Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	call_v	zion_n	245	3	10.0786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12099	Five pious and learned discourses 1. A sermon shewing how we ought to behave our selves in Gods house. 2. A sermon preferring holy charity before faith, hope, and knowledge. 3. A treatise shewing that Gods law, now qualified by the Gospel of Christ, is possible, and ought to be fulfilled of us in this life. 4. A treatise of the divine attributes. 5. A treatise shewing the Antichrist not to be yet come. By Robert Shelford of Ringsfield in Suffolk priest.	Shelford, Robert, 1562 or 3-1627.	1635 (1635)	STC 22400; ESTC S117202	172,818	340

veniunt qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectores habeat judicio graves Non praejudicii quos malesana mens Raptos turbine latura per invias Ignotas aliis sibi sit vias Non hîc quae metuat saxa Capharea Erroris scopuli per mare turbidum Incertis animi fluctibus appetens Coelestem trepidus navita patriam Hîc sincera Patrum dogmata veritas Non fucata suis nuda coloribus Hîc Templi decor hîc unica numine Summo relligio digna per improbam Gentis sacrilegae saepius ô scelus Subnervata fidem Non neglecta Fides spreta Scientia Spes calcata trias nobilis inclyta Quin hîc ut decuit regia Charitas Primas obtinuit Caetera non loquar Quae fundata sacris omnia literis Sustentata Patrum munific â manu Felici liber hic praebeat alite Rich. Watson Caio-Gon Ad eos qui Authorem pro novatore sunt habituri NOn nova fert veterum satur at provectior annis Scit veterum facies queis fuit esse nova Idem De conjunctione amoris fidei in Tractatu de charitate piè vindicata QUae bis quina fuêre priùs praecepta feruntur Ad duo lex jubet haec haec facit unus amor Quin ergò quid summa fides cluet una triumphat Servit amor fidei nec comes esse queat Justificat beat una fides facit omnia quid non Credam ego factura haec si siet una fides At fidei nisi juncta foret dilectio fallor Aut haec vana foret si foret ulla fides Quae dum dissociant alii Shelforde beato En tuus in patriam foedere junxit amor In patriam dixi felix Ecclesia nexu Hoc quae per duo sic juncta fit una simul Idem ¶ To the Authour concerning his learned and pious Treatise of Gods house RIch soul and blest for so I dare go on To voice that man whose life 's religion Who fears not to be good gives God his due In this our age and in the Temple too Who scorns these lothsome times and dares learn us To be lesse bold lesse superstitious Not to make God a man joyn heav'n with earth Use him familiarly who gave us birth Nor man a God by following praising such Who neither pray nor preach yet teach they much Lord when I view our Temples which now be Ruin'd by time beauties worst enemie Or rather by neglect crumbling to dust Can I perswade my self or may I trust Those ancient Fathers those pure Saints should then Fables or fruitlesse stories write ev'n when They praise yea blesse their founders and condemne Their puft up Catharists those chair-preaching men Can I conceive S. Pauls expression weak Not like himself when thus I heare him speak Ye are Gods Temples Did th' Apostle mean Our clay-like houses should be kept unclean All cobwebd o're with vices that a lust Should there inhabit and that it should rust The Berill Jasper Amethyst those three Celestiall graces Faith Hope Charitie Or when the Priest the soul must sacrifice A comely Altar should he then despise A pure well furnisht heart must not the place Be hung with well knit vertues where blest grace Resides Yes sure and he whoe're hath done The contrary dilapidation Of that Temple shall to his charge be laid Because his body Gods house thus decayd Now as these walking churches must be drest And purg'd from filth by all as well as Priest So must the other that 's Gods Temple too Though made with hands which carelesly if thou Profane demolish or perhaps abridge That of its honour 't is proud sacriledge Reader no more That God may have his due Turn o're this book and it will teach thee how E. Gower Coll. Jesu Soc. Raptim De hoc opere verè Orthodoxo in Novatores DOgmata qui fingunt novitatis rara supremae Quàm facili applausu nullóque examine cudunt Quin si fortè Patrum sancita ad prela propinquant Dente Theonino lacerant probrisque lacessunt Rodere sic solitus maledictis Zoile castum Relligionis opus calcans mysteria coeli Antiquanda doces veterum monumenta cremanda Tu Shelforde tuum noli curare libellum Novimus hoc omnes te posse problemata sacra Edere non virus malesanae effundere linguae Hinc mea si tantum possint mandata valere I liber invidiâ major victórque triumpha Intimi amoris ergô exoptat R. LONDON A SERMON Shevving How we ought to behave our selves in Gods house PSALME 93. 