Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	worship_n	1,141	4	6.9164	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37268	A particular ansvver to a book intituled, The clergy in their colours	J. D. (John Davy)	1651 (1651)	Wing D443; ESTC R14910	35,669	50

be demanded concerning the last word damnation why it is here annext to the breach of the fifth Commandement seeing sins against first Table are in their severall order and degree more hainous then they against the second or if it be askt why the word is rendred Damnation it being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rather judicium what satisfaction by bare meditation of the word and that in English can be given In p. 49. Where there are any endowed with the spirit of prophecy that declare the truth as it is in Jesus and that their conversations as the one hand do not pull down c. I love them c. But your plaister is too narrow for the wound which your former discourse hath made of which if you will not be perswaded I shall speak in vain and if you will you need no other instructer then your own experience in this matter But whether you be perswaded or no you must not think to perswade us that none of the Clergy you so despightfully taunt at are sincere publishers of the will of God and men whose lives are suteable to the doctrine which they preach Great was the cruelty which Nahash the Ammonite would have exercised on the Israelites by putting out the right eyes of all the men of Jabesh 1 Sam. 11.2 but you endeavour to put out the eyes of our understanding which would be by so much the more dangerous by how much our souls are better then our bodies Am I deceived or do I not know the Sun when I see it shine Whence I trow is this confidence of yours if you were Emperour of the world yet your most impetuous puissance could not violate our reason had you Nestor's language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or had a stream of Eloquence like Euripus that carried ships under sail against the winde yet were it not possible for you so farre to force our understanding as on your bare word and that no Clergy-mans neither to make us take for uniform most irreconcileable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In p. 50. Or have renounced their admission to the Ministry as some have done upon very good grounds I am fully satisfied c. I would you were else but how shall other men be satisfied in this First That a Minister may on good ground renounce his admission to the Ministry Or secondly how having renounced his calling he is still a Minister You say though falsly the Clergy is Pope-like in delivering Doctrine for they exhort people to examine it by the Scriptures but what you are like I know not for the Pope would not offer to obtrude such stuff as this to the Irish themselves the most credulously facil in Religion of all Catholikes That the same man is a Minister and not a Minister upon profession of his own satisfaction with out any further reason or distinction You professe great self-deniall but in p. 47. and tell us how you brake through all danger your reputation was in despising what the men of the world say c. and yet I cannot see but that you are as tenderly affected with your reputation as any man else for you apologize for it here and there inveigh against your Antagonist and take such revenge as words will give you I and here p. 51. to which all the rest is as nothing you appeal to God for your vindication which no man that reverenceth the name of God would do in a matter so contemptible as you would make your reputation Non Deus intersit nisi dignus vindice nodus Inciderit Whether or no you love fame it appears by your words that you hate infamy and thereby are in Cicero's judgement worthy reprehension Multi contemnunt mundi strepitum reputant pro nihilo gloriam sed timent infamiam offensionem repulsam voluptatem severissimè contemnunt in dolore sunt molliores gloriam negligunt franguntur infamia Although I think a good name to be a blessing of God and therefore to be much respected and carefully preserved In p. 53. I am non of those that squeeze and grinde the people to enrich themselves By like then you confesse there be some that do so and seeing in the subsequent Page you promise your self in your Sphear to act against all corruptions of Church and State me think you ought to have told who these oppressors be For people receiving this ill report from you will be ready to think If such oppressors be Officers under the Parliament why being known are they suffered if any among themselves yet there the major part can overpower the minor but if such a complaint still continue what a reverend opinion of the Parliament is this disgracefull report like to beget in the heart of the people and yet all this is done to advance your even-now if we will believe you despised reputation And now whether are you or the Clergy greater adversary to the Parliament I have no accusation against you or any man else in such matters but this I boldly affirm and to your everlasting infamy be it spoken that if you be no Caterpillar procuring a corporall yet you are no better then a Locust of the Bottomlesse pit endeavouring to procure a spirituall famine such as the Prophet Amos speaks of chap. 8. vers 11 12. not of bread nor thirst of water but of hearing the Word of the Lord when they shall go fromsea c. In p. 54. Church-men as they are by some called but how worthily judge you I will do as you bid me and judge as much reason for a Minister to be called a Church-man as for M. Fry to be called a Parliament-man and that whether you take Church for the people of God or for the place of publike worship And why not you must give me leave to guesse at your meaning for you do not reveal it Now because I have heard some besides self-conceited novices affirm Steeple-houses to be absurdly called Churches I may suppose you of the same opinion and upon that supposition to deny to Preachers the name of Church-men But the truth is the houses are more properly called Churches then the people Indeed if you ask me what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer it is in its largest acceptation any Assembly as Act. 19.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he dismissed the Assembly but in Divinity it is used to signifie A people called out from the rest of the world by the preaching of the Gospel But what similitude of sound is there between Ecclesia and Church This word Church therefore differing but by corruption of speech from Kirk is an abbreviate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords House Now these places appointed for publick worship are certainly houses in proper speech whereas the people of God are called a house metaphorically in regard of their resemblance to a materiall building but we having not a word properly to denominate the people by use this

