Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	let_v	zeal_n	zealous_a	90	3	9.7637	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

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 erra●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 zea● 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

mention without trembling Esau lost his Birthright for preferring a messe of Pottage before it the Jewes smarted for preferring Barabbas before Christ Judas felt Gods wrath for valuing our blessed Saviour at thirty pieces of silver In every sin we prefer the service of Satan before Gods service the pleasure of iniquity before the fruits of righteousnesse death before life our own will before Gods will The fourth Reason may be taken from the effects and execution of his anger we see symptoms of Gods wrath in some in their bodies as Oehazie's leprosie some in lack of liberty as Manasses some in their children as Eli some in the gripes of a yelling conscience as Cain Judas Achi●ophel and Saul some in taking away their reason as Nabuchadnezzar in some of suddain death as Belshazzar while he was quaffing Herod while he was boasting the people of Sodom while they were wallowing in their uncleannesse Dathan and Ab●ram swallowed quick to Hell while they murmured against Moses and Aaron and usurped the Priests office Lastly in all reprobates at the last judgment which will be a day of anger indeed where his wrath shall seaze upon them for ever Hitherto the Reasons the Uses follow First of Information And how God can be angry in opening of the Text we toucht to make way to that which followed Let us further enquire wherein it consists When anger is said to be a desire of revenge as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports to desire as ravinously as a hungry stomack does meat an inflaming of the blood about the heart a sorrow of the heart for the contempt that is done to us with an inkindling of indignation against the despiser Anger as it is thus described neither for the materiall nor formall can belong to God because he is a pure Essence free from passion all-sufficient in himselfe cannot be crossed in his absolute will Yet in a sense it is true that Anger is in God and that in these three respects First it argues his will and most just decree of taking revenge and punishing the injuries and contempt offered to him and his Church as Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse that is God manifests by punishments what he hath decreed from eternity Secondly it signifies the comminations and threatnings of punishments against sinners for when God threatens to bring plagues and judgments he is said to be angry Psal 6. 1. O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure that is do not punish me as thou threatens me according to my sins Thirdly it signifies the effects of his displeasure and the execution it selfe of those plagues and judgments which he had before decreed and threatned Thus you see God may be said to be angry because in his will he decrees in his word he threatens in his wisdome punishes This may serve to confute that Stoicall opinion that God cannot be angry because anger say they is a disease of the soul that cannot surprise a wise man Here they may see that it derogates not but suites with the wisdome of him who is wisdome it selfe Here the Epicures may see how blasphemously they dishonour God when they say he sits idle in Heaven takes care for nothing punishes none How neer unto these are all our carnall Worldlings that take their ease eat drink and saie in their hearts Tush God cares not Let them know that for all this though they escape a while unpunished he will bruise them in pieces with a rod of iron like a potters vessell The second enquirie is Seeing God in a sense may be said to be angry whether anger be one of those Attributes that are imitable and warrantable in us or no We are commanded to be holy as he is holy mercifull as he is mercifull But of anger it may be doubted because it blindes the understanding perverts the will disorders the affections The truth is anger is not onely warrantable but sometimes not to be angry is sin This may be proved by the example of Christ Joel 2. 7. The zeal of thy house hath eaten me up Zeal is a passion mixt of anger and love by his actions in driving the buyers and sellers out of the Temple by precept Ephes 4. 25. Be ye anry and sin not that is though anger in it selfe may be good yet the inordinatenesse of it makes it a sin and that is three waies First if we be angry rashly above measure for sleight or no causes Secondly if we be angry for private injuries and not for dishonouring of God Thirdly if we be angry more for the hatred we bear to our brethren than for their sins Otherwise to be angry at sin if the action be streaming in Christs blood may be a meanes to asswage Gods anger for sin Let the second Use serve to examine our selves whether we have provoked the Lord to anger or no And if by what signes we may know the day of his anger is at hand First whether we have provoked him to anger may be known from the cause which is the contempt and contumacious despight we offer to God in every sin I 'le onely name two or three which the Scripture often mentions as the greatest incentives of his anger First Idolatry a sin that puts God out of his Throne sets up Idolls in his place which is not only when we worship other Gods but when we suffer riches honour beauty pleasure to take up or soul which should be the holy Ghosts temple This is high treason against God therefore how often shewed he his anger to the Israelites in fiery serpents plagues pestilences dearth famine sword and captivity To this may be added tempting of God rebellion against God that sin of witchcraft blasphemy hypocrisie and profaning of the Lords Day The second way whereby we may know whether we have angered God is to examine our souls whether we have been dutifull to Parents obedient to Rulers reverent to our Betters The Scripture styles them Gods they that despise them despise God in as much as they are ranked among the cursed Deut. 27. 16. Cursed is he that setteth light by his father or by his mother and let all the people say Amen Nay so great is Gods anger that he threatens the Ravens shall pull out their eyes Thirdly Murderers and those that imbrue their hands in innocent blood offer injury and despight unto God with a high hand and therefore highly displease him He that stabbs but at the Grand Sultan's Picture is guilty of treason then how shall the blood of his brother crie for vengeance against him that defaces Gods Image in Man witnesse Cain's ghastly conscience David's broken bones Judas bursten bowells and the wrath of God against the Jewes who cryed His blood be upon us and upon our children Fourthly the wronging of Widows and Orphans oppressing the poor and strangers are sins that anger God He hath