6. Holinesse becometh thy house O LORD for ever OUt of this Text I must undertake three great tasks The first to shew what Gods house is because this is the subject of my Text. The second to shew what God is because he is the owner of it The third to shew what is that holinesse and behaviour which becometh this house and the owner For the first I must follow holy Scripture in describing of it Gods house began with an Altar as all creatures arise from small seeds built in the place where God appeared to Abraham the father of the faithfull Gen. 12. 7. And the Lord appeared to Abraham and said Unto thy seed will I give this land and there builded he an Altar unto the Lord who appeared unto him In the eighth verse following it is said that he built another and called upon the name of the Lord. With this consent were our churches built where God appeareth to us by his word read and preached Secondly by the Sacrament of the Altar as it is called by the fathers and styled so in our own statute laws in which the sacrifice of our Lord Christ is remembred and represented unto his Father Thirdly by promise of salvation and the kingdome of heaven And lastly by prayer in which God is called on according to that of Isaiah 56. 7. My house shall be called the house of prayer From hence appeareth that the Altar is the principall part of Gods house as being the cause and originall of all the rest Secondly Gods house is described in Gen. 28. by a stone of which in the plurall number an house is made and by a ladder whose top reached up to heaven as Jacob upon the stone dreamed the angels went up and down by it and from thence the Lord spake to Jacob and when Jacob awoke he said This is none other but the house of God and this is the gate of heaven From whence we are taught that seeing Gods house is both Scala coeli and Janua coeli The ladder of heaven and the gate of heaven and that the angels use it therefore we also should use and respect it as the ordinarie and beaten way to that blessed place Thirdly as Gods house is here described by a dream so in Exod. 3. it is described by a vision the second mean of Gods appearing to the holy nation according to that of Joel Your old

men shall dream dreams and your young men shall see visions In this vision Moses saw a bush burning with fire and yet was not consumed The bush burning expresseth the manners of Gods people in his house who are to him as thorns to his sides yet so mercifull is he that he doth not consume us though we be wood and he A consuming fire Can he ever be praised enough For his mercy endureth for ever After this God spake to Moses and bad him to put off his shoes because the place whereon he stood was holy ground From hence Gods house is called A Sanctuary that is to say a holy place and why in regard of Gods speciall presence and conference between him and man as God here spake to Moses and Moses to him about the delivering his people from the hand of the Egyptians Thus afterward the Tabernacle and the Temple were called Gods sanctuary because there was the visible signe of Gods presence called the Mercy-seat from whence God spake to the high priest and the high priest to the people So again to this day all our churches are called Sanctuaries as in many other regards so especially in regard of the Lords table or high Altar at the upper end of them which is Jesus Christs Mercy-seat because there the memorie of the everlasting sacrifice is made and presented to the holy Trinity But why was Moses here commanded to put off his shoes To teach us that when we come before God in his sanctuary we should reverence him by putting off our vices and especially our covetousnesse and earthly affections which cleave to our souls as the dust of the earth cleaveth to our shoes And according to this every sunday and holiday we shift our common and worldly clothes to insinuate that we should put off our secular thoughts and be endued with heavenly and spirituall thoughts not doing our own will nor speaking our own vain words but Gods words and his ordinances Fourthly Gods house is set forth in the old law by the Tabernacle which was a tent or pavilion to be pitched and taken up as they travelled to the land of Canaan the figure of heaven which