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	son_n	work_n	16,121	5	6.3028	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15434	Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced.	Willet, Andrew, 1562-1621.	1604 (1604)	STC 25704; ESTC S102754	86,296	210

in the sweate of his browes ●or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull Abrahā brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpō our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opiniō of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opiniō were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. B●rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostrū summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part sh●l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pul●hri●udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently ●e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided

The knowledge then of God the Father sonne and holy Ghost is necessary to saluation the ignorance whereof is sufficient to depriue vnbeleeuers of eternall life So the Apostle saith that they which are without Christ and without God in this world are strangers from the promise and from the common-wealth of Israell Ephes. 2. 12. Such a one was Pharao who wickedly said I know not the Lord neither will I let Israel go Exod. 5. 2. Because he knew not God the Lord would not vouchsafe to know him but gaue him ouer to hardnes of heart and got vnto himself great glory in his destruction and confusion Thus our Sauiour also testifieth of the Samaritanes speaking to the woman of Samaria Iohn 4. 22. Ye worship that which ye know not we worship that which we know for saluation is of the Iewes Saluation then is not of them that ignorantly worship they know not what as the Athenians did who erected an altar to the vnknowne God and ignorantly worshipped they knew not whom Act. 17. 23. For like as the beasts that had no knowledge to go vnto Noahs Arke perished in the waters and as the Doue if she had not knowne the way of returne to the Arke when Noah stretched out his hand and tooke her in had likewise miscaried and as the oxe and asse not knowing their masters crib are like to want their food so all they which know not God their Creator are in the high way to destruction and are barred from life The reason hereof S. Paule sheweth Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shal be saued but how shall they cal vpon him on whom they haue not beleeued how shal they beleeue in him on whom they haue not heard They then that neither beleeue in God nor pray vnto him nor worship him because they know him not nor haue not heard of him cannot be saued Ignorance then and want of knowledge of God because it is the fountaine of vnbeleefe and prophanenesse doth iustly exclude from the kingdome of God First then if the knowledge of the blessed Trinitie be necessary vnto euerlasting life we see in what damnable state all heretickes do stand that beleeue not aright in the Trinitie whether they impugne any one of the three glorious persons as the Manichees the person of the father who was the author of the law which they refuse and reuile him that gaue it making him the author of euill The Arrians dishonor the Sonne affirming him to be vnequall to his Father The Macedonians blasphemed the holy Ghost denying him to be God or whether they are aduersaries to the whole Trinitie as the Sabellians which did hold but one person of the godhead as the Tritheits that do wickedly teach that there are three Gods as well as three persons Secondly all Atheists are here condemned that beleeue no God at all such as were Diagoras and one Theodorus among the heathen Likewise the Gentiles are reproued who worshipped those which were not Gods Gal. 4. 8. and brought in a multitude of gods for they did not acknowledge the onely very God both worshipping many gods and those also false gods Thirdly as heresie and prophanenesse condemneth so also ignorance for that whosoeuer knoweth not nor yet beleeueth aright in the Trinitie cannot be saued as our Sauiour Christ saith Iohn 3. 