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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	jesus_n	lord_n	8,211	5	3.8236	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05193	Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.	Laurence, Thomas, 1598-1657.	1635 (1635)	STC 15328; ESTC S108386	42,208	80

done this thing and hast not hearkned to my counsell 2. Chron. 25.16 Neverthelesse when the Sonne of man shall come will he find faith on earth saith our Saviour Luc. 18.8 C. 2.18 quidam discipuli cuiusdam Almarici nomine studentes Parifiis dixerunt quod illud quod alias est peccatum mortale vt stuprum factum in charitate non est peccatum condemnati combusti ad sin Lomb. c. 29. yes faith enough but no workes Faith that remoues mountaines that pulls downe Churches and clothes not the poore faith that hates Idolls and loues Sacriledge a tunne of faith for a dramme of charity shew me thy faith by thy workes saith S. Iames not so my workes must be judged by my faith to the pure all things are pure and if God see my faith he is not angry with my sinnes my tree must be esteemed by the leaues not by the fruit and my watch must rule the Sunne heretiques there were stiled by the Church praedestinati which presumed vpon a fatallity of their election and would needs haue Heauen promised without the condition of workes for they dreamt of a conveyance without a proviso and thought themselues able to ascend Iacobs Ladder without climbing by the rounds But such as make themselues of Gods counsell are vsually none of his friends hee will professe himselfe a stranger to these intruders and a friend to those which observed their distance to those that said we haue eaten with thee I know you not but such as said when saw wee thee hungry and fed thee or thirsty and gaue thee drinke Come yee blessed of my Father inherit a Kingdome these which pretended least acquaintance were those onely which observed him Math. 25.34 where is the Wise Where is the Scribe Where is the disputer of this World 1. Cor. 1.20 surely neither in Heauen nor here The feare of God was amongst these this feare wrought respect this respect attention this attention obedience and all this because they more observed what God said then searched what he was they were neere enough to receiue his command but not neere enough to pry into his nature neere enough to obey but not neere enough to see him God commanded them to stand off and therefore they stood a farre off their humble distance from God and my second generall 2 God was vnwilling the people should forget themselues and therefore shadowed forth this duty so often in Paradice by permitting Adam the tree of life and interdicting the tree of knowledge to shew hee rather desires to make vs Saints then Rabbies or Doctors In the wildernesse Moses was hardly permitted a glimpse or dawning of his glory what red sea hast thou diuided what Multitudes hast thou fed from heauē or water'd out of a rocke that thou shouldste looke as high as he At the giuing of the law that King-priest only entred the clouds Aron came almost to it the Elders farther of and at a remoter site the people Limits are defined and if they transgresse these if they breake through to gaze on God they must die in the nineteenth of this story at the one and twentieth verse In the seruice of the Tabernacle who were conuersant but the Leuites who carried who kept who couered who vncouered but these in the disposall of the Tabernacle the Laity had a distinct court from the Priests as anciently in the Church the chancell as appropriated to the Clergy the rest to the people Hence communio Laica from the place vid. Sozomen l. 7. c. 24. Theodoret. l. 5. c. 16.17 1. Reg. 6.31.33 In the building of the temple the doore into the oracle was but a fifth part of the wall in the Kings that into the Sanctum a fourth to shew that more come into the Church then vnto the Arohe many tread the Courts of the Lord that were never admitted to his counsell In the waters of the Sanctuary that rose to the ankles for the people and when they were swollen aboue the loynes became too deepe for the Priests In the law communicated to all the Cabala as the Rabbies say or traditionall exposition from God to Moses onely and from Moses onely to the seuenty for although Mirandula tell vs Apology for his 900 conclusions that Sixtus the fourth procured the translation of this and call God to witnesse that he read there the Misteryes of our faith as clearely vnfolded as if S. Matthew or S. Luke had deliuered it not as a paraphrase on the law but a commentary on the Gospell yet we know from Esdras 2 Esd 14.45.46 what a concealement this Cabala was vnder what Hierogliphicks the Trinity and the resurrection and the life to come and the Messiah lay buried vnder the law how generall and implicite the faith of S. Peter and Martha and the Eunuch and those worthies to the Hebrewes was which occasioned that hesitancy at Ephesus Math. 16.16.17 Io. 11.27 Act. 8.37 c. 11. Act. 19. Act. 15.21.20 Mar. 6.11.13 c. 9.10 c. 8.31.32 Luc. 24.11 c. 9.44.45 Ioh. 10.9 Mat. 16.10.17.22 concerning the reality of the Holy Ghost that consistency for a time of the law and the Gospell together Moses and Christ that irresolution of the Apostles about the passion and the resurrection and the ascention of our Lord that designe of all vpon the externall glory of a temporall Dominion admitting no Soueraignty of God vnles he change his crosse into a throne his reede into a scepter In the glory of our Sauiour on the mount where Moses and Elias attended him in his bloudy sweate in the garden where an Angell comforted him beyond the ken of the multitude with the priuity