Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	people_n	read_v	word_n	2,947	5	4.1038	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91808	The prophesie of Haggai, interpreted and applyed in sundry sermons by the famous and judicious divine, John Rainolds, D.D. Never before printed, beeing very usefull for these times.	Rainolds, John, 1549-1607.	1649 (1649)	Wing R143; Thomason E469_18; ESTC R205465	154,541	186

God did open the hart of Lydya to attend to that was spoken so also that at Ierusalem it was likewise used that famous place Nehemiah 8 9. doth shew sufficiently as also in other places of Jury as 2 Kings 4. 23 from that answer which the Shunamites husband gave unto his wife when her childe being dead and he not knowing thereof and marveiling why she sadled the Asse asked why she would go to the man of God that day since is was neither new Moon nor Sabboth day the learned gather that on such feasts as the new moones Sabboth dayes the people that dwelled far off even in the Countries did use to assemble unto the Cities where were Prophets Levites which they called men of God to be taught instructed by them as Acts 15. 14 it is sayd that Moses had them which preached him in their Synagogues being read every Sabboth-day as even in our Saviours time it appeareth by that which is recorded Lu. 5. 17 where it is said that to heare Christ among the rest there came the Pharisees and teachers of the law out of every towne of Galilee and Iudea and from Ierusalem insomuch that when the scriptures were read if there were any likely in the Congregation to preach or make any exhortation they were requested therunto as Acts 13. 15. we reade how at Antiochia after the lecture of the Law and the Prophets the ruler of the Synagogue sent unto Paul saying yea men and brethren if yee have any word of exhortation for the people say on which farther appeareth by that is storied of our Saviour Luke 4. 17. how comming into the Synagogue at Nazareth the booke of the Prophets was delivered unto him which having opened he read and expounded a portion of 61 of Isay unto the people Therefore since that to these sacrifices here mentioned the Jews joyning both prayer and preaching of the word and yet were not thereby sanctified without obedient hearts we may learne also that by our calling on the name of the Lord in prayer and learning his will by hearing his word we cannot at all be sanctified without obedient and beleeving hearts And doth not the Apostle teach us the very same things why else doth he exhort 1 Tim. 2. 8. that men should pray every where lifting up pure hands and without wrath and without doubting if so be that onely prayer and lifting up the hands would serve without the puriry of the affections of the heart And why doth he say to the Hebrewes that the gospell was preached unto them aswell as unto the old Jewes in Moses his time but the word that they heard did not profit them because it was not mixed with faith in those that heard it if that barely to come to heare the word were all that were required Or why doth he say concerning the Sacraments which are the visible as the preaching is the audible word of God 1 Cor. 10. that the Fathers under the law did all eate of the same spirituall meate and did all drinke of the same spirituall drinke and yet with many of them God was not pleased so that they fell in the wildernesse and addeth that these are examples unto us but to instruct us that although we have such graces as they and be partakers of the like Sacraments of Christ yet if we be disobedient as they were we must looke to taste of the like plagues as they did so evident is that doctrine which from the former similitude in the beginning I observed that by the outward service of God none are sanctified but those only which have faithfull and obedient hearts Wherefore since it behooveth us reverend and beloved to be carefull of holinesse without which none can see God Heb. 12. 14. wee see how wee should stirre up our selves not only to the outward but even to the inward worship of the Lord for Mat. 7. 22. Many shall say Lord Lord so that there shal be prayers and have not we in thy name preached c they shall use preaching also and yet Christ shall say unto them I never knew you Seeing then the outward ceremony will not serve to sanctifie any or bring them to salvation we must be very careful not only to performe this outward service to God of prayer which by an excellency is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. as all other Rom. 12. but also to offer up our soules and bodyes even the best of our inward and spirituall sacrifices and services to Gods glory for we are bought with a price and I am sorry that I am prevented by the time so that I must speake breifely which else I should more largely 1. How many of us are there that do not come to the outward service of God so as they ought I refer it to every mans conscience to consider how they frequent the assemblies for prayer and divine service in their private Collegs but for comming at the beginning of tearmes when as wee are by oath and conscience bound thereto how slackly is that done if done at all Alasse how far are we from the zeale that was in the Iewes who with wearisom journeys walked on through the wildernes till they appeared before God in Sion Psal 84 how far from that foretold should be in the people of God Psal 110. 