Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	lord_n	soul_n	6,297	5	4.9889	4	false

Text snippets containing the quad

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

praise of him that made him styling the fabrick of mans body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the handy-work of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved by God For the Body is the Soul's Castle the mouth the entrance the Lipps a double leav'd door the Teeth a portcullis and Ivory gate the Tongue the porter trenchman and Soul's Oratour the Head an eminent Tower where four senses externall Seeing Hearing Smelling Tasting three senses internall Common sense Fantasie Memory keep so many scout-watches The Brain the Armorie and Treasury fenced about with hair skin bone the pia Mater or golden Eure the Neck a Wheel to turn this Turret to every point in the Compasse The Tongue Teeth and Palate musicall Instruments for modulation of the voice the Chordae or silver cords stretched through the body the Liver is the Well the Pores the Conduits the Veines the Pitchers of blood the Heart is the Cistern and Fountain of Life the Systole and Diastole moves gales of winde to free from putrefaction For this cause Man is called a Microcosme or little World in that he resembles the greater World The Liver resembles the Ocean the Veines the lesser Rivers the Breath the Aire the naturall Heat the warmth of the Aire the radicall Moysture the fatnesse of the Earth the Hairs of our head the Grasse of the earth Knowledge Light our Eyes the Sun and Moon our Beauty of Youth the Flowers of the Spring the Thoughts of our Minds Motions of Angells our four Complexions resemble the four Elements seven Ages seven Planets Thus was Man created a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing All till that by usurping All he lost All. Neither was this Beauty solely the Bodies but the Soul in beauty far surpassed the Body as far as the Soul is more active than the Body The Understanding clear without ignorance the Will holy without disobedience the Affections calme without distemperance Thoughts undistracted Heart untempted Conscience unwounded The wonderfull union of them both more wonderfull than both Earth and Heaven were espoused a Body from Earth a Soul from Heaven were united that nothing but Death could part nor Death neither if bodily concupiscence with Martha had not made choise of the worser part Knowledge of sicknesse and sorrowes was unknown No Paracelsus distracted about Extractions It would have been the Physitians Disease that there was no Disease the Grave's Death that there was no Death Envie 's Griefe that there was no Envy What Man was in Rule and Dominion after the Creation Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise that with the Grand Sultan he might have insulted styling himselfe Ruler of the World and Shadow of God With the Pope have worn a triple Crown trampling upon Hell triumphing upon Earth trusting For Heaven All Creatures seeing the splendour of Majesty and God's Image resplendent in this new created Magistrate with reverence pointed at him with an Ecce Adam lo Adam The Stars that lately created were gazed upon as the world's wonder wonder at this new created Star with an Ecce Adam The Angells those ministring Spirits Heb. 1. 14. behold him to whom they must minister with an Ecce Adam God who after the Fall came with an Ecce exprobrandi or upbraiding comes now with an Ecce demonstrandi or declaring to all Creatures Ecce Adam lo this is Adam whom ye must all serve this Adam Lord of all was Man Lord what is Man Thus we have done with the first what what Man was in his Creation We come to the second what what man is in his Degeneration where we must distinguish of a three-fold what what degenerate Man is in his life what in his death what after death The Degenerate in life what in his Body what in his Soul In his Body the length of his time the strength of his time What Man is in the length of his time His life is a Mask his Prologue is acted in secret within the Curtains of the Womb the Protasis in his Birth and Cradle the Epitasis in his checker'd mirth and sorrow Death is the Catastrophe the Grave his Wardrobe His time is a gliding Shuttle a riding Post a flying Cloud a spying Eagle a floating Ship a fading Flower The Shuttle is through the Post is gone the Cloud dissolves the Eagle vanishes the Ship is out of ken the Flower fades His length is but a Span his strength Grasse his beauty but a Venice-Glasse a China's Dish his thoughts Dreams his