Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	bless_v	clause_n	26	3	10.0527	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89681	An apology for the discipline of the ancient Church: intended especially for that of our mother the Church of England: in answer to the Admonitory letter lately published. By William Nicolson, archdeacon of Brecon.	Nicholson, William, 1591-1672.	1658 (1658)	Wing N1110; Thomason E959_1; ESTC R203021	282,928	259

pious performances as stinted worship Quiristers singing of Psalms with all the Rubrique postures I could forgive you the rest because you acknowledge these performances to be pious for if they had piety in them I see no reason why you or any body else have cause to note them for corruptions But when I came to this place I entred into debate with my self which part of Solomons counsel I should take whether I should answer or not answer Not to answer Dr. Bancroft Featly Hammond Fulke Taylour Hooker Prideaux Preston might give you occasion to boast I could not And to answer was to say over again that which hath been so often sayd by worthy and learned men whom if you have not consulted you are to blame and I wish you would if you have and are not satisfied I fear my labour will be lost However I shall set before you what they have said before me And first I shall speak to your stinted worship 1. And here give me leave first to ask you to what you referre this word stinted whether you strictly restrain it to the word worship or to the Spirit by which we are to worship If to the first I see you are against all set forms of worship if to the last that you think the Spirit is restrained by these set forms And because both are said by your party I shall answer to both and to the last first These conceiv'd forms are either premeditate or extempore if premeditate then the Spirit is as much limited in their conceiv'd forms as by any forme conceiv'd by the Church But if extempore then the Spirit only of him that makes the prayer is left at liberty for the whole Congregation is by that means as much stinted and bound to a set forme to wit of those words the Minister conceivs as if he read them out of a book And is not the Spirit restrain'd when the Congregation shall be confined to the forme of this one mans composing If this be not stinted worship if this be not to stint the Spirit I know not what it is And I can see but one way to avoid it that every one in the Congregation conceive and offer up a prayer with his own spirit and not be forced and confin'd to the Ministers single dictate this would preserve entirely that liberty of the Spirit you pretend that other will not To this if you will not yield as I know you will not it lies upon you to answer the objection which I never saw yet done 2. As for set forms of prayer which I conceive you principally intend by stinted worship I shall next endeavour to justifie them upon many grounds 1. In the old Testament we find set forms of blessing and thanksgiving and prayers appointed by God himself He it was that fram'd to his Priests the very words with which they were to blesse the people Numb 6.23.24 25 26. Numb 10.35.36 2 Chron. 29.30 Exod. 15. Selden in Eutychium Speak to Aaron and his Sonnes saying in this wise shall ye blesse the people The Lord blesse and keep thee c. At the remove of the Arke a forme is set and taught the Priests exurgat Deus dissipentur inimici At the Arks return a form Return O Lord into thy resting place Hezekiah prescribed to the Priests to sing praise to the Lord with the words of David and Asaph the Seer Moses Hymn for the overthrow of Pharaoh is extant and in the same chapter taken up and sung by Miriam which afterward grew a part of the Jewish ordinary Church Liturgy for such they had being instituted by Ezra and the Consistory What should I tell you that the 92. Psalm is a Psalm compos'd for the Sabbath The 20. Psalm to be sung by the people when the King went forth to battaile The 113. to the 118. the great Hallelujah 13. whole Psalms or as some say 15. viz. from 119. to 134. Songs of degrees Moller Ames Musculut in Ps 21. because upon every one of the steps which were 15. betwixt the peoples court and the Temple the Priests made a stay and sung one of these Psalms and the 21. Psalm composed by David to be sung by the people for the King when he came home with victory Yea but say some this was in the infancy and minority of the Church as children then they needed their Festra's as infirm bodies their crutches but now under the Gospel it is otherwise we have more light and gifts of the Spirit than they had True more light we have because the Mystery kept secret from the beginning of the world is more clearly revealed to us then it was to them but that 's not the question prove they should if they speak to the purpose that we have now more ability to compose a prayer then they had more of the Spirit of Grace and supplications Men may have a high conceit of their own abilities but I suppose no wise man will conceive but that Aaron and his sonnes Moses and the Priests Hezekiah and the Levites had as great an ability to pray ex tempore as great a measure of the Spirit of grace and supplications as any man that now lives and yet they used and prescribed set forms Their minority then was in respect of the object of faith not in respect of the spirit of supplications These men therefore shew themselves children to talke of Festra's and cripples in their understanding to talk of crutches since those mens legs were far stronger then theirs and their graces of the Spirit far beyond any Enthusiasts in these days We may think of these forms as meanly as we please but Chrysostome was of another judgement Chrysost Hom. 1. of prayer for thus he begins one of his Homilies of prayer For two reasons it becomes Gods servants to wonder and blesse him both for the hope we have in their prayers and that preserving in writing the Hymns and Orisons they offer'd to God with fear and joy they have deliver'd to us their treasure that so they might draw all posterity to their zeale and imitation Yea but the Spirit must teach us to pray it helps all our infirmities 't is the promise of God to his Church I will poure upon them the Spirit of Grace and supplications Zach. 12.10 And all this may be done in a set forme as well as by any extempore prayer True it is the Spirit must teach us to pray both for matter and forme for we know not what to ask and must teach us how to pray for we know not how to ask zeal and fervour and faith and perseverance and importunity all necessary affections in every supplicant are gifts of the Spirit and groans and sighs proceed from the Spirit he moves the heart first to supplicate brings a man to see in what a wretched case he is one that by his sins hath pierced the Son of God therefore to deprecate ask pardon deprecentur

