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	let_v	sabbath_n	10,277	5	9.9520	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18050	The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.	Carter, Bezaleel, d. 1629.	1618 (1618)	STC 4693; ESTC S118631	28,180	76

ignorance is the mother of errour the cause of iudgements since we ought to be fulfilled with knowledge Col. 3. 16. and the word must dwell plentiously in vs and we must search the Scriptures Ioh. 5. 39. here then are our Romanists confuted that haue painted ouer the face of ignorance and style her the mother of deuotion and vnder this pretence haue as one saith set locke and key vpon the Scriptures forbidding the common people the searching of the Scriptures abusing that diuine precept of our blessed Sauiour cast not holy things to dogges Matth. 7. 6. as if all Gods people were dogges and swine but what saith Paul 1. Thess 5. 27. I charge you in the Lord that this Epistle be read to all the brethren the Saints And againe Rom. 1. 3. the Apostle writes his Epistle generally to al the Saints at Rome And wherefore then doe the Papists barre the people from the vse of Pauls Epistles which the Apostle would haue common and not from the vse of Pauls Epistles alone but from the whole vse of Scripture Vse 2 Secondly since God calls vpon vs to be learned in his word this reprooues the blockish ignorance in these times for now are the daies come that we may crie out with Dauid there is none that vnderstands Psal 14. 1. We liue vnder a glorious sunshine but this is condemnation that light is come into the world and men loue darkenesse more then light Ioh. 3. 19. God hath been maruailously rich in mercy in vouchsafing vnto vs means of knowledge The messengers of God crie vnto vs saying this is the way walke in it Isa 30. 21. the golden bels of Aaron rings in euery place indeed we want neither bookes for God hath written vnto vs the great things of his lawe Ose 8. nor tutors to open vnto vs Gods counsell Act. 20. 20. nor nothing sit for Christs schollers to encrease our knowledge and yet notwithstanding our tutering teaching preaching planting sowing watering yet how many are there that knowe not wherefore they were sent into the world Question a drunkard about wine and strong drink a couetous man about building and pulling down of digging ditching plowing sowing and therein you shall finde them very sensible and intelligible quicke either to conceiue or discourse but talke to them concerning those admirable mysteries of our redemption iustification c. and they vnderstād no more then if a man should read them a peece of Aristotle or Plato or any other author in a strange tongue O that such treuants as these would thinke vpon that saying Ioh. 14. 22. If I had not come and spoken to them they had had no sinne but now they haue no cloak for their sinne Vse 3 Thirdly since God calleth vpon vs to be learned in Gods lawes hence it followes further that we must not content our selues with a little measure and modicum of knowledge but wee must striue to be learned that is to be full of knowledge For he is not a learned man that knowes two or three grammar rules but he that is skild in the tongues in the arts and sciences so he is not a learned Christian that vnderstands two or three easie principles but hee that hath the spirit of wisedome and reuelation through the knowledge of Christ that haue their vnderstanding lightned and know what is the hope of their calling Ephes 1. 17. Well then since the Spirit calls vpon vs to be learned therefore say I that as good students are insatiably thirsty after learning like Aristotle that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeffatigable in paines and vnweariable in his labours for the encrease of his knowledge such also is the eager affection of all such as are Christs Disciples and right learned indeed that their thirst after knowledge cannot be quenched Obiect But some man may happily replie against mee that euery man cannot be so great a scholler as you speake of God hath not giuen his gifts alike vnto all men Answ And to this I answer againe that though God giues 10. talents to one and but 5. to another yet would there not be a dunce in a countrey if men would but obserue these rules following First to pray for knowledge If any 1 Prayer man want wisedome let him aske it of God Iam. 1. 5. The way to haue the eyes of our vnderstanding opened is to pray to God with blinde Bartimeus O sonne of Dauid haue mercy on vs Lord that we may receiue our sight Mat. 10. 