Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	allege_v	holy_a	word_n	2,182	5	3.9148	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67550	The pious mans practice in Parliament time. Or A seasonable and necessary tractate concerning the presages, and causes of a common-wealths ruine, and the wayes, and meanes to preserve a church, and state, in prosperity, plenty, purity, and peace. By R. Ward, utriusque regni in Artibus Magister; and preacher of Gods holy word at Stansteed Mount-Fitchet in Essex.	Ward, Richard, 1601 or 2-1684.	1641 (1641)	Wing W804; ESTC R218413	102,562	298

a Kingdomes ruine For according to diverse there are diverse sinnes which hasten the downe-fall of a Common-wealth instance but in one or two First 1. The oppression of Superiours Bons Postoris est pecus tondere non deglubere sometimes by the oppression of Superiours the Common-wealth is impoverished and therefore when Tiberius Caesar was solicited by the Governours of the Provinces to lay heavier tributes and levie larger Subsidies from his people made though a Painim this Noble and notable answer That a good Shepheard ought to sheare his Sheepe and not to flea them And thus also Queene Elizabeth said to the President of Ireland And Secondly 2 Gifts or Bribes Exod. 23.8 The Scripture saith plainely that gifts and bribes overthrow a Common-wealth Prov. 29. 4. Exod. 23.8 Deut. 16.19 Esa 1.23 5.23 Now according to some there are three sorts of rewards viz 1. In the Common-wealth namely when gifts are given for the procuring of some publike offices or places And 2. In the Church which is called Simony when spirituall dignities are bought And 3. In private matters for the corrapting of judgement and this is called Bribery Now there are none of these but they are in some regard hurtfull to a Church and State And therefore if we desire the good of ours wee should pray unto God to worke in us a generall repentance for our generall sinnes and to seale unto us a generall pardon of all our transgressions and to turne from us all those evils which wee have deserved for our many and great provocations and so to sanctifie and direct all our Superiours and Governours that they may truely wish well unto us and seeke our good and set such over us as may doe the like and place in place and office such as are good and able to doe good both in Church and Common-wealth that justice may bee distributed without partiality And Thirdly 3. Toomuch liberty too much licence and liberty and remisse lenity in Superiours and Governours is another enemie unto a State For it cannot chuse but breede a great mischiese in a Common-wealth when justice sleepeth and the shamelesse boldnesse of evill dooers is not curbed in with a birdle but runneth its owne swinge and therefore a Consul of Rome could say That is was an evill thing to have a Prince under whom liconce and liberty is given unto every man to doe what him listeth And therefore wee should pray that all good Lawes may be executed and that the Magistrate may not hold the sword of justice for nought Fourthly and lastly 4. The contempt of the word the contempt of the word of God is another maine cause of the desolation of a State I will for the cleere proofe of this beause it necrely concernes us alleadge and urge onely one place of Scripture namely Esay 5.24 where wee have these words As the fire devoureth the stubble and the flame consumeth the chaffe so their roote shall be rottennesse and their bleslome shall goe up as dust because they have cast away the Law of the Lord of Hosts and despised the word of the holy one of Israel Three things are here worthie of observation for our present purpose viz. 1. What is threatned 2. Who are threatned 3. Why they are threatned Observe 1. That the Lord doth not say that his anger towards them for the contempt of his word shall bee like fire in a house but like fire amongst stubble and straw That is 1. Their destruction shall be totall Prov. 30.16 Ier. 4.4 there shall be nothing left neither shall any bee able to free them from the Lords just wrath If a house be one fire it may be put out yea though it be not all is not burnt for all materials in a house are not combustible but there is no quenching of stubble being once on fire neither is any thing thereof left unburnt and such is the wrath of God against the centemners of his word And 2 Their destruction shall bee sudden and come upon them like a whirle-winde If a house be on fire it is a long time on burning but stubble and straw being once kindled are consumed in a moment and as it were in the twinkling of an eye And thus the wrath of God will come suddenly and violently and like an armed man upon all the contemners and despisers of his word without repentance And therefore let us kisse the Sonne Esa 29.5 Psal 2.11 and labour to be reconciled unto the Father for if his wrath bee kindled yea but a little blessed are all they that are at peace with him And thus wee see what is threatned viz. totall and sudden destruction Now II. Observe here who they are who are threatned viz. roote and blossome what is meant by this Metaphore is not generally agreed upon by Interpreters For. 1 Some by roote understand evill thoughts and by branch evill workes 2 Some by roote understand men Hebr. 12.15 Hier. s and by branch the glory of his beauty riches honour and the like Malac. 