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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	lord_n	son_n	2,666	5	5.2816	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13205	Englands first and second summons Two sermons preached at Paules Crosse, the one the third of Ianuarie 1612; the other the fifth of Februarie, 1615. By Thomas Sutton Batchelour of Diuinitie, then fellow of Queenes Colledge in Oxford, and now preacher at Saint Mary Oueries in Southwarke.	Sutton, Thomas, 1585-1623.	1616 (1616)	STC 23502; ESTC S105186	67,811	260

and sayest no eie seeth me then am I standing beside thy bed when thou art hammering and contriuing bloudie and treasonable practises and sayest no care heareth me then am I liftning within thy Closet When thou art hiding the spoyles vvhich thou hast taken from the Church and sayest no man can controule me then am I looking thee in the face and shaking my rodde ouer thee I am about thy paths and about thy bedde and I take notice of all thy wayes I know all thy workes which one minerall contaynes moe fragments of inestimable treasures then can be gathered vp in so short a time I will content my selfe with the bare touching of one Pearle which lies as it were aboue ground obuious to the eyes of euerie passenger described in these termes There is no worke no purpose so secret which is not open and manifest to the eyes of God We can hide nothing frō God I shall not neede to be prodigall in spending mine ovvne breath or your attention in propping such a knowne and ancient Theoreme I purposely omitte the many fruitlesse disputations of Lombard in his first booke of Distinctions and of Aquinas in the first of his Summes the foureteenth Question onely thus much I must needes praemise that there is in GOD a two-fold knowledge The one speciall which in Schooles is tearmed the knowledge of Approbation whereby God is sayd onely to know his owne sonnes and children and not the reprobates whereof wee reade Matthew 7.23 Away from me yee wicked I know you not And Romans 11.2 God hath not cast away his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he knew before The other generall and absolute whereby hee readeth the most retired thoughts and secret purposes both of the good and badde as if hee had them noted in great and capitall characters before his eies The former which is the knowledge of Approbation pertayneth to the vnsearchable and eternall decree of Gods Predestination and stands farre enough aloofe out of my way The other which is absolute and generall is now at the Barre and readie to be tried Shall Moses bee the Iudge then heare him in the sixth of Genesis at the fifth verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord fawe the inward meanings of the heart The heart is seated in a darkesome closet walled round about with flesh swadled vp and couered with the richest hangings of natures wardrobe so charily attended so shrouded with vails that though thou beare it in thy bosome though thou feede it with thine owne goods though thou study to delight please it though it be thine owne yet if thou wouldest giue a world for a sight thou couldest not haue it Yet neyther is the heart so close imprisoned but hee beholdeth nor a thought so priuily conceiued but hee descrieth nor a sparke of lust so softly blowne and kindled but hee discerneth nor the smallest seede of vngodlinesse so warily couered but hee reuealeth it Shall wee be tryed by Salomon Then heare him in the 1. Booke of Kings chapter 8. and verse 39 The Lord knoweth the hearts of all the sonnes of men Shall we be tryed by GOD himselfe Then heare him in the first book of Samuel chapter 16. verse 7. Man beholdeth the outward appearance but the Lord beholdeth the heart Shall wee be tryed by Dauid Then heare him in the first Booke of Chronicles chapter the 28. verse the 9. The Lord searcheth all hearts and vnderstandeth all imaginations of the thoughts O heare him in that passionate Ode that hee compiled when the nefarious proiects of Absalon and Shimei had almost broken his heart psalme 139. The Lord vnderstandeth my thoughts before I haue conceiued them he is about my paths Vt quid foris perpetrem to watch what I doe abroad and about my bed Vt quid priuatus cogitem to obserue what I doe at home hee spieth out all my wayes whereto the Apostle hath suited his stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are naked and open or as it were anatomized and cutte vppe before his eyes for that is the Apostle Saint Paules allusion in the fourth chapter and thirteenth verse to the Hebrews You shall find in the second book of the Kings and sixt chapter that the King of Aram could neuer plot so secretly against Israel but Israel got wit and notice of it This Aram is a fitte Emblemeto resemble vs who can not entertaine a sinfull thought though slumbering vpon our beds nor effect a wicked purpose though bolted in our lodging when our Windowes are closed and our Curtaines drawne but this eye of heauen sees it writes it downe in the Booke of his Accounts and at the last day will summon and warne our soules to a reckoning for it Pecces