Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	king_n	time_n	18,544	5	3.5068	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05168	A sermon preached before his Maiestie, on Sunday the XIX. of Iune, at White-Hall Appointed to be preached at the opening of the Parliament. By the Bishop of S. Dauids.	Laud, William, 1573-1645.	1625 (1625)	STC 15302; ESTC S108347	18,305	52

and safety of a kingdome And beginning that seruice with Gods For God forbid this Honourable Councell of State should sit downe and begin any where els then at God Now the great Congregation among the Iewes was the Sanedrim And the going vp of the Tribes to Ierusalem was first to giue thanks vnto the Lord and then to sit downe on the seate of iudgement Psal. 122. And Ierusalem at that time was the seat both of Religion and the State Differences I know there are many between vs and them our gouernment theirs but not in this That the Tribes are assembled and come vp to one place Nor in this That they come vp first to giue thankes to God before they possesse the seate of iudgement Nor in this much that there is a Session a Conuocation for Religion aswell as Parliament for State But to leaue them and come to our owne This great Councell of the Kingdome this Congregation is neuer receiued to meeting but about the Pillars of the State the Lawes and the Gouernement That by the Lawes there might be Iudgement according to right and by the Gouernement the Pillars may both beare and bee borne I say beare and be borne For though in the text it be I beare vp the Pillars That is I at al times and I in some cases where none can but I and I when all forsake saue I yet that is not so to be taken as if the people were not bound to beare vp the Pillars aswell as the Pillars them No for there 's no question but they are bound and strictly bound too Rom. 13. And certaine it is no State can flourish if there be not mutuall support betweene the Earth and the Pillars if it faile of either side there 's some melting or other presently For the strength of a King is in the multitude of his people Prou. 14. His supply and his defence is there And the stregth of a People is in the honour and renowne of their King His very name is their shield among the Nations and they must make accompt to beare if they will be borne And this is read in the very Dictates of Nature for gouernement For no man cuer saw a building of State but the Pillars which beare vp it are borne by the Earth Now God and the King doe both receiue this Congregation and in fitnesse of time and yet with a difference too For the King receiues the Congregation to consult and a duise with it but God receiues it to direct and to blesse it And God with his blessing is neuer wanting to vs at these and the like times if we bee not wanting to Him and our selues And thus you haue seene in what state the kingdome of Israel was in Dauids time and how easie it is for any kingdome to be in the like in a melting and a dissoluing estate You haue likewise seene what Remedy was then and what Preuention is now to bee thought of against this melting This both Remedy and Preuention consists especially in impartial distribution of Iustice to the people and in Gods gracious and powerfull supporting of the pillars of the State The time for this neuer so fit as when the Congregation is receiued by the King to consultation and by God to blessing It is not much which I haue more to say The Congregation is now ready to be receiued The very Receiuing it ioynes it with the fitnesse of opportunity For it is the Kings opportunity to blesse his people with Iustice and Iudgement and it is Gods opportunity to beare vp both King and Peeres both greater and lesser pillars of the State My text deliuers a promise of both For'tis Dauids speech for himselfe and for God I 'le doe both saith God and I saith the King Now you may not distrust this promise on either side neither on Gods nor Dauids Not on Gods side For that is Infidelity Nor on the Kings For what hath he done that can cause misbeliefe or what hath hee