Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	act_n	church_n	paul_n	1,514	5	6.3663	4	false

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

complaint as iust as any when the Lawyer who should be an Atropos to cut the threed feedes his Client with golden hopes and sugred wordes and proues a Clotho to spin a Lachesis to drawe in length the threeds of cōtention what christian hart would not indite both bitter tart Iambicks or whose bowels wold not yerne groan within him to see how the Engrosser of this worst Age employes and sets his best wits on tenters to ioine house to house land to land and field to field till there be not left a Cottage nor a Corner for the poore to dwell in not a Common nor Pasture for them to feed in and if it were possible scarce wholesome ayre enough for them to breathe in Whose heart would not boile melt within him to see how the worlds Alchymist wrastles striues to turne euery corner of his field into a beutifull garden euery litle garden into a glorious paradise euerie litle cottage into a pallace their clothes garments into robes their tables into shrines their chests and coffers into rich minerals of gold and siluer and all this by turning good house-keepers into beggers and tenants out of dores Whose bowels wil not roll within him to see how great men take away the childrēs bread wheron both church common wealth should feed cast it vnto whelps that they may be nourished vnto kites hawkes that they may be stufft and gorged in their mews while Christ Iesus in his distressed members hath his face withered with hunger his feet parched with colde and his stomacke grated nay girt pasted vnto his sides for want of succour for want of sustenance Whose heart would not bleed to see many houses Ouid Metam lib. 2. Tecta sublimibus alta columnis goodly and tall as Babel but not an almes at their dores scarce smoke within them to see such spatious barnes so litle kindenesse to see how that in swallowing the blessings of God euery one of vs is like the monster Briareus wee haue an hundred hands to receiue but in relieuing and supplying the want of other wee haue but one hand that dried and withered like the hand of Ieroboam 1. King 13. How then can we thinke that the Lord will not visit vs for these things and his soule be auenged on such a nation as this They that should be a staffe vnto the feeble are of all others the readiest to bring them vpon their knees they that should be eies to the blinde are the foulest moates beames to put out rhe eies of them that see they that are ordained to chear the faces of the poore are the onelie men to grinde and harrowe them they that should stand in the gap like Moses to saue them from all annoyance are of all others the most forward to feed them with wormewood the water of affliction as Ahab did Micaiah the Prophet 1. Ki. 22. And shall not the Lord be auenged on such a people as this wherefore beloued let me try if I can perswade you in the words of S. Bernard Bern de modo bene viuendi Animae tuae gratū feceris si misericors fueris thou shalt do well to thy soule by shewing mercy in the words of S. Ambrose Ambros 1. Tim. p. 8. Tract 5. in Iohan. Nil magis commēdat animū christianum Nothing that God respects so much as mercy in the words of S. Augustine Charitas tua viscera percutiat Be yee rich in the workes of mercie Prouocaris Christiane prouocaris à viduâ in certamen the poore Widdow of Sarepta must tutor thee to be merciful Iob must reade thee a Lecture of mercie who had beene both eye vnto the blinde and feete vnto the lame and a father to the poore Iob 29. Let me beseech you in the words of the Prophet Zacharie 7.9 Shew mercy euery man vnto his brother let me beseech you in the words of Peter 1. Peter 3. Loue as brethren and be mercifull In the words of Paul Coloss 3.12 Now therfore as the elect of God holy beloued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on the bowels of compassion let your mouthes bee filled with talking your hearts with contriuing your hands with working the workes of mercy while you liue that when your life shall be runne out of breathe you may heare the sentence of blessednesse Mat. 5. Blessed are the mercifull for the Lord hath plenty of mercy in store for them And so I come to the third particular grieuance No knowledge In which words saith Zanchius wee are to note first Third particular grieuance Crimen exaggeratio criminis the crime secondly the aggrauation The crime they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no knowledge Which is as much as if hee thus had said you are so farre from seruing mee that you know not whether I am your God or no. What do I telling you of want of truth or want of mercy sins of the second Table not so immediately against my honour There is a worse fault in you then both these there is a sinne against the first Table which doth more neerely impeach my Maiestie and that the very root and stemme of all sin of all prophanenesse You haue no knowledge the aggrauation is from the generality and proceeding of the sins he saith not there was no knowledge of God in you but in totâ terrâ in the whole land It was a vniuersal contagiō that infected all the ten tribes much might hence be gathered but me thinkes the point that is most obserueable shold be this Ignorance Ignorance the mother of sin in things concerning God is the mother and root of most fearefull and enormous sins and therfore it is that all sinnes be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beare the name of ignorance Heb. 9.7 Ignorance was the natural mother that brought Israel so many sinnes into the world or else God himselfe shot short of truth Ps 95. My people erre in their hearts because they haue not knowne my waies Ignorance was the natural mother that brought the Iewes so many goodly sins and filled their Countrey with sinners or else Saint Mathew hath done them wrong You are deceiued not knowing the Scriptures Math. 22. Ignorance made them crucifie the Lord of Life or else Saint Luke hath ouer-reached himselfe Actes 3.15 It was ignorance that made them become proud Iusticiaries depending wholly and relying vpon their owne righteousnesse because they knew not the righteousnesse of God or else Saint Paul hath censured them too hard Rom. 10.3 Ignorance was the blind guide that led the Gentiles to idolatry Gal. 4.8 And Ignorance of things concerning God set Paules head on working of mischiefe against the Church of God 1. Tim. 1. and this is a disease so infectious that it poysons whatsoeuer good thing lies in the same womb with it It poysons Religion with Idolatry it infects deuotion and zeale with superstition it makes hope to

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