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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to D●vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like ●ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to c●ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of maj●sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court

Banner Matth. 16. 24. If any man wil follow me let him forsake himself and take up his crosse and follow me Saint Paul saies to Timothy All that will live godly in Christ Iesus must suffer persecution We are Christians and our lives begins baptismate fluminis consecrated in the waters of affliction goes on baptismate flaminis confirmed in the fire of affliction and oftentimes ends baptismate sanguinis waft on Rivers of blood covers our Hearse with a scarlet die towards Heaven and that for these causes First thereby God proves us whether we be constant and true and manifests to others our sincerity they are a touchstone of tryall to examine whether we be pure or reprobate gold The Eagle tries her young ones whether they be bastards by making them look at the Sun so God tries us by the heat of tribulation As Gideon's Souldiers were proved at the water so we at the waters of affliction Faith that before was but fained will then vanish into smoak like Sodom's apples guilded hypocrisie into vapours but true Faith set upon the file will be more resplendent Hope more certain Zeal more blazing Charity more perfect Secondly afflictions are a means to wean us from the world and win us unto God as Mirrhe and Aloes to lay on the paps of worldly pleasures to make us flie to Christ a Pharaoh to pursue us out of Egypt unto Canaan they are a rod of God to turn our Rivers of delight when we are bewitched with them into blood they are a worm to make our Manna stink when we lust after it This brought the prodigall Son to his Father the Israelites from Captivity the diseased unto Christ Is the Arke taken and the glory of Israel departed then the House of Ely will begin to think upon God Is David banished unto Gath then happy are they that are but dore-keepers in the house of God or the sparrowes that may build their nests there Is Israel led into captivity then will the daughters of Jerusalem hang up their Harps upon the willowes when they remember thee O Sion Is any afflicted then surely they will pray Thirdly afflictions are medicinall restoratives by which sinners may be awaked to recover their health by repentance they are the launcing knife in the Phlebotomie of the soul to wound us that neither the Plethora or ranknesse of blood honour riches preferment pleasure choak and stifle the spirit nor the Cacochymia or pestilent humours of sin as covetousnesse pride intemperance bring us into the Hectick feavour or incurable disease of hardnesse of heart rebellion or sin against the holy Ghost They are a rod to scourge us in a Lethargy As Physicians in a Lethargy use to burn the hair of the patient and smoak it into his nostrills so afflictions burn vanities and darling pleasures which are but as excrements and casts them as dung into our nostrills They are preparative potions to repentance pills of contrition purgations of naturall corruptions vomits of sin tents to search our wounds scarrifications to draw out ill humours And though no afflictions be pleasant for the present yet afterwards they are cordialls of comfort restauratives of grace Thus God taught Miriam by leprosy to leave her murmuring he awakened Jonah out of sleep by casting him into the Sea he cured Zacharie of his infidelity by striking him with dumbnesse delivered Saul from his evill course by blindnesse David from pride by the plague cured him of adultery by killing the child Blessed is the man whom the Lord thus correcteth Fourthly as afflictions are restauratives for maladies by-past so they are preservatives and antidores to prevent the evill to come As a man whose blood is consumed in a lingring feavour is not so apt to take the pestilence so neither a man afflicted to be puffed up with pride or burn with lust he need not fear the swelling of that Carbuncle They are salt to hinder us from putrefaction a stormie winde to save our standing pools from corruption a fiery Cherubim to keep us out of the forbidden paradise of sin As the golden hair was to Nisus a safeguard from his enemies so the crosse of affliction armes from the flesh the world and the devill As is said in the Fable of Achilles so far as he was dipped in the water so far he was unpiercible by any weapon so far as we are plunged in the waters of Marah our spirituall enemies have lesse power over us God sent an Angell of Satan to buffet Paul not so much for any evill he had done as to prevent sin for the time to come lest through the abundance of revelations he should be exalted above measure If God inflict upon us malum poenae the evill of punishment it is to prevent malum culpae the evill of sin Fiftly by afflictions we are prepared and polished for Heaven that as the one scale of tribulation presses us down the other of grace may mount us up Our Oyle of grace is a quintessence that must be extracted by fire our cordiall waters of comfort by distillation our Grapes squeazed in the Wine-presse of sorrow our Wheat flayled in the threshing-floor of tribulation our Flowre grinded between the milstones of pressure We are Gold that must be purified seven times in the Furnace before we be carryed into the Sanctuary Trees that must be pruned before they bring forth any fruit living Stones that must be polished and hammered before they be brought into the heavenly Ierusalem So that to a Christian all his whole life is as it were a threshing death is the fan to winnow the pure wheat from the chaffe that we may be gathered into the heavenly Granary where no unclean thing shall enter Well then if every Christian must feel the sting of these fiery Serpents before he come at Canaan learn we to make account of them not murmur mutter wonder at them In this vale of tears we must look to be fed with the bread of affliction to drink the bitter water gall wormwood and eat the soure grape of sorrow Shall the heavens mourn the clouds shed their tears the earth tremble the fruits be blasted the sea rage the creatures groan for our sins and we not sympathize with them Shall the Prophets and Apostles go through the fire the Martyrs have their robes dyed in scarlet our Saviour sweat water and blood conflict with hell Satan death and we go to heaven in a bed of roses tread on carpets ride still in triumph upon the wings of pleasure True it is in former times we enjoyed Halcyon daies of peace sitting under our own Vines and Fig-trees singing the song of Sion and tuning our own harps in a melodious harmony having no Townes but Salems no men but friends if we had gone into the fields we should have seen no spears but standing corn have heard no drums but tabrets no out-cries but harvest-homes had no years but of Jubilee no daies but of rejoycing But now of a long

