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A04390	Englands iubilee, or Irelands ioyes Io-pæan, for King Charles his welcome With the blessings of Great-Britaine, her dangers, deliuerances, dignities from God, and duties to God, pressed and expressed. More particularly, Irelands triumphals, with the congratulations of the English plantations, for the preseruation of their mother England, solemnized by publike sermons. In which 1. The mirrour of Gods free grace, 2. The mappe of our ingratitude, 3. The meanes and motiues to blesse God for his blessings. 4. The platforme of holy praises are doctrinally explained, and vsefully applyed, to this secure and licentious age. By Stephen Ierome, domesticke chaplaine to the Right Honourable Earle of Corke.; Irelands jubilee	Jerome, Stephen, fl. 1604-1650.	1625 (1625)	STC 14511.5; ESTC S103354	215,774	330

Egyptians as Iacobs seed in the lightsome y Gen. 47.27 Goshen of the Gospell it being popish z Exod. 10. v. 23. darkenesse round about us horrid and fearefull more then Aegyptian or a Cimmor oppidum in Bosphoro secundum Plin. lib. 6. c. 6. c. 11. c. 13. velinter Baias Cumas in Jtalia secundum festum Ciceronem academ 8. vbi raro aut nūquam Sol splendescit vel secundum Solinum c. 21. ibid. Sex mēses perpetua nox una die una nocte totus volvitur annus Oiaus li. 1. c. 1. Hinc adagium Erasmi mutuatū à Mela Plinio Lactantio lib. 4. Iustit Cimmeriae tenebrae sic Ponticae tenebrae at magis formidabiles papisticae Cimmerian See we not our selves in respect of them like the armie of Israel in the time of Ahab as some little flocks of Kyddes here and there scattered they being as those Syrians that filled the b 1. King 20.27 countrey hath there not beene meanes used both by Word and Sword to purge their popish leaven to bring them as once the Gentiles out of the power of c Act. 26.18 darkenesse to annoynt them with d Rev. 3.18 eye-salve to plucke them as brands out of the e Iud v. 23. fire to bring them to the knowledge of the f 2. Tim. 2.25 truth but all in vaine have wee not lost our oyle and labour are they not setled worse then Moab in their popish dreggs are they not like Babell g See M. Crashawes zealous learned sermon on that Text and subiect incurable doe they not yet as if they were possest with deafe Devils stop their eares with the deafe h In psal adder and will not heare the voyce of the Charmer charme he never so wisely Doe they not fly our Churches congregations worse then the serpent flieth the Ash or as Moses fled from his i Exod. 4.3 rod as though there were some serpentine venom in our doctrine or discipline can they be brought into our spirituall k Luk. 14. v. 23. feasts by any reasonable compulsion are not their hearts like clay in Summer growen harder and harder even as l Exod. 10.20 Phraohs as their eyes more m Matth 13.13 14. ex Esa 9. blind their wils more perverse their mindes more n Rom. 11.8 malignant Now from whence growes all this obstinacie obduracie refractorie perversenesse Besides the common plea which as a payre of Shipmens hose or as a nose of waxe fits them at all assayes That they must doe and will doe for wickednesse is ever o Ier. 18.12 Psalm 12.4 wilfull as their predecessors fathers and forefathers have done Poperie like frenzie madnesse and some lethargicall sicknesses running in a bloud and being like their intaled lands hereditary As thogh some northren blew-cap borderer should argue My father was a taking man and never died in straw but went up Hemp-street down Gallowes gate and therefore I le goe that way too Or as though some young Dalilah should argue My mother was a good Catholicall universall woman did good service in the Stewes both to the Seculars Clergie of Rome therfore I le do so too Besides I say this pestilent and peevish plea the chiefe p Echineis piscei qui sistens navigio detinet adversus ventot velas Aelian li. 1. cap. 27. Plin li. 32. c. 1. Albert. lib. 24. anim ex Arist hist anim lib. 2. cap. 14. recitat Basil in Exemero hom 7 Instat Plin. in praioria navi Anthonij Remora that holds them from obedience to God and Caesar the chiefe block in their way to Religion the chiefe filme and scumme which is over the eyes of the multitude even that fax fex populi the promiscuous common people is the practise of their superiors the example of their Landlords for so they vent and reveale themselves in plaine termes And so wee see indeed in their practise that if their Landlords go to the Church the tenants will go too even as Baruch said to Deborah If thou wilt go to the Battell I will go too if thou wilt stay I will stay q Iudges 4.8 too as Ruth said to r Ruth 1.16 Naomi as Ittai ſ 2. Sam. 5.21 said to David Surely whithersoever they go these will go too they cleave like burrs to their Landlords so that bring them to Church that are heads and the commonaltie follow as the shadow the bodie the practise of the great ones as the needle drawes on the threed as the aule or bristle drawes on the shoomakers tach draw on the meane ones yea for ought that I see our common Irish depend on their Landlords for their bodies and estates as on their Priests for their soules for religion or superstition heaven or hell more then on the Word on Moses the Prophets the Apostles more then on Caesar or on God himselfe Eyther of t The Seminarie Priests and their Lādlords wholly sway the bodie of our Irish Papists these are as u Magus dictus non quia scrutator naturae qualis magus fuit Apollonius Tyanaeus apud Iustin q. 24. Philastrat in eius vita quaies magi perfici apud Philon. lib. de legibus apud Proclum lib de Magia qualis magus noster Cardanus inno ipse Salomon Alverius Magn. cum alijs sed Magus Demoniacus ut olim Elymas Acts 138. Iannes and Iambres Exod 7.11 Faustus Cornelius Agrippa diverse Fryers Simon Magus to the Samaritans as Diana to the Ephesians Act 19.28 as the Penates or houshold-gods to the Gentiles even all in all Instar omnium their Delphick * De Delphico vel Dodonei Apollonius oraculo cum responsionib ambiguis Creso Cambysi Agamemnoni Amilcari Epimanondae Eschilo Philippo Dionysio cum alijs vide apud Valerium lib. 1. cap. 8. Pauson in Arcadicis Heroditum lib 3. Diodorum lib. 20. lib. 15. apud Ciceronem de Fato Suidam Plutarchum in Alexandro praecipue apud Maiolum in diebus canicularibus part 2. coll 2. pag 96 97. 