3. thy people shall come willingly c how farre from that example which the people give us Neh. 8. who were said to have heard the word willingly from morning untill night So we reade Act. 20. Paul being to depart on the morrow the people that beleeved assembled themselves together to hear him so that he continued his preaching untill midnight but alasse how do we degenerate from these who cannot indure but for an houre or two to frequent such religious Assemblies it is recorded by Zoromen l. 6. c. 18. that when Valence an Arrian Emperour had forbidden the Christians to have any Assemblies the Godly notwithstanding used to meet together in the fields for the service of the Lord. The Emperour hearing therof was very wroth with his Cheife Captaine Modestus for so he was called and so indeed he shewed himselfe because he suffered them so to do Modestus therefore forewarning them that they should meet so no more and threatning that if they did they should be punished they notwithstanding the next day in great multitudes met againe which Modestus understanding thought good to go out against them with a band to scatter them but as he went a certaine woman with her head not throughly tired with a little child in her hand overtaking them brake through among the Souldiers and made hast towards the place where the Christians were assembled Modestus causing her to be called to him demanded of her whither she was going in such hast shee answered that she was going to the place where the Christians were assembled to serve God Why said Modestus dost thou not know that the Emperor hath commanded that

may bee compared with theirs that as it fared with them so doth it with us As they were delivered from the bodily captivitie by Cyrus So we have beene delivered from the spirituall captivity by King Henry the 8. another Cyrus And as they though having received a grant and commission from Cyrus c. yet built not up the materiall Temple in such sort and speed as was given them in commandment So also wee have not beene so painefull and diligent in building up the spirituall Temple and Church of God The foundation of this worke was said to bee the beginnings of the doctrine of Christianity the which the Apostle calleth the laying of the foundation The raising of the walls is the perfect understanding of those mysteries of Christ which the Angels desire to behold The Roofe to bee laid upon this building to keep them that are within the house from the annoyance of raine and weather of heat and blasts that is from sins and offences is Ecclesiasticall discipline which according to the example of the Jewes Christ commanded his Apostles constituted the Primitive Church observed the Reformed have restored to the singular commodity and good governance of the places where it is received even in the judgement of a Papist By reason that a learned Pastor joyned to a sufficient number of grave and sober Elders hath the oversight of the congregation First to admonish privately offenders then if they amend not to proceed forward c So to keepe them from such sinnes as civill Lawes partly doe not partly cannot punish and yet are such as shut out the committers from the Kingdome of God into which no uncleane adulterous or covetous person can enter Wherefore seeing that in many places of this Land the foundation is not yet laid the congregations being not catechised in others if there be catechising yet no preaching and so the walls not built in others no discipline excercised and therefore the roofe not laid upon the building It is manifest that the Temple of the Lord is not built amongst us as it ought and so that our case and fault is like unto theirs whom the Lord by the Prophet here reproveth for so his House lieth waste among us somewhere lesse somewhere more but lye waste it doth not indeed as the Temple when Daniel prayed and said thy sanctuary lyes waste but as God saith here that it did when there was an Altar built But is this fault defended by us with such excuses as it was maintained by them in some part no doubt it is For although I cannot say of this people in generall as the Prophet doth of the Jewes for there are many that confesse the time to bee come to build the Lords House God increase the number of them yet some there be that say the time is not yet come as hath appeared by the open reproofe of that which in this matter I have heretofore spoken unto you Wherein first I would advise you diligently to beware that you stumble not at their offences neither conceive worse of the Church because of the jarres that happen in it Paul and Barnabas disagreed yet were they of the true Church as these were of whom the Prophet speaketh Hee with the Prince and high Priest