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	observe_v	sabbath_n	17,846	5	10.0492	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69054	The institutions of Christian religion, written by the reuerend father, M. Iohn Caluin, compendiously abridged by Edmond Bunnie Bachellour of diuinitie; and translated into English by Edward May; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; May, Edward, b. 1546 or 7.; Bunny, Edmund, 1540-1619.	1580 (1580)	STC 4426.8; ESTC S115884	203,289	560

forasmuch as he cānot do it of himself bicause he séeth no credit is giuen to him of the hearers hée setteth his minde in calling to recorde of some true witnesse but heere it must néedes come into minde that man is a Lier and all other things corrupt and wicked so that the trueth can be found in none but in god only Herevpō it cōmeth to passe by good reason the honest godly mē so oft as néed requireth do reuerētly call god to witnes coūt it a hainous offēce to appoint any other thing in his place 26 Hee vseth thrée argumentes against the Anabaptists which detest all othes without exceptiō Matth. 5 34. Iac. 5.12 Exo. 22.11 Iohn 7.16 because Christ said Swere not at al. first bicause Christ cannot be contrary to his father that he should forbid or condemne the same which his father permitteth and commandeth Moreouer by enterpreting the place There is only forbidden vaine othes and where it is saide Swere not at all this worde All is referred not to Swere but to the formes of othes neither doth Christ in that place where he forbiddeth them to swere by heauen earth and Ierusalem speake it to correct superstition as some men falsly think but he rather confuteth their sophisticall subtiltie which thought it no fault babblingly to throwe out indirect othes as thogh they spared the holy name of God with is ingrauē in al his benefits 27 Last of all by the example of Christ his Apostles Not onely Heb. 6.16 Gene. 214. Ruth 3.13 1. King 18 1● publike othes are lawfull but also priuate adioining offences which the law prescribeth which are there also recited 28 The fourth cōmandemēt tendeth to this end that we being dead to our own affections should be busied in the meditation of the kingdome of God and to the same meditation shoulde be exercised by such means as he hath ordeined yet it hath a peculiar seueral cōsideration frō the rest because in some respect it is shadowish and therfore abolished with the other figures neuertheles there may be thrée causes assigned of this cōmandement first God ment vnder a figure to set out to the people of Israell the spirituall rest whereby the faithful ought to ceasse from their own workes that they might suffer God to work in thē secōdly to haue one appointed day to méete together to heare the law and execute the ceremonies or at least to bestow it to the meditation of his works thirdly for seruants that liued vnder gouernment of others Number 23.22 Eze. 20.21 Iere. 17.12.27 Exo. 31.13 Nehe. 9.14 Eze. 20.12 Heb. 3.13 29 The shadowing of the spirituall rest was the principal point in the sabboth wherin is shewed that God is our sanctifier whereupon this followeth that wée must kéepe holy day least wée hinder God working in vs. 30 If any man require some secrets significatiō in the nūmber seuen the meaning is that the Lord by the seuēth day pointed to his people the future perfection of the Sabaoth in the laste day Esai 66.23 1. Cor. 15.38 whereby our whole lyfe might by continuall meditation of the Sabaoth aspire to this perfection 31 If any man mislike this secret obseruatiō of the number Esai 58.13 Rom. 6.4 Col. 2.16.17 as a matter too curious and had rather take it more simply it maketh small matter so that the Mysterie remayne which is therein principally set foorth concerning that perpetuall rest of workes yet so that the superstitious obseruing of dayes ought to be farre from Christians 32 The two latter are the causes wherby we are enduced Deu. 5.14 Ex. 25.12 1. Cor. 14 40. the Iewes Saboth being abrogated to obserue the seuenth day first because necessitie requireth that at appointed dayes we méete together to heare the worde to break● the mystical bread and to publike praiers Moreouer that to seruants and labourers yea to cattell also be graunted their rest from their labour 33 Against certaine vnquiet Spirits which at this day complaine that Christian people are mainteyned in Iudaisme Col. 2.16 Gal. 4.10 Rom. 14.5 1. Cor. 16.2 because there is kepte some obseruing of dayes Esai 1.13.58.13 34 The old fathers haue not without choice put in place of the Sabboth day the day that we call Sunday although superstitious necessitie ought héere also to be farre of which shal be if it bee referred to the only obseruing of discipline and of well setled order 35 The ende of the fift commandement is that we reuerence them whom the Lord hath set ouer vs and that we yéelde to them honour obedience and thankefulnesse 1. Tim. 5.17 wherevpon it followeth that it is forbiddē vs to withdraw any thing from their dignitie either by cōtempt obstinacie or vnthankfulnes and to what end he maketh mention of father and mother only Ex. 21. Leui. 20.9 Leui. 10.9 Pro. 10.10 Deut. 21 1● Mat. 15.4 Ephe. 5.1 Col. 3.20 36 It maketh no difference whether they be worthie or vnworthie to whom this honor is yéelded where also is confirmed that those thrée kindes of honour are due to him 37. 