98 99 c. Oracle speaking ex tripode their Pythagoras their ipse x A●tos epha dixit their Domine dic factotum on whose sleeves they pin their soules to carry them whither they please eyther to heaven as the Angels did y Luke 16.12 Lazarus or to hell as Mephastophilus did their Doctor Faustus or to Purgatory as they thinke the Paganish Traian z Helpt out by the prayers and suffrages of Gregory the great went So that get the Landlord to the Church as he that pulls but one linke of a chaine drawes all the rest wee shall draw our otherwise obstinate Irish to our Church as if chained and linked by the eares but without removeall of their Priests which poyson them and by mulcts or what else moving their Landlords to conformitie all our paines preachings perswasions impositions upon the Comminaltie is but with the Dolphin and

ENGLANDS IVBILEE OR IRELANDS IOYES IO-PAEAN FOR King CHARLES his Welcome WITH The Blessings of Great-Britaine her Dangers Deliuerances Dignities from God and Duties to God pressed and expressed More particularly IRELANDS Triumphals with the Congratulations of the English Plantations for the preseruation of their Mother England solemnized by publike Sermons In which 1. The Mirrour of Gods free Grace 2. The Mappe of our Ingratitude 3. The Meanes and Motiues to blesse God for his blessings 4. The Platforme of holy praises are Doctrinally explained and vsefully applyed to this secure and licentious Age. By STEPHEN IEROME Domesticke Chaplaine to the Right Honourable Earle of Corke DVBLIN Printed by the Society of STATIONERS Anno Dom. M.DC.XXV TO THE VVORSHIPFVLL HENRY WRIGHT ESQVIRE Soveraigne of the Borough and Corporation of Tallaugh together with Master Recorder the Burgesses his brethren with the whole bodie of the Corporation of the English Plantation there adjoyning GEntlemen and my Christian friendes welwillers as this Text from which I extract this Gratulatorie Tractate as is well knowne to the best and most of you was sent me to preach upon the very day before our solemnities by Gods prouidence and the choosers prudence comming to my handes speedily without much seeking or searching like a Gen. 27 v. 20 Iacobs Venison so I have as I could on a suddaine like your running banquets catered and cooked it Rebecca like however not costly and curiously for time permitted not yet so cauteously though cursorily that if you have not left or lost your spirituall gust as b Numb 11.6 Israell was once cloyed even with Manna it selfe these my mentall dishes added to your corporeal shall be which is the Cookes chiefe commendation both wholesome and c Omne nilit p●nctum qui miscuit utile dulci toothsome And now as the chiefe of you in this place as the head and eye and mouth of the rest sent lent me this Scripture as that great Master in the d Math. 25.14 15. Gospell put forth his Tallents to his servants to occupie and trafficke withall till his comming so by labour and industrie vehement and violent perhaps for the time desirous to be found neither unfaithful nor unfruitefull at the great Auditory In the summoning of my best powers and spirits by paralelling uniting annexing other Scriptures as digging in those best Mines I haue regained this treasure as you see which as a cake from your owne meale as the flowre of your owne Corne grinded onely by my Milne I have sent you home as your owne bagged and wrapped up in these printed sheetes And indeede as these lucubrations were first hatched at your motion and by your meanes prest abroad thus publicke souldier-like to doe service to their Prince and Countrie so of whom should they have a spect and respect but from your selves from whom they have both their first trayning forth and their principall pay Besides as at my first planting in these parts by the minde and meanes of our ever Honourable Earle the very Nerves and Sinewes under God and his Majestie of these partes with the Eagled eye of his farre famoused wisedome ever vigilant as a noble Centinell for the spirituall aswell as temporall good of these Plantations I was at my first arrivall comming over with my Honourable Mecenas the Lord Beamont Viscount of Swords here first desiredly entertayned and by some of you ever since till now lovingly and liberally retayned amongest you I see not but that both in reason and religion you should receive the first fruites of my publike paines since you have already payd for them aforehand by your pension Moreover since I am here a stranger amongest you why may I not challenge for these my mentall issues and legitimate of springs of my understanding part the priviledge of our England graunted to the corporeall issue of the poorest Parents to be cast on the charges of the Parish where they were borne Lastly you know it is our Irish fashion as indeede in manie things we are too much hybernified to expose our Children to foster-fathers in which streame of custome though corrupt I now swimming as carried with the time e Omnia secum ventus unda rapis tide as providing manie strings for one Bowe least some breake I have