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A70165 Iudahs ioy at the oath layd out in a sermon on the 2 Chro. 15, 15 for Englands example in embracing the parliamentary covenant with readinesse and rejoycing : hereunto is annexed a briefe and moderate answere to The protestation protested, discovering the unsoundnesse of that interpretation of the nationall covenant, and the weaknesse of the grounds there suggested for separate and independant churches / by Iohn Geree ... Geree, John, 1601?-1649. 1641 (1641) Wing G597; ESTC R16455 37,528 68

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IUDAHS IOY AT THE OATH LAYD OVT IN A SERMON ON the 2 Chro. 15 15. for Englands example in embracing the Parliamentary Covenant with readinesse and rejoycing Hereunto is annexed a briefe and moderate Answere to the Protestation Protested discovering the unsoundnesse of that interpretation of the Nationall Covenant and the weaknesse of the grounds there suggested for Separate and independant Churches By IOHN GEREE Master of ARTS and PREACHER of GODS WORD in TEWKESBURY Published by order of the House of Commons PSALME 76.11 Vow and pay unto the LORD your GOD. LONDON Printed by R. Oulton for John Bartlet and are to be sould at the signe of the gilt Cup by Saint Austins Gate 1641. TO THE Right VVorshipfull NATHANAEL STEPHENS Esquire one of the Knights of Parliament for the County of Glocester Grace and peace in CHRIST JESUS SIR YOur courteous intelligence touching the Parliamentary Vow occasioned these meditations presented unto you It is our Office to communicate the good which we our selves are partakers of That good newes much refreshed me The next day after the opening of this text there entred into the Protestation above 400 of the Inhabitants of the Towne of Tewkesbury I thought it my duty to comfort others with the same consolations that endeavor wanted not present fruite some expressing present Joy and very many quickly Ioyning in so good a worke This incouraged me to make more common what was first provided for a few and then I could think of no fitter Patron then your selfe not only for your long continued and great respect to me but especially because this whatsoever it is had its first rise occasionally from you J expect not this should add any light to you but to others it may and to you life The worke you have in hand needs much incouragement not only in regard of many difficulties which require Industry but many affronts and censures which need patience to digest them and some congratulations to ballance them the best need Incouragement And respective expressions even of Inferiours sometimes enliven Superiours in place and grace When Sant Paul saw the Brethrens respect in meeting him Act. 28 15. he thanked God and tooke courage This Treatise may a little discover unto you what good acceptance your Indeavors find with the best affected They rejoyce in you blesse God for you and this I hope will make you with Saint Paul thanke God and if not adde to yet confirme your courage for all good causes whatsoever the effect be that is the ayme and shal be the continuall and earnest prayer of him who is Yours much obliged in the Lord Jesus JOHN GEREE From my Study in Tewkesbury Maii 24 1641. IUDAHS IOY AT THE OATH 2 CHR. 15.15 And all Judah rejoyced at the Oath TO be civilly wise they say it is requisite that we not only study Bookes but men Experience of the dispositions of men being no lesse necessary to compleate prudence then the rules of wisdom but he that would be wise to salvation needs but the study of GODS Booke which God hath so contrived that in studying it we study men also For it containes not only hagiographa 2 Tim. 3 15. holy writings holding forth precepts of divine wisdome but historica deciphering the tempers and dispositions of all men in Spirituall matters that it may make us expert to worke and wyn upon them when we are to deale with them in Spirituall things And as all sacred stories conduce to this holy prudence so non more then these of Chronicles and yet some it may be may count them superfluous because in many things so jumping with what we reade in Samuel and Kings but that Argument is as strong against Deuteronomy and 3. of the Evangelists as against this of Chronicles Besides this is not a bare repetition but with weighty supplements After Davids possessing the Kingdome of Israel there were some Additions to the Ordinances of Moses and that more then of meere order as Musick This might have bred scruples in the minds of men that this was a usurpation by David or governors have more power of adding to the Ordinances of God then other Scriptures allow them had not the story of Chronicles informed us that the rise of this Addition was the command of God by his Prophets 2 Chro. 29 25. Furthermore betweene the former stories and this there is this remarkable difference These after the division of the Kingdomes into Israel and Iudah are exact in the story of the Kings of Israel and touch Iudahs story lightly on the contrary Chronicles touch Israels story obiter but that of the Kings of Iuda at large as may appeare by this one story of Asa which in Kings is comprised in a few verses of one but here comprehends 3 whole Chapters Two of which set forth his excellency the third his infirmity the one for imitation the other for caution the one teaching what we should be the other what after a long profession we may come to be though we belōg to God that we may neither be secure of our standing nor austere in our censures In the first Chapter is set downe his carriage in War and peace In peace there is declared his piety and policy His piety is commended v. 2. proved v. 3 4 5. it was compleate in putting away evill and setting up good and that by command Things thus settled least Asa should Act Rehoboams part and forsake the Lord Zera is sent with a mighty Army to try and exercise his graces Asa makes preparation but relyes and prays to God and becomes victorious This done he returnes and while their hearts were warme with fresh mercy Azariah who knew how good a word is spoken in due season comes in the Spirit of the Lord and strikes while the Iron is hot and gives good counsell shewing in Gods way what helpe they should still find amplifyed by the contrary in Israell forsaking God and thence he infers a strong exhortation v. 7. The Son it seemes was seconded by the Father which did so worke on the good King that his heart is lifted up in the wayes of God and sets to a more through Reformation puts away the Idols Idols should be put downe aswell as Jdolatry and he made this reformation as large as his dominion and that with great successe God doth use to prosper that courage that is from him and for him stirred and directed by his word and tends to his glory The people assemble offer first their Cattle in Sacrifice and then themselves in Covenant make a league offensive and defensive with God and that with abundance of affection as appeares ver 19. and not only in but after the doing as you heare And all Iudah rejoyced at the Oath Joy is the inlargment of the heart for some present good This Covenant joyned with an Oath was apprehended as a Spirituall good so they rejoyced Here 's then 1 An affection Rejoyced 2 The Subject Iudah with its
