Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	call_v	church_n	national_a	2,044	5	11.4074	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81255	Spirituall vvhordome discovered in a sermon preach'd before the Honourable House of Commons assembled in Parliament, upon the solemn day of humiliation, May 26. 1647. / By Tho. Case, preacher in Milkstreet, London; and one of the Assembly of Divines.	Case, Thomas, 1598-1682.; England and Wales. Parliament. House of Commons.	1647 (1647)	Wing C843; Thomason E389_8; ESTC R201522	35,066	46

him commit adultery against him 3. Sometimes it comes to pass that Gods Israel whilst she lieth under the guilt of whorish departure from her God in stead of being affected with and afflicted for her whoredom in stead of mourning and judging her self before the Lord doth securely and sinfully let out her heart to carnal comfort and rejoycing 4. An Israel under adulterous departures from God hath least cause to rejoyce and more cause to mourn and lament then any nation or people under heaven In these 4 Doctrinal Observations you have the sence and soul of this Scripture I begin with the first intending but a brief transition through the 3 former that I might sit down and enlarge my self upon the fourth and last I begin with the first Doct. 1 A Nation or Kingdom in external Covenant with God stands in a conjugal relation unto God Thy God There you have the Covenant so it runs I wil establish my Covenant between me and thee and thy seed after thee c. To what end To be a God unto thee and to thy seed after thee Gen. 17 7. And so again v. 8. I wil be their God Where ever the Scripture saies thy God it implyes a Covenant Fallen man having lost his God can never come to say my God again but it must be by vertue of a Covenant Thou hast gone a whoring that implyes as I have shewed you the conjugal relation unto God Wheredom being the sin of wedlock the violation of the sacred bonds of marriage Into this neer relation doth God take a nation or people when he brings them into the bond of the Covenant Ezek. 20.37 So run the words of the Covenant I wil betroth thee unto me for ever I wil betroth thee unto me in righteousness I wil betroth thee unto me in faithfulness Desponsabo Hos 2 19 20. They are I say the words of the Covenant which God speaks not only to * Rom. 9.26 old Israel when the vail shal be taken away from their hearts but to the Gospel-Israel also even to whatsoever nation or people God shal say * Hosea 2.23 Thou art my people and they shal answer thou art my God Witness the Apostle S. Peter who in his first Epistle 2. Chap. 9.10 verses applyes it to the Gentiles as wel as the Jews * 1 Pet. 2 9 10 But ye are a chosen generation a royal Priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marveilous light Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Speaking to the * Chap 1 1. strangers i. e. strangers by nature though not by grace by generation not being of Abrahams seed though not strangers by regeneration being of Abrahams faith for so it follows Scattered through Pontus Galatia Cappadocia Asia Bythinia I But there is no more national Churches since Abrahams seed ceased to be a Church Say some Object There is not indeed a national Church in that sence that Israel was a national Church And truly if this were but wel observed Answ it would cut off a great deal of needless Controversie whereof comes nothing but strife and contention I say there is not a national Church as Israel was a national Church that is to say 1. Quà such a mans seed they were a Church as coming out of Abrahams loynes for if there were any Prosolites among them they were reckoned unto Abraham for a seed So we know no national Church in the times of the Gospel 2. Nor which follows upon the former quà such a nation Israel was a Church quà Israel England is not a Church quà England nor Scotland quà Scotland c. 3. Nor thirdly do we assert or know a national Church exclusive as Israel was Israel was a Church so that there was none else in all the world besides In Iudah was God Known Psa 76.1 2. his name was great in Israel In Salem was his Tabernacle and his dwelling place in Sion i.e. So as he had no dwelling place else it is by way of exclusion to all the world besides Thus I say and in this sence we own no National Church under the Gospel But now take a Nation or people as in external Covenant with God h.e. 1. As God offering to them his Covenant of life and gráce by Iesus Christ revealed in the Doctrine of the Gospel and ratified by the Seals thereof affixed 2. And secondly such a Nation or people as generally accepting of and closing with this Covenant thus revealed and Sealed and professing faith in and obedience to this Covenant thus offered And this offer on Gods part and acceptance on theirs makes them a National Church in a Gospel-sence yea notwithstanding ye should suppose all in that Nation do not profess it and but very few do