Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	earth_n	heaven_n	militant_a	4,766	5	11.7120	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57545	The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part II	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1823A; ESTC R222130	165,186	261

as no mans eyes might ever bee so happy as to behold but his owne Appointed Lord and Soveraigne over all the creatures upon the Earth which received their denomination from him and did their homage most readily unto him In a word he was a creature every way so absolutely happy that unlesse we had againe his first perfections it is impossible to make compleate relation of his happy and glorious condition Thus God made man upright Eccles 7.29 but he hath sought out many inventions of his owne Although he was created thus Excellent yet mutable He was made good but changeably good In power of standing and possibility of falling Power of standing he had from God his Creator possibility of falling from himselfe being a creature so as that this his estate might be altered and changed by force of temptation That the creature righteous by Creation may so eternally remain Two helps or favours from God are necessarily required 1. A power to persevere in goodnesse for without this Power the creature of it selfe ceaseth to be good 2. An act or deed and that is the will to persevere or perseverance it self Both these helps the good Angels have and therfore kept their standing Adam received the first of God but not the Second For besides the goodnes of his will he received of God a power constantly to persevere in goodnes if he would Yet the act of perseverance was left to the choice and liberty of his own will which power he abused and so falling into the hands of Theeves the Divel and his Angels was soon rob'd and spoyled as we shall see in the Prosecution Object But how had Adam sufficient grace having not the will to will that good he could and might Respon He received sufficient for the perfection of his nature if he would not have bin wanting to himself but he received not sufficient grace for the immutability of his nature nor was that of necessity to be given to a creature Basil For then God had created a God who only hath his Name and Nature I AM it being only proper to him to be unchangeable good A Gold-Smith makes a Jewell of great valew saith one he compounds it of gold pearls and precious stones when he hath brought it to perfection he doth not put this property to it that if it fall it shall not be bruised nor broken Thus God created man in all perfection and gave him power and ability to continue in the same if he would yet he did not put unto his nature this condition that it should be unchangeable when it should be assayled by the force of outward temptation as it was whence he fell and as a rob'd and spoyled man now remaines Judge not then of Gods goodnes to him by what now he is Vse 2 Nor let any now trust to his own strength and power you see the weaknes of man at his best estate without the power of God he could not avoid the least assault of the Theefe or robber further than he was assisted by Gods good grace which should cause us now much more to renounce our selves and cleave to God wholy depending upon his gracious assistance in all our actions and attempts Let not our false heart deceive us which thinkes to goe beyond the Divell in swallowing of his baite and yet avoid his hook Worlds of soules perish by this fraud fondly beguiling themselves whilest they make themselves believe by their wit and strength they can beguile the Tempter Thus much for the Person spoken of Next consider we what it is that is said of him Text. He went downe from Hierusalem to Iericho and fell amongst theeves c. First we must speake of the termes before we come to other particulars Hierusalem Hierusalem of old was called Salem Gen. 14.18 Afterwards it was possessed of the Iebusites and named Iebus Pet. Martyr Pererius Iudg 19.10 And so from Iebus and Salem as some suppose by the change of a few letters for the better sound came Ierushalem Others thinke the former part of the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Hierom Mat 27.53 because Ierusalem is called the holy City But then there should be a mixture of two severall languages to make up the word And therfore their opinion is most probable who derive it of ijreh he will be seene Midras in Ps 76 Gen. 22. And Shalem Peace Thus put together it is Ierushalem the vision of Peace for there peace and concord dwelt Visio Pacis It consisted of two Cities One was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper City the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower towne to this the Apostle alludes Galat. 