Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	name_n	son_n	5,947	4	5.1300	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78423	The good man a publick good, 1. passively, 2. actively. As it was manifested in a sermon preached to the Honourable House of Commons, at the late solemne fast: January 31. 1643. By Daniel Cavvdrey, minister of the Gospell at Great Billing in Northhamptonshire, and one of the Assembly of Divines.	Cawdrey, Daniel, 1588-1664.; England and Wales. Parliament. House of Commons.	1644 (1644)	Wing C1628; Thomason E34_1; ESTC R12377	36,785	47

Thessalonians 1. Thes 2.8 Being affectionately desirous of you we were willing to have imparted to you not the Gospel of God only but also our owne soules because ye were deare unto us It is observable that is noted of those first converts who were before strait-hearted and strait-handed but when once made partakers of the Grace of God how much they were enlarged Neither was there any among them that lacked for as many as were possessours of lands or houses sold them and brought the prices of the things that were sold And laid them downe at the Apostles feet and distribution was made to every man according as he had need Act. 4.34 35. And before that Act. 2.44 All that beleeved were together and had all things common Omnia indiscreta apud nos praeter uxores said Tertullian of his times All things with us are common except wives 3. Grace sets up another end 3. Grace alters and sets up another End in a man that is Gods Glory in the publicke Good for therein is Gods Glory most conspicuous Our ends are private in Nature we are our owne Alpha and Omega our selves are beginning and ending to our owne selves our owne god selfish in all as they say Self-ends Self-profit Self-honour c. Now the first Lesson in the Schoole of Christ is Self-deniall let him deny himselfe his owne reason his owne will his owne affections his owne ends Marke what a new End the Apostle sets up 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you doe doe all to the glory of God And then that you may see he meanes the Glory of God in the publicke Good he addes in the last verse Even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved A naturall man called out to publicke services is ready to plead his owne private interests as the trees did in Jothams parable Judg. 9.9 Should I leave my fatnesse saies the Olive tree Should I leave my sweetnesse saies the Fig tree or I leave my wine saies the Vine to be promoted over the trees The words rendered to be promoted over the trees are significant in the Hebrew to goe up and downe for other trees That is Shall I neglect my selfe my owne profit my owne honour my owne pleasure to runne up and downe as a Magistrate or a publicke person must to doe others service It is a common and received Proverbe in nature proximus egomet mihi I am my owne next neighbour and that is another much alike Charity begins at home And a third is as common Every man for himselfe and God only for all Thus indeed speaks nature but Grace clean otherwise as you have heard we are Selfe-ends and Selfe-gods in nature In Grace Homo homini Deus every man is a God to another that 's a third 4. A Good man is made a member of the body mysticall 4. They are members of the body mysticall Now as it is in nature every member of the body naturall serves not it selfe alone but is a servant to the whole body The eye sees not for it selfe sees not it selfe but for the whole body the hand workes not the foot moves not for it selfe but for the whole body So it should be in the body politicall so it is in the body mysticall every member is serviceable to the community More might be added but these shall suffice for the present and so we come to Application 4. Applied 1. The first Use shall be for Discovery and this is a time of great Discoveries of bad and naughty hearts 1. For discovery of bad hearts Before wee come to particulars we may justly take up the complaint of the Psalmist Psal 12.1 Helpe Lord for there is not a Godly man left the faithfull are minished from among the sonnes of men That is if we look upon the generality of men there will be but a few Good men be found we may make the Discovery by these two things 1. That many have publicke spirits indeed but for publicke mischiefes 2. That many have private spirits in publick causes we will note some particu●ars briefly 1. Publick mischiefes as 1. There are many that have Publick Spirits not for the publick Good but for publick evill to the places where they live just like the bramble in Jothams parable Judg. 9.14.15 chosen to raigne over the trees who did scratch and catch all for it selfe Publico malo nati as if they were borne for publick mischiefe like Paris whose mother Hecuba dream'd when she was with child of him that she was delivered of a burning firebrand and so he proved to his Country if stories say true For through his meanes the City Troy was set on fire and the Country ruined Such firebrands there are many now to be found who have set this as well as other Kingdomes on fire or brought Townes Cities Countries into a snare as our text speakes we note some 1. Papists and Jesuites 1. As first Papists home-borne Papists who are the vipers that most unnaturally have endeavoured to eate through their mothers bowels Not their nature onely but their Religion also teaches and allowes them for the Good of the Catholike cause falsely so called not to spare their owne native Country their owne kindred Brothers Fathers no not of their own Religion if it be for the publick Good of their false Religion To blow up Parliaments to ruine Cities Countries Kingdomes is their ordinary worke Especially of those whom they call Jesuites the Bellowes of Hell the Incendiaries of Christendome at this day The Curse of God is upon them fearefully for arrogating their Name from Jesus which signifies a Saviour and is impropriated to the Sonne of God Thou shalt call his name Jesus These men that call themselves Jesuites are by the just judgement of God upon them the Destroyers of Cities Countries Kingdomes and might farre better take their name from him who is called in Hebrew Abaddon and in Greeke Apolluon but signifying a Destroyer Revel 9.11 2. Next to these are those prophesied to fall into these last and worst times 2. Tim. 3. whom the Apostle calls Traitours 2. Traitours to their Country In the last dayes shall come perillous times for men shall be lovers of themselves Proud boasters Traytors Not only betraying the publike trust but even their owne Countries and Kingdomes Wofull experience have these our sad times of these publick mischiefes who have forsaken their faith betrai●d the charges wherwith they were entrusted and with them as much as in them laye betrayed their Religion Laws Liberties and which is most unnaturall themselves and their Posterities to perpetuall miserie 3. Adde to these those of our text proud scornfull men 3. Seditious ●piri s. who by stirring up Seditions and strife in Townes and Cities have set all places almost on fire Onely by pride men make contention Prov. 13.10

