Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	honourable_a	lord_n	privy_a	3,111	5	10.0848	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07838	Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.	Mosse, Miles, fl. 1580-1614.	1614 (1614)	STC 18209; ESTC S111317	73,555	96

IVSTIFYING AND SAVING FAITH DISTINGVISHED from the faith of the Deuils IN A Sermon preached at Pauls crosse in London May 9. 1613. BY MILES MOSSE PASTOR OF the Church of God at Combes in Suffolke and Doctor of Diuinitie The Text. IAM 2. 19. The Deuills beleeue and tremble August Ser. 27. de verb. Apost c. 1. Fides est credere quod nondum vides cuius fidei merces ●st videre quod credis PRINTED BY CANTRELL L●GG● Printer to the Vniuersitie of CAMBRIDGE 1614. And are to be sold by MATTHEVV LAVV in Pauls Churchyard at the signe of the Foxe TO MY VERIE HONOVRABLE LORD SIR EDVVARD COOKE Knight Lord chiefe Iustice of England and one of his Maiesties most Honourable priuie Counsell Saluation by Christ Iesus IT is a diuine truth Worthy Lord though crossing humane sense spoken by the Father of truth to him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of all our fathers in the truth Virtus mea in infirmitate per●icitur My power is perfited in weakenesse That is to say The assisting hand of God is then most lightsomly discerned when the weakenes of man hath most euidently appeared As the great Antesignanus of all the Interpreters most pithily doth expound it As for example Gods diuine Spirit did then most sensibly shewe it selfe in Iacob when hee prophecied so powerfully lying sicke vpon his death bed In Dauid when he prayed so seruently almost ouerwhelmed with troubles In Paul when he sang so cheerefully fastened in the stockes In S. Laurence when he spake so couragiously broyling on the gridi●on In a word through the helping-hand of God it commeth to passe that when men are weake then they are strong weake in the flesh strong in the spirit weake in themselues strong in the grace of God All humane infirmities are in nature destructiue They arise from sinne Expec●ati ●●mo ortae sun● lachrymae and they tend to death which is the wages of sinne For these are all praenuncij mortis ●arbengers of death and quodda● mortis atrium a dore that leadeth into the house of death euery one weakeneth and furthereth dissolution But nowe the●ough grace they are made preseruatiue against pride against securitie against worldlinesse against prophanenesse against a thousand sinnes vtilius est frangi languoribus ad salutem qu●m remanere incolumes ad damnationem And as it is with bodily infirmities so is it generally with all afflictions They are like Quick-siluer and Henbane and such other creatures which though they be poisonable in nature yet they are made medicinable by art The Scripture compareth them sometimes to fire Peter calleth them the firery tryall Sometimes to water The waters are entered euen into my soule In one of the Psalmes they are both conioyned trans●●imus per ignem aquam we passed through fire and water The resemblance is many wayes significant For fire warmeth and fire consumeth water refresheth and water choaketh And this they doe either as they serue vnder men or domineer ouer men for They are cruell masters but profitable seruants saith our English Prouerb So it is with men and their afflictions Where they master as they d● in the wicked there they choake and consume them but where they serue as they do in the saints there they warme and refr●sh them In so much as Dauid professed Bonum est It is good for mee that I haue beene afflicted And one of the Fathers very notably Inuenies non ali●er regnare in nobis Iesum nisi per afflictionem A Christian man shall finde by experience that the Lord Iesus doth not otherwise or more effectually raigne in his heart but euen by affliction I prosecute the Scriptures comparison yet a little farther Plinie writeth that there are some creatures which li●e in the fire and some that quench the fire This hath beene true of men and euen in the letter The three young nobles walked vp and downe in the 〈◊〉 and the Apostle saith that some by faith quenched the violence of the fire But it is daily true in the Metaphor The children of God liue and like and thriue in the fire of affliction as the children of Israel increased vnder the bondage of Aegypt which Moses calleth the iron furnace Their tribulation bringing forth patience and patience experience and experience hope and hope making that they are not confounded The same Author reporteth of diuers waters in diuers places in which nothing will sinke As of Asphaltides in Iurie of Arethusa in Armenia of Apuscidamus in Africa Now of that kind are all the waters of trouble to the children of God They sinke not in them they euer float aboue as safe as in Noahs Arke vpon the face of the waters We are afflicted saith S. Paul yet are we not in distresse in pouertie but not ouercome of pouertie We are persecuted but not forsaken cast downe but we perish not The reason is The Lord putteth vnder his hand to hold them vp as it were by the chinne that they sinke not in those waters Yea further the Spirit of God is fire and water it selfe with which Spirit they beeing baptized their troubles are all so spiritually sanctified that they consume them not nor choake them not but they serue like fire to warme their zeale and like water to coole the heat of flesh and so many wayes to fit them better to the workes of their callings But whereunto now tendeth this dolefull treatie of Afflictions I write not this so much for you mine honourable Lord whose pathes are on euery side so prosperous though I doubt not but you haue also your Crosses to beare and which Crosses thorough the grace of God doe more sanctifie you and your actions But I take vp this Argument ère nata as the naturall course is of Epistles to shew how in the studying and acting of this Sermon The power of God hath appeared in my weakenesse Immediately after that the right reuerend Lord the good Bishop of London had by his m●ndatorie letters called were to the Crosse it pleased the high Bishop of my soule to crosse mee deepely with infirmitie of bodie which much 〈◊〉 my studie and meditations This infirmitie continuing many weekes and increasing I wrote to London to my most especiall freind a man of mine owne degree and of farre better meanes to performe it to make supplie of my place When 〈◊〉 his vnwillingnesse thereunto I had resolued to 〈◊〉 and to aduenture my bodie I found my iorneying all the way so teadiously painefull as that those about mee were much discomfited and my selfe almost desp●●●ed of habilitie Which caused me when I came there no● only to be 〈◊〉 again with that freind of mine to haue relieued 〈◊〉 bùt also at the bèginning of my Sermon to màke a certaine Apologie for my selfe a● fearing that I should

