Selected quad for the lemma: master_n

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master_n	county_n	john_n	sir_n	6,096	5	7.4375	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01935	Certaine sermons preached upon severall occasions viz. The vvay to prosper. The vvay to be content. The vvay to vvell-doing. A summer sermon. A vvinter sermon. Vnknowne kindnesse. The poore mans hope. By Iohn Gore Rector of Wenden-lofts in Essex.	Gore, John, Rector of Wendenlofts, Essex.; Gore, John, Rector of Wendenlofts, Essex. Way to prosper.; Gore, John, Rector of Wendenlofts, Essex. Way to be content.; Gore, John, Rector of Wendenlofts, Essex. Way to well-doing.; Gore, John, Rector of Wendenlofts, Essex. Summer sermon.; Gore, John, Rector of Wendenlofts, Essex. Winter sermon.; Gore, John, Rector of Wendenlofts, Essex. Unknowne kindnesse.; Gore, John, Rector of Wendenlofts, Essex. Poore mans hope.; Gore, John, Rector of Wendenlofts, Essex. Oracle of God.	1636 (1636)	STC 12071; ESTC S120526	199,234	334

out of the water thus it fares with an hypocrite saith Iob when he is taken as it were with the Angle of God I meane with some mortall sicknesse that God begins to pull at his soule and twitch it out of his body whether he will or no then quaenam spes where is the hope of the Hypocrite alas his hope is gone The like expression you have Luke 12. 20. God Almighty saith to the rich man Thou foole this night they shall fetch away thy soule as if he had said I know thou art loath to part with thy soule loath to forgoe it but that shall not serve thy turne there will come those that will take it by force and fetch it from thee whether thou wilt or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall never aske thee leave but shall wrest and wring it I am thee into such a place such a company such a condition as I am afraid to mention I have not now time as the Greekes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beate this Oake for any more Acornes nor to sift my text for any more observations onely in a word If you desire to die contentedly let your care and endeavour be to live conscionably then let death come when it will it shall be no otherwise than a mid-wife a● Naz. speakes to deliver you and helpe you out of the paines of earth into the joyes of heaven then when you die you shall live when you goe from men you shall goe to God when your eyes are closed on earth they shall be opened againe in heaven Thus according to my weake ability I have done with my text and shewed you the way to be content God of his mercy give a blessing unto it for Iesus Christ his sake to whom with the Father and the holy Spirit be given and ascribed all honour and glory be done and performed all service and duty this day and for ever Amen FINIS THE Way to Well-doing OR A SERMON OF FAITH AND GOOD WORKES Preached in the Chappell of Buntingford in the County of Hartford at the beginning of their publike Lecture By John Gore Rector of Wenden-lofts in Essex Printed at London by Thomas Cotes for Thomas Alchorn and are to be sold at his shop in Pauls Church-yard at the Signe of the Greene-dragon 1635. TO THE RIGHT WORSHIPFVLL Master John Mountford Doctor of Divinity and one of the Residentiaries of Saint Pauls my most worthy friend and Benefactour Right Worshipfull I Remember a Motto of your owne which was this Lunae radijs non maturesc●t Botrus That the beames of the Moone are too weake and too invalid to ripen a tender grape and bring it to maturitie unlesse the sun also adde his heate and cast his vitall beames upon it How well this sutes with men of my ranke that are Inferioris subsellij sacerdotes J shall not neede to tell you Alas what are all a poore mans labours in the ministry but as the Beames of the Moone some light they may give in a darke place but to ripen any worke for the publike good or to gaine any credit or estimation in the world they are farre too weake and unsufficient unlesse some man of worth that is instar solis in stead of the Suune to so poore a starre will be pleased out of his owne goodnesse to cast some beames J meane some favour and friendly countenance upon him Vouchsafe me therefore your gracious aspect upon my weake endeavours and the God of Heaven preserve your life that you may continue like Eliakim Esay 22. 23. As a fastened naile in a sure place still to doe good workes in Gods Church on earth till you be received up into glory with his Church in heaven Thus prayes Your poore unworthy Servant IOHN GORE THE WAY TO Well-doing Titus 3. 