Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	know_v	zeal_n	zealous_a	23	3	8.5201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93049	Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.	Shawe, John, 1608-1672.	1649 (1649)	Wing S3026; Thomason E584_1; ESTC R206214	28,435	40

prayers also Secondly Be diligent Daniel advanced paries much Dan. 6. so doth David Psal 55. 17. to know the estate of your Country Thirdly Take heed not only of bottel and basket bribery but of flattery praise private revenge c. and that you your selves affect not too much to pot and pipe to swear c. how then can you punish others for those faults Fourthly Be active and diligent in your places quo nobilior eò laboriosior was the old motto see Nehemiah how active in his own person Neh. 2. 11. 4. 23. again be resolute in Gods cause and know neither friend or servant be content to commit thy good name and liberty and all to God Thirdly I would gladly have spoken a word or two to the gentlemen of the long robe had they been here this morning I blesse God I have no temporall suite this Assizes as I here told you the last Assizes also yet let me make this suit to you not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause take heed you do not care how light the cause is so the see be heavy do you think that is your calling or office to do what in you lie to destroy a Nation I know men put the fai●est gloss on their own causes when they come to you men love to slatter themselves and are partiall in their own relations besides some causes are very intricate and difficult but however that is no Calling of God that cannot consist without wilfull endeavour to overthrow justice truth and the Nation I beseech you therefore first pray much ere you come to plead Secondly plead no cause on which you durst not begg Gods blessing upon your proceeding who dare mock God so for an unjust cause Thirdly plead so now as you may have Christ to plead for you at the latter day there are some whom God will destrov at last and Christ will not plead one word for them Luk 13. 9. nay plead against them Luk 19. 27. Fourthly do not 〈◊〉 〈◊〉 labor to advance injustice which overthrows any Nation do not labour to make black seem white to flourish colour ever a bad cause a very Plantus calls such sordida poseinummia that for private gain would plead causes which they knew bad another calls such 〈◊〉 f●●ces decemdrachmariae and addes Linguas 〈◊〉 It is reported of Nevessan a great Lawyer but bad man that he used to say He that will not adventure his body shall never be valiant and he that will not venture his soul shall never be rich O take heed of these desperate and destructive ways He that was to plead before the Judges in the great Court of the Areopagitae must plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either Preface or Passion left with their thetorical flourishes they should any way prevail to draw the Judg to pass an unjust Sentence And Philip King of Macedon displaced a Lawyer because he coloured his hair and his reason was he was jealous That he would also colour over a bad cause And let me in the fourth place speak a word to my Brethren of my own cloth and perhaps some of you think it s more then time that I had been there ere now let us practise and advance Righteousness we are men of God and should not be men of the devil 1 Tim. 6. 11. Our lives hearts and hands should be clean we that carry the Vessels of the Lord Isai 52. 11. Three Emperors successively made and confirmed a Law That the Clergy as they called the Ministers should not receive Tithes I mean such Rents and Payments as formerly they had done Jerome writing to Nepotian about it It grieves not me so much saith he that they made such a Law but that the Priests by their unrighteous lives did deserve it Erasmus his tart expression against such was That they were dumb in a Pulpit not in a Tavern profectò in hypocausto nemo illo vocatior Let not men justly upbraid us with golden Chalices and Wooden Priests Secondly Hold we out the Truths of God and not mens phansies and inventions in our ministery sound doctrine is called Righteousness Heb. 5. 13. When men ask bread do not give them a stone nor scorpions for fishes and hold our the truth plainly that poor Countrey people may not need to study Latine to understand our English How far was holy and learned Paul from going out in that kinde of Creature strength 1 Cor. 2. 1 4. speak plain and home As Luther writ to Gerbellius Cupio ago inveniri Christi ecclesie sue fidelis si prudens esse non potnerim minister I desire to be found a faithful Minister of Christ if I cannot be so prudent and politick as some are Thirdly Be diligent it is not justice to take mens Temporals and not discharge your duty in sowing Spirituals see Pauls charge and tremble 2 Tim 4. 