Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	affirm_v	antioch_n	apostle_n	30	3	4.8966	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71123	A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation vpon the prophecy of Malachy.	1641 (1641)	Wing T1939; ESTC R7598	653,949	676

and reall sacrifices to be offered immediately to God and of them are onely required spirituall sacrifices vide Cap 1.11 VERS IV. Then shall the offerings of Iudah and Ierusalem be acceptable unto the Lord as in old time and in the yeares a fore THen shall the offerings of Iudah and Ierusalem be acceptable In this verse is noted the acceptablenesse of their sacrifices the summe is that if ever any of the sacrifices of old offered by Abel Abraham and other of the Patriarkes were acceptable then undoubtedly these those being onely the figures and shadowes of the other Of Iudah and Ierusalem By these is understood the whole Church wheresoever in Cities or Countries so that some particular should be figured by these as by Iudah the universal Church dispersed by Ierusalem the Metropolitane City the Apostles sea and seat that is Rome is boldly affirmed but barely proved by Ribera for why this more then Antioch where Peter first sate or Ierusalem it selfe where Iames was or Constantinople and other Cities where other of the Apostles were it is more then he can give us any reason for As in old time in the yeares afore Shewing that God is the same to his and will receive as acceptably their sacrifices and offerings as ever he did in former times As in this place hath not the force of comparison or equality but of indication or shewing or as some of correspondency of the thing figured Sicut signifies similitudinem non aequalitatem as Levit. 19.18 Some would have it to have the force not of similitude but certainty That as they were acceptable to the Lord and Scripture which is truth hath said it so as certainly shall these sacrifices be accepted Then When they are pure and their offerings pure not else though they be Iudah and Ierusalem whatsoever their number glory and dignity is Doctrine God accepts no mans prayers and service moved by any outward things as dignity of persons vertue or place or office nor outward priviledges if they want faith and holinesse vide Cap 1 9. Then shall they be acceptable When they are purged and not before Doctrine A mans prayer shall not be accepted unlesse he be purged and clensed reconciled to God and justified and sanctified è contra vide Cap. 1.10 Doctrine As in old time and the yeares afore Here is amplified the former the acceptation of their offerings either by similitude as those so these or the certainty set downe that as certainly as they were received and were acceptable so certainly should theirs be It is as certaine a truth that God will graciously and favourably accept the offerings prayers almes and other the spirituall service of those under the Gospel as it is certaine he did graciously accept the offerings of Abel Abraham Iaacob the holy Patriarkes and other of the forefathers now this is certain for it is apparently set down in the Scriptures as Gen. 4. and 22. and such then the other the 11. to the Heb. proves the one and is applied Cap. 12.1 to prove the other manifestly unto us For they are brought onely for a provocation to those duties but as an assurance of the like acceptation To this purpose for prayers is that Jam. 5.16.17.18 Reason 1 Because God as he is ever one and the same in himselfe so is he to all those who are his the like affected to them as a father loves all his chidren and will accept the service of one as of another will heare the request of the yongest as the eldest Reason 2 Because they have the same thing which made their prayers and workes pleasing and gave them boldnesse to the throne of grace Heb. 11.4.6 Which is faith Reason 3 Because they have the same spirit helping their infirmities Rom. 8.26 And the same Mediator giving them favour in his eies boldnesse and entrance Ephe. 3.12 Yea and the spirit in greater measure and more abundance and the Mediator more manifested unto them Vse 1 Then have we no need at all to pray and invocate the Saints departed that they would commend our prayers to God and pray for us when we are certaine our prayers may be heard as well as theirs Upon this ground sure it was that in all the Scriptures we find not any thing touching this no succeeding ages praying to their predecessors not Iaacob and the Patriarkes to Abel or Abraham not the posterity ever to them not the people to their Prophets departed not in the Gospel ever found either Precept or Practice of it nor in the Primitive and first Church for divers hundred years after Christ If Bellar. l. 1. de sancto beatit C. 20. give us it for a reason why the Fathers before Christ neither prayed in particular for the Church upon earth neither were prayed to because they were absent from God and did not enjoy his sight and presence but were in Limbus and not in heaven The same reason can we give them that for a long while after Christ there was none because it was doubted in the Church whether the faithfull departed out of this world be immediately received into heaven and enjoy the happy presence of God or whether they remaine and stay in Abrahams bosome or some place of rest till the day of the resurrection yea Iraeneus Iust Martyr Tertullian and others thought that they abode in some part of hell or in some hidden and invisible place sequestred from the presence of God til the second comming of the son of man Therefore must it follow that invocation is but an innovation But to conclude seeing they know not our wants not can take notice of our prayers heare us neither can we have any certainety of it if it were so and are certaine from the word of God that our prayers shall be heard as well as theirs We have not need to pray to them nor reason to induce us to it we neither in this nor any other thing adore them but as S. August de verâ religione 55. We honour them for imitation but adore them not for religion Vse 2 This teacheth us the priviledge those who are reconciled justified purged and sanctified have above others because they may both have accesse to God and have assurance to be heard Vse 3 To encourage every one that is Gods to doe service unto him to bring offerings and offer up their prayers being assured before-hand that they shall be accepted not onely heard but graciously heard not onely received but favourably received therefore ought they to come with confidence and boldnesse unto the throne of grace And if at any time they be fainting and doubting whether they shall be accepted or no let them call to mind how God hath received others and their offerings and apply this unto it and so strengthen and encourage themselves with assurance to be graciously accepted seeing they know God is the same now that before he that is not onely as a father like affected to his

