here is one salve for every soar made up by the Physitian of the Soul in this one Electuary Zeal If thy Grace be waining Zeal will increase it if thou be poor Zeal will present thee Gold tryed in the fire if thou be blinde Zeal is a Collyrium or Eye-salve to annoint thine Eyes withall if thou beest naked Zeal is a Garment to cover thy nakednesse withall if thy Soul be drowned with a deluge of carnall humours Zeal is a flame to drye it if thou be luke-warm Zeal is a fire to kindle thee if thy Heart be frozen Zeal is a heat to thaw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous It containes an Exhortation brought in by way of illation with this Illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as I love I rebuke and chasten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous therefore God loves us therefore we must be zealous for zeal is more then an ordinary heat of love God who is infinite loved his Church infinitely the Church which is his Darling must love him fervently this fervency of love is zeal Because he rebukes us we must be zealous inkindled with zeal of anger at those sins that he rebukes us for moved with a zeal of love towards God for rebuking us with Words when he might afflict us with Swords Zealous because he chastens us with Rods and not with Scorpions sparkling with the fire of zeal at sin that chastises us but zealous of those sparks of Gods love and mercy that chastises and subdues sin in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous The word hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek Letter Z the sound that liquor makes in seething Seething presupposes boyling boyling heating heating fire This fire is affection the seething pot the soul Knowledge the fuell prayer and meditation the bellowes these inflame the heart and soul and conscience and every faculty of the inward Man neither staies it there but sparkles out into the outward Man the tongue is tipped with zeal the eye sparkles with zeal the hand brandishes the sword of zeal the feet are shod with zeal all are zealous at once for the Lord of Hostes This heat of zeal if it be right tempered in a fit quantity as heat in the third Degree is an Antidote against vice a Cordiall in afflictions a purger of corruptions But if it be too hot as in the fourth of fifth Degree it becomes a poyson a wild-fire that no waters scarce many waters scarce the milk of the Gospell will queneh It is a fire that burnes without knowledge as Châ—ysogonus his pot at Rome seethes without any fire of knowledge at all it is an ignis fatuus a blinde fire leading us in a blinde way this blinde way is the broad way that leads to destruction In briefe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeal generally taken is an earnest affection to any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing indifferent neither good nor bad and yet either good or bad as the thing to which it is referred differences it When it soars aloft at Heaven and the Sun of righteousnesse then it is a Phoenix of vertues for this Phineas his Sword imitating the flaming Sword of the Cherubim and blind Samuel his zeal though not blinde zeal is commended By this one of the Apostles conquered more then he that was the greatest Conquerour Scipio by conquering Africk was called Africanus but Simon by conquest of Zeal was called Zelotes this Conquest was Heaven a greater than can be imagined in somnio Scâ—pionis This Simon was not Simon Peter for his Motto was not Zeal but Love Simon lovest thou me But it was Simon the Canaanite not of the land of Canaan with Caph that comes from a Root that signifies he was made vile but written with Kuph comming from a Root in Pihel Kinne and signifies He was moved with zeal But Zeal when it lookes asquint and is not fixed upon the right object when Icarus-like it towers aloft without the wings of Knowledge when like an unruly flame bursting out of the Furnace it sets our neighbours house on fire it 's vitious bitter as Colliquintida for which St. James calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal The zeal here meant is in Nature true zeal in regard of the object zeal according to knowledge in degree moderate zeal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be zealous The party exhorting was Zelotypus a zealous God out of whose mouth went a sharp two-edged Sword The parties exhorted the lukewarm Laodiceans whom neither sincerity had made hot nor hypocrisie would suffer to be cold The thing exhorted to is Zeal Zeal which when it is true drives out the distempered feavourish heat of opinion that brainsick frenzie heat of obstinacy and cures the senslesse security of that Lethargy of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Zealous It cannot be divided into many Propositions for it is but one and that implicite nor into many words for it is but one though explicite yet consisting of many Letters and that without superstition a sacred septenary which like the seven heads of Nilus meets all in one Chanell but here is the difference the heads of Nilus are scarce known the Head of zeal well grounded knowledge must be known Those that dwell near the heads of Nilus with the found thereof are made deafe and cannot hear but those in whose heads or rather hearts Zeal dwells are made more judicious and more quick to hear The word is one the Proposition one the Exhortation one the point of Doctrine it yields is also one Christians must be zealous Be zealous is as much as if he had said You Pastours you People must be zealous Though the Laodiceans Angell and Church be Christians in profession yet not spoke to them alone but to all Christians as the Oyntment poured on Aarons head runs down to the skirts All Christians must be zealous All Scriptures Prophets Apostles Saints Evangelists as so many Virgins with Oyle in their Lamps yield fewell to this Torch of Zeal by precept by practice Noah's zeal dryed the waters of the Flood which overtopped the Mountains and drowned the VVorld Lot's zeal by a more holy fire quenched the fire of Sodome and preserved his life in Zoar. The brightnesse of Moses his zeal was admirable outshining the brightnesse of his face Exod 32. 