51. Luther that was so mighty in the Scriptures was wont to protest that he had more reuealed to him by praier then by study and reading But though this be a notable meanes of illumination yet at this time I intend to follow the phrase of my text And this is all I say that if a student will be a good proficient indeed First he must plie his priuate study Secondly he must frequent learned exercises Thirdly he must be much in conference Fourthly he must be much in contemplation First he must studie hard Learning 2 Reading is not gotten without studie Socrates would read and meditate 20. houres together and Cato got not his learning with beeing idle Heluo erat librorum libros legebat nec eorum lectione satiari potuit Whosoeuer will be a good proficient in Christs schoole must take the Apostles aduice to search the Scripturs yea and spend time in reading of godly bookes but I name the Scriptures especially because all the rest of the sheafes must doe reuerence to this sheafe Let not the word of this law depart from thee saith God Ios 1. 8. And what saith he to the King Deut. 17. 19. He shall reade the words of this Lawe all the dayes of his life that hee may learne to feare the Lord his God and to keepe the words of this Law c. And here brethren is the reason why there are so many vnlearned ones amongst vs euen because the Lord hath written vnto vs the great things of his Law and wee doe not regard them Hos 8. 13. here is the reason because we are like to many idle schollers that haue their studies full of good bookes which lie moulding vpon their shelues and are couered ouer with dust whilst they lauish away their time at chesse or tables or worse recreations no maruel then if they increase not in knowledge and learning and thus it is with many in the schoole of Christ come into their houses and you shall see their shelues adorned with good bookes the bible and other godly treatises but alasse they hunt after riches and friends c. and are such strangers to Gods word that they read not a chapter in a whole moneth together and no meruaile then if they be vnlearned Secondly to increase knowledge 3 Hearing we must frequent the assemblies of the Saints The house of God is the Lords schoolehouse the ministers of the word are the Lords teachers Eph. 4. 11. 1. Tim. 2.

vs in hand to repent because of the vncertainty of our life nihil certius morte hora mortis nihil Life vncertaine incertius nothing more certaine then death then the time when we shall die or the place where or the manner how nothing is more vncertaine And therfore Ioh compares the life of man to a candle Iob. 15. 17. for as a candle though it burnes neuer so clearely yet a little wet or a small gale of winde will blow it out suddenly so though a man be neuer so lusty and strong yet a little greife or sicknesse may be to him as the winde is to the candle or rather as the hammer is to the potters pot breaking these earthly vessells of ours in peeces Goe to then thou which sayest to morrow will be time enough to repent I am yet in the flowre prime of my youth youth must sowe the wilde oates c. take heed that thou beest not taken a-away like Ishbosheth in thy dead sleep 2. Sam. 4. 7. or topt off suddenly like an eare of corne Iob 24. 24. like the churle in the Gospel Luk. 12. 6. or Herod Act. 12. 13. or Ananias and Saphyra Act. 5. 5. The men of Sodome dreamed not of a storme of fire in the morning nor the men of the old world for a flood of water but Lot was no sooner vpon mount Zoar nor Noah within his Arke but that the Lord rained fire from heauen vpon the one and opened the windows of heauen and destroyed the other with waters Genes 7. 20. Gen. 19. 23. And therefore thou which saiest I will stay a while longer and I will repent in my man-age or dotage take heed that thou beest not vpon thy sick bed in thy winding sheet before that time comes Secondly wee must turne from our sinns without delay because all our seruice is onely due to God Remember thy Creator in the daies of thy youth saith Salomon Eccl. 12. 1. the wiseman would haue vs remember God betimes and why because he is our Creator it is he which made vs and therefore we are his by right of creation and owe all our seruice to him alone And Eccl. 31. There is an appointed time for all things vnder the Sunne a time to plant a time to build c. but he saith not there is a time to curse and a time to banne a time to whoore and a time to steale because that God hath allotted out no time to sinne Thirdly deferring is dangerous because repentance is Gods gift and not in our owne power yea and the longer we deferre the harder will it be to repent the longer we suffer our houses to runne into delapidations the greater will our trouble and charges be to repaire them Si non vic hodie cras minus aptus eris I remember what I read concerning our Sauiours raising vp of Lazarus out of the graue S. Iohn saith that he groaned in the spirit and was troubled in himselfe Ioh. 11. 33. and what was the reason that our Sauiour groaned more now then at other times a great diuine giues August this reason because Lazarus had beene dead foure dayes and so I say when men are not onely dead in sin but haue been dead many dayes and haue laine rotting and soaking in their sinnes and that not foure dayes but foure yeares nay fourty yeares insomuch that their bones are filled with the sinnes of their youth Iob. 20. 