19. This is the condemnation that light is come into the world and men loued darknesse rather then light Hearken then ye ignorant persons ye simple men and women though there were no other matter against you your owne ignorance darknesse is sufficient to condemne you say not mine innocencie shall saue me I do hurt to none I do no wrong I am harmelesse c. For the ignorant person cannot be innocent seeing by his ignorance and vnbeleefe he dishonoureth God it is in vaine to say I dishonour not man when thou dost dishonour God Ambrose saith well Innocentia scientia beatum faciunt Innocencie and knowledge make happie if either be wanting there is no true happines Wherefore let euery one labour for the knowledge of God parents instruct your children maisters your seruants husbands teach your wiues do not nourish your selues in ignorance and cast away your soules for want of knowledge And whom thou hast sent Iesus Christ It is not sufficient to saluation to acknowledge God the Creator yea to confesse one glorious God and three persons vnlesse also we beleeue in Iesus Christ God and man the Mediator betweene God and man and so beleeue in him that we liue by faith in him This our Sauior further testifieth he that beleeueth not is condemned alreadie because he beleeueth not in the name of the onely begotten Sonne of God Ioh. 3. 18. And again ye beleeue in God beleeue also in me Ioh. 14 1. It is not then enough to beleeue in God the Almightie and omnipotent Creator vnlesse also we beleeue in Iesus Christ our mercifull Sauiour Saint Iohn accordingly saith Euery spirit that confesseth not Iesus Christ to be come in the flesh is not of God 1. Ioh. 3. 3. Peter is commended for this faith for confessing Christ the sonne of the liuing God Mat. 16. 16. And after Thomas had said to Christ Thou art my Lord and my God Iesus said to him Because thou hast seene thou beleeuest blessed are they that haue not seene and haue beleeued Ioh. 20. 28. 29. Yea this was the faith of Abraham Ioh. 8. 56. Abraham saith our Sauiour reioyced to see my day he saw it and was glad So like as when Moses was absent who was a mediator that went betweene God his people the whole host went astray and committed most grosse Idolatrie Exod ●2 so and much more are we like to perish if we haue not the presence of Christ our Mediator Moses also said vnto God when he told them that he wold not go with them because they were a stiffe-necked people but he would send onely an Angell before them Exod. 33. 2. 3. If thy presence go not with vs carie vs not hence vers 15. If then the presence of the Mediator was necessarie to conduct them vnto that terrestriall Canaan much more to the celestiall For in Christ onely is the Lord appeased toward vs Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased Without Christ thē there is no reconclliation no peace or attonement with God Like as princes offended must be dealt with by Mediators as the cities of Tyrus and Sidon desired peace of Herod by the mediation of Blastus his chamberlaine Act. 12. 20. so God being displeased with vs for our sinnes there is no accesse to be had into his presence without Christ the Mediator First then all heretikes are condemned that beleeue not aright in Iesus Christ either denying his natures blaspheming his person or derogating from his offices Of the first sort are the Arriās Paulians that denie his Godhead

the one saying that Christ is not equall vnto God the other that he took beginning from Mary The Valentinians denied his humanitie saying he tooke nothing of his mother but passed through her as water through a pipe The Eutichians also are of this kind who confound the natures of Christ and affirme in him the diuine nature only to remaine Of the second sort are the Nestorians who make two persons in Christ one person of God-Christ another of man-Christ saying that Marie was the mother of the man-Christ not of God-Christ Of the third ranke were the Angelici so called because they worshipped Angels and made them their Mediators such are the Papists that pray vnto Saints and ioyne them with Christ in the office of the Mediatorship all these acknowledge not Iesus Christ truly whom God hath sent Secondly we must know that it is not sufficient to haue a general and superficial knowledge but liuely and effectuall such as Saint Paul had confessing thus of himselfe Gal. 2. 20. Thus I liue not I now but Christ liueth in me and in that I liue now in the flesh I liue by faith in the Sonne of God who hath loued me and giuen himselfe for me Such a faith and knowledge of Christ then is requisite whereby the soule liueth vnto God working alwaies by loue Gal. 5. 6. For there are two things necessarie to saluation the inward beleefe of the heart and the outward confession and demonstration of it as Saint Paule sheweth Rom. 10. 10. With the heart man beleeueth vnto righteousnesse with the mouth man confesseth to saluation And Saint Ambrose writeth well vpon these words Cant. 8. 