4.1 Hier. s 3 Some by roote and branch understand a totall and finall destruction Esa 14.29 30. 37.31 4 Some by roote understand themselves and by branch their children Wee may thus profitably and truly conjoyne all these together that if wee continue in our hearts to contemne the Word and in our lives to disobey it God will then in his fury destroy with a finall fearfull and totall destruction both our bodies estates and children And III. Observe wee why they are thus fearfully threatned viz. because they contemne and despise the Word and Law of God Now if wee would know who they are who contemne the Word they are 1 Those who contemne the threatnings of the Word being altogether fearelesse of them and say Tush let him come And 2 Those who despise the primises of the Word not beleeving them at all And 3 Those who sleight the admonitions of the Word not obeying them at all And 4 Those who lightly regard the authority of the Word saying I will do what the Word forbids in despight thereof And Those who do not much prize and value the Word are contemners of it And 6 Those who despise reprehension or are angry when they are reproed by the Word are also justly said to contemne it Now it will easily appeare by the particulars how nearly this belongs unto us in this Land For how many have wee amongst us that notwithstanding all the comminations and threatnings of the Word daily sounded in their eares runne on to sinne as a horse unto the battle with all wicked violence and impetuousnesse being altogether fearlesse of the wrath or judgements of God How many have wee amongst us that neither question the truth of the divine promises of the Word or at least wil not be allured by them unto obedience How many have wee that with the Cocke had rather have a barly corne than a pretious orient jewell and

text that the truths deducible from thence would be many and the time taken up in the explicating and unfolding of those truthes would be long And therefore I will neither trace the Logicall steps nor tread the Theologicall path but with what brevity and succinctnesse I can possibly I will first breake the bones of my Text and secondly labour so to pick out the marrow thereof that both you and my selfe may bee comforted and corroborated thereby For the orderly dissecting or breaking up of the Text wee must observe as at first we observed that in the words two things offer themselves to our view to wit 1. The Prophets petition A third Analysis of the text 2. The repetition thereof 1. In his petition are two things cleerely expressed to wit First Materia the substance or matter thereof and that is salvation Save Secondly Modus the manner how he desires to be saved and that is by the Lords right hand 2. We have the Repetition of his request in these words and heare me From the whole words wee have three particulars diligently to observe or three words to explicate and expound if we desire to attaine to a true sight of the sense and meaning of the text The sense and meaing of the Text. namely What is meant by saving by Gods right hand and by hearing and we must note that each of these hath a double acception and signification in Scripture First Salvation twofold there is a twofold salvation mentioned in the word viz. 1. Spirituall or eternall of the soule as Iames 1.21 and in diverse places He is able to save your soules And 2. Corporall or temporall of the bodie as Ioshua 10.6 and in many more texts Save thou us oh Lord and helpe us and of this salvation the text speakes Save i. e. Preserve succour relieve and helpe us with thy right hand Secondly Gods right hand taken two wayes the right hand of the Lord hath a double acception also For 1. Sometime it signifies his authoritie and power as Psalme 110.1 1. King 2.29 The Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy foots-stoole And thus Salomon set his Mother on his right hand that being the chiesest place next unto himselfe And 2. Sometimes it signifies the might strength force and fortitude of the Lord as Exodus 15.6 Thy right hand oh Lord is glorious in power thy right hand oh Lord hath bruised the enemie i. e. As men bruise and break a thing with the strength of their hands even so doth God his enemies by his power And in this sense is right hand taken in this place Save with thy right hand i. e. Preserve and deliver us by thy strengh might and mightie power Thirdly Hearing taken two wayes hearing likewise hath a double sound and significations in sacred Scripture For 1. Sometimes it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly and literally and so it signifies to take up or perceive something with the sense of hearing and thus sounds noyses and words are heard And 2. Sometimes it is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an humane manner for our better understanding and thus it signifies to attend marke