38 To what end the promise is added and in what sense it is to be taken and how farre also wee must obey our elders But I think that this promise is not only to be extended to euery singular person but much more to euery one vniuersally As this may be the meaning besides the common sense that they shal haue a happie state of a common welth so long as they obey their Magistrates but then shall they haue it most miserable so sone as they breake this commaundement which after happened to the Israelites as all men know 39 This is the summe of the sixte commandement that not only all outward violence and wrong but also anger hatred and inwarde desire to hurt 1. Ioh. 3.15 Mat. 5.22 but of the contrarie parte euerie one ought to meditate in his mynde and procure with all his power the health safetie and quiet of euery one Séeing that of anger murder riseth murder When namely he forbiddeth this hée doth manifestly forbyd all those things also from whence they are wōt to take beginning Moreouer if he kill which when he can saue doth not saue and no man saueth whom either he hateth or doeth not loue hereby also it followeth that we are murtherers also of all them whome eyther we hate or doe not loue And to this rule is the meaning of the thrée Chapters next following to be required 40 But of this thing there are two causes to speake nothing héere of the arguments which may be drawne frō our redemption in Christ that is because man is both the image of GOD and our fleshe 41 The summe of the seuenth commandement is that we be defiled with no vncleannes or lustful intemperance of the flesh and that we chastly and continently order all the partes of our lyfe but chiefly seeing the Lorde helpeth vs in this

in the life of the faithfull there shoulde appeare an agréement and consent betwene the righteousnes of God their obedience and so they shoulde confirme the adoption wherby they are receiued to be children then also hee expoundeth in what order he will speake thereof 2 The instruction of our life standeth of two partes as the scripture painteth it out to vs the first is that the loue of righteousnesse be powred into our mindes The other that wee may haue a prescript rule that may not suffer vs to goe out of the way in following righteousnesse In cōmendation of righteousnesse the scripture hath very many and very good reasons whereof séeing some are generall and some speciall hée describeth one generall héere two wayes First we must be holy because God is holy for when we were scattered abroad like straying shéepe and dispersed abrode in the maze of the world hée gathered vs togeather againe to ioine vs in one flocke with himselfe when wée heare mention made of our ioyning together with God let vs remember that holines must be the bond He admonisheth vs also to the end wée may be reckoned among the people of God that wée dwell in the holy citie of Ierusalem which as he hath hallowed to himself so it is not lawfull that that be vnholily profaned by the vncleannes of the inhabitants Psalm 35.8 Psal 15.21.23 bicause it is not méete that the sanctuary wherin he dwelleth should be like a stable ful of filthinesse 3 First he setteth down the other generall that is to say that we may bée made like to Christe secondly hée calleth to minde many speciall reasons if the Lord hath by adoption made vs children with this condition that our lyfe should resemble Christ the bond of our adoption or if we do not giue anew our selues to righteousnes we doe not only with most wicked breach of allegeance depart from our Creator but also forsweare him to be our Sauiour Mal. 1.6 Ephe. 5.1 1. Ioh. 3. 1 Heb. 10.25 1. Cor. 6 Ioh. 15.3 Col. 3. 1. Cor. 3 Sith God hath shewed him self a Father vnto vs we are worthie to be condemned of extreame vnthankfulnes if we doe not shewe our selues to bee children sith Christe hath cleansed vs with the washing of his bloud and hath made vs partakers of his clensing by baptisme it is not séemely that wée shoulde bee spotted with newe filthinesse sithe hée hath graffed vs into his bodie we must carefully take héede that we sprinckle not any spot or blot vppon vs that are his members sith he him selfe that is our head is ascended into heauen it behoueth vs that laying away earthly affections we do with all our heart aspire to heauē ward sith the holy Ghost hath dedicated vs temples to God we must endeuour that Gods glorie may be honourably set out by vs and must not doe any thing whereby we may be prophaned with filthinesse of sinne sith both our soule and our bodie are ordained to a heauenly incorruption and an vnperishing Crowne we must diligētly trauell that the same may be kepte pure and vncorrupted vnto the day of the Lorde 4 Those are not Christians which doe sauour of nothing lesse