savingly embrace and beleeve it For what if some do not beleeve shal their unbeleife make the faith of God i.e. * Fidei nomen hic propria et omnibus scriptoribus usitata significatione accipitur pro dictorum conventorumque constantia et veritate Beza in loc The Doctrine of faith or of the Covenant without effect It is the Apostles argument in a like dispute it is general Reformation not personal saving conversion which makes a National Church Rom. 3.3 If any man shal demand of me to shew a National Church in the N.T. 1. Though I might as wel demand of him to shew me such a thing as a Nation in Adams family we cannot shew things til time bring them forth 2. Yet whosoever wil impartially consult these Scriptures * Psa 22.27 All the ends of the world shal remember and turn unto the Lord and all the kindreds of the nations shal worship before thee * Is 19 24 25 In that day shal Israel be the third with Aegypt and with Assyria even a blessing in the midst of the land Whom the Lord of hosts shal bless saying Blessed be Aegypt my people and Assyria the work of my hands and Israel mine inheritance * Isa 52.15 So shal he sprinkle many nations c. * Isa 55,5 Behold thou shalt call a nation that thou knowest not and nations that knew not thee shal run unto thee because of the Lord thy God and for the holy one of Israel for he hath glorified thee Rev. 11.15 And the seventh Angel sounded and there were great voyces in heaven saying The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shal raign for ever and ever and the like may find such a thing as a national Church in the Prophesy And if the history of the Gospel reach not far enough to shew the accomplishment surely the progress of the Gospel doth 3. In the mean time as it is no

absurdity to say that Adams family was both a family and a nation and a world and all vertually so neither is there any false Doctrine in it to say that the first gospel-Gospel-Church was both Congregational and national and Catholique or Vniversal 4. Surely a national Church in our sence hath bin a truth about which there hath bin little dispute among the Reformed Churches even among them that have opposed Episcopacy there are many that have not so much as questioned a national Church Mr. Cartwright not only dedicates part of his labours against the Hierarchy to the Church of England but in his Catech. Ch. 3. Which treats of the Church having spoken of the Vniversal Church propounds this question What is the Church of one nation and answers it thus It is that which is gathered under one politique or civil government Mr. * He dedicates his whole book on the Rev. Sanctis Reformatis Britannicis Germanicis Gallicis Ecclesiis Brightman in his exposition upon Revelations 3. in his application of the Church of Laodiàea to the State of our Church speaks of it as one Ecclesia nostra Anglicana But time wil not suffer me to engage further in this controversie nor need I stand to make conjectures why some of later times do so strenuously deny such a thing as a national Church the reasons begin to discover themselves every day more apparently then other to all the world 5. And lastly This is plain enough to any that are not wilfully blind that where the partes constituentes of a thing do meet there you have the thing it self where God holds forth his Covenant to a Nation or Kingdom and they generally embrace and profess it there is a Church in a Gospel-sence and a Church thus covenanted stands in conjugal relation unto God 1. The greater is the honour which God doth put upon such a Nation or People Vse He hath not done so with any Nation Psa 147 20. sang David once of Israel before Christ he hath not done so with every Nation may England sing and what ever other Nation God hath or shal cause to approach so neer unto himself since Christ 2. And secondly the more sacred and invincible obligation lieth upon such a people to maintain spouse-like affection and to yeeld spouse-like obedience unto God to stir up and provoke themselves to be faithful in Covenant with the Lord to take heed lest there should be any root of bitterness springing up an evil heart of unbelief in departing from the living God Deut 29. which was the sin here charged upon Israel Heb 3 12. She went a whoring from the Lord And brings me to the second Doctrine Doct. 2 A Kingdom or people thus related unto God may possibly go a whoring from him commit adultery against him Witness the complaints of God concerning this people thus in Covenant with him in this Prophesie Chap. 4.12 Chap. 5.3 4. Chap. 7.4 with divers other per totum Yea all the Prophets bring in their inditements against this people under this notion and metaphor of adultery and wheredom There were no end of quotations Two things I would briefly speak to 1. What this whoredom is of which they stand indited 2. How it comes to pass that a people so neerly related unto God may become guilty of so great a wickedness For the first 1. All