of the Elect namely the Glorification of the bodie the Sanctification of the Soule the Consummation of Charitie and the perfection of Iustice all which proceed from q Rom. 9.16 the free grace of God no desert or merit in our selues And thus much may be proued by the Comming downe of this holy Citie out of heauen from God And I will write vpon him my new Name In the Epistle of Christ to the Angel of the Church of Pergamus He promiseth to giue them that ouercome a r Apoc. 2.17 white stone and in that stone a new name written and here he saith that he will write vpon him that ouercommeth his owne new name In the first place hee alludeth vnto the custome of electing Magistrates by white and blacke stones shaddowing in that figuratiue speech the mysterie of our Election and the s Rom. 8.18 Bern. ser 2. in die Penticost Seale of Gods Spirit whereby wee both know and are assured of our Saluation In the second place he hath reference to an vse which was amongst the Gentiles of erecting Statues Pillars and Arches in honour of their Men of valour and Conquerours vpon which were ingrauen their worthy Exploits Hereby declaring the great glory that shall be bestowed vpon such as perseuere in righteousnesse defend the truth and subdue feare t Phil. 2.8.9 Our Sauiour saith Saint Paul because hee humbled himselfe and became obedient vnto the death euen the death of the Crosse is highly exalted by GOD and hath a name giuen him aboue euery name Hereby is signified that God the Father hath giuen vnto him u Dan. 7.14 Dominion and Honour and a Kingdome that all people Nations and Languages should serue him This Honourable and Glorious name will Christ write vpon his seruants setting them at his right hand in the heauenly places farre aboue all Principalitie and Power and might and Domination and euery name that is named in this World Shall then such as be constant and courageous be made Pillars in Gods house hauing written vpon them the Name of God the Name of new Ierusalem and Christs new Name titles aeternall and truely noble O then who would not by their godly life shew themselues to be ambitious of this glorie What a huge tower did Nimrod build to get him a name Themistocles vsed to walke vp and downe solitarily in the night and one asking him the cause hee answered The Trophies and fame of Milciades awake me Let then the glorious memorie of Dauid Ioâ—sh Ezechiah and Iosiah stirre vp all earthly Arch-angels to walke before God with vp-right hearts Let the fame of Augustine Ambrose Basile Athanasius and the rest of the ancient learned Bishops moue all our Cherubims and Seraphims terrestriall to be industrious and painefull in Gods haruest And lastly let the Example of S. Paul who was neuer idle in his Ministerie being as Ierom stiles him Hier ad Pammach Vas electionis tuba Euangelij rugitus Leonis nostri flumen eloquentia Christianae A chosen vessel the trumpet of the Gospel the roaring of our Lion and streame of Christian eloquence be a motiue to perswade all Ministering Angels in
temptations as the t 1. Pet. 5.8 Lyon hee goeth vp and downe roaring and compassing the earth seeking whom hee may deuoure and as the u Apoc. 12.9 And Caesar in Apoc cap. 12. Dragon hee is quicke in sight and is altogether delighted in Blood and slaughter hauing thus by sinne lost his first shape his whole course was afterwards to procure some Associates in his Metamorphosis therefore when God had created Man according to his owne Image in x Ephes 4.24 righteousnes and true holinesse he assailed the first woman Heâ—ah and by her as his instrument the first Man Adam tempting them both and they both consented to eate of the forbidden fruite misled and blinded by this bewitching baite of Ambition y Gen. 3.5 Eritis sicut Dij You shall be as gods knowing good and euil Through this their disloialtie and disobedience that glorious Image wherewith God had deck't man was cancel'd and defaced not onely in themselues but in all their posteritie so saith the Apostle z Rom. 5.12 As by one man sinne entered into the world and by sinne death so death entered vpon all men in that all men haue sinned by Originall sinne then which is Corruption ingendred in our first Conception whereby euery facultie both of bodie and soule is prone and disposed to iniquitie whole Mankind is transformed and changed from good to euill wee haue lost our knowledge our righteousnesse and our immortalitie and draw now nothing from the loynes of our parents but a 1. Cor. 2.14 Ignorance Impotencie of minde Vanitie and an inbred and natural