Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	edward_n	john_n	thomas_n	46,013	5	8.1273	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57156	A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich.	Reynolds, Edward, 1599-1676.	1666 (1666)	Wing R1281; ESTC R618	19,863	55

A SERMON Preached before the PEERS IN THE Abby Church AT WESTMINSTER November 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence BY Edward Lord Bishop of Norwich LONDON Printed by Tho. Ratcliffe for Iohn Durham and are to be sold by Edward Thomas at the Adam and Eve in Little Brittain 1666. A SERMON Preached before the PEERS IN THE ABBY CHURCH at Westminster Novemb. 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence PHILIP 4. 5. Let your Moderation be known unto all Men. The Lord is at hand SOme Graces are primary radical and fundamental which having their proper termination in God and Christ are therefore as to their formal and immediate beauty Invisible to any eye but his who searcheth the Heart and tryeth the Reins So our Repentance is said to be towards God and Faith towards our Lord Iesus Christ Acts 20. 21. our Faith and Hope is said to be in God 1 Pet. 1. 21. As the Root though the principal Seat of Life in the Tree is under ground unseen but the fruits flowing from that Life are visible or as the Orator saith of a goodly Structure fastigia spectantur latent fundament So the most primitive and vital Graces are in themselves known onely to God and to the Heart which enjoyes them but in and by their fruits they may and must be known unto men By our Works we must shew our Faith Iam. 2. 18. Act. 19. 18. Works I mean of transient Charity which properly termimate upon others without us In which respect our Saviour though he forbid us to do our Works to be seen of men in a way of Ostentation Matth. 6. 1. 6. 16. 18. yet he commandeth us to let our Light shine before men in a way of Edification and to God's Glory Matth. 5. 16. and in order to the Same End the Apostle here requireth us to let our Moderation be known unto all men The words contain a serious and weighty Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is near and a Christian duty from thence inferred Let your Moderation be known unto All Men or an Exhortation to the Exercise of a Special Grace and a most Solemn Argument because The Lord is at hand In the Exhortation is observable 1. The vertue it self required express'd by the Concrete for the Abstract not without an Emphasis as I take it Sometimes we finde a Concrete Superlative expressed by an Abstract Ier. 50. 31. Behold I am against thee O Pride that is O thou most proud and here an Extensive Abstract expressed by a Concrete as if he should have said Let your Tongue your Hand your whole Conversation shew forth to all men upon all occasions this excellent and most amiable Grace 2. The Peculiarity or Characteristical difference of this vertue intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bare Philosophical but a Christian moderation such as becomes Believers 3. The Conspicuousness thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be really upon all occasions manifested for the Honour of Christ and Credit of Religion 4. The Impartiality of it It must be manifested to all men not onely unto good men but unto the froward that the mouths of Adversaries may be stopped their Prejudices refuted their Emnities broken and they won by the meek and humble Conversation of Believers to the obedience of the Gospell In the Argument unto this Duty it is considerable how many wayes the Lord is near unto his Servants for their encouragement in so difficult and excellent a Duty near ad Auxilium to Help them near ad Solatium to Comfort them near ad Iudicium to Reward them near per Inhabitantem Gratiam to direct and enable them near per Exauditionis Clementiam to Hear and Answer them near per Providentiae oeconomiam to Support and Protect them 1. Believers are called unto an high and honourable Condition the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignity of being the Sons of God John 1. 12. and in that Condition they may by the power of Corruption and Temptation be in danger to be puffed up with pride and arrogancy above others and to a supineness and security of Living to sever their Dignity from their Duty In this Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Suidas Hesychius and Favorinus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is decent or becoming is to be known we must walk secundum decentiam status Christianis so as becometh the sanctity and dignity of our High Calling 2. Again being in common with other men expos'd to the various vicissitudes of Events apt in Prosperity to be corrupted in Adversity to be dejected and according to diversity of Conditions to express a dissimilar and uneven behaviour here again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your Moderation be known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a serene pacate and stedfast equability of minde unshaken and fixed against all Events 3. Again being by the state of our Christianity and by reason of the Emnity which God hath put between the seed of the Woman and the seed of the Serpent to expect as Strangers in the midst of Adversaries manifold afflictions and injuries as the Scripture hath assured us Act. 14. 22. 2 Tim. 3. 12. Here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your Moderation be known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moderation of patience in bearing Evils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Moderation of Candor and Equanimity not putting suspicious and morose but favourable constructions upon Actions which have an appearance of unkindness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Moderation of meekness and placability an easiness to be entreated a readiness to forgive as the Philosopher saith of such men that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to pass by and to pardon Injuries 4. Again having with other men a share and right in publick Iustice and out of the debt of Self-love being engaged thereby to preserve our own Interests we may be tempted to rigour and extremity in the means thereunto and to lay hold on the utmost advantages against our Brother Here also the Exhortation is seasonable that our Moderation be known that we be rather ready to part from our own right than to prosecute it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the strictness of a rigorous inflexibility and so the Philosopher saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supplying of the defect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rectifying and mitigating of the rigour of Legal Justice 5. Again because we have the Human Nature burthened with the same common Infirmities and are of like passions with other men we may be easily tempted and transported many wayes into inordinateness and excess we may use our knowledge and liberty undecently and exorbitantly to the defiling of our Selves we may use them uncharitably to the grief and scandal of our Brethren as the Apostle sheweth Rom. 14. 15 21. 1 Cor. 8. 9 12. 10. 23