body a Shadow his flesh but a Vapour his glory but a Taper which begins as a Bubble continues as a Blaze ends with a Blast Lord what is man Thus what Man his Body is in length of time the second what in strength of time what in his Infancy what in his Youth what in his Manage what in his Old age in all these Natures ridle unfolding Sphinx his ridle In his Infancy an Image hath hands and cannot handle right tongue and cannot speak feet and cannot go a soul and cannot understand an unreasonable Brute in the shape of reasonable Man conceived in lust imbrued in blood brought forth in sorrow with throbs and throws His Youth an untamed Tiger unsetled Quicksilver a Camelion of every colour a Polypus of every shape an Ape in all imitations beginning to swell with Pride boyl with Revenge burn with Lust gaspe for Honour gape for Riches Manhood is a Monster composed of many miseries a Sea of sorrowes a World of warrs where all fears affright him The Sea is full of Pirats the Land of Robbers Wealth is envied Poverty is contemned Wit distrusted Simplicity derided Religion suspected Vice advanced and Virtue disgraced Old age is a Creple blinde as Appius blear-eyed as Leah lame as Mephibosheth bald in the head wrinkled in the face rotten in the teeth stinking in the breath teasty with choller withered with drinesse overwhelmed with sicknesse bowed together with weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking upon the earth which must be his grave till he lie down in the grave gasping for breath begins with crying continues with sighing and ends with a groan Lord what is man Thus is every Age of life a Stage of strife that well may we sing with Ausonius a Turtle-like Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Time is a troublesome Tide no place or condition is secure in the world Fear of Enemies affright Suits in Law vex wrongs of Neighbours oppresse care for Wife and Children consume The house is full of cares the Field is full of toyl the Country of rudenesse the City of factions the Court of envy the Church of Sects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What course of life then shall a man take when every life is a curse What Art shall he study when he is the dolefull subject of every Art and studying it studies his own misery What does Grammer teach him but to speak the language of his owne confusion The first part whereof containes the

true Orthographie and charactering of his cares the Comma's Colons and Periods if any there be of his passions The second unfolds his Casuum discrimina a thousand diversities of dangers accidents varied with divers Cases with Genders of sorrow ingendring numberlesse declining that which is good and inclining to that which is evill The third displaies his misconstruction of Charity in not Concording and agreeing with equalls in not Governing his Inferiours in not submitting to the government of Superiours And what is the last but an Accenting of his griefes by severall pricks in the flesh and Scanning of things upon the fingers of human reason to tickle the ear of fancy and affection What is his Rhetorick but a Poyson cooked in a painted dish each Trope a translation from Purity to Corruption each Climax climbes up by degrees of renued griefe each Auxesis augments and each Hyperbole makes up the height of his hardship What is his Logick but an art of Reasoning to inform Reason of the losse of Reason each Predicament a Ladder of human frailty declaring the Substance of his body of death the Quantity and Quality of his sin in what Relation he stands to the Devill Hell and the Grave the guilt of every Action the sting of every Passion ubi quando Where When in what manner and Habit every sin was committed Demonstrating by causes and proving by Induction his destruction His Musick is a Modulation made up of diversity of maladies in place of melodies his birth by Originall sin sounds Base by Actuall Treble worse unconstant never keepes Tenour his life is a Cliffe his might a Minim his wit but a Crochet his wisdome a Quillet his glory but a Quaver Lord what is Man His Arithmetick deciphers the numberlesse number of his necessities adding subtracting dividing multiplying measuring all things by the rule of Golden number roules in a Circle and ends in a Cypher His Physick serves to seek out the symptomes of his sicknesse the brain conceives frenzies madnesse vertigoes in the brain the Eye sees three hundred diseases in the sight of the eye the Ear can hear of a Parotis or impostumated inflammation in the ear the tongue