he never work with them It was well foreseen of you therefore while you made an exception in your instance saying some of the Prophets and many Apostles but why you should put our Saviour Christ into your illiterate catalogue I know not unless that when it shall be proved impertinent to the main question in this particular you may limit it to your immediatly-foregoing assertion to which you have it may be for that cause sophistically annexed it And as for all those you speak of recorded by Mr Fox in his Acts and Monuments although they were children in Learning yet they stood on mens shoulders and might therefore see further then a Popish Polyphemus For I hope you cannot deny God made use of many famous lights of Learning for illumination of the unlearned people of that time some of which went to heaven in fiery Charets with them Christ called indeed unlearned men but he taught them what was necessary to their Apostleship while they preached only to the Jews and that within the limits of their own Country where the Hebrew tongue was well enough understood as appears Acts 21.40 although they used the Syrian Dialect But after our Saviour his Ascention when they were to teach all Nations the gift of Tongues as thereto requisite was conferred upon them And as Manna ceased when the children of Israel came into the Land of Canaan so extraordinary gifts ceased when God had by ordinary provided for the propagation of Religion So that to inhibit the use of learning in our Preachers of the Gospel were as irrational as to have forbidden the Israelites eating the fruits of Canaan because they had Manna in the Wilderness Presently after you make an odious parallel with Romish Wolves and Presbyterian Pastors affirming that as they so these hold it dangerous for such people to breath by whom their pomp and gallantry is like to fall Now Sir I require you to prove this bloudy accusation and to make it appear that the Grandees of the Presbyterian faction as you call them bare such mortall hatred against any people in England for Religions sake as the Popish Priests in Q. Maries daies had against all people of reformed Religion or else I shall hold you guilty of a malicious untruth for so speaking And yet as if this were a small matter to make them homicides you would make them murderers of souls too by affirming that As the Popish Clergie debard the common people from reading the Scriptures so these had rather people spent their time in reading of tales or following their worldly affairs but when they are hearing them speaking contradictions c. Now I am sure that I am compassed about with clouds of witnesses who will testifie with me that we never found cause of such suspition but the Ministers of the Gospel do alwaies exhort to reading and meditation of the Word of God or if any such had been we have not wanted time and means enough to displace them since the beginning of this Parliament Yet still your charge runs generally against the Clergy as if quatenus Clergy they were the greatest enemies to the Church of God And yet if you were not over-biassed with prejudice you would confess with me that the same men you inveigh against have been the instruments of what good God hath wrought in your soul either by their word or writings Good Sir do but examine when did you first come out of nature and by what means and do not with Themistocles his Hart crop that bush in a calm that sheltred you in a storm Or if it be not true by your self yet sure it is that multitudes of gracious souls will acknowledge men of that calling for their ghostly Fathers And what greater seal of an Apostleship can be desired then what the Apostle speaks of 1 Cor. 9.2 in these words If I am not an Apostle to others doubtless I am one to you for the seal of my Apostleship are ye in the Lord. As therefore that Potentate said of his government Call it what you will but by it I keep the people in good order So may I say of the calling of the Ministers amongst us Call it you what you please I am sure the word in their mouth is by the grace of God accompanying it made the power of God unto salvation This is it that excited me otherwise studious of obscurity to make my self I know not yet how publique spectacle and Aegles-like to force nature upon the sight of injurious dealing for I am neither Parson Vicar nor Curate and might notwithstanding any private interest have been silent but the Cause is Gods on whom I depend and may therefore say with the Lepers 2 King 7.9 I do not well to hold my peace And indeed should the redeemed of the Lord that have had the knowledge and love of God wrought in them by our publique Ministry be silent when such indignities are cast upon it it were enough to make as our Saviour saith in the Gospel the stones to cry that I may not say to cry out against them and to condemn their ingratitude In page 4. you carp at the distinction of Clergie and Laity but for what reason we may go look though things in themselves be distinct by nature yet they cannot in discourse be distinguished without several names whereof your own practice gives experience in the title of your Book viz. The Clergie in their Colours which if you say was done for distinctions sake that we might know of whom you speak as p. 45. grant us the same liberty and we ask no more It 's a question whether you know how the first of your family came by his name and yet you will think it cannot with justice be taken from you But the Clergy have besides Antiquity Etymologie for their name being so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lot because they are instead of the Levites the Lot of Gods and God of their Inheritance in especial manner for in a larger sense it is applied to all the faithfull 1 Pet. 5.3 and so are the Saints called Priests too although not by their particular but general calling of Christianity and so all the Lords people might without offence be called holy but yet when these same words were usurped by Korah in opposition to the holiness of the Priests Office God punished that schism of his with a stranger schism of the earth that swallowed him up Nor is the word therefore less pertinent because Clergy-men are not now chosen by a sortilegium as was Matthias for Apostles were a distinct degree of Ministers and to be chosen by God himself But however we are not so much in usuall words to regard a quo as ad quid and in every Art we must keep the same terms it hath been exprest in aforetime or else we can neither understand nor be understood My lot is faln to me in a fair ground saith David Psal 16. alluding to the manner