Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abide_v	move_v	zion_n	87	3	9.1782	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62644	Sixteen sermons, preached on several subjects. By the most Reverend Dr. John Tillotson late Lord Arch-Bishop of Canterbury. Being the third volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.	1696 (1696)	Wing T1270; ESTC R218005	164,610	488

the Extirpation of Heresie are more immediately concerned Of this Nature are the Doctrines of Equivocation and Mental Reservation and the Lawfulness of such Artificial ways of Lying to avoid the Danger of the Law when they are brought before Heretical Magistrates and this is the common Doctrine of the most learned Casuists of all Orders in the Church of Rome And such likewise are their Doctrines of the Law●ulness of extirpating Hereticks by the most barbarous and bloody Means and of breaking Faith with them tho' given by Emperours and Princes in the most publick and solemn manner both which are the avowed Doctrines of their General Councils and have frequently been put in Practice to the Destruction of many millions of Christians better and more righteous than them●elves But we have not so l●arned Christ who have heard him and been taught by him as the truth is in Jesus They who are rightly instructed in the Christian Religion are so far from thinking it lawful to do any thing that is evil to bring others under suffering that they do not allow it in any Case whatsoever no not for the Cause of God and Religion and to free themselves from the greatest Sufferings that can be inflicted upon them 3. Provided also that we do trust the Providence of God and do indeed commit our selves to it relying upon his Wisdom and Goodness and entirely submitting and resigning up our selves to his Will and Disposal both as to the Degree and the Duration of our Sufferings believing that he will do that for us which upon the whole matter and in the final issue and result of things will be best for us That Blessing wherewith Moses the Man of God blest the People of Israel before his Death doth belong to good Men in all Ages He loveth his People and all his Saints are in his hand Deut. 33. 3. Innumerable are the Pro●ises in Scripture concerning the merciful Providence and Goodness of God towards those who trust in him and hope in his Mercy Psal 32. 10. Many sorrows shall be to the wicked But he that trusteth in the Lord mercy shall compass him about Psal 33. 18● 19 20 21 22. Behold the eye of the Lord is upon them that fear him Upon them that hope in his mercy To deliver their soul from death and to keep them alive in famine Our soul waiteth for the Lord he is our help and our shi●ld For our heart shall rejoyce in him Because we have trusted in his holy name Let thy mercy O Lord be upon us according as we hope in thee Psal 34. 22. The Lord redeemeth the soul of his servants And none of them that trust in him shall be desolate Psal 37. 39 40. But th● salvation of the Righteous is of the Lor● he is their strength in the time of trouble And the Lord shall help them and deliver them He shall deliver them from the wicked and save them because they trust in him Psal 31. 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee before the Sons of men Psal 55. 22. Cast thy burden upon the Lord and he shall sustain thee He shall never suffer the right●ous to be moved Psal 125. 1. They that trust in th● Lord shall be as mount Zion which cannot be removed but a●id●th for ever Esa 26. 3 4. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trus●eth in thee Trust ye in the Lord for ever For in the Lord Jehovah is everlasting strength 4. Provided yet further that we pray earnestly to God for his Gracious Help and Assistance for his merciful Comfort and Support under Sufferings that he would be pleased to strengthen our Faith and to encrease and lengthen out our Patience in proportion to the Degree and Duration of our Sufferings All the Promises which God hath made to us are upon this Condition that we earnestly seek and sue to him for the Benefit and Blessing of them Psal 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Ezek. 36. 37. After a great Deliverance and many Blessings promised to them this Condition is at last added Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them And this likewise is the tenor of the Promises of the New Testament Mat. 7. 7. Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you And in this very Case that I am speaking of God expects that we should apply our selves to him for Spiritual Wisdom and Grace to behave our selves under Sufferings as we ought Jam. 1. 2 3 4. Where speaking of the manifold Temptations that Christians would be exercised withal he directs them to pray to God for Wisdom to demean themselves under Persecutions with Patience and Constancy and Chearfulness My Brethren account it all joy when ye fall into divers Temptations meaning the Temptations and Tryals of Suffering in several kinds Knowing this that the trying of your faith worketh patience But let patience have its perfect work And because this is a very difficult Duty and requires a great deal of Spiritual Skill to demean our selves under Sufferings as we ought therefore he adds in the next words If any of you lack wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him And this earnest application we are to make to God for his grace and seasonable help in time of need not to put him in mind of his Promise but to testifie our dependance upon him and expectation of all good from him And we must likewise use great importunity in our Prayers to God to assist us and stand by us in the day of Trial and the hour of Temptation And therefore our Saviour heaps up several words to denote the great earnestness and importunity which we ought to use in Prayer bidding us to ask and seek and knock And to shew that he lays more than ordinary weight upon this Matter and to encourage our importunity he spake two several Parables to this purpose the first Luke 11. 5. of the Man who by meer importunity prevailed with his Friend to rise at midnight to do him a kindness which our Saviour applies to encourage our importunity in Prayer ver 9. And I say unto you ask and it shall be given you seek and ye shall find knock and it shall be opened unto you The other is the Parable of the importunate Widow and unjust Judge related by the same Evangelist Luke 18. 1. with this Preface to it and he spake a Parable unto them to this end that Men ought always to pray and not to faint And to speak the truth they seem at first sight two of the oddest of all our Saviour's Parables if the

