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	see_v	zion_n	68	3	9.1488	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37935	The doxology approven, or, The singing glory to the Father, Son and Holy Ghost in the worship of God its lawfulness and expediency proven from the Holy Scriptures, councils and Fathers, and the scruples of the weak thereanent cleared / by Mr. Robert Edward ...	Edward, Robert, ca. 1616-1696.	1683 (1683)	Wing E187; ESTC R31408	120,446	132

benedictio videtur absque cantu Deo oblata 3. Davidis Doxologia solemnior Jehovah Elohim videtur prorsus ultima jam moribundi inquit Tremellius sanctam ipsius animam Deo reddentis Psal 72. 18 19. benedictus sit Jehovah Elohim v. 19. benedictum nomen gloriae ejus in seculum impleaturque gloriâ ejus tota terra Amen Amen huic Davidis Doxologiae seraphim Isai cap. 6. vers 3. stantes clamabant Trinitati Doxologiam ut supra probatum est hujus tractatus pagin● 47. plena est omnes terra gloria ejus quod quam belle respondet quasi implet verba Davidis nempe impleaturque gloria ejus tota terra Gods most proper Name most often used in the Old Testament it comes from an Hebrew word that signifies To Be and so Jehovah signies Gods Essence and Being of Himself and the giving of Being to all His Creatures therefore Exod. 6. 3. the Lord prefers His Name Jehovah to His other Name God Almighty for this Name implyes Gods Almighty Power to wit Elshaddai but Jehovah importeth Gods infinite Perfections therefore Psal 83. 18. God alone His Name is Jehovah and Isa 42. 8. I am Jehovah that is my Name and Exod. 15. 3. Jehovah is His Name therefore Num. 6. 24 25 26. when God endites the words of the Blessing to Moses how the Priest should pray over his People it is all in the Name of Jehovah and so the Lord puts His Name Jehovah upon His People The second Name of God most frequent in the Old Testament is Elohim it is the Plural Number and is sometimes indeed used in the Old Testament in the Singular Number but not so often by far as it 's in the Plural Number It is dispute among Divines what can be the reasons why the Lord should take to Himself so often a Name signifying Moe to wit a Plurality and to joyn that to another of His Names to wit Jehovah which is of the Singular Number for albeit often in the Old Testament God design Himself by other moe Names as God Almighty Lord of Hosts God of Israel c. yet most often He designs Himself Jehovah Elohim which is ordinarily rendered in the Bible Lord God For answer to the question proponed generally it is this That albeit from these two words there cannot be demonstrate the Unity of the Godhead and Trinity of the Persons by a convincing Argument against obstinate Jews and Antitrinitarian Hereticks yet from it may be brought a probable Argument to moderate and sober spirited Christians to prove that Moses and other Pen men of the Old Testament who themselves undoubtedly did know the Mystery of the Trinity as Moses David Isaiah c. and therefore when they did so often write these two Names of God together Jehovah Elohim the first being the Singular Number the second the Plural did thereby intimate the Unity of the Essence in the Godhead with the Trinity of Persons therefore Pareus on Genesis pag. 23. having dispute the question at length concludes No godly Man will deny the probability of this reason drawen from Elohim joined with another word of the Singular Number as it is here with Jehovah and so think the Westminster Synod Notes on the first two words of Genesis Elohim Bara the first Elohim being in the Plural Number jovned with Bara in the Singular Number He did creat and that Moses and the rest of the Pen-men of the Holy Scriptures in the Old Testament did know this Mystery is out of question to the Doctors both of the Reformed and Roman Church all which with the Fathers and Councils bring many strong and clear Arguments from the Old Testament to prove the Mystery of the Sacred Trinity Therefore Tremellius a Jew born in his Notes upon Gen. 1. 26. Let us make Man after our own image saith God Note this here God Father Son and Holy Ghost one God in three distinct Persons so appoint Let us here saith Tremellius is a Testimony of the Sacred Trinity and that not an obscure one And therefore the Westminster Notes prove from the Scriptures that Moses was not ignorant of the Doctrine of the Trinity and it is observable that in the first three Chapters of Genesis Moses nineteen times calls God Jehovah Elohim and who will deny that Abraham saw Christs day John 8. 