Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	commandment_n	lord_n	sabbath_n	21,390	5	9.4448	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13540	A good husband and a good wife layd open in a sermon, preached by Mr Thomas Taylor ... ; and published by Iohn Sedguuicke.	Taylor, Thomas, 1576-1632.; Sedgwick, John, 1600 or 1601-1643.	1625 (1625)	STC 23829; ESTC S1374	15,209	29

loue godlinesse and holinesse both must seeke to be rich beautifull and glorious within as the spouses of Iesus Christ. 3. All married persons must aboue all things loue respect and cherish grace one in another ground not thy loue vpon beautie riches portion youth or such failing foundations but pitch it first in God and grace and it will hold Let it begin at the soule and thence shew it selfe to the body The man and wife ought to seeke the sauing one of anothers soule 1. Cor. 7. 5. Christ the husband of his Church did all suffered all bestowed all his wisedome strength riches yea his precious bloud for his spouse to sanctifie and saue her an vnfailing patterne for all spouses Where both are iust true grace will be valued at the highest rate one in another the one will hold the other worth so much as there is religion and the feare of God Betweene this beauty of soule riches of mind wealth of grace is esteemed at an incomparable rate and these entise and draw on heauenly spirituall and lasting loue When both are iust grace will be cherished in each more then good nature grace is excited by each in the exercise of spirituall duties they pray with and for one another they reade conferre and counsell together they edifie one another on their holy faith and this is a strong cement of loue Where both are iust both praise God as for inferiour endowments so especially for the measure of grace receiued and for that holy religion to which they are married Where God hath giuen this blessing there is wealth beauty loue and euery sweet and needfull comfort and contentment Before God from hence note this doctrine That those be indeed truly religious and righteous that are so before God that set themselues alwayes before God and in sinceritie of heart know and remember they haue to do with God in all things Iam. 1. 27. pure and vndefiled religion before God the thing that true religion doth is it bindeth God to man and man to God None can be iust before God Psal. 143. 2. Rom. 3. 20. No flesh can be iustified before the Lord. 1. That is no man onely flesh without Christ and his Spirit 2. No man can personally and perfectly be iustified so as his person and worke can passe allowable in strict iustice 3. No flesh in his sight vnlesse it be seene in the sight of Christ. But by mercifull acceptation the beleeuer is iustified and approoued as iust seene in Christ 2. By sound resolution he setteth himselfe vnder Gods eye and in his presence as a witnesse of his righteous and godly course and so seeketh in sinceritie of heart to be approued of him in all things And thus Zachery and Elizabeth are said to be iust in this place The reasons of this Doctrine are these Such a worshipper only the Lord requireth Gen. 17. 1. Walke before me and be vpright Deut. 5. 29. Oh that there were such an heart in them that they might feare me and keepe all my commandements alwayes Onely such are accepted of him who are Iewes within Rom. 2. Who worship in Spirit and truth Ioh. 4. for because he is the seer and searcher of the hearts he loueth truth in the inward parts Psal. 51. And hath pleasure in vprightnesse 1. Chron. 29. 17. Here is a manifest distinction betweene godly men and euill who haue faire shewes are smooth outwardly can draw neare with their lips but God is not in their thoughts their hearts are remoued frō him The Pharisey can wash the outside of the cup and platter and can do many things to be seene of men But the godly man setteth himselfe in the eye of God and doth things with the heart not contenting himselfe to seeme good but to be so nor with a forme of godlinesse without the power of it This man shineth from the heart within and is better in substance then in show The goodnesse of this man is not to the eye and outward but inward from his heart before God All Euangelicall obedience is chiefly in purpose of heart in holy desires and hearty resolutions The top of the beleeuers perfection is not in perfection of action but affection and in strife against imperfection and truth of desires as Acts 11. 23. When with full purpose of heart we cleaue vnto the Lord. 1. Chronicles 18. 7. If Solomon shall endeauour to keepe the commandements then shall his kingdome be established This maketh workes and persons acceptable and accounted perfect This maketh duties comfortable when men charge vs with hypocrisie and sin●st●r ends as Dauid to Micall I did it before the Lord. A day cometh wherein the Lord will pronounce of euery man as his heart shall be before him as here of Zacharie and Elizabeth In which he will vnfold and turne out all the windings and corners of mens hearts If a peace of the heart or of vprightnesse be wanting he will misse it As in many kings of Israel who did such and such good things but not with all their hearts Then shalt thou know that all is nought without vprightnesse Now the notes of a man iust and religious before God He bringeth his inner man still before God as in his thoughts intentions desires 1. He dareth not suffer his thoughts too long absent from God Psal. 16. 8. I haue set the Lord euer in my sight He is much and often in secret soliloquies with God by prayer by meditation Of the wicked man it is said God is not in his thoughts But a truly godly man thinketh on God by day and by night 2. His intentions are not to get applause or credit of men but to get grace both with God and in himselfe 3. His desires are after God to prepare him a place in his heart without whom he cannot liue no more then without aire A soule destitute of desires after God is a great plague And for God he affecteth all goodnesse for goodnesse sake and for no other reward His actions are wrought in God for ordinarie course Ioh 3. 21. But he that doth truth commeth vnto the light that his deeds may be made manifest that they are wrought in God All his actions I say are wrought in God for ordinarie course both in 1. The rise 2. The rule 3. The end 1. In respect of the rise which is the loue of God It is the loue of God constraineth vs to euery good action that is the rise and foundation 2. Cor. 5. 12. 2. Of the rule which is the light of Gods word All the Israel of God walke by thus rule Gal. 6. 16. And as many as walke according to this rule peace be on them and mercy and vpon the Israel of God this is the lanthorne to their pathes Psal. 119. 3. Of the end which is either of Intention or Execution 1. Of intention which is Gods glory and contentment our endeauour is at

