Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	lord_n	prophet_n	2,434	5	6.3384	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19399	A quaternion of sermons preached in Ireland in the summer season: 1624. By George Andrevve Master of Arts, and deane of Limmericke. The severall titles, texts, time and place are set downe in the next page	Andrewe, George, 1575 or 6-1648.	1625 (1625)	STC 583; ESTC S115917	66,132	116

were nothing We were worth nothing We were worse then nothing Wee were sinners we were sinne wee were worse then sinne Yet he hath taken us by the hand and justified or made it good before his Father that we are no sinners at all For hee hath made himselfe to be sinne for us ● Cor. 5.21 that vvee might be made the righteousnesse of God through him So he hath made us his owne and wee may say with the brethren of Ioseph Genes 5● 1● We are thy servants 6 Sixtly Wee are Christs by way of Glorification this is the last but it is the greatest of all For hee hath appointed us a kingdome Luke 2● 2● Iohn ●● 22 and the same glorie which his Father gave him hath he given us Oh! The greatnesse the height the depth the degrees the immensitie of the love of Christ G●n 1.16 P●●lm 16.16 Io●n 15.15 Galat. 3.26 Rom. 8.17 He brings us from nothing to be men from men to be servants from servants to be friends from friends to be sonnes from sonnes to be heires from heires to be Coheires with him in his kingdome when we deserved to be tumbled into Hell Hee hath exalted us to a Throne Then justly may Christ crie as in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine for everie way we are his owne Oh! That some divine light would dispell the mist the dulnesse the dimnesse of our understanding that comparing all these Sixe wayes together whereby wee are his owne wee may looke downe from this height of glorie to which wee are advanced into the depth of his love and acknowledging our selves to be his Peculiar to make a peculiar love to him againe Cant. 1. ● To runne after him our beloved To lay hold on him by faith and To crie with Thomas My Lord and my God Iohn 10.23 and in all our conversation till we come unto him to entertayne a peculiar care that neyther the world nor the flesh Sinne nor Sathan may rob Christ of his owne or us of our owner And thus much for the Second general part of the Text. The Owner of the Sheepe and that is CHRIST Now to the Third generall part viz. The Twofold dutie of the Sheepe To Heare To Follow The dutie of the Sheepe The first duty then is to heare the voice of the Shepheard My Sheepe heare my voyce Here are Two Things What and Whom What To Heare Whom His voyce First of the first My Sheepe Heare The whole Scripture runnes upon this Tenor What to heare Heare the word of the Lord Moses and the Prophets Christ and the Apostles they all call to Heare Aristotle cals the Eare the organ of knowledge God stroke Mephibosheth lame Paul blind and Zachary dumbe but none of them deafe to shew that men should Heare when they can neyther goe nor see nor speake Yet ô the neglect of the world in this kind and the manifold errors which are committed in this one sence of Hearing Many are so farre from Hearing the word that they rather abuse it to jests or superstition Many are absent from Hearing for the Devill labours to keepe men for that time in the Shop or in the Market or in the Taverne or in Play-houses Many are present and yet they erre about hearing For eyther they will not Heare like the deafe Adder that stoppeth his eare Or they doe not Heare Psalm 58.4 because they fall fast a sleepe being troubled eyther with too much drinke or late up-sitting the night before Somno vinoque sepulti so that the Preacher Virgil Aeneid 3. doth as it were preach a Sermon at their funerall Or if they doe Heare yet they doe not hearken the man claps himselfe downe and is cast into a browne studie eyther musing upon his suites in Law dinner at home or pleasure abroad and an hundred fansies and temptations doe distract him Or if they hearken it is but iust like to 〈◊〉 17.21 An Athenian to get some newes or Matth. 22.15 A Pharisee to intangle or A Momus to carpe to take no solide but a stolide occasion to reiect the rest or A Cham to scoff at the preacher either he is not learned or hee hath no elocution or hee doth not keepe his Text or he doth not follow it himself So a speech comes from us and a sound to you and the matter is ended all these doe heare amisse therefore they do heare and misse But How happie are they that heare with an honest and a good heart Luke 8.15 and keepe it and bring forth fruite with patience To which end let me propose these Foure rules in order 1 First to prepare your selves by prayer before you are comming to the assembly and to say to this effect Thou God of power give knowledge to this man to strike me upon the veine and to lay open my sinne as if he were in my bosome that the sore of my sinne being discovered I may be healed by the balme of thy Mercie 2 Secondly to give attention Act. 16.14 as Lidia attended unto Paul and as Benhadads servants caught at the words of Ahab so must thou catch at the word of the Preacher 1. King 20.33 eyther for the comfort of thy soule or instructing of thy ignorance or information of thy knowledge or reformation of thy manners or to heare that which thou never heardest before and perhaps shalt never heare hereafter 3 Thirdly to meditate upon that which hath beene spoken Levit. 11.3 Typically meant by the chewing of the cud in the Leviticall law to ponder upon it our selves Deut. 6.6.7 and to rehearse it unto others especially to our family For want whereof Sathan steales away all those good instructions out of our hearts and we remaine as if wee had never heard them Rom. 2 1● 4 Lastly to practise what we heard for not the hearers of the law but the doers shal be justified Iohn 13.17 And if yee heare these things saith Christ Blessed are yee if yee doe them So when we have prepared before hearing attended in hearing meditated upon hearing and practised after hearing we shall be readie to heare againe with advantage and comfortably to crie with Samuel and say Speake Lord for thy servant heareth Thus much of the First 1. Sam. 3.10 What the Sheepe of Christ must doe They must Heare Whom His voyce Now in the second place Whom His voyce It is none of those extravagant voyces whereof the world is full as namely Roman Breviar in festo 7. war It is not that flattering voyce which Aquinas was said to heare when he prayed before the Crucifixe Bene de me scripsisti Thoma Plarin in Syl. 2. Nor that aequivocating voyce that was heard by Sylvester the second Thou shalt live long if thou come not to Ierusalem Plat. in Bonif. 8 Nor that cousening voyce caused by Boniface the eight to Celestine the fift Renounce thy

