Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	father_n	son_n	18,689	5	5.4157	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18384	A sermon preached at Farington in Barkeshire, the seuenteene of Februarie, 1587 At the buriall of the right Honorable the Ladie Anne Countes of Warwicke, daughter to the Duke of Sommerset his grace, and widowe of the right worshipfull Sir Edward Vmpton knight. By Bartholomew Chamberlaine, Doctor of Diuinitie.	Chamberlaine, Bartholomew, 1545 or 6-1621.	1591 (1591)	STC 4952; ESTC S118615	11,801	34

longe benefits of mercy nor sharpe threatnings of punishment can doe any good then God which in his wrath is a consuming fire playing the part either of a good schoolemaister towards his negligent scholer or of a naturail father towardes his dissolute childe or of a wise magistrate towarde his disobedient subiect taketh the rod in hand and executeth iudgement on those whom mercy could not allure nor draw to amendment Then his anger beginneth to kindle for as God is the father of mercies and the God of all comfort to them which drawe neare vnto him with a true hart in assurance of faith their harts being pure from an euil conscience and washed in their bodies with pure water kéeping fast the profession of their hope without wauering considering one another to prouoke vnto loue and to good workes so is he the God of iustice to them which beare euil and vnfaithful hartes to depart away from him fashioning them selues like vnto this world dead in trespasses and sinnes wherein they walke according to the course of this world and after the prince that ruleth in the ayre euen the spirite that now worketh in the children of disobedience hardened through the deceitfulnesse of sinne To the one he is louing as a father being his children elected of his grace called by his word iustified by his sonne sanctified by his spirit and reconciled to himselfe The other he hateth as his enimy For as the righteous Lord loueth righteousnesse whose countenance might behold the thing that is iust so he hateth all those that worke iniquitie not bearing in them his Image which is righteousnesse and true holinesse to beautify them but the image of the diuel which is vnrighteousnesse and vnholinesse to deforme them not speaking truth one to another considering they are members one of another but deceiuing one another by flattery lying and dissembling not speaking that which is good to the vse of edifying that it might minister grace to the hearers but vsing euil wordes which corrupt good manners not being courteous and tender harted one to another fréely forgiuing one another euen as God for Christ his sake fréely forgiue them but full of bitternesse and anger and wrath cursing and euil speaking with all maliciousnesse not knowing the wisedome that is from aboue which is pure peaceable gentle easie to be intreated full of mercy and good fruite without iudging and without hipocrisie but following the wisedom of this world which is foolishnesse with God The wisedom of the flesh which is enmity against God the wisedom that is beneath which is earthly sensuall and diuelish doe delight in enuying strife sedition and all maner of euil workes despising Gods presence abusing his patience offending his Maiestie and prouoking his anger But when to ascribe anger to the most high almightie euerlasting God which is to be loued for his mercy to be feared for his iustice they must not imagin any such cholericke passion to be in him as is in man as if God were moued of an intemperate heate when iustly he striketh the contemners of his bountifulnes and patiēce and long sufferance raineth vpon the wicked fire and brimstone storme and tempest which is the portion of their cup. As there is in God no corporall member of longitude latitude and profunditie so is he voide of affections and passions which procéede in vs from infirmity Si quis in Deo-humana membra humano more cogitet procul dubio de Deo in corde suo idola fabricat For God is a spirite and they that worship him must worship him in spirite and truth And as we are not to think that the Godhead is like vnto gold or siluer or stone grauen by arte and the inuention of man so must we not ascribe to the deuine power corporall partes bodily members And though the Scripture attributeth to God sometyme a heade eyes sometime sometymes eares sometymes hands yet grosly to imagine these thinges to bee in him is not onely erronyous but full of Idolatrie And albeit the Scripture saith that man was made after the image of God wherupō certaine heretikes grounded their opinion of corporall substance in God yet true it is that God is a spiritual substance most glorious most mighty most wise most good and hath no such corporall partes To be made after the image of God is to haue dominion as Adam and Eue had ouer all other liuing creatures before their fall also to be created in righteousnes true holynes Deus totus oculus est quia videt omnia He that made the eye shall he not sée God séeth sometime with the eye of his mercy sometyme with the eye of his iustice with the eye of his mercy to illuminate with the eie of his iustice to blind with the eye of his mercy to mollify with the eye of his iustice to reiect with the eye of his mercy to pardon with the eye of his iustice to punish Nathaniell saide Christ before thou wast vnder the figge trée I saw thée Here is the eye of mercy Nathaniell answered thou art the Sonne of God thou art the king of Israel here is the eye of faith or here is faith the eye of the soule The Lord turned backe looked vpō Peter here is the eye of mercy then Peter went out and wept bitterly here is the eie of faith or here is faith y e eye of the soule With the eye of iustice God saw Lucifer to throw him out of heauen Adam to cast him out of Paradyce the olde worlde to drowne it for sinne the cities of Sodom and Gomorra to burne them for iniquitie Pharao and his host to ouerwhelme them with water for rebellion Ananias and Saphira to strike them starke deade for lying Herod to consume him with wormes for not giuing him the glory God hath looked downe manye yeares vpon this realme with the eye of his mercy giuing vs peace plenty with y e preaching of his gracious glorious Gospel our sinnes doe deserue why he shoulde turne the eye of his mercy from vs looke down vpon vs with the eye of iustice God séeth them which walke not honestly as in the day time but in gluttony and drunkennesse in chambering and wantonnesse in strife enuying not putting on the Lord Iesus but making prouision for the flesh to fulfill the lusts thereof Comfortable to the godly it is that God séeth all their doinges and terrible to the godlesse it may be that the Lorde beholdeth all their actions He that made the eare shall he not heare heare a parable The ground of a certaine rich man brought forth fruites plenteously Riches are common to the good with the bad and that of the blessing of God which maketh the sunne to arise on the euil and on the good and sendeth raine on the iust and on the vniust and blesseth the ground of the gracious and graceles Therefore he thought within him selfe saying what shal I doe because I haue not