quocunque sub axe sub Ioue semper eris Though thou iourney to the lovvest vault and dungeon of Hell to hide thy selfe in the ashes of Tophet yet still shalt thou finde it most true which the Heathen Poet spake merrily of his Silenus Virg. Egl. 6. Ad Lunae luminae visus eris He knows what thou art dooing better then thou canst tell him and therefore Pierius in his three and thirtieth of his Hirogliphicks out of Cyril and Eucherius wittily resembles GOD by the picture of an eye standing vppon the toppe of a staffe the staffe is the Embleme of his power Scepter wherewith he gouernes and the eie is the Embleme of his all-searching knowledge whereby he diueth and pierceth into the secrecie of all hearts Which poynt let it bee as stale and common as it will would it once be learned were able enough of it selfe to snape the growth of all our sinnes and stanch the bloudie issue of all our impieties It was the counsell of Bernard in his book de Vita solitaria and of wise Seneca in his 11. Epistle Semper proponendus ante oculos vir bonus vt tanquam illo spectante viuamus tanquam illo vidente faciamus The honest heathen was of opinion that no man would presume to sin that had not some hope to escape vnseene Come hither learne thou dissembling hypocrite God seeth hypocrits Introrsum turpis speciosus pelle decora thou that coggest and dalliest with GOD come hither and learne thou lookest like to a goodlie paynted Tombe but within thou art lined with rottennesse and with corruption and GOD hath spied it thou makest the world beleeue that thou art all zeale that thou louest no house but the Church no houshold but the Saints that thou honourest no maister but God that thou longest for no home but Heauen that thou affectest no ioy but Spirituall that thou reachest at no honour but immortall and yet thou wilt take a bribe like Gehezi Thou wilt grate the faces and sipe the purses and pare the liuings and leaue desolate the mansions of the poore without inhabitants and yet thinkest that no eye shall see thee Alasse for thee deplored Wight wilt thou plow nothing but Akeldama a field

An encouragement to endure affliction Thou dost not shed a teare for his sake but hee puts it into his bottle Psal 56. ver 8. The enemy hath not made a scarre or a scratch in thy face but hee accounts it done vnto himselfe Thou hast not sweat one droppe of water for his sake but hee that sweat droppes of bloud for thee hee doth regard it There is not one furrow in thy backe but hee both searcheth the wound and prouideth balme and oyle to supple it This was it that comforted Elias in the Wildernesse and Daniel in the Caue and Iob on the dunghill and Ieremie in the dungeon and this is it that must cheere and comfort thee euerie sigh that thou fetchest euerie teare thou sheddest euery drop thou sweatest euery wound thou feelest euery stroke thou bearest euerie threat thou endurest is both seene and noted and recorded in Gods Writing-booke and when that Booke shall be opened then shall all teares be wiped from thine eyes then shall thy wounds bee washed with oyle then shall thy sores bee healed with balme Et haec olim meminisse iuuabit Thou shalt remember with ioy the dayes and nights which thou hast passed in heauinesse then no more sowing in teares but reaping in ioy Then no more mournefull Elegies but this or some higher strayne of heauenly eloquence I was wont to bee brewing and spending of teares but now am I swimming and bathing in pleasure For euerie teare doe I finde riuers of Comfort for euerie moment of griefe a world of contentment I had once no Songs but sighs and sobbes no tunes but groanes But now my sighes are turned and my grones are changed into Halleluiahs my dittie is Halleluiah my straines Halleluiah Halleluiah Glorie and praise and honour be ascribed c. Thus this one poynt that God descrieth our workes and purposes ingeminates proclaimes a woe and terror to the hypocrite and the Adulterer but encouragement to the good and to the afflicted store of comfort I close it thus God sees thee Hypocrite heereafter dissmble not God sees thee Adulterer heereafter commit it not agayne God seeth thee good Christian goe on and feare not God seeth thee afflicted soule goe on and despaire not Hypocrite God sees thee then be as good as thou wouldest bee accounted Adulterer God seeth thee then doe not that on the night which on the day light thou darest not Good Christian GOD seeth the continue in doing well hee will shortly crovvne thee Afflicted man God sees thee stand and sweate and endure hee is now comming to release thee And so I proceed from Gods excellent prerogatiue I know thy wayes To the crime obiected against Laodicea Thou art neyther hote nor cold Not to trouble you vvith such a varietie of expositions as Pererius out of Haimo out of Gregorie in the third of his Pastoralles as also out of Liranus and Bernard and Rupertus haue noted readie to my hand Out of the verie best of them I thinke I may thus resolue By Hote I meane a man zealous of Gods honour and worshippe whose zeale is built and founded on knowledge whose heart is not infected nor taynted with pride