Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	heart_n	spirit_n	1,847	5	4.7999	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

or shoe-latchet and yet would not deny to Aner and Eschol and Mamre their liberty Gen. 14.23 and therefore it must bee termed rather pride then zeale to bee too tetricall and rough that whosoeuer is not in euery point so precise as ourselues should bee turned out as dogs or prophane persons vnworthy of our account and countenance 5 True zeale feareth not the faces of the mighty The 5. when we must beware of their precipitancy who will charge the Minister to bee of a cold constitution if hee break not abruptly into open reprehension men in authority which 〈◊〉 to reproue without the spi●●● of meeknesse to exasperate ther then to humble the part admonished Lastly The 6. if it bee true zealed wil make thee brook and po●● many priuate wrongs done thy selfe but hot and impati●●● of any dishonour vnto G●● When the Israelites offered 〈◊〉 ●uate wrongs to Moses hee was wont to speak mildely and pray earnestly for them but when they fell to Idolatry a matter which concerned God then his fire was kindled then hee breakes the Tables and stampes the Calfe to powder and casts the ashes into the water and makes them to drinke vp their God Exod. 32. I feare I haue dwelt too long vpon the point the closure is but this Let vs all bestirre our selues when Gods cause is a judging and bee earnest when his glory is in question bee zealous to strike when hee himselfe puts the sword in our hands be calous to speake when himselfe puts the word in our mouthes let euery one that weares the coate and liuery of Christ write ●eale vpon his breast And ô thou holy and blessed Spirit come vnto vs as thou camest to thine Apostles in shape of fierie tongues that our tongues may bee tipt and enamuled our hearts seasoned our soules enflamed our profession graced with zeale of thy honour and worship that sinne may bee shaken thy Name exalted thy Truth embraced our Church continued our Land blessed our soules saued when these few and miserable daies shall be ended And so I come from the crime obiected The crime obiected against Laodicea Thou art neither hot nor cold to see how the sinne is aggrauated in the next words Would God thou wert eithor hot or cold Which words are not so to be vnderstood as if they should haue pleased him well enough had they bene either hot or cold or any thing but luke-warme Non ostendit quid probat sed quid praefert but his meaning was to let them know that hee so disliked luke-warmenesse in Religion and indifferencie in profession of Christianitie that he should haue liked them better and their condition should not haue bin so desperate had they made no conscience or had no knowledge as now it was by their hypocrisie and want of zeale so that the point which by the Holy Ghost is heere deliuered may bee comprised in these tearmes It were better to bee of no Religion at all Better to bee of no Religion then to be luke-warm then to diuide our loue betweene God and the world and our seruice betweene God and Baal and our attendance betweene God and Mammon or to embrace Religion no farther then Religion serues our turne to gaine withall Which Theoreme howsoeuer it be the deduction of Ambrose and of the whole current both of Moderne and Ancient Interpreters yet shall it bee no waste of time to support and fence it by copying a place or two out of Gods Writing-booke turne but your leafes vnto the 9. of Iohn the 41. and view our Sauiours answere to the Pharises question Had you beene blind you should not haue sinned That is say Bucer and Musculus and Aquinas agreeing with the glosse Your sinne had not beene so exceeding sinnefull as now it is as if our Sauiour had thus enlarged his speech There is no man that hath not gone astray euen from the wombe The most righteous before men is defaced and speckled in the sight of God and may go crying all the day long with the Leper Leuiticus the 13. chapter and verse 45. I am vncleane I am vncleane but you dissembling Pharisees are more deepely stayned then anie other your sinnes are high coloured like crimson vvhich as Lipsius obserueth is twice dyed other men haue Moats Lipsius de Constantia libro 1. but you haue Beames in your eyes other men haue Scratches but you haue Wounds and Scarres in your Faces others may swallow sinnes as bigge as Gnats but you can digest sinnes as bigge as Cammells and how is it that your sinnes are more inexpiable then other mens it is because you serue mee not in sinceritie and professe religion onely for your profite and diuide your loue betvvixt mee and your ovvne Mammon it had beene better for you to haue worshipped onelie Mammon and neuer to haue heard of me it had beene better for you to haue trusted onelie to your owne wits and neuer to haue trusted mee vnlesse you trust onely mee and better for you to haue beene starke blinde then onely to see how you may turne your backs and looke a-squint at Heauen it were better to haue been cold dead then to be as it were in an Istmus Heinsy Poem Vt tundat mentem fluctus vterque tuam to bide betwixt life and death to haue thy Religion ebbing and flowing Plutarch de Socratis Genio Hesych de vita Philosophorum thy profession like the soule of Hermotimus in Plutarch and of Epimenides in Hesychius coming and going Let thy Religion be eyther pure and sound or none thy profession eyther entire and sound or none thy zeale eyther burning hote or none to be blinde to be of no profession to make no conscience of Religion is verie damnable but to see the way and not to follow it to professe Religion and not to be zealous for it to weare CHRISTS Liuerie and serue anie other besides the Master that gaue it is intolerable Adde vnto this that clause of the Apostle cited to this very purpose by Gregorie in the third of his Pastoralls out of the second Epistle of Peter chapter 2. and the 21. verse It were better neuer to haue knowne the way then after knowledge to turne out of it Which one place by generall consent is sufficient to make good our poynt the ignorant which in the Apostles stile knows not is like the colde man in my Text that cares not for Religion the backe-slider in the Apostles stile that turneth aside is like vnto the Luke-warme Christian in my Text that careth not whether Religion sinke or swimme whether his profession doe stand or fall who like to Metius Suffetius in Liuie Liuy in his first Decade and first Book will strike or speake for neyther side vntill one side bee downe and then ioyne to that which is best for their commoditie A thing odious amongest Heathens and therefore prohibited by Solon That anie man should stand as a neuter betwixt two