1 2 3. Fourthly Be zealous for the truth When one desired to know what a one Basil was he shewed in a vision a pillar all on fire with this Motto Ta●●●est Basilins Old holy Latimer said in his days there were many good Ministers in England but deest ignis deest ignis said the old man There wants fire of zeal And as we should be zealous for the Truth so against desperate Errors Remember but the Spirit that was in Polycarp Ignatius Irenaeus c. How zealous were the Bishops in the Counsel of Nice against Arrius who differed from them but in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous were the Ministers of the Latine Church against the Greek Churches about the proceeding of the holy Ghost yet the difference lay onely in two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How zealous was the Church against Nestorius who differed from them onely in one Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet six hundred Bishops then rose up and said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly A word or two to all you my Brethren and Countreymen for I cannot but love the smoke of this darling soyl that are flocked hither to these Assizes I beseech you advance Justice and Righteousnes this God expects from all Micah 6. 8. Luke 3. 14. First I beseech you put off and avoid needless wordy brabbles and suites rather as Christians yield and submit one to another it is no dishonor for the better man to offer terms of peace herein as Abraham to Lot though he was Lots Uncle and remember that motive in Gen. 13. 7. 8. Aristippus said to Aeschines they being at variance Though I be the elder man yet I seek to thee nay verily said Aeschines Thou art not onely the elder but herein much the better Or secondly Refer your controversies to honest men at home Remember that of the Apostle 1 Cor. 6. 5. I speak to your shame Is there not a wise man amongst you Thirdly You that are of the Juries grand or ●●nall proper or tall men take head of Judas his practice and principles his cry is Matth. 26. 15. What will you give me and I will deliver him he never asks is he guilty or not guilty what hath he done or what will you do with him but only quid dabitis Again Take heed of wresting mens words in your Testimony beyond their true meaning or those Witnesses did against Christ Compare John 2. 19. with Matth. 26. 61. Christ did say Destrey this Temple and 〈◊〉 〈◊〉 〈◊〉 it up 〈◊〉 they affirmed that he said I 〈◊〉 to de●●●● the Temple or God and to build it in three days Christ said 〈◊〉 and day affirm that he said I can destroy Christ said This Temple 〈◊〉 ing his Body and they say that he said Temple of God though if he had so said it had neither been felony nor treason Nay take heed that you do not swear the truth out of malice and by-ends not from the love of the Truth but Revenge and Mischief lest if thou so do God call thee a false witness We do not read that that dogged Edomite I Sam. 22. 9 10. testified any thing but truth for the matter yet is called a false witness or lying tongue that devised mischiefs Psal 52 2 3 4 c. This should in the next place have been a sharp reproof to very many particulars that do exalt unrighteousness apparently but I may not detain you too long Like wise another Use should have been of Tryal whether we are truly righteous or not First Look to our principles whether the Law of God be come unto us onely or also into us To some it onely comes unto them John 13. 3 4. to others into them not onely brains but hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 16. Is our obedience the obedience of Faith and Love Rom. 16. 26. 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast but it is supernatural grace that makes him more then a man viz. Godly man Union natural ●twixt reasonable soul and body makes a man but its union mystical ●twixt soul and Christ that makes him godly But I must though unwillingly break off and leave the rest together with the second doctrine And having made already in Gods name my humble suit to you let me in your name to God make my humble and hearty suit for you Let us pray NOw having preached these Notes ere I could quite transcribe them though in much hast God sends us the joyful news from Ireland which his own hand wrought August 2. 1649. which makes me adde there lines Promission pacem tua nu●● Ecclesia Christe Insanu mund turbine pressa petit Evigila tandem fluctus compesce surentes Fac tibi non percant ques pater ipse d●dit Et smul ad ju●●um pergas perduce●e sinein Quod tua pro nubis dexiera capit opus Musculus on Matth. Ve●pcra jam venit nobiscum christ mancto Exitingm luccm ne pallare iuam Parxus on Matth. Ni●●● in cassum cb 〈◊〉 subrnergere navim Fluctuai at uunquium mergitur illa ra●●s FINIS