Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	plead_v	zeal_n	zealous_a	25	3	9.4145	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Increpo interminor Significat increpare cum potestat● objurgatione im perare ab in cepto deterrere Justinian in Jud. Increpando imperare impe rando increpare Lap. in 3. Zec. Interdicere imperare additis minis Lor. in loc Divinum imperium efficax For the first The word Rebuke in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders it imperet the Lord rule thee Beza and Erasmus increpet the Lord chide or rebuke thee and the word signifieth both to charge or command by way of severe commination or threatning to prevent disobedience in the commanded as also and most properly to chide or reprehend so as a servant is rebuked by his Master who both by his charging with threats and chiding or rebuking shewes as his Authority to command so his strength and ability to punish in case the party whom he threats and chides be not deterred from going on in his begun Enterprise And because the commands threats and rebukes of God are not verbal but efficaciously put forth in their effects this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Jude is used by the Evangelist to express the Authority and Power of Christ in stilling and calming the winds of the sea Matth. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rebuked the wind and in casting the Divel out of the possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mark 9.25 He rebuked the foul spirit and in healing Simous wives mother of the Feaver Luke 4.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rebuked the feaver So that this imprecation here used by the Archangel of rebuking Satan 1 Presupposeth Satans bold readiness to oppose and resolution to overthrow the pleasure of God unless he were hindred by the force of Gods threats and rebukes and the slavishness of Satans fear who forbears and gives over any wicked attempt meerly for fear of punishment and by a powerful restraint from God And 2. It more properly intends the Soveraign Authority of God over the highest of wicked creatures and his power whereby without any paines easily even as by the uttering of a rebuking word he quels the Divel yea the putting forth of his Authority and Power in the curbing and restraining of that his impudent Malignancy whereby he resisted the will and pleasure of God concerning the body of Moses To the second why Michael in this hot contestation with the Divel interposed this imprecation or desire of Gods rebuking him I answer hereby he exprest 1 his confidence in 2. Zeal for 3. Submissiveness to God 1. Hereby he would shew his confidence that God was able to maintain that righteous cause wherein he was now employed viz. his opposing of Satan the holy Angel manifesting that he whose will and pleasure it was that the Sepulcher should be concealed could easily curb and restrain this evil spirit from accomplishing though he suffered him to attempt the discovery thereof His carriage herein agrees to his name for as his name Michael signified Who is like or equal to the Lord so by saying The Lord rebuke thee he exprest that Satans contestations against so great a God were all but in vain he being a great and powerful Lord and the Divel though a wicked and rebellious yet a weak and timorous slave and underling the Lord being able to chide all the Divels undertakings and contentions into nothing even with one word or rebuke of his mouth 2. Hereby Michael discovered his Zeal for God Though this holy Angel was not so sinfully hot as to revile Satan yet was he so holily zealous as to plead yea to imprecate for God He who was holily patient in his own was holily impatient in Gods cause and quarrel He prayes not here in his own but in Gods behalf that the foul mouth which had disputed against and blasphemed the holy God might by that God be stopt Angels are zealous for Gods glory Some think that the name of Seraphim is therefore given to some of them for their burning zeal As God takes the dishonour offered to any of his Angels and Messengers as offered to himself so should they more sadly resent the dishonour offered to God then if it had befaln themselves Deut. 32.35 Michael here seeing the Divels carriage impudently derogating from Gods glory could no longer refrain but zealously prayes The Lord rebuke thee 3. Hereby he shewes his holy and humble submissiveness to God and forbearance to be his own or his Adversaries Judge he remits and refers revenge to God desiring that God would take up the controversie The Lord saith he rebuke thee The holy Angel beseeched God to be Mediator between him and the Divel in this disputation he knew well that vengeance belonged to God and therefore he desires that God would deal with him as seemed best to himself he repayes not evil for evil neither in affection or expression and speech God being the righteous Judge he expects the sentence onely from him who best knew what punishment the Divel deserved and how to vindicate the glory of his own Name and from whose hand the Archangel well knew that the Divel was not able to make an escape In short the Divels sinful opposing of Michael yea of Gods glory by contending for the discovery of M●ses Sepulchre was no warrant for Michael to offend God by expressing any undue desire of revenge he therefore remits the matter to Gods determination The Lord saith he rebuk● thee OBSERVATIONS 1. Satans forbearance of Observ 1 or desisting from any way of wickedness is purely from Gods threatning rebuke and h●● powerful chiding him The Archangel saith not The Lord mend change reform thee but The Lord hinder stop and by his power effectually rebuke thee Satan may be driven away from some act of sin by Gods power not drawn by Gods love like a Dog he fears the whip not leathing that which he is compell'd to leave The Divel is held in an everlasting bond of sin he is wedg'd and wedded to sin He sinneth as it s said 1 John 3.8 from the beginning since he began he never did nor shall cease from the love although he may be forced to forbear the outward act of sin there 's in him an utter impotency to any good nor can he lay down his unholy inclination he may be curb'd he shall never be changed It s ever a torment to him not a delight to forbear any wickedness when he besought Christ not to torment him Luke 8 28. the torment against which he prayed was that his ejection out of the possessed whereby he was hindred from doing that hurt which he desired it being immediately added by the Evangelist For he Christ had commanded the unclean spirit to come out of the man Satan came to tempt Christ of his own inclination but he went away by Christs powerful command He ceased to molest Job when he had vexed him as much as he could obtain leave to do when he