By Colde I meane such chill and frozen caitiffes as doe wedde and espouse themselues vnto the world and make no conscience of religion who are to be meant by hote cold and lukewarm By Lukewarm I meane such as do diuide their loue betweene GOD and the world and their seruice betweene God and Baal and their allegeance betweene God and Mammon that loue God in word but the world in heart that professe Religion onely so farre as religion makes for their commodity The second sort of professors which are colde Christians the Lord will refuse The Third sort which are Luke-warme Gospellers the Lord wil spue out of his mouth onelie the first who haue giuen the world and Baal their bills of Diuorce and sent them away and not onelie abiured them but are zealous for the glorie and worship of the GOD of Heauen these onely are heere commended their seruice onelie is accepted So that my doctrine cometh off with ease and thus offers it selfe to meete me in the way The profession of religion without zeale and forwardnesse is odious and loathsome vnto God Profession without zeale is odious For euidence I appeale to the siluer Trumpets of Heauen and the Watchmen of Israel reade vnto me what might be the cause why Moses in the 32. chapter of Exodus should wish to be razed out of the Booke of Life why Paul in Romanes the 9. chapter the third should desire a separation from the protection and loue of Christ was it not the fire of their zeale and the feruencie of their Spirit that made them thus impatient of the least impeachment that could bee offered to the glory of their Soueraigne and maiestie of their God Paul and Moses the Seedemen of Religion their profession the prop and stay whereon the Church of God doth leane their liues like to that Starre in the second chapter of Saint Mathew to bring vs to CHRIST and yet all their preaching had it wanted zeale and their profession had it wanted heate and their seruice had it wanted this earnest longing and ardencie of affection to credite and honour their Lord and Maister all their Religion had beene but vayne all their profession but formall all their seruice but smoothe dissembling in the sight of God If Iosiah had onelie refused to bow and kneele to Baal or had hee onelie professed the seruice of the true God and gone no farther he had endured as sharp a censure as Azariah the King of Iudah Hee did vprightly in the sight of God but the high places were not taken avvaie and therefore the Lord smote him the second Booke of the Kings and 15. chapter And the Scriptures would not haue so much commended him but because he was zealous for the glorie of GOD because hee was forvvard to destroy their Groues and zealous to breake downe their Chemarims and forward to throw downe their Altars sacrifice their priests this was it that God liked and this was it that the Scriptures commended and this was it that wonne him high title and immortall honour from all the Kitgs that were eyther before or after him the second Booke of Kings the 23. chapter and the 25. verse It is not to be questioned but that this Laodicea a Church so famous did make profession of religion did worship the true and immortall deitie did giue eare and attention to the preaching of Iohn was throughly acquaynted with all the grounds and principles of the Christian faith We reade of no heresie that shee maintained of no superstitious worship that she harboured and yet he will spue her out of his mouth The abhomination of desolation must bee set vp in her high places She must fall as though shee had neuer beene planted and wither as though the seede of the Word had neuer beene

Strigellius in 3. Apoc as Strigellius remembreth in his Commentarie vpon this place a thing cryed downe by Elias in the first booke of the Kings 18. chapter and a course as damnable as is the worshipping of a diuell as Origen in his eight booke against Ceisus that godlesse heathen and a sinne famous for a dreadfull woe gone out against it Ecclesiasticus chapter 2. verse 13. The whole Catalogue of best Interpreters will yeelde a large supply of Reasons to support and fence my Proposition Reason out of Gregories 3. Pastor I will but poynt at one alleadged by Gregorie thus speaking to the poynt in hand It is better to be cold then luke-warme in religion not because the luke warme sinnes more hainously but because hee is reclaymed more hardly Dum enim se sanum putet medicinae opem non quaerit say Marlorat and Ribera He is like Harpastes in Seneca Seneca supposing he seeth the true waie to Heauen though hee be posting to Hell and will not bee turned dreaming of nothing but of life and happinesse though he be wallowing in the menstruous rags of sins pollution and will not be clensed thinking it the safest course to walke onely betwixt two waies betwixt God and Baal betwixt God and Mammon to take God in one hand and the world in the other which is nothing else but to purchase Hell by wit and policie and yet this is the luke-warme Christians resolution that must not be altered It was the saying of Wisedome Prou. chapter 26. There is more hope of a foole then of him that is wise in his own