Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	able_a	love_n	zion_n	22	3	8.5996	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22141	Brotherly reconcilement preached in Oxford for the vnion of some, and now published with larger meditations for the vnitie of all in this Church and common-wealth: with an apologie of the vse of fathers, and secular learning in sermons. By Egeon Askevv of Queens Colledge.	Askew, Egeon, b. 1576.	1605 (1605)	STC 855; ESTC S100302	331,965	366

punisheth that double iniquitie beholding the painted sepulcher within full of all rottennesse and filthinesse will giue it according to its wayes and most secret pathes Ier. 17. 10. It was a precept of amitie but in deed the bane of heartie and true loue giuen by an b ●urip in Hyppolit heathen that loue should be mediocris indifferent and meane dwelling in teeth Intendere vt possis facile aut remittere that being but luke-warme betweene hot and cold thou maist spue it out vpon occasion And it was a prescript for friendship fathered on c Cuer lib de an●●t Bias Ama tanquam osurus loue but a litle that thou maist loath when thou list and haue thine affection at commaund as the Chamaelion her colour The former euen d Plutarch could correct Let vs practise this precept my friend Euripides saith he in enmitie not in amitie and commaund our broyles and contentions that they be mediocres in meane and moderacion neither go further then the teeth to diue into the heart Intendere vt possis facilè remittere that leauing out this aut thou maist easily intend to remit them And Scipio checking the latter could neuer be perswaded that Bias one of the seuen wisemen of Greece should speake so wickedly but rather some ambitious statist or false hearted politician who like the weatherco●k would turne with the wind for aduantage and swimme with the tide of prosperitie till it begin to ebbe For certainly as womans affection is commonly so plaine without hypocrisie that Vel te ardenter amat vel te capitaliter odit as the c Ma●t 〈◊〉 Poet speaketh Her loue is either passing admirable 2. Sam. 1. 26. or her hatred and malice greatest Eccles 25. 14. 15. 17. so he that commaundeth loue without faining and from a pure heart without malice and feruently without mediocritie 1. Pet. 1. 22. wil ●●ue this luke-warme loue out of his mouth and wisheth it were either hot or cold Apoc. 3. 15. 16. He hath prescribed you a better luke-warme loue Loue your enemies from the heart Luke 6. 35. and so loue them that ye forgiue each one from your hearts Their trespasses Forgiue saith Christ si quid if ye haue any 4. matter what All their trespasses thing against any man f Guaah homil 95. in Math 6. Mark 11. 25. any thing that offendeth word or deed small or great heauy or light saith an Homelist Any thing about the goods of the body If a man smite you on the face if a man bring you into bondage yea if a man deuoure you Any thing about the goods of the mind If a man exalt himselfe aboue you or of the goods of prosperity If he take your goods 2. Cor. 11. that as certaine beasts of good concoction and sound health digest Serpents and Scorpions yea stones themselues calore spiritus through the heate of their spirits and stomacke as g I●th de cap ex 〈…〉 c. vtd●t Plutarch noteth so our stomackes through zeale of the spirit broke with h Math. 23. 33. Christ a generation of vipers and with his i Marke 16. Disciples meeting with Serpents and Scorpions feele no harme yea with k Act. 7. 60. Stephen l Acts 14. 19. 2. Corinth 11. Paul and m 2. Sam 16. 6 Dauid digest euen stones through feruent loue which endureth all things 1. Cor. 13. that our loue to our brethren like our mothers loue to her spouse Cantic 8. be strong as death which conquereth all things cruell as the graue which deuoureth al things whose fiery coles and flame of God much water cannot quench nor the floods drowne it that triumphing ouer all offences we may challenge all kind of iniuries with Saint n Rom. 8. 