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	marry_v	wife_n	13,413	5	6.6272	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17036	An ansvvere to Master Cartvvright his letter for ioyning with the English Churches: whereunto the true copie of his sayde letter is annexed.	Browne, Robert, ca. 1550-1633.; Cartwright, Thomas, 1535-1603.; Harrison, Robert, d. 1585?, attributed name.	1585 (1585)	STC 3909; ESTC S109433	77,571	102

reade in the Psalmes That a vyle person is contemned in the eyes of righteous howe then shall a ryghteous man receiue the Sacramentes with such as with brethren in the Churche Dauid prayeth that hee might not commit wicked workes with men that worke iniquitie and that he myght not eate of their delicates and howe then woulde he eate of their sacrifices which are the chiefest delicates If hee saye that Dauid woulde not eate common bread with such it is euident that hee daily did so in the house of Saul And this matter is before made plaine And in the Prouerbes it is written They that forsake the Lawe prayse the wicked but they that keepe the Lawe set them selues against them Howe shall they set them selues against them when they ioyne with them as brethren in the Sacramentes Iudah was sayde to defile the holinesse of the Lorde because some in Iudah did marrye the daughter of a straunge God yea and this was counted a synne transgression and abomination committed by all Israel and Iudah and Ierusalem though some onley had marryed such women Wherefore were they all guiltie of transgression but because they did not or would not redresse such wickednes For it had bene the duetie of euery one as appeareth in Ezra and Haggai to haue offred no oblatiōs nor to haue partaken with any such in the sacrisices till such opē wickednes had bene taken away Otherwise Haggai woulde not haue saide that all the workes of their handes and that whiche they offered there was vncleane neither would Ezra haue rent his clothes nor pluckt off the heare of his head and of his beard nor haue saide that they all were before the Lord in their trespasse and therefore could not stand before the Lord because of it And surely their sin of marrying strange wiues did but figure out our sinne of mingling and intermedling the Churches For the daughters of Antichrist I meane those wicked prelates popish officers are yet married to our churches The papists wicked men are thrust into our churches to receiue the sacraments with vs. Their discipline is the nurture lady mystres ouer our churches If M. C. aske what proofe we haue that their marriage I meane of the Iewes was anye figure or Ceremonie let him reade that of Paul to the Ephesians where Paul calleth marriage a secrete or mysterie and sheweth there that marriage was a signe or figure of the ioyning together of Christ and his Church also in the song of Salomon this is manifest and in the Reuelation and sundry other places Dauid sheweth with whome the godly did partake in the sacrifices when he saith I haue not haunted with vaine persons neither kept companie with the dissemblers I haue hated the assemblie of the euill and haue not cōpanied with the wicked and then followe these wordes I will wash mine handes in innocencie ô Lord and compasse thine altar Which wordes doe teache vs that when we receiue the sacraments we can not wash our handes in innocencie except we receiue them apart from the wicked For the order of the Iewes was to partake in the sacrifices familie by familie as we may reade in sundry places And therefore they might more easily auoyde the companie of the wicked And the Iewes contended against Peter because he went in to men vncircumcised had eaten with them which sheweth howe straite they were for auoyding all company with the wicked It is lawfull indeede to eate with Publicanes and sinners as Christ also did but yet to eate the Lordes supper with opon vnrepentant wretched persons is not lawfull For as I may not offer myne owne oblation when I remēber that a brother hath ought against me much lesse may I partake in another mans offring when I haue ought against him Yea mercie and pitie in seeking to reforme him is preferred before sacrifice So that except he be obstinate and a scorner I am gentlie to admonishe him and if he be yet hardened in his sinne I am as Iude saith to saue him with feare pulling him out of the fire what is this feare which shoulde saue him but to make him afraide by sharper rebukes and refusing to partake with him in the Sacraments For he will be afraide of nothing so long as I take him for a brother and ioyne with him in the sacraments But this is strange that Master Cartwright sayeth that the true prophetes did not forbidde the people to communicate with the false prophetes in the sacrifices For commandement is giuen not onely not to communicate with false prophets but euen to kill them and our hands to be first against them yea though they were onr brethren or our owue children or the wife that lyeth in our bosome or our friende which is as our owne soule yet our eyes may not pitie him nor shew mercie vnto him saith the text If Master Cartwright say that this was commaunded for Idolatrous prophets why then did he not make that exception But wee haue shewed before that for heresie also the false prophets are not to be bidden God speede and are vtterly to be auoyded yea they are to be put to death as well as the other as againe it is written in Deuterononie 18. 20. And it is testified in Nombers against the people that they shoulde make them fringes that when they looked vpon them they might remember all the commaundements of the Lorde and doe them and that they sought not after their owne heart and after their owne eyes after the which they went a whoring which wordes doe teache vs that all heretikes and false prophets doe goe a whoring after their owne heartes and are as euill as Idolaters And wherefore is it cōmanded that the man which hearkeneth not to the voyce of the high Priest which ●igureth the voyce of Christ in his Churche shoulde die which wordes doe shewe That false prophetes that will not be reformed are to be ●ad in execration and auoyded of men And howe then should the people partake with them in the sacrifices Yea the Iewes had that custome ●s it appeareth from their forefathers and from the former Prophetes To excommunicate the fals● Pro●hets and those that beleeued them and therefore they did wickedly excommunicate the blinde man that beleeued in christ And the custome of punishing false prophetes is alleadged in Ieremie though wickedly and by a false prophet And whereas it is commaunded in Ieremie That the people shoulde not heare the wordes of the false prophetes is it not also a commandement that they should not partake with them in the sacrifices For the sacrifices and sacraments are but a seale to the worde that is preached So the false prophetes hauing a false worde and a false message if the people shoulde partake with them in the sacraments they did thereby seale vnto their