conceit and I match it thus There is more hope of reclayming the foolish and the ignorant that knoweth not vvhat Religion meanes then of him that makes Religion like a Shepheards cur neuer to barke but when Policie and Preferment shall commaund it By which poynt a man may iudge of the wofull case and hopelesse condition of all such indifferent and hollow professours as vse Religion onely for a stirroppe whereby they may mount to rich preferments and of such as weare Gods liuery on their backes but keep a lodging for Baal in their hearts and of such as stand equally affected to all Religions who will crie aloude God saue King IAMES when they are with vs and yet would kisse the feete of Paulus Quintus his Holinesse if they were in Babylon and of all such as do want that holy and godlie zeale which should be seated in the heart and seene in the life of sound Professours for all these are but Luke-warme and therefore their case more fearefull their amends more hopelesse their recouerie more vnlikelie their saluation more vncertaine then if they were the sons and children of Heathens that neuer heard of God Remember this ye Romish fondlings ye part stakes with Christ in matter of saluation ye extenuate the vertue of his death yee thinke the righteousnesse of Christ an vnfit coate to couer your shame you will haue Fig-leaues of your owne to couer it you thinke Christ too weake faint an Orator to begge your pardon and to purchase Heauen and substitute in his roome your owne inherent righteousnesse which shall commaund it you offer the sacrifice of prayse for your saluation not vnto CHRIST but vnto your owne workes which haue deserued it you doe thinke the Sonne of God vnfitte to stand betweene God and you but your owne liues they are so holie your ovvne vertues they are so many your owne workes they are so perfect and meritorious that although sinne haue locked the doores of Heauen against you yet these can open it be Gods iustice neuer so infinite yet these can answer it be his wrath neuer so hote yet these can quench it though Heauen be neuer so hard to come by yet these may challenge it A woe therefore must needes betide you because you are neyther hote to giue him nor colde to deny him neyther hote to giue him his owne nor cold to denie all the glorie due vnto him and therefore your case is the more fearefull your amends more hopelesse your saluation more desperate then they that haue no hope then they that know no meanes then they that neuer thinke of the way then they that neuer talke of the ioy neuer dreame of Immortalitie in the kingdome of Heauen You shall be spued out of his mouth Remember this ye wauering Gospellers you that alter your Religion with Time and State you that can make your Religion to ebbe and to flow like the streame and doe as the most do and your profession to waxe and waine like to the Moone and shew your light onelie by fittes or like inferiour starres mooue onelie as some higher Planet shall carrie you you that make your zeale like the Heliotropium Plinius to open and manifest it selfe at euerie gleame of prosperitie but at the falling of a storme can close and shut your selues againe your case is more fearefull your condition more deplored your saluation more desperate then they that neuer knew what religion meant then they that neuer heard the Gospel preached or they that neuer had their Soules seasoned with one sparke of grace For you shall be spued out of his mouth Remember this yee Schollars of Nicodemus who come vnto CHRIST by night onelie you that seeme to beare good will to our Religion but dare not shew it because your Rulers I meane your Lords and Maisters do dislike it you that haue gold and incense for CHRIST but dare not offer it your case is fearefull your saluation almost desperate You must be spued out of his mouth Remember this yee mediators that would gladly conclude a marriage between the Church of God a Romish synagogue and patch a religion like Sergius the monke Boaemus de Alcorano li. 2. ca. 11. of good and euill you that would make an attonement betweene the religion of Protestant Papist sacra prophanis that would haue our gold their drosse to be stamped together our golden head to stand vpon their feet of clay and Gods eternall truth to be yoaked with foolish and false traditions you O you are pure and perfect Laodiceans you could be content to speake halfe in the language of Canaan and half in the language of Ashdod to plow with an Oxe and an Asse together to patch some shreds of new cloth wouen by Romish spiders into our Apostolike and ancient vesture surely your case is fearefull your condition miserable your saluation either almost or altogether desperate You must be spued out of his mouth Lastly you double hearts you hollow neutralls and temporizers consider and remember this you that haue the witte and skill to stand vpon the churches threshold and wee know not whether you will go in with vs or out with our enemies you deceitful Trumpeters and Preachers that giue such vncertaine sounds that the hearer knowes not whether it be an alarume to encorage him to the fight or a retreite