35. Paul What shall separate vs from loue shal tribulation of them that trouble vs or anguish of them that grieue vs or persecution of them that hate vs or famine of them that starue vs or nakednesse of them that strippe vs or sword of them that smite vs No in all these things we are more then conquerors and are perswaded that death of our friends nor life of our foes nor Angels of men nor principalities of diuels nor powers of darknesse nor things present that we suffer nor things to come that we endure nor height of enuie nor depth of malice nor any other creature of offence shall be able to separate vs from the loue of God and our neighbor commanded by Christ Iesus our Lord. But alas it is most lamentable complaineth o Ser. 168. d● Temp. Austine vpon these words that whereas these Saints could not with torments be separated frō loue nos otiosis fabulis we often with idle words of a foe are deuided from charitie and eftsoones with the least detraction and reuile of euery silly wretch we so relinguish loue that not onely many dayes but euen moneths and yeares too perhaps we will not speake to him nor come to his house to eate of his bread Perchance thou repliest Mine enemie hath made me sustaine so great losses and done so much wrong that I cannot in reason forgiue him O wretch doest thou marke how greatly man hath trespassed against thee and doest thou not consider how grieuously thou hast sinned against God If thou search and sift thy conscience truly thou hast without satisfaction committed greater sinnes against God then man hath done against thee and with what face askest thou the forgiuenesse of much who wilt not forgiue a little O remember what no comparison there is betweene pence and talents an hundred and ten thousand sinne how great against God and offence how little against man this is not worthy to name on the same day with that and therefore though Dauid had offended Bath-sheba and Vriah 2. Sam. 11. yet only for offending against God cried he out at his repentance Against thee against thee only haue I sinned and done this euil in thy sight Psa 51. Remember how farre thou seruant art inferior to thy Lord who yet bids thee forgiue as he forgiueth thee Eph. 4. 32. as he forgiueth all thy sin and healeth all thine infirmities Psal 103. p Rom. 5. 12. 14. actuall as originall q Rom. 6. 12. raigning as seruile r 1. Corint 6 18 externall as internall of the ſ 2. Cor. 7 1. bodie as of the spirit t 1. Tim. 5. 20. publike as priuate v Verse 24. 25. open as secret of x Iames 2. 9. 10 commission as omission of y infirmitie as z Gal. 6. 1. ignorance wicked deeds a Acts 3 17. as idle words the breach of the b Mat. 22. great as lesse commaundement c Esai 1. 18. cartropes as cords of iniquitie as vanitie d Math. 5 21 22 killing as anger e Verse 28 27 adulterie as lust f Verse 33. 34. forswearing as swearing g Verse 38. 39. reuenge as resistance h Verse 43.

Leuit. 2. 13. law must season our sacrifice without which it is vnsauourie Mark 9. 49. and without this like the Iewes in the Prophet Hos 5. 6 we shal go with our sheepe and our bullockes I meane our p Heb. 13. 15. prayers the calues of our lippes Hos 14. to seeke the Lord and shall not find him for he will withdraw himselfe from vs and though we stretch out our hands he will hide his eyes from vs though we make many prayers he will not heare if our hands be * Esa 1. 15. full of bloud The reason whereof our Sauiour gaue the woman of Samaria God which is a spirit will be worshipped in spirit and the houre cometh and now is saith the Lord when the true worshippers shall worship the Father in spirit and in truth for euen such and none other requireth he to worship him Ioh. 4. 24. Whether then we offer the sacrifice of prayer or thanksgiuing 1 Vse exhorting to vniue before we pray in this must we lift vp pure hands without wrath 1. Tim. 2. 8. and in that out of one mouth must not proceed blessing of God and cursing of our neighbour Iam. 3. 16. For q Eccles 34. 15 when one prayeth and another curseth whose voice will the Lord heare And indeed how canst thou aske God forgiuenesse of thy sins when thou wilt not forgiue man his offences How canst thou beg reconcilement with thy heauenly Father when thou art not reconciled on earth to thy brother How darest thou offer him a sacrifice of praise in those lips which are full of cursing and bitternesse He will aske thee saith r Serm. 16. de verb. Dom. Austine What hast thou here brought me Offers munus tuum non es munus Dei thou offerest me thy gift and giuest not me thy selfe for an offering Thou prayest against thy selfe and through malice makest thy prayers frustrate before thou doest make them they are sinne because not of faith they are not of faith because they wrought not through loue For if charitie be as ſ Serm. 24. in Cant. Bernard speaketh quaedam