chosen manie fosterers to one Orphane though it be not so worthy that you should contend for it as some Cities were said to doe for Homer yet such is my judgement or opinion of you all that love me in truth for the truth that I thinke the meanest of my friends in the best bound in Town or countrey to whose strong loves to my person and profession I am indeared indebted worthie enough to cherish this fruite as they have demonstrated their affections to the Tree But to leave this descant which perhaps with some that can finde a knot in f Nondum in Scirpo quaerere a bulrush may subject me to construction as your desires mine sympathize and concurre with our best hearts affections powers and performances to congratulate with all true English hearts that un Iesuited unleavened from Rome are loyall to God to Caesar this double blessing as two streames meeting in one brooke to make our joyes brimfull from one Ocean and fountaine of mercie First the mercifull marvailous miraculous preservation of the breath of our nosthrils our Soveraigne King with the Peeres Nobles Prelates whole body of the Land together with the Gospell Religion from that hellish horrid barbarous bloudy had it beene effected as affected Popish powder plot as it 's christened cald Secondly his preservation hitherunto amongest us as the very Atlas pillar under the supreame Majestie of Heaven of our Church Common-wealth as also the safe reduction of our Illustrious Prince from Spaine anchored fixed here againe in his own countrey the English Court every way as sound as at his departure in his body soule spirit so calming baming our grieves for his absence in the midst of the fluctuations of our feares blessinges great unspeable in which we here dispersed in this land as the Christian Iewes once in Asia Pontus even from Vlster to Connaght as all in great Brittaine even from Dan to Beersheba from Barwicke to Dover from Edenbrough to the utmost Orcades have such interest as Israell had in their David Salomon 2. as you that were the heades imitating Limericke Yoghell other well governed places who set you a coppy gave you a perfect president were not vvanting by your cares costs your paines providence by feastings festivities discharging of Guns advancing of pikes for you cannot ring g The want of ●●ls one of our ●rish eye sores eare sores bloudy Bellona ●attering our ●els our bel●rayes our Townes our Tēples laying them as level in many places as Rome did Carthage the Greekes Troy Titus

omnes Christian Sacerdotes you You I say must be like the first moving wheele in a Clocke rightly ordered after whose motion the rest of the depending wheels move right or wrong true or false regularly or irregularly Which particulars to presse a little further since wee have brought the point to this perfection alreadie ayming at a perfecter peryod I offer to our considerations only these specials 1 What honour or dishonour we may doe unto God 2 What good or what evill to the soules of the people 3 What credite or discredite we reape with men 4 What peace or terrour we bring to our owne soules 5 What blessings or what judgements from God upon our selves or seed as we are rightly tuned with the hand of grace or untuned by corruption rightly affected with Davids heart and spirit to do as David did or infected or leavened so with the world and her wayes that Davids duties are posted off and sleighted or pretermitted as though they nothing concerned us in these secure and sinfull times To give you these as severall pills or as simples compounded together perhaps as physically I would have this seriously pondered first That the common people move after our motion that are the heads insist in our steps and write after our copies whether right or wrong in which it stands us in hand to looke to our selves and to our station which way we draw or incline because as generally we leade millions after us eyther to victory as David led his men in the recoverie of * 1. Sam. 30.17 18 19 20. Ziglah and Abraham his house-trayned-servant-souldiers in the rescue of y Gen. 14.16 Lot or else as * 2. Sam. 20.1 Sheba z 2. Sam 18.7 Absolom our once Northren a Earles of Westmerland and Northumberland rebelling anno 12. Elizah Earles b Anno 1 Maria Ian. 25. Wyat Drury c Conspiracy in Norffolk anno 12. Eliz. de quibus omnibus vide apud Hall Hollinshed Speed in Chron. in libre dicto Anglorum praelia Iack Straw Tyler and other Traytors we leade the common people as deluded followers even to their slaughters as beasts to be butchered We are like great d Allusio Geminiani in sua summa exempl similitudinū pillars or great stones in great columnes if we fall we bring downe and ruinate a great number of pibble stones common stones coble stones with all the fillings of lime and morter We are as great Cedars of Libanon or the great Oakes of e Zach. 11.2 Bashan if we be blowne downe oh how manie low shrubs what a piteous deale of rubbish and under wood doe we shiver and crush and spoyle all to fitters Wee are as guides to an armie thorow desarts and thickets if wee goe wrong how manie disperse and scatter how many fall by thirst and famine or the jawes of wilde beasts If Cato compared the common people of Rome to f Apud Plutarchum sheep who if once one breake out and leape wrong all the rest follow as in the Kentish rebellion after Iack Straw and Tyler in the Southerne once after h Who called himselfe the poore mans protector slain in Bow church in London vid. in Chron. William Longbeard in the Scythian after Tamberlaine i See the book extant in 4 to of the life of Tamberlaine in the Sarazen after Mahomet when they once turned theeves and pyrats as in the bloudie rustick Belgick