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	holy_a	keep_v	30,638	5	6.5047	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45536	Prossō kai opissō a sermon eqvally pointing forvvard & backward, as it was deliver'd in the Vniversity Church of Saint Maries in Cambridge / by P.H., B. of Divinity, and sometime fellow of Queenes Colledge in Cambridge, in his forenoone course before that universitie, upon the 22 day of November, in the yeare 1640, being the beginning of this present parliament.	P. H.; Hardres, Peter.; Heylyn, Peter, 1600-1662.	1647 (1647)	Wing H702; ESTC R38787	23,179	42

a common use of this precise policy that it grew into a Proverbe In Nomine Domini incipit omne malum God knowes how long it will last I am sure it begun betimes for these Rebells here could make use of this Vermilion to colour their foule facts and prophanely insert the Name of the Lord to set a faire glosse upon their adulterate Wares and therefore they cry Super Congregationem Domini But here by the way you may discerne a grosse error in their mannaging of this part of their Rebellion for here they fall too bluntly upon the businesse and oppose themselves too broad and directly against Moses and Aaron they carried it with better sleight and more art In the 14 ch. there they used some circuition winding about to get advantages before they came to this maine on-set there they fell first upon some of Moses his servants as Ioshuah the sonne of Nun and Caleb the sonne of Iephunneh who had done Moses and the State good service by their fidelitie and faithfulnesse in their publique employment for the common good Those they sought by Calumny clamorous Accusations and Forgeries of the number and strength of their enemies and barrennesse of the Land to disgrace and ruine I utterly to put them to death for all the Congregation bad stone them with stones vers. 10. Here had they gone so to worke and begun with Caleb and Ioshuah and if Moses for his honours-sake or publique safetie should refuse to sacrifice those Loyallists to God and their Countrey then they might with a more plausible colour of manners have gather'd themselves together for the dis-placing of those supposed disturbers of the publique peace and for the judgement and censure of those pretended Delinquents against their Countrey who by evill counsells sought to bring both their Prince Moses and themselves his people upon a most barren Land and a most dreadfull and invincible enemy And thus by degrees they might have proceeded till they had had a fairer way to a Nimium arrogatis and a Quare ele vamini Now eò incipiunt quo incredibile est pervenisse They begin at that height of wickednesse to which it is almost incredible that any subject should ever ascend or aime at In this particular sure they are much over-seene but yet Fortem animum praestant rebus qua● turpiter audem They set a good face upon their foule enterprises would make the world believe they have good grounds and reasons for what they doe and so I come to the 6th part Gravaminum ratio the pretended grounds or reasons for these their grievances All the Congregation is Holy every one of them and the Lord is among them All the Congregation is Holy every one of them and therfore no Aaron c. No High-priest and here they maske their hellish purposes under the sacred vaile of Religion drawing an absurd consequence that there must be no chiefe Priest from a wilfully misconceived interpretation of Gods owne word because all the Congregation was Holy for the better understanding answering and considering of this their sophisticall argumentation we must know what holinessee is as it relates unto the Creature and of this the Holy-Ghost gives us a full description Omne consecratum sanctum sanctorum Domino The Old Bible renders it thus Every thing separate from the common use is most Holy to the Lord whatsoever is separate either by the institution of Almighty God or the vow and free Dedication of man from the common use of men in secular and worldly imployments for the service and honour of Almighty God is term'd in Gods owne phrase Holy unto the Lord and therefore as you may read in the same Chapter if a man did dedicate an house or a piece of ground or a field separating the propriety and use of it from the rest of his temporall estates unto the use and service of Almighty God it is there called and accounted as a thing Holy unto the Lord also the tithe or tenth both of the seed of the ground and of the fruit of the trees and the younglings of the cattell after it was separated from the nine parts which might be applyed to common use for the maintenance of the owners was called Holy unto the Lord and the Sabbath day because it was separated from the other six dayes wherein men might labour and doe all that they had to doe this being set apart for the service of Almighty God therefore it was called Holy unto the Lord and the whole Congregation of the children of Israel because they were separated from the Gentiles to keep those Lawes Precepts and Ordinances which God hath appointed for them whereas hee suffer'd other Nations to be defiled with their own vaine imaginations