Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	dead_a	die_v	live_v	11,283	5	6.6056	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86417	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes.; De cive. English	Hobbes, Thomas, 1588-1679.; Vaughan, Robert, engraver.	1651 (1651)	Wing H2253; Thomason E1262_1; ESTC R202404	220,568	406

sometimes false either of which apart is called thinking and also beleeving both together doubting But when our reasons for which we assent to some Proposition derive not from the Proposition it selfe but from the person Propounding whom we esteeme so learned that he is not deceiv'd and we see no reason why he should deceive us our assent because it growes not from any confidence of our owne but from another mans knowledge is called Faith And by the confidence of whom we doe beleeve we are said to trust them or to trust in them By what hath been said the difference appeares first betweene Faith and Profession for that is alwaies joyn'd with inward asse●… this not alwayes 〈◊〉 That is an inward perswasion of the minde this an outward obedience Next betweene Faith and Opinion for this depends on our own● reason that on the good esteeme we have of another Lastly betweene Faith and Knowledge for this deliberately takes a proposition broken and chewed that swallowes downe whole and enti●● The explication of words whereby the matter enquir'd after is propounded is conducible to knowledge ●ay the onely way to 〈◊〉 is by de●… but this is prejudiciall to Faith for those things which exceede humane capacity and are propounded to beleev'd are never more evident by explication but on the contrary more obscure and harder to be credited And the same thing befalls a man who endeavours to demonstra●● the mysteries of Faith by naturall reason which happens to a sick man who will needs chew before he will swallow his wholsome but bi●…r Pill● whence it comes to passe that he presently brings them up againe which perhaps would otherwise if he had taken them well downe have prov'd his remedy V. We have seene therefore what it is to beleeve But what is it to beleeve in CHRIST Or what Proposition is that which is the object of our Faith in CHRIST For when we say I beleeve in CHRIST we signifie indeed Whom but not What we beleeve Now to beleeve in CHRIST is nothing else but to beleeve that JESUS IS THE CHRIST namely Hee who according to the Prophesies of Moyses and the Prophets of Israel was to come into this world to institute the Kingdome of God And this sufficiently appeares out of the words of CHRIST himselfe to Martha I am saith he the Resurrection and the life HE THAT BELEEVETH IN ME though he were dead yet he shall live and WHOSOEVER LIVETH AND BELEEVETH IN ME shall never dye Beleevest thou this She saith unto him Yea Lord I beleeve that THOU ART THE CHRIST the So● of God which should come into the world John 11. ver 25 26 27. In which words we see that the question BELEEVEST THOU IN ME is expounded by the answer THOU ART THE CHRIST To beleeve in CHRIST therefore is nothing else but to beleeve JESUS HIMSELFE saying that he is THE CHRIST VI. Faith and Obedience both necessarity concurring to Salvation what kinde of Obedience that same is and to whom due hath beene shewed above in the 3. Article But now we must en●●i●e what articles of Faith are requisite And * I say that to a Christian there is no other article of Faith requisite as necessary to Salvation but only this THAT JESUS IS THE CHRIST But we must distinguish as we have already done before in the 4. Article betweene Faith and Profession A Profession therefore of more articles if they be commanded may be necessary for it is a part of our obedience due to the Lawes but we enquire not now what Obedience but what Faith is necessary to salvation And this is prov'd first out of the scope of the Evangelists which was by the description of our Saviours life to establish this one Article and we shall know that such was the scope and counsell of the Evangelists if we observe but the History it selfe Saint Matthew beginning at his Genealogy shewes that JESUS was of the linage of David borne of a Virgin Chap. 1. that He was adored by the Wise men as King of the Jewes that Herod for the same cause sought to slay him Chap. 2. That his Kingdome was Preacht both by John the Baptist and Himselfe Chap. 3 4. That He taught the Lawes not as the Scribes but as one having authority Chap. 5 6 7. That he cur'd diseases miraculously Chap. 8 9. That He sent his Apostles the Preachers of his Kingdome throughout all the parts of Judea to proclame his Kingdome Chap. 10. That He commanded the Messengers sent from John to enquire whether he were the CHRIST or not to tell him what they had seene namely the miracles which were onely competible with CHRIST Chap. 11. That he prov'd and declar'd his Kingdome to the Pharisees and others by arguments parables and signes Chap. 12. and the following Chapters to the 21. That He maintain'd himselfe to