Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	good_a	heart_n	treasure_n	3,167	5	9.8219	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92083	Zimri's peace: or, The traytor's doom & downfall. Being the substance of two sermons preached at Apethorp in the county of Northampton. By John Ramsey Master of Arts, and minister of East-Rudham in the connty [sic] of Norfolk.	Ramsey, John, Minister of East Rudham.	1661 (1661)	Wing R227; Thomason E1057_10; ESTC R208079	26,510	35

Jehu the surviving King who reigned in his stead together with the speech of one to the other The parts of the Text are two The Division of the Text. 1. The Speaker Jezebel in the Pronoun She. 2. The Matter of the Speech Had Zimri c. The Speaker in the Text is Jezebel 1. The Speaker Jezebel she in the Pronoun She Acursed Woman as Jehu stiles her v. 34. cursed in her death Thrown out of a window by the Eunuch trodden under foot by Jehu 's horses and her forlorn Carkas devour●d by Dogs to a very small reversion of her skull and ●e●t and the palms of her hands v. 33 34. as if an head that plotted and hands that practised so much mischief and see● so swift to shed ●l●od were not meat good enough for Dogs to eat N●●●her was she more accursed in her death th●n life A notorious Id●la●●r the Daughter of Ethbaal King of the Zidonians and a Zealous Worshipper and server of Baal 1 Kings 16.31 A cruel and bloudy Persecutor that slew the Prophets of the Lord 1 Kings 18.13 Threatned Elijah with the loss of his head and made him flee for his life 1 Kings 19.2 3. And yet this Idolatrous and bloud-thirsty Jezebel le ts fall and drops down a sound and wholsome speech touching the certainty and equity of divine vengeance which pursues Murtherers and Usurpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it traces them hard at heels and even hunts them to destruction An Observation noted upon he qualification of the Speaker A wicked person may somtimes speak well Observe then from hence (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus Diphue sophist lib. 5. That a wicked person may sometimes speak well I say sometimes but not alwayes (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 1. cap. 6. for One Swallow maketh not a Summer nor doth one speach or action though never so holy and good infallibly demonstrate or clearly evidence the unspotted innocency and unstained integrity of the Party The true and faithfull Servants of God are habitually good and yet actually bad as were Noah David Peter and some others they tread awry now and then and in some things do amisse And it is most true of them who though sound at the Core yet have some specks and spots of corruption which is noted of the Pomegranate (e) Non est malum punicum in quo non est aliquod gratum putre There is none so clear and sound wherein there is not a rotten kernel Wicked men on the other side are sometimes actually good and habitually bad And so was King Abimeleck in taking Sarah into his custody and so far justified and acquitted by God himselfe Gen. 20.6 I know thou didst this in the integrity of thy heart There may be the innocency of a particular speech or action where the person is extreamly vicious and abominable (f) Aug. de Baptismo contra Donatistai lib. 6. c. 2. Quicquid verum à quocunque dicitur à Spiritu Sancto dicitur Ambros 1 Cor. c. 12. v. 3. Omne verum à veritate verum est est autem Deus veritas Augustin lib. 83. quaest q. 1. Cur Deus famulum suum cum quo ipse tanta talia loquebatur ab alienigena passus est admoneri In hoc Scripturo nos admonet per quemlibet hominem detur consilium veritatis non debere contemni Augustin lib. Quaest supra Exodum q. 68. In arundine sterili solet uva pendere We may happily though rarely meet with a sweet and pleasant Grape upon a dry and withered stalk as Augustine speaks of the Donatists For howsoever our Saviour tels us Mat. 12.35 A go●d man out of the good treasure of his heart bringeth forth good things yet doth it not necessarily follow that who so bringeth forth this good treasure of works and words should ipso facto aut dicto be forthwith a good man There was not any of the true Prophets that had clearer Visions and Revelations of Christ than the false Prophet Baalam who is marked out by S. Peter to have gone astray and loved the wages of Iniquity 2 Pet. 2.15 Vbi benè nemo melius ubi malè nemo pejus An Angel of Heaven could scarce speak better nor the Divel himself do worse Cunning Caiaphas spake he knew not what like St. Peter in the Mount and yet being High-Priest foretold the expediency of Christs death John 11.50 51. wherennto himselfe was accessary by consent and counsel and so was a Prophet and