Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	death_n	die_v	live_v	21,229	5	6.1130	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05193	Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.	Laurence, Thomas, 1598-1657.	1635 (1635)	STC 15328; ESTC S108386	42,208	80

TWO SERMONS THE FIRST PREACHED AT St MARIES in OXFORD Iuly 13. 1634. being Act-Sunday THE SECOND IN THE CATHEDRALL CHVRCH OF SARVM AT THE Visitation of the most Reverend Father in God WILLIAM Arch-Bishop of Canterbury May 23. 1634. By THOMAS LAVRENCE Dr of Divinity and late Fellow of Allsoules Colledge and Chaplaine to his MAIESTY in ORDINARY OXFORD Printed by IOHN LICHFIELD Anno Dom. 1635. EXOD. 20.21 And the people stood a farre off and Moses drew neere vnto the thicke darknesse where God was GOD made man placed him in Eden spake to him in the second of Genesis and man was not afraide God came in a walking voice Votem itantem Iun. Trem. in the third of Genesis and man was afraid because he had not sinned in the second chapter and had sinned in the third For where no sinne is there is no feare perfect loue saith S. Iohn casteth out feare which therefore is not fit company for heaven because loue is perfect there The happinesse of that place consists in the vision of God in whose presence is the fulnesse of ioy saith David which therefore the soules vnder the Altar as S. Iohn or in their chambers as Esdras speakes long to see saying when cometh the fruit of our reward in the second of that story the fourth chapter at the fiue and thirtieth verse And who desires what hee trembles at or joyes in that hee feares But t is otherwise here In Heaven wee shall bee ravished with God not afraid of him in earth wee are afraid of any messenger from heaven An Angell appeared to b Iud. 6.22 Gedeon and hee was afraid an Angell appeared to c C. 13.22 Manoah and he was afraid an Angell appeared to the d Luc. 2.10 Sheapheards these were afraid an Angell appeared to the e Mat. 28.5 Maries and they were afraid Afraid all of those Angells which brought the message of joy For because ever since an Angell guarded Paradice with a drawn sword we haue deserved no good news from aboue we conceiue no other designe of such Messengers but to strike And what shall Israel feare from God himselfe if these imagined no lesse then death from the sight of an Angell That glorious just Lord cannot bespeake my damnable vilenesse but in thunder and therefore if Moses intend they shall liue to keepe the Law Moses himselfe must deliver the Law God must speake no more least they dye v. 19 He comforted thē indeed and said feare not v. 20. which is all one as if hee should say sinne not for while they were guilty of sinne they must be subiect to feare Bounds were defined vnto which they came not and yet they came too neere Gods command remoues them farre and their owne feare remoues them farther And the people stood a farre The words represent the duty of the Laity in Israel the people and the priviledge of the Clergy in Moses their Priest So the holy Ghost esteemed him Moses and Aron among the Priests Psal 99.6 so those Apostolicall constitutions esteemed him L. 6. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 2. c. 29. so hee esteemed himselfe sanctifying the assembly Exod. 19.14 dedicating the Tabernacles hallowing the vessells offering sacrifice consecrating Aron with his Sonnes and officiating both for the Scepter and the Mitre too the Prince and the Priest to shew that there is no naturall repugnancie betwixt the Ephod and the Maze the Tribunall and the Altar but that both thriue the better for the vicinity of each other as the Vine helpes the Elme and by this neighbourhood climbes the higher The duty of the Laity requires 1 An obsequious attention to God the people stood 2 An humble distance from God The people stood a farre off The priviledge of the Clergy discovers 1 The approximation or immediatnesse of their accesse Moses drew neere 2 The limitation of this approximation Moses drew neere vnto the thicke darknesse 3 The condition of this limitation Moses drew neere vnto the thicke darknesse where God was 1 Vox vagina sensus Language is the sheath of sense Bel. de not Ecc. l. 4. c. 12. saith the Cardinall and words are the attire of the minde saith the Oratour he therefore whose tongue is too big for his heart that speakes more then he thinkes cases a needle in a scabberd and presents little David in great Goliahs armour or rather araies a child with the clothes of a gyant and so invests him not with a suit but enstates in a house God is no friend to the hypocrisy of complement and therefore in Scripture ever meanes more then he speakes Psal 12.6 the words of the Lord are pure words as silver tried seaven times in the fire saith the Psalmist calcined and sublimated from this drosse for he is a God of truths not of varnishes of realities not of shadowes He hates that mouth which belies the minde and likes men on earth best when they resemble the Saints in Heaven where soules commerce per verbum mentis without tongues and thoughts are seene without the mediation of words t is so in my Text where a syllable of Gods signifies more then a volume of mans a word of His then a Library of mine and the peoples standing here comprehends as much as the people should doe and much more indeede then they would First standing is a posture of respect wee kneele and stand to our superiours Kneele to shew our subiection and stand to shew our obedience that we are ready to execute what these are to command Seest thou a man diligent in his businesse hee shall stand before Kings Prov. 22.29 and although the Angells turned their faces to Sodome Abraham stood yet before the Lord Gen. 18.22 Standing and Kneeling then become inferiours sitting doth not the Lord said to my Lord sit thou at my right hand ther 's an equality of nature betwixt the Father and the Sonne and therefore one sits by the other Psal 110.11 and when the sonne of man shall sit on the Throne of his glory then shall yee also sit vpon twelue Thrones Iudging the twelue Tribes of Israel there 's an equality of grace or favour betwixt the Iudge and his Assessors therefore these haue Thrones together Mat. 19.18 so that those Antipodes which tread crosse to the World which fast at the birth of our Saviour and feast at his passion which will not say Christmas and yet will call a Christian Demas which sit at the Altar because we kneele say not with the Syrophaenician Lord I am not worthy to eate the crummes vnder thy table but Lord I am worthy to sit at thy table I am as good as thy selfe Standing then is a posture of respect and respect is a preparatiue to attention for no man listens to what he scornes Lydias affection must be warmed before she can attend regard S. Paul shee must before she can heare him when God shall open her heart then will she open