not done and that aboue his yeeres that may not merit and challenge beliefe of all And for the comfort of this Kingdome and all that dwell therein the seruice of the day which was first designed for this businesse seemes to mee to prophecie that another Hezekiah a wise and a religious King hath begun his Reigne For the first Lesson appointed in the Church for Euening Prayer that day is 4. Reg. 18. which begins the story of Hezekiah Hezekiah was twenty fiue yeeres old when hee began to reigne There 's his age What did he when hee came first into the Throne Why one of his first workes was Hee gathered the Princes of the Citie there was the receiuing of the Congregation and so went vp to the house of the Lord. After this what was the course of his life It followes He claue to the Lord and departed not from him And I hope I may make a prophecie of that which followes So that there was none like him among the kings of Iudah neither were there any such before him And thus is our Hezekiah come this day to receiue this great Congregation in the Name of the Lord. Let vs therefore end with Prayer vnto God That he would blesse both the King and the State That this Kingdome may neuer be Terra liquefacta like molten and dissolued Earth That if at any time for our sins it begin to melt and wash away the remedy may be forth with applied That Iustice and Iudgment may be giuen according to right That the pillars of the Earth may bee borne vp the inferiour and subordinate pillars by the King and both the King as the Master-pillar and they by God That all this may be done in fit and conuenient time That God would make fit the time and then giue the King and the State and this great Councell all wisedome to lay hold of it That this great Congregation may bee in the fitnesse of time That God would be pleased to receiue and blesse it That the King will be pleased to receiue and grace it That it will be pleased to receiue the King according to his desert and their dutie with loue honour and necessary supplies That so he may beare vp this Kingdome and the honour of it with comfort and bee a strong and a lasting pillar to support both it and vs in the true worship of God and all inferiour blessings That he may dwell before God for euer and that God would prepare his louing mercy and faithfulnesse that they may preserue him That all the blessings of Grace may attend him and this Congregation in this life and all the blessings of Glory crowne both Him and vs in the life to come And this Christ for his infinite mercy grant vnto vs To whom c. FINIS 2. Reg 5. Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Reg. 15. 23. 1. Reg. 22. Psal. 22. 18. Iosua 7. 5. Psal. 58. 7. Hos. 8. 14. In Text. Ezech. 12. 20. Verse 7. Gen. 15. 16. Amos 2. 9. In Amos 9. Psal. 69. 2. Psal 107. 34. Prou. 28. 2. Tene magis salnum populus velit an populum Tu. Seruat in ambiguo qui consulit Tibi vrti Iupiter Horat li. 1. ep 16. Prou. 19. 12. Septnag S. Hier. Ar. Mont. Erod 18. 18. V. 21. 1. Tim. 2. c. Esay 5. 20. Psal. 65. 12. Iudev 12. 1. Pet. 2. 17. * S. Basil Hier. Russin Aug. Theod. Euthym. Ibid. S. Bern. serm 15. in Cant. * S. Basil. Hier. Aug. Euthym. Theod. Ibid. Greg. 10. moral 21. Bere cp 1. Gen. 15. 25. Psal. 33. 9. Hexam l. 1. c. 6. 1. Cor. 3. 10. Gal. 2. 9. Russ. Aug Exib m. ibid. S. Bern. cp 77. Ephes. 4. 11. Ep. 31. 5. De Cimit Des. 24. Seuec. Ep. 86. Ar. Mont. Pro. 29. 4. Lib. 9. Mor. 13. Iudg. 17. 6. 13. 1. 19. 1. 21. 25. 2. Reg. 2. Pro. 8. 15. In Psalm 74. A Deo 〈◊〉 rebus sessis languentibusque 〈◊〉 Arnob lib. 1. contrà Gent. 1. Tim. 2. 2. Ocat 27. n. 13. Rom. 13. 1. Exod 13. 21. Exod. 14. 24. Exod. 14. 26. Sitatum man 〈◊〉 Deus qui 〈◊〉 gubernat quo in loco vel sui creaturae Casus 〈◊〉 Fortunae dominabitur Paulin. Ep 38. Tremel ibid. Gea 28. 18. S. Matt. 16. 18. In Text. Lib. 1. 〈◊〉 Gert. Psal. 9. 9. Per desolationem 〈◊〉 〈◊〉 ad solidam consolationem Gers n. Lib 1. de consol Theol. pros 4. S. Bas. 〈◊〉 vers Angl. 〈◊〉 Psal. 122. 4 5. Ians ibid. Rom. 13. 6 7. Prou. 14. 28. 4. Reg 18. 2. 2. Chro. 29. 20. 4. Reg. 18. 5. Psal. 61. 7.

