Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	day_n	sabbath_n	21,308	5	10.2371	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04602	Our sauiours iourney to the Gadarens: or the loue of Christ vnto man. Written by I. Iones Bachelour in Diuinity, and parson of S. Nicholas Acons, London	Jones, John, 1574 or 5-1636.	1615 (1615)	STC 14720; ESTC S102837	54,929	145

on the Sabboth day and therefore in the Acts. 1 Acts. 1.12 Mount Oliuet is sayd to bee from Ierusalem a Sabboth dayes iourney which Sabboth dayes iourney contained in it as the writers do agree vpon it two miles in distance the which it was lawfull for them to walke on the Sabboth day and therefore in the place before cited in the 12. of Mathew Mat. 12.1 the Disciples were not found fault with by the Pharises for that they trauelled on the Sabboth day but for that they pluckt the eares of corne on the Sabboth day But yet it may bee demanded further for wee are fallen into a labyrinth of questions how comes this permission of a Sabboth dayes iourney seeing all iourneying in the law is expressely forbidden See Exo. 16.29 sayes Moses in Exod. 16. See sayes hee for that the Lord hath giuen you the Sabboth therefore he giueth you on the sixt day the bread of two dayes abide yee therefore euery man in his place let no no man go out of his place on the seuenth day If euery man were commanded to abide in his place on the seuenth day how then comes in this Sabboth dayes iourney Why certainly I can giue no other reason for it but what Oecumenius and Lorinus doe giue and that is that in the time of Ioshua hee commanded it to bee proclaimed that the Arke going before there should be a distance left between it the campe of two thousand cubites by measure as as it is Ios 3. Iosh 3.3 which was the iust distance of two miles whither it was lawfull for the people for to go to visite the Arke euen on the Sabboth day and so may come in our Sabboth daies iourney But yet wee are not thus quite of our question though for still it may be vrged further that this was more then a Sabboth daies iourney for it was aboue two miles that he was to trauell Mat. 4.18 Luke 5.1 Iosh 6.1 Saint Mathew calles it in his 4 chap. the sea of Galilee S. Luke in his 5. chapt the lake of Genesareth S. Iohn in his 6. chapt the sea of Tiberias a broad and large place so that howsoeuer he was still without the compasse of two thousand cubites his Sabboth dayes iourney how may this bee For this we say that our Sauiour Christ he did not iourney on the Sabboth day for the Iewes Sabboth it was our Satterday and that was the seuenth day but this was the first day afterwards changed by the Apostles in memory of our Sauiours most glorious resurrection who dyed vpon the Friday and rose againe the third day which was Sunday and therefore by Saint Iohn in his first of his Apoc. is called Dies Dominicus Apoc. 1.10 the Lords day I was saith he in the spirit on the Lords day that part then of the Commandement the Sabboth day it was but Ceremoniall not Morall for had it beene Morall it had bound vs perpetually to the obseruation of it but wee see it was altered and continues altered vnto this day and so wee haue a gesse of the time which is here set down indefinitely a certaine day though no definitue sentence to conclude it peremptory Now it came to passe on a certaine day It came to passe Heere haue our licentious Epicures and our vpstart Atheists a ground foundation as they thinke to build vp their Chance-medly doctrine in the world that things they come by chance and fortune not by the determinate and deliberate prouidence and disposing of the Almighty For what greater argument of chance can there be say they then that Christ himselfe should in his owne businesse admit of a casualty for the Text is plaine Now it came to passe or it chanced on a certaine day But their foundation it is laid but on a sandy ground for Aristotle long since though but a Heathen Phylosopher yet he could say by the twy-light of nature that ignorantia causarum the ignorance of man was that that made blind fortune a goddesse amongst men for when they saw no reason for many things that came to passe amongst them they did not conceiue that there might be a reason which they thēselues did not see but straight way they deified Fortune made her the author and bestower of thē all vpon the world her that is so brittle a goddesse quae cum spēdet frangitur which is dashed in peeces by the least accident whereas our Sauiour Christs rule is quite contrary for he teacheth vs another doctrine in the tenth of Saint Mathewes Gospell Mat. 10.29 for hee makes Prouidence reach vnto the smallest matters euen vnto the falling of a Sparrow vpon the ground Are there not saith hee two Sparrowes sold for a farthing and yet one of them shall not fall on the ground without the will of your heauenly Father Then much more the weightiest matters such as the Preaching of the Gospell is which is the saluation of the soule of man that shall not be done but by a particular prouidence indeed and that iourney resolued on with mature deliberation Fortune as the world esteemes it it is but an Idoll made for foolish man to worship and adore and he that will worship any thing euen the meanest of creatures will not neglect it wherein hee thinkes hee sees some shew but as it is indeed in it owne nature it is Ordinaria potestas Dei the ordinary prouidence and direction of Almighty God himselfe by which he brings to passe what himselfe intendeth This iourney here of our Sauiours it is vndertaken with a singular resolution to do good vnto all euen those that were most wicked and prophane So is it Gods goodnesse for to super-abound where the sinne of man seemes for to abound The heart of man for his wickednesse it is termed in Scripture Abyssus a bottomelesse pit according to that of Ezechiel in the 17. of his Prophecy Eze. 17.9 Prauum est cor hominis inscrutabile quis cognoscet The heart of man it is vnsearchable and who shall know it yet the mercy and goodnesse of God it is farre deeper then that that is so deepe as that Saint Paul in the 11. to the Romanes is faine to cry out O altitudo diuitiarum Rom. 11.33 Oh the depth of the riches both of the wisedome and knowledge of God And in regard of his mercies he is termed by the Apostle 1. Cor. 3. Pater misericor diarum 1. Cor. 3.2 the Father not of one or two but of many mercies and the God of all consolation he is called the Father of mercies to pardon all the sinnes that man shall commit against him and the Apostle in the Ephesians tels vs Ephe. 2.7 that when we shall need them he has abundantet diuitia gratia exceeding riches of his grace in store for vs if we our selues will but willingly accept what he shall kindly offer vnto vs. Hee does not take this iourney heere vpon