manner of sin is a kind of spiritual adultery against God What whordom against God in Scripture-sense is sin qua sin hath the nature of whoredom in it sin being nothing else as the Schools define it but a turning away from God and a turning to the creature Peccatum est everflo a deo et conversso ad creaturam Gen 1. ult Rom 6. ult Heb 3 12. a taking of that love and affection which is due to God and bestowing it upon the creature yea the Devils creature for sin is none of Gods creature God made neither sin nor death all that he made was very good but the Devil brought in sin and sin brought in death Sin I say is a departing from God to the the creature to a base lust Surely as a wife treacherously departeth from her husband so have you dealt treacherously with we Ier 3 20 O house of Israel saith the Lord. It is an inditement layd in in reference to their sin and apostacy in general And thus corporal whoredom against the Covenant of marriage is also spiritual whoredom against the Covenant of God and pride is whoredom and drunkenness whoredom indeed they seldom are separated in the very letter and Sabbath-breaking is whoredom and all manner of prophaness is whoredom against the Lord. So it runs in this peoples charge by this Prophet * Hosea 4.11 Whoredom and wine and new wine take away the heart The spirit of whoredoms hath caused them to err in the very next verse * Chap 5 5. The pride of Israel testifies to his face that 's branded with the infamy of whoredom too vers 4. * Verse 4. The spirit of whoredoms is in the midst of them All manner of prophaness are but streams that flow from the poysoned fountain of an whorish heart an heart turned away from God and refusing to turn unto him again And therefore in reference to all these and more it is demanded with astonishment Isa 1 21 23. How is the faithful City become an harlot Wherein It follows it was full of judgment righteousness lodged in it but now murderers Thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards they judg not the fatherless neither doth the cause of the widdow come unto them See perverting of justice rebellion robbery covetousness bribery mercilesness all these are Whoredom But there are some special sins Special sins called whoredom in Scripture which eminenter and above all other are branded with this mark of whorish departure from God First 1 Idolatry Ier 20 20. Ezek 16 per tetum Idolatry is all over the Prophets stigmatized with the infamy of Wheredom and Adultery against the Lord not only because for the most part they go together but especially as this is indeed a proper whoredom against the Lord in as much as it is the taking in of another lover into the bosome the setting up of a Rival God those expressions have much of the metaphor in them where the Lord speaking of their Idols lays this to their charge Thou hast discovered thy self to another then me Isa 57.8 thou lovedst their bed and thou hast opened thy feet to every one that passed by Ezek. 16 25. and multiplyed thy whoredoms i. e. Committed Idolatry with all the false gods of the heathen round about Idolatry is the taking in of a strange god as it were into the bed of loves therefore hath God set his name of jealousie upon that Command which forbids Idolatry 2 Command because it is the proper

Parliament is trodden under foot the wall is broken down the destroyer comes in and without a rescuing arm of Omnipotence the Kingdom undone If the Lord wil give the Parliament an heart to be active for Christ and the Kingdom an heart to be active for the Parliament I hope yet to see it a flourishing Kingdom and you a flourishing Parliament The Lord Iesus ruling and triumphing in both which is and shal be the hearty and dayly prayer of Your unworthy yet faithful Servant in the Gospel THO CASE Reader thou art desired page 22. the last line but one in stead of conferring to write or read confessing of sin other mistakes there are not many unless they be literall SPIRITUAL WHOREDOM Discovered in a Sermon ON HOSEA 9.1 Rejoyce not O Israel for joy as other people for thou hast gone a whoring from thy God CALVIN conjectures that this Prophesie of Hosea as we now have it as the rest of the Prophesies was but the summary or brief heads of certain Sermons which at several times and upon several occasions were preach't unto the people of Israel and Iudah collected by himself and registred for the use and benefit of the Church of God This Sermon he conceives begins at my Text but the distinct time when it was preach't neither himself nor any other Expositor do hint That it was before the Babylonian Captivity is clear from the date of the Prophesie Chap. 1. Vers 1. Certain it is and that may content us saith he that the Prophet doth here bitterly reprove the extream obstinacy and desperate security of the people Calv. in locuen who by all the pains and unwearied labours of the Prophets could not be brought to repentance although their