thinke it is as the world takes it for a house of butter against the Sunne Well what 's the cause that there should be such melting in the Church what why surely there are many causes would I complaine to you of them But there are two in the very letter of my Text and them I cannot bauk But I speake of the Church in generall and still hope the best of our owne The One is that the Ecclesiasticall Pillars which are the Churches most immediate bearers are in many places of Christendome but hollow Pillars And there 's no trusting of hollow Pillars with such a weight as the Church is And therfore here where God in mercy will stay the melting t' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make the pillars solid I will not leaue the Church any longer vpon hollow hypocriticall and deceiptfull Pillars The Other is that the Church oft-times relyes too much vpon her Pillars vpon the wisedome and the power of them And so farre that sometimes Ego confirmani God that heares vp the pillars is quite forgotten And then whensoeuer shee and her Pillars leaue to rest vp on God they fall on melting presently and no wonder But whatsoeuer the Churches Error be this I am sure will concerne the State and You. It is not possible in any Christian Commonwealth that the Church should melt and the State stand firme For there can be no firmenes without Law and no Lawes can be binding if there be no conscience to obey them penalty alone could neuer can neuer do it And no schoole can teach conscience but the Church of Christ. For where-euer you finde the Church melt and dissolue there you shal see consciēce decay Therefore be Pillars to the Church and you shal be Pillars strong Pillars to the State and to your selues The Third and last Circumstance of the Text is The Time that is chosen for both these both for the execution of Iustice and establishing the Pillars And that is a set and a conuenient time euen when he shal receiue the Congregation For that time I 'le take saith God and I saith the King The first instant of this time set or taken is Opportunity T' is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. And opportunity is the best moment in all the extension of time loose it and loose all The right vse of it is one of the things that differences wisedome from folly Now a man would thinke that for these things in the Text all times were times of opportunity For can any time be vnfit to doe iustice to iudge according to right to beare vp the pillars of State and Church no sure there cannot And yet euen for these here 's both God and the King for opportunity For here Dauid promises both for God and himselfe that he will take a conuenient time But then there is a great deale of difference betweene God and the King in taking of it For when the King comes to beare vp the State t' is simply cùm accepero tempus when I shall take a conuenient time For no regall power hath any command ouer tim It can neither force on nor draw backe nor make stay of opportunity Hee must take it when God offers it or not haue it And if it be let slip he cannot promise it shall returne to his hand againe Nor can this great Court make an Act of Parliament to stay or reduce it But when God comes to doe iustice and to beare vp the pillars themselues then cùm accepero tempus is not simply the taking of a conuenient time but the making of it too And it stands not for eligere but statuere not for a choyce of time as if God must waite vpon it but for appointing of time and making it fit to serue both God and the King For saith S. Augustine Deus non accipit propriè sed gubernat tempora God doth not attend opportunities of time as if he could not worke without them but hee gouernes and disposes of time and occasion and makes them ready for vs to take them Otherwise obsequiae temporum as Arnobius cals them the pliantnes of time will not attend nor bee commanded by vs. So that here God's taking of the time is nothing but God's fitting of the time to vs and vs to it And when he is said to take it it is for vs not for himselfe Now though God bee at this taking of the time yet it is not in men to giue it him No ability of man or any creature can doe that And therefore where the speech is of God it is absolute and simply Quum ego when I shall take it Not I and you not I from you But out of his owne wisedome he finds it and out of his owne goodnes he takes it and by his owne power he vses it to beare vp the pillars of the Earth And therefore here in the Text is neuer a Quum tu das when thou giuest mee an opportunity but when I take and order time by my selfe And yet let me tell you that where mans strength can doe nothing to giue God an opportunity to preserue the Earth and the kingdomes of it from melting there his weaknes can For as weaknes is the thing that needs so the time of melting is the opportunity of establishing the pillars of the earth And so God in mercy is often pleased to make it T' was so Psal. 9. The Lord will minister true iudgement vnto the people He will be a defence for the oppressed When will he do this in opportunitatibus in the needfull time of trouble and that is the melting time And t' is so in the Text I beare vp the Pillars of the Earth When doth hee beare them Quum terra liquefacta est when States shake and seeme to be dissoluing And since our sufficiency can giue Gods wisdome no opportunity but yet our weaknes giues his mercy opportunity enough it is manifest that no one thing is more necessary for preseruation against the melting of a kingdome then humble and heartie prayer that God will come alwayes in to that opportunity which our weaknes makes And now because God doth often take vnto himselfe second meanes and vses them in time to watch ouer the oportunity which himselfe giues here 's a touch in the Text for that too when this fit time of bearing vp of the pillars of the Earth comes And that is as S. Basil and some others read it at the Receiuing of the Congregation that is when the people shall meet in the Synagogue to pray praise God or when the Honorable and the selected of the people shal be summon'd gathered together in the name of the Lord for Counsell or Iustice. For no time so fit to honor God none to execute Iustice none to beare vp the pillars of the Earth as when the Congregation is receiued to meet and consider and weigh all those things which make for the honor