Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	israel_n	lord_n	pharaoh_n	1,941	5	10.2752	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04986	Ten sermons upon several occasions, preached at Saint Pauls Crosse, and elsewhere. By the Right Reverend Father in God Arthur Lake late Lord Bishop of Bath and Wells	Lake, Arthur, 1569-1626.	1640 (1640)	STC 15135; ESTC S108204	119,344	184

thwarting one the other teach us that the wordes are to be understood indefinitely and once or twice is often very often many wayes and many times if hee might worke us any wayes or at any time the doubling of a speech representing us the same lesson as it doth testifie Gods constancy so it doth intimate our infirmity GOD doth not alter and hee can hardly alter us Wee have watery memories and stony hearts Gods word leaves little impression in us in the one and makes as little in the other Esay compares us unto weanelings whom hee makes to understand the thinges that hee speaketh to them that are weaned and drawne from the breastes Secondly Saint Paul compares us unto babes in capacity when wee should be men in time So that wee must be fed with milke when wee should be fit for stronger meates And thirdly hee tels the Galathians that they will goe backe againe into the wombe of the Church that which Nicodemus wondred at Can a man enter into his mothers belly and be borne againe Little children saith hee of whom I am in travaile againe till Christ Iesus be formed in you What wonder then if Precept must be upon Precept and line upon line here a little and there a little And Saint Peter wrote a second Epistle to stirre us up to call to remembrance the words which were told us before even twice before by the prophets and also by the Apostles Neither doth it grieve Saint Paul to write the same things to the Philippians and hee assures them that for them it is a safe thing for during this life God cannot speak unto us as altogether spirituall We will be very much corporall men our wits will not be exercised sufficiently to discerne good and evill much lesse our heartes established so with grace as we shall not be seduced by the will The people therefore are too dainty when they conceipt of spirituall food as they doe of corporall Occidit miser●s crambe repetita magistros and are weary of the same dish the second time The loathing of Manna cost the Israelites deere God satisfied the lusts of their bodies and sent leanenesse withall into their soules and many starved themselves ghostly while they much longed after variety How often in the same Epistle doth Saint Paul urge righteousnes by faith and Saint Iohn in his the love of God and of our brother Saint Chrysostome reiterated his sermon against swearing Nazianzene his Oration of Peace others of other matters the minister must not spare speaking because wee are not quicke of hearing and it is well of we can say truly as King David here doth The Lord spake once or twice and I heard And so I come from the undeniable Author to the unchalengeable witnesse It is a grounded truth the report caryeth weight according to the Worthinesse of the Reporter This report then must be of greater weight because the reporter is of so great worthinesse A man of God yea a man after Gods own heart A man of God it is more than like that God would speake with him a man after Gods own heart it is very unlikely that he would report what he heard not from God the sacrednesse and sanctity of his person makes his witnesse without exception and worthy our imitation Adde hereunto that he was now a King at least annointed to be a King a renowned Warriour yea a Conquerour of great possibilities if not possessions yet doth such a person so noble so mighty learn to deny to the world what is due to God he rests upon no power or mercy but his he esteemes himselfe an accomptant to God and so he might expect his doome and who of us may stop his eares when King David openeth his for rather doth not the same duty taught so many wayes so many times require that duty of us whereof King David here is a paterne unto us And I heard it God speakes that we may heare heare my people and I will speake And the Lord challengeth the Iowes wherfore came I and there was no man I called and no man answered Quid juvat ad surdas si cantet Phemius aures We have grace and Apostle-ship that obedience might be given to the faith Yea the Word of God is called in the Hebrew Shemina But our Saviour Christ hath a caution Videte quomodo audiatis so that we are farther to enquire how King David did heare surely himselfe was not ignorant how to heare for he delivered that admonition to day if yee will heare his voyce harden not your hearts Saint Paul by way of exposition of that Text saith that hearing must be tempered with faith The case of the eare is fitly by Elihu in Iob paralysed to the tast 34. 〈◊〉 3● 3 The eare tryeth the words as the palate tasteth meat Now the tast doth relish to swallow that which is wholsome and to refuse the contrary that should be the practise of the eare for we eate spirituall food by the eare as we do corporall by the mouth man liveth not by bre●● only but by every word that goeth out of the mouth of God We heare then as David did when like Saint Paul we are obedient to the heavenly Vision when we consult not against our instruction with flesh and bloud and the proverb is Sapiens audiens sapientior fit And this kinde of hearing is commended in both Testaments Thou must diligently hearken ô Jsrael unto the voyce of the Lord thy God and doe that which is right in his sight give eare unt● his Commandements and keepe all his Ordinances And so in the new You have not learned to live like the Gentiles saith Saint Paul if so be you have heard him and have beene taught by him as the truth is in Iesus that you must cast off the old man Finally this is the eare which the Spouse the Church doth lend unto the bridegroome to Christ and it is described by King David Hearken● daughter and consider incline thine eares He which hath a● eare to heare let him heare for every one hath not such a● eare it is not an eare of nature but of grace God mu●● prepare this eare of which Esay thus speaketh The Lord in the morning will waken mine eare to heare as the learned the Lord hath opened mine eare and I was not rebellious neither turned I backe And agreeable hereunto is that o● Nazianzene Can Gods word be conceaved of the Pasto● expounded to the people and heard to our comfort bu● by the gift of the Holy Ghost This is the cause why Elihu saith God speaketh once or twise and one seeth it not And Moses to Israel You have seene all that the Lor● did before your eyes in the land of Egypt to Pharaoh and 〈◊〉 all his servants and yet hath not the Lord given you a● heart to perceive nor eyes to see and eares to heare unto th● day Christ To you is given to know the secrets of the ●ingdome of

