Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	father_n	son_n	10,765	5	4.8829	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02912	An advertisement or admonition, unto the congregations, vvhich men call the new fryelers in the lowe Countries, wrirten [sic] in Dutche. And publiched in Englis. VVherein is handled 4. principall pointes of religion. 1. That Christ tooke his flesh of Marie, haveing a true earthly, naturall bodie, 2. That a Sabbath or day of rest, is to be kept holy everie first day of the weeke. 3. That ther is no succession, nor privilege to persons in the holie thinges. 4. That magistracie, being an holy ordinance of God, debarreth not anie from being of the Church of Christ. After these followes certen demandes concerning Gods decree of salvation and condemnation.	Helwys, Thomas, 1550?-1616?	1611 (1611)	STC 13053; ESTC S116912	57,734	190

to do all thinges if your rule of particuler proportion be good there is no such course nor proportion in the scriptures Iohn his example will not serve your turne for Iohn planted no Churches If you will have planters of Churches and that all men must come to them then must they needs be endued with like gifts as the first ●lanters were speake all languages as Th-appostles did worke miracles and not err in doctrine for the Lords hand is not shortned nor his grace and mercie lessned to his Church and people But if he send men with the same office and aucthoritie that he sent his Appostles he will for the honor of his owne name the advancement of his truth and good of his people give them the same gifts and not bring his truth and people in bondage to men full of errors ignorances and blindnes as you and all men are therefore be content to be biulders vpō the foundation layd and forbid not others to build thereon but let every man take heed how he buildeth vpon it 1. Cor. 3.10 This may suffice for this point and so wee come to that to the which the best approved amōgst you have had no word of annswere hetherto wee knowe you cā say nothinge for it holding your rule of Successiō according to your course and proportion except you wil be so very vnadvised as to hold proportion in one thinge no proportiō in another and this that wee intend to speake of is your ministry How come you to raise a ministry where is your particuler example your rule is that Elders must make Elders and none but Elders must administer in the holie thinges You raise baptisme after Iohns examples but how will you do to ordeyne Elders seeing you have no such exāple when you have done what device will you have to keepe this auctoritie to your selves This is your ground for your Succession as all had baptisme from Iohn the first baptizer so all must have baptisme from your first baptizer As all Churches proceeded from the first Church at Ierusalem so all Churches must proceeded from Ierusalem your first Church As Elders proceeded by ordination from the first Elders so all Elders must proceed by ordination from your first Elders heere is your proportion But how came your Elders by their ordination did they ordeyne themselves where is your example and proportion for that Did the Church ordeyne them then your proportion is gone for the first Elders were not so ordeyned Thus are you overtaken in your ground not seeing whether it ledd you Forsake it it shal be no disgrace for you to forsake error you shall therein shewe the true grace of God to be in you in denying your selves and your owne waies and advancing the way of the Lord. Hold you to the perfect rule that all gaynsaiers are not able to withstand which was given by the law giver and that is VVhere two or three are gathered together into my name there am I in the midst of them and whatsoever they bind on earth shal be bound in heaven and what soever they loose on earth shal be loosed in heaven Mat. 18.20.18 And 1. Cor. 3.16.21.22 Knowe you not that yee are the Temple of god Lett no mā reioyce in men for all thinges are yours and 2. Cor. 6.15.16.17.18 what Cōcord hath Christ with Be●all or what part hath the beleever with the infidell and what agreement hath the Temple of God with Idols wherefore come out from amongst them and seperate yourselves saith the Lord touch none vncleane thinge I will receive you I wil be a father vnto you and you shal be my sonnes and daughters saith the Lord almightie These three places of scripture proves thus much First that wheresoever two or three are gathered together in Christs name Christ is in the midst of them and they have power to bind and loose which is to receive in cast out to appoint Officers and to discharge and to administer in all the holy thinges for haveing Christ they have wi●h him all thinges also Rom. 8.32 Christs power cannot be devided from him therefore where he is his power must needs be he is a kinge where he is he gives power to his servants to serve him in all his ordinances The second place alleged confirmes this where it is said Let no man reioyce in men for all thinges are yours and in the 5. vers of this 1. Co● 3. saith The Appostle who is Paul and who is Appollos but the ministers by whome ye beleeved sheweing that the Cornithians were not the Temple of God neither had interest vnto all thinges because of their persons but because they beleeved their doctrine And wheresoever a compaine of men now shall beleeve their doctrine even they are the Temple of god and all thinges are theirs aswell as all thinges were the Corinthians The third place ●ore alleged proves who they are that Christ hath promissed to be in the midst of that is those that seperate themselves from Behall which are men without a yock from vnbeleevers from Idolls and which touch no vncleane thinge these are they that God will receive and amonge whome he will dwell walke and he wil be their God and father they shal be his people children they shall not need to respect the persons of men as hath bene shewed for by the free gift of Gods grace through their faith in Christ all thinges are thens Will anie men not withstanding all this say that anie people or congregation seperated from all vncleannes may not enioy Christ and all the holy ordinances without they be admitted there vnto by other ●en Did Th-appostle Paule disclayme both for himself and Cephas Appollos from all previlige vnto their persons teach the corinthians that their persons gave not them interest vnto the holie things but their doctrine through their owne faith and dare anie challenge previlege vnto their persons so take away the the aucthoritie of Th-appostles doctrine ministerie that is still in as good force aucthoritie as ever in the scriptures And by whose ministerie doctrine what people soever beleeves at this day all thinges are therin by faith in the scriptures not by Succession from men Heere wee desire that all men that have anie vprightnes of ●art would enter into a due consideration of the depth of 〈◊〉 error of Succession from or by the persons of men And through gods assistance wee will endeavour to speake what wee are able for the discoverie of this error which is so great dangerous of the sharpe bitter fruites whereof wee have deepely taisted our vvounds are yet fresh greene but not vvithstanding by the grace of God vvee vvill not be provoked to speake beyond the bounds of sobriet●e herein and to proceed herein by the most easie plaine and evident vvay to our best vnderstandings VVee intreat you and all men vvith all holy