in their lyfe and manners Ephe. 4.20 then of Christ yea they reproch Christ wonderfully 5 Neyther doeth he acknowledge thē for Christians onely whose manners breath nothing but an absolute Gospel which notwithstanding is both to bée wished and laboured for of euery one but all those which in pure simplicitie haue a desire diligently to procéede in the way of the Lord. Cap. 7. The sum of a Christiā life where is entreated of the forsaking of our selues THe first degrée is Rom. 12.2 that man shall depart from him selfe and apply him selfe wholly to the obeying of God This renuing of mind all the Philosophers were ignorant of Rom. 23.8 Ephe. 4.22 Gal. 1.20 that they think that the gouernment of the minde is in all pointes most perfect 2 Therevpon followeth that other that we search not the thinges that are our owne but those thinges which bée according to the will of the Lorde and that make to the aduancement of his glorie But where so euer the first degrée doeth not goe before there eyther most filthie vices doe raunge without shame or els if there bée any spice of vertue it is corrupted with peruerse desire of glorie 3 Hée layeth a generall description thereof out of Paule Tit. 2.11 but suche as more playnely hée may diuide the whole into certayne speciall partes Paule to lose our myndes from all snares calleth vs backe to the hope of immortalitie admonishyng vs not to stryue in vayne because as Christe hath once appeared the Redéemer so at his last comming he shal shew the fruit of the saluation that he hath purchased and thus hee driueth away the entisements that blinde vs and make vs not to aspire as wée ought to the heauenly glorie yea he teacheth that wée must trauell as men being from home in this worlde that the heauenly inheritance be not lost or fall away from vs. Rom. 12.20 Phi. 2.3 4 The forsaking of our selues which is the first part doeth partly respect our neighbours but chiefly God But as concerning our neighbours it is harde because it commaundeth chiefly two things of difficultie 1. Cor. 4.7 that is to say that we preferre them before vs in honour that we faythfully employe our selues wholly to procure their commodities here he first entreateth thereof 1. Cor. 13.4 Heb. 15.16 5 And thē of the other and by what arguments the Scripture doeth exhort vs to the same part of our office Gal. 6.10 Luk. 17.3 Mat. 5.44 6 In perfourming these offices first there is required patience least we wax weary with well doing and by what arguments the same may be brought to passe that patiently we may honour and loue others although they eyther bée vnworthie or haue euill deserued of vs. 7 This is no mortificatiō til we fulfil the dueties of charitie although wée leaue none of them vndone but doe it of a sincere affection of loue for otherwise it is wont to happen that wée doe fill our dueties with arrogancie or with vpbrayding or we subdue him whome we haue done good vnto as bounde to vs or hauing discharged one kinde of duetie we think we are deliuered from the rest 8 The deniyng of our selues in as much as it respecteth God doeth chiefly frame vs to quietnes of minde and first in searching those things which belong to this present life where we must resigne our selues and all that we haue to the will of the Lorde and yelde him the affections of our heart to be tamed and subdued 9 Therevpon it foloweth that neyther we séeke euill gaines to enrich vs nor burn in immoderate desire of earthly thinges nor yet to be troubled Psal 13● if the end answere not to our desires 10 Moreouer the quietnesse and sufferance which he hath

iudgement he doeth not teache because he hath mercy vppon whome hee will and hardeneth whom he will Esai 60.51 1. Ioh. 5.24 Act. 13.14 2 The nature and dispensation of callyng doeth clearely shewe that it commeth from no other place thā from the frée mercy of God 3 Héere we must beware that wée make not our selues fellowe workers with GOD or reputing our election doubtfull and vneffectuall till it be cōfirmed by Fayth as by a Seale Deu. 30.14 wée hange the same of the latter albeit on the other part it be confirmed by Faith as towardes vs and that which was before vnknown to vs by this meanes beginneth to shine out 4 While we searche the certaintie of our election wée must not breake into the hidden secretes of the wisedome of God to vnderstande what is determined of vs at the iudgement seat of God but rather we must beginne at our calling Esai 25.1.2 whereby God as by a token will confirme to vs so much as is lawfull to be knowne of his counsell 5 Séeing we are chosen in Christe alone Mat. 3.17 Ephe. 1.4 in him alone the certaintie of our election is to be sought and no man can be sure of his election but hée that resteth vpon Christ only 6 If we be assertayned of an vndoubtfull calling Ioh. 6.37 Rom. 8.30 Mat. 22.14 wée may certainly determine that wée are the electe but séeing against this assuraunce certayne places are alledged before hée aunsweare them hée confirmeth by many testimonyes that Christe hath deliuered vs from all care and doubt 7. 8. 