only of Peter Iames and Iohn In their diet Milke 1. Cor. 3.2 1. Pet. 2.2 Ioh. 21.15.16.17 and not meate easy positiue divinity in their appellations lambes and sheepe the in apprehensiuest creatures of any Children and Babes which moue not a foote but by the direction of a hand and sooner cry for what offends then what profits them for poyson then an Antidote In the essentiall measure of faith Rom. 12.9 Ioh. 17.3 no larger then a verse in s S. Pauls Creede if thou confesse with thy mouth the Lord Iesus and belieue with thy heart that God raised him from the dead thou shalt bee saved no larger then a verse in t S. Iohns Ioh. 4.13.2 c. 5.15 this is life eternall that they might know thee the only true God and whom thou hast sent Iesus Christ nor much larger in that of all the Apostles being dilated thus in that u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan in exp fid catech n. 19. ed. Petau regula fidei Aug. ser 181. de temp clauis caelorū Amb. Ser. 38. de Ieiun quadrag sin foundation of faith as Cyrill of Ierusalem Epiphanius and S. Ambrose call it in futurae praedicationis normam saith S. Aug. as the compasse and square of their Sermons that all

Chrys speakes a captiue to his riches and a prisoner to what he keepes there is no temptation more powerfull then this and therefore 't was the Divells last assault for if any promise can seduce our Saviour 't is that of the earths kingdome and glory hee is the sonne of God indeed which for such a gaine will not cast himselfe from the pinnacles of the Temple 3 Perhaps they are sicke of an envious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can their eyes beare any lustre in another 't is not so much the opinion they oppose as their corrivall and because Alexander prevented him in a Bishopricke L. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret speakes Arrius cannot stifle his envy but will shew how weak his Lordship is by opposing his tenents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Append. orat 18. Paris 1618. venting his fury against the Bishop by accusing his innocent truths of absurdity and errour by calumniating his writings as the Leopard shews his naturall hatred to man by rending his image in paper If so suspend thy judgement for such envious malignants as these square not their Creede by their conscience but their malice 4 If none of the former they may be of a too high spirited and stately a temper and then hauing possest the world with the conceit of their abilities they afterwards study to defend what formerly they delivered Ad Quod vult haer 33. and reade not to maintaine the truth but their reputation This was the cause of Theodotio's heresy as S. August relates for by the heat of persecution being driven to a deniall of his Saviour he thought it a disparagement to confesse his fault and therefore laboured to defend it maintaining one deniall by another It had beene a strange sinne to deny a God none to deny a man and therefore this was an argument of Theodotio's judgement no proofe of his Apostasy hee is wise and innocent too si non Deum negâsse sed hominem videretur if he deny not the sonne of God but the sonne of Mary Follow not easily men of this nature for such Achabs as these desire Micaiah to prophesy good though never so false nor doe they when their religion and credit lye in the scale incline ever to what weighs most but what advantageth 5 Lastly if free from the rest they are not vnlikely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 26. p. 444. great fiery spirits and then if their heat be joyned with ignorance their zeale is wildfire and like mettle in an vnway'd horse serues only to tire and endanger the rider Or if with learning this makes not their errours lesse but more dangerous for then you shall haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 458. charmes of eloquence and curious agitations though vnusuall because they are not sworne to any mans expression keepe they must that good thing committed to their trust 2 Tim. 1.14 and the same faith may bee preseru'd in different tearmes for so they meane well it matters not what they speake the trodden way is too easy for them these must goe where other cannot and S. Paules forme of sound words was not prescribed to the strong 2 Tim. 1.13 but the crazy If the Church haue modestly deliuered her selfe at large these will vndertake to misinterpret her meaning by their owne and force her to speake for their particular phansies which studied to expresse her selfe in generall Where there is such presumption on our owne strength the field is maintained to the last man for like illiterate Advocates when their arguments are spent these Rabshakehs beginne to raile and that in the Iewish language to the shame and weakning of such as stand on the walls betaking themselues ad argutam malitiam Inst l. 1. c. 1. as Lactantius speakes to the saucy liberty of a scolding pen as if they wrote by the Churne or the Distaffe Polla argentaria Luc. vit ex claris auctor Bersm or that Lucans wife corrected Lucans Pharsalia When thou hast thus examined their temper suspect their disease and feare their infection or least thy selfe should beginne a Schisme avoide the occasions Thinke godlinesse the greatest gaine and let it be thy ambition to be Orthodoxe know that the safest treasure is in Heaven and the surest honour thinke how short thy life is how neere thy sun is to the West and be not so childish to cry for thy best clothes when thou art going to bed Doe not make thy envy a meanes of thy errour nor trip thy brothers heeles when he is running to preferment for every man may haue entrance if one giue way to another whereas