therefore the whole Congregation are called an Holy people to the Lord and this seems to be that part or portion of Gods word which these Rebels here use or rather abuse for the inducement and bringing in of a puritie into the Church of God and as a reason why Aaron should not be lifted up above the Congregation of the Lord But here they use a palpable equivocation in the word Holinesse for in regard that Holinesse is a separation of a person or thing from common use to and for the service of Almighty God in regard of severall services of and to Almighty God there are severall and distinct kinds of Holinesse as in respect of persons there is sanctitas Conversationis sancritas Functionis of Conversationis when men are separated from the vanities of this wicked world as the lust of the flesh the lust of the eyes the pride of life devoutly dedicated to the obedience and observance of Gods holy will and Commandements and then there is sanctitas functionis when certaine men are separated by divine institution from the rest of the Congregation to wait and attend Gods service and to officiate at his Altars in the Priestly function Now though it be granted that all this Congregation were holy the first way as well as Aaron i. e. separated from all other people by the gracious choice of Almighty God to serve him in their lives and conversations by obedience to those Lawes Commandements and Ordinances which God had appointed for them yet they were not Holy by way of Function and office as well as Aaron i. e. separated and set apart by the call and election of Almighty God to officiate at his Altars and to Minister before God in the Priestly office for thus Aaron and his sons alone were Holy as being but a little while before set apart for the Priestly office by the vocation of Almighty God himselfe and consecrated by Moses to that Holy Function in the view of the whole Congregation as is plaine to be seen And therefore in the fift vers of this Chap. Moses told Korah and all his company saying To morrow the Lord will shew

who is his and who is Holy i. e. in office and function as the next words plainly declare and who ought to approach near unto him i. e. as a Priest to offer Sacrifices burne Incense and performe other Sacerdotall Functions And indeed the Lord shew'd it with a vengeance by the dismall destruction of these unhallowed Rebels and so you see how these Rebels here most prophanely pervert and abuse Gods sacred word because all the Congregation were Holy as being separated from all other people by the choice of Almighty God to keep his Commandements and Ordinances therefore by this aequivocating tricke and shift they would have set up this whole Congregation to stand in competition with Aaron for the Priestly office and so have thrust him out of that eminent place in the Church to which God had called him And by another Religious tricke not unlike this they give an heave at Moses their Prince and Governour for the Lord was amongst them therefore there must be no Moses pretending here the honour and glory of God for therein lies the force of their argument The Lord was amongst them by day in a cloud by night in a pillar of fire and at other times in glorious appearances upon speciall occasions and therefore it was a derogation from the honour of Almighty God that such an inferiour as Moses should take upon him and exercise authority when the King of Heaven and Earth was present and here most impudently they abuse God's honour to cover their unworthy and base practises for they could not be ignorant that God himselfe had imposed this office of Government and Superioritie upon Moses and that with great reluctancy on his part and had seene it confirm'd to him by many signes miracles and wonders In AEgypt at the red Sea and in the Wildernesse usque ad stuporem naturae and what though God were present amongst them as he is every where and can command the whole world solo Nutu yet 't is very well knowne that it seemed good to the wisedome of Almighty God to governe this inferiour world by second causes so that as he disposes and orders the vegetative Natures as Herbes and Plants and other Fruits of the Earth by the notions and influences of the Heavens and Elements and the animall or sensible creatures by the power and wisedome of man so he orders and governes Humane Societies by Kings and Princes whom he cals Nutritios and therfore it being God's Ordinance and pleasure it could be no derogation from his honour or glory that Moses was lifted up above the Congregation of the Lord for had it beene praejudiciall to his honour the wisedome of God could have disposed otherwise of the Government of this world but yet Religion and God's honour were glorious shewes to dazle the peoples eyes that they might not pierce into the depth of their ambitious designes and therefore they cryed out All the Congregation are holy and the Lord is among them and so no Moses no Aaron And see here the corrupt nature of Rebellion There is nothing so Holy nothing so Sacred nothing so Pure but 't is prophaned polluted and defil'd by her abminations Religion that sacred bond tying God and man together