Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	godhead_n	holy_a	18,157	5	6.0211	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

paines sweateth abundantly and runneth exceeding swistly For heauen is not promised vpon small tearmes When Christ told his followers of the bread of heauen hee commaunded them to worke for it if they would haue the same when he told them of the Pearle he said they must seeke for the same before they could haue it When Paul told the Corinthians of a Crowne hee said they must runne for it or goe without it For no man is crowned before he striue We reade in Scripture that the children of God were watching not sleeping working not idleing running not sitting The husbandman is a copie to our hands in this point which first plowes then sowes then harrowes then weedes then reapes and lastly it is fit for bread for his table but nothing you see without labour If this terrene haruest requireth such paine how much more the celestiall yea it is Ars artium the Arte of artes truely to seeke the Lord and requires the more diligence First because the way and the markes are obserued by the vapours of errors and the fogges of darkenesse by that infernall spirit which hath opened the bottomlesse pit so that the smoke surgeth vp whereby the Sunne and Aayre of knowledge are darkened that the way is become very difficulte and hard to finde therefore requireth the more vigilancy It is knowen that the lesse the obiect is to the sight of the eye the more steadily is the sight fastened vpon the same that it may aspect it the better and perceiue it the clearer The like must you doe in seeking the Lord seeing the way is so obscure not in it selfe but by Sathans malice and our corruption to bee the more carefull in seeking the same For Arta est via vere quae ducit adguadia vitae The way is straight and quickly mist that leades vs vp to glorious blisse Therfore diligence must seeke it and vigilance keepe it Secondly when we haue with the spouse found out the way to the Lord then doth Sathan begin to lay stratagems for vs whereby to stay vs in our ambulation if Gods assisting spirit and diligence should not preuent him The deuill neuer suffers man to be at ease for before regeneration he sets vs to make bricke as Pharaoh did the Iewes that is to commit sinne so that man before grace is but the deuils slaue And when we are going out of Egypt that is out of sinne he followes with an host of persecutions till wee come at heauens gate Therefore our life and the time of grace is like the state of the Iewes in building the walles of Ierusalem which wrought with one hand and fought with another Such is our military life while we are in this world that while wee labour to seeke the Lord by faith and repentance wee must fight against the deuill by prayer and patience Is it not then a worke of great labour and diligence Let there be a double vse made of this first to seeke the Lord more carefully Secondly when we haue him to keepe him with greater vigilancy I haue not yet done with this seeke the word it selfe will teach you how to seeke for derosh comes of darash signifies to enquire and vsing this word the Lord intimates his owne ordinance of which men ought to enquire namely at the mouth of his word and Prophts witnesseth another Prophet which liued in the times of this Prophet saying To the Lawe and the Prophets If yee aske enquire and turne should not the Priestes lippes preserue knowledge and the people seeke the Lawe at his mouth You see then a verball enquire is to be made an auricular attention obserued of vs towards the ordinances of God Man is the Lords aduerbe the deuill verbe the Lord saith enquire at my ordinances and walke according to that rule the deuill saith enquire not for hee can saue thee without this seeking But beleeue him not for by the testimony of Christ he is a lyer and wee haue all found it true in our first parents to our woe and misery had not God disolued his workes in the Elect. Good reason to seeke him in his ordinances for hee hath made a promise to meete vs there and not elsewhere Was not Cornelius sanctified by Peters ministery and the Eunuch by Philips God could doe it by other meanes but he will not thou must be saued by the ministry of man or thou shalt be damned Let this teach you to make reuerent account of the ordinance of God and to vse the meanes that God hath appointed for your saluation let not the meanes of the man hinder thee but looke thou to God which worketh by them therefore despise not prophesying Note here then the folly of those persons which contemne the ministery of men Hee that contemned Moses Lawe dyed how much more he that despiseth so great saluation as this And therefore as the Apostle saith He that despiseth these things despiseth God who hath appointed them The obiect FTh Iehouah this is the obiect and afairer marke we cannot ayme at then the Lord. For as anima