nor a Christ nor a Deuill nor an hell nor an heauen nor any thing else belonging to deuout religion The foole hath said in his heart there is no God O damned crue of cursed men worse in this behalfe then the very Deuils of hell Qui non credunt pei●res sunt quam daemones tardiores quam daemones saith Augustine They that beleeue not these things are worser and duller then the Deuills euen in naturall sence and vnderstanding And yet we may say of our times as Ar●obius spake of his Audiuimus quosdam Philosophandi studi● deditos par●im vllam negare esse vim diuinam partim an sit quotidi● quaerere We haue heard it reported and I would it were not true that some if not schollers giuen to the studie of Philosophie yea Knights Gentlemen and others leaning too much to wit and reason haue partly denied statly that there is any diuine power and partly are yet sifting and disputing whether there be or no. Some haue not feared to make report of Schools of Atheisme among vs and I will report an example sounding shreudly thereunto A reuerend and auncient Preacher who liued and died not long since in this honourable Citie a man whose goodnesse and conscience I well knew to be such as hee would commit willingly no fable vnto writing reporteth this historie of an Atheist in England A young man a Papist not satisfied with the course of life which he found among men of that religion declined from them to the Protestants Not contented with their conuersation neither he diuerted from them to the Familists There hee rested himselfe and found satisfaction The first principle which they taught him was this that there was no God As indeed the villanies and abhominations of the Familists beeing such as are reported they had need feare vp their consciences before they attempt them and da●me vp their naturall light perswading themselues that there is no God to see them nor Iustice in God to be auenged of them well this youth vpon this perswasion fell to a loose life and at length stole an horse for which he was apprehended conuicted condemned and ledde to execution when hee was readie to be turned off hee desired the ladder to be staied and vttered these words Well say all what they will surely there is a God and this God is louing to his freinds and terrible to his enemies Now turne mee off O invincible testimonie of conscience and ô the mightie hand of the highest God! that is able to draw forth testimonie to himselfe from his most professed enemies When Seneca disswaded Nero from his villanie and exhorted him so to deale and so to carrie himselfe vt facta superi semper comprobent sua that the Gods aboue might approoue and accept his doings Nero answered like a dogged Atheist stulte verebor esse cum faciam Deos doting Philosopher quoth hee when I goe about mine odious designes the polluting of my selfe the defiling of my kinred the ripping of my mother the murdering of my nobles the fiering of my imperiall Citie c. shall I then stand fearing or imagining that there are any Gods And what shall we say to hainous malefactours that attempt and effect robberies slaughters poisonings murdering of Kings blowing vp of Parliaments supplanting of Christian states in which kinds our bloodie Papists of late yeares haue excelled doe they not say for the time with Nero verebor esse cum faciam Deos If they did not a man would wonder that the very remembrance of the name of God should not terrifie them from so heighnous impietie I conclude this point with that of Augustine Vinam sicut daemones iudicem sic homines agnoscerent saluatorem My praier shall be for this godlesse crue that as the Deuills acknowledge Christ for their Iudge so God would vouchsafe to turne their hearts that they may acknowledge him and embrace him for their Sauiour Hitherto I haue spoken of the Deuills faith now it followeth to speake of their feare The Apostle here saith that They tremble The old Latine translateth it contremiscunt Beza horrescunt Castalio horrent Hemingius exhorrescunt All in effect to one purpose The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they that haue trauailed in the Greeke tongue ascribe most properly to the roaring of the sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maris agitatio From thence it is translated to the hideous clashing of armour in the battell and some other things too long and not very needefull to rehearse The word seemeth to implie an extreame feare which causeth not onely trembling but also a roating or shriking out As those are woont to doe that are in extremitie of this affection The Iaylor came trembling into Paul and Sylas when the earth was shaken and the prison doores were opened And the Disciples cried out for feare when they had thought they had seene a spirit walking on the waters And Plutarch sheweth the reason why in nature men in their feare doe tremere horrere The one because the spirits gathered and stirred together doe smite the bodie and so make it to shake and tremble The other because hu●●ore dens●to pils pressi eriguntur the hai●es beeing thrust forward with the thickned humours of the bodie they stand right vp with feare As the wild boare is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setis horreseere So the word implieth that feare in the Deuills is so extreame as it maketh them to quake yea to roare ou● in passion And indeede it can not be but the Deuills must feare exceedingly For 1. The best men yea the best Angels can not but feare when God draweth neere to them or they draw neere to God Moses trembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dur●t not behold when God appeared vnto him in the fie●ie bush yea he hid his face for he was afraid to looke vpon God And the Seraphims couer their faces with two of their wings● not beeing able to beare the brightnes of the glorie of God no more then we are able to looke vpon the sunne Now if godly men and holy Angels appeare not before the presence of the glorious God without feare and abashment how much lesse then the Deuill who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that euill one So called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is apex iniquitatis the height depth the summe the fulnes the beginner the finisher of all iniquitie 2. The conscience of sinne alone is able to make any creature to tremble It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch speaketh like and vlcer or wound in the flesh leauing behinde it sorrow or griefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euer goaring and euer pricking the minde Et caeco verbere plectit Adam feared so soone as euer he had sinned How much more then must the Deuill needes feare that besides his first fall hath heaped vp sinne to sinne