in a throng all sticke at the doore If through weaknesse thou hast erred bee willing to retract it be not alwaies mad because thou wast once blinde allay thy choler with the mildnesse of the spirit and though thou writest and speakest for the truth forbeare thy brother Leaue that womanish eloquence to such as haue nothing to defend them but invectiues for know there is a murder without bloudshed Iugulast is non membra L. 2. p. 69. sed nomina saith Optatus yee slay not their bodies but their names and what credit or ioy is it to outline the decease of their honour and reputation Besides this is not the way to cure a patient but to distemper him the meanes to calme these stormes being for the strong to beare the infirmities of the weake Rom. 15.1 So haue I seene a lesser fire by reason of a too violent suppression breake forth into vnquenchable flames whiles a greater not stirred nor medled with though it threatned for a while ere long sunke into ashes If thou art a hearer long not for meates aboue thy digestion if a teacher learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word and to suit thy discourse to thy auditory Corinth can informe vs that as a disproportionate diet causeth a mutiny in the body so doth it in the Church the vsuall fruit of such Schoole discourses in popular auditories either for thy deficiency in expression or theirs in apprehension being Schisme or blasphemy as Constantine observes in his letter to * De vit Constant Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of most schismes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander and Arrius u Naz. orat 26. p. 416. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepe thy selfe to those ancient hereditary expressions remoue not those Landmarkes thy Fathers haue set for what likelyhood is there one man should be wiser then so many thousands Thinke meanely of thy owne wit and mistrust even what thou knowest for how hardly can man wade into those inscrutable misteries which is ignorant of those motions hee every day feeles which is a stranger to himselfe if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in thy Creede admit not the change of a letter with Athanasius in x L. 3. c. 4. Sozomene this strange attire of faith or as y Euseb de vit Const orat 2. Constantine stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this ●oyish idle curiosity this patching an old garment with a new piece hath ever beene the cognisance of heresy and such contentious Ephramites may still be discerned by their lisping Sibboleth Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Church hath spoken in generall make her modesty an example for thine bee not wiser then her Canons nor streighter then her rules T is enough for thee to hold the foundation or if thou buildest thereon take heede thou preparest nor fuell for the last fire The Apostle assures thee that if thou shalt confesse Iesus Christ and belieue that God raised him from the dead thou shalt haue eternall life z Naz. orat 26. p. 446. a Naz. ib. p. 438. and what wouldest thou more then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing more vniust more dangerous then thy faith if thou measurest it by the daring subtleties of refined witts by the cleanely conveyance of some cheating distinctions though in the modus thy owne reason sway thee another way keepe it to thy selfe better an vnnecessary truth should be lost then the vnity of the Church deliver not a novity though in the reservedst tearmes for what can wee expect but a Babell when one vnderstands not anothers Language Belieue only what the Lord requires and his Church consider what the rest for to follow mans direction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Pauls phrase 1. Cor. 3.3 to walke in a circle to goe about not to goe forward and in matters of this nature the safest way is to be a scepticke Naz. 16. p. 446. if some turbulent zelots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a fiery precipitation run out of themselues first and then out of the Church beseech them with S. Paul that they bee perfectly ioyned together in the same minde and the same iudgement that all speake the same things v. 10. if thy prayers are sleighted coniure them with the same Apostle if there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any bowells and mercy bee like minded hauing the same loue being of one accord and of one minde Philip. 2.1.2 if they yet persist threaten and let them know that we haue no such custome neither the Churches of God c. 11.16 if after all this they resolue to leaue thee leaue them not without S. Paules Prayer Rom. 15.5.6 the God of patience and consolation grant vnto them to be like minded one towards another according to Christ Iesus that they may with one minde one mouth glorify God even the father of our Lord Iesus Christ to whom with the blessed Spirit bee ascribed all honour glory dominion and power now and for ever Amen FINJS