can tell of an Angina or Argurangina a Quincie or silver-Quincie in the throat which ties the tongue-strings The Hand can feel a Chiragra or Gout of bribery in the hand the Sinews are sensible of convulsions of worldly cares the Bowells of Tympanies or swellings of pride the Heart of a Cardialgia or carnall fear the whole Man of a noli me tangere impatience of admonition Thus Man is become the Anatomie of Misery and the Misery of Anatomy and yet his greatest misery is that he cannot help his misery making the whole World a Pesthouse the Earth an Aceldama or field of blood and the Sea a Golgotha or place of Sculs Thus what Man is in his body The next what in his Soul First What in regard of misery of losses Secondly What in regard of misery of crosses In regard of misery of losses the soul of Man hath lost blessings internall externall eternall Internall the perfect Image of the Creator the perfect knowledge of the Creature God Christ holinesse in heart uprightnesse in life union betwixt God and the soul which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very soul of the soul Lost blessings externall not Rivers of Milk Wine Oyle Mountaines of Gold Silver Diamonds not a world of Crownes Scepters Diadems these were but Blanks but the Prize in this Lottery lost was his lot of inheritance in Heaven communion with Saints and Angells in that inheritance that never fails Lost blessings eternall the glory of a Crown and a Crown of glory the blessed Vision and the vision of Blisse of the Trinity in Unity and Unity in Trinity Secondly what the Soul of Man is in regard of the misery of Crosses crossed with the stain of sin crossed with the pain of sin the stain of sin the Mind is stuffed with vanity the Understanding is darkened with ignorance the Will stiffned with stubbornesse hence the Soul is defiled with lust polluted with filthinesse outraged with passions over carried with affections pined with envy overcharged with gluttony surfetted with drunkennesse boyled with revenge transported with rage The pain of sin consists in consciousnesse of horrour of Conscience and sense of a reprobate sense This horrour meets a man in the dark and makes him leap in the night and makes him quake in his sleeps and makes him start in every corner and makes him think every Bush a Man every Man a Devill every Devill a messenger to fetch him quick to Hell By this Theodorick saw the face of a Man in the mouth of a Fish Nessus heard the noise of Murder in the voice of Birds Saunders run distracted over the Irish Mountains This made Cain wander Saul stab himselfe Judas hang himselfe Arius empty his bowells at the Stool Latomus cry desperately he was damned Julian confesse that he was conquered makes Man the Lord of all slave to all Lord what is Man Thus this Generall what degenerate Man is in this life the next what degenerate Man unregenerate is in his death Come to his Bed-side and see how darts of calamity dart him Stiches aches cramps feavours obstructions rheume flegme chollick stone winde as so many tempests and whirlwindes attempt him View his body sweating his members trembling the head shooting the face waxing pale the nose black the neather jaw-bone hanging down the eye-strings breaking the tongue faultring the breath shortning the throat ratling at every gasp the heart-strings cracking Thus strugling in comes Death Hells Purveyor to summon the Soul to Hell Reason accuses the Devill endites Memory gives evidence Conscience condemnes damned Spirits flutter like flies to catch this Spirit flying O then with what stentorious cries would it pierce the Clouds if it had a voyce to cry Help Eyes that were as quick-sighted in vanities as Lynceus and see for some comfort help Ears late organs of melody and hearken for some comfort help tongue that was my Suada-Orator or Demostenes perswade Satan affright Death flatter Hell and tell my soul some comfort Help Feet that were my wings of swiftnesse and quickly fetch some comfort help hands that were my Sword and Buckler quiet my conscience stop hells mouth banish Satan and minister me some comfort Alas the Eyes are closed up the Ears deaf the Tongue speechlesse the Feet lame the Hands dead not able to remove the slime that stops the breath and Man that was even now a Body and Soul is a stinking Carcase without Soul Lord what is Man Thus Death is displayed Next what degenerate Man is after death A man of Death fewell of Hell fire lashed with Satyrs wounded with Scorpions scourged with Furies sting'd with Dragons gnawen with Vipers still rowling the Stone of sorrow with Sisyphus turning the restlesse Wheel with Ixion hungring and thirsting freezing and burning with Tantalus burning with heat freezing with cold