heaven but to them it is not given But I de●and have we not heard Yes verily for the sound of GODS Word is gone throughout all the earth and their words to the end of the world All the day long saith God have I stretched out mine hand unto a disobedient and ●ainsaying Nation We have two eares an outward and ●n inward We must bring the first with reverence to God and by that eare God will open the other The ap●arent reason why we heare so little inwardly is because we heare so little outwardly Yea men are like deafe Adders that stop their eares charme the Charmer never so ●isely Hereby the peoples hearts waxe fatt and their ●ares are dull of hearing and with their eyes they wink east they should see with their eyes and heare with their ●ares and understand with their hearts and should re●urne that God might heale them Finally They become ●ike Idols that have eares and heare not eyes and see not as ●eremy speaketh And to conclude with our selves I night exclame with the ancient Prophets and Apostles Quis credidit Who hath beleeved our report or as the ●onne of Syrach The Pastors of our land are like as men ●hat speak to them that are in a sound sleep when he hath ●ld his tale they say what is the matter Read Zach. 7.11 Zach. 7. ●any Epicures what would this babler many proud Pharaohs who is the Lord that we should obey him but I will not complaine of them I will rather admonish with Saint Paul Wee ought diligently to take heed to the ●hings which we have heard lest at any time we run out for ●f the word spoken c. That we may then be in the number of those of whom Christ saith Blessed are your eyes ●r they see and your eares for they heare let us now and ●ver imitate Samuel and say Speake Lord for thy servant ●eareth But what shall he heare that which Moses ●id Exod. 33. Gods glory goodnesse and face Exo. 33.11 14 18 19. for that ●lace is a Commentary upon this And so from the per●ns let us come to the lesson The Lesson consists of two parts 1. What God is Secondly How hee dealeth with us GOD is both powerfull and also mercifull To thee ô LORD power and mercy The words are to be understood exclusively for what King David denyed to all creatures he ascribes to the Creator and so are the attributes often limitted to God only as none good but God Noah will easily acknowledge this truth If we distinctly consider of these attributes first the power and then the mercy all that I will observe concerning the power may be reduced to these two branches God is mighty of himselfe and Almighty Mighty of himselfe for power is essentiall unto God it is but by gift in the creatures therefore Gods power is absolute and independant the power of all creatures is limitted and dependant I will make it plaine by resemblances The sunne is the fountaine of light the Moone hath light but it is borrowed of the Sunne there is water in the spring and in the streame but the spring hath it of himselfe the streame borrowes it of the spring so is the juice in the branches and in the root but for this juice the branches are beholden to the root not the root to the branches Hereupon it commeth to passe that the Moone doth wexe and wane as it hath more or lesse influence from the Sunne so is the streame greater or lesser as it draweth more or lesse water from the spring and the branches fade or bud as they are moistened from the root But this difference we must take that these resemblances fit our purpose but in part for God is Agens liberrimum God can at his pleasure increase or diminish and withhold all power from his creatures but so cannot the Sunne his light the spring his water the root his juice therefore that power the creature hath yet is not the creatures but it is Gods in him all things live and move and have their being Gen. 3.6 and they are but his army Our soules are not masters of our own power when God will our eyes faile us as they did the Syrian Army 1 Kin. 13.4 our eares will faile us as they did the Aramites our hands will faile us as they did Ieroboam 1 King 13. Our feet will faile us as they did those bands that came to Christ Our tongue will faile us as Balaam blessed when he should have cursed our hearts will faile us * Deu. 28.28 Our wisdom will faile us for God taketh the wise in their own craftinesse even the Devill himselfe as in the death of Christ. Finally our consciences through feare will betray all the powers of our soule every thing militat Deo that is the ground of the speech of Ioshua The Canaanites though Giants and Inhabitants of high walled Cities they are but bread for we shall conquer them as easily as wee digest our meats hee addes the reason their shield is departed from them the Lord is with us You see then how true it is that God is mighty of himselfe and every creature of it selfe hath no might but a Tenant at will unto God for so much and so long as it pleaseth him But God as he is mighty he is of himselfe and he is Almighty nothing is impossible to God hee doth whatsoever he will both in heaven and earth who hath resisted his will But here we must note that power noteth perfection and imperfection no power but want of power and therefore wee must exclude imperfections otherwise there be many things impossible for God Imperfections are of two sorts onely miserable or blameable and blameable are the ignorance and sinfulnesse of men God cannot be deceaved nor can God sinne both are imperfect Miserable are all the punishments of sinne as sicknesse and death these are as farre from God as sin But whatsoever things are of perfection those can be done of God only in the perfections that are common to God with us we must observe a great difference between God and us for besides that hee is Almighty hee hath all his perfections of himselfe and we ours from him he hath them immutably he hath them eminently he that planted our eare can heare and he that made our eye can see But he seeth and heareth without an eye and eare of flesh he is all eye all eare he sees all heares all Enter praesenter Deus est ubique potenter His Majesty fils Heaven and Earth All things are naked before him yea there is nothing that is not sustained by him Though all imperfections be far from God yet are they not without the compasse of the providence of God he permitteth them hee ordereth them yea hee draweth his glory and his Churches good out of them The same God that could command light to shine out of darknesse can out of evill bring forth good Yea