4.25 the one signifies the Church Militant Psalme 128.5 The other the Church Triumphant Revel 21. In the Allegory then Hierusalem is a tipe of Heaven Doct. Thus it is in sundry respects First Hierusalem was high standing upon hills and therfore called the navell of the Earth or the middle of the Land Iudg. 9.37 Ezek. 38.12 And these that come from thence are said to descend or come downe when they went to other parts as this Samaritane is said to do Beautifull for situation saith the Psalmist Psal 48. And thus is Heaven It is a lofty and high Mountaine Isay 57.15 So high that we may wonder the eye is not wearied before it reacheth it The fairest Prospect in which all others end one inch of which hath more beauty in it then the whole Globe of the Earth And yet that we see is but as the outward curtaine of that glorious Tabernacle wherein God himselfe and blessed Angels reside which is conceived to be as far above that we see as that is this Earth 2. Hierusalem as it was high so holy Math. 4.5 Zach. 8.3 Dan 9.16 God having chosen it in a speciall manner to put his name there 2 Cor. 7.12 Thus Heaven Isay 57.15 that is the Throne of God there he sits that is his eternall habitation into which no unholy thing can enter 3. Hierusalem was a safe place being compassed about with a threefold Wall environed with many mountaines having a ditch that compassed about the Citie digged out of stone wherein an hundred and fifty thousand men did still continue and abide And yet Heaven is a place of more security there can no moth nor rust come to corrupt it nor Theefe breake through to steale Matthew 6.20 Isaias 32.18 4. Hierusalem according to the notation of the word was the vision of Peace there God made known himselfe by Vrim and Thummim there and onely there was the Temple the Priest-hood and Sacrifice Peace was within those Walls and Prosperity within those Palaces There it was where silver was of no price but accounted of as stones and where Cedars were as Sycamore trees in the Vale for abundance Thus is Heaven there we shall see God face to face and have a perfect vision of him Quoad capacitatem Creaturae though not

and ejects us out of the society of the faithfull Yea so long as we remaine obdurate it doth not onely cast us out of the Church militant on earth but out of the Church triumphant in Heaven Mat. 16.19 and therefore to be feared above any other sentence if deserved justly A man indeed may be cast out by such as are usurpers in the Church so some Popes have excommunicated Princes and sometimes for well doing not for ill as Iohn 9.35 Our Saviour armeth his Disciples against such thunderbolts Iohn 16.2 futurum erat saith Saint Austin ut foras emitterentur cum illo ab eis qui esse nolint in illo qui non possent esse sine illo It should come to passe that they should be cast out with him by them who would not be in him nay by them that could not be without him In this we should not grieve but rejoyce seeing we are members of his body and made partakers of his sufferings Vse 3 Next it would be worth the while if we would examin whither we are within the Church and true members of it This we may know by the agreement which is betwixt us and it As is the mother so is the daughter as is the head such are the members of it The Church you know is holy and Catholike So if thou beest a true member of this Church Holy is thy Christian name and Catholike thy Sir-name Holy thou must be in it shall dwell nothing unholy or that doth desi●e and thy obedience must be to the whole Law of God which only prooves thee to be a good Catholike I know that as the mothers 1 King 3. pleaded for the living child saying it is mine and it is mine so the children now plead for the mother whither the Church of England or the Church of Rome be the true Church and in which of these salvation is probably to be found is 〈◊〉 hot dispute betwixt us and Papists but so fully and learnedly determined by that most reverend Father in God the Lord Arch-Bishop of Canterbury in his conference with Fisher that no more remaines to be said of that point Vse 4 Blesse we God that we are within the pale of the Church Noah desired for his son Iaphet when he blest him but this that God would perswade him to dwell in the tents of Se●● this place is like that house of perfumes wherin the Virgins were kept many daies and purified before they came into Ahasverus his presence Est 2. there so often it is called the kingdome of Heaven because it is the Gate of Heaven and inlet therunto we being in it made fit for Heaven through the Word and Prayer And let us blesse God for that we are brought out from within the pale of the present Romish Church and delivered out of the belly of it as Ionas was out of the belly of the whale in which Church though there be a possibility of salvation for some yet no faire probability as is in the Church wherein we live Surely God is willing to save us who hath hether brought us Why hath he done all this for us as the wife of Manoah said to him Iudg. 13.23 if he were purposed to stay us Happy we if we knew what belonged to our peace in this our day And tooke care of him Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As this Samaritane had undertaken the cure so he doth it with care Truth it is Doct. All ought to be providently carefull of what we undertake within the compasse of our calling whatsoever our hand findeth to do we must do it with all our might Eceles 9.10 read Pro. 6.6 7 8. 