and to expound the Law unto them Their manner of consecration puritie of their garments sounding of their bels shining of their breast-plate with Vrim and Thummim are described in the 28. and 29. Chapters of Exodus Malach. 2 1. VSE And now ô yee Priests this is for you Let us not care for the name so much as for the nature yet the name it selfe is not to be dispised for the Priest by an Anagramme signifieth Ripest Let us then of the Ministery be ripe scholers in the schoole of CHRIST riper then others ripest of all Malach. 2.7 2. Cor. 3.20 Revel 1.16 Let our lippes preserve knowledge for vve are the Embassadors of Christ yea wee are starres in the right hand of God though proud worldlings doe despise us Hebr. 5.4 Onely in so great honour to which we are called let not us our selves dishonour our calling the more honourable the more humble the more great the more good And if we will reforme others let us first reforme our selves our workes will prevaile with many before our wordes and they will be readie to say to us as the woman said to Christ Iohn 4.19 Sir I see that thou art a Prophet Philip. 4.9 It is Pauls example as you have heard and seene in mee and the Heathen said in his Senary Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suadet loquentis vita non oratio In a word remember the Bels remember the Breast-plate that we may both sound and shine yea Shine as lights in the middest of a crooked generation Philip. 1.15 Thus much for the Priests Now for the Levites E●●d 12 29. In one night the Lord smote all the first borne in the land of Egipt saving the first borne of Israel which he spared and sanctified to himselfe N●mb 8. ●● Now in stead of these all the first borne he tooke all the borne of the Tribe of Levi Numb 8.18 stileth them Levites Their ages offices their charge and services in the Tabernacle are described by Moses Numbers the 3. and renewed by David 1. Chron. 23. The summe of all is they were the Lords portion sanctified by himselfe seperated to himselfe for the worke of that Ministerie Israels Liturgie True it is they were inferior unto Priests yet especially regarded of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 a rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put a part like Paul from the world and according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their name Levi coupled unto God Oh that the Levites of our time VSE would consider of this point Seemeth it a small thing Num. 16.9 that God hath seperated you from the multitude to take you neare to himselfe saith Moses to the Levites of those times Directed to the Colledge at Dublin and I to my brethren the Levites of these times the younger sort of the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lott and portion It is a great thing that the Lord hath thus seperated you elêgit selêgit to traine you up in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and service Oh! With what care and conscience ought you to prepare your hearts to stand before the Lord You walke in danger Ezra 7 1● and had neede to be circumspect For your name of Levi Levi ●il vile lun liue by an Anagramme will easily turne to evil and once turned to evil it will by a second Anagramme be as sudainely turned into vile But if you turne and tune your hearts unto the Lord then shall you be unto the people by a third Anagramme in lieu or in stead of God and so by a fourth conversion your soules shall live Oh! Marke how God hath marked you Yee are his lott his seperate part and portion Take heede to your selves and beware of the profane Nec tam juvant Athenae quàm nocent voluptates Let neyther sinne nor Sathan nor any instrument of Sathan rob you of your heart the Church of her hope of God of his inheritance And thus much for the Titles of the Priests and Levites Now followes in the third place The paines which Hezekiah tooke with these persons viz. What he did What he said What he did Two things And first the Text saith vers 4. He brought them in Hee brought them in namely into the Temple for his father Ahaz had shut up the doores of the Temple 2. Chron. 28.24 and so by a probable consequence He had shut out the Priests Or Hee brought them in namely into the Citie which is most likely for the Text saith that they being brought in Hezekiah assembled them into the East-streete viz in Ierusalem VSE Js● 1. ●● 1 O Ierusalem Ierusalem What a miserable Citie art thou become which wast once accounted faithfull The Saints did once lodge in thy bosome but now they are cast out The Prophets are banished and the Priests of Baal kept in 2 There was a second Citie like unto the first lesse in quantitie but as bad in qualitie it was Bethlehem the Citie of David Luke ● ● where many a rich and churlish Nabal lodged in the Inne Luke 2.7 when poore and meeke Christ lay in the Cratch 3 But is there not a third Citie in the world as bad as these It is the Citie of Rome where the lewd strumpets saith their owne Cardinall did at their owne pleasure Baron in an 912. art 8. thrust in their amasios lovers false Popes into Peters seate O Rome thou makest no roome for those that are good Or if thou bringest them in thou pervertest them and Bernard Bernard de confid ad Lugen wittily speaketh of thee bonos recipit non facit 4 I would to God this fourth Citie wherein we stand Dublin deserved not to bee added to the rest to make up the square But Though Israel play the harlot Hos 4.15 let not Iudah sinne When Christ came to the house of Iairus Math. 9.23.25 hee thrust the Minstrels out of dores And the Scripture saith Put out the bondwoman her sonne So put out the profane Galat. 4.30 the blasphemer the fornicator and the harlot too the Idolater and everie unreformed Papist though they bring you in never so much profit and in stead of them bring in the Prophets the Preachers of the word the servants of God and his Saints Let such dwell in your house Psalm 10● 6 in your heart Oh! Shut not them out neyther in your action nor in your affection least that you your selves one day bee shut out of dores Luke ●● 28 Thus much for Hezekiah his bringing in of the Priests and Levites Now for the next He gathered them into the East streete Caietane saith it was atrium templi ex Oriente Caietan in loc● but the word will not beare it for it is not Chatzer but Rechob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter word is directly used for a common streete Esth. 4.6