dissented from the people the people thought and held that the time was not yet come to build the House of the Lord But the other were of a contrary judgement yet were they of the true Church which note also confuteth a foolish motive of our adversaries concerning discord and universality for here wee see that the greater part held the false opinion and that the true Church dissented from it selfe Next let us remember who they were that said The time is not yet come namely the people for even so they who say among us the time is not yet come are of this people of the people of God indeed yet of the people only For they that are in the place of Zerubbabel and Iehoshua say that it is high time in the booke of ordeining Bishops and Ministers there is granted unto the Minister authority to preach the Word minister the Sacraments excercise Discipline which more at large appeareth in a learned discourse of Bucers whence into that booke they have translated that point The 32. Commissioners in King Edwards daies appointed to set down orders for the redress of Ecclesiastical matters set down this order that the Minister with others according to Christs cōmandement should first deale by brotherly admonition and so to proceed according to Christs rule in this case Master Nowel whose praise is great in the Gospell hath written more fully and largely in his latine Catechisme that every Church well grounded ought to have a sufficient number of Elders who together with their Pastors should excercise Church-discipline and so avoid all those offences and faults which happen in the congregation This catechisme by authority from the Bishops in their convocations is authorized as the only latine catechisme to be read in all schools throughout the Realme and appointed also to be translated into the vulgar tongue to be read and understood of all whereby we may perceive that the Queens Majestie her Brothers of blessed memory Bishop Cranmer Master Bucer Peter Martyr Master Nowel the 32 Commissioners eight Bishops eight Divines eight common Lawyers eight Counsellors with the Parliament have thought it time fit to build the house of the Lord with doctrine and discipline wherefore it is not Zerubbabel nor Jehoshua but this people that say it is not time to build the Lords house though the people of God indeed yet but of the people who if they entred into their own hearts should find I doubt not whatsoever excuse they alledge that it is but a meere pretence like to this which is here reproved the truth is there is some other fault in them which they would with this excuse cloake which I will not now deale with nor enter into a particular confutation of the pretences they alledge I leave it to your particular considerations wishing that as the fault hath beene discovered it might be amended so it may be by every one of us so farre as it concerneth each particular mans person Wherein first to you I need not say so much for the laying of the foundation if the good order already taken for catechising in every house were diligently and carefully looked unto but albeit the foundation be laid yet in building the walls there would be somewhat added I have heard and so have others of strangers of godly zeale and good credit who comming into our University have made complaint that on the Sunday in the afternoone there hath not been a serm●n in all Oxford which were a speciall service for the sanctifying of that day when there were fewer preachers among us than now there are yet were there more sermons than now adaies there be so that it might truly be said the

people is increased but their joy is diminished although I nothing doubt but there would enow bee found voluntarily to performe this worke yet thinke I it more convenient and likelier to continue if the publique Readers the Heads of the Colledges with the Prebends of Christ-church will take the charge of it that whereas now they are to preach once they would vouchsafe to doe it twice which might be done with little increase of their paines and great profit of the University This thing I doubt not but it would bee established if it would please God to stirre up his spirit that is in the roome of the Magistrate to propose it in the convocation by the godly disposition of the Doctors in commending it to the house of the Proctors to gather the voyces and of the body of the University to agree to it But howsoever the foundation and walls are built among us in other places certainely they are not for which such as doe it not but indeed ought to doe it are in great fault I meane the meere non-resident that stayeth here from his charge without any just or necessary occasion whereby it commeth to passe that in many places of this land they are so farre from laying on the roofe that the foundation is not laid This offence is so great that not the people and the Prince but even their owne consciences also if they be not by Gods judgement seared confesse that it is time to amend it which is laid downe more plaine in the Synod but now alledged wherein the Bishops affirme