Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	captain_n	horse_n	rely_v	48	3	17.5014	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07348	Ecclesiastica interpretatio: or The expositions vpon the difficult and doubtful passages of the seuen Epistles called catholike, and the Reuelation Collected out of the best esteemed, both old and new writers, together with the authors examinations, determinations, and short annotations. The texts in the seuen Epistles of Iames, Peter, Iohn and Iude are six and forty. The expositions vpon the Reuelation are set forth by way of question and answer. Here is also a briefe commentary vpon euery verse of each chapter, setting forth the coherence and sense, and the authors, and time of writing euery of these bookes. Hereunto is also annexed an antidot against popery. By Iohn Mayer, B. of D. and pastor of the Church of Little Wratting in Suffolke.	Mayer, John, 1583-1664.	1627 (1627)	STC 17731; ESTC S112551	448,008	564

it is to be noted that it is spoken in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousnesses intimating as one hath well obserued Brightman Vers 8. both the righteousnesse that is by faith imputatiuely and that holinesse which by the spirit of grace is wrought in the Saints for inherent holinesse is imperfect in the best and therefore cannot iustifie and faith where this is wanting is feeble and dead and so vnable to iustifie That we may therefore be fully iustified both are necessary faith to lay hold vpon the perfect righteousnesse of Christ who is our iustification and inherent holinesse to make this garment of righteousnesse shine before men Nothing is more vsuall in this booke than by white and pure cloathing to set forth the sanctity and innocency of Gods seruants see Chap. 3. vers 4. vers 18. Here some in Sardis are commended for that they had not defiled their garments and they of Laodicea are counselled to get them white garments by reforming their wickednesse in respect of which they were said before to be naked yet wee are not here with the Iesuice to conceiue Ribera that the Saints are iust before God by their owne righteousnesse for this is contrary to the whole course of Scripture whereby euery one yea the best is concluded to be a sinner But by the Spirit of God wee are sanctified and so prepared for the Bride groome so many as beleeue and by beleeuing lay hold vpon the bloud of Christ without which our garment of sanctity is spo●ted but with which it is washed white as is said of the martyred Saints They washed their robes white in the bloud of the Lambe Reuel 7.14 Let no man then trust to his owne righteousnesse nor yet to the righteousnesse of Christ which he thinketh is imputatiuely made his if there be in him a naked and bare faith onely but consider that the cloathing of the Bride is righteousnes and therefore let him so rest vpon the one as that he neglect not the other relie onely vpon Christs righteousnesse to saluation but vnto this get sanctity of heart and life because otherwise it is dead and profiteth not vnto saluation In that Iohn falling downe and worshipping the Angell that talked with him is reproued and bidden to worship God onely Vers ● it is plaine that all religions falling downe before any creature how excellent soeuer is vnlawfull and by all meanes to be auoided The reason why hee would not be worshipped of Iohn is because he was his fellow seruant and of them that haue the testimony of Iesus for the testimony of Iesus is the Spirit of prophecie If because hee was a Spirit comming from the Lord with this reuelation he were conceiued to be worthy of worship it must be vnderstood that euen in this hee was the fellow of Iohn and the rest of the Apostles to whom the secrets of God were reuealed also and so they had that within them which was as excellent as an Angell for in that they had the testimony of Iesus they had the spirit of prophecy and hauing such a spirit they were no vnderlings that ought a duty to the Angels in heauen but euen fellowes vnto them And if they be fellow seruants to the Apostles then to all the faithfull also seeing they all make but one body in Christ That which followeth touching one sitting vpon a white horse Vers 11. who appeared vnto Iohn the heauen being opened it is generally agreed that he is Christ Iesus Hee doth not now appeare in this manner Bullinger as if according to the order of this vision he did not begin till now to fight against the enemies of his truth for how should Babylon then haue fallen and the beast haue beene destroyed But this fall and destruction hauing beene hitherto set forth in the proper place vnder the figure of Angels powring out their vials and cutting downe with sharpe sickles and by a voyce calling vpon the kings of the earth to be reuenged which they act accordingly now as was needfull the Captaine of these armies imployed in these warres commeth at the last to be described both by the place of his residence heauen the forme wherein he goeth to the warres vpon a white horse the name by which hee is called faithfull and true iudging the word of God the Lord of lords and King of kings his parts and apparell