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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	fire_n	zeal_n	zealous_a	59	3	10.0339	5	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

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 Ch●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 Sc●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

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

them back again Thus much this forequoted speech of Solomon imports as if he had said You that solace your selves with all delights in the heat of your blood well go on in your courses banish dull and sad thoughts with the purest Wine shake off your fits of melancholly with peals of laughter sleep on in the laps of your Dalilah's chear up your selves with Pipe and Tabret and the sweetest Musick yet a little more sleep a little more slumber live on as though there were no Heaven no Hell no Wrath no Judgment Yet know this and know it you must that God hath his hook in your nostrills and ere long his wrath and fury shall wax hot against you like fire Job goes about to inform gluttons and worldly minded men men hardest of beliefe in the truth of this Doctrine Job 20. 23. When he is about to fill his belly God shall cast the fury of his wrath upon him and shall rain it upon him while he is eating 27. The heaven shall reveal his iniquity and the earth shall rise up against him the increase of his house shall depart and his good shall flow away in the day of his wrath Even the Church of God it selfe that like a wanton Minion had put far from her the evill day was glad to confesse this and that with ruefull moan to complain Lam. 1. 12. Is it nothing to you all ye that passe by behold and see if there be any sorrow like to my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger A day of anger indeed Lam. 2. 21. The young and the old lie on the ground in the streets my virgins and my young men are fallen by the sword thou hast slain them in the time of thine anger thou hast killed and not pittyed Gods anger is such a flame as cannot be quenched his day of anger such a day as neither wisdome nor honour nor riches nor gold can ransome us from Ezek. 7. 19. They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. It is not Crownes imperiall nor Thrones nor Diadems that can escape this day Ps 110. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Therefore the holy Ghost to note the certainty of Gods anger calls it a day of wrath of fierce wrath a day of displeasure hot displeasure heavy displeasure a day of Gods vengeance Jer. 46. 10. A day of the Lord and a cloudy day Ezek. 30. 3. A day of darknesse and of gloominesse a day of clouds and thick darknesse Joel 2. 2. Arguments and reasons further to confirm it may be these The first is drawn from the nature of God who is of purer eyes than to behold iniquity unpunished a consuming fire that the stubble is burned up before him a God of glory that Dagon cannot stand in his presence a light that cannot dwell with darknesse a jealous God that burnes the chaffe with unquenchable fire wounds Kings and spews all workers of iniquity out of his mouth For in Creatures wherein by reason of the antipathy of their nature and humours there is but a finite distance there can scarce be any agreement the Vine will not thrive in the same place with the Colwort the Elephant is enraged at the sight of a Ram one Bird and Beast pursues another with eager pursuit Then how much more shall God who is infinitely holy everlastingly good eternally happy threaten punish be angry at take revenge upon sin that abuses his mercy despises his justice defaces his image What man will not take care to break a Cockatrice eggs and kill a Serpent And shall not God in the day of his fierce wrath take revenge upon sin which that old Serpent Satan brought into the world The reason why men are not angry at those crimes that deserve Phinehas his zeal and Samuel's indignation is because our understanding cannot see the hainousnesse of them our wills cannot sufficiently desire revenge our affections with eagernesse pursue them But God understands and wills and hates as things are in themselves and as they deserve The second Reason may be drawn from Gods Will who justly decreed to poure down the fierce Vialls of his wrath in the day of his wrath upon all disobedient persons See Deuter. 28. the curses and comminations God in his anger threatned to bring upon the people See if he do not set apart the wicked for fuell of his wrath against this day Prov. 16. 5. The Lord made all things for himselfe yea even the wicked for the day of evill Now if God be willing to poure out his heavy displeasure upon those that displease him what can hinder his mighty arme for performing Creatures indeed may be angry but oftentimes like Drones without stings cannot hurt as Canons charged with powder without shot onely makes a roaring like the Popes Bulls threatens many hurts none but them whose consciences are enslaved Saul may be angry at David but cannot finde him out but from Gods all-piercing eye none can hide himselfe Satan may desire to kill Job Jonah may be angry till death for N●niveh's preservation yet God puts a bitt in both their mouths which if he be angry nothing can be holden out of his reach Princes if they take captives may have the rescued from them again as Lot was from the King of Sodom bought with a price as Joseph of the Ishmaelites But no power can rescue us from Gods anger no ransome but Christs blood redeem us Gods Will being set afoot all his Attributes follow if his Will say Be angry his Eye seekes out the object of his anger and findes it his wisdome tempers the cup his hand whets the sword his arme strikes the blow Thus you see there is a time of Gods anger for sin because he will have it so The third Reason that there is a time when God is angry is drawn from the cause which in generall is sin and in speciall the contempt and contumacious despight we offer unto God in every sin we commit The Apostle uses the same reason Rom. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisest thou the riches of his goodnesse and forbearance and long suffering The conclusion he infers is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God Nebuchadnezzar was angry at the three Children for contempt of worshipping of his Image and threw them into the hot fiery Furnace Daniel for the like was throwne into the Lions den Shall Kings wrath burn thus like fire for despising of their unlawfull decrees and then shall not God who is a consuming fire be angry at us vile wormes for despising of his pure holy and wholsome Lawes which the Angells dare not