wars k Vide apud Calvinum Bullingerii contrae Anabaptist See the booke called Bellum Rusticanum but chiefly of the issues and effects of these Rusticks reade the second volumne of Simon Maiolus de dieb canicular tom 3. coll 3. pag. 467 c. Also reade the history of Iohn of Leiden in the moderne Histories extāt in fol translated out of Du Verdiers Sansovino and others after these phantasticks Iohn of Leyden and Knapperdolim I say if one common man have power sometimes over a multitude to draw together such ryotous routs as wee have read one Scythian Shepheard to manie shepheards one l Of the originall and impostures of Mahomet besides Bodin Voleteran and Arab N●b in confutat Aleor reade chiefly the preface before the Alcoran in the Italian edition with our painefull Purchas in his pilgrimage lib. 3. c. 3. pag. 199 120. Impostor by the helpe of one Monke so many millions one Simon Magus to poyson with his doctrine Act. 8.9 one Demetrius to disturbe by his faction even great and populous cities Act. 9.24 what power then is there in publicke persons to leade vertuously to heaven or vitiously to hell so manie soules as some Popes have done Besides when I consider how much good hath beene done sometime by one private man or woman as one Philip Ioh. 1.45 46. by one exhortation wins Nathanael to Christs acquaintance one Andrew calls his brother Peter to Christ Ioh. 1.40 41. one Samaritan woman brings the whole citie to heare and see Christ and so to beleeve in Christ Ioh 4.28 29. one little silly damosell 2. Kin. 5.3 perswades her Master Naaman to seeke Elisha the Prophet of Israel whereby he is healed both of his corporeall and spirituall Leprosie one Ethiopian Eunuch if Histories be m Brevitatis causa vide authores citatos per Lorinum Comment in Act. Apost c. 8. pag. 390. in folio true preaching and planting the Gospell in Ethiopia one Paul the Apostle of the n Gal. 2.7 Gentiles planting the Gospell amongst the Romanes the Corinthians the Thessalonians the Ephesians the Philippians the Macedonians Achaians Galathians the Collossians diverse other o 2. Cor. 10.16 regions even from Ierusalem to Illyricum one Iohn founding most of those Asian Churches of Smyrna Pergamus Thiatyra c which are now by their heresies in doctrine corruption in life pride ambition and emulation of their p De hū passim Osiand in epitom Centuriatorum Magdeb. Teachers given up to the bodily and spiritual power of Mahumetisme one Peter converting building up so manie thousand Iewes dispersed in Asia Pontus Bithinia q 1. Pet. 1.1 2. ● Cappadocia c. one Thomas planting the Gospel in India one Matthew in Egypt and in Ethiopia one Marke in Mentz and Trevers one Ioseph of Arimathea or as r Niceph. hist. ecclesiast lib. 2. cap. 4. Nicephorus thinkes one Simon Zelotes in this our Great Brittaine even before the times of Lucius or Elutherius as others ſ Of the lives deaths graces and severall places where the Apostles Evangelists and Disciples dispersed the Gospell reade various authors recited by Aresius in locis tit de Cruce de Evangelio de persecutione Ecclesiae c. chiefly in Lorinus in his comment on the Acts ca. 1. pag. 40. 42 43 44. 45 46 47. elsewhere One man the meanes of the conversion of whole housholds as Peter converting the household of Cornelius Act. 10.44 Paul the houshold of the Philippick Iaylor Act. 16.31

profanesse Iewish usury Cannibal-like crueltie execrable and horrible blasphemies against emulatitions against all that have any shew of religion with other transgressions perpetrated and resolvedly committed against God and man be thankefulnesse all which indeede with the like shew and speake an unthankefull tongue heart and life as the Ivy bush shewes the Taverne the blew spots the plague biles and carbuncles and ploukes in the bodie and face the inward infection of the Liver and the smoake and sulphur the inward brimstonely matter that 's in Etna in Pliny choaking w De Vesuvio Solinus cap. 40. de eo nihil Plinius praesaga forsan mente iude sibi exitium futurum de modo mortis Lege in epistola Plinij Iunioris ad Cornel. Tacitum hostoricum Vesuvius and the like c. I say unlesse this may stand for thankefulnesse as if counterfeit coyne shall stand for pay there 's no further glimpses and sparks of further thankefulnesse in our promiscuous multitudes though we see here the inflamed zealous fires of David and his Congregation CHAP. VII Gratitude to God for all his graces pressed from the practise of all the Saints in the Church Militant THus as Salomon sends the sluggard to the Aunt or a Proverb 16. v. 6. Pismire to learne b De cuius prudentia diligētia tam Mira vide apud Plin. libr. 2. cap. 41. lib. 11. cap. 30. Arist libr. 9. cap. 38. Basilium in exem homil 9. providence and diligence to the Connyes the Locusts the Spider to learne wisedome c Prov. 10. vers 25.26.27.28 prudence to the Lion the Greyhound and the hoc Goate for constancie and d Ch. 30. v. 31. courage as Ieremie sends the Iewes to the Almanacke of the Storkes The Turtles and the Swallowes to learne the circumspect observation of times and e Ierem. 