her eares Act. 16.14 nor wonder I the conversions of this Apostle were so many seeing his honours were so great Veni vidi vici like that Romane commander he conquered as many Nations as hee saw wheresoever he came his Saviour followed him and therefore his stay was not so long any where his travailes more frequent and farther then those of others in labours more abundant he was and in iourneying often 2. Cor. 11.23.26 For God blest him with such as would pull out their owne eyes in his behalfe their owne eyes not his such as had humility enough to learne had not pride enough to teach the Apostle such as believed his eyes so much that they thought they had no vse of their owne Galat. 4.15 heare therefore the word of the Lord yee that tremble at his word Esa 66.3 as if none were fit to heare but such the rest not worth the looking after as indeede they are not for to him will I looke that trembleth at my word such I will looke after and I will not looke after those that are not such in the second verse of that chapter 2 Paral. 6.3 2 Standing is a posture of attention the posture of hearers when Ezra opened the Law all the people stood vp Nehem. 8.5 there is no duty oftner enioyned then this Foure times in two chapters the second and the third of the Apocalypse nay foure times in one chapter the fiue and fiftieth of Esaiah more three times in one line giue eare and come vnto mee hearken and your soule shall liue Heauen is the reward of your attention hell of your scorne in the third verse of that chapter behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in behold because hee knocks not often for hee that stands is going away especially if he stand at the doore without a shelter if he stand only to knocke and not to knocke neither after he is sleighted this were to awake the deafe or speake to the dumbe Apocal. 3.20 But Lord who hath believed our report or to whom hath the arme of the Lord beene revealed Where are those throngs now and presses vpon Christ Where is that early comming in the Gospell how soone are wee vp to sport and how late to pray Luke 21.38 Io. 8.2 how small in many places is the gleaning of their Churches to the vintage of their Citties how low is the ebbe in those courts of the Lord when t is full sea in their Streets Psal 50.17 how doe we looke the Priest in the face and cast his words behind our backs as David complaines his ordinary entertainement resembling that of Musique Ezek. 33.32 which serues only to fill our eares when discourse is done Good women there were which consecrated their looking glasses to the tabernacle Exod. 38.8 and will yee know how ye may doe so now By vsing ●●ther ● Bible on the Sunday and comming hither with halfe a dresse then losing halfe a prayer Wherefore libera ab homine malo saith David that is à meipso saith S. Aug. deliver me from my selfe ô God that I may come hither and from my selfe while I am here from my covetous selfe least the thought of my purchase shut out my Lord from my proud selfe when he honours or worships me from my malitious selfe when an injury heates my bloud and from my wanton selfe when the assembly discloses a beauty a well attired piece of hansome clay from my intemperate selfe when the thought of Aegypt brings on mee a lothing of Canaan and from my prophane selfe when some incarnate Satan assailes my attention by whispering in his vanities at my eares and clothing his Atheisme with the Scripture 3 Standing is a posture of action the posture of servants GehaZi went in and stood before his Master the readier therefore to come or goe at his command 2. Reg. 5.25 Practice is the life of attention and he that heares but does not is a monster in religion that hath two eares and no hands The Iews were taught this by their meates and the Ceremoniall law was but a shadow of the Morall What poysonous temper in the hare What dangerous nourishment in the swine Why might they not as freely feede on the rabbet as the sheepe Or what Philosophy makes the goate more wholsome then the crab or the swan he shewed by this O man what is good and what the Lord requires of thee thy effeminatenesse is forbidden in the hare which changeth his sexe as Gesner writes and is at severall times both hee and shee and thy lazinesse in the downe of the k Levit. 11.18 Deut. 14.16 Cygnum secundum Vulg. Sept Vatabl. Ariam Mont. Anglican novissimam alij aliter reddunt vt Tremel Leo Iudas Munster Castal Swan Thy oppression is interdicted in the Eagle and thy drunkennesse in the Swine Thy gluttons prey on Cormorants and thy night-walkers on owles for God instructed them what they should doe by what they might eate and every prohibited meate was a menace against sinne Or least this light should seeme too dimme he describes the same with the raies of the Sunne hee that lifteth not his eyes to idolls defileth not his neighbours wife spoileth none by violence giues not vpon vsury restoreth the pledge bestowes his bread on the hungry walketh in my statutes hee shall surely liue he is not just that hath faith vnlesse he haue workes too nor doth the Gospell saue without the law Ezek. 18.6.7.8 't is S. Aug Cont. Faust l. 22. c. 24. speech of the ancient Prophets illorum non tantum linguam sed vitam fuisse Propheticam that they prophecied as well by their liues as their writings and their sixe daies contain'd a commentary on the seaventh For if I cry the Temple of the Lord but obey not the Lord of the Temple and am like that Idoll in Daniel that had his head of gold and his feete of clay If I runne vpon a precipice while my eyes are open and the light of my profession se● me not to keepe mee vp but to shew how dangerous I fell if I am only Sermon-sicke while I am rockt in a Church-tempest abroad and presently recouer againe as soone as Hye at hull at home If my voice be Iacobs but my hands Esau's and I weare Elias mantle without his spirit if I acknowledge God with my tongue but deny him in my life professe a Christian and liue a Pagan goe from Church to a brothelhouse joyne the spirit of Chastity and the spirit of whoredomes together the holy and vnholy Ghost Christ and Belial the Temple of God and the Temple of Divells if I runne to Heauen one day to hell sixe and contradict the truth of my Sermons by the errour of my life what the Prophet said to Amaziah the Priest may say to mee I know that the Lord hath determined to destroy thee because thou hast