32. If thou wilt not forgive their sins blot me out of the book which thou hast written Blot me Does Moses his zeal as Eagles at the Sun flie at things impossible or does he wing his speech with Seraphick raptures to elevate his Rhetorick to Him that thunders in the Clouds Or is he rapt with St. Paul into the third Heaven where he conceives things unutterable and utters things unconceivable Or does he dart this by way of supposition that he would be contented with damnation upon condition of their salvation it is uncertain Yet this is most certain though
vale of tears which drawes on apace shall present it selfe you may look Death in the face without dread the Grave without fear the Lord Jesus with comfort Thus let all the saving blessings of Trinity in Unity and Unity in Trinity be gloriously shining upon your selves your children and posterity which is the daily vote of him who is Your Worships most humble and devoted Servant in the Lord Jesus JOHN CRAGGE Octob. 10. 1656. A SERMON Preached formerly in the University of CAMBRIDGE The Text Psalm 144. 4. Lord what is Man A Time there was before all Times when there was no Day but the Antient of Dayes no Good but God no Light but the Father of Lights Arts were but Idea's the World a Map of Providence Heavens the Book in Folio Earth Water Aire and Fire in Quarto Hell the Doomes-day pageant Men and Angells but Capitall Letters in the Margent of Gods Thoughts Elohim Bara But loe the World and Time begun the Heavens were spread as a Curtain the Sphears incircled round Comets and blazing Stars Lightnings and Tempests Birds and feathered Fowls seated in the Aire Leviathans and Fishes in the Sea The Earth infoulded within the armes of the Ocean embraces the Centre beset with Plants and Herbs and Garlands of all Flowers gives nourishment to Beasts and Creeping things Sanctius his Animal Lastly Man was made Lord Paramount of all he calls Earth Heaven and Elements Birds Plants and Beasts according to their Nature each by their names clear light of Reason makes him a Logician Stars an Astronomer Nature of all Creatures a Philosopher Earth and Paradise a Geographer Thus nothing is hid from him while he is unknown to all The Stars shine Heavens smile upon him the Aire cherishes him Fruits nourish him Lions and all Beasts couch before him all at once as with a sudden rapture admire and know not what to call him It 's thou O Lord alone that madest him that pouredst him out as Milk that curdedst him as Cheese that writst all his members in the volume of thy Book that knowes him Lord what is Man Man that was here David's mirrour of admiration must be our glasse of speculation Ignorance in not knowing the true cause of things is the true cause of Admiration in things David a man after Gods owne heart knowes Man and yet he knowes not Man he knowes him in respect of the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ofspring of God as Aratus said he knowes him in respect of the matter Adam quasi Adamah composed of red earth he knowes him in respect of the form his soul is spiraculum vitarum breath of lifes life vegetative common with the Plants life sensitive common with the Beasts life reasonable peculiar to himselfe temporall and eternall He knowes him in respect of the end all his thoughts words works are so many motions God is the Centre his speculations imaginations meditations are so many Lines God is the Circumference in God from God and for God is all his good in whom we live move and have our being But in this he knowes not man Reason is at a stand why God that stood in need of no Creature should create Man to delight in him so vile a creature that Angels more glorious Creatures than he should minister unto man that Heaven with all her Hosts and Armies should serve man that Christ that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man should be accursed and dishonoured for Man that Man might be blessed and honoured with God should leave Heaven and his Father's Throne that Man might live for ever in Heaven and before the Throne All Creatures confesse your ignorance in this confessing it admire admiring give God the glory Fountains clap your hands Mountaines bend your heads skip you little Hills like Lambs old men and Babes young Men and Maids Angells and Choristers of Heaven joyne in this hymne Glory be to God on high peace on earth and towards men good-will But why peace on earth and towards men good-will cease to scan and leave it to him that is the Lord of Man Lord what is Man Which words are an Epiphonema or conclusion following an Eucharistia or spirituall gratulation inforced from a soul deeply solaced with the meditation of mercy in the depth of misery The parts are two First an Apostrophe or Appellation Lord Secondly an Erotema or Interrogation What is Man There is a