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
these three Assasinates that lie in wait for our Souls and say reficiam vos I will refresh you For we were lost and stood in need of a price And because lost let us therefore finde our hearts and be humbled for our losse if we desire to finde again The Prodigall at first lost his Estate and at once found his Father and himselfe If he had not lost himselfe on Earth he had scarce found Heaven when he went astray he was humbled and no sooner humbled but he was advanced This humility must be true and our sorrow as deep as our sins not hypocriticall like the Pharisees who with the Roman Brutus will kisse the Earth when their thoughts of vain-glory are builded as high as Babel by lessening themselves hide their hypocrisie as the Snake does her length by folding her selfe into many gyres and doubles It hath stil been and wil be the garb of those formall Penitentiaries who make Heaven a foot-stool for Earth and Religion a Pandour to worldly Policy like a Faulcon by voluntary humiliation to stoop the lowest when they mean to soar highest and like a Bullet spit out of the mouth of a Canon first graze and then mount But we must remember that we were lost and not our own This is somewhat harsh As we are generally forgetfull so in nothing more than in things belonging to our woes Either we dare not or cannot lay to heart our former adversity and our present cause of sorrow The Mariners love not to hear of Storms nor States rocked in security of VVars neither can wanton Youth endure the tidings of sicknesse and old age nor our souls that they were slaves to sin Satan not our own If any one be dismayed hereat thinking with the Disciples that it is durus sermo a hard speech or judge of this humiliation as Paphnutius did at the Council of Nice of the Inhibition of Priests Marriage that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heavy yoke Loe here after this harsh sentence a pardon presents it selfe in the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are bought with a price This is the second Proposition which as the Day-spring from on high visits us with comfort and as the Angell that sat upon the VVheel with the Martyr under Julian's persecution wiping away the blood with his handkerchiefe sweetens the malignity of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye were bought The word signifies to Buy as one does in a Market comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair or Market This Fair was proclaimed in Paradise rung to by Aaron's golden Bells sounded by Esay's Trumpet Isa 55. 1. Ho every one that thirsteth come ye to the waters buy milk and wine without mony and without price But Fountains of Milk VVine Oyle Mountaines of Gold Silver Diamonds VVorldes of Crownes Scepters Diadems were not of worth to redeem Man lost VVhat then must he be bought withall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a price The word sometimes signifies Honour sometimes the reward of Honour sometimes Magistracy Dignity and Authority sometimes Victory sometimes a Trophy or reward of Victory sometimes a Price that is paid for ransoming or recovering a thing lost and so here And surely if ever any was this may be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable price The young Pellicans being dead are not restored to life but by the blood of the old one Nor we dead in trespasses and sins without the pretious blood of our Saviour Heaven is a Lottery each Man drawes for and aimes at a summum bonum or chiefest good some lights in friends some in Honour some in Riches some in Morall Vertues above three hundred opinions as Varre hath observed All these were but Blanks here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price This price was Christ the seller Judas the buyer the Jewes God the permitter who appointed his Son a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By his determinate counsell and foreknowledge Act. 2. 23. The Son gave himselfe a price Ephes 5. 2. Judas was stigmatised with this everlasting brand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deliverer all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joynt Agents in this sale yet not alike God gave this price out of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he so loved the world such a sic as can never be parallel'd with a sicut The Son gave himselfe a price in submission to the Father Father not my will but thine be done Judas sinned against the Father in selling the Son God neither commanded nor compelled Judas Judas neither obeyed nor aimed at Gods command therefore was neither God guilty of Judas his fault nor Judas free from guilt by co-operating with God Thus God brought light out of darknesse Judas darknesse out of light Lord turn our darknesse into light that we may see the value of this price a price unvaluable The Vestalls fire put out might not be kindled but by the beams of the Sun neither the fire of Gods Grace re-kindled but by the obedience of his own Son Men Angells blood of Martyrs Incense of Saints a thousand Worlds ten thousand Rivers of Oyle could not nor any thing but the death of him that was the Lord of Life We were captives bondslaves and he to use the Civilians words ad pretium participandum sese venundari passus est suffered himselfe to be sold to purchase the price of our Redemption A price delivered from Satan to Judas from Judas to the Souldiers from the Souldiers to the High Priests from the High Priests to Pilate from Pilate to the Jewes to be crucified Thus mare repellit ad barbaros barbari ad mare tossed between the Sea of our sins and the Pikes of Satan could find no resting place till he was naild to the Crosse in Calvary Look up all ye beholders look upon this pretious Body and see what part ye can finde free That Head that was adored and trembled at by the Angelicall Spirits is all raked and harrowed with thorns that Face of whom it was said Thou art fairer then the children of men is all besmeared with the filthy spittle of the Jewes and furrowed with his tears those Eyes clearer then the Sun are darkened with the shadow of death those Ears that hear the heavenly consorts of Angells are now filled with the cursed speakings and scoffs of wretched men those lips that spake as never man spake that commanded the Spirits both of light and darknesse are scornfully wet with Vinegar and Gall those Feet that trample on all the powers of Hell His enemies are made his footstool are now nailed to the footstool of the Crosse those hands that freely sway the Scepter of Heaven now carry the Reed of reproach and are nailed to the Tree of reproach that whole Body that was conceived by the Holy Ghost was all scourged wounded mangled This is the outside of his sufferings and was he free within these were but
