Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	heart_n	incline_v	law_n	17,568	5	7.8253	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10925	A sermon preached at the second trienniall visitation of the right honourable and right reuerend father in God, William Lord Bishop of London, holden at Keluedon in Essex: September. 3. 1631. By Nehemiah Rogers, pastor of Messing in Essex	Rogers, Nehemiah, 1593-1660.	1632 (1632)	STC 21198; ESTC S116117	22,027	36

to the Comfort of distressed consciences may it not be questioned where this spirit is Looke vpon the Prophets Apostles and Christ himselfe and you shall see what great care they had alwaies that the fulnesse of ioy might be answerable to the depth of sorrow in those they had to deale withall Exod. 14.13 2 Kings 19.6 Isay 50.4 Matth. 5.12 Luke 4.18 Iohn 14.1 Rom. 5.1 8.32 Phil. 4.4 2. Whites must be obserued this doth grace our writing much Discerne we betwixt Sheepe and Wolues In our Sheepe betwixt the wholesome and vnsound In the Vnsound betwixt the Weake and Tainted In the Tainted betwixt the Natures Qualities and Degrees of the infection God much complaines of the want of this in the Shepheards of Israel Ezek. 34. they did not discerne betwixt the weake and strong the cleane and vncleane to proceed accordingly Let vs haue a speciall regard herein that we breake not bruised reeds nor make the hearts of the Righteous sad within them Some are ignorantly misled as those who went with Absolom from Ierusalem 2 Sam. 15. and were vnwittingly made Simple Rebels their hearts being free from any plot against their Soueraigne The simplicity of such is as worthy of pittie as their misguidance of indignation Reduce we them Some are entangled with doubtfull disputations Rom. 14.1 and haue their consciences ensnared with conceits and subtilties who are docible and tractable of themselues not obstinate and wilfull Receiue we them Rom. 14.1 While there appeares a true desire and godly endeauour to bee better informed let them not bee too hardly dealt withall nor punishment and compulsion hastened But as for those that sinne of malicious wickednesse be not mercifull vnto those men But how will you distinguish Quest. How know you a Hunger-bitten Beggar from a Canting Rogue one speakes with Supplications Resp and is thankefull for the least fauours the other you may know by his Rhetoricall style In the one hand hee hath his Petition in the other hand a Stone These things may the Church likewise as well as Church-men be pleased to take notice of in her Censures for this is a third Rule giuen which you see I am fallen vpon 3. Presse not too much on that part of the letter which requires a fauourable touch nor bee sparing in that part which requires the contrarie There is one course in our Ministerie to bee held with nouices and another to bee held with those who are of riper yeares towards the one sort mother-like indulgence towards the other father-like grauitie Thus much is taught vs in that Allegorie vsed by our Sauiour of Wine and Vessells by way of Apologie for his more Mildenesse in his Iniunctions then Iohn vsed to his Disciples Matth. 9.17 Impose wee not too heauie taskes vpon new commers on nor discourage wee them with ouer great austerity In Rom. 14. Verse 4. It is a good speech of Caluin Semper bene speremus de eo in quo ceruimus aliquid Dej So Bucer resolued to refuse none in whom he saw aliquid Christi Who so is wise let him consider these things 4. Keeepe your distances betwixt letter and letter word and word There is a time for all things vnder the Sunne saith Solomon Eccles 3.1 So a time for Hearing A time for Reading Another for Praying c. All are Gods Ordinances one may not iustle out the other but each is to haue its time and turne Neh. 9.3 and serued in its Course by Gods Stewards for the feasting of his Family who euer haue good stomackes and like hungry men feed vpon euery dish that is before them Serue in Gods Commandements set before them which you will they are for it If the First Commandement they will feed Lord haue mercy on me incline my heart to this Law If the Second or the Third their stomacke stands alike good to all Or if you commend vnto them Prayer with the seuerall Requests to be made If for themselues For Loue Faith Feare Repentance c. you shall haue them at it wee beseech thee to heare vs good Lord. Or if such like graces are to be beg'd for others they continue alike zealous and deuout calling to God for Audience Pitty it is then to withhold any of Gods allowance from his houshold We condemne the Papists and that iustly of a kinde of Sacriledge in withholding the Cup from Gods people and can we be innocent if we detaine any part of that which is allowed The laying of our people so much to one Breast without an orderly giuing of the other I am perswaded is a cause that God in many Congregations dryeth vp that Breast that was so in a manner altogether drawne at that the other may not grow dry He closeth vp the wombe of her who was fruitfull that shee who was barren may reioyce and no more be called Barren Onely one thing more is wanting to make vs absolute Pen-men And that is Ioyne and vnite your letters together in an orderly and comely manner First Christ and Man Colos 2.19 Secondly God and Man Iohn 17.21 1 Iohn 1.3 Thirdly Man and Angels Colos 1.20 Fourthly Man and Man Isay 11.6 7 8. As the Hearts of Husbands and Wiues Parents and Children Neighbour and Neighbour Maiestrates and Subiects Prince and People c. These Rules obserued we shall be Compleate Scribes indeed And when as other shall stand in need of Letters Testimoniall to others and from others as did those false Apostles 2 Cor. 3.1 we shall need to goe no further then to our Flocks and People saying of them as Saint Paul did of the Church of Corinth 1 Cor. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are our Epistle yea better then any letters Commendatory wrote with Inke and Paper can be for they run here and there and may soone be lost but our Praise is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein wee doe inwardly reioyce or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cordibus vestris neuer to bee blotted out And whereas other Epistles in Hebrew Greeke or Latine are read of none but such as vnderstand the Languages This Epistle is vnderstood and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all men Of what Nation soeuer I haue done and now descend the Mount to take my standing at the bottome of the Hill amongst my Brethren But first let vs Commend all to Gods good blessing as our mother Church hath taught vs. Grant we beseech thee Almighty God that the words which wee haue heard this day c. FINIS