what of objurgation a what of interrogation a what of admiration a what of meditation David meditates of Man the more he meditates the more he admires the more he admires the more he asks the more he asks the more is his task till mirrour is changed into terrour and every glance into a trance Earth that sustaines him tell me Fruits that nourish him tell me Aire that cherishes him tell me Creatures that serve him tell me Stars that shined at his Nativity tell me Astronomers calculate Gymnosophists unfold this Riddle Angells unvail your faces and tell me Man unmask thy selfe and tell me What is man Mount up my Meditations higher pierce through the clouds towards Heavens Glorified Saints Principalities and Powers tell me If all these be silent let wretched Man be bold to ask of Him that sits upon the Throne concerning man Lord what is man Man before the Fall created Man after the Fall degenerated Man by grace regenerated Man after death glorified What in his creation What in his degeneration What in his regeneration What in his glorification Man by creation wholly pure an Angell by degeneration wholly impure a Devill by regeneration partly sanctified a Saint by glorification entirely crowned a King An Angell in Eden a Devill in the World a Saint in the Church a King in Heaven and all this but silly Man Lord what is Man First Man created before the Fall what Man was in God's decree and intention before the Creation what in his union and composition in the Creation what in his rule and dominion after the Creation Man in Gods decree and intention a creature next to the Creator that Hell envied Earth admired Heaven desired a Gemme of beauty a Pearl of vertue a Star of glory Heir to a Crown if he had not crossed himselfe What in his union and composition in the Creation The Son of God moulded by God and yet not as the Manichees dream of the Substance of God the Image of God and yet not that Image which was God a Spirit from Heaven breathed into a Body of Earth and yet not all earth Fire gave him naturall heat Aire gave him vitall breath Water humours the Fire was purified the Air clensed the Water purged the Earth refined to make up this fine complexion of Man and yet materiam superabat opus the workmanship surpassed the matter as far as Heaven surpasses its matter At the contemplation whereof Davâ—d bursts out into admiration Psal 139. 14. I was fearfully and wonderfully made And Gaâ—en before an Atheist composes an Hymne in the
he shot at rovers Zeal bended the Bow and drew the Arrow to the head Phinehas his heat of zeal contrary to the nature of heat stayed the Plague and cleansed the aire and by the fall of two prevented the fall of thousands on his right hand and ten thousands on his left David his zeal went through his bones like the fury of a hectick Feavour and brought him into a consumption Psal 119. 139. My zeal hath even consumed me because mine enemies have forgotten thy word Mine enemies have forgotten thy word VVhat would he have done if his friends if himselfe had forgot it Psal 69. 9. The zeal of thine house hath eaten me up that is wasted me consumed me made me a Scheleton or Anatomy Come on and see Jehu's zeal against Jezabel for the Lord of Hostes whose zeal though not true if it be commended consider what true zeal would be Esay's terrible Trumpet was tipped with zeal sounding a retreat to Idolatrous Judah and Jerusalem Jeremiah's zeal did boyl more fervently then the seething pot he spyed in the North against the sins of the people Our Saviour the perfect pattern of zeal though as meek as a Lambe in his own quarrell yet zeal made him as fierce as a Lion in Gods and that sparkling in words Woe to thee Bethsaida in deeds to Peter in private Get thee hehinde me Satan to the prophaners of the Temple in publick You have made my Temple a den of theeves Zeal metamorphosed Paul from a Persecutor to a Professor a Preacher a labourer in Christs Vineyard one that laboured more then them all a Martyr indeed sacrificing his body for the truth and if wishes would have prevailed Anathema pro populo his soul also Neither could this heat of zeal be kept within him but like the fire of Aetna it burst out to others Tit. 2. 14. Be zealous of good works Rom. 12. 11. Be fervent in spirit fervency of spirit is but zeal dressed in other attire All those emblems in St. John's vision of a zeal-commanding Saviour are but so many motives to zeal seven golden Candlesticks burning with Lamps of zeal a golden Girdle about his Papps this Girdle as that Ephes 6. is Zeal Truth and Zeal must go together These Papps are the two Testaments from whence all truth flowes upon which altar all zeal must be kindled His eyes are a flame of fire these eyes are Knowledge this flame of fire is Zeal knowledge and zeal must go together His feet like fine brasse burning in a furnace This brasse is stability and constancy this burning brasse is zeal zeal and constancy must kisse each other In his right hand seven stars These Stars are so many Lamps giving light to others for they that have given up their names to Christ in Baptism must be like John Baptist lucernae ardentes burning lights lights burning inwardly within themselves shining outwardly to others Christians must be zealous And that this our Christian zeal may be distinguished from an ignis erraâ—icus or wandring fire of opinion an ignis fulminaris or frensive fire of rebellion let us examine the ground of this truth for all zeal is grounded upon truth and all truth upon Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth Hence it is that Christians should be zealous because for this cause Tit. 2. 