this non-residence to be a thing foule and unhonest in it selfe shamefull and detestable among the people pernicious and hurtfull to the Church of God I doe but english their owne words foedo in se odiosa in vulgus pernitiosa Ecclesiae Dei The 32. Commissioners before mentioned appointed that none having the charge of soules elsewhere should continue in the University and no mervaile because in the booke of ordering of Ministers each one at the time of his ordering solemnly promiseth before God and his elect Angels to give all diligence to teach his people with all care c. Which booke being established againe such as are ordered being made by this order yet abide many of them among us breaking this solemne promise and vow to almighty God and yet are not ashamed to looke men in the faces as though God had not said performe thy vowes and that he delighteth not in fools c. yet we for all they be such men honour them bestow graces on them give them great commendation of learning and honesty whereas by this breaking of their vow and promise they declare themselvs to be sacrilegious persons A great fault in us regentes if not also in non regentes if we have not learned that this is a sufficient cause to deny graces but grant them to such persons to the shame and obloquie of the University And here I am sorry that I cannot touch this fault but that I must you also Reverend Fathers who although you be called to the same office and duty that the others be yet are not in the same measure of sin that they are howbeit these are strengthened in their offence by your example Let no mā thinke that when we speake of this fault to have it redressed that we cast daggers into our Fathers bosomes but let them consider the cause that moveth us thus to doe In the Persian story written by Herodotus and Trogus wee read that after the death of Cambises the Magi got the Crowne seven of the Nobility conspired together to slay the Magi and as Darius and Gobrias made at one of them Darius staying to strike Gobrias asked what he meant that he slew not his enemy for feare saith he lest in the darke I slay thee to whom Gobrias answered stay not for that but hartily run us both through Gobrias was content if it could no otherwise be done that himselfe should be slaine so that the sorcerer the usurper might die also Some thinke you should bee content that we strike you if no otherwise that these sorcerers may be removed I call them so justly for God hath said that disobedience is as the sinne of sorcerie This sinne of non-residence is a sinne of disobedience and a mother of as many trasgressions as ever was Sodome Bee content therefore if to the end to slay them wee touch your bodies and credit seeing it may be that as the sorcerer was slaine and Gobrias escaped so you may escape though they be slaine Would to God we might see your diligence to cast out these sorcerers as Saul did out of Israel and so to cast them out as withall to take heed that you follow not his example who afterwards went himselfe to consult with a soceress with one that had a familiar spirit because that God answered him not otherwise this was a perswasible reason to flesh and bloud God doth not answer me therefore why may I not aske of a witch and shall not yours be like if you thus gather God doth not otherwise provide for mee therefore will I robbe Churches c. But how farre from this minde was St. Paul and how farre from his are such men he was content rather to betake himselfe to a base occupation wherein hee had been before trayned up thā he would but then the Churches which he might nevertheless have done lawfully and better were it for you to return again to the teaching of Schollars than to provide for yourselves by such meanes though I hope you shall not need to doe that neither God having provided that you may live honestly by other meanes if you can be content to beare a lower saile remembring the heathen mans rule Ingens vectigal parsimonia Abraham when God called him forsooke a fruitfull and plentifull soyle to go he knew not whither Moses chose rather to suffer affliction with the children of God than to enjoy the delights of Egypt When David was to fight with Goliah Saul furnished him with his good armour but when he had them on he saw they were not fit for him wherefore he said I cannot go with these for I am not accustomed wherefore he put them off and tooke his staffe in his hand which was fitter for him verely fathers these livings which you cannot discharge are like the helmet of brasse the brigandine and sword wherewith David was furnished if you will fight you must be content to forgoe them Christ saith he is not worthy to be his disciple who forsaketh not all even his owne life to follow him will you not be content to forgoe these things for his sake who for yours did forgoe his owne bloud no doubt if we would earnestly regard reprove these things here it would move godly Patrons to send hither for able and fit men to discharge their roome or God would move her Matie to procure that better order may be taken in