rooted her Churches must be sackt her ancient glorie must end in shame In stead of the sacred Bible she must roue at the way to Heauen in an vnhallowed and blasphemous Alcoran and in stead of skilfull Pilots and Christian guides she shall bee vtterly mis-led by an Ignis fatuus I meane Turkes and Infidels reade now vnto me what might be the cause of this Laodicea was much of Ephraims temper in the seuenth of Hosea like a cake vpon the hearth but halfe baked Laodicea was like the people of Meroz in the fifth of the Iudges nothing forward Laodicea was like those shrinkers in the ninth of Ieremy that had no courage for the truth shee wanted heate in her profession shee wanted life and spirite in Christs cause she most of all wanted that which hee most of all required and that was zeale nullum enim Deo gratius sacrificium quam zelus animarum saith Saint Gregorie in the twelfth homily vpon Ezechtel Which poynt will one day naile the heart and cut deep into the conscience of all those that haue so much to doe in the Lords cause but doe either little or nothing for it And shall I without offence make bolde to tell you that which I haue receiued from the Lord and doe the message for vvhich I came hither Then let me first begin with the fairest It is you right Honourable into whose hands the Lord hath put his Sword for no other purpose but to strike at the roote and to draw at the face and to ayme at the heart and strength of sinne if you suffer your Sword to rust in your sheathe and your Arrowes to rot in your quiuer if you haue a faire profession and yet we finde no good you haue done if you carry a Sword and yet we heare tell of no sinne you haue wounded be a souldier of Christ to quarrell vvith sinne and yet wee remember no field you haue pitched if God haue honoured you and you not honoured him by baiting and hazling of sinne by cooling the heate and breaking the heart taunching the violent issue of vngodlinesse Where then is your zeale If God be dishonored and you not reuenge it if vertue discouraged and you not defend it if religion be outfaced and our land endangered by the inroades and incursions of sinne and you shall not help it where then is your zeale If Sabboths bee broken and you haue authoritie and yet not suppresse it If swearing and drunkennesse be accounted but complement and you haue authoritie and shall not oppose it If sinne may sit in your shope and feed at your boordes and jette in your Markets and you haue a Sword and yet will not strike it If God say strike or else thou dishonorest mee strike or else I will take the sword from thee strike or else thou fighte against me strike or else I will strike at thee yet no punishment but you will reprieue it where then is your zeale Let me not offend I condemne you not Qui monet vt facias quod iam facis ipse monendo laudat I am only your remembrancer to put you in minde of whetting your sword for a sword without an edge may fright but woundeth not to put you in minde of heating and warming your profession For profession without zeale is but like the snuffe of a candle that smoketh and stinketh but neyther warmeth nor lighteth the house to put you in minde of that courage which you should beare and of that conscience which you should make of the curbing of sinne of the honouring of God of aduauncing Religion lest the sword which you beare prooue a naile vnto your heart and the honor which you beare a dishonour to your Maker to put you in minde that a Christian profession that a high and honourable calling should still bee beautified and graced with zeale and attended with christian resolution If then you be willing to fight for your Master if willing to honour and credit your maker if you would haue Religion thanke you and the world to thinke well of you good men to praise GOD for you Gods people to pray for you the heauens to blesse you and all mouthes to commend you all hearts to loue you then must you adde zeale to your profession then string vp your bowe make your arrowes swift and keene your sword sharpe and glistering and I beseech God to strengthen both your heart and hand to sharpen both your Arrowes and Sword to blesse you and your good endeuorus that you may bring much honorto his dreadful name many blessings to this famous Cittie much peace and comfort to your soules And seeing I am thus farre proceeded let me haue leaue to adde a word or two to the wise and reuerend Iudges of the Land you are they whose profession it is to free the weake impotent from the yoke and seruitude of greater personages who would swallow them vp to loppe and prune the corrupt and rotten branches that infect and pester the Land to cut off the trayterous heads of Priests and Iesuites that hinder the peace to whip and censure our besotted Recusants that repine at the growth of the Gospell yet if this godly profession want zeale in performing if our laws be soueraigne but want execution if you be good mē but want resolution if the poor client sollicite that his cause may be ended if the country beseech that offenders may bee punished if the Preachers entreate and beseech you for the glory of God for the honour of our Land for the peace of our Church for the safetie of his Maiesties royall person that you would weaken the forces and abate the pride and frustrate the counsell and eyther banish or binde to allegiance our hollow-hearted and popish fondlings and you shall not heare the suites nor satisfie the hopes of our Church and State that crie and call for the sweeping and purging of our land of all noysome and infestious weedes which the enuious man of Rome hath sowen and planted then you doe more dishonour God by want of zeale then euer you can honour him by your profession If therefore you desire to make your profession glorious your graces eminent if you desire to make Religion beholding to you good men to blesse God for you our Land to thanke and reward you the Church to pray for you all hearts to loue you all mouthes to commend you and Gods blessing vpon you then must you adde zeale to profession Bee zealous like Iehu for the glory of God 2. Kings 10. Bee zealous to breake the threed of contentions without demurres and delaies Bee zealous to ease the Church of those that contend and wrastle in her wombe to ease the Land from Dan to Beersheba from the one end to the other of all such spitefull miscreants as desire and long to see the Scepter remoued from Iuda that speake of vs as Scipio in Polibius did of Rome Polibius apu Curionem lib. 3. at