is made an instrument by Rebellion to undoe all Humane Societies and the fairest vertue in mans soule is made a Maske to hide the deformities of the foulest Sin When ambition swells or discontent breakes out or fury rages then Religion must be used as decayed faces doe Fucus and Cerus for the basest offices to cozen and delude the world And those who before like the unjust Judge Neither feared God nor regarded man can now fawne upon those whom before in their pride they scorn'd and to advance their owne ambitious ends force themselves against their owne nature and disposition to seeme Religious Nay and make shift to wrap out a place of Scripture too as the Devill did to our Saviour but most miserably wrested and abus'd to serve their owne lusts as we must obey God rather than man Whatsoever this or that particular man or this or that particular Congregation shall conceive and interpret to be the Word of God though this Conception and Interpretation be against the authoriz'd doctrine and discipline of the present Church and the Consent and Practise of the ancient and Primitive Church yet this must be obeyed as the Word of God and that too with rising up and rebelling against their Soveraigne contrary to the expresse Word of God himselfe but let them take heed they doe not venture too far least they be numbred in the list of that unlearned and unstable company of whose doome S. Peter speakes that wrest Saint Pauls Epistles as they doe also the other Scriptures unto their owne destruction The Practice of these Rebells here shew this devilish device to be a great deale more ancient then S. Peters time for they could produce a place of Scripture and Gods honour too for the maintaining of their Rebellious actions when ambition was the true Cause and Ground of their Rebellion And that 's the 7th Part. Korah was ambitious of the highest place in the Church Dathan and Abiram in the State and therefore they were gather'd together Korah it seemes in place eminency was next to Aaron and his sons as being Prince and head of the Kohathides whose office was to beare the Sanctuary a charge of greatest Honour and Note among the Levites so that he could not endure to see his Cousin Aaron enter into the glorious Sanctuary whil'st he stood without or that Aaron and his sonnes should cover the Sanctuary and all the Vessells thereof and he must not so much as see when the holy things were cover'd or touch any holy thing lest he dye this was that discontented him and therefore his aime was against Aaron Dathan and Abiram were Princes and Heads of the Rubenites who came of the Elder-house even of Ruben the eldest son of Iacob they could not endure to be over-topt by the yonger-house by Moses Aaron that descended from Levi the younger sonne of Iacob this was that they stomack't and therefore though their chiefe aime was against Moses yet perhaps Aaron's eminency was an eye-sore to them they could not endure to see the Miter and the Scepter in the younger-house and therefore they are gather'd together against Moses and Aaron And indeed all the world may perceive and so might this whole Congregation too had not they beene most miserably blinded and besotted by the weaknesse and sillinesse of these mens Reasons that their owne ambitious hopes and not the peoples Good was their maine drift and end for can any man with reason thinke or imagine that all the Congregation should have beene Aaron's and Priests because they were all Holy or that they should all have bin Governours Princes and Rulers and do what they lift because the Lord was amongst them This were a mad conceit to

and had made their partie strong and good then and not till then they come forth with their saying Et dixerunt eis c. 2. Et dixerunt eis The voice of Rebellion is not usually so soft and gentle in such unlawfull assemblies you shall commonly heare of an Exclamarunt a loud clamor or a vociferarunt a gaping outcry such as was heard at Ephesus for the space of two houres when the people cried out Great is Diana of the Ephesians and indeed when the heart hath once transgrest the bounds of loyalty and obedience and the hand unsheath'd a sword against the Lords Anointed 't is hard for such a slippery member as the tongue to keep it selfe within the bounds of modestie and due respect Yet such Rebels as these that rely not so much upon their owne power as the peoples favour must make use of such cunning arts and devises as are likely to gaine their good opinions and therefore at first they keep downe the swelling pride of their hearts from breaking out in the uncivil language of the tongue that although they be not innocent yet by the sequels of innocency faire speeches and submissive remonstrations they may with more facility instill the venome of their rebellion into the hearts of the Congregation but Naturam expellas furcâ licet usque recurrer a flame pent in and refrain'd will at last burst out though they begin here with a Civill dixerunt they fall presently to an uncivill exclamation Nimium arrogatis and an immodest expostulation Quare elevamini c. Gravaminum remonstratio A Remonstrance or Declaration of their grievances