Poetical Number and Skill in it than at this distance from the Time and Age in which it was written we can easily understand The main Scope and Design of i● is very plain and obvious namely to Magni●ie the Law of God and the observation of its Precepts as that wherein true Religion doth mainly consist And indeed if we attentively read and consider it every part of this Psalm does with great variety of expression and yet very little difference of the sense descant upon the same ground viz. The Excellency and Perfection of the Law of God A●d t●● wor●● of t●● Te●t seem to be as full and comprehensive of the sense and design of the whole Psalm as any one Sentence in it I have seen an end of all Perfection but thy Commandm●nt is exceeding broad These words are variously rendred and understood by Interpreters who yet in this variety do very much conspire and agree in the same sens●● The Chaldee Paraphrase renders the words thus I have seen an end of all things about which I have employ'd my Care but thy Commandment is very large The Syriac version thus I have seen an end of all Regions and Countries that is I have found the compass of this habitable World to be ●ini●e and limited but thy Commandment is of a vast extent Others explain it thus I have seen an end of all Perfection that is of all the things of this World which Men value and esteem at so high a rate● of all Worldly Wisdom and Knowledge of Wealth and Honour and Greatness which do all perish and pass away but thy Law is Eternal and still abideth the same or as the Scripture elsewhere expresseth it the word of the Lord endureth for ever Thy Law that is the Rule of our Duty Natural and Revealed or in a word Religion which consists in the Knowledge and Practice of the Laws of God● is of greater perfection than all other things which are so highly valued in this World for the perfection of it is Infinite and of a vast influence and extent it reacheth to the whole Man to the Happiness of Body and Soul to our whole duration both in this World and the next of this Life and of that which is to come And this will clearly appear if we consider the Reasonableness and the Wisdom of Religion which consists in the knowledge of God and the keeping of his Laws First The Reasonableness of Religion which is able to give a very good account of it self because it settles the Mind of Man upon a firm Basis and keeps it from rolling in perpetual uncertainty whereas Atheism and Infidelity wants a stable Foundation ●t centers no where but in the denial of God and Religion and yet substitutes no Principle no tenable and constituent Scheme of things in the place of them its whole business is to unravel all things to unsettle the Mind of Man and to shake all the common Notions and received Principles of Mankind it bends its whole force to pull down and to destroy but lays no Foundation to build any thing upon in the stead of that which it pulls down It runs upon that great absurdity which Aristotle who was always thought a great Master of Reason does every where decry as a Principle unworthy of a Philosopher namely a progress of Causes in In●initum and without End that this was the Cause of that and a third thing of that and so on without end which amounts to just nothing and finally resolves an infinite number of effects into no first Cause than which nothing can be more unskilful and bungling and less worthy of a Philosopher But this I do not intend at present to insist upon having treated largely on the same subject upon another Occasion I shall therefore proceed in the Second place to consider the Wisdom of Religion The fear of the Lord is Wisdom so saith the Psalmi●t it is true Wisdom indeed it is the beginning of Wisdom Caput Sapientiae the top and perfection of all Wisdom Here true Wisdom begins and upon this Foundation it is raised and carried on to Perfection and I shall in my following Discourse endeavour to make out these two things 1. That true Wisdom begins and is founded in Religion in the fear of God and in the keeping of his Commandments 2. That this is the Perfection of Wisdom there is no Wisdom without this nor beyond it First True Wisdom begins and is founded in Religion and the Fear of God and Regard to his Laws This is the first Principle of Wisdom and the Foundation upon which the whole Design of our Happiness is to be built This is in the first place to be supposed and to be taken into Consideration in all the Designs and Actions of Men This is to govern our whole Life and to have a main influence upon all the Affairs and Concernments of it As the first Principle of Humane Society and that which is to run through the whole frame of it is the Publick good this was always to be taken into Consideration and to give Law to all Laws and Constitutions about it So Religion is the first Principle of Humane Wisdom by which all our Actions are to be conducted and govern'd and all Wisdom which does not begin here and lay Religion for its Foundation is preposterous and begins at the wrong end and is just as if in the forming of Humane Society every one in the settlement of the Constitution and the framing of Laws should have an eye to his own private and particular advantage without regard to the Publick Good which is the great End of Society and the Rule and Measure of Government and Laws and in the last issue and result of things the only way to procure the setled welfare and to secure the lasting Interests of particular Persons so far as that is consistent with the Publick Good And it would be a very preposterous Policy to go about to found Humane Society upon any other terms and would certainly end in Mischief and Confusion And such is all the Wisdom of Men in relation to their true Happiness which does not b●gin with Religion and lay its foundation there which does not take into Consideration God and his Providence and a Future State of Rewards and Punishments after this Life All Wisdom which does not not proceed upon a supposition of the truth and reality of these Principles will certainly end in shame and disappointment in misery and ruine because it builds a House upon the Sand which when it comes to be try'd by stress of weather and assaulted by violent storms will undoubtedly fall and the fall of it will be great And this Error every Man commits who pursues Happiness by following his own Inclination and gratifying his Irregular Desires without any Consideration of God and of the restraint which his Laws have laid upon us not for his own Pleasure but for our good For when all things are