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A12093 Mans last end the glorious vision and fruition of God. By Richard Sheldon Doctor in Divinity, one of his Maiesties chaplines Sheldon, Richard, d. 1642? 1634 (1634) STC 22396; ESTC S102411 66,288 126

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them should have had for their deliverance Is it not sufficient for the gamester and wrastler to know that except he contend manfully and worthily he shall have no reward So so let it be aboundantly sufficient for Christians to know and understand that unlesse they fight a good fight they 2 Timoth. 2. 5. shall not be crowned unlesse they hould fast that which Reve. 3. 11. they have another shall take their crowne unlesse their righteousnesse abound more then the righteousnesse Mat. 5. 20. of the Scribes and Pharises they shall not enter into the Kingdome of Heaven Vnlesse they be diligent and painefull labourers in the vineyard they shall receive no Mat. 20. 8. day penney unlesse they have the cable of faith and repentance they shall not avoyd shipwracke except they persevere in faith and piety unto the end they shall never attaine that last happy end salvation Finally that according to their very workes so they shall receive either glory honour and immortalite 2 Cor. 5 10. Reve. 10. 12. Rom. 2. 9 10. or shame dishonour anguish and confusion as the Apostle St. Paule hath plainely delivered and St. Peter most resolutely Of a truth I have found that there is no acception of persons with God but in every nation hee that feareth him and worketh righteousnesse Act. 10. 34. 35 is accepted with him Thus the word of God most clearely accursed then be he that addeth or detracteth any thing or disputes against this truth so clearely delivered so strongly confirmed Venerable Austen reproved some rash and presumptuous August de vit Christ cap. 14. 10. 6. wits of his times daring to blaspheme against this truth And I have knowne others saith he whom the darke and obscure cloud of folly and imprudence so deludeth and deceiveth that they thinke and affirme that the faith which they pretend themselues to have shall profit them without workes of justice before God being deceived with this kynd of errour without al feare they cōmit greivous crimes whilst they beleeve God to be onely a revenger and Punisher of Infidelity Mat. 15. 14. Luc. 6. 39. but not of other crimes And such as these are not content themselves to perish alone but they also endevour to entrappe others in whom there is no light of divine knowledge and the sentence of our Saviour is fulfilled in them The blinde if he lead the blinde they shall both fall into the ditch Thus he which censure of his doth it not concerne those who in these dayes dare affirme that Obedience appertaines not to the Gospell and that of the lawe do this and thou shalt live appertaines not to the Gospell and againe that whatsoever sinnes the elect may commit they are not lesse acceptable in the sight of God By which prodigious paradoxes it is evident that they have placed all religion in apprehension and opinion which in the end will but deceave them Thus having in generall shewed the way to the last end of man endlesse happinesse and felicity to be faith and pious godly life it shall not be amisse to adde a few words touching that source roote whereout and whence out a godly and pious life doth spring yea solely and infallibly doth spring and arise Cleare it is that the life of every man is called his daily study and conversation and as cleere it is that the daily studie and conversation of every man are the vsuall actions and operations of every man which actions and operations if pious godly leading to glorie they must needes proceede from a man renewed in spirit and regenerate in his soule so that though the very faculties powers of the soule to weet the understanding will and memorie with such like doe really and truely effectuate and produce such actions and operations yet they doe it by the vertue and efficacy of grace which is in them I sayeth the Apostle have laboured 1 Cor. 15. 10. more then they all but not I but the grace-of God which is with me or thus which is in me or thus with me upholding divers readings Againe Christ to his faithfull when you shall stand before your adversaries Luc. 21. 14. do yee not premeditate what or how to speake for I will give unto you a mouth and wisdome which all your adversaries shall not be able to withstand for it is not you that speake but the Spirit of my Father which is in you Of the Apostles it is affirmed that they were Act. 2. 4. all filled with the holy Ghost and beganne to speake as the holy Ghost gave them utter ante So in these so in all actions godly and supernaturall man worketh according to that measure of grace which is given unto him When given unto him Surely Ephe 4 7. most specially in Regeneration where as that which Ioh. 3. 6. is borne of the spirit is become Spirit not by ceasing to be that substantiall naturall spirit which it was Isa 11. 2. Galat. 5. 22. Ephes 4. 23. 24. Rom. 8. 20. 21. before but because invested in herselfe and in every faculty of herselfe with the gifts and graces of the Spirit she is by them truely renewed and innovated yea changed from the servitude of sin full corruption into the libertie of the children of God Yea so changed that by the Spirit of God 2 Cor. 5. 17. Galat. 6. 15. Ephes 5. 6. 2 Cor. 6. 7. they are called new Creatures light in the Lord Temples of God seates of wisdome with many such like glorious appellations And no marvell for the graces and gifts of the Spirit of God are so deare and so gracious that the Apostle Saint Peter dares to affirme that by them the faithfull are made 2 Pet. 1. 4. Partakers of the Divine nature it selfe And these graces and giftes precious so called by Saint Peter are the very Source roote or fountaine of all those graces and motions which leade to aternity and these graces the Apostle intendeth when he thus divinely admonisheth It is good to confirme and establish the heart with grace not with meates which Heb. 13. 4. have not profited those which walked in them Now the reason why the sweete providence of God doth invest the Regenerate soules with these graces and precious giftes whereby the holy Ghost is said to dwell in them is not onely because they should have internall garments of sanctitie befitting his service but also because he would have those that doe his service and be his servants to doe him acceptable service yea such acceptable service as may leade and conduct them to glory immortall He made man without man man in his making doing nothing but he wil not so save man doing nothing hand in hand leaning his soules elbowes on the cushion of presumption no no hee will not save man without man as Austen truely not because man with by virtue of his naturall power can cooperate with God to
