Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	heart_n	people_n	10,406	5	4.5799	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04134	Cum bono deo. A remonstrance to the Godly party. Two maine quæries, which stand much usefull fo these our times. ... And a vindication of both. / By Andrew Logie sometime Arch-Deane of Aberdene; Penned by the author, ann. 1654, and printed 1661.	Logie, Andrew.	1661 (1661)	Wing L2840; ESTC R180013	29,338	52

quietnesse fourty years in his dayes Let me pose these so tender-conscienced men if in the 20 of Deut. 5.6.7.8 verses where the Martiall Law is set downe they do finde this exception of Malignancy so much as in the parallel of it Certes Too vehement a Purgation of the Body proves for common well dangerous for thus the Vitall spirits become exhausted and quite spent I pray you will yee finde a Church or Army onely Electorum This were to seek Patriam in via and to confound viatores and compraehensores voyagers and cōprehensors In the field of the Militant-Church upon earth we will not faill to finde still tares cockle and darnell amidst the best Corne or Wheat till the day of the great separation When the Lords People went fourth to Battell were they not promiscuously without any instituted Purgation a new and unheard of in Gods Word piece of policie brought on our stage gathered as one man from Dan to Beersheba with the land of Gilead unto the Lord in Mizpeh Iudg. 20.1 Nay and is not this called A Calling of all generally without our new modelled Limitations II. Sam. 17.11 Was not the numbering of the People for Warre instituted and taken from their ability to carry Armes and skill in handling them and not from any new found out qualifications Reade we not Sauls practise admitting all the men of Israel and Judah without difference to go forth with him in the case of Jabesh-gilead commended of God and seconded with a blessing I. Sam. 11. In the time of the Judges when the people fell away from the Lord to or by Idolatrie did not these very Idolaeters fight the Lords Battels and carry the victory Nay and the very Judges themselves who fought the Lords battels stood not free under whose conduct the people of God obtained many notable deliverances as was presently instanced in the person of Gideon Who was more bloudy and wicked then Joab and yet fought the Lords battels Nay and did not David oversee him in a seeming prudentiall way for his time though he gave a speciall command to his son Solomon against him I. Kings 2. Did not Abner make a bloudy warre against David and yet he did not cease frō hence to make use of him Wer not these men who were with David when he fled from SAUL Outlaws Male-contents Now forbore he to make his best vse of these Malignants to speak in the language of Babel Nay Did he not welcome Simei who had formerly cursed him stood his most cruell Enemy in the time of his adversity and that notwithstanding of Abisha's instancie to the contrary I wish wee should propose before our eyes Davids practise and example who was called a man according to Gods owne heart for our safer direction and better regulation of our Comportment here Spectemus hanc Cynosuram Now David sent to Zadok and Abiathar the priests to rebuke the negligēce of the Eleders of Judah to bring againe the King to his house whereas the people contested and strove here in forewardnes and that from an argument taken from his interest in them their attingency to him sciz That they were his Brethren his flesh his bones Nay and he sent thē to Amasa who had been a Ring-leader in a present rebellion with Absalom against him willing them to make use of this same argument with him Nay and promising fairely to make him Captaine in Ioabs stead which he accordingly performed did not God second this with a succesfull blessing Did he not bow all the hearts of the men of Iudah as of one man II. Sam. 19.11.12.13.14 vers To apply here home Why might not or may not our KING use the same policie even to reclaime and win in the hearts of these who had been Ring-leaders in a known and open Rebellion against him farre more to make use of His loyall subjects May I not frō hence thus safely argue reason Do not all in whom he hath a-like common interest stand justly liable in to the same common duty What wisdome or prudence were it in a common Combustion and Conflagration to debarre seclude any from contributing their ayd assistance for quenching and extinguishing the same Let me pose them here if these whom they so odiously traduce under the name of Malignants had or have no part or right in their KING that they might be so farre neglected as that neither their advice nor assistance should be sought or called for for his safety and preservation 2. Sam. 19.43 I would gladly understand the reason of difference here why these whom they are pleased to traduce under such odious nomenclatures as Malignants and Engagers whereas adhuc sub judice lis sit whether the Engagers for their KING or these for the Common Enemy may yea and justly should be holden and accounted true and reall Malignants Why I say these were admitted ad omnia interiora sacra ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the participation of the sacred Symbols in the Sacrament and yet denied admission into the bosom of an Army alleadged raised for the good of the wholl kingdome in common wherein they have their just interest Is there greater Religion to be shewed here in This then in that Other May it not justly fear me That as Ieroboā made religion subservient to his by-ends whereas hee made the two golden Calves and set the one in Dan and the other in Bethel yea made a Temple where Altars were built for Idolatry or an house of high places and made Priests of the lowest of the People with our pious and zealous Reformers to day Which were not of the sons of Levi pretending one thing The Ease of the people but intending another To keepe the hearts of the People that they should not turne back againe unto their Lord even to Rehaboam King of Judah I. King 12. That it did so go and fare with thē here that they made Relegion but tributary and subservient to their own by-ends for may it not now clearely be seen That their Pretenses or pretexts and their Reall intentions have never reciprocated and retro-commeated That returned Answere of Vriah to David bidding him go downe to his house II. Sam. 11. Whereas the Ark and Israel and Iudah were sojourning in tents and his Lord Ioab and the servants of his Lord were encamped in open fields that it was not time to him to go down to his house may prove much usefull and subservient to the Purpose in hand for was it time I pray you for any Subjects promiscuously when KING and Kingdome PRINCE and Subject all stood in danger a cōmon Enemy infesting the Land to sit the Charge not answere the Call or for any to withdraw or with-hold their aide and assistance in so pressing an exigence or yet for the Ministery to open their mouths so wide against a present so necessarie just expedition I could be easily no lesse justly adduced induced to believe

all obligatory I pray you Is the different estimation of dayes a principle of divine irrefragable and immutable verity I beleeve besides that both in the Jewish Christian-Church some Dayes have been had in greater veneration That the Apostle willeth every one anent his different estimation of them Rom. 14. to labour for a pleroforie or fulnesse of assurance for his acting hereanent Let each of these him who esteemeth one day above another him who puts no difference here but esteemeth every day a-like do it to the Lord and all shall go right The kingdome of God stands not in meat drink where omnia congenerae are to be understood but in righteousnesse and peace and joy in the Holy Ghost alace whereas they have so busily and painfullie gone about to bring in a Reformation in Circumstantials or matters of a midle nature or indifferency they have inverted and overturned many substantials nay Luxarunt et laxarunt Compagem utriusque Tabulae 13. What needed you to scruple much here anent the chāge and alteration of this Principle Anent the qualification of men to be received into the bosome of an Army whereas you made no conscience to invert overturne a Principle of far higher Nature and greater Concernment viz. That having sworne in Covenant to maintaine the KINGS just Greatnes where under this word just experience hath proven many hid pieces of dishonesty to have lyen lurking Authority you surrendred Him into the hands of His Enemies IT cannot but wonder me you should straine a Gnate having swallowed a Camel Was this to make conscience of that sacred oath tendred by you to maintaine His Sacred Person and just Greatnesse In an Oath we ought no lesse heedily to look Cui then quid juraverimus as the schoolmen teach us whose Name is interponed the sacred Name of God Whom-unto rather then where-unto As David reported well to Abner I. Sam. 26.15 with no lesse just matter may I here to you Were not ye onely men of known integrity the Charactarized Ones and none like you in all the kingdome for Loyalty valour gallantry wherfore did not you keep better your LORD the KING wheras a cōmon Enemy was seeking His overthrow of this whole kingdom Alace wheras formerly we were accounted men of unstained and untainted Loyalty yea and of no small valour provesse throughout all Nations as that we were admitted received by forraign Kings to stand their Guardians or guard du Corps as they speak Now with Reuben we have fallen frō our dignity and lossed our excellency and most justly incurred the staine note of Infamy at home in that we tendred not more the preservation safety of our KING to our everlasting diffamation and never dying reproach loquetur posteritas whereas you fondly pretexe for your justification that they keeped not Covenāt here with you or Capitulation This will not cover your nakednes but your heels shall be found bare for Non faciendum malum ut eveniat bonum we must not do evill that good may come of it far lesse for an uncertaine after-good commit a certain present evill Is not our whole duty we owe our KING borne upon us by Negatives Now as the Schoolmen teach us here Negative precepts or Cōmands bind and obliege as ad semper so pro semper as to all times so for all times