Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	faith_n	zion_n	30	3	8.9475	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29671	The sacred and most mysterious history of mans redemption wherein is set forth the gracious administration of Gods covenant with man-kind, at all times, from the beginning of the world unto the end : historically digested into three books : the first setteth down the history from Adam to the blessed incarnation of Christ, the second continueth it to the end of the fourth year after his baptisme ..., the third, from thence till his glorious coming to judgement / by Matthew Brookes ...	Brookes, Matthew, fl. 1626-1657.	1657 (1657)	Wing B4918; ESTC R11708	321,484	292

parable of the lost sheep The parables of the lost sheep and of the lost drachma and of the lost drachma he sheweth that there shall be joy in heaven and in the presence of the Angels of God over one publican or sinner that repenteth more then over ninety and nine proud hypocrites such as Pharisees were just in their own eyes who would find no sins in themselves to be repented of And so likewise for the younger son the prodigal Gentiles the elder to wit the Jews disdaining v. 7. 10. Parable of the prodigall son v. 28 29 30 31 32. Of the unjust steward and refusing to come into the Church notwithstanding his loving invitations Then by the parable of the unjust steward directing his speech unto his Disciples but in the presence and hearing of the Pharisees he instructeth them to be faithfull stewards of the goods of their Lord whether spirituall graces or temporall blessings and by the Mammon of unrighteousness the goods of the world for mammon is a Syriack word and signifieth riches to acquire many fri●● for the kingdom of heavens sake and that by the dispensation of this unrighteous Mammon the servant will approve himself to be just or unjust S. Luc. 16. from v. 1. to v. 13. The Pharisees who could not conceive in what sense worldly riches lawfully acquired might be called unrighteous the mammon of unrighteousnesse being themselves covetous and knowing that temporall riches are promised by the letter of the law they derided him shewing by outward actions and gestures that they had him in scorn and derision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he reproveth their hypocrisie shewing that the Law and the G●spell are not contrary if the law be understood in its right sense for that as long as heaven and earth shall stand one title of the law according to the spirituall v. 14.15 16 17 18. and Evangelicall sense and meaning shall not be frustrate Foretelling them further that the covetous Jews shall be denyed of their father Abraham when the poor penitent Gentiles shall rest in his bosom Which he insinuateth by a narration of a certain unmerciful rich man justly damned in hell and of a certain poor beggar mercifully saved Which narration Narration concerning the rich man and Lazarus S. Luc. 16.19 20 21 22 23. S. Luc. 16.24 25 26 27 28 29 30 31. whether it be historical or parabolicall and not rather in part historicall so far as concerneth the persons their conditions here and their severall estates after death but parabolicall as concerning other things as the lifting up of his eyes in hell where he saw Abraham afar off and Lazarus in his bosom and also his petition as well for himself that Lazarus might be sent to dip the tip of his finger in water and to cool his tongue as also on the behalf of his brethren that he might be sent to testifie unto them together with Abrahams reply to both I take not upon me to define Then follows the petition of the Apostles for augmentation of Faith The Apostles petition for encrease of faith saying Lord increase our faith Whereupon he setteth forth and magnifieth the power of faith and that we must be fervent and labour to be strong in faith but humble withall waiting upon Gods commandments to do them and expecting a reward hereafter like the good servant who doth first make ready for his master S. Luc. 17.5 6 7 8 9 10. and give his attendance upon him and afterwards sitteth down to his own supper knowing that we are bound to God and not he to us And either then immediately or not long after The Pharisees question when the Pharisees moved a question concerning the kingdom of God of the approach whereof they had heard so much when it should come he answereth that they must seek the kingdom of God within themselves S. Luc. 17.21 for the kingdom of God is that God raign within us But to his Disciples he discourseth otherwise concerning the kingdome of God Warning them after his passion to expect his second comming in glory telling them in what manner he will come willing them to be alwaies prepared for that many will be suddainly surprized like the old world and the men of Sodom A●●●●en there shall be no respect of persons for that all persons men and women as they shall be found meet or unmeet for his kingdom v. 34 35 36. so shall they be accepted or rejected These things when they understood not by reason of that carnall opinion concerning the worldly kingdome of the Messiah they reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Lord in what place shall it be where they shall be thus accepted or rejected His answer is aenigmaticall intimating that they shall be gathered unto him from all places of the world 37. like as the Eagles flye from all quarters to the dead carcass Then followeth the parable of the importunate widow Parable of the importunate widow who by her importunity obtained justice of an unjust judge which he spake to this end that men ought alwaies to pray and not to faint assuring them thereby that God will avenge his own elect which cry day and night unto him and that he will do it speedily though for the present he forbear with patience And though he be so zealous on the behalf of his elect yet that wickedness shall so abound upon earth Luc. 18. from v. 1. to v. 9. The Parable of the pharisee and of the Publican that when the Son of man shall come to judgement the true believers shall be but few Hereunto he annexeth the parable of the Pharisee and of the Publican both of them praying in the temple in the same posture of body but to divers ends the Pharisee to justifie himself the Publican to crave pardon for his sins the Pharisees prayer was Eucharistical in opinion of his own righteousness the Publicans was deprecatory in a true sense and feeling of his own wretchedness This was not directed to his Disciples as the former but to the Scribes and Pharisees and such as they were who trusted in themselves that they were righteous S. Luc. 18.9 10 11 12 13 14. and despised others therefore if not spoken at the same time and in the same place yet fitly to follow for the subjects sake For they that will pray continually must pray with humility because if they cannot say with the Pharisee that they be just yet they can say with the Publican that they be sinners Nor must any man presume to justifie himself to God For every one that exalteth himselfe shall be abased and he that humbleth himselfe shall be exalted And now we must again take notice how the covenant was further administred by him this year for the breaking of the Serpents head and for the abolishing of the old testament The Recapitulation By interrogating the Disciples concerning himselfe By making good

circumcise the hearts of men according to that of Moses Deut. 30.6 The Lord thy God will circumcise thine heart and the heart of thy Seed to love the Lord thy God with all thine heart and with all thy soul that thou maist live 6ly The drops of blood that were shed in circumcision did give them to understand the blood of the Messiah who was to be of the circumcised Seed and that his blood it was which should be shed for the remission of sins 7ly The great paines and forenesse of circumcision did represent as well the sufferings of Christ for us as also that they who will be his servants must be nothing curious to suffer all paines and persecutions and if need be to shed their blood for the name of Christ 8ly The day of circumcision which was the eighth day did set forth in a mystery the Resurrection of Christ for like as Christ rose again from the dead upon the eighth day according to the Jewes account who begin to reckon their week upon the Sunday even so that they who were circumcised had an eight day to look for the day of his Resurrection by vertue whereof they should rise again from the dead being first risen with him unto newnesse of life that is to say from a death of sin to a new and spirituall life Lastly that same opprobrium circumcisionis that shame and disgrace which the Jew had by reason of his circumcision among the Gentiles for which he was mocked despised reproached and scornfully termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apella Verpus c. did set forth the shame and scandall of the Crosse giving the People of God to understand thereby that the way to Heaven is not a way of popularity and honour but rather of ignominy reproach and worldly contempt Moses had learned that lesson by his circumcision Esteeming saith the Scripture the reproach of Christ greater riches Heb. 11.26 then the treasures in Egypt So great and excellent was the Mystery Most important was the use of this great Sacrament For The use of Circumcision first it was sigillum foederis the seal of the Covenant which God had renewed unto Abraham and to his Seed and did therefore serve greatly to confirm their faith for in that God had set to such a seal they needed not to doubt the performance thereof on his part Once God did make his covenant with Mankinde and with all his creatures that he would no more destroy them from off the face of the Earth by the Waters of a flood for confirmation whereof he placed his Rain-bow in the cloud as the seal of that covenant concerning which seal he speaketh and promiseth saying It shall come to passe when I bring a cloud over the earth that the Bow shall be seen in the cloud Gen. 9.14.15 and I will remember my covenant which is between me and you and every living creature of all flesh that the waters shall no more become a flood to destroy all flesh Such was the use of Circumcision when