Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	church_n	militant_a	triumphant_a	2,791	5	11.4510	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21192	A heavenly hymne to the king of heaven. Presented in a sermon, by Iames Eglesfield, Mr. of Arts in Queenes Colledge ...	Eglesfield, James, b. 1601 or 2.	1640 (1640)	STC 7545; ESTC S114013	12,004	38

According to that of Saint Ambrose Omne verum est à Spiritu sancto for this vna veritas is both formalis effectiva exemplaris Formally true in its Efficient from which all Truth floweth exemplary which must be our imitation in which steps whosoever will not erre must walke Philosophers may slatter themselves but all that they find is losse It was Saint Pauls resolution I account all the world as dung having like Owles a glimmering in the night of Nature but beetle-blind in the day-light of Grace trusting more to their conjecturall notions then to the infalible evidence of the Spirit of Truth The Ethnicks are in Vmbra the Iewes in nube the Christians onely in luce per verbum effusum et infusum outwardly preached and inwardly inspired so that of the word of Christ as the only divine Philosopher I may conclude quod falsum est philosophicum non est The next is so affined to this that it followes of force if his word bee true then is it one Verum et unum convertuntur Vna est dilecta mea God is not as man who affects variety to pleasure more then unity to profit himselfe being the beginning of Essence Iam. 1.17 and his word and knowledge are both unchangeable for with him there is no shaddow of alteration Therefore Varroes threefold theologie whereof Augustine makes mention in lib. 6. de civitrte dei Fabulosa ad Theatrum naturalis ad mundum et Civilis ad Vrbem vainly divided argues but a lying vanity departing from the vnity of perfection to the multiplicity of confusion but in the words of Christ are no idle Platonicall Ideas Pythagorean dreames or naturall conclusions but supernaturall revelations and that not ad urbem but ad orbem nam bonum est diffusivum And yet the sound and voyce of the Turtle that goes through the world agrees in one vni-sound of the truth nam multa candelabra sed lux vna saith Hugo de Arca No● One Sunne of truth whose beames are fired in all nations verbae innumerabilia et vnicum tantum verbum omne This verum unum vnicum verbum is saith mellefluous Bernard non loquax sed efficax non sonans sed penetrans in sound little in substance great and admirable not word in the eare but sword in the heart to wound the soules of men with a love of their God And that with a threefold grace surpassing the grace of humane discourse in that it is deliciosum ad saporem solidum ad nutrimentum efficax ad medicinam to the taste delicious as the Manna of Angels and hony of Canaan for nutrition sollid esca animae panis sapientiae for medicine excellent omnes viciosos sanare bonos adjuvare to the sicke soule a restorative consolation to the sound a preservative instruction The Gospell cures what nature mis-guides the efluence of the word with the influence of the Spirit leades Christs Sheepe from the night of Error to the light of the Truth from the thrall of sinne to the throne of Grace for Christ hath not only as Moses and men a chaire on Earth but a throne in heaven and power ouer all people hee speakes and speedes making his word to the Elect the savour of life unto life to draw his Saints from Earth to heaven from the world to God a mundo sensibili ad mundum intelligibilem therfore the people admiring his wisedome bare record to his word that in his dispute and discourse He had done all things well He was not like the Dove with silver wings and feathers of Gold that brought into the Arke of the Church nothing but a leafe in her mouth but like the true spies of Canaan with clusters of Grapes plenty and abundance of substantiall doctrine to give men a taste how pleasant the Lord is and how pleasant the land is that floweth with milke and honey Thus admirable was that sweet singer of Israel that came in humility with a fishers phrase to fish for soules favus distillans labijs eius summa gratia summa eloquentia with fulnes of grace full of grace were his lips and riches of Eloquence for never man spake like him moving the multitude like clouds of witnesses to confesse vnto the world that he was Vere propheta Iohn 7.40 deceit and guile were not found in his mouth and veritas prophetica in whom all the promises of God by the prophets were yea and Amen 1 Cor. 1.20 and ipsa veritas ipse Propheta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.6 Not onely as Moses a Prophet among his Brethren Deut. 18.17 or as Isaiah a prophet or as David a Prince and a prophet not onely as Iohn Baptist the greatest among the sonnes of men Mat. 11. but by the multitude of the sonnes of men confessed to be the sacred Sonne of God the Prince of Prophets the inspirer of men and Angels to whose omniscience the people and multitude ascribed the honour of Omnipotence to doe all and of essentiall goodnesse to doe all thing well Fecit omnia bene c. And thus from the wisedome of his words let us come to the power of his workes Conversando et conservando consisting in his owne conversation and others Preservation The providence divine ordained three meanes to open unto men the way of truth Verbum praecepto Christum exemplo Spiritum sanctum inspiratione the Word to speake the Spirit to perswade and Christ himselfe to lead to the way of life And this Saint Augustine sayes upon the first Psalme venit non stetit in via peccatorum he came but stood not in the way of sinners for he was a Lilly not inter spinas sed spinas non habens quia peccatum non focit Iacobs lambes were spotted but he only immaculate The Lambe of God came without sinne to take away the sins of the world In terris visus est vt esset exemplo in coelos levatus est ut esset patrocinio hic informat ad vitam illic invitat ad gloriam saith Saint Bern. sup natal Sanct● Victoris He dwelt amongst men by exemplary president of perfection to lead his Saints Militant he ascended the heavens to crowne his Saints victorious in the Church Triumphant That he neuer stayned his honour with sinne Aquinas assignes a threefold demonstration First the end for which hee became Flesh to satisfie the wrath of God for the sin of Man Secondly to proue the verity of his humane nature and Thirdly that every action of his should be our instruction If hee had beene a Sinner he could not have beene a Saviour of others no not of himselfe for the soule that should have sinned should have dyed Ezek. 18.24 Nor should his trangression have proved his humane nature but natures corruption sinne being not created of God but suggested by the devill And last of all how should his life have beene a light unto our feet and a lanthorne unto our pathes if his workes had beene the workes of darkenesse

