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A07287 The practice of repentance. Or A sermon preached at Pauls Crosse, the fifteenth of September last passed, by Radford Mavericke, preacher of Gods word in Devon Mavericke, Radford, b. 1560 or 61. 1617 (1617) STC 17682; ESTC S105958 30,434 48

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or holes of his body Hence issued saith the Scripture both bloud and water Iohn 19.34 bloud because without shedding of bloud there was no remission water to signifie the continuall washing of our sinnes in the bloud of Christ 1. Iohn 2. 5. This is that Iesus Christ saith Saint Iohn that came by water and bloud not by water onely but by water and bloud and it is the Spirit that beareth witnesse for the Spirit is truth For there are three which beare record in heauen The Father the Word and the holy Ghost and these three are one And there are three which beare record in the earth The Spirit and Water and Bloud and these three agree in one If we receiue the witnesse of men the witnesse of God is greater for this is the witnesse of God which hee testified of his Sonne He that beleeueth in the Sonne of God hath the witnesse in himselfe Hee that beleeueth not God hath made him a lyer because hee beleeueth not the recorde which God witnessed of his Sonne And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne He that hath the Sonne of God hath life and he that hath not the Soune of God hath not life Here beloued is life here is water of life offered vnto vs. Ho euery one that is athirst come saith the Euangelical Prophet come buy without siluer that will not the Pope doe he will not sell his pardons without siluer but the Prophet saith Come buy without money without penny or pennie-worth Esay 55.1 Therefore it was that our Sauiour himselfe cried out in the last and great day of the feast If any man thirst let him come vnto me and drinke Iohn 7.37 And likewise saith vnto the vvoman of Samaria John 4.10 If thou knewest the gift of God and who it is that sayeth vnto thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee water of life And in the last of the Reuelation The Spirit and the Bride say Come and let him that heareth say Come and let him that is athirst come and whosoeuer will let him take of the water of Life freely Reuel 22.17 Vse Now to make vse of all this let vs call to remembrance what the Eunuch saith vnto Philip in the eight of the Acts See saith he here is water What should let me to be baptized Philip answered If thou beleeuest with all thine heart thou mayst Act. 8. So may you all say vnto me beloued Here you propose vnto vs Water and here you propose vnto vs water of Life What should let that wee should not bee saued I answere you all in generall and euery one in particular out of my Text If thou wash thine heart from wickednesse thou mayest be saued Thou art a Christian and the badge of a Christian is Baptisme As Water doth serue to wash away the filth of thy body so the effect of Baptisme is to wash away the filth of thy soule Thou art buried by Baptisme into the death of Christ that like as Christ was raysed vp by the glorie of the Father so thou shouldest walke in newnesse of life Rom. 6.3 1. Pet. 3.18 For Christ as St. Peter saith hath once suffered for our sinnes the iust for the vniust to bring vs vnto God and was put to death as concerning the flesh but was quickned in the Spirit By which Spirit he also went and preached vnto the spirits that are in prison which were in time passed disobedient when once the long suffering of God abode in the dayes of Noah while the Arke was preparing wherein few that is eight soules were saued in the water To the which also the figure that now saueth vs euen Baptisme agreeth not the putting away of the filth of the flesh but in that a good conscience maketh request to God by the resurrection of IESVS CHRIST from the dead Allusion Gen. 7. By which allusion of the Apostle it is nothing obscure to be collected that the water wherein Noah was saued the Red Sea Exod. 14. and after the Riuer Iordan wherethrough the children of Israel passed Iosh 3. together with the two Prophets Elias and Elisha 2. King 2 5. whom St. Cyprian compareth to Christ and Christians Elias to Christ Elisha to Christians Also the Cloude which passed ouer the Israelites in the Wildernesse Exod. 17. The washing of Naaman the Assyrian the Poole of Bethesda in Ierusalem Ioh. 5. these all of them were types and figures of our Baptisme like as our Baptisme is and should be vnto vs a badge or token of our new Birth or Regeneration that so in the water of true Repentance we should daily wash our hearts from wickednesse The which mysterie the Apostle Paul doth make more plaine vnto vs in his first Epistle to the Corinthians and tenth Chapter where speaking of the Fathers liuing vnder the old Law he saith That they were all baptized vnto Moyses in the cloude and in the Sea and did all eate the same spirituall meate and did all drinke of the same spirituall drinke meaning with vs Christians For they dranke saith he of the spirituall Rocke which followed them and that Rocke was Christ 1. Cor. 10. But as in many of these Iewes God had no delight so with many of vs Christians that are baptized only with the outward Water of Baptisme God is not pleased because together with the signe of Baptisme wee doe not care for the thing signified that is to wash our hearts from wickednesse Saint Paul telleth vs that Circumcision vnto the Iewes was nothing but the keeping of the Commandements of God S. Paul Rom 7.19 What then can Baptisme be vnto vs Christians but the washing away of our sinnes in the bloud of Christ Which thing we shall doe if we truely repent and beleeue the Gospell and bring forth fruits worthy of Repentance daily and hourely labouring to wash our hearts from wickednesse As Dauid washed his Couch with weepings and as Mary Magdalen washed the feete of Christ with her teares which was a true token of her vnfayned repentance And thus much haue I spoken concerning washing or cleansing Note 2 Next we must consider what must be washed namely our hearts Cor pro anima sensu acceptum As the Prophet Ioel saith Rent your hearts and not your garments So saith Ieremie here Wash your hearts and not your clothes And a little before in this Chapter he saith Breake vp the fallow ground and sow not among thornes be circumcised to the Lord and take away the foreskin of your hearts Jerem. ● 4 The heart of Man as some thinke is the seate of the soule And true Repentance indeed must be from the heart and soule therefore God craueth that chiefely My sonne giue me thine heart Prouerb But whether the heart or the braine of man be the seate of the soule we
