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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	king_n	let_v	time_n	1,504	5	3.4958	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85436	The great interest of states & kingdomes. A sermon preached before the Honorable House of Commons, at their late solemne fast, Feb. 25. 1645. / By Tho: Goodwin, B.D. one of the Assembly of Divines.	Goodwin, Thomas, 1600-1680.	1646 (1646)	Wing G1246A; Thomason E325_4; ESTC R200620	40,978	64

But you will yet say It is true they may be understood as Common persons representing indeed the Nation of the Jews but yet will what is here said be warrantably extended to the Beleevers of Jewes and Gentiles under the New Testament to the end of the world I answer Yes For the Covenant that God made with Abraham was to be heire of the world as well as heire of Canaan so Rom. 14. 13. And accordingly in other things the Analogie holds for them with these here For as these so the Saints they are called Strangers and Pilgrims scattered and dispersed in all Nations So Peter speaks of them even as here he calls these strangers ver 12. when they were but few in number and strangers in the land as the Saints in the world To give parallel places of Scripture to strengthen this In the Old Testament In the forty fift Psalme you have a Prophesie of the Church of the New Testament under the type of Solomon taking Pharoahs daughter who was a Gentile into his bed as Christ of whom he was the Type one day should doe the Gentiles which Church is made that great mother that shall have such multitudes of children Gal. 4. Now of those children of the Church of the New Testament as the Mother and of Christ as the Father the 16. verse of that Psalme thus speaks Instead of THY FATHERS shall be THY CHILDREN whom thou mayst make Princes in all the earth The meaning whereof is this that in the stead of these great Patriarchs and other the Fathers of the Jews spoken of in the Text shall succeed others the children of the New Testament even all the Saints as Successors of them and as they were as Princes in all Lands they came into here so shall thy children be sayes the Psalmist there And the 7. verse of that Psalme calls them anointed and so speaks also in the language of the Text when under that notion he commands not to touch them That verse speaking of Christ saith He is ANOINTED with the oyle of gladnesse above his FELLOWES namely these his fellowes and children spoken of ver 16. you have at once as the great anointed one Christ so all his children called anointed ones also and as they are his fellowes so anointed too Thus you have all meet Abraham and the Fathers the anointed ones of the Old Testament Christ and his Saints the anointed ones in the New in their stead and both Princes and Strangers in all Lands and so of the one as well as the other this charge is here intended Touch not mine anointed c. And to this accords the language of the New Testament the whole mysticall body is called Christ 1 Cor. 12. 12. and Beleevers his fellows are said to have received an anointing 2 Cor. 1. 21. 1 John 2. 27. yea and elsewhere the reason of this their preservation and Gods protection over them is put upon this very anointing Esay 10. 27. The burthen shall be taken off thy shoulder speaking of the oppression of Gods people and the yoke shall be destroyed BECAUSE OF THE ANOINTING Having thus explained the words I come to those Observations which I shall make out of them and insist on at this time I resolve the words into these three parts 1. Here is the neerenesse and the dearnesse of the Saints unto God They are dearer to him then Kings and States simply considered that is otherwise then as they in their persons are also Saints for you see that for their sakes he reproved Kings and so sheweth that he preferreth them to Kings 2. Here is the great danger to Kings and States to deale with his Saints otherwise then well Which appeareth many wayes For he doth not onely in words give a charge not to touch them but he carryes it in a high way for so God may doe when he pleads their cause Touch them not as if he had said Let me see if you dare so much as touch them and it is with an intimation of the highest threatning if they should upon your perill if you doe for that is the scope of such a speech and accordingly in deeds he made this good for the Text saith He suffered no man to doe them wrong Not that he did altogether prevent all wrong and injuries for they received many as they went through those lands but at no time did he put it up at their hands or let it goe unpunisht in that sense he suffered them not You know how he plagued Pharaoh King of Egypt with great plagues and all his houshold for Abrahams wives sake Gen. 12. And so Abimelech King of Gerar the Lord commeth upon him with a greatnes and his first word is in Gen. 20. 3. Behold than art but a dead man afore he had first told him why or wherefore though then he addes the reason he brings him upon his knees ver 4. bids him look to it that he give satisfaction to Abraham and restore his wife to him againe ver 7. and well he scap'd so and tels him also that he must be beholden to Abrahams prayers for his life He is a Prophet saith he and he shall pray for thee and thou shalt live The third is the care and protection which God had over them set out and amplified 1. by the number and condition of the persons whom he defended though few men of number that is soone reckoned for their power and strength a few or very small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint in the parallel place 2 Chro. 16. 19. As also 2. by what he did for them He suffered no man how great soever to doe them any wrong how small soever not without recompence and satisfaction not to doe it though they had a mind to it though the people had an ill eye at them Gen. 26. 11. God causeth Abimelech to make a Law on purpose Abimelech charged all his people in Isaacs behalf and of his family which I mention because it gives light to the Text and speaks in the very words of the Text He that TOUCHETH this man or his wife shall be put to death although they envied him ver 14. strived with him ver 20. hated him ver 27. I shal passe over the sett handling the first of these namely The neernesse and dearnesse of the Saints to God it will after come in well enough under the second as the reason thereof That maine thing which I have singled forth to insist upon is the danger that is unto States to deale otherwise then well with the Saints Gods anointed And the Observation is plainly this That the dealing well or ill with the Saints of God Obser it is the greatest and highest INTEREST of Kings and Kingdomes on which their welfare or their ruine depends I have the story of the whole world afore me to gleane Demonstrations and instances out of to make good this truth But I shall endeavour to present it to you under