or listen When wee declare any thing to negligent and heedlesse cares we usually say you heare not what I say i. e. you doe not attend unto or marke the things declared So the Prophet here desires that the Lord would not lend a negligent eare unto his prayers or sleight his requests but that hee would bee pleased mercifully to heare and graciously to grant his suite and supplication Heare me i. e. that is attend oh Lord and listen unto me and to my prayers Thus in your hearing The Propositions arising from the text and to your understanding with a three-fold hammer I have sufficiently broken and bruised the bones of the text set us now sucke the marrow which lyes before us and seriously ponder these points which are obvious and conspicuous unto us from the words thus expounded explicated and unfolded viz. Proposition 1. First although the godly have promises from God of protection yet they must not idely expect it but wrastle and tugge with God by prayer for it Proposition 2. Secondly God sometimes brings his best and chosen people into great distresses and dangers exercising them with great calamities and miseries Proposition 3. Thirdly all changes chances mutations and maladies which fall upon any Church or State Kingdome or Common-wealth comes from God Proposition 4. Fourthly it is the Lord and hee alone who protects Princes and people Countries and Common-wealths Proposition 5. Fifthly and lastly when any calamitie or miserie is either seared or felt either inflicted upon the backes or hanging over the heads of any Common-wealth Church State or Nation or when any speciall blessings are desired in the behalfe thereof that it is then the dutie of all the pious and zealous members of that Church and State both to desire and endeavour both to labor and pray for the obtaining of the blessings desired How naturally all these points arise from this present portion of holy writ wee shall see God willing when we come to the particular handling of them I will beginne first with the first which is this That although all the faithfull flock Doctrine 1. Psal 91.10.11.12 125.1.2 121.1.2.3 c. and peculiar people of God have many great and gracious promises made them in his word by himselfe of protection and preservation from and in evils yet they must not idely expect the performance of those promises but earnestly pray that they may bee made good unto them How naturally this note ariseth from the text will easily appeare How the point is deduced from the Text. if we doe but observe that the Lord had made speciall and particular promises unto this his beloved Prophet which were not hid from him but made knowne unto him and understood by him and yet notwithstanding hee wrastles and warres with God for the blessings promised doubling and redoubling as it were his blowes upon him in the text Save Lord with by right hand and heare me Yea it is further worth observing to this purpose that our Princely Prophet maketh mention of Gods promises made unto him in the 4. and 6. verses and makes his prayer unto God in the 5. folding up as it were the petition which he puts up unto God in the midst of the promises made by God unto him The Lord makes promises of mercie unto David and David prayes the Lord according to his promises to be mercifull unto his servant The Lord promiseth to protect and preserve his annointed and his servant beseecheth him to performe his promises made unto him God is faithfull in his promises and David doubts it not God remembers what he hath promised and to whom and David questions it not yea although hee confidently beleeve that the

Lord is faithfull and true and all his promises firme and certaine yet hee prayes againe and againe for the performance of them The truth of the point proposed will appeare foure manner of wayes The point proved 4. manner of wayes to wit 1. By some cleere testimonies of Scripture 2. By some examples recorded in Scripture 3. By some arguments extracted or deduced from Scripture And 4. By the removall of some rubs laid in the way contrary to Scripture First The point proved first by testimonies of Scripture the Scripture testifieth unto us that although we have many and great promises made in the word yet we must not be idle but industrious and diligent in prayer and other religious duties Saint Paul 2. Corin. 6.18 sheweth what gracious promises the Lord makes unto us and 2. Cor. 7.1 hee subjoynes Having therefore such promises made unto us let us cleanse our selves from all pollution both of the flesh and spirit and perfect holinesse in the feare of God The Author to the Hebrewes chap. 4.9 Hebr. 4.1 saith There remaines a rest to the people of God and addes verse 1. Having therefore a promise made of entring into this rest let us take heede lest by any meanes we come short thereof Saint Peter 2. Epist 3.14 admonisheth the Jewes 2. Pet. 3.14 of the promise of heaven and glory and exhorteth them to labour that those promises may be made good unto them Secondly The point proved secondly by examples in Scripture if examples will move us then a cloud of witnesses will surround us For