our Prayers namely to the Lord onely and not to Saint or Angel as Popery teacheth but true Religion teacheth but true Religion teacheth vs otherwise to pray to God as Dauid did to wash vs throughly from our iniquities and to clense vs from all our sinnes To purge vs with hyssope with which the bloud of the Paschal Lambe was sprinkled Exod. 12.22 which must put vs in minde of the bloud of Christ which clenseth vs from all sinne Then shall wee heare of Ioy and gladnesse when our hearts are bruised and broken for our sinnes for a broken and a contrite heart God doth not dispise Therefore let vs seeke the Lord by faith and vnfayned Repentance whiles he may be found let vs call vpon him by instant and hearty prayer while hee is neere Esay 55.6 let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercie vpon vs and to our God for hee is very ready to forgiue a Out of which Text I perswaded vnto Repentance out of this place twentie yeeres sithence and now praise God with all my heart that hath yet lent vs so long a time of Repentance praying further his Maiestie together with the space now to giue vs the grace truly to repent Dauid In a word let vs all pray the Lord to wash our hearts from wickednesse that we may be saued And here I might very well end this part also sauing that there is one Maine point of doctrine more to be cōsidered which is that as it is not sufficient for a man to cease from euill as Esay speaketh but hee must also doe good so it is not sufficient for vs to pray the Lord to wash our hearts from wickednesse but also we must pray the Lord to fill our hearts againe with grace and goodnesse for that nullum vacuum in Philosophie doth hold also in this point of Diuinitie new wine must be put into new vessels they must not be left emptie Therefore when Dauid hath prayed GOD to create a new heart within him he also prayeth to be renewed that is that his heart may be filled with a right spirit that the spirit of sinne and wickednesse being expelled his heart may be filled with grace and goodnesse For the spirit of wickednesse may depart from a man for a time but if the heart bee not presently supplied with the good Spirit of grace the wicked spirit will quickely turne backe againe Luke 11.26 as our Sauiour teacheth vs and enter into that man with seuen worse spirits then himselfe and so the end of that man shall be worse then the beginning Therefore I say this point must diligently be obserued vve must not thinke our selues sure when wee haue but begun to leaue vvickednesse though I confesse that is a good beginning of goodnesse And dimidium facti qui bene caepit habet He is halfe the way vvho hath well begun But we must also apply our hearts our soules and our mindes vnto goodnesse and pray the Lord to replenish our hearts with faith and grace for it is a good thing saith the Apostle that the heart be stablished with grace With sauing grace for sinnes passed With preuenting grace for sinnes present With preseruing grace for time to come This vvas that good St. Austen prayed for when he said Sanctifica cor meum vas tuum euacua à malitia imple de gratia O Lord saith he sanctific thy vessell of my heart but first emptie the same from all malicious vvickednesse and then presently fill it vvith all grace and goodnesse And the same S. Austen hath a briefe and fine discourse of the filling and fast binding of this vessell of mans heart alluding to the Parable of our Sauiour of new and old vessells saying Quando vinum nouum in vtres nouas ponitur cauendum est primùm vt corda mundarentur ne infusum pollueretur postea vt ligarentur ne infusum amitteretur In vvhich wordes that holy Father doth warne and admonish vs of two things The first agreeing vvith our Text that we haue care to vvash and cleanse the vessells of our hearts before the new Wine of Gods grace be powred into them and yeeldeth the reason ne infusum pollueretur lest that vvhich be powred in be polluted Afterwards giueth like counsell that when the new Wine of Gods grace is infused into the vessells of our cleansed hearts that then we take care for the safe keeping and preseruing of the same and yeeldeth likevvise the reason thereof ne infusum amitteretur lest those graces should be lost againe and presently sheweth the vse both of this cleansing and fast binding vp of these vessells of our hearts vt mundarentur à gaudio iniquitatis that they may be freed from that sinne of reioycing in iniquitie vt ligarentur à gaudio vanitatis and that they may be preserued from the delights of vanitie And making this difference betweene reioycing in iniquitie and delighting in vanitie saith that gaudium iniquitatis polluit gaudium vanitatis effundit the ioy of iniquitie doth defile and pollute that good liquor which is in the vessell of the heart but the ioy of vanitie doth make it runne ouer Againe he saith that gaudium iniquitatis reddit vas sordidum gaudium vanitatis facit rimosum The ioy of iniquitie doth soile the vessells of our hearts with sinne and the ioy of vanitie doth make them crany or chinkey readie and capable to be soyled with sinne Last of all this good Father sheweth the naturall propertie both of the one and the other when he saith that gaudium iniquitatis est cum peccatum diligitur gaudium vanitatis est cum transitoria amantur That is ioy of iniquitie when we reioyce in sinne and that is ioy of vanitie when we set our hearts vpon things vaine and transitorie that soone fade away Therefore the conclusion may be Quae transitoria sunt proculdubio amanda non sunt Things vaine and transitorie are neuer to be beloued For which cause S. Iohn saith Loue not this world nor the things of this world for whosoeuer loueth this world the loue of the Father is not in him And indeede hinc lachrymae here is the woe of all many can be content to renounce the ioy of iniquitie but few there are liuing vpon earth which take not pleasure in vanitie more then is fitting one in one kinde of vanitie another in another kinde of vanitie so vaine a thing is man so vaine is euery man so full of vanitie is euery thing that it made Salomon the wisest of all men to cry out Vanitas vanitatum Vanitie of Vanitie all meere vanitie and vexation of spirit Ecclesiastes 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our honors our riches our sports or pleasures that are not well seasoned with the salt of Gods grace are all but vanitie and vexation of minde from these little pollutions as