the chief of all the foure Now see how still the Lord doth follow on this his great designe Gen. 14. 4 5. he will have his Saints to be cast upon this Kingdome and to live therein and not onely Abraham and Isaac and Jacob but in the end all their posterity T is the next story the Psalmist gives instance of to the purpose in hand and let us take it but as he relates it saith he ver 17. He sent a man before them even Joseph who was sold for a servant whose feet they hurt with fetters Potiphar onely did it yet God layes it upon the Nation But as the Psalmist observes the Lord was even with them for it ver 21. 22. He made this man not onely Lord of Pharaohs house but he addes to BINDE HIS PRINCES at his pleasure as they before had done him As Abraham afore so Joseph now is another leading instance To BIND their KINGS with CHAINES their Nobles with fetters of iron Thou hast saved our lives Gen. 47. 25. such honour have ALL HIS SAINTS Psal 149. He made this man a Saviour to them as themselves acknowledge and whilst they dealt well with him and his Brethren as he blessed Potiphars house for his sake so he blessed the Prince and all Egypt also for his sake And whilst Egypt was the Nursery or rather the Granary as it was called anciently Horreum Romani Imperii to these anointed ones the people of God so long it greatly flourished But vers 25. God turned their heart to hate his people and to deale subtilly with his servants for malice and cunning alwayes goe together in oppressing the Saints and how they oppressed them you all know But as he had reproved Kings for their sakes afore and Pharaohs Progenitors among the rest saying Touch not mine anointed as here so he begins with a message by Moses his Ambassadour sent to that King of Egypt and therein useth the same kind of language Ex. 4. 22 23. Thou shalt say unto Pharaoh Thus saith the Lord Israel is my son even my first-born There is only this difference in the expression the Psalmist here cals them his anointed there his first-borne And it is as if he had said Tell Pharaoh I Jehovah am a greater King then thou art and therefore my first-borne is greater then thy first-borne And Let my sonne my first borne goe that he may serve me he carryes all high And if thou refuse to let him goe I will slay thy sonne even thy first-borne and so indeed he did in the end They left not oppressing the people of God and the great quarrell was to let them goe to worship till such time as God did overthrow that Nation with so great an overthrow as no Kingdome could have a greater not totally to be destroyed and indeed so great as you heare no more of them till Solomons time There is not a word of Egypt in all the time of Joshua and of the Judges till you reade of Solomons marrying Pharoahs daughter Here you see Egypt both blessed while they dealt well with the people of God and broken when they dealt ill with them To let passe those petty Kings of Canaan Assyria and Babylon overcome by Moses and Joshua let us come next to Assyria which together with Babylon is reckoned the first great Monarchie The beginning of the Assyrian Monarchie being from Babylon Gen. 10. 10. and the Kingdome returning againe to Babel both are justly reckoned but one though in their severall revolutions they were distinct This Monarchie in the Infancie of it Abraham had to doe with and as you heard overcame the King thereof Egypts King was also reproved for their sakes and Persia and two Kings more God ordering it that the Father and representer of the faithfull should reprove and chastise those Kings whom his seed should after ruine How the people of God were oppressed first by the Assyrian kings and then by the Babylonians the story of the Kings and Chronicles doe shew The Assyrian often oppressing them and at last carrying the tenne Tribes captive as Babylon did the other two Now to make short worke of both you shall finde one Scripture Jer. 50. where you shall see them both put together in their ruine and the ruine of both put upon this their oppression of the people of God I mention that Scripture onely because it summarily containes the whole ver 17. sayes God Israel is a scattered sheep the Lions have driven him away they were a scattered people or as Junius and Piscator hath it they were parva pecus a little flock few and very small in comparison of the Nations as the Psalmist hath it here and the Lions drave them away Who were these Lions First saith hee the King of Assyria hath devoured him hee seized as it were on the flesh 2 King 15. 16 20 29. 16 7. 17. 3. Pul Tiglath Pileser and Salmanazar oppressing and captivating them 2 Kings 15. and last This Nebuchad-nezzar King of Babylon he speaks of him with scorne and indignation This Nebuchadnezzar hath broken the bones And because that he came last and took away all as a sweeping raine therefore his anger riseth most against him Ver. 18. Thus saith the Lord of Hosts Behold I will punish the King of Babylon and his Land as I punished the King of Assyria Sulianus Anna●… Tom. 4. An. Mund. 3333. An. 3452. Merodach of Babylon subdued the Assyrian Nebuchadnezzer utterly ruines Nineve the head City thereof and then Babels time comes to be wasted also and the whole Land therewith Here is that Monarchy gone you see both Assyrian and Babylonian and whosoever were the instrument this was the cause from Gods owne mouth Adde unto which that in the next Chapter Jer. 51. 11. Because sayes that Text it was the vengeance of the Lord and of his Temple And take in also vers 35. The violence done to me and to my flesh be upon Babilon shall the inhabitants of Zion say and my blood upon the inhabitants of Caldea shall Jerusalem say then when they are destroyed Now there are a great many other kingdomes and Nations 4. All the neighbouring Kingdomes about Judea that bordered about the Jewes whom God as I remember calleth his evill neighbors for their ill will to Zion these all fell either by or with Babylon Of these you shall reade in the 25 26 27 and 28 Chapters of Ezekiel and so on God there sends the cup round to all the Nations All those Nations certainly had infinite provocations of Nationall sins of all sorts against God amongst them but you shall see still God there layes his suit and quarrell against them onely for their ill dealing with his people to whom they were neighbours round about He begins with the Ammonites 1 Ammon Chap. 25. 2. and what was her sinne that ruined her Ammon was but glad at the fall of the Jewes Behold saith the 3.