8. This is a faithfull saying and these things I will that thou affirme constantly that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men NOT to trouble you with any preface it being not Ta●ti not worth the while may it please you to observe in the Text three generall parts which may be reduced to three Heads and bee thus expressed 1. The Preachers direction 2. The peoples duty 3. Every ones desire As thus This is a faithfull saying and these things I will thou affirme constantly there is the preachers direction 2. As many as have beleeved in God must bee carefull to maintaine good workes there is the peoples duty 3. These things are good and profitable unto men there is every ones desire for that which every man desires that which every man aymes and drives at in his calling and in his course of life is to doe those things that may redound to their profit and their good and therein my text complyes with every mans desire assuring them that these things are not onely good and pleasing to God but good and profitable also unto men God hath onely the glory of our well-doing the profit and the good is all our owne In the first generall part observe two particulars 1. A commendation of the text this is a faithfull saying 2. A command to the Teacher these things I will that thou affirme constantly 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a faithfull saying I suppose you beleeve there is not a saying in all the booke of God but it is a true and a faithfull one all proceeding from the mouth of him that is a true and faithfull God a God that cannot lie nor alter the thing that is gone out of his lips yet some sayings in Gods booke are by way of Eminence or of excellence called by the name of faithfull sayings it pleaseth the Holy Ghost himselfe to set that note of dignity upon them either because God would have us in a speciall manner to build our faith and our affiance upon them as if he should say whatever other saiyngs of scripture ye doubt of never make any doubt of these for they are faithfull sayings you may pawne your lives and soules upon the truth and certainetie of them or rather as I take it they are termed faithfull sayings because they are such as doe more neerely concerne the faithfull then any others being purposely directed and intended Omnibus Christi fidelibus to all Christs faithfull people wheresoever for as Saint Paul said of Timothy Phil. 2. 20. I know no man like minded who will naturally care for such matters as these Tell a carnall or a worldly man of faith and good workes surdo canis you doe but as it were tell a tale to a deafe man he minds not what you say if you will talke to such a one you must tell him of the prizes of corne the practise of husbandry the rising and falling of the markets or perhaps some forraine or Domesticall newes then he understands you you speake to him then in his owne Idiome in his owne language but tell

the indignation and wrath of God upon him that wronged him or whom God in flaming fire will render vengeance when he comes to judgement And this is the way to be revenged of an enemy But then if a man have a friend that hee wisheth well unto and faine would reclaime him from his evill life David would have him take another course and powre drops of oyle upon his head that is mollifie and melt him and worke gently and kindly upon him by mild rebukes and reprehensions for this may touch his heart but shall never breake his head it may doe him good for his soule but shall never doe him wrong for his life or reputation And this I take to be the meaning of my text The summe of all is this Looke what vertue what excellency there is in the most soveraigne most precious oyles or balsomes for the salubrity and health of the body the very same are to be found in kind and gentle admonitions for the health and welfare of the soule Fitly therefore doth David resemble it to oyle in many respects I will but name them and conclude 1 Quia medetur vulneribus you know that balsom which is nothing else but oyle is a soveraigne remedy specially for a greene wound so is seasonable reprehension a soveraigne cure for one that hath newly wounded his conscience or his credit by sin Wouldest thou doe a spirituall cure upon thy friend let him not runne on till he be festered and rankled with a habit of sinning but take him while the wound is greene Wee see in Genesis that when Adam had sinned God came to him in the coole of the evening the same day and reprehended him for it because God would not have him sleepe one night in his sinne A Candle new blowne out is soone blowne in againe and a wound newly taken is sooner healed if thou would heale thy friend give him this balsome in time 2 Quia expellit venenum there be oyles as sallet oyles c. that are of speciall vertue to expell poison