9. Moreouer Ioh. 16.12 1. Ioh. 2.19 Ioh. 3.16 hée answeareth to certayne places where they that séemed to bée Christes did reuolt and fall backe from him and that was because they cleaued not to him with that affiaunce of heart wherewith the assurednesse of our election is stablished for all though they haue the like signes of calling that the electe haue yet haue they not that sure stablishement of election which the elect fetch out of the Gospell The saying of Christe of many being called and fewe chosen is euill taken of many for there are two sortes of calling the one generall whereby through the outwarde preaching of the worde God calleth altogether vnto him euen them also to whome he setteth it forth vnto the sauour of death and vnto matter of more gréeuous condemnation The other speciall which he vouchsafeth to giue onely to the faythful whē by the inwarde enlightening of his spirite he maketh that the worde preached is setled in their hearts this speciall calling bringeth with it the Spirit of regeneration which is the earnest and seale of the inheritaunce to come wherwith our hartes are sealed against the day of the Lorde 10. 11 The Electe before they are called Phi. 3.5 Act. 10.2 differ nothing at all from the rest It is farre of that as some dreame there shoulde bée planted in their harts from their very natiuitie any séede of election by the vertue whereof they are alway enclined to godlines and to the seare of God 12 Comming to the seconde parte of the Chapter hée proueth that God hath his certayne iudgementes agaynst the wicked Mal. 4.1 1. Cor 4.7 whereby he doeth execute his counsell of them by depriuyng some from the power of hearing his worde and by blinding and amazing others the more by the preaching of his word 13 There can no other cause be rendered why hée doeth so Act. 13.48 Act. 16.14 but because they are vesselles of wrath to dishonour 14 If wée goe further and searche why the Lord from the beginning hath blinded the reprobate Rom. 9.17 1. Sam. 2.25 wée must néedes come to this one thing that hée may shewe his name in all the worlde yet this can not so bée vnderstoode as though GOD did abuse his poore creatures with inordinat power for a sport to his crueltie 15 He answereth to a fewe places of Scripture by interpreting them wherin God séemeth to deny that it is done by his ordinaunce that the wicked doe perishe but by this that he crying out against it they wilfully bring death vnto them selues They alledge the place of Ezechiel Eze. 34.11 that God wil not the death of a sinner c. If they will extende this to all mankinde why doth he not moue many to repentance Mat. 13.23 whose mindes are more plyable to obedience then theirs which at his daily allurementes waxe harder and harder The meaning therfore is that the death of a sinner pleaseth not God that the godly may haue affiance that so soone as they shall bée touched with repentance there is pardon ready for them with God and the wicked may féele that their falt is doubled bicause they answer not to so great mercifull kyndnesse 1. Tim. 2.4 and mercifulnesse of God therfore the mercy of God doth alwayes méete repentaunce where they alledge Paule Deut. 4.7 Psalm 115.3 Exo. 33.19 Eze. 36.26 that God woulde haue all to be saued thereby is signified nothing els but that he hath stopped vp the way vnto saluation to no degrée of men but rather he hath so powred out his mercies that he willeth no man to be voide of it 16 He wipeth away certaine other obiections taken out of the Scripture Matth. 33.27 and concludeth with Paule Ephe. 3.10 O man what art thou that contendest with GOD Cap. 25. Of the last resurrection FIrst hee setteth downe the doctrine and confirmeth it from the first to the fourth secōdly he taketh away certaine errours from the 5. to the 9. Last of al he descendeth to certaine from the 10. to the 12. Albeit wee haue nowe passed from death vnto life 2. Tim. 1.20 Iohn 5.24 Ephe. 2.19 yet least it should be a griefe to be yet exercised vnder this harde warfare wee must looke for the blessed hope and comming of the glory of the great GOD our slownesse the mockes of prophane men or violent temptation notwithstanding Phi. 3.8 Rom. 8.19 2 Perfect felicitie which was doubtfully disputed vpon of the Philosophers was yet knowne to none of them that it was yet set before vs in the resurrection Therefore our mindes must bée lifted vp thervnto especially séeing the dead elements doe after their manner desire the same thing 1. Cor. 15.14 2. Cor. 4.10 3. 4 By the very waight of the thing our endeuour should be whetted seeing that except the dead doe rise againe the whole Gospel is deceiptfull and doubtfull but because the thing is harde to be credited that faith may ouercome al lettes Luke 24.6 1. Cor. 15.6 Acts. 9.4 the scripture ministreth vnto vs two lettes the first the similitude of Christ the other the omnipotencie of God the first wherof is handeled 3. the last in the 4. section where it teacheth that our senses must be directed to the infinite power of god Phil. 3.20 1. Cor. 15.36.37 in proouing the resurrection and that it