In this Authors Answers to his owne Quaery what shall be substituted instead of Prelacy Liturgy and Ceremonies many things deserve examination First whereas he saith considering the Church of England to be none other then a National Church its uncapable of constitution This word Nationall Church I finde often used and much put upon it and yet neither is it a Scripture phrase nor do any give us a certaine exposition of it if by it they understand a Church that hath some common Nationall Worship by some common Pastor at some common place as all the Jewes had the same High Priest and Temple and all the Males were to meete thrice a yeare at the place which God should choose In which respect I conceive the Church of the Iewes was properly termed a Nationall Church in this sense Christians have no Nationall Churches But he seemes to make a National Church to be when an whole Nation is taken into a Visible Church or Churches having all of them the outward profession of Religion which he saith is impossible now because particular Visible Churches consist of none but Visible living members and visible Saints under Christ the King of Saints But here I would faine know the reason why it is necessary that the members in a particular Church should be of better mettall then the members of a Nationall Church doth not God require by his precepts as much of a Nationall Church and say as much of them as of a particular Church See Exodus 19.4 5 6 7 8. how often is that Priest on the Nationall Church of the Iewes Be yee holy or Saints for I am holy The very same charge that is prest on Christians 1 Pet. 1.14 15 16. where no more is required of the members of Christian particular Churches then of the members of the Iewish Nationall Church and are not the members of the Iewish Nationall Church called holy or Saints aswell as be commanded to be so How often is this reason given by the Lord for you are an holy people See Deut. 7.6 14● 21 26 19. And many other glorious things are spoken of the church of the Iewes Ie. 2 5. Ps 1354 And was not Christ their King Psa 44 4. If he were slayne from before the Foundation of the world and the Redeemer of he Church under the Law was he not their King too What difference then doth Scriptures make betweene the members of a Nationall and particular Church and who dares distinguish where the Scripture doth not If they Answere that the Nationall Church of the Iewes were holy in Profession or are called holy in regard of some that were so indeed the denomination being from the better part will not nay must not that answere serve us were all the members of the Apostolicall Churches Visible Saints otherwise then by profession what those that were carnal in Corinth Cap. 3. and defrauders and scandalous contenders too C. 6. Those that were drunk whē they came to the Sacrament too Those that denyed the Resurrection too 1 Cor. 15 12. and those that had not repented of their uncleannesse fornication and Lasciviousnesse too 2 Cor. 12 21. And those that traduced the Apostle too Cap. 11. Then what shall deny the visibility of a Saint or a living member So I might aske touching some in the Ancient holy Church of Rome Romans 16 17 18. And the like of some in the Church of Philippi Cap. 3.18.19 So likewise in the Church of Sardis Revel 3 1 4. and Laodicea Revel 3 16 c. Can these be sayd to consist of Saints or holy people any more then the Iewes must they not have the Title of Saints in regard of their Profession or the denomination from the better part Can Sardis in any other respect have the name of a Golden Candlestick And then I would know againe for what reason it should be more dishonorable to Christ to be the head of a Congregation that are not all Visible Saints further then by profession and outward conformity then to be the head of a Nation where all are not Visible Saints or why Christians should be in more danger for being one by Profession in a Congregationall body then Christ and Prophets for being one with such as were not Visible Saints in a Nationall body these I confesse are Riddles to mee Nay I conceive that though all that doe professe holynesse and life should in duty be so yet Christ in the parable of the Tares and wheate showes it will not be so and a generall seperation is not to be attempted till the end of the world for the Tares signifie the workers of Iniquitie that grow are to be gathered out of the Kingdome of him who is stiled the King of Saints and out of what Kingdome but the Kingdome parabolized The Kingdome of Heaven Math. 13 24 41. and these Tares were not secret Hypocrits for the Servants did discerne them and tell the Master of them and not the Master the Servants nor doth it any way crosse us that the field is interpreted the world as though the wicked and Godly should be in the world together but in distinct societies For this cannot be Why should the Servants wonder to see the wicked in the world how could the Tares come after the wheat as they are said to doe seeing the wicked were in the world before the Godly in the Church see verses 25 27 Why should the Servants consult about the wicked in the world What have they to do with those that are without yea if the wheate and the Tares be thus interpreted there must by this parable be nothing but wheate in the Church no Chaffe no Judas no hypocrite for all but the tares are righteous and shall shine as the Sun in the Kingdome of the Father verses 41.43 But why then is the Field interpreted to be the world A. For good reasons because the visible Church was not to be limited to Judea but extended to the whole world that would entertaine it Secondly the word of this Kingdome ver 19. was to be Preached in the world and by the word of this Kingdome this Kingdome wa● to be gathered in the world in which Kingdome should appeare the Tares with the Wheat These things are so suitable to Christs words scop that I do not at al doubt but that this is the true exposition of this parable Nor doth the Argument so confidently held out against it any whit overthrow it if you thus interpret the parable say some you must of necessity exclude all Church Censures and so crosse other plaine Scriptures A. There is no such necessity in it neither for its a rule in interpreting parables we must not extend them beyond their scope now we must know wicked men are of two rankes one ordinary that though they have no grace visible yet they are formal Professors not guilty of Crimes others that are guilty of notorious crimes as the incestuous person c.