Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	word_n	world_n	year_n	601	4	4.7962	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77115	Urbs deplorata. A sermon preached in course in the cathedral church of St. Mary Lincoln on the tenth Sunday after Trinity, Aug. 19. 1666. Happening at the time of the general assize. By Edward Boteler, prebendary of that church, rector of Wintringham in that county, and one of his Majesties chaplains.	Boteler, Edward, d. 1670.	1669 (1669)	Wing B3803B; ESTC R223809	21,876	69

his Bow like an Enemy and stand with his right hand like an Adversary and slay all that are pleasant to the Tabernacle of the Daughter of Zion At Least whilst patience waits and long-suffering expects and importunity sollicites Love standing till his Head be wet with the Dew and his Locks with the drops of the Night At Least whilst you may go about Zion and tell the Towers thereof and mark well her Bullwarks and consider her Palaces before the Heathen come into Gods Inheritance and desile the holy Temple and bring in the Abomination which maketh desolate At Least whilst the Candle of God shines upon thy head and the Almighty is yet with thee whilst thou washest thy steps in Butter and the Rock pours thee out Rivers of Oyl before the measure of iniquity and the Vials of wrath be filled up and inquisition be made for blood the blood of all the Prophets and it be required of this Generation At Least whilst thou sittest under the smiles of Heaven Mercy is near and blessings hover over thee before they be gone and leave no place of repentance though thou seek them carefully with tears At Least whilst the last and most inviting offers are made before loving kindness be shut up in displeasure never to open more At Least whilst he strengtheneth the Bars of thy Gates and blesseth thy Children within thee and thou hast a capacity of thy wellfare by thee before thy Walls be rased and those goodly stones of the Temple made a ruinous heap thy Country desolate thy City burnt with fire the Daughter of Zion be left as a Cottage in a Vineyard as a lodge in a Garden of Cucumers and thou be as Sodom and be made like unto Gomorrah because thou knowest not the Day of thy Visitation thy Day this thy Day At least in this thy Day You have heard their Improvidence the second charge against them which our Saviour bewails them for upbraids them with they knew not though they had a Day for it a proper and peculiar Day If thou hadst known even thou At least in this thy Day The third onely remains their Imprudence in that the things they knew not were no trifles or impertinences no curious Vanities nor empty Speculations but matters of moment and weight of nearest and greatest interest they had all at Stake upon it they were Quae ad pacem tibi The things which belong unto thy Peace Peace it is the Nerve and Sinews of Cities and Kingdoms it holds the world in being it is the chiming of the Universe Heaven and Earth in harmonie It is the Breviate of Blessings the World in a World Quae ad pacem is all this people any people could or can have Beza Annot in Locum Ea in quibus posita est tota tua faelicitas that in which thy present and eternal welfare doth consist The Hebrews were wont to call all which they thought good by the name of Peace The Priest's Blessing in the old Testament was Lev. 6.26 The Lord lift up his Countenance upon thee and grant thee peace And the Apostle's Blessing in the New was Grace and Peace Truth and Peace Mercy and Peace Peace of the Quorum still among all good things as if all were good for nothing without Peace Christ gave it when born 't was Xenium his New-years-gift Peace on Earth Luk. 2.14 left it when dying 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Legacie so St. Joh. 14.27 Basil My peace I give unto you It was the purpose of his Mission Eph. 2.15 Vt duos condat in uno faciens pacem to make of twain one new man so making Peace It was the purchase of his Passion Pax vobis Joh. 20.19 20. and then he shew'd them his hands and his feet When I have said Peace I have said all so these people not knowing Quae ad pacem did in truth know nothing at all Strange Hierusalem the Vision of Peace In Epist ad Marcell Et Bernard 9. Ser 2. in vig. natal Domini as St. Hierom interprets it should not see Peace Their Neighbours of Tyre and Sidon were wiser who implored a Peace from Herod upon a less concern Gal. 4.9 But they spent themselves In egenis elementis busied their enquiries after weak and beggarly Elements and never regarded Wisdom whose Merchandize is better then sine Gold Tertullus his Tongue was well hung Gamaliel the glory of the Bar Nicodemus a Master in Israel expert in all Customs and Questions among the Jews these could make Ceremonies speak sum up the very Letters of all the Sections of the Law tell you what odds betwixt them and the days and hours of the year compare words and syllables with the joints and bones of their bodies and make out the comparison too but come to speak of the Messias the Saviour of the World how and when born the mysterie of Regeneration and how a man may be born again they finde no such Case in their Law-books you have given a baffle to all their Learning Their knowledge went much at the rate of their Tithing Mint Mat. 23.23 Anise Cummin with neglect of the Weightier matters of the Law Judgement Mercy and Faith They did Haerere in Cortice and Shells speak emptiness They were men of the Letter onely and so in truth but illiterate No people pretended more to knowledge but for Quae ad pacem there 's a Si Cognovisses twitcheth them If thou hadst known the things which belong unto thy peace And now if you please let 's see if this Si Cognovisses do not come a little nearer us There 's a great deal of knowledge in the World of which little looks at Quae ad pacem the things which belong to Peace The Gnosticks I wave as unworthy they pretended to know rather then knew their name was no great credit to them though derived from knowledge Viam paecis non cognoverunt the world had better never have known them The Jesuits rant it high Penes nos est Imperium Literarum they know much we will grant it but all Christendom knows and beyond Ganges and Indus it is known if the late China-stories do not wrong them Quae ad pacem is least in their designs they will not know the things that belong to Peace To come nearer home yet We live in a Sagacious Age men begin to scoure off the rust of antiquated Authors and burnish themselves with new and happy acquirings Never Age made an higher improvement of Natural Knowledge may the Divine keep pace with it that Si Cognovisses quae ad pacem may never reproach such excellent Indagatots If thou hadst known the things which belong to thy Peace The Divine takes the Chair ties and unties knots raiseth scruples resolves them Champions it for his Church disarms his Adversarie fills the Schools with his Trophies and atchieves the name of irrefragable but at last it may be is baffled with a

〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact's word Theophyl in Loc. a Non-sence upon them So untaught they were they knew not their own language in so much that after seventy years captivity when Ezra read the Law to them they understood not what was read untill Scribes were appointed to expound it which was the original of that office which after became a Sect among them as some learned pens have observed The King of Assyria gave them as good as he took when he transplanted Men from Babylon 2 King 17.24 26. and Cuthah and Ava and Hamath and Sepharvaim that knew not the manner of the God of the Land Here were the Prophet's Tenebrae Joel 2.2 Caligo darkness and thick darkness The Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 13. the very blackness of darkness nothing darker but Hell A most sad Si Cognovisses If thou hadst known 2. In this Si Cognovisses is Ignorantia Supina which though some mossy and over-grown Philosophers have confounded with the former yet those of a modern and quicker eye have distinguished according to the import of the word A gazing and a gaping ignorance an oscitancy they were an heedless people Wisdome stretched out her hands and lifted up her voice and no man heard no man regarded Veternus civitatem occupat in the Orator's phrase they were under the seisure of sloth and obtorpency dwelt careless Judg. 18.7 after the manner of the Zidonians quiet and secure never regarded the work of the Lord nor considered the operation of his hands Isa 26.11 Let his hand be lifted up and they see it not Let things go as they will with Sosthenes and the Synagogue Act. 18.17 let the judgement-Seat be affronted they are of Gallio's humour care for none of those things They think the Keeper of Israel is as sleepy as Baal and say in their hearts so Zephany chargeth them The Lord will not do good Zeph. 1.12 neither will he do evil The Storke and Crane the Turtle and Swallow are let fly in their faces by the Prophet Jer. 8.7 for observing their appointed times whilst they know not the day of their Visitation They were weatherwise could discern the face of the sky Mat. 16.3 but discern'd not the times look'd not at those black clouds which hung over them and threatned a storm of wrath ready to fall upon their wretched heads Matt. 3.7 John Baptist warnes them to flee from the wrath to come Our Saviour moves it to them as a difficulty not to be easily encountred Mat. 23.33 How will you escape the damnation of Hell But they like Job's Leviathan are made without all fear Job 41.33 It was in theirs as in the days of Noah and Lot Luk 87.28 They eat they drank and married and bought and sold and planted and builded neither the Old World nor Sodom neither fire nor water startles them whilst they are inadvertent they are safe 2 Sam. 13.13 Such Fools in Israel whither will they cause their shame to go A strange Si Cognovisses indeed it is Ignorantia Supina or neglectus Remedii If thou hadst known That 's a second 3. In Si Cognovisses is Ignorantia Affectata a worse Ignorance yet They knew not and they would not know Latet eos volentes as it is in Saint Peter This they willingly are ignorant of It is not so much Privatio Luminis as Aversio voluntatis in Aquinas his words The Judgement possibly sees but the Will says nay What they see they will not consent to They forsake their own mercies and reject the Counsel of God against themselves In Jeremie we find them declaring Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee This their way is their folly Psa 49.13 yet their posterite approve their savings they are their fathers sons to a little or rather the Fathers are out-done by these children of disobedience How often do we meet with their disputes such as they are against the Grace offered And what they could not do by agument they would do by armes the common trick of them that have a weak or wicked cause Let them be followed close and they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retreat to such strong holds as will yeild to no summons or assaults of truth It was usual with them to fence and fortifie against Heaven When St. Act. 6. 7. Stephen preached that quick Sermon which out down so many Sectaries and Synagogues before him lest he should enter them by the force of conviction they stopped their ears and ran upon him with one accord It is not once onely we hear complaints of their obstinacy Their Will Nots and Would Nots are frequent and notorious Nolumus hunc regnare ther 's one of them Hunc a lawful prince no Usurper Regnare a gracious reigne no Tyranny or arbitrary imposition No all lies in nolumus it is their perversness Luk. 19.14 We will not have this man to reigne over us O Hierusalem Hierusalem ther 's another of them how often would I have gathered thy children together as a Hen doth gather her brood under her wings At noluisti ther 's the mischief on 't You would not Luk. 13.34 Et haec summa delicti est nolle agnoscere quem ignorare non possunt So St. Cyrpian No ignorance like that which will not know It is Ignorantia Affectata or Rejectio Remedii that 's the third I have but two Inferences to make now and we shall ha' done with this This Si Cognovisses tells us there are Cognoscibilia Things that may be known and Cognoscenda Things that must be known 1. Si Cognovisses If thou hadst known There are Cognoscibilia then Things that may be known Here is no precluding by a Decree If so then had our Saviour's tears bin feigned and this vote of his a very vanity a complemental compassion his wish had not bin hearty but hypocritical as too many of that rigid opinion are thought to be S. Augustine hath a hard saying who can hear it without shrinking Quidam ideo non salvantur non quia ipsi nolunt sed quia Deus non vult But he was an Affrican had too much of the heat of his country in his head oft-times for which he may well be called Durus pater though otherwise of great parts piety and industry The Church is in debt to his name for the light of his Generation It is pitty he cannot be reconciled to St. Paul who tells Timothy that God our Saviour will have all men to be saved and to come to the knowledg of the truth If they may not away then with Si Cognovisses our Saviour meant Hierusalem no good when he so passionarely desired If thou hadst known 2. Si Cognovisses If thou hadst known There are Cognoscenda then Things that must be known must upon