rebellions and apostacy were so visible that all the world might take notice of it However their incorrigibleness must not cause the Prophet to desist his duty therefore upon all occasions when call'd to preach before them he ceaseth not to reprove to convince to exhort if by any means he might happily awaken them to a timely discovery of their sin and prevention of approaching ruine and destruction Peoples obstinacy must not silence the Prophets fidelity Observ passion and short-spiritedness of all men in the world doth ill become them In meekness instructing those that oppose themselves if God peradventure wil give them repentance c. 2 Tim. 2.25.26 is the Apostles cannon to all the Ministers of the Gospel In the words therefore the Prophet doth call them to serious and seasonable humiliation and repentance for though the words seem to speak only a bare prohibition of joy and rejoycing yet 1. That was to convince them of reprove them for their unseasonable mirth and jollity that they should rejoyce when their God was so highly displeased with them for their manifold apostacies and the repetition of the words rejoyce not for joy or as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew rejoyce not to exultation is for the greater * Habet haec repetitio emphasin quandam i. e. majorem increpationem intempestive laetitiae Ribera in locum aggravation of their sin and the Prophets reproof 2. And again the words have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them they mean and import more then they speak out as it is usual in Scripture Rhetorick and so while they forbid joy i. e. carnal security and sensual rejoycing in creature-comforts they enjoyn the contrary sc mourning and weeping girding with sackcloth and rolling themselves in dust and ashes aversus es a deo ergo tibi lugendum est Jugiter non exultandum Corn. a Lap. in locum a constant and conscionable humiliation and walking humbly before their God And this is prest from a double Consideration Sin Wrath. Their sin against God Gods wrath against them The one expressed The other implyed Their sin expressed thou hast gone a whoring And Gods wrath implyed if thou hast gone a whoring God cannot choose but be highly displeased with your sin and yet more displeased with them for their security then for their sin And both these are yet further aggravated from the Relation which Israel had to God thy God which relation is set forth 1. Positively 2. Comparatively 1. Positively The relation of a spouse or wife and that is implyed in the sin which is called whoredom Whoredom or adultery you know is properly the sin against the marriage-relation Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God wil judg Heb. 13.4 Adultery is the defiling of the marriage-bed and therefore some do etymon Adulterium quasi ad alterum the departure of the husband or wife into the bed and bosom of a stranger Here I say is the conjugal relation into which God had taken Israel implyed to the aggravation of her apostacy whereby her sin came to be Whoredom and Adultery against the Lord. 2. Comparatively With other Nations rejoyce not as other people Why Because though they have the relation of creatures unto God and of men and women yet they have not the relation of a spouse or wife Ye only have I known of all the families of the earth saith God to Israel Amos 3.2 i. e. with a conjugal knowledg other Nations may cal God Baali but they cannot cal him Ishi i.e. they may cal him my Lord and my Maker but not my Husband and my Redeemer they are his by Creation and common providence but not by Covenant and conjugal relation So that now here is the aggravation Other Nations may sin against God but they cannot commit adultery against God other Nations may rebell against the Lord but they cannot go a whoring from him This was Israels sin and the aggravation of it And as it was the aggravation of her sin so it was the aggravation of Gods wrath too that as I say is implyed for if Israels sin be the sin of adultery then Gods wrath must needs be the wrath of jealonsie and jealousie as it is the rage of a man Prov. 6.34 35 so it is the rage of a God anger red-hot wrath ad octo in the highest degree Therefore he wil not spare in the day of vengeance he wil not regard any ransom neither wil he rest content though thou givest many gifts Jealousie is as cruel as the grave the coals thereof are coals of fire which hath a most vehement flame c. Cant. 8.6 This therefore you see is the aggravation both of her sin and danger By all which the Prophet calls Israel now to sence of sin and humiliation for sin to be affected with and afflicted for her grievous departure from the Lord. And now the words thus opened would afford many serious and seasonable observations I shal resolve all into 4 Doctrines 1. A Nation or Kingdom in external Covenant with God stands in a conjugal relation unto God 2. A people thus related unto God may possibly go a whoring from