Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	enemy_n	zeal_n	zion_n	32	3	8.6915	4	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

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

which the parties contracting stands more need of now than they did in Paradise These Items laid together makes up this totall Sum. It is most expedient that marriage of Church-members be solemnized by those Argum. 3 who are Christ's Embassadours and Deputies in his Propheticall Office and are best qualified and authorised to instruct the parties concerning the institution use and ends thereof and confer a benediction upon them But Ministers are Christs Embassadours and Deputies in his Propheticall Office and are best qualified and authorised to instruct the parties concerning the institution use and ends thereof and to confer a benediction upon them Therefore it is most expedient that marriage of Church-members be solemnized by a Minister Secondly the tripartite use and end of marriage as filed by the Schoolmen pleads for the same which is issue fidelity Targum Hierosol and the sacred mystery thereof The key of Issue is Gods speciall peculiar God remembered Rachel and opened her womb Gen. 30. 22. Numerous issue is his peculiar with a more signall benediction Thy wife shall be as a fruitfull vine by the sides of thine house thy children like olive-plants round about thy table Behold thus shall the man be blessed that feareth the Lord Psal 128. 3 4. But numerous issue sanctified from the womb and in covenant with God is a more transcendent superlative peculiar The Lord shall blesse thee out of Sion and thou shalt see the good of Jerusalem all the daies of thy life yea thou shalt see thy childrens children and peace upon Israel Psal 128. 5 6. The result is this That whose end and use is Gods sole peculiar and his signall and transcendent Argum. 4 blessing ought to be solemnized with Ministeriall benediction But the ends and use of marriage issue numerous issue sanctified issue with pious education is Gods sole peculiar and his signall and transcendent blessing Therefore marriage of Christians ought to be solemnized with Ministeriall benediction Another end and use of marriage is fidelity which includes unanimity chastity constancy Yoke-fellowes in wedlock ought to be Turtle-like unanimous in all estates Cael. Rhod. lib. 28. cap. 21. Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not bitter to your wives Col. 3. 19. This the Grecians Hieroglyphicked in flinging the gall of their marriage-victim with most eager loathing behind the Altar during the time of their sacrifice Wives should like Hero who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masaeus Hero Leander expired with her perishing husband sympathize in affection with them As unanimity so chastity is a flower in this marriage-garland To avoid fornication let every man have his own wife and let every woman have her own husband Let the husband render unto the wife due benevolence and likewise also the wife unto the husband The wife hath not power over her own body but the husband the husband hath not power of his own body but the wife Defraud not one another 1 Cor. 7. 2 3 4. Therefore amongst the antient Romans the man in token of this gave a Ring unto the woman which she was to wear upon the next finger Aulus Gellius Noct. Attic Ea enim cornicum societas est ut ex duobus sociis altera ex tincta vidua altera perpetuò maneat Plinius unto the little of the left hand because unto that finger alone proceedeth a certain artery from the heart Their Soothsayers in their nuptiall Divinations accounted the apparition of Crows the most auspicious Omen because they live chast and one extinct the other continues single the Turtle mournes to death if her fellow miscarry the same is observed of the Stork To these joyne constancy which crowns the rest Whosoever shall put away his wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except it be for fornication and Vt signarent illam ibi perpetuò mansuram neque inde ullâ tempestate recesseram Alex. ab Alex. Sig. de jure Rom. c. 9. Salmuth in Pancirol lib. rer depérd cap. de nuptiis shall marry another committeth adultery Mat. 19. 9. The Grecians emblem'd this by carrying the Bride from her chamber to her husbands pavillion in a Carroach where arriving they brned the axletree to signifie that she must make her perpetuall abode there and never to depart the Romans by a Spear wherewith some Fencer had been slain with the point whereof the Bridegroom divided the hair of his Bride to intimate that nothing but death or such violence should separate them The extract is this It is expedient that that vow which is Argum. 5 made unto God of unanimity chastity and constancy should be solemnized by Ministeriall instruction and benediction But marriage-vow of Christians is made unto God of unanimity chastity and constancy Therefore it is expedient that the marriage of Christians be solemnized by Ministeriall instruction and benediction The third end and use of marriage is the sacred mystery thereof recorded Eph. 5. 31 32. A man shall leave his father and mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be joyned unto his wife and they two shall be one flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a great mystery a great Sacrament saies the vulgar translation A Sacrament not in a strict sense as the Romanists canonize it nor one of the confined number of seven though lesse Dr Cosin● devotions principall as some of our own have languaged it but in a large extent which takes in with it the calling of the Gentiles Eph. 1. 9. Eph. 3. 3. and the incarnation of the Word 1 Tim. 3. 16. in which acceptation Common places part 2. pag. 462. Pet. Martyr Libr. de bono conjugii cap. 18. cap. 24. libr. de fide operibus cap. 7. Augustin the precise number of Sacraments or Mysteries is a mystery inscrutable In this latitude Peter Martyr who marched as Primipilus or a prime frontier in the vanguard of Reformation owns Matrimony for a Sacrament and so before him did St. Augustine thus descanting In the marriages of women the sanctity of the Sacrament is more to be valued than the fruitfulnesse of the wombe The good of matrimony in respect of the people of God consisteth in the sanctity of the Sacrament in the Church not onely the band of marriage but also the Sacrament is commendable Thus taken marriage is defined in the Schooles Imago conjunctionis inter Deum Ecclesiam Ursinus explicat Catechet pag. 696. Typus imago fuit verè divini spiritualis conjugii quod futurum erat inter Christum ipstus Ecclesiam Bucanus de conjug pag. 108. A conjunction of man and woman representing and signifying the union of Christ with his Church by Incarnation of God with the soul by grace and sanctification Therefore the Apostle having said Ephes 5. 32. this is a great mystery addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak concerning Christ and the Church saies ours in Christ and the Church saies St. Jerom's Tanslation Now we never finde in sacred or prophane