Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	church_n	day_n	sabbath_n	20,024	5	9.8526	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16531	The vnbeliefe of St. Thomas the Apostle laid open for the comfort of all that desire to belieue. Whereunto is added a comfortable treatise for all that are afflicted in soule or body. The first armeth vs against despaire in the houre of death; the second against impatience vnder the crosse. By Nicholas Bound, Doctor in Diuinitie.	Bownd, Nicholas, d. 1613.; Bownd, Nicholas, d. 1613. Treatise ful of consolation. aut	1628 (1628)	STC 3442; ESTC S113890	68,060	212

of God alone who onely is there to be serued and not of any Saint as in time past they haue beene And so ought the daies also As vnder the law all the Sabbaths were consecrated vnto the honour of God the creator of heauen and earth and vnder the Gospel vnto the honour of Christ the Redeemer of his Church and all other daies that are now put a part among vs from the common affaires of the world they are sanctified to that ende that God might be honoured in them and by them And therefore we put a great difference betweene these holy daies and the Sabbath or Lords day First of all in that we know this later to stand vpon a better foundation then they as hauing his institution from Christ and his Apostles and so doth binde all nations and is perpetuall neuer to be changed Whereas the former haue their warrant only from men and so doe not binde all Churches alike and may be changed yea taken cleane away and serue onely for Christian policie and good order in the Church that men vpon these daies might come together and serue God And therefore it is to be prouided that there should not be too many of them least thereby men should be hindred from the necessarie workes of their callings which hath mooued the reformed Churches as in this Realme so els-where to cut off many that were vsed in the time of Poperie and so to keepe thēselues in a mediocritie neither hauing too many nor putting downe all Secondly there is a difference betweene them in the manner of keeping the one and the other for on the Christian Sabbath the lawes of our kingdome and Church doe restraine all men from many things as from markets and faires and keeping of Assises and Sessions for the execution of iustice which they doe tolerate and permit vpon other holydaies Whereas in the time of blindnesse they sometimes preferred these daies before the Sabbath and had more solemne seruice and feasts vpon them and counted it a more deadly sinne then to worke then vpon the Sabbath day Besides this they appointing these daies to the honor of men did thereby greatly dishonour the Saints thēselues For what greater dishonour can there be vnto any man then to make him a traytor and to giue vnto him that honour that is due onely to the Prince And if any should in simplicitie and good will ascribe so much to the greatest noble man in the Realme that at the last he should giue him the titles that belong vnto the King and so bring him into the suspicion of treason against his will it were no honour but dishonour vnto him So the Papists in extolling the Saints so highly that they consecrate daies vnto them and thereby seeke to honour them and hope that therefore they will become Patrons vnto them all which are proper vnto Christ in so doing they dishonour them for they make them as much as lieth in them to be traytors vnto Christ in robbing him of that honor that is proper vnto him And these Saints if they were now aliue vpon earth would not onely not take this honor vnto themselues and thanke them for it but altogether refuse it and rebuke them for it as Paul and Barnabas did vnto the people at Lystra when they brought buls with garlands and would haue sacrificed vnto them They rent their cloathes and ranne in among them Act. 14 14 saying O men why doe you these things we are men subiect vnto the like passions that you be and preach vnto you that you should turne from these vaine things vnto the liuing God IN this text there are these foure things principally to be obserued first of all the great infidelitie of S. Thomas the Apostle who did not beleeue the resurrection of Christ reported vnto him by all his fellow Apostles who had seene him v. 24 25. Secondly the great mercie of Christ who did not cast him off and leaue him to perish in this vnbeleefe of his but most louingly in time conuenient sought to pull him out of it by all good meanes euen the very same which himselfe desired vers 26 27. Thirdly the increase of faith in Thomas by these meanes appearing by the confession that he made after that he was thus confirmed namely that he did beleeue not onely that he was risen againe but for him and therefore calleth him his Lord and his God v. 28. Lastly here Christ vpon this occasion deliuereth a generall doctrine and so applieth this fact of Thomas vnto the whole church euen that they should be blessed who should beleeue in him though they did not see him as he had done I doe not purpose to intreat of all these but onely of so much as doth concerne the vnbeleefe of S. Thomas But before I come to it it may seeme somewhat strange that S. Iohn in his Gospel doth write this of his fellow Apostle seeing it tendeth so wholly to his discredit The other Euangelists all of them haue left it out it may seeme in fauour of him and it might be thought that it had beene better if he had passed it ouer with silence also But this Apostle liuing longer then all the rest about an hundred yeares after Christ and so seeing all their writings doth adde this as a matter of speciall moment as indeede in it there is offered to the Church great instruction and consolation And this plaine dealing of his is a note of that integritie that is to be found in all the Scriptures as beeing penned by the spirit of God For they came not in old time as S. Peter saith 2. Pet. 1.2 by the will of man but holy men of God did speake and write as they were mooued by the holy Ghost And therefore they greatly differ frō the writings of men which sauour of the spirit of men and so are in many things partiall as this is a common fault in many Historiographers that they flatter great men and speak onely of their vertues which they set out to the full but their vices either they wholly conceale or lightly passe thē ouer especially when they are their friends and of the same ranke and order with them as S. Thomas was vnto the Apostle S. Iohn But it is not so in the Scriptures which proceeding frō the spirit of truth are no more partiall then God himselfe with whome there is no respect of persons ●om 2.11 in so much that the penners of them doe lay open the greatest sinnes of the greatest men in their time euen of the Kings and of the Priests Sam. 2.8 As of Heli how he honoured his children aboue God and caused the sacrifices of the Lord to be despised and troaden vnder foote and of Manasseh king of Iudah how he caused his sonnes to passe through the fire in the valley of Ben-hinnom Chr. 33.6 and gaue himselfe to witchcraft and to charming and to sorcerie and vsed them that had familiar