10. is it not a great miracle if these should be quickned raised vp againe Oh take we heede that sinne plead not custome that we suffer not our wounds to putrifie I meane let not our sinnes grow incurable through our negligence Vse 1 But to day while it is called to day let vs seeke the Lord Heb. 3. 13. while wee haue time Gal. 4. 13. while wee haue light Ioh. 12. 35. whlie we haue day before vs let vs turne vnto God And as we read of Abraham that he went to sacrifice his sonne Isaack early in the morning Gen. 22. 3. so I say of our sinnes that we loue as dearely as euer Abraham loued his sonne Isaac or Dauid his Absolom away with them crucifie them sacrifice them yea and goe about to offer vp thy sacrifice betimes offer vp your selues a liuing sacrifice Rom. 12. 1. In the morning sow thy seed and in the euening withdraw not thine hand Pro. 27. 6. Vse 2 Secondly this doctrine reprooues those which deferre their repentance to their middle age olde age dotage death bed then when their breath sits vpon the tips of their tongues readie to flit and flie away as if they had repentance in a string then they will repent for all and in the interim the Lord taketh them away suddenly before their prefixed time is come and their soules lie frying in hel before they were aware Behold saith the Apostle now is the acceptable time now is the day of saluation now is the time while the gates of mercy stand wide open and therfore now euen now let vs be wise and fil our lamps full of oyle least that hereafter we knocke with the fiue foolish virgins and cry Lord Lord and it prooue too late Matth. 22. 1. Doctr. 5 The next collection which I gathered was this That the consideratiō of Gods iudgements hanging ouer vs ought to mooue vs to repentance For the proofe of it see 1. King 21. 27. Luk. 15. 16. Ier. 18. 8. 2. Chron. 7. 14. I will vse none other reason to confirme it but this because that repentance is the best course to turne away Gods iudgements from vs witnes the example of the Niniuites Ion. 3. 9. The Prophet of the Lord preached destruction against them After fortie daies and Nineueh shall bee destroyed c. Well and what course tooke the citizens for their owne safegard Cry we mightily vnto God said the King to his subiects turne wee from our euill wayes who can tell whether the Lord will turne away from his fierce wrath that we perish not And then it followes in the next verse that God repented him of the euill c. And no lesse remarkeable is that notable example of the good King Iosiah 2. Chro. 34. 27. Because thine heart did melt and thou didst humble thy selfe before mee and didst weep c. thou shalt not see all the euill that I will bring vpon this place and vpon his inhabitants I will not trouble you nor my selfe with other proofes for the ratifying of this Doctrine Vse 1 First let it serue to condemne such as adde sinne to sin yea and euen then when the rodde of God is vpon their backes while the Lord smites and afflicts them euen then when they breake out into all manner of vngodlines cursing banning murmuring and by this meanes kindle the flame and adde fewell to the fire I know not whereto to compare them better then to a man that should see his house on fire and should throw on buckets full of

muse at many gentlemen yea and of some that would make a shew of the best things that yet entertaine roysters and riotous persons within their doors and when we preach against it reply for themselues that good seruants are not to be found in an whole country To which I answer againe that though godly seruants are as thin sowne as godly masters yet some there are to be found else God forbid And secondly let no man take offence against me for speaking truth for mine owne part I am of this opinion that it were better for gentlemen to doe any office themselues then to entertaine one leude seruant into their houses for one godlesse wretch in an house is like Ionah in the shippe and brings vengeance vpon all the rest Sixtly his holines appeared further by his almes-deeds so the spirit saith of His almes Cornelius that he was a deuout man and how doth he prooue it Hee gaue much almes and prayed much Acts. 10. vers 2. The like may I say of our kinde Lord and freind deceased he was a deuoute man and thus I prooue it hee prayed much and besides he was full of mercy Your selues can beare me record how many of your poor people he cloathed with the sleeces of his sheepe and what his custome was viz. for euery Last yeare beeing 32. yeares old he cloathed 32. poore people yeare of his life to cloath one of your poore and naked ones Some may happily wonder at so great expence from one man and it may be some haue said to him as Iudas did Ad quid perditio haec what needes all this this waste is it not enough to cloath the poore of your owne towne The money spent in apparelling so many poore would buy a great deale of soft raiment for your owne family Charity must beginne at home In time this course will sucke your coffers too much Though I accuse none no nor suspect any yet is it probable enough that some might open their mouths to this effect Christ neuer did good work but some or other were offended Yea but may some say the hungry must be fed as well as the naked cloathed our Sauiour saith not onely Hee that hath two coates let him giue to Luk. 3. 