8. v. 7. seasons as Christ himselfe our Saviour sends his disciples and in them us to the f Math. 10. v. 16 Dove to learne simplicitie to the Serpent to learne not matchavillian but religious g De mira serpentis solertia pracipuè in capitis custodia in pollis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Plevius Plinium libr 8. cap. 27. Aristot. lib. 8. cap. 17. August de Civitat Dei libr. 8. cap. 15. Et Theologice applicant idem Augustin serm 4. ad frat in Eremo Chrysost hom 34. in Matth. tom 2. pollicie So I have according to my Tallent sent this ungratefull age according to my ministeriall mission and commission from God as to the Pagans so even to Birdes Beasts Fishes and Fowle to learne that gratitude to God for all his graces which as I have prescribed David and his people here in my Text piously publikly much more privately practised Now the effecting of this grace being that which purposely premeditatingly projectingly I doe affect that I may roule every h Omnem movere lapidem stone touch every string attempt every meanes use every motive to bring our English-Irish Israel paralell with Davids Israell changing my forme of speech modulating now in another Tune and Tone I desire that every man that desires to have an Israels heart to be a true Israelited i Iohn 1.47 Nathaniel indeede to consider that if the practise of the worst of men the Pagans the worst of beastes too yea the worst of animate creatures except the very Devils and infernall spirits shame not his ingratitude yet that hee would be lured and allured by the imitation vertuous emulation of the best that are or ever were of created natures eyther in earth or in heaven to the performance of this tributary taske which God imposeth upon every soule that hath the organes and instruments of reason rightly k For God requires no praise of fooles naturals mad-men young infants such as have yet no use of reason nor may be admitted to the Eucharisticall Supper fitted even to prayse his great and glorious Name as David and these Davidicans did here as they will answere the contrary to their perill at the great day of audit and great Court of Parliament before the King of Kings And herein first to begin on earth and then by a Theologicall Climax or gradation to ascend up as high as heaven let us looke to the Saints militant here on earth and wee shall see a cloud of witnesses like the cloud and the piller of fire going before Israell to l Exod 40.38 Canaan as the new created starre or the Angell moving in the starre or in forme of a starre going before the Easterne Magi as their conduct and convoy unto m De hàc stella ut de Magis ipsis multa disp● at Bosquerus in eccho conom in locit Math. 2 1.2.3 Christ preceeding going before in this never to much pressed till practised dutie inviting inciting us to insist in their steps Repetens ab origine prime to begin as they say from the beginning wee have n Genes 4. v. 4. Abel in true gratitude to God surpassing ungratefull Cain as the Sunne exceeds the pitchy cloud sacrificing the best of his Lambes the first fruites the chiefe and choyse of his o Sacrū pingue dab● nō macrū sa ●rificabo Sphinx Philosophica Theologica flocke as a free-will offring for a blessing upon the rest though I know too it have a speciall p See Moses unvailed in octavo extant reference to the oblation of Christ the true Paschall q Iohn 1. v. 29. Lambe so Genes 24. vers 17. wee have Abrahams servant blessing the Lord for his mercies to his master Abraham and for making his journey prosperous vers 26.27 so Genes 32. vers 10. wee have Iacob acknowledging himselfe unworthy of the least of the Lords mercies which hee specifically specially enumerates So in token of gratitude for renued mercies as an everlasting testimonie to them and their seede for ever in all succeeding generations how much they poyzed and prized as Courtiers from their King the least mercies and favours from God and to oblige them and theirs in an eternall indissoluble bond of obedience Abraham Isaac Iacob and the rest the best of the Patriarkes where ever they came built Altars set up stones and pillers to the honour of the Name of the r Sir Abraham Gen. 11.8 Gen. 22.14 Isaac Ge. 26. v. 25. Gen. 28 17. Iacob Gen. 31.13 v. 53. Gen. 35.1 v. 7. Lord as the Egyptian Kings in their ſ Mela de his li. 1. c. 5. Strabo lib. 16. praecipué Pli. l. 36. c. 12. describit deridet ut vanas etiosa● Pyramides Nabuchadnezzar in his t Dan. 4. v. 30. Babel the Nymrodians in their u Gen. 11.1.2 Tower Absalon in his w 2. Sam. 18.18 piller Cyrus in his sumptuous x De hac demo non meminit Pli. ut observat Aldus in Indicae ad Plin. naturalem histor describunt tamen alij

Gospell the faith and patience of the Saints their grouth in grace their forwardnesse in zeale their readinesse to distribute their constancie in profession their perseverance in the truth together with Gods merciefull proceedings with himselfe in turning him in his name and nature from a Saul to a Paul from a Wolfe to a Sheepe a persecuter to a professor a Preacher a Canniball to a Christian a blasphemer to a blesser of r 1. Tim. 1. vers 12 13.14.15.16 17. Christ yea from a Cater-piller to be like Iames Iohn and Cephas a piller from a confounder a founder from a supplanter a planter of the Church of Christ These mercies together with that Tallent of preaching of tongues of knowledge above his fellowes of parts of ſ 2. Cor. 9. 2 Cor. 10. Paulus de ipso per totum paines of patience in doing suffering more then the rest that doore of utterance opened to him so abundantly were as they should be to all in Pauls place of Pauls spirit the ground not of Thrasonicall ostentation luciferian pride and presumption as in t Ierem. 20.1.2 Pashur Hanany u 1. King 22. v. 24. Zedekiah the Romish Iesuites and Baalites as formerly in ſ The intollerable of Arrius Samosaetenus other hereticks Gent. Magd. where Caesar as Pelargus our Iesuites praefat ante suum Iesuitismum Arrius Nestorius Paulus Samosetenus and all other Pseudoprophets Pseudopostles Pseudomartyres Pseudochristians Heretickes Schismaticks but of holy and humble thankefulnesse I might inlarge my meditation in this point if I would wade into ancient and moderne historie from the practise of all other Saints and holy men of God that ever were chiefly millions of Martyres Confessors recorded by Eusebius the Tripartite and the rest of Ecclesiasticall historians Foxe in his Martyrologie nominated by name and described by their states callings whose faiths like the t Arist. libr. 5. cap. 19 Etiamsi Discorides libr. 2 cap. 50. Galenus lib. 3 de tempor cap. 4. contradicant Salamandrum in ignem vivere ignem extinguere asserit tamen Plinius libr. 10 cap. 