being to discouer a contradiction in the relators and if the peacefull be only the children of God what madnesse is it to ioyne hands with such sonnes of Belial Or else they are resolued of a different religion and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excuse a calenture by an ague Naz. orat 13. p. 206. nor are they encouraged so much by their owne strengths as the weaknesse of their adversaries their hands seldome ioyning whose hearts are divided and ruine being the issue of Schisme T is so in other bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 12. p. 198. every part of the world subsisting by a peaceable temper and dissoluing by the contrary Nay farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the Deity is therefore eternall because subiect to no division and the ambition of those apostate Angels no sooner distinguisht them from the rest but it excluded them from heauen as long as the humors in our body are at a faire agreement choler being proportionably allaid with fleame and the sprightfull bloud ballast with melancholy the whole is preserved by the harmony of its parts Straine this to a higher or set it to a lower key adde more weights to the scale and the foote of the ballance goes vp the tongue goes downe the strong men bow them selues and the grinders cease either it is parched by the raging fire of a tormenting fever or shiverd and torne by the violent winde of an insufferable cholique or mishapen and rackt by the earthquake of a prodigious convulsion and anon the Lord comes in a still voice what dost thou here Eliah Set thy house in order for thou must dye and not liue T is so in the Church for yea are the body of Christ and members in particular in the twelfe of this epistle at the 27. verse Know therefore that Satan assaults not this body while it is healthy and strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 14. p. 218. as long as the parts are neerely compacted and condensated by charity but like a wily enemy takes advantage by some dangerous breach enters through the disbanded troupes of our armies nor staies this evill here but ascends from a neglect of the rochet to a contempt of the Scepter and a Schisme against the Church Math. 12.25 leads vsually to a disturbance of the state Such popular tribunitiall Midianites hauing their swords oftner drawne against themselues then a publique enemy because they thinke their soules engaged in one quarrell onely their fortunes in the other here they fight in Gods cause there in their owne and he that drawes for religion strikes with a rasor the other thrusts with a foile nor doth the battell ever proceede with greater cruelty then when 't is fought by the sword of the Lord and of Gedeon That therefore this may ever stand may it never be divided Let the Priests mouth never want a prayer for the safety of the King This consideration made Constantine so carefull to compose differences in the Church as himselfe witnesseth in his letter to Alexander and Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constant fol. 134. See how hee laboured for peace by the conclusion of that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Kings hand a sword for the defence of the Priest When David sends an embassy with peace be to thee and peace be to thy house and peace be to all that thou hast let no churlish discontented Nabal requite him with a scorne who is David and who is the sonne of Iesse Let the meanest enrich the Kingdomes treasury by a mite and the rest weary the receiuers with these sacred iewels devoted to the maintenance of Church and state Let them consecrate to the building of the Tabernacle vntill the Magistrates command restraine them and before Moses proclaime let not Israel leaue offring If any vnquiet Sheba tempt thee to a Schisme ere thou consentest weigh what it is thinke how it deformes the Church how it sterues the members by hindering their commerce how it clouds the vnderstanding in the disquisition of the truth and what likelihood is there that the Sonne of God will espouse such deformity that the God of mercy will lodge with envy or essentiall truth with errour Thinke againe how hee detests Schisme by his longing for peace God the Father will haue but one Altar at Ierusalem to shew that such as sacrificed there must be of one minde and our Saviour shewes himselfe the Sonne of God the Father it was the Herald of his birth and the blessed antheme of that quire of Angells Luc. 2.14 his baptisme was a doctrine of this when the holy Ghost descended on him in the forme of a Doue an embleme of mildnesse and peace his carriage to the Apostles taught them to be one speaking vsually to one for the rest and singling forth Peter when his message concerned the twelue It was his affectionate prayer for them holy Father keepe through thy owne name those whom thou hast given mee that they may be one as wee are one Ioh. 17.11 but how is the Trinity one Orat. 12. pag. 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naz. explaines it as well in respect of agreement as essence it was the legacy he bequeathed them in the fourteenth of S. Iohn v. 27. his salutation after his resurrection in the twentieth of that Gospell v. 21.26 and S. Pauls in the begining of most his Epistles as if this were the badge of his inspiration and none were Canonicall but such as contained a prayer for peace Thinke againe that thy goodnesse is sinfull if sowred with this leaven and thy praiers turned into sinne thy sighs nor thy teares regarded thy oraisons must not profane his temple nor his Altar be guilty of thy sacrifice Math. 5.23 though thou hast tired thy enemies cruelty with thy patience and sealed thy profession with thy bloud though thou hast giuen thy body to be burnt as S. Paul speakes 1 Cor. 13.3 and each element hath shared in thy ashes occidi potes De simpile praelat coronari non potes saith Cyp. die thou maist thou canst not be crowned for thy death is an execution no Martyrdome Thinke againe how he lothes what hee so severely punished and because it suffered a greater vengeance whether it may not bee a greater sinne then Idolatry or sacriledge The greatest idolatry of Israell was rewarded but with the sword Exod. 32. and Achans sacriledge but with stoning Ios 7. and yet mandata est terrae fames in populi divisores L. 1. p. 26. ed. Lugd. Bat. 1613. Numb 16.30 saith Optatus the Lord made a new thing as Moses speakes and the earth which fed the peacefull devoured the factious Israelites They went downe quicke into the graue buried before dead for being so vnworthy to liue they were hardly permitted to die Thinke againe what a scandall it is to those without what a hindrance to those within how it keepes