home or from home to be pleasing vnto God in all things 2. The end of execution Grace goeth through such and continueth vnto the end what is done of conscience is of continuance A good heart is as carefull to perseuere in good as once to be good knowing that God is best at last In respect of sin 1. The religious heart admitteth not nor committeth any Because he knoweth all are before God As Ioseph shall I do this wickednesse and sinne against God It striueth against all sinne in this respect Psal. 94. 7. 8. Shall he that formed the eye and eare shall not he see and heare 2. He seeketh not to hide or to cherish any sinne committed But casteth out all by confession because all is before God Psal. 51. Against thee against thee ô Lord. I haue done euill in thy sight 3. He shameth more that his sinne is before God then if it were in all mens eyes and if all men should cry shame on him he would not be abashed as he is with holy blushing that his shame and sinne lyeth vncouered before God 4. He hateth all euils as well as one in one as in another In friends as well as foes secret as open but of all is most seuere against his owne sinnes which lye closest to his owne heart 4. Holding himselfe euer in Gods presence he is still like himselfe and the same as God is before whom he walketh First companie corrupteth him not In all companies he is as if he were alone and alone as if he were in companie the same man among superiors and inferiors Secondly places change him not he is the same in his owne house that he is in Gods house Psal. 10 1. 2. at home and abroad Thirdly times altering alter him not he is the same on the weeke day as on the Sabbath he knoweth he is euer before God who is euer the same Fourthly no estate disturbeth him but in all estates he is the same In prosperitie in aduersitie whereas a wicked man can crie in his distresse the Hipocrite in his affliction Hos. 6. last Seeke God diligently 5. He is neuer so well contented as in those meanes in which God is pleased to conuerse with men in euery ordinance of God he reioyceth as in a more solemne presence of his grace Whereas the wicked wilfully excommunicate themselues and yet the godly man is not contented with these without a longing desire of his blessed presence of glory to stand before him to praise him in immediate fruition for all eternitie And walked in all the commandements and ordinances of the Lord without reproofe Now we come from the imputed righteousnesse to the inherent and inchoat in these two godly persons in whom we haue a patterne set before vs of godly life Here is an eligant metaphor or cōparison wherein godly life is called a walking Secondly the way in which a godly man walketh is the commandements and ordinances of the Lord and all of them Thirdly the manner of walking without reproofe 1. They walked A Christian man is here a traueller and a passenger from one place to another In which course is 1. Motion 2. Promotion 3. Constancie First Moti●n they stand not still nor sit at ease but moue themselues and stirre themselues as a man while he walketh Secondly Promotion in going forward and profiting else as good stand still as not go forward but here is a daily going nearer saluation and nearer the end of our way a progresse towards our countrey Thirdly walking is a constant motion They continued to walke in a godly course because their expectation was still before them He that standeth at a stay in Christianitie or goeth backe in grace he that gaineth not ground and prospereth not in goodnesse he that is not daily nearer heauen walketh not that way Neither will it serue that men set their tongues a walking and wishing if their hands be bound or feete fettered with idlenesse or lusts Therefore see in thy selfe First that thy workes be more at last then at the first Secondly let thy profiting appeare to others 1 Tim. 4. 15. Meditate on these things giue thy selfe wholly to them that thy profiting may appeare to all Thirdly let thy whole ayme be the ripening and perfecting thy grace for this is to walke towards heauen 2. The way In all the commandements and ordinances of the Lord. By cōmandemants are meant morall precepts By ordinances the ceremonials which then were in force They walked in all 1. by true indeuour and holy purpose Secondly they seuered not the commandements in the practise of their life as seruants who will chuse their worke and do what pleaseth themselues and leaue vndone what liketh them not Thirdly they made the whole word their rule all of it being of the same author nature power and necessitie Fourthly they walked in all but not without some slips and slidings as in the fairest way a man may slip and yet keepe his way and walke still They walked first in morall precepts and then in ceremoniall Christian wisedome taught them and must teach vs to do all duties but the greatest with the greatest and first care first duties to God and then to men The first and great commandement first first the great things of the Law and then Tyth Mint and Comin The application might be enlarged in many particulars as to stirre vs vp First seeke to please God and then men First make all cleane within and then without First seeke the kingdome of God then other things First obserue the moralitie of the Law then the ceremonie First get the power of godlinesse and then the forme c. They sinne that for ceremonies cast downe substance of worship When Gods sacred ordinances must go downe rather then mens foolish inuentions not stand vp They are peruerse that neglecting sinceritie of heart saith and good conscience compose their liues to ciuilitie and deuotion The way wherein the Saints must walke to heauen is the way of Gods commandements for as a way doth tend to some intended place so doth the statutes of God tend to heauenly happinesse Hence is the word called the way of God Acts 13. 10. Paul speaking to Elimas the sorcerer said wilt thou not ceasse to peruert the right wayes of the Lord the way of peace Luke 1 97. of saluation Act. 16. 17. 2. Whosoeuer are out of this way and transgresse this rule are said to wander and erre Psal. 14. 3. They are all gone out of the way And as a man hauing lost his way knoweth not where to find himselfe at last So such as go their owne wayes and follow the lusts and sight of their eyes little thinke where they shall lodge when the night of their lives cometh Labour to know this way aske the way of those that know the countrie and the way to it better then thy selfe As the Iaylor asked what shall I do to be saued