Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	great_a	heaven_n	life_n	6,050	5	4.1663	3	true

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

they been deserted I wish that were all yea maligned scoffed at by Scornfull men hated opposed even by them that chose and imployed them If men go on thus to forsake them and let them fall for want of Assistance it is just with God they should never chuse more or never live to partake of that common Good which they desire and endeavour to do for them As therefore the Apostle spake in a case of a faithfull Minister so I of all of a publicke spirit Receive them therefore in the Lord with all gladnesse and hold such in reputation because for the worke of Christ they were neare unto death not regarding their owne life to supply your lacke of service Phil. 2.29.30 And as Deborah gave her Voluntiers their due and double Honour so let us doe also Heare what she sayes My heart is towards the Governours of Israel that offered themselves willingly among the people Blesse ye the Lord Judg. 5.9 and so she goes on to name the tribes and persons casting a secret reproach upon the Newters and at last come to it againe Zebulon and Naphtali were a people that jeoparded their lives unto the death in the high places of the field verse 18. So say I my heart is towards the Governours of England our Parliament Patriots that offered themselves willingly among the people Blesse ye the Lord. Blesse ye the Lord that raised up their persons and their spirits to stand for the publick Good of Religion Lawes and Liberties and to spend their time their strength their estates their credits and honour and lives for the same And blessed be they of the Lord and their posterities after them for ever My heart is also towards those Noble Commanders and common Souldiers that have offered themselves willingly among the people and have jeoparded their lives in the high places of the field blesse ye the Lord that raised up their spirits to such a pitch of Magnanimity and Resolution and blessed be they of the Lord let their lives and names be precious with the Lord and with the generations to come Lastly my heart is towards the Honourable City and Citizens that offered themselves and their estates willingly among and above all the Cities of the Kingdome to the almost exhausting of their wealth and treasure to the publick Good of the whole Land Blesse ye the Lord that stirred them up and blessed be they of the Lord for ever the Lord recompence it upon them and theirs sevenfold This is the least we can doe for them that have bn Instruments of the publick Good Render to every one their due Honour to whom Honour belongeth c. 4. It may be a ground of Exhortation to all especially to those who are publicke persons 4 Use Exh●rt●tion to get pu●licke sp●rits to study and endeavour the publicke Good above their owne with neglect of their owne sometimes and to this end to labour for publicke spirits every man to contribute his abilities of what kinde soever to be serviceable to the Community As above in the heavens every Starre even the least contributes its light and influence to the world especially those of greater magnitude So let it be on earth in a Church in a State every one cast in something to the publicke Treasury Some their wisdome and parts Some their estates Some their strength Some their persons and lives all their prayers 1. Perswaded For the perswading of this consider these things 1. We cannot as hath been said otherwise approve our selves to God to men or to our owne consciences 1. This an evidence of Goodnesse that we are Good men have any true Goodnesse true Grace true Religion A Good man is a publicke Good both Passively and Actively is Good and doth Good A private spirit is an evidence of a naturall heart It was not a good speech of the trees in the parable Shall I leave my fatnesse or my sweetnesse c. to be promoted over the trees to goe up and downe for other trees we must if we be trees of Gods Paradise of Gods planting He shall be like a tree planted by the waters side that brings forth his fruit in his season Psal 1. All times a reseasonable for a Christians fruit and so are all places He hath his fruit in private but most in publick 2. This is the end of all our Abilities 2. It is the end of all abilities Non nobis solum nati c. is a Proverbiall speech amongst the very Heathens we were not borne for our selves nor live for our selves our parents challenge a part our kindred and friends a part our Country our Religion all We are but Stewards entrusted with our Masters Treasure to be distributed and layd out for the Good of the familie We are but Servants or Apprentices that have nothing properly our owne we come into the world to serve our generation It is the Scripture phrase spoken of a King King David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.36 When he had served his generation he fell asleepe In the great world all creatures contribute their share to the maintenance of the Communitie No creature is made for it selfe none acts for it selfe none lives to it selfe but an idle person and a Newter The sheepe and bees and the rest pay their tribute to Man Sic vos non vobis c. and the bees in the hives do not fill their cells with hony for their owne private use but every owne brings in and layes up as in a common treasurie and drones are either killed or banished from that little Commonwealth In the body naturall every member is a publick servant to the whole Corporation And shall Christians in the body mysticall or Citizens in the body politicall vary from all the rest and live only to themselves 3. This is very reasonable 3. It is very Reasonable There 's none but lives upon the common stocke none but desires to partake and share in the Publick Good of peace plenty liberty lawes religion what reason or equitie they should expect it if they contribute nothing to it Shall all other men all other creaturs be made serviceable to them and they to no body How can men desire of God with the Psalmist That they may see the Good of his chosen that they may rejoice in the gladnesse of his nation that they may glory with his inheritance Psal 106.5 if they have not some way or other lent their assistance to the procuring of it If they will not suffer with Gods people is it reason they should raigne or rejoice with them Such men may justly feare that they shall bee blasted by death or otherwise that they shall never see the Good of Gods chosen or not have any comfort in it though they see it As the Prophet sayd to that unbeleeving Prince that doubted the plenty prophesied as a thing impossible though God should open the windowes of heaven Behold sayes he thou shalt see it

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