〈…〉 Plin. 〈…〉 Civit. Dei lib● 21. cap. 4. Salamander and that Pyralis or Ce●astia living even in the fires and hotest persecutions even in the midst of flames as Paul Silas in the lower prisons have sent out the sparks of holy prayses in hymnes and Psalmes and spirituall songs c. But above all which is instar omnium in stead of all as the best president to us Christians we have the un-erring as precept so practise of Christ every action of his humanitie being our u Omnis Christi actio nostra est instructio instruction as he prayed continually rejoyced evermore in all things gave w 1. Thes 5.16.17.18 thankes chiefly for the propagation of the Gospell the subjugation of spirits to his disciples the falling downe of Sathan like lightning yea in the very benediction of the creatures abounding with prayses to his heavenly x Matth. 11.25 Matth. 26.30 father so should wee if wee be Christians in truth and sinceritie as in name profession imitate our Christ as members of his bodie branches of his Vine and docible disciples to that best of Masters otherwayes as Augustine once noted that it was incongruous under a thorney head to looke for soft and delicate effeminate y ●ub spinoso capite non debēt membra esse mol●a Augustinus members it 's as incongruous under a blessed blessing head to have as many Christians have execrable execrating cursing accursed blasphemons members CHAP. VIII Gratitude further proved and pressed from the Saints and Angels in the Church triumphant with thunderbolts against this blaspeming in stead of blessing Age. BVt if the examples of the Saints on earth move us not I wish that sursum corda wee would lift up our hearts and eyes a little higher paulo maiora canentes unto the Saints and Angels in heaven looking to the soules and spirits of the just in the nature Angelicall and humane we have a fairer coppie to write after a more resplendent white to shoote at in the Church Triumphant then wee can have in the Church Militant where the whitest Swan hath his blacke feete the purest gold his drosse the fairest face of grace his moale the most eminent light his cloud or eclypse as may be instanced besides a Gen 19. v. 36. Lot b Gen. 9.21 Noah c Iohn 10. v. 25. Thomas d Math. 26.70.72 Peter c. Patriarks Apostles even in two of the best for great men good men the world ever had in David Hezekiah the one committing such e 2. Sam. 11. 2. Sam. 24.1.2.3 2. Sa. 16.1.2.3.4 sinnes the other omitting such f 2. Chron. 3● 24.25.26 a dutie as both soyled their graces and put them to wash away those tinctures and staines with penitentiall g Psal 6. v. 6. 2. King 20.3.4 teares by the heate of renued love drawne out of the best distillatorie limbeckes of broken hearts and compunct spirits so that it 's dangerous to imitate the best men that ever were except the sanctifier and Saviour of men in every point of their practise least like the motion of that h Materia compacta in instina acris regione noctis frigore constipata vent●rum vi aliquando a malo Angelo agitata Simon Maiolus de diebus caui● p. 1. c●ll 1. pag. 9. ignis fatuus or transient fire cald in my countrie Maude with wispe they leade us wrong in the darke night of some errors into the Devious by pathes of irregularities But to imitate the Angels and soules spirits of the just in heaven their example is the right cynosure the streight line of our actions and affections the right Carde and compasse of our conversation the very Pole according to which to steare our practise in our manifold fluctuations and dangerous aberrations in the Sea of this world because they being inseperably united unto God to be like unto them is to be like unto God even partaker of the divine i 2. Pet. 1.4 nature they are fixt in their port and haven their heaven not subjected now like us in our surges to any shipwracke of faith or k 1. Tim. 1.19 conscience therefore it 's good for us to cast anchor as neere them as wee can to build our Tents and l Math. 17.4 Tabernacles as neere theirs as we may to ascend up the Mount to them by meditation contemplation imitation as in other things so especially in this dutie in singing and ringing forth here below as they above the prayses of their God and our God in joyning our quire to theirs in this holy Anthem Holy holy holy Lord God of Sabaoth Heaven and earth are full of the Majesty of thy m In Te Deum glory If wee looke into that mysterious revelation wee shall see what the very life of the Angels is in what the spirits