those that turne from iniquitie in Iacob As againe it is written Walke before me and be thou vpright and I will make my couenant betweene me and thee As who say one condition and part of the couenant is our vpright and good profession So likewise in Ieremie and Exodus the promise of obedience in the people is set downe as one part of the couenant Obey my voyce and doe according to all these thinges which I commande you so shall you be my people and I will be your god or else cursed be the man that obeyeth not the wordes of this couenant For on this condition will the Lorde receiue vs as Paul reasoneth if we come out from among the wicked and separate our selues Then will I be a Father vnto you and ye shall be my sonnes and daughters saith the Lorde Almightie Thus shoulde Master Cartwright haue conferred place with place and haue knowen that the worde is no couenant where the practise thereof is reiected and troden vnder foote neither can men say they haue the couenant of the spirite when open and grosse wickednesse so reigneth in them that there is no power of the spirite to redresse it but it remaineth incurable And so Paul reasoneth that as many as are led by the spirit of god they are the sonnes of god but he sheweth that they are in the state of condemnation and not in Christ Iesus if they walke after the flesh and not after the spirite For there is not the couenant of the spirite where we are not turned from iniquitie as Isaiah him selfe witnesseth and let Zecharie interprete Isaiah whose sheweth what spirite God will powre vpon his house and people namely The spirit of grace and compassion vnto repentance and mourning for their sinnes Likewise Ezechiel doeth giue the proofe and tryall of that newe spirit and newe heart which God woulde put in his people namely this That they should walke in his statutes and keepe his iudgements and execute them and so doing they shall be his people and he woulde be their god Wherefore let not Master Cartwright account so much of the word in their mouthes except as it is written in Deut. it be in their mouthes and in their heartes for to doe it Otherwise Christ wil pronounce of them that in vaine they worship the Lord and so are they false worshippers for god is neere in their mouthes and farre from their reignes They drawe neere vnto god with their mouthes and honour him with their lippes but their heart is far off from him Surely such men are not those burning lampes neither the goldē candlesticks he speaketh of but rather as those that will seeke me daily saith the Lord euen as a nation that did righteously and had not forsaken the statutes of their god they aske of me ordinances of iustice they will drawe neere vnto me Yet in the next chapter the Lord witnesseth that there was a great separation betwene him and them so that he was to make a newe couenant with them and they were to turne from their former iniquities or else they could not be his people and Church And therefore when Christ appointeth the Apostles to plant churches throughout the world he appointeth them not to talke of and professe the word in their mouthes onely but he giueth in charge these three things as being the chiefe marks of a planted Church namely preaching the word ministration of the sacramēts reformation of life which is the chiefest thing of all to set forth his Church kingdom for he commādeth to preach and baptize because preaching baptizing is nothing without amendmēt of life he addeth these words teaching thē to obserue do all things whatsoeuer I haue cōmanded you Therfore as appeareth in the acts of the Apostles was neither the church nor the couenāts of the Church established among any but where their good godly profession was shewed and the contrary refused I know M. C. will gainsay that there must needes be hypocrites in euery church sometimes also open breach of gods commandements It is true indeede But yet if any make an open and grosse breach then Paul hath written vnto vs that we company not together with such For if any saith he that is called a brother be a fornicator or couetous or an idolater or a railor or a drunkard or an extortioner c. with such a one eate not The aduersaries replie to this that in deede to eat common bread with such or to partake with them in the feastes of charitie was forbidden which distinction and shift they alleadge out of Caluin But who dare say that the godly wife may not eate cōmon bread with her excōmunicate husband or the godly children with their wicked parents or seruants with their masters For otherwise al seruice ministery communiō in a common wealth should be ouerthrowen And so as Paul reasoneth the godly shuld not be able to liue in the world Who also dare say that when the church held their feasts of charitie they might forbid wicked persons to partake with them in the feastes and yet suffer them to partake in the Lordes-table Nay they kept their feastes and the Lordes Supper together And hereupon Paul gaue this distinction that they should suffer none but bre●hrē to ioyne with them in the holy feastes or in the assemblyes which were for ministration of the Lordes Supper but if we will not eate and drinke with sinners in the worlde we must goe out of the worlde Wherefore there is an eating with wretches in the worlde or in worldly meetings and feastings which is forbidden in the Church meetings As if a brother being separate and fallen away should in an Inne or vitailing house sit downe at the table to eate after we and others were set it were vnlawfull to rise from the table because of him yea it were both against common charitie and humanitie and also against the peace communion of a common wealth But of this matter it followeth to speake afterwardes We haste one to others proofes An other proofe is as though it were graunted him that where a preaching minister is there is a Church nay we know that assemblyes of papistes haue preaching ministers and yet are not the church of God And though they be Protestants which haue a Preacher ouer them yet if he for his wickednesse cease to be a brother and they also for their wickednesse be no brethren the preaching Minister can not cause them to bee a Church of God This is manifest before and shall partly also afterwarde be spoken of wherefore I let it passe As for that he saith of some knowledge receiued by a dumbe ministerie and of faith receiued by some further Ministerie it is much like the same tryfling proofe he vsed before and is answered alreadie For we said that the inward faith will not iustifie