taste like Gide●ns Souldiers who did lap and not drink of the waters Leaving the Well I come to the Well-spring from the action to th● agent in the originall concluded in the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Translation expounded He in both one first and last α and ● In imitation of himselfe I have kept himselfe as the best wine last In the former part you have seene the beames here is the Sun lux there the River here the Fountaine there the fruit here the Tree a tree of everlasting life which Hilary desiring to manifest unto men in the Paradise of the Scriptures observeth five meanes First his Name that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anoynted with the oyle of gladnesse above his fellowes Secondly by his birth not by generation regeneration or adoption but by the power of the holy Ghost Thirdly by his Nature one with God Fourthly by his power over all things Fiftly by his profession that he is the Way the Truth and the life But my Text points out two more guides to finde out this Agent his Words and his Workes like the two Doves of Venus leading to a golden branch not as that for Aeneas to descend to hell but with Enoch and Elias to sore aloft to Heaven In his words never any spoke like him Vox hominem sonat ô Deus certe God speaking in the forme of man nay God speaking not man His works inforcing the very Iewes to confesse and say truly this is the Son of God Aske his words and they will answer as himselfe did to the woman of Samaria He is the Messias that speaketh unto you Aske with Iohn Baptist Art thou he that should come or looke we for another why his Workes beare witnesse the Saviour is come for the dumbe speake the deafe heare the lame walke If we consider these helpes they will plainly descry unto us the print of the Deitie and distinguish the Creator from the creature First via eminentiae he is eminent above all the Israelites not onely as Saul higher by the head but as omnipotent to impotent an infinite to a finite agent whose power is boundlesse for he hath done all Secondly via negationis for in his works he never stayned his honour with any imperfection Solomon in all his royaltie was not clothed with one of these for he hath done all things well Thirdly via causationis for onely God is omnipotent to doe all So that with Greg. I may say He is God not onely Nuncupater as Moses to Pharaoh Deus inter omnia but Essentialiter Deus super omnia ille opifex mundi melioris origo and not only God but man aequalis patri novum creans mundum minor patre perditum reparans mundum minor patre in forma servi aequalis in forma Dei That he was not God alone his sighing weeping speaking affirme that he was not an imaginary body as the phantasticall Manichees dreamed his eating drinking sleeping touching witnesseth all which are affections of a body naturall The Hereticks that held him meere man his body palpable confounds The Arrians that held him a meere created Spirit a Spirit not having flesh and bones all his words workes and wonders declare proclaiming to all the world that he is the promised Messias in whose Person Deitie and humanity are united so that of this Agent with Thomas I may conclude he is Homo Deus and Deus homo In the matter of his actions I admire the bredth that he hath done al In the manner his depth that he hath done all things well This sacred King of Glory that he ought to bee had in remembrance and sought out of all that love and desire his second comming hath done all things well not only to approve himself the unmatchable God which is essentiall goodnes but likewise by precept to command by practice to leade and by miraculous actions to draw men on earth on the way to Heaven leaving them his Word for their instructions his workes morall for their imitation his Word a light his life a lanthorne Christi vita morum disciplina Peter must come Zacheus must run and all his Disciples with an inward affection and outward conversation must follow the steps of his most sacred uprightnesse for as Marriners by Sea avoyd the Rocks directing their course not by darke earth but by the light of Heaven so men who passe in the barque of their bodies through the waves of this world to the shoare of rest cannot escape the sands of sin but by Christ Iesus the only bright light the undoubted star the stern of the Church militant here the haven of the Church Triumphant in Heaven Wherfore let all the blessed Saints who set sayle for the salvation of their soules esteeme his words as the words of truth imitate his works as perfect holinesse with reverent admiration recounting his wonders as effects of his Deitie To informe the ignorant there is verbum sapientia to reforme the ranging sinner there is vitae innocentiae to turne our hearts to the living God there is digitus divinae potentiae In the glasse of his Word see the face of your soules it is speculum animae follow his life it is viae vitae Augustae although Augustae haec iter est serpens ad magni testa tonantis In the re-view of his wonders take an heart inflamed with Thomas and confesse my Lord and my God onely beware of two dangerous rockes on which many have made shipwracke of their soules the one partiall conceit of their owne perfection here fell the Pharisees the other irreligious Atheisme which presseth the souls of licentious Libertines into Hell but trace thou vertue in the golden meane imitating him in well-doing who did all things well To do all things well is the Royalty of God but to do nothing well is the badge of the Beast and those who become like the beasts must perish Let no man boast of perfection least pride bee his ruine nor sell his soule to sinne in the sight of the Lord least the gates of hell prevayle against him but keepe the middle way from thy naturall imperfection strive to heavenly perfection be watchfull over thy wayes yet humble in thy thoughts Heaven hath onely good Hell onely bad the earth a mixture of both If the Brownist could do all things well he were to good for the earth the carelesse carnall Epicure doth nothing well therefore he is too bad for heaven The luke-warme Newter like the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is indifferent for good or evill is fit neither for heaven nor earth onely those Christians are as Benjamin filis dextrae and true Israelites without guile which are in the valley of vision ascending and yet not ascended growing up in grace as plants of Gods right hand bringing forth leaves of good words and fruits of good workes not seeking for humane applause without or selfe partiall conceit to please themselves within Let all therfore from the greatest Noble in Israel to the poorest worme in Iacob that dwelleth in the dust strive with heart and hand in imitation of his Saviour Christ Iesus to do all things well that it may go well with them in the day of the Lord. Amen FINIS