confessing his faults but of one despairing provoking Gods wrath But St. Chrysostom and Theodoret perhaps upon better grounds conceive that they discover Ely's unfained and hearty repentance First because he earnestly required Samuel to reveal unto him the vision Secondly because he adjures him by an oath not to conceal any part of it Thirdly from his humble submission unto Gods pleasure as he interprets the words let him do what seemeth him goo● Fourthly from his magnanimous entertaining the newes of his sonnes death and other sad dysasters but when he heard the Ark of God was taken maerore confectus his heart being burst with sorrow he gave up the ghost Gods cause and his Churches ought to be more dear unto us then all private interests And this to be the true meaning of this place I am confident was the apprehension of our deceased Brother who frequently with ingemination repeated these words during the time of his visitation and spirituall conflict and before his departure recommended them to be the theam and subject of my discourse and your meditations at his funerall Let him do what seemeth him good Which is the same in effect with that we daily pray Thy will be done in earth as it is in heaven with that which our Saviour prayed in his agony Father if it be possible let this cup passe from me yet let not my will but thine be done There is a Categoricall or absolute will of God as to save only the Elect there is an Hypotheticall or conditionall will of God holden out to all that are willing to lend an ear There is voluntas signi Gods revealed will that Isaac should be sacrificed beneplaciti his hidden will that he should be spared There is Gods Antecedent will that he would have all men to be saved his Consequent will that he would have impenitent sinners to be punished But the will of God in this place or quod bonum est oculis suis that seemeth him good is patiently to submit to his correction come life come death it 's vox patientiae the voice of patience and sounds like that ecce paratus sum lo I am willing to undergo thy will O Lord It 's he that hath perfectly learned St. Paul's lesson Phil. 4. 11. I have learned in whatsoever state I am therewith to be content I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me That is so confirmed and well-grounded a Christian that with a cheerfull countenance he can look upon all the changes of life Sapiensque sibi imperiosus quem neque pauperies neque mors neque vincula terrent Horat. That can with an unmoved temper welcome all fortunes not tempted by felicity to forget God nor urged by afflictions to murmur at him that when he hath lost his ventures by sea or his comforts by land suffers no tempests or rebellious perturbations within his own breast but parts with his wealth as Bias did with his at the sack of Priene Ille haec ludibria fortunae ne sua quidem putavit as Tully in his Parad. considering his riches are hirelings destinated to change their Masters And parts with his friends as the noble Roman did with his son of whose death when he had received the notice he entertained it with this manly reply Ego cum genui tum moriturum scivi I received him upon such a condition as I reckoned that death might make him not mine He that thus meets the affronts of sicknesse death and fortune giving them Iob's thankfull though sad farewell Dominus dedit Dominus abstulit The Lord gives and the Lord takes away blessed be the name of the Lord such a man hath well learned Christ and made a just application of the Apostles Doctrine 1 Thess 5. 3. In all things give thanks for this is the will of God That layes his hand upon his mouth and lets that which was once his Masters be his Motto sicut ovis coram tondente like a sheep dumb before the shearer For our task is to suffer not to reply or complain It is the Lord let him do what seemeth him good But why does not Eli labour to reverse this sentence of death by repentance Vox desperantis non deprecantis saies Ephraem It is the language of one despairing not deprecating Ezekiah was told that he should not rise from his bed and yet for his humiliation fifteen years were added to his daies Forty daies saies Jonah and Niniveh shall be destroyed yet at their repentance the Lord deferred the judgment above forty years Novit Dominus saies St. Austin mutare sententiam si noverimus mutare delictum The Lord knows to reverse his sentence if we know to reform our lives Doubtlesse Ely petitioned and the Lord heard him as he did David that though his sin was pardoned yet the sword should never depart from his house as he did Christ that the cup should not passe from him as he did Paul when he was buffered by a messenger of Satan My grace is sufficient for thee If not granting that which he requested yet that which seemed best to the Master of Requests quod bonum oculis suis what seemed him good But was it good for Ely and his family thus signally to be punished Yes it is good for a man that is troubled with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ranknesse of blood to breath a vein for an obstructed foul body to receive a sharp potion It was good for me saies David that I was afflicted Therefore Mauritius Emperour of the Romans and Sigismund King of the Burgundians earnestly petitioned God that by suffering of temporall punishments they might be freed from eternall and were therefore slain with their whole Families This was Ely's choice let him do what seemeth him good And motives to patient submission to what God shall lay upon us may be these First meditate that our sins deserves scorpions and we are but chastised with rods an eternall curse is turned to a momentary short correction and shall we murmur at restraint for a day who have demerited everlasting imprisonment Secondly we are in the hands of a loving Father who corrects us for our good it 's a file to eat off our rust a fire to purge away our drosse a corrosive to corrode our dead flesh We patiently submit to earthly Fathers and shall not we much more to our heavenly Father in hope of an eternall Crown Thirdly Christ was vir dolorum a man of sorrowes undergoing his Father's heavy displeasure for us Shall not we then take up the Crosse and follow him seeing it is his pleasure that we must go through this Wildernesse and tread on fiery Serpents before we come at Canaan Christ suffered for us leaving us an example that we should follow his steps 1 Pet. 2.