vita est corporis the soule is the life of the body so Deut vita ese animae God is the life of the soule Take away the soule the body dies take away God and the soule dispaireth Whereof Augustine saith There is nothing missed more dangerously and nothing sought more laboriously and nothing found more profitably The Riuers of Paradice the springs of Lebenon the Streames of Sion the Fountaines of Hermon proceede from this Ocian For in him we liue moue and haue our being from whom proceedes the springs of grace the streames of redemption and the arme of protection There are three things which my soule loueth saith Salomon So there are three things we haue neede of Power for Protection Mercy for Redemption and Grace for Sanctification all which are to bee found in this name Iehouah which consisteth of three consonants which are the three laeues of Gods Booke in the first you may read Power in the second you may read Mercy and in the third Grace This name Iehouah is a compendium of the whole Trinitie Father Sonne and holy Ghost with all their attributes and as in the Godhead there are three persons so in this Iehouah there are three consonants and three vowels the Greekes call this name Tetragrammaton that is of foure letters which are but three saue that one is twise sounded The first is Iod which signifies principium a beginning which commeth of none but the other floweth from him and this is Elohim Cod the Father which is called principium sine principio a beginning without beginning The second is he and signifieth ens a being or to be or to giue being and this betokeneth Ben Elohim God the Sonne for by him were all things made and because Christ hath two natures God Man therfore he hath two hee s The third is vau which is

a coniunction copulatiue ioyning of things together and this is ruach Elohim God the Spirit In a word the Father hath but one respect that is he is produceus non productus producing and not produced The Spirit hath one respect likewise hee is productus produced not producens producing But the the Sonne hath two respects that is he is productus a Patre vna cum Patre producens spiritum sanctum produced from the Father and is one with the Father producing the holy Spirit This is the Trinitie in vnitie and the vnitie in Trinitie three Persons yet but one God And now what is it that you would haue Is it Power to protect you Mercy to forgiue you and Grace to sanctifie you Then seeke eth Iehouah for as Salomon sayde get wisedome get vnderstanding so get Iehouah and get all things For they alone possesse all things which possesse the possesser of all things Well might Dauid say our helpe standeth besham Iehouah for there we haue power and protection mercy and redemption grace and sanctification But this is a Sunne so glorious that wee are not able to behold it a Sea so deepe we cannot sound it and a maiestie so great wee cannot comprehend it I must say with Barnard To enquire of the Trinitie is a peruerse curiosity to beleeue and to hold as the holy Church holdeth is faith and securitie to see it as it is is most perfect and chiefe felicitie And now I say vnto you as Alanus saide to his auditours who told them that hee would open the misterie of the Trinitie and when hee was to speake hereof at the time appointed saide Sufficit vobis vidisse Alanus It is sufficient that you haue seene Alanus So it is sufficient that you haue heard thus much of the incomprehensible Trinitie and this great glorious name Iehouah Eth Iehouah wee will not so let him goe but as Iacob would not let the Angell goe before hee had got a blessing so we will not giue ouer till we haue found the Lord for though we cannot come neere him because of his glory yet let vs tread in his footsteps and that will bring vs to him at length For as the onely way to come to the sea is to follow the streame to the nearest way to follow the Lord is to follow him in his word and this will bring a man peace at the last saith Dauid And this is that which the Lord commaunded saying Seeke mee and you shall liue but seeke not Beth. el. His meaning is that they should obey his word and follow the same and not Ieroboams calues at Beth el. This was commended in Iofiah which sought the Lord that is the will and word of the Lord to doe accordingly Which thing beingsoneedful that the apostle saith Proue that good and acceptable will of the Lord that is to doe it for this is truely to seeke the Lord. When Christ said Seeke the kingdome of God and his righteousnesse hee meaneth that we should doe that righteousnesse And whosoeuer thus seekes the Lord shall finde him to his comfort But here take heede you seeke him not in Poetry Philosophie or in Historiographie for non est hic He is not here The wisedome of the world knew not God in the wisdome thereof Therfore well might the Apostle say Take heede that no man spoyle you through Philosophie A disease whereof many are sicke