Murtherer both together Sunt in impiis quandoque Dona Dei sine Deo Wicked men may have the spirit of Prophecy and many shall say unto Christ at the latter day Lord Lord have we not prophesied in thy Name Mat. 7.22 They may have besides I say not the spirit of prayer which consisteth in the fervor and ardency of spirit and is an inseperable effect and fruit of the Spirit of Adoption Galat. c. 4. ver 6. Yea they may have a rare and extroardinary gift of prayer so as to expresse their own and other mens desires to God ex tempore and a sudden with volubility of tongue fleetnes and fluency of language varietie and quaintnesse of expressions inlarged and lengthned devotions to the admiration of others and sometime to the deceiving of their own souls There is a Spirit of prayer which is the portion of Gods children and the gift of prayer a common and a general gift and no way concludes a sincere and sound Christian Such graces as these Gratiae gratis datae non gratum facientes as Divines stile them that are freely conferred upon us not in reference or order to our own salvation but for the instruction and edification of the Church the common good and benefit of others These These I say are to be found in wicked and ungodly persons The subject of the Text Jezebel an Heathenish Idolater and outragious persecutor le ts fall a pertinent and pithy speech That is the second generall part of the Text. 2. The matter of the speech The matter of the speech Had Zimri c. That may be considered two manner of ways 1. First in Thesi simply and absolutely in it self 2. Secondly in Hypothesi in reference and relation unto Jehu to whom it is here applyed 1. 1. In Thesi Observe we in the first place the matter of the speech in Thesi and so it affords us these three specialties 1. Therein we have three specialties The Traitor Zimry 2. The Treason slew his Master 3. The successe and issue of his Treason and that laid down by way of interrogation Had he peace The first circumstance that presents and offers it self in order is the Traytor Zimry and may be looked upon in a threefold relation 1. 1. The Traitor in a threefold relation As a Servant to his Master 2. As a Subject to his Sovereign 3. As a Captain to his Generall First 1. As

private Spirits May it not be fitly applyed to them wherewith our Saviour chareth his Disciples Luke c. 9. ver 55. (y) Omnino Spiritu quodam res geritur an ex Deo sit n●scio Erasde Luther Epist illust Bilibald p. 198. You know not what manner of Spirit you are of And if it be the Spirit of God it is a Spirit of Unity and Verity a Spirit of Meeknesse and Gentlenesse a Spirit of Humimility and patience a Spirit of love and peace Let us trie the Spirits as the great Apostle Saint Iohn adviseth try we our own spirit whether it be the Spirit of God or no by these signs and Symptomes and would we keep our selves sound and whole from the common distempers and diseases of the times let us stick close to the Apostles rule 1 Thessolonians c. 4. ver 11. And that you studie to be quiet and to do your own businesse The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing a zealous Kind of ambition as of our cheifest and heighest honour Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpose and inter meddle only in our private and proper affairs Take we heed that we move not eccentrically out of our own Orbe and Sphere not run beyond our teder nor stray and straggle out of the compasse of our personal and particular callings Thus have you heard of the Traytors the Treason The Application by way of paralel betwixt the ●●der and the yovnger Zimri and the sad successe and issue of it And it were an easie matter to find out Zimri's match and paralel even in this Nation of ours in the forementioned Specialties but I forbear to bring the Text home to any mans person as Nathan did the parable to David Thou art the man Nor shall I need to particularise or exemplifie it seeing the bare reharsal of the text without any other comment or descant is a sufficient application It is the speech of Saint Ambrose touching Ahabs oppression and tyranny who first killed Naboth and then took possession of his Vineyard (z) Nabothi historia tempore vetus est usu quotid●a●a Ambrese De ●a●●h Jesrael c 1. Non unus Achab natus est sed quod pejus est quotidie nascitur nunquam huic saeculo moritur Even so there are more Zimri's then one We of this Kingdom have had (a) Deciles imitandis turpibus ac pravis omnes sumus Catilinam quocunque in populo videas quocunque sub axe Juv. sat 14. our Zimri as well as the people of Israel and as Saint James speaks concerning Job c. 5. v. 11. Ye have heard of the patience of Job and have seen the end of