6. Set me as a seale vpon thine hart as a signet vpon thine arme signaculum Christ us in corde vt semper diligamus signaculum de brachio vt semper operemus luceat imago eius in confessione nostra luceat in operibus factis vt si fieri possit tota eius species exprimatur in nobis c. Let Christ be a signet in our heart alwaies to loue him a bracelet vpon the arme alwaies to be working for him let his image shine in our faith and confession let it shine in our workes and actions that if it be possible the whole image of Christ may be expressed in vs. The fifth Lecture Vers. 4. I haue glorified thee in earth c. THis is the third reason which our Sauiour vseth for the obtaining of his glorification that because he had glorified his Father in earth and finished his worke that his father would glorifie him againe He reasoneth from the desert to the reward which are relatiues that is haue respect and mutuall relation the one to the other That Christ sought the glorie of his father both himselfe saith it Ioh. 4. 34. My meate is that I may do th● will of him that sent me and finish his worke and his Father from heauen approueth the same for after our Sauiour had said Father glorifie thy name there came presently a voice from heauen saying I haue both glorified it and will glorifie it againe Ioh. 12. 28. Whereby it is euident that as God had bene glorified by the heauenly sermons and diuine miracles shewed by Christ in his life so also he would set foorth his glorie in his blessed death From hence then we learne that they which will be assured to receiue glorie at the hands of God in heauen must indeuour to set foorth his glorie here in earth This our Lord promiseth Reuel 3. 27. To him that ouercometh will I graunt to sit with me in my throne euen as I ouercame sit with my Father in his throne He that shall set foorth the kingdome of Christ in this world in ouercoming of sinne and subduing his owne affections shall be made partaker of Christs kingdome in heauen Thus our Sauior saith to his Apostles Mat. 19. 28. Verily I say vnto you that whē the Sonne of man shall sit in the throne of his maiestie ye which followed me in the regeneration shall sit vpon twelue thrones and iudge the twelue tribes of Israel As they in their regeneration expressed the spirituall kingdome of Christ so they shall enioy the fellowship of his euerlasting kingdome Saint Paule doth confirm the same by his owne example 2. Tim. 4. 8. I haue fought a good fight I haue finished my course I haue kept the faith from hence foorth is laid vp for me the crowne of righteousnesse For like as they that runne in a race and striue for maisteries obtain a corruptible crowne 1. Cor. 9. 25. so they which contend for the Lord and runne the way of his commaundements shall receiue an incorruptible crowne The great king of the Persians hearing out of the Chronicles of the faithfulnesse of Mordecai which had reuealed the conspiracie of two of the Kings Eunuches against him presently said What honour and dignitie hath bene giuen to Mordecai for this Esth. 6. 3. He thought it vnreasonable that his faithfull seruice should go vnrecompenced Much more is it iust with God to reward the faithfull seruice of his So the Apostle saith that God the righteous Iudge shall giue him the crown of righteousnesse 2. Timot. 4. 8. This iustice of God is the ground and cause of our reward which his iustice dependeth not vpon the merit of our workes or worthinesse of our obedience but vpon the free and most gracious promise of God in Christ which his most free and mercifull promise to fulfill and accomplish to his seruants it standeth with his stable and inuiolable iustice First then we see a difference by this doctrine betweene Christ and his members for thogh Christ our head by the desert and merit of his obedience is worthy of all glorie Reuel 4. 11. and might thus pleade with his father for his glorificatiō because he had glorified him yet the mēbers cannot challenge any thing at the hands of God for any worthinesse that is in them but onely for their Mediators sake Nehemiah thus praying Remember me O my God in goodnesse according to all that I haue done for this people Nehem. 5. 19. requesteth not to be remembred of God because of his faithfulnesse but according to the same his faithfulnesse is the rule or measure but Gods mercie is the cause or else where he confesseth cap. 13. 22. Remember me ô God concerning this and pardon me according to thy great mercie but where merit is challēged there is no mercie but iustice shewed so that as Bernard well saith Opera non sunt causa regnandi sed via regni Good workes are not the cause of raigning but the way to the kingdome Secondly we do learne that whosoeuer wil be assured to receiue glory in the kingdome of God must seeke to glorifie him here He then that dishonoureth God in this life how can he looke to receiue honour at the hands of God Consider this well all ye whom God hath honoured in this life with riches