signifieth that Gods Church in this life is a pilgrimage and a passing to the place above for which the 15 Psalmes of steps or degrees were made and used in the Temple to teach that we ought continually to travell from the valley of tears to the heavenly Jerusalem by all the holy paces of vertues and especially of charitie The Psalmist speaking of this travell saith They go from strength to strength till every one appeare before God in Sion Which if we apply to their Tabernacle and to our going into Gods house every time we go an holy strength and refreshing is supplied unto us toward heavens Sion In this Tabernacle first was a laver of pure water set at the doore of the Tabernacle of the congregation for the priests to wash before they executed any part of their service to which answereth our holy Font placed at the doore of our Sanctuaries to wash all Christs people with the water of regeneration before they be admitted to be of his number And this is to teach us that ever after we should come to this place with pure hearts to worship God and the holy Font is to put us in minde of it Next to this was the Altar of burnt-offering which continually burnt not with common fire but with fire sent from heaven as appeareth Lev. 9. But because the law is now altered from materiall things to spirituall things therefore our Altar next under the Altar of Christs sacrifice once offered is the Altar of our hearts and our fire is the heavenly fire of charity sent down into us from Christs Spirit and whosoever offereth with any other fire his sacrifice shall be no better accepted with God then Nadab's and Abihu's incense was Levit. 10. Besides this was the candlestick full of lamps shining with great light which signified the exceeding light of the Gospell prophesied Isaiah 30. 26. when the light of the moon should be like the light of the sunne and the light of the sunne should be seven-fold and like the light of seven dayes which cannot be understood but of the spirituall light of the Gospell in holy doctrine Wherefore to mend this among our selves let our light be the light of faith kindled with charity and not the light of idle and proud knowledge which can profit nothing Further there was the table of shew-bread and the pot in which Manna was put signifying the heavenly bread of Christs body from whence comes unto us the bread of his grace in holy charity by which all good desires and endeavours are fed and maintained in our souls as naturall heat is maintained by materiall bread Lastly there was the Altar of incense which figured the most pleasant and sweet sacrifice of Christ for us whereby we are brought into Gods favour after our many offences toward him And thus much for the Tabernacle Fifthly Gods house is described by the Temple at Jerusalem which was situate upon mount Sion the mountain of holinesse expressed in the 48 Psal. 1 2. Great is the Lord and greatly to be praised in the city of our God in the mountain of his holinesse Beautifull for situation the joy of the whole earth is mount Sion Again in Psal. 87. 1 2. God layed his foundations among the holy mountains The Lord loveth the gates of Sion above all the habitations of Jacob. Lastly in the 48 Psal. 3. Gods house is described by a kings palace God is well known in her palaces for a refuge from hence the fathers call our greater and mother churches Basilicae the palaces where the high King of heaven dwelleth and where God is a refuge to his people that call upon him there in any trouble or difficultie As when the subjects of a king are by their enemies assaulted if they can get into their kings palace then they think themselves safe enough so is it with Gods people who flie to his house for refuge But some will say I can pray and serve God as well at home in mine own house Thou mayest serve God there but not so well because God hath made choice of this house before all private houses in regard of his solemne and publick worship Therefore the Psalmist saith The Lord loveth the gates of Sion above all the habitations of Jacob. In this house God hath put his name and made promises to it above all places I have hallowed this house which thou hast built to put my name there for ever and mine eyes and mine heart shall be there perpetually If Gods heart be here then my heart shall be here too and if his eyes be here then will I humble soul and body before him lest I offend him Again God hath commanded his house to be a house of prayer by way of excellency Isa.