14. Christ gave himselfe for us that he might redeem unto himselfe a peculiar reople zealous of good works That Angel that appeared unto Moses in the burning bush to the Prophets in a pillar of fire as speaking from God to Man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man that Man for the glory of God might be zealous He bought our salvation with pangs and blood and sweat that we zealous of piety and purity might work out our salvation with fear and trembling He sweat blood in the Garden he was beat with cords and whips fainted under the Crosse in the way was fastned to it with nails pierced with a spear assaulted by Satan Hell and all our sins at once that we might be covered with righteousnesse as with a roab and cloathed with zeal as a garment The Turks are zealous of their Mahomet the Sidonians of Bell and Dragon the Priests of Baal of their Idoll the Papists for their Reliques Crucifixes Images the Jesuits of their Ignatius Loyola each Sect of their own superstitions Then shal not Christians be zealous for Christ who zealous of our salvation gave himselfe for us that we might be zealous of good works Secondly Christians must be zealous because zeal is the life and soul of Christianity that which the Bellowes are to the forge zeal is to the Soul an inkindler of grace that which naturall heat is to the body zeal is to the spirit a preserver of Grace that which Heroicall vertue is to Morall vertues the same is zeal to all divine and heavenly vertues the perfection of grace Zeal is the quintessence of Graces distilled the marrow and life of Religion the height and hyperbole of Holinesse Faith without zeal is but historicall Charity without zeal is but hypocriticall Profession without zeal is but carnall Patience without zeal is but Stoicall Apathie Mercy without zeal is foolish sympathy Hope without zeal is but impudency Love without zeal but lechery VVisdome without zeal but folly Martyrdome without zeal but murder These two reasons of the Poynt we have but poynted at because zeal is a Grace that is grounded upon reason yet in the heart practicall therefore we omit any further reason and come to Application First inquiring what true zeal is Secondly the severall kindes of zeal Zeal is defined by the Philosopher to be a mixture of anger and love when we are angry at the party or thing that injures that which we love These two affections as fire and oyle met together in Moses he loved God hated Idolatry therefore he was angry at that Idoll that was enmity against God Antient Divines have described it to be a mixt affection of griefe and anger flowing from love Griefe is an affection of the heart that wounds the soul for some present evill thus Jeremie mournes for the misery of the daughter of Sion Anger is mixed of sadnesse and a desire of revenge Esau was sad for the losse of his Birthright his heart boyled with revenge against his supplanting Brother These were the territories the Antients tyed zeal to who all shot near yet missed the mark for true zeaâ— neither consists in hatred nor love nor sorrow nor a desire of revenge alone a channell too narrow for zeal to run in which like Nilus overflowes the whole soul the higher the fruitfuller But true zeal either consists in a mixture of all the affections or is a high and heroicall pitch of any affection that makes Heaven suffer violence A high rapture of spirituall joy is zeal that like St. Paul rapes us up into the third Heaven The Scheme in Paul's Rhetorick was zeal when he said Rejoyce in the
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 Israelâ—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
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
God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their â—â—ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer
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
and trembles like a recoyling Canoâ— and mourns as with a sympathie while the heavens weep the flowers droop and closes up their heads within the lap of their mother earth the grasse withers the corn is blasted the fruits are thunderstroke and in stead of pagles daizes and roses of paradise bryars brambles nettles thistles spring out of her wombe and saies that sin is the cause All Nations all States all Kingdomes are troubled and saies that sin is the cause The Pagans against Turks Turks against Christendom one Province against another as whirlewindes in a strait move tumults Victorious Sweden hath long sit in Sable as a Matron mourning under the Myrtle trees deploring the dismall fate of her deceased Worthy which occasion'd so many alterations in government since and fluctuations in State and saies that sin is the cause Poland lies sick licking the scars of her lately received wounds and saies that sin is the cause Denmark bewailes her ill â—ccesse abroad and feeles the smart of her losses and intestine jarrs at home and saies that sin is the cause Whole Italy is distracted with convulsions and the State of Venice can scarce finde a pillow to sleep securely upon and saies that sin is the cause France before she could recover her bloodshed at the great Massacre hath begun to bleed afresh with civill jarrs and saies that sin is the cause Whole Germany hath been for many years in a combustion burning of Cities is no greater wonder then the sparkling of a Smith's forge slaying of men of as