Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	glory_n	son_n	7,139	5	5.2386	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10324	The discovery of the man of sinne wherein is set forth the changes of Gods church, in her afflictions by his raigne. Consolations by his ruine. First preached in divers sermons to the Vniversitie and cittie of Oxon, by a reverend & iudicious divine IR. D. of Divinity and sometimes of Queenes College. And now published for the farther vse of both, and comfort of all that hate Antichrist and loue the Lord Iesus Christ wheresoever: By W.H.	Rainolds, John, 1549-1607.; Hinde, William, 1569?-1629. aut	1614 (1614)	STC 20609; ESTC S103451	47,096	56

former Chapter because your faith groweth exceedingly and in the same maner he beginneth almost every Epistle Not only to note that these things are Gods benefits and blessings as are food and rayment and health for these are common to the good with the bad which men may enioy and yet bee not a whit in their nature changed but that these are moreover so proper to Gods children that the wicked haue no part in them they being such as are able to make a change and alteration in them c. Therefore neither the Pelagians attributing so much to free will as that by it without the speciall grace of God hee may performe the lawe of God Nor the Papist which to Gods grace ioineth his naturall strength is sufficiently thankfull to God but hee onely that confesseth flesh and blood to haue nothing to doe in this worke which is brought to passe without and against our nature We see here wherein we are to reioice that is when wee see others to obtaine like pretious faith wherein our harts ought to ioy that Christs kingdome is encreased therefore this minde should be in every one of vs that was in the disciples who greatly reioiced whē they heard that other churches had received the gospell and as the Apostle who saith of such as he converted to the truth that they were his Crowne his reioicing in the Lord so say I should our hearts be filled with ioy when we heare that God hath added any to his Church This is spoken to stir vp the dulnesse which is in vs pittifull it is to see that whereas among vs our principal care should be in winning confirming men in the truth it falleth out by the strong delu●ion of Satan that we not only do not so but are g●ieved offended whē we see mē b●ought to Christ. And as when Eldad and Medad prophecied in the host Ioshua would haue had Moses to haue forbad thē so many envy at others blessings c Would to God as our Saviour sendeth vs to the vniust steward to learne wisdome so the example of the adversaries diligence might stir vs vp to the building of Christs church They spare no travell by sea nor land they sticke not to hazard their life I would to God not their soules also to win any in whom they fee any towardnes of wit or learning and vse all incouragement meanes whatsoever in the end to make them of their Proselits I would that halfe this care were in vs to maintaine the truth that is in them to vphold error But it falleth out with vs otherwise for as covetous men we thinke the more that others haue of Gods graces the fewer we should haue our selues It followeth for you beloved in the Lord Where he sheweth plainely whence it came that they stoode in this great falling away even from God because he had set his loue vpon them Here then is the cause of our certainety and assured stay not that we loved God first but that he loved vs. Wherefore we are here taught that when we speake of the certainty of our standing we beware that we thinke not any thing to be in vs for which God should the ●ather loue or favour vs. For wee must ●o rest on Gods loue that we shut out our selues quite from all cause therof Even as Moyses taught the Israelits that God had chosen them not because of their might or number c but for that he had a loue to them So this is the ground of all when we seek the cause of loue and mercy towards vs we shall finde it to be none other then loue c. So also the Apostle speaketh in the former chapt to fulfill the pleasure of his goodnesse where not content to haue named once Gods goodnes he doubleth it as wanting other words to expresse that which he would say cōcerning Gods free mercy and loue He addeth for that God from the beginning hath chosen you where he declareth the continuance and ancientnesse of this loue which was before the world was made ere the heavens were made the earth set vpon his pillars ●ere the foundations of waters appeared c. It was his secret purpose to make vs instruments of his glory How happy sons are they which haue such a father as provideth for them even before they be When we looke herevpon it may be a stay of comfort vnto vs against all temptations For when we know that it was his only loue which frō the beginning moved him to haue mercy on vs wee learne that howsoever our sins be in multitude as the sands of the sea and in colour as red as scarlet yet that they are not able to separate his loue from vs. For before he framed vs he foresaw the evill which we should commit yet he chose vs they are not the●efore these things that can seperate betweene him and vs for he is not as man that he should be changed Wherein as we haue a iust exception against some christians which set downe the foreseeing of our works as the cause of our electiō whereas the Apostle layeth downe the loue of God before the world for this cause that we might know there was no respect had of the works as he also disputeth elsewhere of the choosing and reiection of Iacob and Esau before either of thē had done good or evil Even as Austine saith that he chose vs not because of the works which he foresaw but hee foresaw the workes because he chose vs as the moving of the Wheele is not the cause of the roundnes of the Wheele but the roundnesse the cause of the moving so here is also laid a foundation of consolation for such as faint vnder the burden of their sins think that by the reason of the greatnesse of them they cannot bee the children of God This way Satan buffeteth many For as he draweth many into sin by laying before thē the mercy of God so he leadeth not a sew to distrust by opening vnto them the severity of Gods iudgements Wherof when they th●nke they suppose no death more grievous But let them know they haue no more dishonoured God by the sins they haue committed then by thinking that hee will not pardon and forgiue them Wherefore when we consider that God of his free grace foreseeing how ill we would be did yet choose vs let vs be stirred vp to glorifie his name and breake out with the Apostle into these words who shall seperate vs from the loue of God And as he hath set downe the ground of our salvatiō so goeth he on through sanctification c We haue seene the foundation laid before in the former words to bee only the good will of God he sheweth how he goeth on in bringing his purpose to passe for God leaveth not his worke vnperfect but bringeth his decree to effect and whom he