wittie disturber of the Churches peace And yet this is the onely praise that many doe affect who hauing once fastened vpon some Assertion though neuer so absurd think it their glory to defend it Conceiting all that they see or heare or reade Antiphorus Orietes makes for it Like him in Aristotle who where euer he went he thought he saw the picture of himselfe Thus wee reade of Adrian the Pope who when the Contentions were betwixt the seruices of Saint Ambrose and Saint Gregory Iacob de Vorag in vita Greg. which should take place by common consent both the masse-bookes were laid vpon Saint Peters Altar expecting the decision of that doubt by Reuelation The Church dores being opened in the morning Saint Gregories masse-booke was rent and torne in many pieces and lay scattered about the Church but Saint Ambrose's lay whole and open vpon the Altar which euent one would haue thought should haue signified thus much that the Masse of Gregory should be Cancelled and abolished and that of Ambrose authenticall and allowed But now Pope Adrian who was for Gregory expounds it thus that the renting and scattering of Gregories missal intended the dispersing of it ouer all the Christian world and that it should bee onely receiued as Canonicall Such another was that Fryar who finding out Maria in the Scripture vsed plurally for Seas cryed out that hee had found in the Old Testament the name of Maria for the Virgin Mary What is this but with the wicked sonnes of Eli to strike our flesh-hooke with yron teeth into the pot of Gods Sacrifice and to account all ours that it brings vp And if in case the Scripture hath not for vs so soone as wee desire to take by force as they did from the Sacrificers Yea what is this any other then with the Harlot in the Kings to lay the dead childe of our owne heads and braines in the bosome of the true mother the Holy Scriptures and say it is hers A sinne in the iudgement of some of the Antient so fowle as that in their esteeme it deserued to be ranged in the same ranke with the sin against the Holy Ghost Other sinnes seeme to be of weakenesse but this of wit and strength Besides he that seekes to fasten a new sense on Scripture indites another Scripture as it were and so after a sort makes himselfe a God A rule of speciall vse forget it not And yet while I speake of holding our Pen directly vpon the Full mistake me not For it is requisite sometimes as in the fetching of a Compasse that it should beare a little on the left side that it may the better giue full where it should and small also where it is required Thus did Nathan in propounding of the Parable of the poore man with his little Ewe Our Sauiour often by things feyned did set forth and expresse vnfeined truths Thus Saint Paul likewise fetch a compasse the better to take his keeper holding his pen a little on the left side as it were Beleeuest thou Agrippa I know that thou beleeuest If euer any knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change his voice and to attemper his stile that he might profit hee was the man Yet many esteeme this practise no better then flatterie and lying but I hasten We haue done with those Rules which Concerne the Ordering of our Pen Now for those which respect the Cariage of the Body which if it be seemely is a great grace to writing The Particulars are these 1. The Head must be held vpright and looke strait forward 2. The Arme laid right forth vpon the Paper 3. The Paper lie as neere to the midst of the Body as the strait holding forth of the Arme will permit and suffer For the First Be thou an ensample saith Saint Paul to Timothie in life in doctrine in holy Conuersation 1 Tim. 4.12 Exemplaris vita est concio optima It is the Example wherein the force of the Rule doth lie This our people especially looke vpon and accordingly conceiue as Labans Cattell did among the Rods that Iacob laid in the Gutters before their eyes Gen. 30. In which respect it was that God thus complained From the Prophets of Ierusalem wickednesse is gone forth into all the land Ier. 23.15 The sinnes of Teachers are the Teachers of sinnes and therefore no maruell if they be more odious vnto God then the sins of any of the people which appeares by this in that the Lord required in the old Law Leuit. 4.3.14 as much sacrifice for the Priests sin alone as he did for the sins of all the Congregation besides The best Schooleman seemes to giue the reason for when we sinne we doe peccare in quid essentialiter but others in quale accidentaliter therefore ours greater Be yee holy therefore Isay 52.11 you that doe beare the vessels of the Lord haue Feete to walke withall Psal 115.7 as well as Mouthes to speake withall least you bee found in the end Idols as well as dumbe ones You are here present with the ensignes of grauity vpon your backes Seeing these bushes hung forth see there be good wine within In a word let vs so liue as that we be Walking Sermons Epistles and Gospels to those amongst whom we liue Secondly the Arme must be laid right-forth vpon the Paper on which we write We may not haue respect of persons in the deliuering of our message The Preacher sought to finde out acceptable words and that which was written was vpright euen words of truth Eccles 12.10 For Manner it would doe well to take vp such words as may giue lawfull content and be best accepted But for Matter let them be words of truth that which is written let it be vpright without fauouring of any mans Corruptions or Vices The Poore may not be neglected seeing Christ's blood was shed as well for the Belfry as for the Chancell Nor may the Great be spared much lesse poysoned by Flatterie It was said of old Few great mens Confessors will get to heauen For how great soeuer the sins of great men are still they goe away with Absolution and it would doe well now if we would be faithfull and if at any time A Lord should aske his Chaplaine as Christ did his whom doe men say that I am Matth. 16.13 let the answer be according to the truth Some say you are thus my Lord and some say thus c. that if in Case they heare ill they may labour to cut off all iust occasions of such report If well endeauour to preserue and deserue the same to Gods and his Gospels honour But this I must tell you withall that Good manners must be obserued in speaking to our Betters 1 Tim. 5.1 2. Acts 26. notwithstanding that ciuill and well nurtured language be esteemed by some that are ouer-sowre and rigid to bee a daubing with vntempered morter and nothing thought to bee zealously spoken but what