which are two the one young Samuel revealing who by this occasion received primam tonsuram his first unction to prophecy the other is old Eli who like Sexagenarius de ponte as his bodily so his spirituall eyes grew dim for 1 Sam. 3. 1. The word of the Lord was pretious in those daies there was no open vision Secondly we have the thing revealed which is either the sin or the punishment of sin sin either the father Eli's for not correcting and chastising his sons or the sin of his sons Hophni and Phinehas who being Priests of the Lord 1 Sam. 2. 12. were sons of Beliall knew not the Lord by their rapine made men abhor the daily sacrifice 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation 22. The punishment of sin either threatned first by a man of God not otherwise named 1 Sam. 2. 27. secondly by Samuel himselfe that the Lord would cut off the whole family of Eli from the priesthood and that the iniquity of his house should not be purged with sacrifice nor offering for ever 1 Sam. 3. 14. Or executed in the fourth Chapter for thirty thousand of the Israelites were put to the sword the whole Camp scattered Hophni and Phinehas the Priests slain the Ark of God taken captive by the Philistims the Wife of Phinehas hearing of it fell into the pangs of childbirth and was delivered of a Son calling his name Ichobod the glory is departed from Israel and so expired and at the relation of the messenger Eli being ninty eight years old fell back from his chair and brake his neck Thus the whole Family was dysastered rarò antecedentem scelestum deseruit pede poena claudo Seneca Punishment and shame like a blood-hound alwaies pursues sin at the heeles the Ark was taken the Army routed the Priests slain Phinehas his Wife perished in the after-pangs Eli brake his neck Hence observe that sin is the deserving cause procuring the ruine and calamity of Church and State Cities and Families Sin it is that infects our purest aire that damps our richest mines that poysons our sweetest dainties that laies thornes in our softest beds of down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdomes that sets all mortall Wights at opposition heat against cold cold against heat winter and summer light and darknesse moysture and drought in arms one against another That the whole world is become a boyling furnace of contradictions where man is the mettall the body is the drosse which must first be burned by the refining fire of death before the soul can become pure gold fit for the heavenly Sanctuary For the proof of this hear Jeremie's lamentation Lam. 3. 39. Wherefore is the living man sorrowfull Heaven and earth answers his Interrogatory with a soul 's sad Eccho Man suffereth for his sins Come on further and see all Creatures Angells Men Beasts Plants Elements Heavens in sorrowes discord sighing out the sad Epitaphium of mans mortality 42. We have sinned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slain and not spared Rom. 6. 23. The wages of sin is death As tooth for tooth eye for eye hand for hand one talent for another so death is a deserved reward for sin death first seizing upon the body while we live by the canker of corruption and mortality bringing at the length death of the body by dissolution and all this hatched and brooded under the Cocatrice sin Come on and travail with St. Paul to Corinth 1 Cor. 11. 3. For this cause saies he many are weak amongst you and sick and many sleep For this cause that is for the poyson of sin the canker of corruption in generall for spilling of our Saviour's blood piercing his side nailing his feet unworthy receiving of the holy Sacrament in particular Are sick that is feavours boyle you consumptions waste you plague and pestilence devour you And many sleep sleep in an everlasting Lethargy and apoplexie of death never to be awaked before the last doom Many that Biers are become restlesse Peripateticks the Spade and Mattock tyred the Sextons still digging the Graves still gaping passing-Bells without any stop or period confounding the language one of another the Church-yards more peopled then the Theaters Mista senum ac juvenum densantur funera no sex nor age nor young nor old are spared but are made a subject for death to read mortalitie's lecture upon This made David complain that his bones waxed old and that his moysture was turned into the drought of summer Psal 32. made him houle and cry that his daies were consumed like smoak his bones were burned as hearth withered like grasse he was become like a Pelican in the wildernesse or a sparrow on the house top Ps 102. This made Job complain that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him that the poyson had drunk up his spirit the terrours of God had set themselves in array against him Job 6. This makes all Mankinde rot as a Pomgranate shiver as a Potsheard splinter as a Venice Glasse corrupt as a standing Pool and vanish into ashes like Sodom's Apples And the reason of all this is because the justice of God requires it sin is daily in the view of his all-piercing eye sends up cries aloud into his holy ear piercing through the clouds for revenge importuning his vindicative hand to whet his glittering sword to feather his arrowes to make sharp the point of his spear to wash his footsteps in blood And then shall not he that hath called his footstool the Earth and his throne the Heavens to witnesse and hath sworn by himselfe the greatest that sin shall not passe without revenge shall not he be just Besides this consider all Creatures as daily Oratours that miserably complaining put up their petitions to him The higher House the suburbs of Heaven sits drooping the Sun is turned into blood and eclipsed the Stars unsnuffed burn dim within the socket of their sphears their naturall force abated their influence impaired all waxes old as does a garment and saies that sin is the cause The aire is stifled with the poysoned breath of meteors and insteed of comforting the inhabitants of the earth is become a stage of prodigies and terrours flying Dragons amaze blazing Stars as Beacons of astonishment affright Thunder with her loud Canon-shot makes roaring the impetuous fury of the Bolts brings death the Clouds in time of need are barren in time of harvest intoxicate the earth with deluges no dew sometimes but mildew no light but lightning no blast nor gale of winde but blasting and saies that sin is the cause The sea roules the windes blow unmercifully the waves rage impetuously all things are troubled unnaturally which makes the Leviathans roar and the fishes die and saies that sin is the cause The earth quakes
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
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 â—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
that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laodâ—cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For iâ— like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from