part is called a wicked man implying them to be convertible every scorner is a wicked man and every wicked man is a scorner so a wicked man and a foole are also one with the Spirit of God Solomons fool so often mentioned in this Booke and elsewhere is no better no other then a wicked man And that is the first Secondly That wise men are meeke and humble men and only meeke and humble men are wise This the Spirit of God would have us to take notice of by opposing wise men to proud and scornfull men Therefore it is worth observing also that as proud men and scornfull men are parallels in Scripture Prov. 21.24 Proud and haughty scorner is his name who dealeth in proud wrath and sometimes we heare The proud have laid a snare for me as here the scornfull so wise men and meeke men are very neare a kin or rather one and the same So Saint James would have us understand when he sayes Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his workes with meeknesse of wisdome Jam. 3.13 And againe vers 17. The wisdome which is from above is first pure then peaceable gentle c. By wise men therefore here Solomon meanes meek and humble men in speciall and generally all Good men who are only wise his wise man is the same with a good man as his foole with a wicked man Fifthly what is here meant by wrath 5. Wrath what and what to turn it away by wrath some understand the anger of men as of a King Whose wrath is as the roaring of a Lion and he is a wise man that knowes how to allay it or of a tumultuous and enraged multitude set on fire by scornfull men Others understand it of the wrath of God which wicked scorners have incensed but onely wise men and good men know how to quench it So that here is the cause put for the effects the wrath of God for those snares and perplexities those fires and judgements inflicted on a people by the wrath of God And there is a great deale of wisdome in the choise of this word for it implies three things very considerable First The prevention of judgements 1. Prevention of judgements ready to fall upon a people by the wickednesse of scornefull men by taking away or turning away wrath the cause thereof So Prov. 15.1 A soft answer pacifies wrath the wrath of God or men 2. The removall 2. Removall of those judgements which are inflicted when a City is ensnared or enfired wise men good men are so prevalent with God that they help to break those snares and quench those fires by turning away the wrath of God Thirdly the procuring 3. Procuring blessings of mercies and blessings upon the place for here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it lesse is said but more is understood as the opposition doth fairly suggest Scornfull men bring a City into a snare or set a City on fire That is they deprive a Land of mercies and blessings first and then helpe to bring on judgements So wise men doe not only prevent and remove judgements but procure blessings on the places where they live the House the Towne the City the Countrey the Kingdome which must the rather be observed because in this latter part the City is not mentioned but understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the rule of interpretation So the summe of all will be this That wise men are common and publick Goods to the places where they live The words thus explained will yeeld us many good observations 4. The observations some we shall name some but insist chiefly upon one First That all scornfull men as all wicked men whereof these are the worst how ever they thinke of themselves or others of them are no wiser then they should be that is are no better no other then fooles in wisdomes account It arises from the opposition of scornfull men and wise men Secondly That only meek and humble men as all good men how ever the world accounts them simple are truly wise It arises also from the opposition of wise men and scornfull men who are ever proud men for scorne arises from pride as humility from wisdome Thirdly That scornfull men the worst of men are publicke evills and mischiefes to the places where they live And that two wayes 1. Passively as meriting and procuring the wrath and judgements of God upon these places 2. Actively as studying plotting and endeavouring mischiefes to the places They bring a City into a snare and set a City on fire In the first sense they are flagella Dei In the second flabella Diaboli Fourthly That on the contrary wise men that is good men for they are Synonyma's in Scripture are publick Goods to the places where they live And that also two wayes 1. Passively the places being blessed for their sakes 2. Actively as seeking studying endeavouring the publick Good being men of publick spirits preferring the publick Good before their owne private interests But to handle all these particulars as it is a little impertinent some of them being only hinted and not directly here intended so it is as much impossible considering that portion of time which is allowed me I shall therefore draw out only the last generall conclusion consisting of two particular branches taking sometimes notice of the opposite part and the other considerations for illustration confirmation or application as shall be most expedient The generall Observation is this Good men are publick Goods 5. The generall Observation Good men publicke goods to the places where they live That this is rightly collected is evident to an observing eye by the former explication This we shall endeavour to make good in both the branches before propounded both passively as God blesses the places for their sakes and also actively as they are men of publicke spirits seeking principally the good of the Community First Good men are publicke goods passively God for their sakes blessing the Places 1. P●ssively as blessings to the places Family Towne City Country Kingdome where they live This is thus made good 1. There are promises made unto them for this very purpose 1. This is promis●d as to Abraham Gen. 12.2.3 I will blesse thee and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth bee blessed To this may bee added that other conditionall promise to the same Abraham Gen. 18.26 If I finde in Sodome fifty righteous within the City then I will spare all the place for their sakes Nay a lower condiscension we finde there I will not destroy it for tennes sake The same promise is made to Iob upon supposition of his repentance and turning to God The innocent shall deliver the Island and it is delivered