Romish crucifying Turkish ganging Jewish stoning Christian racking burning firing fagotting are nothing to this And besides this infinitnesse it is everlasting infinite the Grasse of the Field Sands in the Haven Stars in the Heaven may be numbered but the Dayes and Months and Years and Ages of the torments of Tophet are numberlesse which makes the frying Soul cry out Fountains cool me Mountains cover me Rocks hide me Sea swallow me up that I may be freed from this bottomlesse Sea of misery What Adamant can endure this knocking what Steel this beating what Brasse this burning Lord what is Man We passe from man Degenerate and come to man Regenerate the third what what Man is by Regeneration what in his Redemption what in his Justification what in his Sanctification In his Redemption a Slave bought with a precious Price a Prisoner rescued an Enemy reconciled a Malefactour pardoned Wretched Man was the Prisoner the Enemy the Malefactour Christ is the Price the Rescuer the Reconciler the Pardoner Woods of Franckincense Floods of Nectar Ophir India and Havilah though replenished with Gold and Pearls could not pay this Price Angells would have sunk under the burden Man could not satisfie God could not suffer therefore Christ became both God and Man God to satisfie Man to suffer He left his Fathers Throne for the Virgins Wombe a heavenly Mansion for a Manger a Crown for a Crosse where he was crowned with Thorns crucified between two Theeyes as a Rose amongst Thornes scourged with Whips fastned with Nails pierced with a Spear where with Saint Augustine view his body sacrificed for man his wounds bleeding for man his price payed for man his head bending to kisse man his hands stretched out to embrace man and then say Lord what is Man Secondly what Regenerate man is by Justification disrob'd of unrighteousnesse arrayed with Christs robes of Righteousnesse cloathed with the Wedding garment annointed with new Oyle furnished with the oyle of Grace burning in his Lamp The first-born of Saints are his associates God his Father Christ his elder Brother Crete strove for Jupiter Thebes for Pindar the seven Cities for the birth of Homer shall not we for the Birth and Brotherhood of Christ which begets in us a new birth This new birth frees Man from the second Death the strongest the richest the learned'st must taste of Death's cup Pompey have no grave Bajaset be brained in an iron Cage proud Saladine leave nothing but a shirt Crassus be cashiered at Carrae Aeschilus was slain with a Torteis shell Euripides torn by Doggs Mahomet the false Prophet by Hoggs Terrence was drowned But Man that is born anew Elected Justified in Christ shall not die eternally but live for ever with Christ Thirdly what Regenerate Man is by Sanctification changed from a vassall of wrath to a vessell of honour a spirituall creature purified with the Spirit not with Pelagian purity of conception Romish holy-water sprinkling Popes pardoning extream unction purgatory scorching not with the Libertines law of Liberty that hath no Law but by Grace in the soul that graciously clenses both body and soul The Understanding is lightned because Christ is his light the Will obedient to God because he is born of the will of God the Heart by spirituall comfort is heartned and gives over burning the Conscience barking the Pulse of horrour beating all his Hoste of Body and Soul is set to serve the Lord of Hostes Knees bend to pray Tongue sounds to praise Feet run Hands fight the Lords Battle Nor is this all but Man enjoyes him that is all in all and all in him For in Christ 1 Cor. 3. 22 23. all are ours we Christs and Christ Gods Satan cease to tempt him Flesh to allure him World to beguile him all is in vain the Word feeds him the Spirit guides him the Creatures serve him the Angells guard him what joy of the Spirit within what without none knowes no not the Spirit of Man but the Spirit of him that made Man Lord what is Man Thus what Man regenerate is in Redemption Justification Sanctification we come to the last what what Man is in his Glorification what glorified in soul till the Resurrection what in both body and soul to eternity after the Resurrection What Man is glorified in soul till the Resurrection a glorified soul by Christs Resurrection winged swiftly upon the wings of Cherubims to Heaven where for every Crosse she receives a Crown in either Palme a