hauing more delight and being better experienced in humane stories then in godly Diuinity In the one they are cunning in the other they are ignorant When they come to the word they must doe as men that want their sight which put on their spectacles before they can reade so these must turne to the Table before they can finde the Booke Surely it is not like there can be a strong faith when the knowledge is so weake The men of this age are taken with a kinde of giddinesse in the braine and are sicke of curiositie in Religion more ready to enquire after Melchi sedecs father then the way to finde God Much like Adrian who would needes know who was Euandars nurse and great grandfathers granfather to Priamus Maximus reports that Eucledes who being asked wherewith the gods were delighted answered for other things I know not but this I am sure of they hate all curious persons It was strange that the Iewes should forsake the Manna and loue the Garlike and Onions of Egypt But more strange it is to see the men of this time to forsake the word of God and to loue the foame of mens inuentions How are our Sermons now despised if they bee not garnished ouer with historie or Philosophie How many come hither rather for affected wordes then to learne how to practise obedience and to fill their eares with curiositie rather then their hearts with grace There is no great difference betweene the foode of the body and the foode of the soule for good meate must be set out with floures good clothes with toyes and so sound Diuinitie with history These are seekers but for deuils diuintie Looke on the drunkard and you shall finde him a diligent searcher not for the Lord but for strong drinke Hee beginnes with the Sunne-rising and continues till it set and often hee calles for a candle because the whole day is too short and there he and others search till neither witte in their heads grace in their soules nor money in their purses is to be found The adulterer is a searcher not after the Lord but harlots He seekes all in the darke by owle-light lest the chaste birds of honestie should see him and wonder at him and at length findes a bodie going to the graue full of sores and a soule going to hell miserably sinfull The Incloser is a great seeker but to the poore mans cost and his beasts destruction he hedges in the poore mans Common and keepes pasture from his beast and so he is a murderer both of man an beast Not long since by God such an Incloser was strucken dead suddenly from heauen in the very acte of his sinne I could name him I will not The Ingrosser is a great seeker euen to the foure corners of the Land but in all this inambulation hee cannot or will not find the Lord not so much as set a foote in the path of obedience like those dogs running by the riuer Nilus not once giuing a lap at Iacobs Well These seeke not for grace but graine and commodities like the Pharises that compasse sea and land to fill their ware-houses with commodities Surely wee neede not complaine for want of bread were it not for these Inclosers The ambitious man is a diligent seeker hee lookes high and seekes in the ayre yet not for the Lord but for the honour of promotion like Haman that seeke to ride on the Kings horse and thinke the highest step of promotion too low for them

the world that hee gaue his sonne to redeeme it If God had not beene mercifull man had beene miserable and therefore saith Peter Blessed be God which according to his mercy hath begotten vs againe to a liuely hope Secondly wee are iustified sanguine vel obedientia Christi by the blood and obedience of Christ. 1. Vt materia iustitae nostrae As the mater of our iustification 2. Vt causa formalia iustificationis nostrae as the formall cause of our iustification 3. Vt causa impulsiua meritoria as the inpulsiue and meritorious cause Thus the obedience of Christ is the matter the forme and impulsiue cause of our righteousnesse From the redemption of Christ there is freedome from death reconciliation with God the gift of righteousnesse and the inheritance of the kingdome of heauen Thus all the vertue of our iustification depends vppon the life and death of Christ Neither could our death be dissolued without Christs passion nor our life restored without his resurrection Thirdly we are iustified ex fide of faith vt causa instrumentali in nobis as the instrumentall in vs whereby we apprehend the righteousnes of Christ by faith apply the same vnto vs. To cōclude it in a word here is misericordia Dei the mercy of God promising 2. satisfactionem Christi the satisfaction of Christ meriting 3. fidei faith beleeuing and thus stands our righteousnesse Which distinction the Church of Rome refuseth saying wee are iustified by an inherent righteousnesse wherein two false points of doctrine are maintained First that there is some meritorious cause in vs of this righteousnesse Secondly that we are free from sinne for so are