eyes like flames of fire a mouth out of which went a two-edged sword many crownes vpon his head a vesture dipt in bloud and also by his traine the armies of heauen following him vpon white horses and his dominion he ruleth all nations with a rod of iron Whereas his name is said to be such Pareus that no man knew it but himselfe and yet by and by it is said that his name is the word of God it is to be vnderstood that no man could know Christ to be the Word and God but by reuelation The last iudgement hath beene often mentioned before but the Iudge hath neuer beene described wherefore it was necessary now at the last to set downe this ample description of him The Angell that standeth in the Sunne Vers 7. crying to the fowles to gather themselues together to the Supper of the great God doth set forth nothing else Bullinger but how open and manifest a destruction of Antichrist and his adherents shall be made when the time of their finall ouerthrow shall come it shall be as manifest to all the world as the Sunne in the firmament That whereunto the fowles are inuited is the supper of God Vers 18. consisting of the flesh of Kings and Captaines and of mighty men and horses c. this is altogether allegoricall being taken out of Ezechiel the meaning is Ezech. 39.17 Bullinger Pareus c. that as when men are destroyed in the warres their cakasses of all estates and degrees lie as a prey to the fowles of the aire theirs and their horses and retinues and when it falleth out to be thus it is a signe of their vtter destruction so the Lord would hereby haue it vnderstood that Antichrist and his followers the Kings and others that shall still obstinately cleaue to him when by others repenting and reuolting from him he shall be impugned and weakened shall haue a day when as re-uniting their forces to repaire the broken state they shall be vtterly destroyed neuer being able to make head againe till the comming of the Lord to iudgement at what time they shall be taken and cast into euerlasting fire Bullinger Pareus Brightman So that here the end of the gathering together of the kings into Harmageddon vnder the Angell with the sixt viall seemeth to bee fully set forth which was but intimated there Whereas in the next place Vers 20. the beast and false prophet are said to be taken and cast aliue into the lake burning with fire and brimstone and then the remnant

that this charge concerned all sorts and adaptating something particularly to each of them whereby they might be fenced against the loue of the world and doubling his compellation vnto them to inforce it the more Vers 12.13 14. And then hee doth expresly dehort from this loue Vers 15 16 17. Touching the second V● 18. he informeth them of the danger of the times in respect of the many Antichrists referring them to that which they themselues knew that he is a lyer Antichrist that denieth the Sonne because he also denieth the Father Vers 18 19 20 21 22 23. Then hee exhorteth to perseuerance in the true ancient doctrine Vers 24 25 26. and hauing shewed his confidence hereabout he exhorteth to the same againe Vers 27 28. and from the consideration of the Lords righteousnesse he maketh way to returne againe to the pressing of a righteous and holy life vpon them and the flying of sinne because this argueth one borne of God Vers 29. 1 IOHN Chapter 2. Verse 2. He is the propitiation for our sinnes and not for our sinnes only but for the whole world Vers 7. I write no new commandement but an olde commandement vnto you Vers 8. Againe I write a new commandement which is true in you and in him that the darknesse is past c. CHrist is said to be our Aduocate Occumen in 1 Joh. 2. that is one that exhorteth and moueth the Father to forgiue vs our sinnes not that he hath not power to forgiue for he professeth elsewhere that hee had power to forgiue sinnes saying That ye may know that the sonne of man hath power to forgiue sinnes he said to the sicke of the palsie c. But as he is man he is said to make intercession to the Father for according to this he saith that the sonne can doe nothing of himselfe For the whole world this is spoken to shew that not onely the Iewes but the Gentiles that beleeue also attaine remission of their sinnes by Christ or that not onely the present age but the age to come beleeuing hath reconciliation with God the Father Hereby we know that we know him Vers 3. c. that is that wee are ioyned to him and haue society with him as was spoken Chap. 1. And his loue is perfect in vs that is whereby hee is ioyned vnto vs we being by a godly life ioyned vnto him he is ioyned vnto vs also Touching the command of loue Vers 7. which he calleth an olde and not a new commandement the question may be how it may be said to be an old commandement to all that Iohn wrote vnto seeing hee wrote both to Iewes and Gentiles To the Iewes indeed it was of old commanded that they should loue one another but the Gentiles which liued not vnder the law seeme not to haue had this command anciently It is to be answered that the law was written in mans heart from the beginning and though after the fall he was greatly corrupted yet remained it written there