every one greater than Solomon throwing down their Crowns before him the King of Kings To this joyne the communion of Saints imagine what a comfort will it be to meet with the noble Army of Martyrs the goodly fellowship of the Prophets the holy society of all the Apostles Evangelists Confessors where we shall see their Crowns of glory set upon their heads which Christ confers upon them not for their merits but for his mercies sake The effects the beatificall vision works on us are radiant either in soul or body in soul where first the understanding shall be truly enlightned with divine and heavenly knowledge which God shall immediately reveal unto us without the ministry of men and Angells Secondly in our Will which shall be filled with righteousnesse and holinesse perfect love towards God charity towards our fellow Saints for ever Thirdly in our Affections which shall be composed without at axie or disorder into eternall harmony as Be●nard saies sweetly Deus implebit animam rationalem luce sapientiae concupiscibilem justitiâ irascibilem perfectâ tranquillitate God will fill the soul with light of wisdome the concupiscible faculty with righteousnesse the irrascible with perfect tranquillity The effects it works on the body consists in these particulars First of mortall bodies they shall be made immortall of corruptible incorruptible our flesh that is subject to so many mutations vexed with so many diseases defiled with so many corruptions pestered with so many infinite calamities shall be made most glorious and most perfect to endure for ever without change and to raigne with the soul world without end Secondly of a naturall it shall become a spirituall body not in essence and being but in quality and condition because it shall be freed from all paines and troubles that belongs to the same as sin eating drinking sleeping and the like Thirdly of a weak it shall become a powerfull body by reason of agility and nimblenesse able to mount towards Heaven and meet our Saviour in the Aire Fourthly of a deformed and imperfect it shall be a perfect and beautifull body Iacob shall not halt Leab shall not be blear-eyed nor Mephibosheth lame but all shall be as nimble as Harts Fiftly in our bodies shall appear resplendent glory beautifulnesse and shining brightnesse we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Angells glistering like stars conformable unto Christs glorious body Dan. 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the stars for ever and ever Well then seeing it is thus let us say with Eli It is the Lord let him do what seemeth him good so we may enjoy him with Austin Hic seca hic ure Lance here seare here so we may have glorified bodies with Ignatius Fire gallows wilde beasts breaking of our bones quartering of our members crushing of our bodies so our bodies so that we may enjoy our Lord Jesus and his Kingdome Take our earthly possessions so that we may raigne with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A briefe APPENDIX Concerning the nature of TITHES IN these free times wherein every one takes liberty to expose his thoughts to the world give me leave also to offer up my Mite into the publick Treasury which shall consist but of a twofold consideration first whether dishonouring of the Ministry secondly whether robbing of God in Tithes and offerings and defeating of Christ's Embassadours of a comperent livelyhood may not portend misery and calamity if not ruine to a Church or State For the former when God gives up a people to dishonour their Ministers it argues Religion is declining They are his Souldiers Stewards Angells He is their Portion He hath promised to be with them to the end of the world that the gates of hell shall not prevail against them that he will recompence a cup of cold water that is given them he that heareth them heareth Him he that despiseth them despiseth Him When the Prophet would discover the Jewes to be ready to be swallowed up in the whirle-pool of destruction he gives them this character that they are like a people that contest with their priest Corah and Dathan murmured against Moses and Aaron and the earth swallowed them up with all their partakers For the latter which here I principally intend the danger of robbing of God in Tithes and Offerings and defeating Christs Spouse of her joynture let three things be seriously weighed First whether the tenth part of the fruits of the earth are not as due to God as the seventh part of our time and so the moralitie thereof founded upon the same bottom that our Christian Sabbath is Secondly if not so whether there is not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morall equity if the Priesthood under the Law received the tenth part and more the Ministry under the Gospell which is more honourable and laborious should not receive at least as much and whether that be not the principall scope of the Apostle 1 Cor. 9. which he makes good by severall arguments Thirdly if neither of these Rocks should prove impregnable whether this be not a wall of brasse able to endure what siege Antichristian forces can lay against it that being once consecrated and by speciall donation appropriated unto God a Power lesse then Divine can not reduce them to any other use without sacriledge and taking the Scepter out of Gods hand And whether that signall judgment inflicted on Ananias and Saphyra Act. 5. for retaining that which they had devoted unto God onely by their private vowes be not a miraculous confirmation of this truth and a piller of salt to be looked upon to the worlds end Israel is a thing hallowed to the Lord and his first fruits all they that eat it shalloffend evill shall come upon them saith the Lord Jer. 2. 3. Tithes are Gods portion whereby we acknowledge His royalty and superintendency over us and therefore being once solemnly bequeath'd unto him may seem to be inviolable by any just Law of man for these reasons First Abraham and in him Levi payed Tithes to Melchizedeck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even of the spoiles taken in war Gen. 14. 20. Heb. 7. 4. and that above four hundred years before the Law was given Secondly Jacob vowed as he went to Padan Aram that if God would blesse him the Lord should be his God and that surely he would give the tenth unto him Gen. 28. 22. Now that the Lord should be acknowledged for his God was a morall duty and no lesse the other for substance especially after his vow and reducible to the duties of the first Table Thirdly God strictly commanded to pay the tithes of all things to the Priests and Levites nay the first fruits first and second tithes heave-offerings wave-offerings which amounted to nineteen in the hundred or above the sixt part● which Precept if it be not purely morall but judiciall in some circumstances respecting equity betwixt Priest and People