inclination to conceiue and deuise such things as are euill yet here is not the period and stint of Sathans malice he knowes that Man is deformed by Original sinne but Actuall sinne must absolutely transforme him therefore marke his Plot and obserue his Practise As God obserued a Methode in Mans creation so the Diuell hath his passages and order in his transformation God first said b Gen. 1.26 Let vs make Man the blessed Trinitie went to councell and this Consultation proueth Mans excellencie aboue all other creatures whatsoeuer for in the rest God onely had his Fiat c Gen. 1.26 Let there be light and there was light but in Man hee had his Faciamus Let vs make man as if hee should haue said d Gen. 1.28 The King of creatures to rule ouer the fish of the sea and ouer the fowles of the heauen and ouer euery beast that moueth vpon the earth euen so Sathan on the contrary part consults and takes councell with himselfe and his Angels of darknesse in the vnmasking and transforming of man Let vs change man saith the Diuell and let vs vtterly depriue him of the remnant of Gods Image for hereby shall he be made like vnto the beasts that perish This is our Aduersaries plot but the execution thereof is hindered because hee is not as God onely is the Searcher of our reines and the Knower of our thoughts wherefore he plaies the Politician to discouer our corrupt imagination and siftes vs by the Concupiscence of the Eie the concupiscence of the hart and the pride of Life e 1 Ioh. 2.16 for these three are the Rootes from which all other sinnes are braunch't and take their growth If therefore the Diuell spie either Man or Woman walke like the f Esay 3.16 daughters of Zion with a wandering eye hee presently makes this position Out of the aboundance of the heart the eye lookes and these glaunces are shafts drawen out of the Quiuer of wantonnesse wherefore forthwith hee accommodates and applyes himselfe herein to Mans corrupt appetite g Numb 25. if hee be a Zimri he will prouide him a Cosbi if a h Iudg. 16.1.9 Sampson a Dalilah if a Herode an Herodias who shall like i Gen. 39.7 Potiphars wife catch him by the garment saying Lye with me sleep with me Againe as the k Iudg. 12.6 Ephramits were knowen from the Giliadites by the pronouncing of Shibboleth and the Galilaeans from the Iewes by their phrase and Idiome of speech euen so the diuell by the tongue of Man discries the Concupiscence of the heart and the Sinne to which hee is most deuoted wish but for Nabaoths vineyard as l 1 Reg. 21.2 Ahab did or but say with m Math. 26.15 Iudas What will you giue and hee will say presently thou art couetous thy very speech bewraies thee then will he set vp his two golden Calues the worlds Idole Gold and Siluer and make proclamation saying These are thy gods in whom thou most trust and Mammon is thy Mediatour Lastly if the deuill see an Eare like n Hosea 12.1 Ephraims fed with wind Soothing and flatterie or doe but discouer the very feet to tread an elaborate and curious pace as the women of Hierusalem did o Esay 3.16 who minced as they went and made a tincking with their feet hee forthwith apprehends an inclination to Pride for these are but the instruments of a vaine-glorious minde whereupon bee suites such persons with the attendants of flatterers so hee dealt with Ahab the king of Israel preferring to his seruice p 1 Reg. 21. Zedkiah the false prophet whose words were euer plausible and pleasant and so hee did with Herod to whom hee put a troupe of Parasites to puffe him vp with their acclamations saying q Act. 12.22 the Voyce of God and not of man Flattery is Sathans trappe for Potentates the Page of great personages and a disease that haunts Princes it procures grace and countenance but Trueth is euer disgraced and frowned vpon Flatterie is alwayes well-liking like the fat Bulles of Basan but Trueth may be resembled by one of Pharaohs leane Kine for it straues and pines away and yet the one is strong and raigneth for euermore the other is as Diogenianus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sweet but deadly wine and a poison drunke in a Cuppe of Gold Hauing thus sifted our nature hee turneth Practicioner saying as God said Let vs make man according to our owne Image Now when God made Man hee made him of the Dust of the ground and breathed in his face the breath of life and created him in his owns Image so the diuell when he transformes Man vseth our Adamah or Dust that is our old Man or Naturall corruption making it the matteriall or ground of our Transformation Secondly he breaths into Man not the breath of Life but the breath of death For the wages of sinne is death his breathing is his tempting for thereby hee enters into a Man as hee entred into Iudas and before he can finish his malicious disseigne hee breatheth foure times By the first breath hee with-drawes the minde from Gods seruice to which it should be euer zelously deuoted for so saith our Sauiour r Luke 10.27 Thou shalt loue the Lord thy God with all thy heart and all thy soule and with all thy thought