Palme of Victory Angells come at her entrance and salute her with an Euge thousands of Seraphims Thrones Principalities and Powers salute her with an Euge Patriarchs Priests Prophets Apostles Martyrs salute her with an Euge Souls of Friends Parents Husband Wife Children and all Saints deceased before her salute her with an Euge nay Christ himselfe salutes her with an Euge Well done good and faithfull servant To whom that Soul with all the Souls returnes Hallelujah honour and praise to the Antient of daies that sits upon the Throne Now glorified Soul that wouldst have wondred with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that Wonderfull that neither eye hath seen nor ear hath heard nor hath entred into the heart of man Lord what is Man Thus what glorified Man is in Soul till the Resurrection the last and not the least what glorified both in Body and Soul for ever after the Resurrection Glorified in regard of the place of Glory the object of Glory the prerogatives of Glory In regard of the place which is Paradise the third Heaven the Heaven of Heavens the heavenly Jerusalem built of pure Gold walled with Jasper founded on pretious stones the Gates twelve Pearles watered with the Water of life planted with the Tree of life bringing forth twelve kindes of Fruits to feed the twelve Tribes of Israel Pallas Temple at Troy Diana's Temple at Ephesus Jerusalem's Temple in Sion must give place to this Temple of the new Jerusalem which is the place of glory And as glorified in place so glorious by the Object of glory in that place The Object is the vision of the Unity in the Trinity where Man shall see all Felicity in the Glasse of the Trinity Moses his face shined with the shining brightnesse of Gods hinder parts Paul was senslesse of all joyes but Heaven when he was rapt into the third Heaven Peter was transported in Soul when Christ was transfigured in Body How glorious then will thy face shine when thou shalt see God face to face injoy the immediate communion with the Trinity which will be joy to mans soul health to his body beauty to his eyes musick to his ears hony to his mouth perfumes to his nostrills meat to his belly light to his understanding content to his will delight to his heart whole happinesse to every part Glorious in the Prerogatives of glory

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

preached by such a man key-cold when more learnedly more powerfully more sincerely by another They pray after such a manner because such an one who is their Paul their Apollos their Cephas their Demi-god does so Run so many miles to hear a Sermon leaving a better at home behinde them because such an one makes conscience of such things conscience to disobey the Ordinance of God conscience to be singular conscience at the best to be zealous not according unto knowledge which is as good a conscience as a painted man is a man Now we come to true zeal true in regard of the Object Gods glory Righteousnesse Heaven and spirituall things true in regard of the measure and degree neither too cold by remission nor too hot by superstition True in regard of the means and grounds not builded upon ignorance which is blinde zeal nor upon profit or pleasure which is counterfeit zeal nor upon men our Idoll-gods which is idolatrous zeal Of this here more briefly because we stood more largely upon false zeal For as rectum curvi so curvum sui recti index in the glasse of false zeal we may judge of true zeal But that we may distinguish this true fire of zeal from many wildfires true heat from feavourish heat Amphitryo from Jupiter Juno from the Cloud Salam ●nder-like let us abide a while in these flames For what is true of conscience may be said of zeal each man each Heretick pretends a zeal the Turks die for their Mahomet it is their zeal the Jesuits stab Kings dethrone Princes it 's their zeal the Arrians go to the Stake for denying the Divinity of Christ it 's their zeal the Israelites offer their Children to Molah it 's their zeal thou leaves divine Ordinances the Sacraments perhaps thy weighty Calling it 's thy zeal Well but all that say they are Israelites are not of Israel Therefore if thou wouldest have the touchstone of tryall observe these marks well and thou maist discern true zeal by them First the matter and subject of thy zeal must be good Gal. 4. 