27.23 30.13 1 Cor. 7.32 34. 2 Cor. 11.28 1 Tim. 5.8 Vse Wherfore such misse it much as are carelesse in their particular callings under pretence of Religion and works of Piety S. Pauls rule is so to labour as that we be not chargeable unto others 1 Thes 5.11 12. And he tells us plainly that who so provides not for his Family hath denied the Faith and is worse then an Infidell 1 Tim. 5.8 How this Provision can be made and no care taken I cannot conceive Object But Mat. 6.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour take you no thought and Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be carefull for nothing no worldly care then it seems is allowed unto a Christian Resp There is a twofold care Sollicitudo diligentiae diffidentiae A Care of diligence this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a care of diffidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of these is Regular well confined and kept within the bounds of moderation And is described to be An act of wisedome taking up the understanding faculty especially whereby after a man hath rightly judged what be ought to doe and what not he with more or lesse intention of mind accordingly as the nature of the thing requireth is provident to finde out and diligent to use all lawfull meanes that may further his desires expecting the successe from God with a contented spirit This care is honest and warrantable no where forbidden but every where commanded and commended 2 Cor. 11.28 The latter of these is Irregular and ariseth out of a distrust of God and feare of wants It is a cutting dividing distracting care nor will it suffer it selfe to bee limited within the bounds of Christian moderation but causeth a man over-eagerly and inordinately to pursue his desires perplexing himselfe likewise with fearefull thoughts about the successe And this care is still blamed and in Scripture condemned and the care that is spoken of in the former Texts Doct. As all ought to be carefull of what they undertake within the compasse of their callings so especially those who have undertooke the looking and providing for of impotent and diseased persons Such in a speciall manner are to have a care over their cure and charge The life of man is deare to him and of great worth Skin for skin and all a man hath will he give for his life Iob 2.4 Salomon cals it animam pretiosam the pretious life Pro. 6.26 And so it is both in it selfe being rationall and so excells that kind of life which the irrationall and sensitive creatures live And yet anima Muscae est Sole prestantior the sensitive soule of a Fly is more excellent in nature then the glorious Sun As also in regard of Vse For 1. God hath glory by it Non enim sepulchrum saith Hezekiah Isay 38.18 19. The grave cannot praise thee death cannot celebrate Gods glory Vivens vivens ipse celebrabit te The living the living they shall praise the Lord. 2. The Church and Common-wealth have benefit by it Saint Paul confesseth of himselfe that he aboad still in the body for the good of the Philippians Phil. 1.24 25. 3. Much good and profit comes to a mans selfe hereby For first the Person of man is preserved in its esse or being by

or Fierce because they commit their theevery with a cruell and mischievous mind Sure I am that the Theefe breaketh the sixt Commandement in breaking of the eight for when he taketh away his Neighbours goods he taketh away his Life and therfore their goods are called their life Luk. 8.43 She spent upon the Physitions all her goods in the Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem vitam her whole life called so because they were the meanes to maintain her life Vse Learne hence to bewaile the Fall of man who by it is become a Beast nay Divell unto his like Beares agree with Beares Tigers with Tigers they will not make a prey of their own kind but seeme to condole the misery of their own nature But man seeketh the ruin Home homini Daemon and destruction of man like himself yea taketh pleasure and delight in the project when it is effected 1 Cor. 15.32 Such Men-beasts there are at Ephesus yea every where tobe found who if they spare the life shed no bloud c. though they prey on the goods and carry away all that is portable than facilis jactura it is but an easie losse Iudg. 18.24 As a Captaine sometimes told a Traveller who complained that his Souldiers had rob'd him and left him nothing but his cloathes had they said he bin my Souldiers they would not have left thee cloathes upon thy backe nor life in thy body for they seldome rob'd but they killed so is it with these Vse 2 Yea so desperate are some as that they do not only steale and kill but likewise deflowre Virgins ravish Matrones commit Adulteries and so bind three