is alwaies before thee to behold and it makes deep penetration when it speaks in almes-deeds or benefits This I confirm to you by examples of instance In the second book of Eusebius his Ecclesiasticall Historie and the 9 chapter we reade that when he which drew S. James before the tribunall saw that he would suffer martyrdome willingly he was therewith so moved that he confessed himself to be a Christian so was beheaded together with him after S. James had forgiven him at his request and kissed him His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Likewise this sermon of good life and conversation had so wonne Ruth to the true religion that when her mother in law Naomi was to return from the heathen countrey of Moab her two daughters in law Ruth and Orpah bearing her companie in the way at last Naomi spake thus unto them Turn again my daughters for there is no more hope of husbands for you by me Then Ruth thus replied Intreat me not to leave thee for whither thou goest I will go and where thou dwellest I will dwell thy people shall be my people and thy God shall be my God Where thou diest will I die and there will I be buried the Lord do so to me and more also if ought but death part thee and me Now if the life and conversation of simple women and illiterate be of such vertue to winne and turn people to God then shall the good life of thy Minister be nothing worth against whom thou canst prove nothing Some parishes as men say have good preachers but bad livers and some have mean preachers or readers but good livers which of these are best I say The good liver is the best preacher For the bad liver as fast as he buildeth with one hand pulls down again with the other but the good-living Minister what he buildeth by his reading of Gods word prayer and administring of the Sacraments pulls not down again but upholds all with his good life and therefore he is farre the best preacher The one builds in shew the other in substance This S. Hierome upon the 22 Psalme confirmeth Ille plus didicit qui plus facit c. He hath learned most that doth most If saith he that which thou hast learned I do my works do more hold the scriptures then thy sermon which makes a vain sound Eighthly parents are preachers to their children and servants The first world for more then two thousand yeares together untill the giving of the Law had no other preachers Then every private mans house was a church as it is in the epistle to Philemon vers 2. And to the church in thy house And according to this God said of Abraham Shall I hide from Abraham that thing which I do For I know that he will command his sonnes and his houshold after him that they keep the way of the Lord to do righteousnesse and judgement And this kinde of preaching was commanded by God in the Law Deut. 6. 7. And thou shalt rehearse them continually to thy children And Solomon Prov. 1. 8. thus beginneth his sermon to his sonne Roboam My sonne heare thy fathers instruction and forsake not thy mothers teaching For as the mothers milk is more nourishing to the infant then the milk of strangers so the instruction of parents is more acceptable to youth then the teaching of the learned My father and mother were the first that converted me to God by their example and teaching And this kinde of preaching was not onely before the Law and after the Law but it is continued also in the Gospel as we reade Ephes. 6. 4. Ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. And this kinde of preaching is so needfull that the Church hath derived it from the naturall parents to the spirituall parents who are Gods Ministers in catechizing of youth And this kinde of preaching as the most ancient and effectuall is so highly commended of King James before all other that in his second direction to the Archbishop of Canterburie he giveth this charge That those preachers be most encouraged and approved of who spend the afternoon exercises in examining children in their Catechisme and in expounding the severall heads thereof which saith he is the most ancient and laudable custome of teaching in the Church of England But how is this regarded Preaching hath preacht away catechizing and the new preaching hath beat out the old Now adayes every mans own wit is best though it be the greenest and youngest A ninth kinde of preachers are thy Christian neighbours for they have not gone so long to church to sermons but they have learned something to speak of the knowledge of God and his laws in the way of good living And this duty S. Paul requireth of all in Coloss. 3. 16. Let the word of Christ dwell in you plentifully in all wisdome teaching and admonishing one another And thus sometime one neighbour admonisheth another of his faults sometime ancient kindred instruct their younger in the fear of the Lord and sometime servants give good advice to their masters and dames as the servants of Naaman the Syrian did The maid-servant perswaded her mistris that her lord should go to the prophet in Samaria and when that her lord was at a stand his men-servants gave him this good counsell as we reade in 2. Kings 5. 13. Father if the prophet had commanded thee a great thing wouldest thou not have done it how much rather then when he saith to thee Wash and be clean Tenthly Gods Minister is thy preacher and the divine Service in the Church-book is his sermon In this service and in this sermon is contained whatsoever is necessary to salvation But you will say How prove you that I say thus Whatsoever is necessary to salvation is contained in these foure points in true faith in good life in prayer and grace True faith is contained in the three Creeds of the Apostles of Nice and of Athanasius the two latter being the exposition of the former Good life is expressed in the ten commandments Prayer in the Lords prayer the Letanie and the rest and grace in the Sacraments You will say We plain people cannot understand these without some to explain them I answer Canst thou tell me of one man that can make them more plain to thee by his words then God himself and his blessed Apostles have done by their words But thou wilt say further that thou hast need of some bodie to stirre them up unto thee Hast thou not thy Minister to do this for thee every Sunday and holiday in catechizing But thou likest not of this because it is not a sermon How provest thou that Because it is not spoken out of the pulpit nor delivered out of a text I reply Are not the articles of the faith the Lords prayer and the Sacraments exprest in scripture are