Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	lord_n	neighbour_n	3,034	5	10.2969	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77506	A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use.	Brinsley, John, 1600-1665.	1643 (1643)	Wing B4722; Thomason E85_14; ESTC R22324	20,258	34

Sword Such was the Sword in the Text The Sword of the Lord though put into the hand of the Babylonians So the Prophet Ezekiel explaines it Ezek. 30. 25. When I shall put my Sword into the hand of the King of Babell In whose hands soever it is Gods Sword Even as the Sword of Magistracy in whose hands soever it be found yet still it is the Kings Sword In acknowledgement whereof it useth where he cometh in Person to be delivered into his hand Thus this Sword in whose hand soever still it is Gods Sword The Sword of the Lord A truth which I might make good if need were upon these two Swords the Forraigne Sword and the Civill or Domesticke Sword Ecce duo gladij Loe here are two Swords as the Disciples once said to our Saviour Luk. 22. 38. The Forraigne Sword the Sword of a Forraigne Enemy The Civill or Homebred Sword of the two the sharper being like the Sword of Goliah which cut off his owne head the Sword of a Civill warre Each of these the Sword of the Lord For the former the Text is expresse O thou Sword of the Lord saith the Prophet speaking of the Sword of a Forreigne Enemy And it is no lesse true of the latter It is that which the Story tells us of the Midianites who being amazed by Gideons frightfull stratagem they fell foule one upon another not without a divine over-ruling providence The Lord saith the Text set every mans Sword against his fellow Judg. 7. 22. The Sword whether Forraigne or Civill still it is the Sword of the Lord And well may it be so called it is both of his choosing and of his using 1. Of his Choosing his appointing So are generally all Rods Heare the Rod and who hath appointed it Mic. 6. v. 9. God doth not leave it unto men to chuse their owne Rods True it is once he did it and but once that I remember David having provoked God by numbring of the people the Lord sends him his choice of three Rods a hard choyce Famine Sword Pestilence J offer thee three things saith the Lord choose thou one of them that I may doe it unto thee 2 Sam. 24. 12. But this is not ordinary Ordinarily God himselfe makes choyce of the Rod the judgement wherewith he striketh And choosing it he cals for it So he doth for mercies before they come J will call for the Corne Ezek. 36. 29. And the like hee doth for iudgements this amongst the rest the Sword it never cometh before he calls for it Lo I will call for a Sword upon all the inhabitants of the Earth saith the Lord of Hoastes Jer. 25. 29. It is he that calleth for the Forraigne Sword In that day the Lord shall hisse for the Fly that is at the uttermost part of the floods of Aegypt and for the Bee that is in the Land of Ashur saith the Prophet speaking of the Egiptians and Assyrians which God intended to bring against his people Is 7 18. And it is he which calleth for the Civill or Homebred Sword I will call for a Sword against him saith the Lord speaking of Gog and Magog the principall enemies of the Church and every mans Sword shall be against his Brother Ezek. 38. 21. The Sword whether Forraigne or Civill it is a Rod of Gods choosing and in that respect may well be called his Sword 2. As of his Choosing so of his Vsing as of his calling so of his sending which he doth not without a Charge so you have it in the Text The Lord hath given it a Charge against Ashkelon c. wherin the Prophet gives a Reason why he calleth this Sword The Sword of the Lord because the Lord had given it a Charge So he doth where-ever the Sword cometh he giveth it a Charge a Commission not only a Permission but a Commission and that under Seale It is that which Job saith of all Afflictions and Judgements Job 33. 16. The Lord openeth the Eares of men even by their cor●ections which hee had sealed i. e. determined so the Geneva both reades and interprets that place God never sends a judgement but he sealeth it giving it a Charge a Commission and that as it were under Seale So he doth by the Sword which never cometh without a Commission a Charge and that from God who chargeth and ordereth it 1. Whither it shall goe 2. How farre it shall advance 3. How long it shall stay 4. And lastly What execution it shall do In all which respects it may be well called The Sword of the Lord 1. It hath a Charge from God whither it shall goe to what place to what Kingdome what part of that Kingdome so much we may reade in the Text The Lord saith the Prophet had given the Sword a charge against Palestina the land of the Philistines and that not only against the Country in generall but against some particular places in it The Lord hath given it a charge against Ashkelon and against the Sea coasts Ashkelon one particular City of the Philistines an inland City paulò remotior as Calvin notes upon it a little more remote from the Sea Coasts viz. Tyre and Sidon of which the Prophet speaketh v 4. Maritine Townes bordering upon the Sea Now the Sword had a Commission against each of these Not only a generall but a particular Charge so hath it where ever it commeth a Charge not onely to goe to such a Country but such a part of that Country A charge given it by God 2. As a Charge whither it shall goe so How farre it shall advance Whether it shall goe to one part of the Land or through it so much we may picke out of that threatning Ezek. 14. 17. If I bring a Sword upon that Land saith the Lord and say Sword goe through the Land This Sword how well backed soever it can advance no further then it hath a charge a command to doe and so farre it shall goe This also we may reade in the Text The Sword of the Lord had a charge against Ashkelon and against the Sea coasts it should not only touch the skirts of the Kingdom but the inland part also 3. How long it shall stay where it cometh whether it shall be only Transiens gladius a transient Sword passing through the Land or else Permanent staying and abiding making it the Seat of a warre So much againe we may learne from the Text where the Prophet treating and Parlying with the Sword about a Cessation How long will it be ere thou cease c. In the next verse he corrects and answers himselfe How can it cease seeing the Lord hath given it a charge a Charge viz. how long it shall continue and abide wasting and spoyling in that Land 4. What Execution it shall doe This also the Sword hath in charge from God whether it shall sip and taste of blood or els be bathed and made drunke with blood Expresse and