a difference betwix the kingdome and the people otherwise where was the kingdom before your ●irst begininge was there no kingdome for your first beginners to enter into did they make a kingdome and enter into it and all of themselves then sure it was not the kingdome of God and it stands you vpon to looke it be for if they set vp a new kingdome they entred not into Christs kingdome for Christs kingdome was and is an everlasting kingdome and cannot be shaken as the Author to the Hebrewes sheweth Heb. 12.22 speaking of mount Syon the Cittie of the liveing God the Celestiall Ierusalem Vers 28. Seeing wee receive a kingdome that cannot be shaken let vs have grace whereby wee may so serve God that wee may please him with reverence and feare VVee have endeavoured with our best abilities wch you may see are smale to speake the larger of this point because wee our selves have bene formerly misledd with this error that the Church is the kingdome of heaven and monut Syon and because wee knowe some others are strongly possessed therewith which not with standing hold not Succession but indeed it is the ground of all Succession for if the Church be Ierusalem then must there needs be Succession for there mus● needs be adue proportion of all thinges betwene the Tipe the truth betwene the old Ieru the new Ieru betwēe the shadow the substāce And there being therfore Successiō in the old Testamēt there must of necessitie be Succession in the new If therefore you can prove your selves Ierusalem wee yeild you all the Prerogatiue of Ierusalem Then must all people nations come to you and receive all the holy ordināces from you Then must all sacrifices be offered vp in you And then they that are not in you are not in Christ And all that are borne of water of the spirit must enter into you and all that are saved must walke in the light of you And then are you the ioy of the whole earth Thē must you be perached to other Cities and then can you not be shaken for Christes kingdome is an everlasting Kingdome which shall never be taken away nor be destroyed Dan. 7.14 But you may be shaken taken away and destroyed though you were as excelent a Church as Corinth Ephesus Phillippi Thessa Smyrna Philadelphia for all they are shaken taken away destroyed which were much more excellent Churches then you euen so may you much more be Therefore you are not the kingdome of heaven nor that heavenly Ierusalem and so those previleges belong not to you which you challenge and some wretched men have given you whose condemnation sleepeth not and all vnder that culler of your being Ierusalem And let vs now bring to trial your other ground concerning this cause which is That the ordinances of Christ being as you call it once raised vp againe they are not to be raised anie more but all men must fetch thē from those that raised them vp or from them that have received them at their handes by Succession First wee say vnto you that which some of you could not nor you all shall ever be able to annswere whilst the world endureth How knowe you of faith that he or they from whome you received your begininges were the first This can you never prove to anie mans conscience that hath anie conscience except you can shewe Prophecie of scripture perticulerly that such a man should first raise up to speake your owne vvord the ordināces of Christ and that he hath done it and that you haue it from him All these must you prove by scripture if your rule be true and that men must have faith in it but not anie one of these can you prove by scripture ●nd therefore your rule is not true and no mā can have faith in it and then not to be hold and practiced by anie that wait for salvation by Iesus Christ vvho must have faith in all that they hold professe practice or els they sinne ffor vvithout faith it is vnpossible to please God Rom. 11.6 Let us by the mercies of God intreat all you that professe the name of Iesus not to stand vpon such vncertaine and vnfound groundes For wch vvay shall you ever be able to prove that he or they from vvhome you by Succession have your begining vvere the first No man can ever prove it the vvorld is too vvide for man to comprehend or knowe all that is done in it It is avaine invention cast it away seeing there is no vvarrant in Gods vvord to vvarrant it vnto you that he or they vvere the first And if he or they vvere vvhat then Must all the vvorld come to them By vvhat rule of Gods word There must be a speciall commaund for him or them to beginne And a restraint or forbiddinge comaund to all men for doeing the ltie after ffor God is as mercifull to his people now as ever he vvas and he hath not left them without rule of direction that they should sinne and fall was the lord so carefull for his people Israell for whome he had wrought so great wonders and yet they were continually rebellious against him as to give Moses twice warning at one time Ex. 19.21 and 21. Goe downe charge the people that they breake not to the lord to gaze least manie of them perish And againe lett not the Preists and the people breake to come vpto the lord least they be destroyed And did the lord most carefully appoint Aaron and his sonnes their severall Offices and services about the Tabernacle as is shewed Numb 4. where the lord chargeth Moses and Aaron that they should not cutt of the Tribe of the famili● of the Kohathites But this do vnto them saith the lord that they may live and not dye let Aaron his sonnes come and appoint them every one to his charge least they touch or see those holy thinges they ought not to touch and see and dye was the lord out of his great grace mercie and love so carefull for his people then to give such strait rules of direction to them least they should come neare handle or see those thinges which apperteyned not to them to handle or see and so sinne and dye And hath the lord left to beg 〈◊〉 now in leaveing his people no directions nor directors to appoint them to their ●ffice and shewe them what i● comaunded and what is for bidden Surely you will not say but the lord is as mercifull to rebellious Israell as ever he was then wee require you to shew where the lord hath now comaunded some especially to beginne and meddle with the holy thinges and for bidden all others except by their appointment they be permittd appointed therevnto If you will thus sett vp a speciall Temple and Preist hood of your owne shewe your warrant from the word of truth which seeing possiblie you cannot do let God have the glorie and see