56. and did not David call Him Lord when in the Spirit of Prophecy he spake of Him Mat. 22. 44. and Isaiah saw His Glory John 12. 41. And if some object If there be so many clear Testimonies in the Old Testament of the Doctrine of the Trinity how came it to pass that now the Jews who have and read the Old Testament deny the Sacred Trinity The Scriptures will answer you our Saviour in the Gospel pronounces them blind Mat. 15. 14. the blind lead the blind and often elsewhere and so the Apostle calls them Rom. 11. 7. were they not broken off for their Unbelief Rom. 11. 20. till the fulness of the Gentiles come in and since their rejection and breaking off the Vail is on their Eyes until this day while they read the Old Testament 2 Cor. 3. 13. yet it will not follow but that the Mystery of the Trinity was known to the Saints and saved in the Old Testament who believed the Covenant of Grace made with Adam in Paradice the seed of the Woman should tread down the head of the Serpent which our blessed Saviour was to the Saints in the Old Testament as well as to us the Way the Truth and the Life Joh. 14. 6. and the same to day yesterday and for ever Heb. 13. 8. So that as the believing Jews and Church of God in the Old Testament did believe the Doctrine of the Trinity albeit we grant that that Mystery of the Trinity was not so clearly revealed to these Saints in the Old Testament as it is now to us Christians under the New Testament asserted to them in many Testimonies of Scripture so they reading and hearing the Hebrew Text which was their Mother Language and therein two Names of God so often joyned together Jehovah Elohim the one in the Singular the other in the Plural Number the Holy Ghost and His Pen-men did thereby insinuate to them the Doctrine of the Sacred Trinity and according to this in many of the Hebrew Psalms and some Spiritual Songs there is a Doxology to Jehovah Elohim closing the Psalm to wit these Psalms following 76 80 84 90 92 99 144 146 and 1 Chron. 16. 36. and Chap. 29. vers 20. and Psal 72. vers 18 and 19. If then the Jew closed many Psalms with the Doxology to the blessed Trinity shall not the Christian to whom the Mystery is more clearly revealed and in which he is baptized and without which he cannot be saved for no Salvation without Christ Acts 4. 12. and he who denieth the Son hath not the Father 1 John 2. 23. and as the Holy Ghost proceeds from the Father and the

with his Hand to hold by the hand or arm a younger Brother learning to Walk and count it his Glory to speak with him in his own childish Dialect and take little steps with them then I beseech you in the bowels of Jesus reproach them not for bygones but pass an act of Oblivion and in time coming use all gentleness and forbearance and so gain them to love you and in all things indifferent and undetermined if he be not clear for the one way condescend to him and follow his way bear with his infirmities rashness incivilities and ignorances and others overweaning themselves as if they were strong in Knowledge this is an infirmity of many weak and yet for Peace sake the strong ought to bear with it Now this Duty of the Strong in bearing with the Weak the Lord presseth much in His Word Rom. 15. v. 1 2. Why hath the Lord given thee more Knowledge Mortification Patience c. then to the Weak but for this end to bear with their Infirmities for their Spiritual good for which St. Paul gives you his holy example 1 Cor. 9. 22. For the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some and Chap. 10. v. 33. I please all men in all things not seeking my own profite but the profite of many that they may be saved Here is a great placebo and yet no Flatterer but in his converse acceptable both to God and Man The Spirit of Christ is not a sowre censorious sullen and carping Spirit but meek gentle and easie to be intreated When the Child as yet but an intrant in the World and learning to speak will ask the Parents some childish question will the Parents be incensed to inflict Chastisement or rather will they not pass it with this Meditation When I was a child I thought as a child I understood and spake as a child 1 Cor. 13. 11. So if any weak Babe in Christ propone or start any question in Religion to which many Babes are too ready do not think that ye are always bound in Conscience to answer them for many times our Saviour did it not Act. 1. 