c. Nimium arrogatis quare elevaminis Wherefore doe yee lift up your selves It seemes they accuse them of Intrusion and usurpation that they had taken upon them more then they could answer by lifting themselves up and intruding into the chaire of State and See of Ecclesiasticall government without any order or Institution from Almighty God and if this be their grievance they complaine of they themselves must needs know 't was an impudent Lye for 't was not long before and they could not but heare of it how God had much ado to impose this office of governmēt upon Moses who sought to divert God from his intention purpose by many excusive arguments as you may read Exo. 3 4. The first argument is drawne à conditione personae from the meanes of his Person Who am I that I should goe unto Pharaoh and that I should bring the children out of AEgypt The second is drawne à Populi incredulitate They will not believe me nor hearken to me for they will say The Lord hath not appeared unto thee The third is drawne à naturali impedimento Alas Lord non sum facundus For I am a man of a slow speech and a slow tongue Well when God had answered all these arguments Moses to shew his aversenesse from any such aspiring desire breaks out too uncivilly in the fourth place with a mitte Domine quem missurus es Send Lord I beseech thy Messias and Saviour of the world whom thou intend'st to send insomuch that God in plaine termes fell out with him And the anger of the Lord was kindled against him So that you see Moses was much importuned by God himselfe to take this office upon him and after he had entred upon it the crossenesse and frowardnesse of the Congregation quickly made him weary of it which made him complain to God I am not able to beare all this people alone for 't is too heavy for me Insomuch that God was faine to joyne 70 of the Elders of Israel to beare the burthen of the people with him It seemes Moses was of that Princes mind who feelingly said That if a man did but know the care sollicitude and trouble of Government Coronan jacentem non tolleret He would not take up a Crowne no not so much as from the ground to weare it And as for Aaron he was called to the Priestly Function and eminency in the Church by Almightie God himselfe and consecrated by Moses at God's appointment to that office in the face of the Congregation so that he was lifted up too by Divine Institution and therefore these Rebells must needs know that 't was a manifest untruth and an impudent Lye to say that they usurp't this Power and Authorite or lifted themselves up above the Congregation And here you may observe the base nature and corrupt disposition of Rebellion breaking out for the most part in ulcerous calumnies and putrified accusations for Rebells especially such as these who ambitiously aime at Supremacy cannot with any probabilitie or likelyhood hope to attaine their ends unlesse they can bespatter their Moses with some foule aspersions either with defects in his Person as Illegitimation Usurpation or Vitiousnesse in manners as Injustice inconstancy in Religion or Disabilities for Government as Sloth Negligence and the like And when they can find no just cause for these odious imputations then they seeke by Infamous Libells and false rumours and base reports and black-mouth'd calumny to sully his white and pure name as these Rebells here most maliciously charg'd Moses and Aaron with usurpation Nimum arrogatis quare elevamini 2. Super Congregationem above the Congregation Although these great men here had raysed this Rebellion for their own private ends to satisfie their Pride and ambition yet in the expression of their Grievances they seeme to aime at the Peoples good and pretend nothing more then the redressement of their opposed injuries as though their Priviledges and Libertie were extorted and wrested from them by this exaltation of Moses and Aaron above the Congregation And indeed this is a cunning policy of these Rebells for knowing their owne weaknes and inability to over-top their Soveraign without the Peoples help and aide 't is requisite that upon all occasions they should both ingratiate themselves with them and also palliate and keepe close their ambitious designes from their intelligence And therefore in their publique Declarations and Remonstrances Populum crepant they insist much upon the pretended Wrongs and Grievances of the Congregation as if they had undertooke this quarrell onely for their benefit and therefore they charge Moses and Aaron in the behalfe of the Congregation and in the next place they insert a universall Signe in the favour of the people Since all the Congregation c. 3. Super Congregationem Domini above the Congregation of the Lord Here they begin their Religious Plots and Sanctified Policies they thinke themselves safe and secure from all stormes and winds if they can but shrowd themselves sub Nomine Domini under the Name of the Lord Those in the seventh of Ierem. that stole and murder'd and committed Adultery and swore falsely thought themselves free from all Thunder-claps so they did but cry Templum Domini templum and the Devill 's instruments in a●te-rages made such