might by his owne sufferings deliuer vs from death and to die vpon the crosse Gal. 3.13 that he might redeeme vs from the curse of the law beeing made a curse for vs as it is written Cursed is euery one that hangeth on tree And when he had suffered all things needefull for our saluation saying vpon the crosse It is finished Ioh. 19.30 and so gaue vp the ghost and afterwards was buried God raised him vp at the time appointed euen the third day and loosed the sorowes of death Act. 2 2● because it was impossible that hee should be held of it any longer as S. Peter saith But see the foolishnes of vnbeleefe the Iewes would haue god then to deliuer him before it was time euen so soone as he was vpon the crosse and before he had suffered or els they would not beleeue that he was the sonne of God or that he had any power to saue himselfe or others And after this manner the Deuill teacheth other men also by vnbeleefe to reason against good men and against themselues as if such a man were an vpright man such an one as he maketh shew of God would not suffer him to be so and so afflicted but he would deliuer him frō this crosse that is vpon him and so did the three friends of Iob reason against him to the great weakning of his faith as this was also none of the least temptations vnto Dauid when the wicked saide of him in his miserie Psal 42.10 Where is now thy God as if they had saide Surely if God were his God he would haue deliuered him long before this And of themselues they are ready to say if God would now deliuer me out of this affliction if hee would now helpe me out of this trouble I would thinke that he had some care of me indeede and vnlesse they haue some present ease or releefe they can not be perswaded of the truth of his promises But what saith the Scripture Psal 50.15 Call vpon me in the day of thy trouble so will I deliuer thee So that we must seek vnto God for the performance of his promises But how euen as it is saide in an other Psalme 5.3 Heare my voice in the morning O Lord for in the morning will I direct me vnto thee and I will waite that is after that he had praied vnto God he would patiently waite vpon him with trust till God did shew that he had heard him Euen as suiters doe at the court when they haue put vp their petitions vnto the King or the Counsell though they haue not a present answer they ●re not discouraged and therefore giue still attendance and tarie their leisure with hope of speeding at the last And how long must we thus wait vpon God for his deliuerance euen vntill it pleaseth him to discharge vs not prescribing vnto him any time Euen as it is said in one of the Psalms of degres ●●c 130.6 My soule waiteth on the Lord more then the morning watch watcheth for the morning that is euen as they that are set to watch all night doe not giue ouer their station till the morning come though the night be neuer so long so we in affliction must not cease waiting vpon God vntill the time appointed And when is that euen when he giueth vs our hearts desire not before Euen as the Psalmist speaketh in the name person of the whole church shewing after what manner and how long he would seeke vnto God 123.2 Behold as the eies of seruants looke vnto the hand of their masters and as the eies of a maide vnto the hand of her mistris so our eies wait vpon the Lord our God vntill he haue mercie vpon vs. So that he would continually and earnestly wait vpon God for his defence not doubting of it vntill such time as he found it by experience and therefore if he deferre a while we must tarie the longer with good hope waiting As the Prophet Habacuk saith that after long prayer hee receiued this answer from the Lord concerning the deliuerance of the Church that it was deferred a long time therefore he would haue him to waite for vndoubtedly in time it should come and not faile saying Habak 2.3 The vision is yet for an appointed time but at the last it shall speake and not lie though it tary yet wait thou for it shall surely come and shall not stay But vnbeleefe saith I could be●eeue these promises if I might now inioy them and vnles I be presently deliuered I cannot thinke that God regardeth me and so it tieth Gods fauour to present deliuerance And though the Scripture hath said that affliction is like vnto fire and that our faith and patience is like vnto gold and therefore as the gold must tarie in the fire vntill all the drosse be consumed and the gold refined so God wil haue vs to indure the crosse vntill our corruption be thoroughly purged and our faith and patience b● prooued to be pure and good yet we are readie to say that vnlesse he deliuer me now I cannot beleeue tha● he hath any respect vnto me An● vnto all that which faith saith vnt● vs concerning the tarying of God leisure vnbeleefe is readie to mak● answer that vnlesse God giue it now I will thinke that I shall neuer haue i● And as faith or vnbeleefe preuailet● in vs at any time so are these thogh● more or lesse in vs in the time of any affliction for the one is of the flesh and the other of the Spirit and both these beeing in the regenerate Gal. 5.17 The flesh lusteth against the Spirit the Spirit against the flesh and these are contrarie one to an other so that ye can not doe the same things that ye would as Paul sheweth to the Galatians And this is that which euery one of vs hath experiēce of in our selues for how often when we haue beene in trouble haue we thought and said in our owne hearts vnles God giue me such and such meanes there are none that will doe me good and vnlesse these helpe me I can not looke for helpe from any and so we are readie to tie Gods helpe to times and to meanes Whereas faith saith otherwise out of the word of God namely that he hath other times and meanes in his hands to doe vs good by and that he is able to helpe vs whē all meanes faile vs. And besides what if he will not deliuer vs at all but wil haue vs drinke of that cuppe that he hath giuen vs euen vnto death as Christ himselfe did his loue is neuer a whit the lesse vnto vs no more then it was vnto him Thus we see how this vnbeleefe raigneth in this world and yet how Christ of his infinite goodnesse and mercie beareth with those that are his in it for a while and cureth them of it at the last as he did with the Apostle