6. Jo. 21. 20. And the Apostle to Timothy speaks of foolish and unlearned questions which produce strife and no edification 1 Tim. 6. 4. then let the strong wave the question with a general answer Jo. 16. 19. or instead of speculation leading to practice and holy life Luk. 13. 23. Yea thirdly It may be waved if it be beyond the sphere of the Larger Catechism for Questionators that furnishes their common Discourse with Questions are unsavoury company to the Godly and the weak Christian should not be entertained by the strong Christian with Questions it is expressly against the Apostles rule Him that is weak in the faith receive ye but not unto doubtful disputations Rom. 14. ver 1. then let neither strong nor weak Christian especially in Company move any question of Religion especially these that belong to the present Differences least the Strong touch the Weak on the old Sore and so but grieve and irritate which no doubt grieves the Spirit of God and is not the healing way As for the Weak I intreat them who have been wandring in Mistakes to resolve in the strength of Christ in all time hereafter to live orderly as to the Church and loyally as to the King and Rulers under him and then he is a cursed Man that will not be loving and kind to thee Then let the strong imitat their Father in Heaven who when his prodigal Son returns no word of his sin with which the elder Brother did upbraid him but ran and met and kissed him gave him new cloaths and shoes adorned him with a Ring feasted him and made merry Luk. 15. 20. He ran and met him and fell on his neck and kissed him and imitate the Son of God the great and good Shepherd who brings home on his shoulder rejoycing one wandering sheep does he not rejoyce much more now then in reduceing so great a flock And the Fathers kindness to his returning Prodigal is so sweet a subject that I delight to mark in it further that when the elder Brother uncharitably endeavoured to exasperat his Father against his younger Brother casting up his old sins the Father rejects the elder Brothers bitter Libel See both the last and 24. verses his Brother was dead and is now alive he was lost and now is found its gemination shews Emphasis he was lost when dead in sin but now alive to God to righteousness he was the lost and wandering Sheep he is come home a penitent sinner And compare the 24. verse with the last yet more my Son thy Brother he is sibb to thee but sibber to me which the words imply therefore though ye would let him go as he came yet will not I O dear younger Brother be not afraid to return nor scarr to come home but first see that thou make thy peace with thy Father verse 21. And although some churlish elder Brother like Eliab too young David would unchristianly chide thee take courage it is not that bitter Brothers house thou art coming home to but thy Fathers meditate and think on these things for to be a ready antidote against the bitter Pills of some and albeit some of the stronger Brethren be not so kindly comfort thy self here is thy Father pleading for thee and so is thy elder Brother in this same Chap. Luke 15. 6. who when he hath brought home his wandering sheep rejoycing calls together his friends and neighbours and sayes rejoyce with me then assure thy soul that Christs real friends will rejoyce at thy return welcome thee imbrace and love thee as their own bowels Then let us in this great act of charity and tender love to the weak returning Lambs imitat our blessed Redeemer and elder Brother who came from Heaven to Earth to seek and save the lost sheep Luk. 19. 20. who bears the Lambs in his bosome and leads them gently that are with young Isai 4. 12. and will be more loath to over-drive them then Jacob his young Children and Flocks Gen. 33. 14. Then be thou compassionat towards them Is the Saviour bearing them in his bosome then grieve them not for he cannot but see it and be grieved Is he leading them gently then dare thou beat them back with word or reproach like the piercings of a sword The Lord leads the lame and the blind in the way they do not know to Zion weeping the woman with child and she that travelled with child Jer. 31. 8. Mark the four sorts in the world the fittest objects of mans compassion and help lame and blind the woman with child and travelling with child and the first two most despicable yet the Lord despises none of them but seing they are weeping and coming to Zion he is eyes to the blind