draw men to so servile a bondage of sinne to place happinesse in that which inevitably leadeth to death and destruction unlesse he had first deprived him of the light of his mind I said above that the last end in some is truely directly and deliberatly intended to shew the very manner how the true servants of God doe preset and prefixe vnto themselves God and his glory for the last totall and compleat end of themselves and all their actions that whether they eate or drinke or what else soever 1 Cor. 10. 32. they do in word or worke they do all to the glory of God alwayes and in al things giuing thāks to God Col. 3. 17. and the Father by Iesus Christ But I must not on to fast and involue this truth with obscurity I repeate againe these words Truly directly and deliberatly Sap. 7. 5. Truly for that into feined soules and deceitfull minds wisdome will not enter but onely unto such as thinke of God in goodnesse and in the sincerity of their heart do seeke him Directly to shew that the Archer aimeth not more directly at the white in the shooting than the servant of God doth looke on God in working To him his soule walketh on him his soule wayteth after him his soule thirsteth Psal ●3 ● ● yea to him both soule and flesh is manifestly fastned and fixed I say deliberately to shew that the soule not onely upon a first motion and as it were by an impetuosity of sanctified nature is bent and inclined to God but that vpon cleare consideration he doth most fervently pursue and intend after God only God That of the Schooles is most true The causality of the end is the reason of all because the first that mooveth and the moover of all other causes So in God so in all intelligent creatures the end prefixed mooves all which end in God though without himselfe he ordeined one thing for another Grace for Glory damnation for sinne only sinne is no other than himselfe his owne glory mooving himselfe to doe all things for the same In like sort the end is that which first mooveth in all intelligent creatures how then can it be but that the end is truly directly deliberatly intended whenas for the attaining of it all other things are intended it being the good one that guids and directs all Againe say the Schooles and truly The end is pursued without measure but those things which are for the end according as the further and conduce unto the end how then shall not the last end be pursued directly and deliberatly yea with a Mat. 22. 33. sweet kind of impetuossity and violence of Grace with the whole heart all the soule with the whole mind and with all the strength of him who arightly apprehends the end This David feelingly professes Psal 42. 1. whē as he thus breathes out Even as the Hart panteth after the fountaines of waters so my soule thirsteth and longeth after thee O my God Herehence it is that in so much every thing is the more perfect in how much it is more efficaciously ordered and directed to the end and that as in naturall motions the neerer the end the swifter the motions are so in motions of grace and supernall the neerer to God the swifter and the more sweetly violent and efficacious the motions are So so the soule which living only desireth God delighted Psal 73. 25. on God dying and parting from the body longeth and panteth only after God nothing but God Yet againe saith the Schooles and truly That all things which as meanes are for and conduce to the end are not intended nor prosecuted but out of a deliberate and full intention of the end So then in man there can be no deliberate actions but such as are intended either for the true and happy end of all God or else for such imagined and supposed ends which the corruption of man presets vnto himselfe Austen excellently That is the end of all our good for which all other things are loved and it for it selfe Thus have wee shewed though breefely yet sufficiently that man every man hath not only in all his severall and particular actions some speciall privat ends but further also that man every man hath some compleate and finall end both of himselfe and of all his actions But what is the last end of man THE SECOND SECTION Wherein is ioyntly shewed by sundry arguments and cleare demonstrations that the obiect of humane felicity or last end of man cannot be riches pleasures nor honours taken severally or ioyntly THough common experience excludes from being the object of humane felicity or last end of man that three headed monster concupiscence 1 Ioh. 2. 16. of the flesh lust of the eyes and pride of life joyntly or severally taken wherein the Apostle confines all that is excellent delightfull or profitable in the world yet by way of prelude to our following discourse I have thought good to adde a few morall reasons and demonstrations eight in a perfect number that these three which are formally or reductively all that is excellent pleasant or proffitable in the world whether taken vnitedly together or apart are not the last end of man or the obiect of his felicity for which 1 Reason purpose I argue thus first The object of mans felicity or last end of man must in respect of that which is cheefe in man to weet the soule of man be so perfect that it must give full content The last end of man must give full content to man and rest thereunto that is to man as man But out alasse who ever whose soule hath beene endowed with least sparke of wisdome hath found full content in riches honour or pleasures against which Salomon the wisest amongst all the wise exclaimes O the vanity of vanities and all vanity Ecl. 1. Yea so contrary is the operation of these to the wisdome of the soule that to surfet with these is to pi●e in reason to languish in piety and Eph. 4. 18. with deepest ignorance to have the soule obscured and darkned And surely by these * Occasionaly the God of this world doth blind the hearts of such as doe perish And in this respect is Sa●han called God 2 Cor. 4. 4. of this world b●cause by these three as it were the life and marrow of the world pride riches pleasures glory c. He hath abusively rule and reigneth over the children of misbeleefe and disohedience Secondly the last end or felicity of man must Second reason be so good that no man may use the same ill but these both joyntly and severally taken are such as by the possessiones of them may be used so ill that for the abusing of them they may with the reprobate glutton perish eternally yea they are so Luk. 16. 15. fit and apt to be ill used that they carry with them a crosse barre of