the rites of the Law ut Christum lucrifaciamus that we may gain Christ This one Pearl being found condemnes not the rest nor the Sunshine of the Gospell those lesser Stars of the Law that was Marcion's Heresie and the Manichees Sed quia omnis alia gemma sit vilior saies Aquinas The lustre of the Gospell is more translucent than the Law otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law is a Doctor to drive us unto Christ Again Goodly Pearles saies the Glosse is the glory of this World deforme conspicitur all is but dung That one pretious Pearle is that unum necessarium the vision of the Unity in Trinity and Trinity in Unity of Grace here by Faith of Heaven hereafter by Fruition Omnia vendit negotiator the Merchant sells all for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love surpassing all knowledge These goodly Pearles saies St. Augustine are unspotted and godly Men which the Merchant sought as Diogenes with his Lanthorn in the Market and found none this one pretious Pearl is Christ Jesus both God and Man Or these goodly Pearles are the observation of Gods Precepts the pretious Pearle is Charitas proximi Charity in which all vertues are contained Or these goodly Pearls are the Mines of Knowledge this one Pearl is that one Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word made Flesh Joh. 1. 14. This is the third Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three ●re all that I finde all of them in severall answerable to the analogie of Faith diversity without contrariety and all of them joyntly perhaps to our Saviours meaning whether the Gospell or Grace or Christ or Charity or Evangelicall Knowledg the Kingdom of Heaven in the language of Scripture comprises all why then should not this Pearl all For The Kingdome of Heaven is like unto a Merchant-man seeking goodly Pearls Thus the Paraphrase now to the Parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Man is a Merchant that is the first Parallel a Merchant that Marts by Sea not Land For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Vitruvius expresses by Mercatorem and Lampridius by Negotiatorem Maritimum a Merchant by Sea At this points Porphyry upon the second of Homer's Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that trafficks by transporting of which Plato saies in his Republica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the Merchants This appears by the root for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a journey and such a journey as Budaeus saies as mari conficitur is made by Sea Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pierce as water doth pores Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea it selfe and so Apollonius uses it Well then we are all Merchants this floating World is the fickle Sea these frail Bodies our Barks our Wishes our Oars our Zeal our Sails inbred desire of Good our poynt in the Compasse Knowledge our Pilot Discretion our Rudder Contemplation our main-Mast Providence our Cables and Hope our Anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed therefore to your tacklings O navis referent in mare te novi fluctus fortiter occupa portum Horat. Make for the Haven one wave treads upon the neck of another and where the old broak off new scenes of surges have taken up their cues Poor Soul thou art the Palinurus which ventures more than all the West Indian's Company is worth while with the Argonautes thou floats for the golden Fleece embarked in a Barge of Clay for what is thy Body else all the world in sight is an Asphaltite or dead Sea each sound almost a Syren each sin a sink each temptation a tempest Una Eurusque notusq ruunt creberque procellis Africus V●rgil Aeneid 1. Whirlwinds wheel about on every side and drives our shipwracked weather beaten souls in brevia syrtes into desperate quicksands and shallowes and tosses our Sea-sick Consciences with blustering Billowes angrier than Adria On this side Scylla's sin-sinking Gulph devoures us in despair on that side Charybd●s splits us on Rocks of presumption here Satan as a Pirate assaults us without there through infirmity our Vessells leak within and what can we remember that is not a Remora Yet we sing in security as if the Halcyons had builded their nests about us and promise our selves as fair as if Castor and Pollux sat upon our Prora's or Poups A wake O thou keeper of Israel that rebukedst the windes and they obeyed rebuke these windes and they shall obey Thou that strechedst forth thy hand to Peter when he was sinking strecth forth thy hand of mercy and save our souls from sinking that optatâ potiamur arenâ we may come to the wished for sand where these goodly Pearls are shrined Thus I perceive you imagine how unexpectedly my speech is glided from Merchant our State or Vocation to seeking goodly Pearles our Merchandise or Negotiation The Kingdome of Heaven is like unto a Merchant-man seeking goodly Pearls Seek the Action goodly Pearls the Object We must seek which implies Paines the best of Actions Pearles the best of Merchandise goodly Pearles the best of Pearles Yet Gold is but glittering clay Pearls but purer slime congealed why should we seek them Erasmus commends his Moria Phavorinus his quartane Feavour Politianus his Thersites our Saviour the unjust Steward not their evill but their good not the Poyson in the Toad but the Pearle He that can bring light out of darknesse by his omnipotent Chymistry can extract a Pearl out of a Dunghill the Kingdome of Heaven out of a Pearl Seeking goodly Pearls After Man had lost Paradise by losing himselfe in Paradise the first Potion that was prescribed him for recovery was Seek A Minerall is found by digging a Race won by running a Pearl got by seeking So let us seek that we may finde so run that we may obtain Atalanta by Hippomenes his golden Apples in the Poet lost the Goal by charmes of pleasure so shall we Let us have therefore alwaies written before our eyes as the Pharisees the Commandments on their Phylacteries that saying of Piny Vita vigilia est This life is a watch And learn that lesson that Socrates in Aristophanes gives Streps●des 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let inchanting sleep be banished from our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aristotle No felicity is in slumbring security but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the virtuous search of an active Soul This those Emblemes teach us of Providence on a watch-tower painted like Janus looking both waies and Hercules his two waies in the Wildernesse una voluptatis the one of Pleasure as Tullie saies but the other of Paines Let us with Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing delaying by seeking insist in this painfull way lest while with the Ravens by sloath we gape against the Sun Satan watch us as the Crab does the Oyster in St. Ambrose sorupulps injiciens throwing in Peebles in stead of Pearls Seeking goodly Pearles So we are