God should see the circumcision in the flesh of the fore-skin then would he remember the covenant that he had made with Abraham and with Abraham's seed to be the God of Abraham and of his seed after him And so was circumcision signum confirmationis Circumcision signum confirmationis a signe or seal of confirmation as well of the covenant it selfe on God's part as also of their faith in that covenant on their part 2ly It served to admonish them of their duties all their lives to the end that as often as they should look down upon them selves and see the signe or mark of circumcision in the flesh of their foreskin they might remember their covenant with God to be an holy and a peculiar people unto him and to serve him in holinesse and righteousnesse all the daies of their life They did wear Gods badge or mark in their flesh whereby he had set his stamp or mark upon them for his own people to give them to understand that they must not defile themselves or suffer themselves to be defiled according to all the abominations of the wicked Heathen nor lead an unclean life according to the fleshly lusts of their owne heart And for this cause God was pleased that they should receive names in circumcision so when Abraham was circumcised Gen. 17.5 his name was changed from Abram into Ahraham And Saint John the Baptist S. Luc. 1.63 S. Luc. 2.21 though sanctified from his Mothers wombe and our blessed Lord himselfe because he would fulfill all righteousnesse had their names in their circumcision It was a note of that subjection and perfect obedience which they did owe unto the whole Law and so it was signum admonitionis Circumcision Signum admonitionis Jer. 4.4 a sign of admonition giving them alwaies to understand their duty and that they must on their part performe the conditions of the Covenant to God-ward Circumcise your selves to the Lord and take away the fore-skins of your heart 3ly It was a meanes ordained by God wherein and whereby to conferre his grace upon them and to conveigh his grace unto them For God doth not jest or toy with men in the outward signes but like as he doth make a sure performance of all that which he promiseth in his vocall word the Scriptures even so doth he make a sure performance of all that which he promiseth and setteth before the eyes of men in his visible word the sacred Rom. 4.11 and mysterious Sacraments And therefore St. Paul saith That Abraham received the signe of circumcision a seale of the righteousness of faith which he had yet being uncircumcised to what purpose that he might be the Father of all them that believe though they be not circumcised Circumcision Signum praebitionis that righteousness might be imputed to them also And thus it was signum praebitionis a signe of praebition wherein he performed that which he had promised Lastly Circumcision was an externall signe of the visible Church and made that outward distinction whereby the servants of God were to be known and distinguished from the idolatrous Heathen so that they who were not circumcised had not the visible character nor were to be reputed as visible members of the visible Church And unto this alludeth St. Paul when he saith Phil. 3.2 Beware of Dogs beware of evill workers beware of the concision The Dogs were the unbelieving Heathen the evill workers were the miss-living Christians the concision were those Iewes who after the abolition of circumcision by some instrument which they had did draw up the prepuce as men ashamed of their circumcision But the true circumcision is of the Christian For saith the Apostle We are the circumcision which worship God in spirit and rejoyce in Christ Jesus and have no confidence in the flesh And thus was it signum distinctionis 3. Circumcision Signum distinctionis a

the second temple but they found neither the fire nor the tabernacle nor the altar of incense till many years after the fire was found by the care and counsell of Nehemiah 2 Mac. 1.20 For thus saith the story Now after many years when it pleased God Neemias being sent from the King of Persia did send of the posterity of those priests that had hid it to the fire but when they told us 21 they found no fire but thick water Then commanded he them to draw it up and to bring it and when the sacrifices were laid on Neemias commanded the priest to sprinkle the wood and the things laid thereupon with water 22. When this was done and the time came that the sun shone which afore was hid in the cloud there was a great fire kindled 31 32. so that every man marvelled Now when the sacrifice was consumed Neemias commanded the water that was left to be poured on the great stones When this was done there was kindled a flame but it was consumed by the light that shined from the Altar Thus the fire was found but the tabernacle the ark and the altar of incense were never found Wherefore some do say that the Jewes did make and dedicate another Ark like unto the former But others do affirme that they had no ark at all in the second temple but in stead thereof they had in the Sanctuary a stone pitch'd of the height of three fingers having a censer