the Lord. So we have heard of the most bloody and barbarous Treason of an assassinating Zimri and have seen the end of the Lord a wretched and a wofull end So let all thine enemies perish O Lord Judges c. 5. v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learn we from hence a threefold lesson The first is the sure doome and downfall of treason and ambitious aspiring after Soveraignty A threefold lesson which the higher it climbs The sure doom and downfall of treason the lower it falls like to that tree in the poet (b) Virgil. Aenead 4. Quantum vertice ad auras Aethereas tantum radice ad tartara tendit As it advanceth and lifts up the top and threatneth even heaven it self with the sublimes of it So it growes as much downward with the root and tends unto hell Secondly The exact justice of God upon traytors observe we Gods exact justice upon cruell Tyrants and blood thirsty Traytors in paying them home with their own coin and in retaliating a condigne and suitable punishment And herein God manifests and magnifies the equity of his proceedings Rev. c. 16. v. 5 6. And I heard the Angel of the water say Thou art righteous O Lord because thou hast judged thus For they have shed the blood of saints and prophets and thou hast given them blood to drink For they are worthy Where the Justice of God is celebrated not only in judging but in judging thus and in recompencing blood with blood (c) Neque enim lex justitior ulla est quam necis artifices arte perire sua Ovid Which forced that confession from the mouth of Adenibezek Jud. c. 1. v. 7. Threescore and ten Kings having their thumbs and great toes cut off gathered their meet under my table As I have done so the Lord hath requited me Thirdly we may from hence take notice of the infinite wisdom and over-ruling providence of God Gods infinite wisdom and over-ruling providence in defeating the plots and policies of rebellious and treacherous Zimri's in taking the wise in their own craftiness and in turning the Counsel of Ahitophel into foolishness And whereas they by cutting off the head of our late Soveraign as if they had been of the same mind with that monster Caligula who wished (d) Vtinam populus Romanus unam cerv●●em haberet Sueton. in calig p. 249. That the common wealth had but one neck intended with the same stroke to cut off the hope of sucession and Soveraignty it self yet that royal stemm and stock hath proved like unto that tree in Virgil (e) Virgil. Aenead 6. Primo avulso non deficit alter Aureus simili frondescit virga metallo Though one of the principal armes hath been lopt and chopt off by the fatal blow of the bloody axe Yet is there another golden branch that is grown up in the room of it and long may it flourish with one of the same metall There is not a rarer mirrour and miracle of divine providence then Moses and is described to the life by Saint Stephen Acts. c. 7. v. 35. This Moses whom they refused saying who made thee a Ruler and a judge The same did God send to be a ruler and a deliverer by the hand of the Angel which appeared to him in the bush How fitly may this be applied to the late case of the King and Kingdom That gracious and dread Soveraign whom they refused saying Let us break his bonds asunder and cast away his cords from us Nolumus hunc regnare we will not that this man should reign over us with them in the Gospel not him but Barrabas A robber and a murderer as the Jewes sometime spake of Christ The same hath God sent to be our Soveraign Lord and King by the hand of the Angel that appeared to him in the bush In the Royal Oak And maugre the might and malice of his most desperate and deadly enemies hath made good to him what he formerly affirmed of his Servant David Psal 2. v. 6. Yet have I set my King upon my holy hill of Sion So that he may justly admonish his implacable and restless Enemies in the self same words wherewith Joseph bespake his unnatural brethren Gen. c. 50. v. 20. But as for you ye thought evil against me but God meant it to good to bring it to pass as it is this day to save much people alive And hath not God been pleased to save much people alive by restoring him to his crown and Kingdom without the loss of any one mans life Zach. c. 4.6 or limb without the unsheathing and drawing of a sword The doxology in the quarrel Not by an army nor by power but my spirit as God once spake of the building of the second Temple by Zerobabell Now unto him that hath saved much people alive That hath saved our Soveraign from his enemies and from the hand of all that hated him and hath done exceeding abundantly for him and us above all we could ask or think to him be glory and dominion for ever and ever Amen FINIS