small account as of sheep in a slaughter-house to die in Troops as familiar as to live in Trenches such overflowing of blood that Rivers were dyed with the crimson tincture old grey heads mourning yoâ—ng infants crying women like Leah blear-eyed with weeping like Rachel lamenting the death of their children and cannot be comforted because they are not and all conclude that sin is the cause We of these Nations once styled fortunate Ilands garded like Goshen in the midst of Aegypt with turelar Angells have for these many years layne under the stroke of the destroying Angell and the stage of War hath been set up in our Territories making all places Aceldama's fields of blood the Common-weal distracted with factions the Church rent with schisms and as if these intestine broyles at home were not sufficient engagements with the Hollanders abroad to the losse of life and treasury with whom no sooner was a Peace if lasting made but Spain that had fed us with her blandishments proclaimes her selfe an enemy preparing hostility against us as if the Armado in eighty eight were but an earnest of what they intended to pay us Thus this poor Church and State lies bleeding and is not sin the cause Well then to sum up all shall not the petitions of the Heavens darkned of the Stars bedimn'd of the Aire poysoned of the Sea troubled of the Earth cursed of Kingdomes ruinated of the unreasonable Creatures groaning under the burden and looking up towards heaven as if the Stars that fought in order for Sisera would pitty and rescue them shall not these I say awake the Lord out of sleep as a Gyant refreshed with wine to put on his Brigandine and to gird on his Sword If souls for this deserve to die then how much more the body And shall not these that were petitioners become also executioners Lo the heavens as if it were their task to kill and slay hath for her armes hung up in the Zodiack man's anatomy the Planet Mars as though he were still the god of War the Dog-star and Saturn murders their children the Ayer poysons with infections feavours plagues the Sea is become a devouring gulph and contrary to Nature's intent is made a Goigotha or place of sculls the Earth that with her fruites should have nourished and with her conserves cherished is become an Aceldama or Theatre of blood one Nation one City one Kingdome one Family one Brother rises up against another as if man were born with those that arose of the Dragon's teeth in the Poet mutuis periâ—e gladiis bleed to death on one anothers sword And then shall not Gods just wrath our just desert so many executioners in heaven in earth by sea by land bring ruine and calamity of Church and State Cities and Families Hence as the case stands we are blame-worthy in a four-fold respect 1. Of Satan 2. Of security 3. Of pride 4. Of intemperance First of Satan who by his subtle sleights as he hath killed the body would murder also the soul and yet we sleight it as though we should die neither body nor soul Satan is that Panther that with his sweet odours allures us till he have gotten us within the reach of his talants that he may tear us that Crocodile that commiserates us till he have murdered us that Hyena that flatters us till he have killed us that Syren that sings till she hath drowned us that with Jael allures in with milk and murders with a nail with Joab embraces with one hand and stabs with another that whore of Babylon that gives poysoned drink in golden cups that cunning fisher that baits his hooks with the pleasures of sin that lies as a Snake in thy greenest grasse as an Enemy to assault thee in thy securest travails as a Ruffian to cut thy throat in thy sweerest sleep Art thou banquetting like Job's children with thy friends take heed Satan's there Art thou with Job praying take heed Satan's there Art thou with Iudas and the Apostles receiving the Communion take heed Satan's there In thy eating in thy drinking in thy hearing in thy praying in thy meditating beware Satan is busie about thee take heed he that hath wrought thy bodily death would also of thy soul O man of God beware mors in ollâ death is in the pot Secondly this discovers the security of carnall secure men that mind death no more hanging over their heads then Ierusalem did the blazing Star and Army in the aire then Damocles did the glittering sword perpendicular over his head then Ionah did the swelling of the waves over the Ship while he was under the hatches sleeping but they lie snorting in a lethargy of sin till a deluge of death overwhelme them as the flood did the old World as fire and brimstone did Sodom and Gomorrah as the house of Dagon did the Philistims that then death and grave and worms and hell and destruction seazes upon them Thirdly this discovers the vanity of pride many while their life is consuming as a candle burning within the socket as a coal taken out of the fire growing black studies only to varnish and paint over that rotten stock the body robbing all creatures to adorn it from one takes his wool from another his skin from another his fur from another their excrements as silk from worms beggs pearles of the fishes diggs into the ground for gold and silver turnes up the sands of the sea for
21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to Dâ—vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like â—ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to câ—ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of majâ—sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court