still euen in those that liued not vnder the written Law whence it was Rom. 2.15 that their conscience did either accuse or excuse them In that hauing denied it to be a new commandement hee yet by and by saith that it is a new commandement Vers 8. vers 8. that is in respect of the loue of our enemies to loue our neighbour indeed was commanded of old but that we should loue our enemies no precept was euer giuen before And therefore when as there haue beene some that haue loued their friends so dearely that they would die for them as heathen Histories doe declare yet there hath not any euer been found that loued his enemies that they make mention of As Oecumenius Mayer Th. Aquinas G●rran so all other Expositours vnderstand Christ his being a propitiatory sacrifice for the sinnes of the whole word but that they adde also another way whereby hee is said to be so viz. in respect of the sufficiency of his merit but I thinke that the former exposition is more genuine and so the words of Christ himselfe may be a comment vpon these Iohn 17.20 I pray not for these onely but for all that shall beleeue in my name Touching the word propitiation Exod. 25.17 Theodoret. Tho. Aquinas it is taken from the propitiatory appointed to be made from whence the Lord did answer them graciously that sought vnto him according to the signification of the word and so Christ is a propitiation by being a propitiatory sacrifice for vs in whom the Lord is gracious vnto vs. Touching our assurance that wee know him Vers 3. Faber Stap. I hold with Faber that to know him here is by faith to rely vpon him as our Aduocate for in whom soeuer this faith is there is obedience to his commandements a true faith neuer goeth alone but hath perfect charity adioyned vnto it whereby wee fulfill the law Th. Aquinas for all the commandements are vnited in this one thing charity and therefore speaking vers 3. of keeping the commandements he changeth the word vers 5. and saith If any man keepe his word so that all the commandements are but one word charity Touching the old commandement Vers 7. which was from the beginning most consent with Oecum that the commād of loue is called old because it was ingraffed in the nature of man from the beginning the law anciently giuen by Moses commandeth loue yet there is another exposition mentioned by some from the beginning Tho. Aquin. Glos ord Lo●n●s Beza that is from the beginning of the Gospell or euer since I began to preach vnto you for it is well knowne that Iohn did alwaies inculcate the doctrine of loue But certainly the first is the truest exposition otherwise the new commandement which hee speaketh of vers 8. must be of some later time and to haue affirmed the doctrine of loue to haue bin of old from the beginning in that sense would not haue beene so to the purpose to meet with them that obiected nouelty to the doctrine of the Gospell which is his drift in saying Dydimus Carthus Vers 8. that it was old euen from the beginning Whereas he by and by againe vers 8. affirmeth it to be a new commandement hee calleth it so because it was vnder the Gospell renued being before through pharisaicall corruptions almost blotted out for they taught men to loue their friends but to hate their enemies but now we are plainly taught to loue our enemies Tho. Aquin. and herein most Expositours agree Tho. Aquinas maketh this reason but one of fiue why it is called new 1. because it renueth vs spiritually 2. because it is a new law giuen by a new King 3. because it bringeth to a new heauen c. for his 4. is coincident with this of louing our enemies Here is no weight of reason in any of these but in this onely The Greeke Interpreters

being thus premised to cleere all doubts occurring here there is a manifest defect in the vulgar Latine in that the word dreamers is left out Ad. Sasbout which Sasbout confesseth ought to be supplied and it is a verie significant word to expresse both the time when these wicked heretickes were wont to meet viz. in the night and of what nature their errours are viz. but euen like vnto dreames wherein men are deluded diuersly but awaking they see there was no such thing as they imagined For so erroneous tene●s are but the conceits of foolish men in the night of their ignorance whilst they are asleepe in sinne but if euer they come to be awakened they vanish as nothing Touching the Domination which they are said to set light by most expound it and the glories which they are said also to blaspheme of the Magistracie because if they had opposed themselues against God and his holy Angels Christian people would not haue endured them and according to this I haue expounded the same words 2 Pet. 2.10 But one there is that receiueth neither this nor any other exposition before going expounding it of any other besides God not this because Simon the Captaine of these filthy persons adored the Emperour Nero Ad. Sasbout therefore it cannot be meant that they set light by the Magistracie and to apply it to the ceremonies in the Lords Supper is plainely forced and lastly that Prelates in the Church are called glories we doe no where finde Hee therefore expoundeth Domination or