Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	day_n	sabbath_n	1,461	5	9.9421	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09442	Lectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen	Perkins, William, 1558-1602.; Hill, Robert, d. 1623.	1604 (1604)	STC 19731; ESTC S114472	318,460	389

and place and not before fit persons So Paul saith that if to eate should offend he would neuer eate 1. Cor. 9. So here Balaam giueth offence they of Pergamus take it to commit sinne and to be stirred vp to fall from God The meanes by which Balaam cast these offences before the Israelites namely by prouoking them to eate of the meate offered to idols and commit fornication Numb 25. When Balaam had vsed many waies to curse them and could not preuaile he vsed new meanes which was to send out most wicked and beautifull women to inuite them to their idole banquets and to fornication and they condescended to them Hence we gather this is the peculiar note of a false Prophet to draw men to offence to cast stumbling blockes before them in the way to saluation for Balaam a false Prophet is noted by this and as Paul saith godlinesse and true religion is a great mysterie to saluation so false teaching is a mysterie tending to the destruction of mens soules So that by this note we may iudge of all religions both of the Iew and the Turke but especially of the Papists which most trouble vs in this Church for all religions whose doctrine tendeth to stop or hinder men in the way to saluation they be the doctrines of diuels The Papists religion which our ancient folke call the old religion is a doctrine tending to destroy men to ouerturne the whole morall law of God especially to maintaine adulterie and idolatrie The first commandement is thou shalt haue the true God onely for thy God But the Papists make moe then one they make the creatures Gods they inuocate Saints which what is it but to make them Gods to giue them his honour seeing he alone is present euery where seeth the hart and seeing they say they can merit which none can do formans sin but onely God no not Christ himself if he were not God Nay they make the wooden crosse not Christ on the crosse to be God in that they call it their hope and so the virgin Mary calling her our Ladie putting hope in her and saying she can commaund her Sonne in heauen in the matter of saluation The second Commaundement they in practise breake in making images of God the Father like an old man the Sonne as he was on earth and the holy Ghost in forme of a doue with religious worship adore and worship Saints They erre against the third commaundement teaching that a man may sweare by Saints and the fourth in that they make festiual dayes of men and saints to be equal with the Sabbath of the Lord and take away mens libertie of labouring six dayes to worship their saints As for the fift commandement in this they make subiects free from their lawful loyalty to their lawful Princes In the sixt they make and appoint places to which murderers may flie and be safe and in keeping the word from lay men as they call them and so murder their soules In the seuenth they maintaine stewes and houses of professed adultery and hold that the vncle may marry his neece or his great neece For the eight commandement they ouerthrow it in that they make all things saleable heauen hell purgatory and all which is manifest robbery They wrong the ninth commaundement in that they falsly make mens writings the canon of Gods word nay they maintaine lying seeing that they hold a man being asked of a thing he knowes as when one hath confessed his sinnes another askes him he may though he know the same say he knoweth not that is they know not them to tell them to you but that is a slender excuse For the tenth commaundement they make concupiscence and lust to be no sin and put out that commaundement So that we see this whole religion which is called of old people the old religon is cleane new from the true religion nay it is a doctrine of diuels seeing it tends to leade men to destruction and ouerturning of the whole law of God To come to our owne church true it is men slaunder our doctrine saying it is scandalous three wayes first that we teach God creates men to cast the greatest number of them into hel destroy them First we answer we hold that though the scripture speakes not of any certaine number yet the elect are said to be a small number Secondly the end why God created men was not to destroy them but to manifest his own glory in their due iust deserued damnation destructiō not that he created men to this end to cast them to hell Secondly they charge the doctrine of our church to be a blasphemous doctrine seeing we hold that God decreed mans fall and so do make him the author of sinne Answ. We say indeed that God decreed mans fall permitted him to sin yet teach we not that he is the author of sin for his wil is double generall and particular in his generall wil he decreed to permit man to sin and fall yet so as in respect of God it was good though in respect of man euill for as he can draw out of darknesse light so out of euill he can worke good to himselfe Secondly there is his speciall wil by which he wils and delights onely in that which is good and by this he hated mans fall And euen as the Magistrate hates would not the death of the malefactor yet he wils it in that he executes the same so the Lord he in his general wil willed the permitting of mans fall not as it was euil but as it turned to his glory and honour and the good of the elect Lastly they charge our doctrine to be a doctrine of securitie and carnall carelesnesse in that we teach men may be certaine of their saluation and to perseuere to the end but seeing we withal teach a man must vse the meanes daily pray heare the word receiue the sacraments and performe all the duties of faith and religion to the end we teach no doctrine of carnall securitie but a doctrine of paine and trouble which maketh men not carelesse but careful to come to heare to be certaine and to perseuere therefore they charge vs wrongfully in all these Seeing it is so great a sinne to giue offence we must take especiall heed we giue no offence in our life conuersation word or deed but so to cary our selues that we liue vnspottedly for if we giue offence we are Balaams scholers and tread in his path Let vs then in our callings so cary our selues vprightly that we giue no offence for wo to them by whom offences come nay it were better they had a mil-stone tied to them and they cast into the sea for that is to plunge our brothers soule as much as in vs lieth to the gulfe of hel But we must rather labour to help him to take from him al blocks of offence which if men would do then our Church should flourish