recreation as the Spaniell the waters for our turnes and times for a time for meere necessitie and conveniencie not giving it our hearts nor affections shaking it of when we have done with it for h Seeking only quae ad vict●● cultumque necessaria Cicero meate drinke and clothes and imbracing in the inwards of our soules more pure spirituall contentive and satisfactorie delights and desires Oh be as much as thou canst in the mount of spirituall speculation rather then in the vallie of externall actions rather in the lightsome i Gen. 46.34 Exod. 10. ver 23 Goshen with Gods Israell then in the darkesome Egypt with the uncircumcised rather suffer affliction as Moses with Gods k Heb. 11.24.25 people then injoy the pleasures of sinne for a season rather desire with David to be a doore keeper in Gods house then to live in the Tents of Kedar as Lot in l Genes 19. 2. Pet. 2.7 Sodom Ezekiah amongst m Ezek. 2. ver 6 Scorpions rather fast with Gods children the mourners in Sion as Esther with her n Esther 4.16 maydes Mordocheus with the distressed Iewes o Ezra 10. v. 1.2 Ezra p Dan. 10. v. 2.3 Daniel and q Nehem. 1. v. 4 Nehemiah then feast with the profane Balthezars and drunken Nabals of the world rather sing songs of Sion with Moses Deborah Miriam Zachary the two Annas and the spirituall Israell of God to the laude and praise of God then songs of Sodom to the Lute and Tabret and Harpe to the dishonour of God with that carnall r Amos 6.6 Esay 22. vers 13 Israell Avoyd the companie of the wicked fly from their societie as Manes the Calcedon Bishop did from Iulian the Apostate Iohn from Cerinthus Origen from Paulus Samesetenus Polycarpus from Marcion Athanasius Chrysostome and the ſ Of all these there is ample mention made by Socrates Eusebius the Germaine Centuries c. As I have alledged them already in my Origens repentance Orthodoxes Alexandrians and Antiochians from the blaspemous Arrians as from a dogge a t Cane poenis angue adagium snake and a devill Come no neerer them then to the plague who have hot mouths like Armenian Dragons hot as Ovens with fire from hell spitting burning venomous sparkes of blasphemies in the face of Heaven For to converse with such is to have our Hell on earth but to praise God with the Saints yea withall the creatures magnifie him in all his glorious attributes this is to have heaven on u Vita celitum vita caelestis earth Oh happie as holy is that soule who in imitation of the Larke and the singing Quyristers of the Ayre hath his chiefe delight to be mounting upwards and singing above as neere to God as he can get and useth this grosser earth but onely for foode and meere necessaries making no stay below till it soare up againe that it be intrapped as these incautelous birdes in the lime-twigs of lustes in the gins of temptations Oh happie he that not contented with ordinarie duties with our common Protestants materially and cursorily performed such as their stinted tasks of saying rather then praying Prayers reading of Chapters singing of a Psalme saying Grace before and after meate as they use to say by themselves or children their atturneys running daily in these unlesse by carnalite or profanesse omitted as in a Laborynth or Circle like a Milne-horse ever in one pace without ever quickening their motion what extraordinarie occasion soever come eyther of prayer in humiliation or praysing God in true Gratulation those that besides these ordinaries can sequestrate times to dedicate and consecrate their very soules and spirits to the very God of spirits extraordinarily in manner and measure as occasion is offered eyther of mourning such as was in the dayes of w Esay 22. v. 13. Esau x Osee 6 v. 1.2 Osee y Dan. 9. v. 1.2.3.4.5 Daniel z Ioel. 1. v. 5.8.11.13 cha 2.15.16.17 Ioel a Ezra 10.3.5 Ezra b 1. Sam. 1.10 Anna c Iob. 3.24 Iob d Ierem. 9. v. 1.2 Ieremie or of rejoysing such as in the dayes of David both herein my Text and elsewhere when David penned his Eucharisticall Psalmes sung publickly in the Church he and the Elders of Israell as also in the dayes of his sonne Salomon Ezekiah and Iosiah after him exulting and triumphing before the Lord. Oh happie he that can marry as some Fathers besides e Stella Bona ventura in Lucam Fryers have alluded both Martha and f Luke 10. vers 41.42 Mary Rachell and Leah can unite and so conjoyne the fruitefull thoo-bleare eyed life of action as lesse faire with the more beauteous life of contemplation that in his generall calling as he is a Christian can make holy and spirituall duties the unbending of his bow sauce to his meate his verie recreation and best preparing to the duties of his speciall and particular calling as he is a man such a man is indeede a Phoenix amongst men Rara avis in terris as the Hevites said of g Gen. 23. v. 6. Abraham even a Prince of God amongst men yea he that can be a regular observant of these few rules by blessing the Lord with his heart and mouth the members of his bodie and faculties of his soule here in grace shall inchoate and begin even in the vallie of the world in the vaile of his flesh the life of glorie such an one shall attaine to more Evangelicall perfection then ever did Iew Papist or Pelagian in the meere observation of Moses his Legals whether Morals Cerimonials or Iudicials Yea by these rules he shall come neerer God shoote neerer heaven walke more in the light of the Sunne as every way more perfect Yea I say further he shall inherit and injoy sweeter extasies of soule raptures of spirit comforts of conscience peace of heart joy in the holy Ghost then ever any superstitious popeling regular Fryer or Monasterian in this earth had notwithstanding all their Thrasonicall bragges and boasts to the contrary of ther feined revelations apparitions and enthusiasmes by their strictest observance of the rules of their Saint Francis Benedict Dominick c. or these that are forged and fathered on Basill h De regulis Francisci Basilij Augustini c. vide Fusius apud Hospinianum de origina Monocatus Augustine or any other recorded by i Vide Cassiani collationes Suriū Lippomanum Pomerium de sanctis Marulum Abdiam Gregorium in dialogis Cassianus and their owne writers Oh could we trie how good and gracious the Lord is had we but a spirituall gust of the comforts of grace If wee did but once eate the spirituall Manna that 's hid from the world Could wee turne the bread of life in succum sanguinem into bloud and moysture Could wee be weaned from the world to be fed as children truely newly k 1.