upon the top of it But that all other the utensills of the tabernacle as occasion served were made and renewed for the use of the second temple But we return to our sacred history To the Evangelicall part of the Testament belonged 2ly the Leviticall priesthood The Leviticall priesthood And although all the priests were typicall persons and were annointed and consecrated with the oyle of holy oyntment yet in the person of the High Priest The high priest his garments they had Christ visibly set forth before their eyes To him belonged eight severall vests some will have nine some ten but I follow Saint Hierome Epist 128. whereof foure were common to the other priests the other foure peculiar to himselfe giving them thereby to understand that in all the proprieties of his manhood he would be like unto his brethren and take part with them but that the divine proprieties of his Godhead might not be communicated 1st The feminalls The feminals or linnen breeches which were straitly tyed about their middle under the navill above the hip it was to conceal their secret parts in case they should slip or fall as they sacrificed or were otherwise busie in the works of their ministery and this descended to the thighes 2ly The strait linnen coat The linnen coat which was of fine linnen embroidered and came down unto the thighes it was made to sit close unto the body and vvithout any foldings or wrinkles that so it might be no hinderance to them in their ministrie in manner like a close shirt or wastecoat 3ly The girdle of needle work The girdle the materials whereof were purple and scarlet and blew and fine linnen it is said to be made round in fashion like a long purse and to be about the breadth of foure fingers and it hung downe to the knees With this girdle the priests were girded under the pappes and if at any time it hapned to be troublesome to them in their ministrations they cast it back upon the left shoulder 4ly The cap or mitre The cap or mitre which was of fine linnen close to the head in forme like to a semi-circle and was tyed behinde with a ribband or fillet to keep it from falling off it came not downe far upon the head but covered the uppermost and hindermost part of it almost it seemes as low as the ears And these were the garments which the High Priest had in common with the other priests where I think it fitting to admonish the reader of the linnen Ephod The linnen Ephod frequently mentioned in the Scriptures although no mention be made of it Exod. 28. where the Sacerdotall vestments are set forth and described which was the common garment of the priests It seemes to be no other but a linnen robe in fashion like unto a serplice yet so that it might with conveniency be girt about them that so it might be no trouble to them in their ministrations 1 Sam. 2.18 For Samuel ministred before the Lord being a child girded with a linnen Ephod And David when he brought up the Ark into Zion 2 Sam. 5.14 he danced before it girded with a linnen Ephod But the peculiar garments of the High priest were 1st The robe of the Ephod The robe of the Ephod being all of blew it had a hole upon the top for the putting of it on which was bound about with woven work to strengthen it this robe was large and long reaching to the feet upon the hem whereof were pomgranates of blew and of purple and of scarlet and bells of gold interchangeably set seventy two of each round about It was to the end that the sound of the high priest might be heard at his going in and at his comming out of the holy place 2ly The Ephod The Ephod of the high priest or superhumerall a peculiar garment of the high priest made of gold and blue and purple and scarlet and fine twined linnen cunningly or skilfully wrought this was put upon him and fastned with a girdle of the same materialls and like curious workmanship it is said to extend from the neck unto the hipps upon the two shoulders vvhereof were two onyx stones having on them engraven the names of the children of Israel six on the one stone and six on the other these were stones of memoriall unto the children of Israel to the end that the high priest going in to the sanctum sanctorum might bear the names of that people upon his shoulders for whom he made his supplications 3ly The breast-plate of judgment The breast-plate of judgment or Rationall of the same materialls and curious workmanship of the Ephod it was double and foure square a span in breadth and a span in length it had twelve pretious pearles in foure distinct rowes set in it having the names of the children of Israel engraven severally every one in its particular stone this was put in a place of the breast of the Ephod left for that purpose and was made fast with chains and rings in such manner as is expressed Exod. 28. It was to the end that the high priest should bear the names of the children of Israel in the breast-plate of judgment upon his heart when he went into the holy place for a memoriall before the Lord continually In this breast-plate of judgment they put the Urim and Thummim The Urim Thummim which what it was the Scripture mentioneth not how