is generally after he expoundeth this you namely to the rest of the Church of Thyatira to the whole bodie and Angell of that Church except Iesabel and her companie Where note Christ speaking to them distinguisheth betweene persons namely the Church and her Angell and Iesabel and her companie so sutably he giueth his doctrine to them Now he being the Doctor of the Church teacheth his Ministers what to do namely to distinguish betweene man and man doctrine and doctrine not to deliuer euery part of the word to all men but to deuide it aright to giue to euery person that which may be fit for him But how must the word be deliuered to mixt congregations where there be both weake and strong Papists and Protestants despairing and impenitent auditors Ans. We must imitate Christ we must distinguish betweene persons and sutably direct our doctrine to them Impenitent and hard hearted sinners must haue threatnings with exception of the penitent hard hearted must haue no comfort but iudgement with limitation to them which despaire these cōforts with limitation of them which be impenitent Now what is meant by this rest of them Christ sheweth And to as many as receiue not this learning Where he giueth two notes to know these rest by The first they which had not this learning which maintained not the doctrine of Iesabel and her companie The second note they which haue not knowne the deepnesse of Satan as they call it that is which haue not approued liked withstood nor giuen their consent to that depth of Satan that is that doctrine of Iesabel which they call and esteeme to be deepe and profound learning which these though they know it yet do not with knowledge approue it which Iesabel and her companie iudged profound learning beyond the doctrine of the Prophets Apostles Of the first note I haue spoken before In the second note we may marke a wicked practise of Iesabel and her followers they esteemed their owne learning highly profound but the doctrine of the Prophets and Apostles that was no such matter an high conceipt of her owne false doctrine but a base opinion of true Apostolicall doctrine and this opinion hath bene in many heretikes So the Iewes hold that God gaue Moses two doctrines the first was the written law which was for the common people the second was a more secret doctrine which Moses had by reuelation and so conueyed it to the Iewes which they kept still in the Cabbala So the Papists thinke the written word but an inkie letter a dead letter or nose of waxe but the common consent in the heart of all Chatholikes that they take to be the true word of God contemning the written word in the Prophets Apostles So the Anabaptists they make the word of God written to be milke for euery nouice but the consent of the heart among themselues that is the strong meate Nay this opinion is in our Church for we preferre the writings of men before the word of God For if a man expound a text by the word gather doctrines according to the lawes of reason this we call simple preaching but if any bring in the authoritie of men as Saint Ambrose Augustine with Latine or Greeke this we take to be a learned kind of preaching which is nothing else but to magnifie the writings of men to thinke highly of them but to disgrace the word of God thinke basely of it Here Christ saith I grant it is a profound learning not of God but of the diuell Where we see Christ alleaging this saying of Iesabel doth it with a disgrace he saith it is deepnesse and profoundnesse but of the diuell yea Christ saith not it is profound indeed but that it is Iesabels speech as they say Hence I gather that Christian men cannot safely play stage playes and Comedies of heathen and prophane men for these be full of prophane and blasphemous oathes and wicked sayings against God and the morall law Now if Christ alleaging but one word of a wicked woman did it not without disgrace of her how can Christian men not onely speake but by iesture act heathen and prophane Comedies As they speake He addeth these words first to shew that the words he alleaged before were not his owne but Iesabels and her scholers Secondly to shew the proud and presumptuous mind of them in that they call their owne hereticall opinions profound learning which is a note of a false teacher to vse swelling words and great bragges to make a faire shew Iude vers 16. 2. Pet. 2. But the doctrine of God is in humilitie both of spirit and maner of teaching The Lord teacheth his will to the contrite and humble man Psalm 25. 14. Now followeth Christs counsell Though I lay no other burden on you yet I will haue you hold that still which I gaue you to the end This distinction cōtaineth two parts Though I lay no other c. in the foure and twentieth verse yet I will c. in the fiue and twentieth verse In the first part Christ saith Though I haue punished Iesabel left her on a bed punished her children and familie yet I will lay no burthen on thee but onely that I reproue thee for the suffering of Iesabel This Christ speaketh to comfort them and all such as giue themselues to maintaine sinceritie of life and of doctrine for these shall be saued from common iudgements and haue the Lords protection in commō afflictions though I punish Iesabel and her company yet when wicked men be punished in common destruction you which study to maintaine sinceritie of doctrine and life shall haue Gods protection in common iudgements Then it stands vs in hand to imitate thē to labor to maintaine sinceritie in doctrine to defend truth in life and conuersation to make conscience of all sin If we labour to obey the Lord in all things to keepe sincere hearts then in common iudgements though Iesabel and her company yea all wicked persons be punished it shall not touch vs we shall find Gods mercie and protection our punishment shall be onely reproofe for some defectiō in vs. But if we maintaine falshood in doctrine liue loosely not making conscience of sin then Gods iudgements shall take hold of vs and afflict vs. But that which you haue alreadie hold fast till I come After the preface followes the summe of the counsell of Christ to the Angell and Church of Thyatira which stands in a distinction though I will lay no burden on thee yet I wil haue you hold fast c. the first part is in the 24. verse the second part in these words as before I said That which you haue receiued That is that which my Apostles and Prophets haue taught you that doctrine of saluation they haue deliuered you hold that fast with both hands till I come to iudgement at the last day Before Christ commended this Church for not approuing the false doctrine of Iesabel but