Tertullian condēned vtterly second mariage many of the ancient Fathers favored the Millenaries I thinke the Papists will bring slender proofes that they recalled their errors yet I think no Papist so presumptuous as to condemne al these to hel As for vs as w●e rest in hope that many of our Predicessors are saved so also hope we that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation and to renounce the contrary errors Yet say I not that it was necessary they should renounce each particuler error but that they received mercy pardō for them yea although they knew them not to be errors Wherefore the Prophet praieth Cleanse me from my secret faults who knoweth how oft he offendeth Now if we know not the faults for which we pray for pardon sure it is wee cānot reforme thē yet do we pray by Gods mercy shal obtaine remissiō of thē That we may conceiue this matter the easier we are to marke that there is a difference both betweene sins and errors For There are sins some 1 Which we bring with vs from the wombe and such as are of infirmity 2 Crying sins ruling in vs and carrying vs away from all godlinesse Such as are of the first sort may be pardoned yet remaine in vs els could there not possibly any flesh be saved To Paule there was givē a pricke in the flesh the messenger of Satan to buffet him He be sought the Lord ●hrice that it might depart frō him It was answered him My gr●ce is sufficient for thee c. Paule himselfe was buffeted he praied yea thrice yet could not be delivered but received com●ortable answere that Gods grace should not fa●le him And hēce may we gather strōg cōsolatiō that whē we feele not in vs that zeale in praier which is required neither present release from those pricks of sin wherewith all we are troubled yet to keep vs stil on this groūd My grace is sufficient for thee The second sort of sins are Crying sinnes of which the Apostle speaketh know yee not the vnrighteous shall not inherit the kingdome of God Be not deceived neither fornicators nor Idolaters nor adulterers c. And againe no whoremōger c hath any inheritāce in the kingdome of Christ of God These are of that nature that although the children of God before their calling after it may fall into them yet they cannot finde pardon for them vnlesse they leaue and forsake them As is plaine by the wordes of the Prophet Isaiah For it is not enough to offer sacrifices to fast c vnlesse we put away the evill of our workes yea even the evill thoughts out of our harts and learne to do well without which reformation our prayers themselues shal be turned into sinne So that without the forsaking of them they cannot be pardoned vs. For it is not enough to confesse them so did Pharaoh neither to wish and craue for pardon for so did Balaam but this made him the more inexcusable that whereas he wished to dy●the death of the righteous he had no care to liue the life of the righteous As we haue devided sins so may we also distinguish Errors For there are Some 1 Which shake the very foundations of faith 2 That men build contrary to truth yet on the foundation These then haue a divers consideration For although some of them proceeding from ignorance may finde mercy as the Prophet praied Clense thou me from my secret sins yet when ignor●ntly we defende and mainetaine such points as shake the foundation so far off is it that ignorance should excuse vs that rather it carieth vs on to greater sin punishment where the Apostle in the former chapt setteth this ignorance down as an especiall cause procuring Gods everlasting indignation Rendring ve●geance vnto them that do not know God As on the contrary part It is life to know God to bee the only very true God and whom he hath sent Iesus Christ. So Paul though he had zeale what he did was ignorantly yet had he not received mercy to repent forsake his error ignorance he could not haue bin saved And even so all dānable heresies must be recalled in particular So Peter having told the Iewes that what they their Governours did it was through ignorance biddeth them Amend their liues turne that their sinnes might be put away Otherwaies such as renoūced not their sins were for their ignorāce iustly by God punished Wheras then our adversaries aske of vs what is become of our Fathers we say that as wee hope wel of thē in the iudgement of charity so do we trust also that of God they received mercy to beleeue and know the foundation ground of faith although in other opinions by mē built on this foundation they might erre and continue therein But we say that he whosoever standeth on Fathers or predicessors what or howsoever they beleeved when Gods truth is laid open before him may receiue of men a cōmendation for his naturall affection but he shall then be allowed of God saved when the natural man shal possesse the kingdome of heavē For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fathers to Gods plaine word expresse commandement as the Iewes answered the Prophet The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee But we wil do whatsoever is gone out of our mouth as we haue done our fathers and our kings and our Princes It was a notable saying of Ierome which I take at another mans word not knowing where it is in his works but it is a saying worthy so excellent a man If my father stood weeping on his knees before me my mother hanging on my necke behinde me all my brethren sisters children kinsfolke howling on every side to retaine me in sinnefull life with them I would fling my mother to the ground despise all my kinred run over my father tread him vnder my feet therby to run to Christ when he calleth me Which as he said for reforming his manners so might he also say wel enough cōcerning faith beliefe And howsoever Ierome either said or thought we know that one greater then Ierome had said no lesse Whosoever loueth father or mother c more then him is not worthie of him Moreover when to moue vs they cite a Catalogue of fathers whom they brag to haue bin of their Profession ●it hath bin Gods name be praised therefore made evident that al mē see how hitherto with this vaine shew they haue deceiued the world For it is manifest that these fathers and their childrens children were gathered to