roome to receiue in my fruites This wil I do I wil pul downe my barnes and set vp larger in their places and therein wil I gather my fruites my goods No mention of a thankful mind no consideration of God no regarde of the poore neighbour but how to enlarge the barns to gather in his fruites horde them vp then I wil say to my soule soule thou hast goodes layde vp in store for many yeares liue at ease eate drinke take thy pastime He remembreth not God he forgetteth death he trusteth in māmon he maketh account of many yeares he purposeth to line in sensualitie in ease in eating in drinking in pastime But God heard him and answered him O foole thou makest account of many yeares this night wil they fetch away thy soule from thée then whose shall all these thinges be which thou hast gathered together euen so saith our Sauiour by the way of applicatiō is it with him which is rich in this world and is not rich in God Some are rich in God but not in the world as Lazarus was some rich in the world but not in God as this Diues was some both rich in the world and rich in God as Abraham was some neither rich in the world nor in God as those poore beggers which haue nothing yet doe contemne the word of God Heare another parable There was a Iudge in a certaine Citie which feared not God nor reuerenced men And there was a widow in the Citie which came to him saying Do me iustice against mine aduersary and he would not for a time but afterwarde he saide within him selfe though I feare not God nor reuerēce men yet because this widow troubleth me I will doe her right lest at the last she come and make me weary He saide it within him selfe but the Lord heard him and answered saying Heare what the vnrighteous Iudge saith and shall not the Lord auenge his people which crye vnto him day and night yes surely he wil do it though for a time he differ Comfortable to the godly it is that God heareth all their sayings and terrible to the wicked it may be that the Lord heareth all their wordes As there is in God no corporall member so is he voide of passions which procéed from infirmity The gifts and calling of God are without repentance I am the Lord I am not chaunged with God there is no variablenesse nor shadow of turning God is not as man that he should lye neither as the sonne of man that he should repent hath he saide and shall he not do it and hath he spoken and shall he not accomplish it God in nature can not be chaunged but in quality he may whatsoeuer is in God is of his substance Nullum accidens cadit in Deum In God is knowledge without ignorance wisedom in perfection iustice without respect of persons mercy without measure and what els not that pertaineth to excellency and all these are of his substāce God is not sometime forgetful sometime mindeful sometime pleased sometime displeased as man is These things are spoken for mans capacitie He is saide to be forgetful when for a time he withdraweth his supporting hand from his for their tryall he is saide to be mindful when he deliuereth such as call vpon him faithfully He is saide to be pleased when he poureth his blessings vppon his seruants He is saide to be angry whē he punisheth the wicked delighting in sinne God spared not the Angels that had sinned but cast them downe into hell and deliuered them into the chaines of darknesse to be kept vnto condemnation God spared not the olde world that had sinned but saued Noe y ● eight person a Preacher of righteousnes brought in the floud vpon the worlde of the vngodly God spared not the cities of Sodome Gomorrah that had sinned but turned them into ashes condemned them and ouerthrew them and made them an example vnto them that after should liue vngodly If God spared not the Angels that had sinned if hee spared not the old world that had sinned if he spared not the Cities of Sodome and Gomorrah that had sinned if he spared not the natural branches shal we thinke he will spare vs which are as proude as Lucifer as voluptuous as Sardanapalus as enuious as Cain that first murtherer as malicious as Esau as cruel as Phalaris as lecherous as Amon which defiled his own fister as mistrustful as Ananias as couetous as Iudas which for money betrayed his Lorde and maister as sinfull as the olde worlde as filthie as Sodome as much giuen to lying as euer was Saphira Dearely beloued let vs not deceiue our selues forasmuch as we say Lord Lord yet doe not the wil of our heauenly father and do acknowledge the way of righteousnesse yet do turne from the holy commandement giuē vnto vs and haue a shew of godlinesse yet haue denyed the power thereof forasmuch as our sinnes are growne ripe crye to heauen for vengeance therefore we may feare destruction If ye refuse the word of the Lorde as ye do and be rebellious against him as ye are ye shal either be deuoured with y t sword or killed with the pestilence or cōsumed with fire or starued with hunger for the mouth of the Lord hath spoken it But if ye wil take away the euil of your workes from before the eyes of the Lord of hostes cease to do euil and learne to do wel ye shal both eat the good thinges of the land as hetherto ye haue done and though your sins were as crimsin they shall be made white as snow though they were red as scarlet they shalbe as woll otherwise ye may feare suddaine destruction For when no other meanes may preuaile then the Lorde striketh suddenly Suddenly hee threw the proude angels out of heauen suddenly he drowned the olde sinful world suddēly he burned the cities of Sodom Gomorrah for iniquitie suddenly he stroke dead Ananias and Saphira for lying suddenly hee consumed Herod with wormes for robbing him of his glory The day of the Lorde shall come as a théefe in the night that is suddenly wherein the heauens shall passe away with a noyce the elements shal melt with heat the earth and the workes that are therein shalbe burnt vp séeing therefore that all these things must be dissolued what maner persons ought ye to be in holy conuersation godlines But what manner of people are the greatest part proude without humility malicious without charitie cruel without compassion couetous without measure vaine without vertue vilde without the feare of God like to y e horse and mule in whom there is no vnderstanding and therefore heare the iudgements of God The indignation of a prince is death saith Salomon If the indignation of a mortal prince be death to the subiect the displeasure of the king euerlasting immortal inuisible of God only wise the king of kings and Lord of Lords is euerlasting