look upon David or the Ps of David and there we shall see him praying for the enjoyment of good things and the removall of evils even when he makes mention of Gods promises Gen. 25.2 as was shewed before Looke upon Isaac and wee shall see him praying unto the Lord to blesse Rebecca with children although God had promised it both to his Father Abraham and himselfe Rom. 4.16 Looke unto Abraham and wee shall see him desiring and praying for the performance of Gods promises Looke unto Moses and Salomon Deus 1.11 and we shall see the one praying unto God to performe the promises which he hath made unto his people Israel and the other which he made unto his servant David Observe but Elias 2. Chrac 1.9 and we shall heare him first praying for fire from heaven and then water 1. King 18.37.44 although God had made him a promise of both Thirdly The point thirdly confirmed by reasons or arguments as the point at first propounded hath beene proved by some testimonies of Scripture and examples in Scripture so may it be also further confirmed by some arguments or reasons deduced from these viz. First Reason 1. in generall because meanes must be used for the obtaining of the things promised for God himselfe hath ordained yea commanded that it should be so if we desire to attaine to the end of our desires and wishes and to obtaine the end of the promises yea if wee neglect the meanes we tempt Gods providence and so sinne against him which our Saviour dared not to doe that not being Gods way but the Devils The Lord promiseth to adde fifteene yeeres to Hezekiahs life now shall Hezekiah therefore neglect to eate Matth. 4. Isaj 38.5 drinke or sleepe or expose himselfe to apparent dangers because Gods promises are true and he shall enjoy life so long let him disorder or abuse himselfe as he pleases Certainely this hee must not doe but contrarily use the meanes carefully which God hath ordained for the preservation and conservation of his life And therefore although the children of God have many promises confirmed unto them of protection and providence yet they must pray Secondly Reason 2. more particularly because prayer is the ordinary condition of the promises or the ordinary meanes appointed by God for the obtaining of his promises and our desires Prayer is our Cornu copioe which affords unto us whatsoever is good our Delphian sword whereby we overcome all our spirituall enemies our Aurum potabile or true Elixar which raiseth us up from death unto life our Alexipharmacum generale or precious drug which is good for all sicknesses all sores all maladies all miseries Prayer is Causa conditio sine qua non the cause and condition without which wee cannot and by which we may obtaine any thing at the hands of God as is evident from that remarkable place of our Saviours where three promises are made to three precepts Marth 7.7 all denoting and aiming at one and the same thing Aske and yee shall have seeke and yee shall finde knocke and it shall be opened unto you In these words something is expressed and something implyed That which is expressed is this Aske by prayer and yee shall receive what you aske Seeke by prayer and yee shall finde what you want knocke by prayer and the eares of the Lord and the doore of mercy shall be opened unto you That which is implyed in this No asking by prayer no receiving no seeking by prayer no finding no knocking by prayer no opening And therfore seeing prayer is the condition of the promises wee must not neglect prayer if we desire the enjoyment and accomplishment of the promises Objection Against this it may bee objected Many men obtaine many things with out prayer therefore prayer is not the condition of the promises The Antecedent is proved by these three instances namely First wicked men who never pray at least aright have Ioh 21.7.8.9.10.11 what their hearts desire according to the saying of Job The wicked are old mightie blessed in posteritie and with presperitie c. 2. Infants enjoy many blessings and mercies and yet praynot Yea Thirdly the children of God in their mature and riper yeares receive many favours and pledges of divine love when they are negligent in this dutie of prayer First to the first I answer Answer 1. a Peter Galatin with Rabbi Salomon In omniloco in quo invenis pro boeretic is objectionem invenies quoque medicamentum illius in latere ejus a Whensoever or wheresoever thou happenest or meetest with any place passage or verse of holy writ which might serve an Heritick to ground an objection upon contrary to the truth of that sacred volume looke but about thee well and within a coyts cast or within a verse or two of the place objected thou shalt finde an answer to the objection and a wedge to cleave the knot Thus he and thus he truely for the objection was built upon verses 10.11 of the 21. Chapter of Job and in the 13. verse of that Chapter the next verse save one wee have the Hammer which mawles the objection viz. They spend their dayes in wealth and in a moment goe downe into hell Psal 73.18 The answer to the first instance in a word is this God gives good temporall blessings unto