be the Christ against the Pharisees That He was saluted with the title of King when he entred into Jerusalem Chap. 21. That he forewarn'd others of false Christs and That He shewed in Parables what manner of Kingdome his should be Chap. 22 23 24 25. That He was taken and accused for this reason because He said He was a King and that a Title was written on his Crosse THIS IS JESUS THE KING OF THE JEWES Chap. 26 27. Lastly that after his resurrection He told his Apostles that all power was given unto Him both in Heaven and in Earth Chap. 28. All which tends to this end That we should beleeve Jesus to be the Christ Such therefore was the Scope of Saint Matthew in describing his Gospell but such as his was such also was the rest of the Evangelists which Saint Iohn sets down expresly in the end of his Gospel These things saith He are written that ye may know that Jesus is the Christ the Sonne of the living God Iohn 29. vers 31. I say that to a Christian Although I conceive this assertion to be sufficiently proved by the following reasons yet I thought it worth my labour to make a more a●…ple explication of it because I perceive that being somewhat new it may possibly be distastfull to many Divines First therefore when I say this Article That Jesus is the Christ is necessary to salvation I say not that Faith onely is necessary but I require Justice also or that Obedience which is due to the Lawes of God that is to say a Will to live righteously Secondly I deny not but the profession of many Articles provided that that profession be commanded by the Church is also necessary to salvation but seeing Faith is internall Profession externall I say that the former onely is properly Faith the latter a part of Obedience insomuch as that Article alone sufficeth for inward beleefe but is 〈◊〉 sufficient for the outward profession of a Christian La●●ly even as if I ●ad said that true and inward R●pentance of ●innes was onely necessary to salvation yet were it not to be held

he break forth upon them So Moyses went downe unto the people and spake unto them Exod. 19. 24 25. It is farther manifestly and expresly declar'd upon occasion given by the Rebellion of Core Dathan and Abiram and the two hundred and fifty Princes of the Assembly that neither private men nor the Congregation should pretend that God had spoken by them and by Consequence that they had the right of interpreting Gods Word for they contending that God spake no lesse by them then by Moyses argu● thus Yee take too much upon you seeing all the Congregation are holy every one of them and the Lord is among them wherefore then lift yee up your selves above the Congregation of the Lord Numb 16. ver 3. But how God determin'd this controversie is easily understood by the 33. and 35. verses of the same Chapter where Corah Dathan and Ahiram went downe alive into the Pit and there came out fire from the Lord and consumed the two hundred and fifty men that offer'd Incense Secondly that Aaron the high Priest had not this authority is manifest by the like controversie betweene him together with his Sister Miriam and Moyses For the Question was whether God spake by Moyses only or by them also that is to say whether Moyses alone or whether they also were interpreters of the Word of God For thus they said Hath the Lord indeed spoken onely by Moyses Hath he not also spoken by us Numb 12. ver 2. But God reprov'd them and made a distinction betweene Moyses and other Prophets saying If there be a Prophet among you I the Lord will make my self● knowne unto him in a vision and will speake unto him in a dreame My Servant Moyses is not so c. For with him will I speake mouth to mouth even apparently and not in darke speeche● and the Similitude of the Lord shall he behold wherefore then were yee not afraid to speake against my Servant Moyses Ibid. ver 6 7 8. Lastly that the interpretation of the Word of God as long as Moses liv'd belong'd not to any other Prophets whatsoever is collected out of that place which we now cited concer-cerning his eminency above all others and out of naturall reason for as much as it belongs to the same Prophet who brings the Commands of God to unfold them too but there was then no other Word of God beside that which was declar'd by Moyses and out of this also that there was no other Prophet extant at that time who Prophesied to the people excepting the 70. Elders who Prophesied by the Spirit of Moyses and even that Joshu●h who was then Moyses his Servant his successour afterward beleev'd to be injuriously done till he know it was by Moyses his Consent which thing is manifest by Text of Scripture And the Lord came downe in a clowd c. and tooke of the spirit that was upon Moyses and gave it unto the 70. Elders Numb 11. ver 25. Now after it was told that they Prophesied Joshuah said unto Moyses Forbid them my Lord But Moyses answered Why enviest thou for my sake Seeing therefore Moyses alone was the Messenger of Gods Word and that the authority