Nay doth not the Scripure bind up the whole man and the whole of man here totum hominem et totum hominis tongue hand thought so that albeit cogitationis poenam nemo patiatur in foro soli in foro popoli it goeth not unpunished so that it is not safe for us to curse the King no not in our thought Eccl. 10.20 and it is worthy our best and narrowest remark who shall stand the discovers or revealers hereof for a bird of the ayre shall carry the voice and that which hath wings shall tell the matter May not this strick us with feare terrour to prove deficient in our bonden duty to out Sacred and dread SOVERAIGN As we reply to Papists going about to justifie their Idolatry averring that they set up Images non ad culium sed ad usum historicum That it is better and safer lapidem offendiculi è via consulari tollere quàm ponere with whatsomever Cautions or Caveats over the head of it so may I here IT had proven better safer to have keeped our LORD the KING and capitulated with them then upon the surrendering of Him into their hands to trust to their after-Capitulation Do not your Ministery discover both your their own Skirts wheras from Chayre they make bold to attest God how evill yee stand acquitted for your Loyaltie and good service done them which hath proven disloyaltie and bad service to your Supreame LORD of Heaven and His Deputy upon earth IT is a received MAXIME Quod quis per alium facit hoe per se meritè facere videtur yea there is another to the same purpose Quod quis non vetat cū potest quod vetare tenetur is jubet Thus I see not how you can stand free of the crying bloud-guilt of your Sacred SOVERAIGN Do not I pray you S. Ambrose yea and Gregory too averre Non carere scrupulo societatis occulto ubi quis manifesto sceleri desinit obviare I dare be bold to averre That unsoundnes of Doctrine hath done no lesse harm then the Sword of Persecution throughout the whole bussines As is recorded of ARRIUS Heresie That it did more hurt to the Church of God then the ten bloudie Persecutions IT fears me That it may be truely said of our Church for all the cryed up glorie of this great and glorious work of Reformation That her works are not to be found perfect before God as is said of the Church of Sardis Revel 3.2 Nay And that Christ hath not a few things against her as is said of the Church of Pergamus Revel 2.12 14. I cannot understand upon what warrantable ground this can be goodly called a Principle To deny fellow-subjects libertie to fight pro patria pro aris et focis for KING and Kingdome whereas Wise Solomon determines quite to the contrarie for he shews that In the multitude of people stands or consists the Kings honour as on the other hand In this defect or want His destruction Prov. 14.28 The truth and smart whereof wee have found by sad and dolefull experience For Closure Let me recommend both to State and Church throughout this kingdome Mordicai his healthfull advice to queene Esther For if thou altogether holdest thy peace at this time then shall there Enlargement and deliverance arise to the Jews from another place but thou and thy fathers house shall be destroyed Esther 4.14 So accomodate ad subjectum by accomodation to the subject or purpose in hand If you shall prove deficient and wanting to represse yea and redresse all formerly Disorders both in State and Church and carefully repaire by gone slipps misgivings these shall prove but the bare and naked beginnings of greater After-sorrows and Calamities and God shall not faile or prove wanting to foresee and provide for the good and well of His own Zion As on the other hand Queen Esther her practise in undertaking the sute by taking her life as it were in her hād If I perish I perish to your imitation That so disrespecting as it were the quality of whatsoever opposers and laying aside all Panik-fears you would endevour to break thorow all contrary Letts and thwarting obstacles make the peace of State and Church your chiefest joy aime and that so according to Christs prescription you would at last Render to Caesar the things that be Caesars as to God the things that are Gods Nay I would wish from mine heart That as you have committed by following Achitophelian counsell a transcendent exorbitant and unparelleled Transgression by surrendering up of your KING into the hands of His cruell bloudie Enemies yea whereas Hee came of His own accord under your wings to trust whereby you have done what in you lay to precide and cut off all just hopes of all after Reconciliation So now following the example of the Aramits you would in all submission and out of a deep resentment of guilt and sorrow stay and present your selves to His Son your Sacred and dread now SOVERAIGN with rops about your necks relying on His Merciefulnes you might yet expect some favourable aspects respects for NOBILIS EST IRA LEONIS parcere subjectis et debellare superbos And sure I am That He will account it His no lesse glory to succeed His Royall FATHER of Blessed and never dying Memory Who lived a SAINT and dyed a MARTYRE in and to His most rare and commendable Christian Vertues then in and to His Crownes Printed by James Brown APRIL 1661.