11. him that hath none but he addes moreouer and he that hath meat let him doe likewise did he therfore feed the hūgry Yes verily and gaue a portion to seauen and also to eight Eccles 11. 1. witnesse the great company of Orphans widdowes and fatherlesse children that weekely and dayly sought and found releife at his gates and which is worthy remembrance in these dayes when some like Absolom build Pyramides to keep their names from obliuion 2. Sam. 18. 18. and others like Nebuchadnezzar mount vp their turrets of Babell Dan. 4. 33. for vaine ostentation till they haue vtterly disabled themselues for all workes of charity This gentleman at the nameing of whom mine heart bleeds afresh within me his buildings were for better vses and it is well knowne to you which heare me this day that he reared vp one building neer his own hous furnished it with a large table to the onely vse and releefe of the poore that thrice a weeke resorted thither and were liberally prouided for to his great expences Insomuch that he might haue pleaded for himselfe as Iob did If I haue restrained the poore of his desire or haue caused the eyes of the widowe to faile if I haue eaten my morsells alone and the fatherlesse hath not eaten thereof if I haue seene any perish for want of cloathing if I haue lift vp mine hand against the fatherlesse then let mine arme fall from my shoulder yea let it be broken from the bone Iob. 31. 16. Seauenthly and lastly his holinesse appeared by his continuall progresse in grace For so saith God They which wait vpon the Lord shall renew their strength they shall lift vp their wings as the eagles they shall runne and not be wearie they shall walke and not faint Isa 40. ver 31. And whereas the vngodly may fitly be compared to the children of Ephraim that bent their bowes and made a shewe as though they would fight but turned back in the day of battell Psal 78. 9. or rather to men in a consumption that consume away by little and little vntill they are buried in the earth though hypocrites decline and grow worse and worse yet now I speake of one of whome I may say as it was said of the Church of Thyatira that his workes were more at the last then at the first Reu. 2. 19. or as it was said of Ruth the same also may be saide of him that he shewed more good at the latter end then at the beginning Ruth 3. 19. more heauenly minded more zealous for Gods honour more carefull to draw others to God more often in praier more cautelous in the choise of his houshold-seruants fuller of good works and almes-deeds and euery way more fruitfull though neuer barren at the last then at the first all his houshold-seruants perceiued as much and for mine owne part I neuer resorted to the house but me thoughts I saw a sensible growth in goodnesse And now beloued since a godly life in generall and the particulars named of zeale frequencie in praier c. be infallible notes of sanctification though I say nothing of his humilitie beeing as humble as the child newly weaned Psal 131. 2. of his care to hallow and sanctifie the Lords Sabbaths both he and his houshold of his care to teach and instruct his family yet haue I spoken sufficient for the probation of his holinesse I might now speake as largely of his 2. His righteousnesse righteousnesse but that time commands me to take my worke out of the loome Yet thus much I will be bold to speake and promise before this audience in the words of Samuel to the people 1. Sam. 12. 3. Whose oxe hath he taken or whose asse hath he taken to whom hath he done wrong or whom hath hee hurt or at whose hands hath hee taken a bribe and if he hath it shall be restored But I cannot stand to speake of these things neither of his godly death wherein also I might bee copious But dead hee is his bodie I meane is dead as for his spirit that liues in the city of the liuing God amongst millions and myrriads of heauenly Angels in the company and Chuch of those first begotten which are gathered into an heauenly with the Iudge of all flesh in the newe Ierusalem whose gates are pearle whose streetes gold whose wals are precious stones where quires of angels the Cherubims and the holy Seraphims sing Halaluiah Hosanna to God on high and there he shines and shall shine like the brightnesse of the firmament and glister like the starres for euer and euer while we remaine vpon the troublous sea of this world to lament his losse yea who can sufficiently lament it How can