of interpreting it pertain'd neither to private men nor to the Synagogue nor to the High Priest nor to other Prophets it remaines that Moyses alone was the Interpreter of Gods Word who also had the supreme power in civill matters and that the conventions of Corah with th● rest of his complices against Moses and Aaron and of Aaron with his Sister against Moyses were rais'd not for the salvation of their soules but by reason of their ambition and desire of Dominion over the People XIV In Joshuahs time the interpretation of the Lawes and of the Word of God belong'd to Ele●zar the High Priest who was also under God their absolute King which is collected first of all out of the Covenant it selfe in which the Common-wealth of Israel is called a Priestly Kingdome or as it is recited in the 1 Pet. 2. 9. A Royall Priesthood which could in no wise be sayd unlesse by the institution and Covenant of the People the regall power were understood to belong to the High Priest Neither doth this repugne what hath beene said before where Moyses and not Aaren had the Kingdome under God since it is necessary that when one man institutes the forme of a future Common-wealth that one should governe the Kingdome which he institutes during his life whether it be Monarchie Aristocraty or Democraty and have all that power for the present which he is bestowing on others for the future Now that Eleazar the Priest had not onely the Priesthood but also the Soveraignty is expressely set downe in Joshuahs call to the administration for thus it is written Take thee Joshuah the Son of Nun a man in whom is the Spirit and lay thine hand upon him and set him before Eleazer the Priest and before all the Congregation and give him a charge in their sight and thou shalt put some of thine honour upon him that all the Congregation of the Children of Israel may be obedient and he shall stand before Eleazar the Priest who shall aske Counsell for him after the judgment of Urim before the Lord at his word shall they goe out and at his word shall they come in and all the Children of Israel with him even all the Congregation N●m 27. v●r 18 19 20 21. where to aske Counsell of God for whatsoever is to be done that is to interpret Gods word and in the name of God to Command in all matters belongs to Eleazar and to goe out and to come in at his word that is to say to obey belongs both to Joshua● and to all the People It s to be observ'd also that that speech Part of thy glory clearely denotes that Joshuah had not a power equall with that which Moyses had In the meane time it is manifest that even in Ioshuahs time the Supreme power and authority of interpreting the word of God were both in one Person XV. After Ioshuahs death follow the times of the Iudges untill King Saul in which it is manifest that the right of the Kingdome instituted by God remained with the High Priest for the Kingdome was by Covenant Priestly that is to say Gods government by Priests and such ought it to have been untill that form with Gods consent were changed by the people themselves which was not done before that requiring a King God consented unto them and said unto Samuel Hearken unto the voyce of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reign over them 1. Sam. 8. 7. The supreme civill power was therefore Rightly due by Gods own institution to the High-Priest but actually that power was in the Prophets to whom being raysed by God in an extraordinary manner the Israelites a people greedy of the Prophets

c. shall enter into the Kingdome of God and of Christ Ephes 5. ver 5. And elsewhere I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing and his Kingdome c. 2 Tim. 4. ver 1. And the Lord shall deliver me from every evill worke and will preserve me unto his heavenly Kingdome ver 18. Nor is it to be marvelled at that the same Kingdome is atttibured to them both since both the Father and the Son are the same God and the new Covenant concerning Gods Kingdome is not propounded in the Name of the FATHER but in the name of the FATHER of the SON and of the HOLY-GHOST as of one God V. But the Kingdome of God for restitution whereof CHRIST was sent from God his Father takes not its beginning before his second comming to wit from the day of Judgement when he shall come in Majesty accompanied with his Angels For it is promis'd the Apostles that in the Kingdome of God they shall judge the twelve tribes of Israel Ye which have followed me in the regeneration when the Soune of man shall sit in the Throne of his glory ye also shall sit upon twelve Thrones judging the twelve tribes of Israel Mat. 19. ver 28. which is not to be done till the day of judgement CHRIST therefore is not yet in the throne of his Majesty nor is that time when CHRIST was conversant here in the world call'd a Kingdome but a regeneration that is to say a renovation or restitution of the Kingdome of God and a calling of them who were hereafter to be receiv'd into his Kingdome And where it is said