is the father and furtherer of War and revenge It divesteth God of his Office God alone knowes how to punish our enemies without passion and inequality It makes him in stead of a Judge only an Executioner It takes the sword out of Gods hand and drives him from his dominion What difference makes it between the party pr●voking and provoked save that the last is last in the offence against God both are equally displeasing to him whose Law is by both broken and supposing that our enemy hath deserved to be hated why hath God deserved to be disobeyed Nor doth revenge less oppose our own welfare then Gods pleasure The Divel by this sin bereaves a man of his reason and like a bird of prey which seizing upon a dead Carkass first pecks out its eyes he blinds his understanding and then leads him into what wickedness he pleaseth By revenge we lose all that good which we might get even by injuries Holy patience turnes every injury thrown at us into a precious stone and makes it an addition to our Crown Qui injuriam patitur magis dolere debet de peccato injuriantis quam de injuriâ sibi allatâ He who hath received an injury if wise to improve it hath received a fauour a reward and it s against the rule of Justice to return evil for good What madness is it because our enemy hath done us wrong to do our selves more because he hath hurt our bodies to damn our souls that we may kill our enemies Ass his body to kill our selves that we may tear his garment● to lose our own lives What unmanly folly is it to hate those in their sickness or madness whom we love in their health to hate those wronging us whom we would love when they do us good When our enemies are most unkind they shew more distemper in themselves then they do hatred to us and therefore deserve more pity then opposition What greater cruelty then to cut and wound one who is dead I mean Spiritually What more ridiculous then because one hath taken a way something from us therefore to throw away all that is left behind because he hath stoln away our Cloak or twenty Pounds therefore to throw our coat or whole Inheritance into the sea When one hath taken from us the cloak of our good name Ridiculum est odio nocentis innocentiam perdere Senec. or a little of our worldly estate how wild a folly is it therefore to throw away by revenge the beautiful garment of our Innocency yea the inheritance of Heaven It s ridiculous for the hatred of him that hurt us to cast away that which never hurt will alwayes be helpful to us and because we are bereaved of something which we had our goods therefore to throw away all we are our souls What madness comparable to that whereby in our prayers we daily powre forth curses against in stead of requests for our selves Who would not think him weary of his life who being struck by one whom he knowes to be full of Leprosie and Plague sores will spend his time in grapling and contending with him again None can avenge himself upon another without Spiritual defilement and Infection and which is most inexcusable that malice for which he is so much enraged against another he loves in himself The empty transitory though reproachful expression of his brother he layes to heart but the sword of revenge with which the Divel endeavours to kill him he contemns and disregards In a word what temper is more childish then that of revenge whereby like children men desire and delight to strike that thing which hurt them It s folly to beat the Instrument which wounded us our wisdome it is to labour that the wound which is given us may be healed and sanctified Yea there is more of brutishness then manliness when we are kick'd to kick again Nothing more honours a man then the overcoming of revenge He who can master his own revengeful heart hath a spirit truly noble and fit to govern others Upon Davids sparing of Saul wisely did Saul say thus to David The Lord hath delivered me into thy hands 1 Sam. 24.18 20 and thou killedst me not And now behold I know well that thou shalt be King He only hath something supernatural in Charity who requites evil with good who loves his enemies doth good to them that hate him wearyeth them with patience and writes after a heavenly Copy Matth. 5.14 More of this Part 1. pag. 131 132. 6. Observ ult The consideration of our having a God to whom we may commit our cause is the best meanes to make us patient under wrongs Michael was a servant to a great Lord and to him he appeals and layes the controversie before him The Lord rebuke thee There would be more bearing in the world were there more believing Did we look more upon him that is Invisible we should less regard the evils which we see and feel Walk before me saith God to Abraham and be perfect Nothing either of pleasure or pain will seem great to him in whose eye there is this great Lord. The greatest prop in opposition is to have a God to fly unto The greatest loss for him shall be made up again by him When David considered that God was his portion Psal 16.4 5. he abhorred to go to other Subterfuges They who believe they have a God to right them will not wrong themselves so much as to revenge their own wrongs God they know will do it as more equally so more beneficially And the true reason why there is no more willingness either to forbear any sin or to bear any sorrow is because we think not of this great Lord so as either to fear or trust him They who can call God Father may with Christ pray concerning their enemies Forgive them They who can see heaven opened and Christ at the right hand pleading for them may with Steven ●ead for their enemies and pray Lord lay not this sin to their charge VER 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves IN this verse our Apostle accommodates and applies the comparison of Michael the Archangel or further shewes wherein the holy and humble carriage of Michael did make the sin of these Seducers appear more sinful and abomnable The Angel was a Creature not only of the greatest created Might and Power but also of Wisdom and Understanding and knew what the Divel was name●y a wicked Creature and destined by God to eternal perdition accurately also he understood that the cause wherein he contended with the Divel was Just and righteous he knowing the pleasure and will of God concerning the hiding of Moses his Sepulcher but these saith he speak evil of what persons and things they know not are outragious though ignorant active though blind And this want of due