18. It is good to be zealously affected in a good matter This is a fire that burnes in no Lamp but the Lamp of the Sanctuary a fire that feeds upon no oyle but the oyle of the Sanctuary that is kindled upon no Altar but Gods devoures no Sacrifice but Gods If the matter and subject of thy zeal be evill thy zeal is evill No fire but ignis erraticus will feed upon stinking ditches no fire but ignis lambens will feed upon thine own carnall humours If thou be zealous with Saul against Christianity it is blasphemy if thou be zealous with the Pharisees to compasse Sea and Land to make a Proselyte of thy groundlesse opinions it is diabolicall Heresie Thy zeal is a fruit that must not grow upon the forbidden tree Though thine eyes be now blinded yet hereafter they may be opened that thou maist see the blindnesse of thy zeal Secondly true zeal is zeal according to knowledge Rom. 10. 2. this knowledge must be the Scriptures truly understood guiding us as a pillar of fire by night a pillar of cloud by day No fire might kindle the Vestalls Lamps but from the Sun no fire will kindle this Lamp of zeal but the Sun of Righteousnesse Christ who as Ignatius saies as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essentiall Word by which all knowledge was created so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of life which is a light unto our feet and a lanthorn unto our steps For this cause Bernard compared knowledge and zeal to two wings knowledge without zeal cannot flie so high as to pierce the clouds zeal without knowledge is beatt back again like a whirlewinde Take with thee both wings Zeal and Knowledge if thou wouldest flie to Heaven As is fire to a Child that walks among barrells of Gunpowder so is zeal without knowledge a cause of incendiaries and combustions in Common-weales This zeal without knowledge slashed and gashed the Priests of Baal this zeal without knowledge armes the ignorant Papists to maintain that with sword and blood and persecution which they cannot defend with the Word This zeal without knowledge makes many ignorant people in our nation as preposterously as if one should ring the Bells backward at the sparkling of a Smith's Forge or fire the Beacons at the discovery of a poor Dunkirkers Vessell to be up in armes against every thing that crosses their humours This blinde zeal works three dangerous effects in the soul 1. Pride 2. Uncharitablenesse 3. Impatience of admonition First Pride that like Lucifer the morning Star they are bright in their own conceit like the Element of fire over all Elements nay as good as in Heaven in their own conceit cast in the same mould with Nebuchadnezar's Image their head is of Gold but their feet of Clay Secondly this zeal without knowledge is Uncharitable censuring nay condemning all like the fire of Eliah not sparing the Elders This made the Jewes crucifie Christ for reproving their traditions the Arrians persecute the Orthodox Christians more then did the Heathen Emperours the Papists more zealous for their Canons of the Councill of Trent than for the Articles of their Creed Thirdly zeal without knowledge is impatient of admonition it is as deafe as an Adder though you charm it never so wisely be earnest and it flies with the sting in your face This zeal made the Pharisees impatient when our Saviour rebuked them for their blindnesse made Zedekiah impatient of Michaiah's admonition And for these causes a worthy Divine saies Zeal without knowledge is more dangerous in Church or Commonwealth then knowledge without zeal The third mark of true zeal is that it burnes fervently within the Furnace of the Heart before the flame burst out at the crevises of the body thy Soul and Conscience must be truly zealous within before thine eyes sparkle with zeal to affright others thy tongue be tipped with zeal to censure and rebuke others thy feet be shod with zeal to pursue others thy hands be armed with zeal to wound others Many Zealists now adaies are like the Heathen God Momus carp at all doe nothing themselves like the Flies ingendred from the wild Fig-tree provoke others to ripen but are barren themselves finde fault with every corner in the streets never sweep before their own doors are informers controulers in every Calling practises none themselves and as if they were Metropolitans of the whole VVorld they keep continuall visitations and corrections of all mens manners especially the Churches who if judged by true zeal scarce belong to the Church Zeal hath many more marks which if I should prosecute my zeal of the Subject would seem to outrun my discretion of the Time I 'le onely name them The fourth Mark is that we must be zealous in weighty matters The fifth that we must look as well to our purity within as our holinesse without The sixt