craftinesse and craftie crueltie Againe the greedy Miser and the luxurious Epicure are named q Prou. 30.15 Horse-leaches daughters whose insatietie causeth their tongues to cry out continually giue giue because like hell mouth and the barren wombe they two will neuer say it is enough I might insist in diuers other particular Characters of this nature but let this suffice that the Spirit of God in these words calleth the whole frye of the wicked dogges to shew how much they are abhor'd and how hatefull they be in the sight of God Though the Reprobates be generally tearmed Dogges yet the Diuell hath a selected number vpon earth which may well be called Sathans Kennell and it consisteth of fiue forts of men who as an argument of their detestable life are in the Scripture stiled Dogges The first is the Infidell or the Gentile he is by our Sauiour in his speech to the woman of Syrophaenissa called a Whelp or a Dogge r Mark 7.27 It is not good saith hee to take the childrens bread and giue it vnto Whelpes see here what base account Christ makes of Infidels and vnbeleeuers hee calles them Dogges and well doth this name befit them for like beasts they are without reason else would they neuer forsake the Creator to worship the Creature Athan. in erat de Idolis Lactant. lib. 2. diuâ—inflic Ignorance of the true God and Blindnesse of heart were in the Gentiles the Nources of Infidelitie and the Broachers of Idolatrie saith Athanasius and Lactantius had there beene in them but any sparke of reason they would neuer haue committed so grosse and palpable a sinne but they were without Vnderstanding meere Dogges and therefore being strucken with a spirituall madnesse they runne headlong like the Swine of the Gergezens into the maine Ocean of all vncleannesse and filthinesse of Fornication some going a whoring after s Ezech. 8.5 Baal and Chemos as the Moabites some after t 1 Reg. 11.7 Milcom and Moloch as the Ammonites others after u 1 Reg. 11.5 Asteroth Dagon Meleketh or the Queene of heauen Tamuz x Leu. 18.21 Baal-zebub and many others nay further what more pregnant demonstration can be made of the bruitish dotage of Infidels then to take a suruay of the East and West Indians y Munst Cosm who at this day worship the Deuill himselfe represented by an Idoll of a horrible and ougly shape The second Dogge is the Contemner of the Gospel z Matth. 7.6 Giue ye not saith Christ that which is holy vnto dogges neither cast you your pearles before swine lest they tread them vnder their feet and turning againe all to rent you Here our Sauiour prohibiteth the preaching of the Gospel to such as wilfully resist the Truth and barke at the Ministers of the word Such Dogges are Papists who are not ashamed some of them blasphemously to call the holy word of God a Nose of waxe Sil. Prier in epit resp ad Luth. Tom. 1. cap. 7. Concil Trid. ses 4. pag. 11. 12. a dead Letter an Incken Gospel and a fable Were they not Contemners of the Gospel of Christ they would neuer vilifie it so much as to make it subiect to the Popes censure who may as they teach choppe and change the Scriptures at his pleasure equalizing to them his owne traditions and constitutions These dogges especially the Iesuiticall Blood-hounds are as dangerous in the Church and the common-wealth as a Iudg. 15.5 Sampsons Foxes in the Corne fields of the Philistims their barking bewraies that they are like b Act. 8.23 Simon Magus in the gall of bitternes and in the bond of iniquitie But let vs heare their mouthes Lib. Iesuit cui tit Concertatio Eccl. catholica Ioan. Mariana Iesu Toleta de rege lib. 1. c. 7. pag. 65. 