transgressions together breaking at once three of Gods divine precepts The damnation of such sleepes not It may admonish us to be wary of all unrighteous persons let them pretend love make shew of friendship yet being Theeves they seeke to draw you into some by-path that they may the better have their wills of you It shall be your wisdome not to trust them True Religion is the band that ties us fast as to God so one unto another where that is not hard measure may be expected These Observations the History affords Mystery the Mystery is as fruitfull which teacheth us Doct. First Divels are the Theeves See Mat. 13.19 Mark 4 15 Luk. 8.12 Reason They seek to get that which is not theirs the soule is Gods and for that they especially seeke to spoyle They have many names like Theeves and Proteus-like they turne themselves into all formes and shapes to hurt 2 Cor. 11.14 they love not to be known by their owne names nor seene in their own colours Sometimes indeed they rob without a vizard with an open and high hand he commits his robbery and that both by Sea and Land Rev. 12.12 Thus they come like Nimrod that cruell hunter or oppressor Gen. 10.8 and by their strong temptations horrible apparitions put on to hellish impieties and causeth us to run into desperate courses But most commonly they cast a cloake as it were upon their Theft and come disguised Sometimes like a Divine the Theefe comes with a Psalter in his hand colouring his Theft under pretence of Religion Mat. 4.6 So those who brought Cattell and Doves to the Temple to be sold and there changed their monies pretending it was a furtherance to Gods service the people having Sacrifices ready at hand but this was theft Math. 21.13 Sometimes they come like Lawyers and take away mens goods per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by forged cavillations as did Zacheus the Publican Luk. 19.9 who justified his action by Statute and if any did speak against him he was ready to accurse them to be wrongers of the Law Sometimes they come like a Merchant in his ruffe and stake downe haec dabo ready mony Mat. 4.9 Mat. 26.15 But these are Canaanites and the ballance of deceit is in their hands Hos 12.7 They have a weight and a weight Now God is all mercy than he is all justice they sell by one measure to a wicked man and by another to the godly Sometimes they come like one of the family of love and rob with a demure countenance as did Iudas what needeth this waste why was it not sold for so much and bin given to the Poore But this he said not for that he cared for the poore but because he was a theefe and had the bagge and bore what was put therein Math. 12 5 6. Sometimes they seeme to be like Iuglers and with false dice couzen men of their monies which the Apostle alludes unto Ephes 4.14 Be not carried away with every wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such sleights as men use at Dice with extenuations mitigations qualifications distinctions they cast a false dice at every throw Sometimes they rob like a broken Trades-man in withholding that which he hath been betrusted with they have taken up for a day or two or for an houre the Hand Eye Eare or Heart and promised payment without faile but what they get they keep till Chancery doe relieve us after a long suite as in Davids case It is not possible to discover all the devices of these Theeves They compasse the Earth about like Theeves Iob 1.7 and they have many secret haunts Sometimes they lye lurking in the Church and sometimes in the Market Sometimes at the bed and sometimes at the boord what Saul spake of David we may say of these They are subtill 1 Sam. 23.23 Sometimes they creepe into the Eare and lye there lurking to rob us of our Religion Sometimes they get into the Eye seeking to spoyle us of our Chastity They sometimes breake into the heart of the proud covetous malicious and wait their time for a booty Sometimes they lye lurking in the mouthes and under the lips of our friends to doe us a mischiefe They are sly cunning Theeves no Barrs nor Barricadoes can keep them out It is not the Monks cell nor the Auchorites wall that will do it Paradise it selfe could not and if that place were not exempt what place think we can be As they creepe into all places so into all actions In the way wherein I walked they have privily laid a snare for me said David Psalm 142.3 Snares of Temptation Ambushes of Destruction are prepared by these crafty enemies of ours to surprize and take us in every calling in every action in every materiall In cibo in potu in vultu in vesto as saith St. Austin Cui nomina mille mille concendi artes Vse This being so how comes it to passe that we take such delight in the company of these What traveller lighting into the company of a suspected person doth not soone shake him off Better is a blank than an ill filling Or what wise man would invite a Theefe to come unto his house and being come would make him the best cheare shew him the best roome lay him in the