many specialties the Lord hath come neerer unto us then ever to them and hath beene as a kinde father both more liberall in his portion of blessings and more indulgent in sparing pitying our sinnes and delinquences and first for the largenesse of his mercies wee receive as Isaac from t Gen. 25. v. 5.6 Abraham as Ioseph from u Gen. 48.22 Iacob as Benjamin from w Gen. 43.34 Ioseph a double yea a trible portion as it were wee seeme Iacob like even to carrie away the x Gen. 25.32 33 blessing and the y Gen. 27.30 birth-right too from them and that in these specialties both of temporall and spirituall blessings in mercies of adornation and preservation as they come to hand with pretermission of innumerable moe To begin with the best first To them God gave the law in the hand of z Gal. 3.19 a mediator to us he gave the Gospell by the mediation of a Luke 2.9.13.14 Angels now in how many degrees the Sun exceedes the Moone our Messias exceedes their Moses our Iesus their Ioshuah our High Priest their * Heb. 7. Heb. 8. Heb. 9. per totum sic Hebr. 10.10.11 12.13 c. Aron the bloudy one and onely propitiatorie sacrifice of his bodie the Annuall sacrifices of their high Priests the Typicall sacrifices of their beastes and Bullockes our Heaven their Canaan so farre our Gospell which is a quickening spirit exceeds their law which without Christ is but a killing Letter To them indeede saith the Apostle were the holy Oracles committed they had the Law and the Testament Moses and the Prophets but wee have the Gospell more plainely more perspicuously then ever they had I denie not indeede but in their Law there was the Gospell included besides personall Types in their Ceremoniall law Christ was shaddowed b See the li●tle Booke called Moses unvailed prefigured and in their severall oblations of all sorts typified and represented as hee was promised to c Genes 3.15 Adam the promise renued to d Gen. 12.3 Abraham and the e Gen. 28.14 Patriarkes and prophecied of by all the Prophets from Moses to f Deut. 18. ●5 Malachy so in their severall ages and generations he was expected to be exhibited by all that looked for the consolation of Israell longed for desired that hee would breake the heavens and come g Esay 44.1 downe as they strongly beleeved that he should come Hence according to Theologie the Patriarkes and Prophets before and under the Law in the Old Testament were saved by beleeving that Iacobs i Gen. 49.10 Shiloh the promised Messias should come as we now in the times of grace are saved by beleeving that hee is come there being but one k Ephes 4 5. Christ but one faith as but one Sunne to the world both to Iew and Gentile one * Acts 4.12 Act. 10.43 Acts 13.39 Rom. 10.4 Gal 3.22 meanes of life and grace to all that are justified sanctified and saved Hence Christ is sayd to be that Agnus occisus in Gods decree and infallible promise that Lambe of l Iohn 1.26 God slaine from the beginning of the world to take away the sinnes of the whole l Iohn 1.26 world of the elect as m Rom. 11.12.15 2. Cor. 5.19 Iohn 1.2 v. 2. Scriptures and n Distinguit Augustinus inter mundum electorum ● damnatorum Tract 87. in Iohannem sic per mundum intelligitur sol●● modo mundus credentium per Rupertum in Iohannem lib. 3.5 3. Et Commēs in 2. Corinth 5. mundus regenerationum pro quibus Christus mortuus per Augustinum serm 20 serm 44. serm 109. de verbis Apostoli per Haimonem in Rom. 5. per Prosperum libr. 1. Re●p pro Augustin obqui De quo vide plura apud Augustinum de corrupt gratia cap. 12. Tract in Iohan. 2.77 K●midentium de R●demptione Perkinstum de Praedestinatione fathers limit that universall Hence also is the Theologicall axiome that Christ who is the verie end of the Law to which it points as once Iohn the Baptist as the hand in the Dyall pointes to the Sunne and to which as a sharpe Schoole-master it o Gal. 3 24. drives and directs that this Christ is typified in the Old p Christus in Veteri Testamento velatus in Novo revelatus libricus in Clavi script Testament and revealed in the New Hence it is also that Abraham and so consequently all the beleeving Patriarkes the sonnes of Abraham by faith is said to have seene the day of Christ and to have rejoyced But how was Christ seene darkely obscurely as under a vaile as the prisoner sees the Sunne through a little chincke or grate as the Spouse in the Canticles had a glimpse of her beloved through the hole of the q Cant. 5.4 doore So was Christ seene of them but wee now see him plainely perspicuously as walking amidst the Golden r Revel 2. vers 1. Candlestickes as we see the Sunne in his solstitium or at noone-day in the plaine and powerfull preaching of the Gospell wee see him not duly and deadly as the Papist in a stone or a piece of brasse pictured in a Crosse or Crucifixe Idolatrously worshipped but as Paul tels the Corinthians even crucified as it were amongst us in the plaine evidence of the spirit Therefore saith the same Apostle The Grace of God hath ſ Tit. 2.11.12 appeared this Gospell of grace hath appeared the phrase is observable even as the Sun that peepes and breakes from under and appeares from the obscuring cloude yea the day Starre from an high hath visited us saith t Luke 1.78 Zachary yea light is come into the u Iohn 3.19 vvorld saith hee that is himselfe the w Iohn 1. v. 4.5 life and the light even to inlighten those that like Zebulon and x Luke 1.79 Nepthaly sate in darkenesse and the shadow of death Here is our priviledge above the Iew. Secondly Besides as a Corolarie to this point God at sundry times and in diverse maners spake in time y Hebr. 1. v. 1. past unto these Iewish Fathers by z Iere. 35. v. 15 the Prophets yea and by a Gen. 18.1.2 Genes 19.1.2 Iudg 13. v. 3. Angels too by Oracles by dreames and b Numb 12 7. visions by Vrim and c Exod. 28. v. 30 Thummim but in these last dayes he hath spoken to us by his d Heb. 1. v. 1. Son whom hee hath appointed e vers 2. c Exod. c. 3. c. 4. cap 13. Heire of all things by whom also he made the worlds Thirdly Moreover to them he stirred up temporarie typicall Saviours and Iudges who delivered them out of the hands of those that spoyled them Iudg. 3. vers 16. e vers 2. c Exod. c. 3. c. 4. cap 13. Moses and f Exod. 34.9 Ioshuah and g Iudg. 1.2 Iudah and