Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	fear_v	zeal_n	zealous_a	18	3	9.9617	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

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

that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laod●cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For i● like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from

hiding his face from the Gentiles The second containes a description of that great victory Gods mighty arme had given them over their enemies The third propounds the Doctrines drawn from thence for the Churches edification from the seventh to the tenth verse The fourth and last is an Epiphonema or conclusion in the two last verses exhorting all Tribes and Tongues and Kindreds for the foregoing motives to praise and glorifie God Thus the Analysis The Text belongs to the third branch containing points of Doctrine for the Churches instruction For having expressed that God had broke the enemies bow and arrowes shield and sword in battle that he had spoiled the stout-hearted that at his rebuke the horses and chariots were cast into a dead sleep The Spirit of God enforces this conclusion in the beginning of the seventh verse Thou even thou art to be feared The Emphasis in the word Thou redoubled implies as much as if he had said Not principalities not powers not hell not death nor any thing for themselves but thou O Lord alone art to be feared Arguments and reasons to confirm it are two here laid down in the Text The first is drawn from Gods anger who hath decreed and accordingly executes vengeance upon all proud rebells The second is drawn from his power not Princes not Armies not Men not Angells are able to endure the breath of his fury For Who may stand in thy sight when once thou art angry The words at the first view seem to divide themselves into these two parts First an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or question Who may stand in thy sight Secondly an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or supposition When once thou art angry But if by more strict examination we lay them up on the file the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Supposition as in all necessary truths may be resolved into an infallible Position as if he had said There is a time when God will be angry The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Question is equivalent to a negative Proposition but with more Emphasis and significacie as if he had said None can stand in thy sight Hence these two points of Doctrine naturally arising offer themselves to our consideration First If men continue in sin there will be a time when God will be angry Secondly When God is angry none can stand in his sight and abide it And of these in order But first the words are to be unfolded for the clearer understanding of the matter in which if there be any difficulty it is in these two first what it is to stand in Gods sight secondly in what sense he is said to be angry Standing is properly a positure of the body that argues strength valour exercise for while Souldiers stand in their squadrons and ranks there is hope they make at their Enemies and reward them if not they either turn their backs and are discouraged or fall to the ground and so are utterly discomfited So here in the Text Who may stand As if he should say O Lord if thou shouldst bend thy bow and whet thy glittering sword to come to Battle what man what Angell would not fall before thee and melt as wax before the fire Thus much for the former The second is to inform our judgments how God can be angry The truth is Anger is a speech borrowed from men in whom anger sometimes signifies displeasure or discontent Gen. 45. 5. Be not angry at your selves that you have sold me hither that is be not displeased Sometimes it signifies a desire of revenge upon the person of our neighbour Matth. 5. 22. He that is angry with his brother without a cause shall be in danger of judgment Sometimes it signifies displeasure not against the person but against the sin of our neighbour or our own sin this kinde of anger if it be moderate and joyned with compassion is a holy affection 2 Cor. 7. 1. In that ye were godlily sorry what anger hath it wrought that is holy indignation against sin Anger in the first sense is not a discontent in God for he is all fulnesse of joy and nothing can hinder his Blisse it cannot be a displeasure at any mans person without a cause for God is angry at none but those that first have displeased him Thirdly it is not a passion or perturbation in God But the truth is he is said to be angry when he does such things as angry men do who punish and take away signes of favour from such as they be angry withall This the word anger in the originall imports comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aph that signifies a nostrill because anger showes it selfe in snuffing and breathing of the nose therefore David describing God when he is angry saies Psal 18. 8. There went a smoke out of his nostrills and fire out of his mouth devoured coles were kindled by it Not that God hath passions or mouth or breath or nostrills but because that men when they are an●ry shew it in some or most of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is spoke in the dialect of men but must be understood in an Idiom proper to God Of this more fully when we come to the Uses thus much for opening the words Now to the first point of Doctrine which is this Though the enemies of the Church should link themselves together in bands of Iron yet a day will come when God will be angry For the proof of this see what St. Paul saies he does not say Because God is mercifull therefore they may take their scope in sinning because he punishes not presently therefore he sees not because he is long-suffering therefore his justice shall not be executed But he evinces the contrary Rom. 2. 5. But after thy hardnesse and impenitent heart thou treasurest up to thy selfe wrath against the day of wrath and revelation of the righteous judgment of God As though he should say Do not think to escape because thou enjoyes hearts ease Halcyon daies and daies of peace for every sin God hoords up and seales as in a bag the devill trusses up as in a bill of inditement thine owne conscience heaps up wound to wound and plague to plague which one day as dammed Rivers shall burst in upon thee with more violence as long festered wounds be more incurable as an Army long a providing come with greater terrour to Battle Therefore it was not the least point of wisdome in Solomon to presse this point Eccles 11. 9. Rejoyce O young man in thy youth let thy heart chear thee in the daies of thy youth and walk in the delight of thy heart and in the sight of thine eyes But know that for all these things God will bring thee to judgment God uses to deal with sinners as Fishes do with their prey after they have swallowed the hook suffers them to play and sport with it to the end of the line then strikes it through their gills and brings