that displease them and so noting how greatly God was displeased with these sinnes how they offend him Doctrine The blasphemies and other sinnes of men doe marvelously offend and vehemently displease the Lord which as it is affirmed here and the like Isaiah 43.24 So as many threates and menaces so many judgements executed sometimes upon the whole world sometimes upon generall Cities sometimes upon particulars persons through the holy story doth manifest no lesse because when men doe lay about them and smite and punish Irae in deo non est affectio sed poena in nos ea vocabulo nomi natur Chrysost it argues they are offended and displeased hereto belongs these and the like Psal 106.29 Thus they provoked him to anger with their owne inventions and the plague brake in upon them Isaiah 63.10 but they rebelled and vexed his holy spirit therefore was he turned to be their enemy and he fought against them Ephes 4.30 Grieve not the holy spirit of God Reason 1 Because it is the transgression of his law Joh. 3.4 Now he gave his law to have obedience which is delightfull unto him 1 Sam. 15.22 He takes pleasure in obedience then disobedience and transgression must needs displease him Reason 2 Because he is most holy just and good yea goodnesse justice and holinesse it selfe Now as every man is more good so is he least suspicious of evill in another but when it is apparent he is most displeased with it for as things rejoyce and delight in their like so are they distasted and displeased with their unlike and that which is so contrary to them The more righteous the Judge is the more he hates iniquity and sinne he is righteousnesse it selfe The sunne is the greatest enemy to darkenes because it hath light of it selfe and as it were is light it selfe Reason 3 Because it workes the destruction of the creature which he loves Jam. 1.15 Now then loving his creature he must needs dislike and hates this parents hate and dislike those creatures men or beasts who worke the ruine of their children the fruit of their bodies and generally whatsoever a man loves he hates that which worketh the ruine of it Vse 1 For sinnes past which a man hath commited he must be grieved and displeased with himselfe that ever he committed any such things by which he hath grieved and vexed so holy and righteous a God And this ought he to do if either he have love to God or to himselfe Semper in amore cautella est nemò melius diligit quam qui maxime veretur offendere Sal. Ep. To God because where men love they are loath to offend and grieved when they have displeased them so that it is a note of a gracelesse child one without any love to his father that is never grieved when he sees his father grieved and vexed with his leudnesse and evill carriage he may be a child but he is a prodigall sonne and shall never be accepted till he returne and shew himselfe grieved that he hath grieved him True love seekes to please the beloved rather then it selfe and is more grieved that it hath displeased such one As Salvia Qui satis diligunt non citò offendūtur sed si nō facilè offendunt then if it had offended it selfe And whereas men are more displeased of the losse of their owne pleasure then to the displeasure of God how can it be but that selfe love is above Gods love As Salvia saith whom a man is loathest to offend he most loves of himselfe or God but where Gods love raigneth as it ought there this dislike and griefe will be And if this should not make them dislike and grieve yet if any man indeed love himselfe he will dislike and grieve for them because if he doe it not voluntarily he shall doe it by force and constraint for if he judge not himselfe and so take revenge of himselfe for his offending of God the Lord will and make him grieve though oftentimes not as he ought As Chry. of man qui fuerit su● vinculis bonus nunquā erit profectò bonu● simulac enim vi nulla cogitur liber ipse ad ingentum subito conversus iterum descesset So I of this griefe because such griefe in judgements is not alwaies true griefe yet he shall grieve as he would not for God will bring upon him that which will make him grieve some judgement or other to shew that as he loves them who love him so will he grieve those who grieve him which if it be come upon them they shall finde that true that a disease is not so soone removed as it is easily prevented So here And that it will grieve them as in diseases not the disease but that they neglected the meanes by which they might have prevented it Vse 2 For the time to come men ought to put away their sinnes and keepe themselves from committing new sinnes or renewing the old for it is that which is a griefe unto the Lord and his Spirit and should not men avoid the grieving of God not words and workes which are against God and doe displease him If sinne were a thing which God regardeth not and he were no waies affected or moved with it to griefe or displeasure lesse matter were to be made of it it were no great matter though men satisfied themselves and pleased themselves but being as it is so displeasing to the Lord such a grief unto him It is not only to be sorrowed for cōmitted but carefully to be avoided If he be a foolish son that is an heavnesse to his mother Prov. 10.1 What is he that is a grief to God his father how foolish and wicked is he One asked this question to one about to sinne Tell me what thou thinkest will he pardon thee or no whatsoever thou answer it shall be against thy selfe Ablatus erat à peccatoribus timor nè posset esse cautela And tanta animorum vel potius peccatorum caecitas fuit ut cum absque dubio nullus perire vellet nullus tamen id ageret ne periret Salvia if thou thinke he will not pardon thee what folly and desperatenesse is that to offend a mighty Prince without hope of pardon if thou thinke he will what ingratitude and impiety is it to offend so gracious and good a God so when thou art about to commit any evill or dost omit some good formerly practised and as thou wouldest be thought to have done it of conscience and so it may be though now asleepe Tell me I say what thinkest thou dost thou grieve and displease God or is it liking to him Answer what thou wilt thou shalt not avoyde but be taken If thou say or thinke it doth not displease him thou thinkest wickedly and shalt know it Psal 50.21 but if thou thinke it displease him what a desperatenesse is this to provoke such a great God so mighty a Prince And