authoritie of God against whom indeed they did not plainly oppose themselues but extenuated his worth by teaching that there were others that framed this world and herein he followeth Oecumenius and the Greeke Scholia Oecumen Graec. Scholia By glories hee vnderstandeth Moses and the Prophets in whom the diuine glorie shone to whom the Gnostikes were well knowne to be enemies Against this I haue nothing to say but that it seemeth very probable Let the History of these heretickes bee considered and so let the Reader follow the most probable Touching Michael the Arch-angell some hold that hee is none other but Christ the Prince of Angels but this is worthily contradicted by a learned Writer of ours Perkins in Iud. 2 Pet. 2.11 because Peter glancing at the same story nameth plaine Angels and when Christ commeth to iudgement he commeth with the voice of an Arch-angell And lastly it is said of the Arch-angell here as of an inferiour that hee durst not which agreeth not vnto the Lord Christ The thing here related was taken out of some booke that then was but now is lost or else Iude had it by tradition The ground of this contention is laid downe Deut. 34. but all agree that nothing can bee certainly said touching this contention that of Oecumenius which is also in the Greeke Scholia is of good vse to comfort the godly that are ready to depart out of this world but the other of Thomas Aquinas is more generally followed It may hence be gathered that some things are true which goe but by tradition yet that traditions are necessary to be added to the written Word of God as the Romanists hence collect cannot iustly be inferred With Saint Iude we are ready to embrace traditions that consort with the Word of God as this doth but such as sauour of superstition so much impugned in the Word wee vtterly abhorre If it be demanded why Michael durst not vse opprobrious speeches against the Deuill when as holy men haue not spared the notoriously wicked but euen Iude himselfe speaketh all the opprobries that may be against seducers and Saint Peter before him and Saint Paul to Elymas 2 Pet. 2. Act. 13. Esa 57.3 and Esaias to the Iewes calling them witches children and children of the adulterer and of the whore I answer that the Deuill though he be fallen from his first glory yet he is a great Prince still and therefore not to be railed vpon againe Ephes 6.12 to raile vpon any is to take a kind of reuenge vpon them which no creature may doe Rom. 12.19 for it doth properly belong to the Lord onely when Prophets and Apostles haue done thus it was God that spake in them and by them by his Spirit and when such words are put into any Angels mouth he may doubtlesse also vtter them but of himselfe to doe it were to vsurpe vpon Gods office of reuenging which were arrogancy in any creature Touching the things which they are said not to know and therefore to blaspheme Vers 10. this argueth that by the Glories before going Magistrates are not meant nor Prelates for they knew such but the Maiesty of God of whom all such wicked wretches are ignorant And his Maiesty may well bee expressed by Glories in the plurall number because of his exceeding great glory as because of his exceeding great power he is called Elohim or with reference to the three persons in the Trinity The mystery of the Incarnation of the Sonne of God was a thing hidden from them and therefore they spake so of him as hath beene already shewed In the things which are naturally knowne to all men how the Gnostikes defiled themselues by the abuse of the seed of generation not before heard of in any age I as I finde other Expositors refraine from relating it as being too abominable to be spoken shall also passe it ouer in silence referring the reader to Epiphanius in his Pannarium to reade of it there Touching the comparisons following wherein they are compared to Cain Vers 11. Balaam and Core As Caine was full of enuy and hatred against his brother so were these against the Orthodox because their owne workes were so foule and filthy 1 Ioh. 3.12 and theirs good for herein Saint Iohn hath shewed before that this comparison standeth Some say that they are compared to Cain Ad. Sasbout because as he was a runnagate so they not regarding the Scriptures ranne after their owne dreames and some in other respects Act. 8. as hath beene shewed To Balaam they are likened for their being led by worldly gaine as is manifest that Simon Magus was 1 Pet. 2.15 and is illustrated in Peter To Core for their ambition in aspiring after the highest dignity in the Church as he and his companions did debasing Moses and Aaron for that which followeth vers 12 13. if recourse be had to 2 Pet. 2. it may easily bee vnderstood onely whereas they are compared to trees twice dead the meaning is that being first dead by nature and quickned by grace preached and outwardly embraced amongst them they being now fallen here-from were dead the second time See 2 Pet. 2.20 Note Note that to be a railer and to speake blasphemy especially against domination is by no meanes tolerable It is not for poore vnder creatures such as we are as not to vnsheath the sword against any for reuenge so not