taken inwardly sin is of a poysonfull nature that envenomes and endangers the very life of the soule David compares it to the poyson of Aspes which is the deadliest of all poysons hath thy friend taken poyson hath he baned himselfe by presumptuous sinnes give him this oyle rebuke him lovingly it will either fetch the poyson upward by a penitent confession or drive it downewards and make him prostrate himselfe at the foot of God one way or other it will worke upon him 3 Quia exhilarat fa●i●m Oyle maketh a man have a● cheerefull countenance saith David and it is pitty his words should be perverted and strained to patronize the painting of Icz●bel but my meaning is when a man hath beene gently rebuked by a friend and beene wrought thereby to a kindly repentance to a holy sadnesse and de●ection for sinne and therefore hath in a sincere penitentiall manner even shriven himselfe to his God you would not beleeve what a cheerefulnesse this breeds in a sad heart how light-some he shall be after his former lumpishnesse quasi volitare facit as a Father saith it even carries a man above ground and makes him forget the best of natures comforts 4 Quia penetrat corda There be oyles of that vertue that they will enter thorow the skinne and flesh and bones and worke upon the very marrow that is within Such vertue hath the word of God being powerfully applied and chafed in by the warme and soft hand of a kind and loving friend it will enter into the very secrets of the heart and worke upon the very soule and spirit and doe a cure there where no earthly medicine can take place 5 Quia recuperat moriturum Saint Iames tels us that in the Primitive Church when a man was sicke unto death the Elders of the Church annointed him with oyle which by the miraculous vertue that God gave unto it was a meanes to recover the party from whence the Papists derive their Extreme Vnction which God knowes is but an apish uneffectuall mis-imitation of a miracle which now is ceased in the Church and even then could not be done by every Elder for all had not the gift of healing as the Apostle tels us this is indeed the onely spirituall oyle that we are to apply unto men on their death-beads to speake comfortably to their hearts to work kindly upon their consciences and to prepare their soules for heaven by wholesome admonitions FJNJS THE POORE MANS HOPE A Sermon Preached By IOHN GORE Rector of VVenden-lofts in EESSEX 1635. PSAL. 12. 5. For the oppression of the poore for the sighing of the needie now will I arise saith the Lord I will set him in safety from him that puffeth at him HEB DDIEV HEB DDIM Printed at Lond● n by Th 〈…〉 for Th●mas Alchorne and ar● to be sold at his shop i●●… Paule●… Church-yard at the signe of the Greene-Dragon 1635. Perlegi hanc concionem eui titulus The Poore mans Hope in qua nihil reperio sanae fidei aut bonis moribus contrarium Tho. Weekes R. P. P. p. Lond. Cap. Domest TO MY VVORSHIPFVLL And most vvorthy Friend M. EDMVND VVOODHALL Chiefe Register of the Perogative Office in LONDON WORTHY SIR I Remember how heartily the Apostle prayed for his good friend Onesiphorus who had ought refreshed him and was not ashamed of his chaine 2 Tim. 1. 16 18. The Lord give mercy to the house of Onesiphorus and againe The Lord grant that he may finde mercy of the Lord in that day Now whither that good man were willing to have his name and his goodnesse made knowne to the world J cannot say very likely his modest hashfulnesse would not seeme to desire it But who will blame Saint Pauls good nature that he did not forget the kindnesse of his friend as Ioash forgat the kindnesse of Iehojada nor would smother his 〈…〉 Hazael smothered his Master but remembred 〈◊〉 in his prayers made mention of him in his writings and besought the Lord for mercy to that house where hee had found so oft refreshing In like manner This is all the poore amends that J can make you worthy sir for all your free and noble entertainements to become your Oratour to God your Herald to the world and to requite your courtesies with prayers which 〈◊〉 all never be wanting from Your poore unworthy Friend IOHN GORE THE POORE Mans Hope PSAL. 37. 25. J have beene young and now am old yet never saw the righteous forsaken nor his seede begging their bread THese words are an experiment or an observation of the Prophet David touching the certainety and infallibilitie of Gods Providence and Goodnesse to the righteous and their posteritie Wherein we may take notice of three generall Points 1. The time how long David had observed Gods dealing and dispensation in this behalfe namely from his youth to his age I have beene young and now am old 2. The parties in whom