67. The Pope say they is Lord of the whole earth and therefore it is in his power alone to aduance or depose whom he will bee it Emperour King or other Potentate It is lawfull say they to murther a Prince that is a Lutheran or a Caluinist either by sword or poyson Doe not these Dogs make man admirable crie but they would be trust vp because they haunt counter contrary to the expresse commandement of God who saith c Rom. 13.1 Let euery soule be subiect to the higher powers for there is no power but of God and in another place Touch not mine Annoynted and yet there bee some of these Romish Dogges that can temporize and crie Haile Caesar but it is as Gregorie Nazianzen saith As if a man with one hand should scratch a Kings head and with the other strike him vpon the cheek There is no trust to be giuen vnto them because there neuer can be any perfect and true loyaltie where there is a difference in Religion Vnus Rex vna lex vna fides One King one law and me faith is a d Eccles 4.12 threefold cord which will not easily be broken they then that professe another faith then we do depending vpon that man of sinne who challengeth power to absolue subiects from their allegiance to their Princes though they liue amongst vs yet are they not of vs they be but as e Act. 26.28 Paul was answered by King Agrippa almost Christians almost subiects or like vnto the Cofti in Aethiopia which are both Baptized and Circumcised beeing semi-Iewes semi-Christians so are they semi-English and semi-Italians from the Nauill downeward they are their Kings but all vpward is the Popes to him beeing their holy Father They giue their hearts well Clemencie is a Royal Vertue but marke Plutarckes speech It is not a fine shooe that will cure the gout nor a gold ring the crampe nor a crowne the head-ache nor is the biting of a mad dogge staid by gentle vsage to cure the stinging of the fierie Serpents Moses by the appointment of God made a Serpent of brasse and set it vp for a Signe f Num. 21.9 and when a Serpent had bitten a Man then he looked to the Serpent of brasse and liued but to heale the wounds which the venemous Teeth of these mad dogges do make no other remedie can be found but to hang vp the Dogs themselues The third Dogge is the Scismaticke of him the Apostle giueth vs a Caueat saying g Phil. 3.2 Beware of dogges beware of euill workers beware of Concision This Dogge though he be not altogether so dangerous as the Blood-hound of Babylon yet is he wondrous troublesome To him I may apply that speech of Seneca the Philosopher Sen. de rem fertu Quibusdam canibus hoc innatum est vt non proferitate sed pro consuetudine latrent Some dogges haue it by nature to barke more for custome then crueltie and so doth the Schismaticke or Brownist whose mouth filles the ayre onely little or nothing troubling the eares of wise men And yet it is well that such Barkers as these that open their mouthes against
their re-entrance into the Garden of Eden set the l Gen. 3.24 Cherubims and the blade of a Sword shaken to keepe the way of the Tree of Life our Sauiour at the last day shall be the annoynted Cherub to guard the gates of new Hierusalem his fiery sword shal be this Sentence m Matth. 25.41 Depart from me ye cursed into euerlasting fire which is prepared for the Deuill and his Angels These words are n Dan. 7.10 that fierie streame issuing out of the throne of God by the violent current whereof the Wicked like the Swine of the Gergesens shall be carried headlong into the Lake that burneth with fire and brimstone o Dan. 5. Three words Mene Tekel and Vpharsin written vpon the plaster of the wall in Belshazzers Palace foretold the ruine of himselfe and his whole Monarchie but here in this Scripture one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without supplies the place of these three the interpretation of Mene is God hath numbred thy Kingdome finished it of Tekel Thou art waighed in the ballance and art found too light and of Vpharsin Thy Kingdome is diuided and giuen to the Medes and Persians All these significations are included in this one word Without First Without shall be dogges that is the Kingdom of the Wicked shal then be at an end for the years of their raigne is expired when Christ comes to iudgement Secondly Without shall be dogges that is God will exercise vpon them iudgement in measure and iustice in waight Thirdly Without shall be dogges that is They shall not onely be depriued of all earthly pleasures but also bee diuided and separated from the sight of Gods glorious Maiestie and from the fellowship of Saints and Angels To be without Heauen is to be within Hell Hell then is the place appointed for the imprisonment of Dogges but is there such a reall place Many heads haue hammered many conceits p Psal 14.1 The foole hath said in his heart there is no God the q Matth. 