thereof was Domestical because every father was to teach his houshold and off-spring yet the government thereof was Paternal He that was set over the rest being to be a father to the rest and to performe all Natural Civil and Ecclesiastical offices to them and they again to do all duties to him by which they are bound by the fifth Command Honour thy father 2. Your next words are that this Domestical Church was guided and governed by the first-borne of the family But this must be understood with a graine of salt for this though for the most part yet is not alwayes true for what will you say to Abel who was younger then Cain to Sem younger brother to Japheth as Junius intimates in his notes Gen. 5.32 and proves chap. 10. verse 21. which is therefore thus dubiously rendered by our Translatours Unto Shem also the father of all the children of Eber the brother of Japheth the elder even to him were children borne What will you say to Jacob to Ruben when his primogeniture was lost Necessary then it is that you limit your words that they carry this sense God did consecrate the first-borne of the family as holy to himself to be Priest in his Church and increased their dignity with this princely prerogative that they should be Lords over their brethren and honoured by their mothers children as succeeding their fathers in the government and priesthood unlesse they were rejected from that honour by Gods secret counsels or manifest judgements and others named by God himself to sustaine that charge Thus the clause is clear and true 3. Againe you say that these were types and shadowes of Christ Jesus in the several houses of professing Saints What then is every professing Saint a King a Priest a Prophet in his own house This I dare not assent to and I hope you will not there were no more words to be made of a Presbyterial Church if this were true for every man might officiate at home and need not subject himself to any Presbytery he might baptize administer the Sacrament c. being authoriz'd by this Type I should rather then say that these were types and shadowes of Christ Jesus who is the King Priest and Prophet in his Church and yet executes all these offices for her good and salvation then make them types of professors in their several houses who nor may nor can ex officio undertake these functions It follows 4. As doth plainly appear to all that do deliberately weigh what is expressed and what is necessarily implyed in Gen. 4.4 Exod. 12.7 These texts I have deliberately weighed and finde not in them neither expressed nor yet necessarily implyed what you produce them for In Gen. 4.4 I reade that Abel brought the firstlings of his flock and of the fat thereof and the Lord had respect to Abel and to his offering but can any man either expressely or by necessary implication ever prove from hence that the first visible Church was a domestical Church or that it was governed by the first-borne of the family that they were types and shadows of Christ Jesus in the several houses of professing Saints Or that this Church did continue from Adam and Abels dayes to the time of Moses and Aarons pilgrimage in the wildernesse That Abel sacrificed to God that the offering he brought was of the best that God respects loves and is reconciled to the person before he accepts his gift and service may easily be collected from hence But I cannot discerne which way to deduce from this text any of the former propositions This text you compare with Exod. 12.7 When I thus reade and they shall take of the blood and strike it on the two side posts and on the upper door post of the houses wherein they shall eate it An injunction I finde here concerning the use of the blood of the Paschal Lamb but not a syllable that can be drawne to your purpose But the best is that what you say for the substance is so clear in the book of Genesis that no man need question it Let the mistake be but notified and we agree and therefore I proceed SECT IV. The words of the Letter THe Chuch of the second sort was a National Church consisting meerly of Jewish persons and their Proselytes for its members who were instrumentally enlightned and led by the Priests and Levites as their ordinary Ministers the which kinde of Church-government lasted among them from the life of Moses to the death of the Messias and no longer as it is exceeding plaine and cleare to any one that can finde in his heart advisedly to compare the several testimonies of the Old and New Testament together which will contribute pregnant light to this particular point such as are Exod. 19.6 Num. 8.10 Deut. 7.7 with Gal. 4 9 10. Coloss 2.14.17 and Heb. 7.12 The Replication THe substance of this Paragraph is agreed on also To wit that the Jews with the Proselytes were a National Church taught and led ordinarily by the Priests and Levites extraordinarily by the Prophets and when they ceased and the Urim and Thummim God spoke sometimes to us so by the Bath Col or silia vocis And that kinde of government began with Moses and ended at the death of the Messias or a little after as I hinted before and rather encline to think For I am sure actually till then it did not howsoever it ought to have done Christs death upon the Crosse putting an end to all the rites and sacrifices of the Ceremonial Law Many things I could here observe about their Proselytes their Priests and Levites their whole government which yet I passe by as not so necessary to the present question One thing onely give me leave to tell you that some of these texts are not so conclusive to your purpose as you conceive For first out of that of Exodus that the Jews were a holy Nation and people will easily be deduced and as much may be said of the Christians is as evident if you compare the place with the first of Peter 2.9 for to this place of Exodus I make no doubt the Apostle alludes when he affirmes of the Christian Church that it is a chosen generation a royal priesthood an holy Nation a peculiar priesthood c. I would gladly know why I may not out of these words as well conclude a National Church of Christians as you do out of the other a National Church of Jews and Proselytes And then your National Church will not be proper to the Jewish State but communicable to the State of Christianity also 2. Out of Heb. 7.12 you conclude rightly that the Priesthood being chang'd there must be a change of the Law that the Ceremonial Law of Moses was quite abolished no more sacrifices to be offered legal purifications to be observ'd no nor dayes moneths times years in a Jewish sense to be kept up Gal. 4.9 10. In a Jewish sense I say for this