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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	put_v	zeal_n	zealous_a	50	3	9.1307	4	false

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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

Lord alwaies and again I say Rejoyce By this zeal John Baptist leapt in his Mothers wombe at the presence of Mary conceiving By this zeal Simeon's trembling armes received heat to embrace our Saviour By this zeal the Angels rejoyce in heaven at a sinners conversion Surely it was a high pitch of affection and no affection but zeal that lift the soul of Diagoras of Chylon the Lacedemonian of the Roman VVidow off the hinges this affection was joy And as a high pitch of joy so strain the pegg of sorrow and it will prove zeal Joy a rapture for the present good sorrow a pressure for the present evill Rachell's sorrow for her Children Mourning and weeping and great lamentation Jeremiah's mourning for the captivity of the people Come and see if there be any sorrow like unto my sorrow may make up the tale of zeal David's mourning all the day long watering of his couch Ezekiah's chattering as a swallow or crane in the desert is the fruit of zeal Hope when it is wafted with full sailes towards the Haven and like the Heliotrophium spreads it selfe towards the Sun of righteousnesse is zeal It was this zeal of strerched forth Hope that put this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance in Paul's mouth I am perswaded that neither death nor life c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38. And as hope so fear when it is a Graduate in the University of the Soul puts on the habit of zeal this fear must be filiall Such zeal as this was the fear of Martyrs which feared God more then thousand deaths and burnings This zealous fear of God wrought in Ignatius this heavenly resolution Fire gallowes wilde beasts breaking of my bones quartering of my members crushing of my body and all the tortures of hell come upon me so that I may enjoy my Lord Jesus and his kingdome Anger when in the forge of the affections it receives a heat more than ordinary becomes zeal In this zeal Moses broak the Tables when he saw the golden Calfe set up Phinehas in this zeal thrust through the Adulterers Samuel slew Agag Hatred when it growes inveterate and headie Aeternum servans sub pectore vulnus is zeal This is the zeal that all Saints have towards sin Satan corruption Love when it is elevated to the height is zeal such love such zeal was that of Jonathan's love stronger than death stronger then the love of a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing at anothers hurt when it is fixed upon the right object in a high measure is zeal that object must be malum poenae the evill of punishment not malum culpae the evill of sin In this zeal Moses and the Israel●tes sung a song of deliverance for the overthrow of Pharaoh Barak and Deborah for the death of Sisera This zeal wings David's Apostrophe to God VVash thy footsteps O Lord in the blood of thine enemies and laugh at their destruction Thus you see zeal consists not in anger love or sorrow alone but in a high pitch of all the affections or any of them In the second place we come to distinguish the severall kindes of zeal or by the touchstone of tryall to difference true from false All zeal is a fire and then true when like Eliah's fire it is from Heaven then false when like Nadab's and Abihu's it is strange fire such as God commands not False zeal may be fixed either upon the true or false object true zeal onely upon the right object When zeal is set upon the false object it may be great setting Churches and Commonweales in combustion but can never be good This wildfire is either Doctrinall in opinion or Practicall in conversation Doctrinall so the Turks are zealous for their Mahometan superstition and Alcaron the Ephesians for their Temple of Diana and silver Shrines the Church of Rome for their Popes Supremacy Images Indulgences the Brownists against the buildings of our Churches which they call Antichristian Synagogues Practicall in conversation when our zeal towards riches makes Mammom our God and things below that should be our Perspective-glasse to look towards Heaven proves our Looking-glasse when such is our zeal in Prayer that though we seem to petition first for spirituall things after for temporall our affections reads them backwards like figures valuing the latter ten times more than the former Again zeal may be false when it is fixed even upon the right object and that either in regard of the measure or means In regard of the measure either too cold which is remission or too hot which is superstition too cold and this is the temperature of carnall worldlings time-serving polititians formall professours that will seem to be Christians and yet will give no sheafe of their corn no penny of their talent no oyle of their cruse to the poor members of Christ Christians in name yet Devills incarnate indeed zealous for the smoak of their chimney's the watercourse of their channells the dust of their waies the bubble of their fame yet without any touch of conscience hear the name of God blasphemed see his Church profaned ruinated see the Fatherlesse wronged the Widow oppressed see the bleeding wounds of both Church and Common-wealth gaping Zeal upon the right object too hot which is superstition this zeale is either of them which are too hot for Ceremonies that they advance them into the chair of Substance punish the neglect of them as severely as blasphemy as murther as theft Too hot against Ceremonies that while they brand others with superstition surmount the highest Tower of superstition forsaking holy solemnities for a Ceremony the Sacrament for a gesture the Ministry for things of the least moment pay Tithe of Annise Mint and Cummine let passe the wonderfull things of God strain at a Gnat and swallow a Camell False zeal yet fixed upon the right object in regard of the means and ground upon which it is builded builded either upon ignorance our own ends or other men Ignorance of them that are hot in themselves a spur to others a censurer of all men that are slacker then they in duties that ought to be done yet they know no ground in Scripture no reason in Nature why This is false zeal the zeal of ignorant Romists to believe as the Church believes Zeal upon the right object for our own ends thus Judas was zealous for the bag the People in the Wildernesse for the Bread the Priests of Bell for the Wheat and Oyle those in Tertullian's time that went with the Christians to the Assembly of Prayer because they were commonly attended with Love-feasts This is false zeal because it is not a heat of the heart but of the stomack and may be so sincere as to arise out of the bowells yet it ends in the belly False zeal upon the right object when it is builded upon men zealous of the Word when it is

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 Laod●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 i● 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

