Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	lie_v	south_n	west_n	1,550	5	9.9793	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44967	Two sermons by Geo. Hall ...	Hall, George, 1612?-1668.	1641 (1641)	Wing H339; ESTC R19103	23,750	56

it was not sealed in this world we must be wrought here and sifted and squared for the house of God or no where for after this life shall cease the noyse of the hammer the Axe and the Chisill the day is for action whether good or ill the night commeth in which no man worketh for that reason remember thy Creator here and for this remember him here in thy youth because it is uncertaine whether thou shalt ever be old none are old which were not young many are young which shall not bee old Times and ages God as a wise dispenser has kept in his owne hands to the intent that wee might suspect a shorter thred of life and yet not despaire of a longer There is a time to be borne and a time to dye sayes Solomon marke his language here is birth and death but no talke of life as if in a new way of Philosophy he would make a passage ab extremo ad extremum sine medio as if wee were to spring immediately out of our mothers wombe out of our swadling Clouts into our winding sheet But suppose it were so that thou hadst a long lease of thy life and wert forc't to go to thy grave as a sheafe of Wheat into the Barne ripe and in a good age suppose thou hadst a promise to see thy childrens children and their Children yet were it extreame impiety to deferre thy repentance to thy later dayes to give thy beautie and youth to thy pleasure and thy wrinckles and gray haires to thy God Hast thou not read hath it not beene told thee that God will have no pleasure in thy leavings the halt the lame the bleare-eyed and the blind are these fit offerings on his Altar Besides how unjust is this to play away the strength of thine age and then to lay the burden of all thy sinnes upon thy old and decrepit age which God knowes is a burden to it selfe whose knees tremble and shake under as many diseases as sinnes O Lord that back that so stoops under threescore yeares how shall it sinke under the sins of threescore yeares the sinnes I say whose weight hee full well knowes that calls to us Come unto mee all you that are heavie laden for this I call heaven and earth and hell to witnesse for the earth sunk under the sins of Corah Dathan and Abiram the first sinne weighed the apostate Angels to hell and now is another hell to them and the sinne of man weighed downe from heaven to earth The Son of God who on the Mount of Olives sweat drops of bloud under the load of our iniquities and when hee bare them on the Crosse hee cryed out in the anguish of his soule heaven and earth bewayling the extreame weight that lay upon him for the Sunne shut his eye and the whole Land of Iurie became as a close mourner for it was wrapt in a blacke Mantle of Darknesse from the sixt even unto the ninth houre is this then a burthen for thine old age for crazie and faint limbes then let a Pigmie a Dwarfe twitch up Mount Aetna at the roots and strut away with it on his shoulders Besides all this doe but thinke of the many and certaine miseries of that age Nonius Marcellus coats three places out of Aecius Pacuvius and Titinnius where senium is put for Malum as if it were one and the same thing to be old and miserable adde hither the decay of Senses conscience of an ill-acted life the feare to dye and yet wearinesse to live with Chiliads and Iliads more of evills Ministers to the first I tremble to say the second death Beyond all this there are some vices naturall to old age as jealousie peevishnesse morositie loquacitie their present life being but a vaine repetition or memorie of their former {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they live by memorie saies Arist. I add hither also Covetousnesse so proper to this age that the Philosopher therfore cals it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} uncurable because {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} old age and everie impotencie breeds it whether it bee that when the gifts of body and minde faile wee catch at those of fortune as our last refuge like men halfe drowned that missing of better hold catch at strawes or weeds which reason Aquinas on that place gives or whether it be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is the Philosophers one Reason in 2. of his Rhetor because old men by experience best know how necessary those eternalls are and yet how hardly got how easily lost This is that that makes them when they are even at their journies end breake their Asses backs with laying on new provision not much unlike Rivers that then runne biggest and gather most waters when they come nearest to the Sea to their owne home Lastly how hardly does gray-headed sinne leave a sinner This is that Aegyptian Tyrant that Pharaoh that will not let Israel goe it is continuance in sinne that makes an earnest sinner our first sinnes are with some reluctancy some checks some gripes our later with delight happy is hee that dashes those Brats those little ones against the Stone as it is in Psalme one hundred thirtie sixe Some Interpreters by little one doe there understand sinne in its Infancy and by the Stone the Rock the Corner stone CHRIST JESUS How hardly is the iniquity of our Heeles shooke off Cassiodorus expounds our Heeles our later Age and the difficultie proceeds partly from the Devill to insidiaberis calcaneo said God to the Serpent thou shalt lye in wait for his Heele partly from the sinner hee is an old a grave sinner hardly cureable not as if the Balme of Gilead failed not as if GOD wanted mercie for he ran to meet the Prodigall afarre off and Saint Iohn saw Ierusalem with twelve Gates open to the East three to the West three to the North three and to the South three but because God in Iustice hardens such sinners not positively but negatively that is Non impertiendo malitiam sed non impertiendo gratiam sayes Lumbard not by making them evill but by not making them good leaving them stupid bed-ridden and speechlesse sinners without sence without motion not able to doe or say so much as the Prodigall did I will rise or I would rise and goe to my Father Hence now I passe to the second particular In the dayes of thy youth Why in the dayes of our youth more than in the yeares of our youth They that have set us out the shortest time for youth allow us from foureteene to thirtie foure but this is to put us in minde of uncertaintie of life as if our youth was but for a few dayes or like as at the end of the day comes evening and then darke night so at the end of our youth comes old Age and then Death Or it may bee without violence to the Text you may take in the