22.23 Sadduces held there were no Angels and denied the Resurrection of the dead the Day of Doome there haue bin some Opinionists which haue affirmed Hel to be nothing else but a bare Separation from Gods presence and the Sting or gnawing Worme of a Guilty Conscience We must confesse indeed that these are very dreadfull torments wherewith the Wicked euen in this life are grieuously opprest as may appeare in Caine and Iudas both which before their death were in this Hell but yet all Hell is not contained herein for these two are but branches of the Tree of Death That there is such a reall place may be prooued both by Scripture Testimonie of the Fathers and pregnant reason First for Scripture the Psalmist thus speaketh of ignorant and foolish worldlings which thinke that their houses and habitations shall continue for euer and call their Lands by their owne names t Psal 49.15 Vt ones lischeol deponuntur mors illos pascit c. Like sheepe they lie in hell Death deuoureth them Also it is written of s Num. 16.33 Corah Dathan and Abiram that they went downe quicke Scheâ—lah ad infernum to Hell These words prooue that Hell is not onely a certaine place but also demonstrate where it is namely below in the Bowels of the earth But to these places it is answered that Scheol signities the Graue I know it doth for the word beares three significations sometimes by it is meant the Sepulcher and so is it vsed by the Patriarch Iacob saying t Gen. 37.35 Surely I will goe downe Scheolah into the graue vnto my sonne mourning sometimes metaphorically it is put for the aduersitses and afflictions of this life so the Prophetical King Dauid applies it saying u 2. Sam. 22.6 Cheble scheol sebabuns The Sorrowes or Snares of hell compassed me about and ouertooke me Sometimes it signifies Eternall destruction and the real and certain place of the Damned and so it is to bee vnderstood in those Texts of Scripture aboue named For if by Scheol wherein the vngodly like Sheepe shall be deuoured by death the Graue should onely bee vnderstood then should there be no difference betwixt the Righteous and the Wicked for Death the Graue are common to them both neither should the Psalmist speake of any extraordinarie punishment in saying They shall lie in the graue But if we obserue the Text seriously we shal find that Dauid doth most directly point to Hell as may appeare out of the words following x Psal 49.13 But God shall deliuer my soule from the power of Scheol or hell for he will receiue me The same signification that Scheol hath in these words it hath in the words going before but here of necessitie is meant the Place appointed for Cast-awaies wherein both body and soule shall bee tormented Therefore in the former speech Vt oues lischeol deponuntur mors illos depascis Like sheepe they lie in hell death deuoureth them The spirit of God doth plainly describe hell to be a reall place and the Receptacle of Reprobates Also whereas it is said that they which perished in the gaine-saying of Corah went downe quicke into hell Here-out we may gather not onely that there is such a certaine place but also that it is below euen in the nethermost parts of the earth This is confirmed by the authoritie of Epiphanius Hierom and others all which Epiphan in Anchorato Hiero. in 4. cap. ep ad Eph. Pagninus in gen 37. in that Text of Scripture by Scheol vnderstand Hell I might alleadge diuers other testimonies out of the Scriptures as that in Deuteronomie y Deut. 32.22 Fire is kindled in my wrath and shall burne vnto the bottome of hell Also the Wise-man saith z Prou. 15.24 The way of life is on high to the prudent to auoid from hell beneath and in another place a Prou. 9.18 but he knoweth not that the dead are there and that her guests are baamake scheol in the depth of hell All which places most euidently prooue that there is such a Lake such a Dungeon and such a bottomlesse Pit But let vs descend to the Fathers prophane Writers and Reason though these to the Scriptures are but like Zilpha and Billa to Rachel and Leah hand-maides or seruants First Cyprian saies it is a hollow vault in the earth full of smoake and darknesse Tertullian calles hell a Treasurie of hidden fire in the bowels of the earth to Theophilact it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke region vnder the earth and of the same mind is Saint Hierom and Saint Augustine Aug. ep 57. ad Darda and with them the prophane Writers consent Hesiod Homer and diuers others amongst whom this is an article of their beliefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As farre as heauen is aboue the earth so farre is hell beneath But leauing them let vs come to Reason Who will denie that a