anima fidei as it were the soule of faith or as the t Iam. 2 26. Apostle more truly teacheth spiritus fidei the breath and pulse of faith whereby we may feele if she be aliue and see if the maid be not dead but sleepeth surely the diuorce of these two which God hath so coupled together cannot be possible but like Naomi and Ruth they will liue and die together And therefore if thy prayer be not of faith which worketh through loue it doth but solemnize the funerall of thy faith which thou before killedst through hatred And as it was no maruell saith that Father if Cain slue his brother who had killed his owne faith and brotherly loue before so no wonder if God respected not his offering whose person he for that cause despised Quia etsi nec dum fratricida iam tamen fideicidae te●ebatur because though not yet he had killed his only brother yet now had he slaine his owne faith whose carcase and cation made his sacrifice stinke in the nostrils of the Almightie This then saith u Ser. 166. da Temp. Austine is the bond of peace which both clerickes and laickes must bring with their sacrifice sine qua non suscipitur sacerdotis oratio nec pl●bis oblario without which neither the Priests prayer nor the peoples praise is accepted with God For seeing we must as well with one mind as one mouth praise and pray God the Father of Iesus Christ Roman 15. 6. surely vnlesse both like those x Apoc. 8. 3. odours which were the prayers of the Saints be kindled with this heauenly fire they cannot ascend to the Lord of hosts neither thence will he smell a sweet sauour of rest For as the Saints are said to praise God in choro Psal 149. that is in vnitie of loue as the y Interlinear in hunc Psalm Glosse descants on it and to sing praises vnto him with timbrell and harpe in signe of concord and consort of loue as Lyra harpes on those instruments of musicke so must we with the elders Apoc. 5. 8. when we offer vp these odours the prayers of the Saints haue euery one his harpe which is a symbole of harmonie as z Comment in Apoc. 5. 8. Aretius obserues and sing with one consort and consent of spirits before our voice shall be heard or our prayers get a blessing of the Lord. And therefore when the Psalmist exhorted euery Leuite in the temple to praise the Lord Psal 134. 1. 2. he tels them the blessing of the Lord is not giuen vnto them therefore till they all be one vers 3. The Lord blesse thee not the Lord blesse ye but the Lord blesse thee out of Sion Plures hortatur vt benedicant ipse vnum benedicit saith a Euerrat in Psal 133. 3. Austine he exhorts many to blesse the Lord and he blesseth not them till they all become one Therefore came Christ to his disciples with a blessing of comfort when on the sea they were rowing together Mat. 14. 27. Therefore came he to his Apostles with a blessing of peace when in vnitie they were assembled together Ioh. 20. 19. Therefore sent he not them the holy Ghost till with one accord they were gathered together Act. 2. 1. Therefore filled he his Saints with the holy Ghost when in one soule and one heart they conuersed together Act. 4. 31. So true was his promise which he made to them all Verily I say vnto you that if two of you 〈◊〉 shal with harmony agree in any thing vpon earth whatsoeuer ye shall desire it shall be giuen you for where two or three are gathered in my name there am I in the middest of them Math. 18. 19. And so needful it is that before we do offer the calues of our lips to our God we be first vnited and reconciled to our brother Et quam diu illum placare non possumus nescio an consequenter muner a nostra offeramus Deo and so long as we cannot pacifie and appease him I cannot tell saith b Coment in Mat. 5. 24. Ierome whether after we may offer our gifts of praise and prayer vnto God And if this sacrifice without precedent vnitie be not accepted 2. vse exhorting to charitie before we communicate much lesse maist thou hope for acceptance of thy selfe if when thou receiuest the bodie of the Lord thou be not first reconciled to thy brother For if like the factious Corinthians when ye come together in the Church to receiue there be dissentions among you the Apostle tels you this is not to eate the Lords body but to eate of the bread and drinke of the cup vnworthily to your owne damnation 1. Cor. 11. 29. Let a man therefore first examine himselfe of his brotherly loue and reconcilement and till then not dare to eate