their owne words that we are not reputed iust but are made iust indeede But to the meritorious cause in man I answere in Augustines wordes God crowneth thee but in mercy for thou wast not worthy whom God should call or being called to bee iustified and being iustified to bee glorified If thou pleade thy merits God saith vnto thee examine thy merits and see if they bee not my giftes Where then is the meritorious cause in man Hoc est non in nostris recte factis this lyeth not in our well-done deedes sed in tua bonitate situm est but in thy goodnesse O God that we are made righteous And for the perfection of iustice I answere with the same Augustine Our iustice in this life consisteth rather in the remission of sinnes then perfection of vertue Take comfort then O Christian For if God iustifie who shall condemne who is able to lay any thing to the charge of Gods chosen Why then should wee feare For tius quod non est non est poena peccatum remissum non est Ergo peccatum remissi non est poena That which is not hath no punishment forgiuen sinnes are not Ergo forgiuen sinnes hath no punishment as saith the Apostle wherefore let vs goe boldly to the throne of grace If thou wouldest bee healed hee is thy Physition if thou burnest with feauers hee is a fountaine to coole thee if thou art pressed downe with iniquitie he is thy righteousnesse if thou feare death he is thy life and if thou desirest heauen he is the way Is God thus good thus mercifull as to iustifie vs being sinners what will hee doe for vs then being iustified and this is the proper righteousnesse in this place There is a righteousnesse of sanctification for as Christ is our iustice so is he our holinesse And as many as haue put on Christ haue crucified the flesh with the affections and lustes whereby a man is righteous in his life and conuersation So saith Iohn whosoeuer is borne of God sinneth not That is as Piscator notes non dat operam peccato not giuing them to worke sinne for these two goe together iustification and regeneration as Dauid saith Blessed is the man to whom the Lord imputeth no sinne there is iustification and in whose heart there is no guile this is sanctification Happy men in whom two kisse one another where the dewes of iustification are destilled down and the sweet flowers of sanctification doe spring vppe And yet such honour haue all his Saints iustification peace of conscience ioy in the holy Ghost and sanctification of life Thus God raines downe his mercies vpon his Saints which be the Charter of heauen the couenant of grace and the assurance of glory musicke to the eares splendor to the eye odour to the smell daintaies for the tast pleasures for the sense and solace for the soule And seeing it is now high time to leaue you here will I leaue you for I cannot leaue you better then where I haue you And so I cease to speake of that which you shall neuer cease to enioy The persons now remaine to bee spoken of lacem you but I passe ouer this with silence hauing spoken of them before And now I call heauen and earth to record that this day I haue set before you life and death a blessing and a curse and haue sounded out the voyce of Boanarges and the voyce of Barnabas by the voyce of Boanarges I haue laboured to plowe vppe your sinnes in the doctrine of repentance by thundring out Gods iudgements in the voyce of Barnabas I haue laboured to helpe you to reape the haruest of Gods promises in the voyce of consolation and in all this I haue not beene partiall neither fearing the great nor fauouring the meane And now all I desire at your hands is a thankefull acceptance of my paines and a ready obedience of my exhortation which if I finde I shall thinke grace to be in your soules zeale in your hearts iustice in your handes and holinesse in your liues and so looking for the haruest of my labours I commit my words of exhortation to your practise and my wordes of consolation to your comfort and your selues to the blessed trinitie to God the father which loned vs so sweetly to God the Sonne that bought vs so dearely and God the holy Ghost who sanctifies vs so purely three glorious persons but one immortall incomprehensible onely wise God be giuen and ascribed from men and Angels in heauen and earth with soule and spirit all praise honour glory might dominion and maiestie at this present hencefoorth and world without end Amen 6 JY 53 Esa. 44. 3. Man patt with all creaturs Obserue Luk. 16. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pto. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man a diuine earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 15. 5. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 4. 23. 〈◊〉 4. 14. Heb. 13. 9. Luk. 21. 34. Re. 1. Rom. 10. 10. Psal. 112. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King 22. 31. Iohn 13. 2. Esa. 29. 13. Matth 13. 9. Matth. 7. 17. Leuit. 22. 19. Exod. 23 2. Heb. 10. 22. Heb. 12. 24.