When the Son of man shall come in his glory and all the holy Angels with him then shall he set upon the throne of his glory and before him shall be gathered all Nations and he shall separate them one from another as a Shepheard divideth his Sheep from the Goates Mat. 25. ver 31. We may manifestly gather that there will be no locall separation of Gods Subjects from his Enemies but that they shall live mixt together untill CHRISTS second comming which is also confirm'd by the comparison of the Kingdome of heaven with wheat mingled with Darnell and with a net containing all sorts of fish But a multitude of men Enemies and Subjects living promis●uously together cannot properly be term'd a Kingdome Besides the Apostles when they askt our Saviour Whether he would at that time when he ascended into heaven restore the Kingdome unto Israel did openly testifie that they then when CHRIST ascended thought the Kingdome of God not to be yet come Farthermore the words of CHRIST My Kingdome is not of this world And I will not drinke c till the Kingdome of God come And God hath not sent his Son into the World to judge the World but that the World through him might be sav'd And If any man heare not my words and keepe them I judge him not for I came not to judge the World but to save the World And Man who made me a judge or divider betweene you And the very Appellation of the Kingdome of Heaven testifies as much The same thing is gathered out of the words of the Prophet Jeremiah speaking of the Kingdome of God by the new Covenant They shall teach no more every man his Neighbo●r sayi●g 〈◊〉 the Lord for they shall all k●… me 〈◊〉 the least of them to the greatest of the● saith the Lord ●er ●…4 which cannot be understood of a Kingdome in this World The Kingdome of God therefore for the restoring whereof CHRIST came into the world of which the Prophets did Prophesie and of which praying wee say Thy Kingdome come if it must have Subjects locally separated from Enemies if judicature if Majesty according as hath beene foretold shall begin from that time wherein God shall separate the Sheep from the Goats wherein the Apostles shall judge the twelve Tribes of Israel wherein CHRIST shall come in Majesty and glory wherein lastly all men shall so know God that they shall not need to be taught that is to say a● CHRIST his second comming or the day of Judgement But if the Kingdome of God were now already restor'd no reason could be rendered why CHRIST having compleated the work for which he was sent should come againe or why we should pray Thy Kingdome come V I. Now although the Kingdome of God by CHRIST to be establisht with a new Covenant were Heavenly we must not therefore thinke that they who beleeving in CHRIST would make that Covenant were not so to be govern'd here on the Earth too as that they should persevere in their faith and obedience proms●'d by that Covenant For in vaine had the Kingdome of heaven beene promis'd if we were not to have been led into it but none can be led but those who are directed in the way Moyses when he had instituted the Priestly Kindome himselfe though he were no Priest yet rul'd and conducted the People all the time of their P●reg●ination untill their entrance into the promis'd Land In the same manner is it our Saviours office whom God in this thing would have like unto Moyses as he was sent from his Father so to governe the future Subjects of his heavenly Kingdome in this life that they might attaine to and enter into that although the Kingdome were not properly his but his Fathers But the government whereby CHRIST rules the faithfull ones in this life is not properly a Kingdome or Dominion but a Pastorall charge or the Right of teaching that is to say God the father gave him not a power to judge of Me●m and T●●m as he doth to the Kings of the Earth no● a Coercive power nor legislative but of shewing to the world and teaching them the way and knowledge of Salvation that is to say of Preaching and declaring what they were to doe who would enter into the Kingdome of Heaven That CHRIST had receiv'd no power from his father to judge in Questions of Me●m and T●um that is to say in all Questions of Right among those who beleev'd no● those words above cited doe sufficiently declare Man who made me a judge or divider betweene you And it is confirm'd by reason for seeing CHRIST was sent to make a Covenant between God and men and no man is ob●…'d to performe obedience before the ●…ontract be made if he should have judg'd 〈…〉 Questions of Right no man h●d been ●…ed to obey his sentence But that the dis●…erning of Right was not committed to CHRIST in this world neither among the faithfull nor among infidels is apparent in this that that Right without all controversie belongs to Princes as long as it is not by God himselfe derogated from their authority But it is not derogated before the day of Judgement as appeares by the words of Saint Paul speaking of the day of Judgement Then commeth the end when