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

yet it holds proportion to the Ministry of the Gospell according to their dignity and necessity and being devoted unto God by our fore-fathers famous in their Generations for piety are as obligatory as what God himselfe immediately consecrated Fourthly God calls it a robbing of him in tithes and offerings Mal. 3. 8. and for that pronounces the whole Nation cursed with a curse that is a signall curse which the Spirit of God does not use to do for violating Lawes that are purely judiciall or ceremoniall Fifthly Christ confirms them under the Gospell Matth. 23. 23. telling the Pharisees they pay tithes of Annise Mint and Cummin these things ought to be done And if they could not enter into heaven unlesse their righteousnesse exceeded the righteousnesse of the Scribes and Pharisees what shall become of those that come short of them The Pharisees payed cheerfully things hallowed unto God Christians do not Sixtly the Apostle of the Gentiles makes sacriledge which consists in detaining of tithes and holy things worse than Idolatry Rom. 2. 32. Thou that abhorrest Idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost thou commit sacri'edge To rob God of his due is a greater sin then through mistake to ascribe that to a false God which is not his due Seventhly it seemes by the Law of Nature or a Positive Law of God to be derived from Noah to all Nations Plutarch saies in Camillus that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes to Jupiter Herodotus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they offered unto Hercules the tenth part of their wealth so did the Hetrurians calling it the Herculian part as Plautus hath it in his Truculentus Xenophon saies the Grecians did offer their tithes at the Temple of Apollo at Delphos Aristotle lib. 2. Oeconomicks saies that the Babylonians payed tithes Hence it was that Princes when they came like Caligula to challenge Deity to themselves usurped the tithes Appian records that the Sicilians and other conquered Nations payed the tenth part to the Roman Emperours therefore the Publicans as Cicero hath it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe-gatherers Eighthly that tithes should be payed was the judgment of the Antients that lived in Primitive times St. Chrysostom saies that Abraham in paying of tithes was our Instructor teaching us what we should do St. Jerom saies Quod qui non fecerit deum defrandare supplantare convincitur that he that paies not tithes defraudes and undermines God St. Austin saies Nolumus partiri cum Deo decimas mod● autem totum tollitur We have been unwilling to pay God his tithes therefore it is just he should take all from us Ninthly many Councills have confirmed the paying of tithes the first Aurelian chap. 17. the second of Matiscone chap. 5. the Forojulium in the last Chapter at Ments in the time of Charls the Great chap. 38. at Mentz under Rabanus chap. 10. at Mentz in the time of the Emperour Arnulph chap. 17. where it was decreed that those that neglected to pay tithes should be excommunicated At Rhemes chap. 38. in the time of Charles the Great at Valence in the time of Lotharius chap. 10. the fourth at Arles chap. 9. with many more besides Panormitan Hostiensis and the Canonists of all Ages Tenthly the Heathens by the glimmering light of reason punished those that were sacrilegious Plato ordained in his Lawes that if a servant or stranger should detain holy things they should be branded in the hands and forehead but if a free-man he should be put to death This was one of the twelve Tables of the ancient Romans Sacrum sacrove commodatum qui rapsit parricida esto Let him that steales any holy thing or dedicated to a holy use be punished as a parricide that is as one that murders his father or mother and that was to be sowen in a sack of Leather with a Serpent in it and throwne into the Sea Amongst the Aethiopians if any was convinced of that crime a potion was given him to drink of divers kinds of poyson which was no sooner taken but it so wrought upon the fancy that they conceived themselves to be stung with all kindes of Serpents and to be rid of that pain they made away themselves Eleventhly Histories tells us that imbezilling or alienating of tithes hath been the Prodrome and Harbinger of ruine to severall Nations Churches and Families In Hezekiah's raigne tithes began to be neglected that he appointed Overseers to look to the payment thereof 2 Chron. 31. 11. for which cause God suspended the judgment for his time but his successours growing carelesse they were given up to a Babylonish captivity and their temple destroyed About one hundred and thirty years before our Saviour's Incarnation corruption so prevailed that it began to be questionable whether tithes were to be payed or no whence their high Court of Sanhedrim decreed that instead of the tenth as Moses Cotsensis hath it they should pay one part of an hundred and shortly after God took from them their Rulers their Temple their Land and all O what a sad thing is it when men will be wiser than God It was one of Julian the Apostata's projects to supplant Christianity by taking away the livelyhood of the Ministry The Eastern and African Churches acted their parts in this Scene before they were delivered up to the dolefull Catastrophe of Mahometan blindnesse and slavery What successe Henry the Eighth had in pillaging of the Church the dysasters in his Family and the sad tragedies of Cardinall Wolsey the Vicar-generall with the rest of his Agents and many of those Tribes that were enriched by them can signally witnesse Lastly Sacriledge hath been inevitably attended with remarkable judgments in all ages Xerxes and Brennus sent their Souldiers to violate the Temple at Delphos the one was destroyed with all his Army by lightning the other lost forty thousand of his Foot by fire from heaven The Souldiers that Cambyses sent to spoyl the Temple of Ammon were buried quick under heaps of sands and he slain with his own sword Pyrrhus having pillaged the Lucresian Proserpina was wracked with his whole Navy and left to the mercy of the waves Alsimus high Priest of the Jewes attempting the overthrow of the Temple was struck with a dead Palsie and dyed miserably Heliodorus sent by Seleucus to ransack the Temple at Jerusalem felt the revenging hand of God till Onias the high Priest interceded for him out of which Temple when Crassus the Roman Generall had taken two thousand talents of gold he was no sooner passed over the River Euphrates then his whole Army was rooted by the Parthians and part of the gold he had taken melted and poured into his mouth with these words Now surfeit on gold after thy death which thou couldst not be satisfied with all thy life long Herod sending his men to dig into the Sepulchers of David and Solomon where Church-Treasures were laid up for security there brake out thence a fire that burned the