was the Kings Court A Royall City a populous and strong City yet the Sword hath a Charge against it It is not the multitude of people nor yet the strength whether of Naturall or Artificiall Fortifications that shall be able to keepe out the Sword if the Lord give it a charge to enter This is the lesson which the Prophet Nahum reades to the inhabitants of Nineveh Nah. 3 8. Ninoveh the Imperiall City of the Assyrian Monarch for Circuit People Walles Towers Fortifications all incredible yet what saith the Lord Art thou better then populous Noe that was scituate amongst the Rivers that had the waters round about it whose rampart was the Sea and her wall was from the Sea c. Marke it Noe the City of Alexandria as it is generally conceived a famous Port Towne in Egipt for scituation by the Prophets description of it not much unlike that wherein we now are strongly fortified both by Sea and Land withall at that time secured and strengthened by the Confederacies and Associations of potent Neighbours so it followes ver. 9. Ethiopia and Egipt were her strength it was infinite Put and Lubim Affrica and Lybia were thy helpers Yet all this could not secure her Yet was she carried away she went into captivity c. v. 10. I shall not neede to make the Application It applies it selfe teaching us not to repose any confidence in any Locall Advantages or Neighbouring Associations Nor yet in any Personall Protections which men in such cases are very ready to forge unto themselves promising to themselves a Personall security in the midst of Common Calamity This the great men of the world are very ready to doe But alas upon what ground If God once give the Sword a charge against them it is not Greatnesse it is not Honour it is not Estate shall buy or beare off the blow I remember what the Lord saith to Job concerning Behemoth the Elephant as it is thought Job 40. 19. Hee is the chiefe of the wayes of God the chiefest amongst the Bruit Creatures yet Hee that made him can make his Sword approach unto him Though man dareth not come nigh him yet God hath the same command over him that he hath over the meanest of his Creatures Let it be applyed to the Behemoths of the world the great men the mighty men who are oft-times a terror to their underlings let them know that Hee which made them can make his Sword approa●h unto them which if it doe it will put no di●ference betwixt them and others It is that which David bids the Messengers say unto Joab upon the death of valiant and worthy Vriah The Sword devoureth one as well as an other 2 Sam. 11. 25 In this like him that sendeth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} No respecter of persons not regarding Age Sex Condition A tru●h which the Prophet sets forth most fully in that elegant Allegorie Isa. 34. 6 7. The Sword of the Lord is filled with blood it is made fat with the blood of the Lambs and the Goates with the fat of the kidnies of the Rammes c Marke it Lambs Goates Rammes denoting persons of all ages all conditions Young as well as Old Rich as well as Poore I the Vnicornes shall come downe with them and the Heighfers so the Geneva re●des it though I confesse not so properly the word being there Masculine not Feminine Parim not Paroth not Heighfers but Bullocks the Bullocks with the Bulls as the new Translation hath it meaning thereby the mighty and rich men of the Times which should fall by the Sword as well and as soone as any other But what then shall Women be exempted Not so The Prophet Amos Cap. 4. v. 1. insisting in the same allegorie he threatens the very same judgement against Kine as the Prophet Esai had done against Bullocks and Bulls Heare this word ye Kine of Bashan where the word as Pagnine observes is Feminine not Parim but Paroth not Bulls or Bullocks but Kine or Heighfers meaning thereby as he interprets it Pingues Potentes foeminae the high fed pampered Dames of Samaria ' who gave themselves over unto sensuall and voluptuous courses And them he threatens there with a share in that common judgement they should feele of the Sword or flye before it as well as others So it followeth ver. 3. Ye● sha'l goe out at the breaches every Cowe at that which is before her i. e. The women should be put to a confuted flight to shift for themselves as well as any other So impartiall an Officer will the Sword shew it selfe when it commeth to doe execution it shall observe the Charge given it against whomsoever proceeding according to the warrant which it hath received not sparing any which by divine appointment are destinated to it bee they what they will The fourbished Sword in Ezek. ca. 21. 10. It despiseth the rod of my Sonne as every Tree saith the Lord the Scepter as well as the Coulter putting no d●fference betwixt Prince and Peasant And no wonder It is the Sword of the Lord O then let us feare and tremble before this Sword knowing that it is no carnall way or means w●●ther Power or Policie that shall divert or hinder this Sword from doing that execution which God hath given it in charge But yet in the 3d. place whilst we feare and tremble Let not our hearts melt before it be we not wholy dismayed or disheartned at it still remembring it is the Sword of the Lord Not the Sword of Man True it is put into his hand but yet not his Sword Remember Man is but the Instrument the Executioner in this service Which yet maketh this judgment the more terrible because Man hath so much an hand in it as he hath It was Davids reason why of those three great evils he chose the Pestilence as the least Pestilence rather then the Sword in the one he had to deale only with God in the other with Man Let us fall into the hands of the Lord saith he for his mercies are great and let me not fall into the hands of man 2 Sam. 24. 14. Pestilence is Gods owne more Immediate streake In warre though that be his worke also yet he maketh use of Man as his Instrument Now with God there are mercies I great mercies but with man oftimes there are none Homo homini Lupus nay Daemon Man is sometimes to man little better then a Woolfe a Devill a mercilesse Enemy Wee know what the Wise man saith of the wicked man Prov. 12. 10. The mercies the tender mercies the bowels of the wicked are cruell And if their Mercies be cruell how great is their Cruelty As our Saviour saith of the Eye which is the light of the Body If that be darke how great is that darkenesse So if the very bowels the proper seat of tendernesse and compassion be cruell ô how great is that cruelty In this regard it must