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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20641	Fiue sermons vpon speciall occasions (Viz.) 1. A sermon preached at Pauls Crosse. 2. To the Honorable the Virginia Company 3. At the consecration of Lincolnes Inne Chappell. 4. The first sermon preached to K. Charles at St. Iames, 1625. 5. A sermon preached to his Maiestie at White-hall, 24. Febr. 1625. By Iohn Donne Deane of Saint Pauls, London.	Donne, John, 1572-1631.; Donne, John, 1572-1631. Sermon upon the xx. verse of the v. chapter of the booke of Judges. aut; Donne, John, 1572-1631. Sermon upon the viii. verse of the I. chapter of the Acts of the Apostles. aut; Donne, John, 1572-1631. Encaenia. aut; Donne, John, 1572-1631. First sermon preached to King Charles, at Saint James. aut; Donne, John, 1572-1631. Sermon, preached to the Kings Mtie. at Whitehall, 24 Febr. 1625. aut	1626 (1626)	STC 7041; ESTC S109970	94,733	348

Countrey to the Calumniating Aduersary and the naturals of the place to whom you shall present both Spirituall and Temporall benefit to And so you haue the Modell of the whole frame and of the partitions wee proceede now to the furnishing of the particular roomes 1. Part. FIrst then this first word But excludes a temporall Kingdome the Apostles had fild themselues with an expectation with an ambition of it but that was not intended them It was no wonder that a woman could conceiue such an expectation and such an ambition as to haue her two sonnes sit at Christs right hand Mat. 20.20 and at his left in his Kingdome when the Apostles expected such a Kingdome as might affoord them honours and preferment vpon Earth More then once they were in the disputation in which Christ deprehended them which of them should bee the greatest in his Kingdome Mat. 1.81 Neither hath the Bishop of Rome any thing wherein he may so properly call himselfe Apostolicall as this error of the Apostles this theire infirmitie that he is euermore too conuersant vpō the contemplation of temporall Kingdomes They did it all the way when Christ was with them and now at his last step Cum actu ascendisset when Christ was not Asending but in part ascended when one foot was vpon the Earth and the other in the cloud that tooke him vp they aske him now wilt thou at this time restore the Kingdome so women put their husbands and men their fathers and friends vpon their torture at their last gaspe and make their death bed a racke to make them strech and encrease ioyntures and portions and legacies and signe Scedules and Codicils with their hand when his hand that presents them is ready to close his eyes that should signe them And when they are vpon the wing for heauen men tye lead to their feet and when they are laying hand fast vpon Abrahams bosome they must pull their hand out of his bosome againe to obey importunities of men and signe their papers so vnderminable is the loue of this World which determines euery minute GOD as hee is three persons hath three Kingdomes There is Regnum potentiae The Kingdome of power and this wee attribute to the Father it is power and prouidence There is Regnum gloriae the Kingdome of glorie this we attribute to the Sonn and to his purchase for he is the King that shall say Mat. 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the World And then betweene these three is Regnum Gratiae The Kingdome of Grace and this we attribute to the Holy Ghost he takes them whom the king of power Almighty God hath rescued from the Gentiles Mat. 4.11 and as the king of grace Hee giues them the knowledge of the misterie of the Kingdome of GOD that is of future glory by sanctifying thē with his grace in his Church The two first kingdomes are in this world but yet neither of them are of this world because both they referre to the kingdome of glory The kingdome of the Father which is the prouidence of God does but preserue vs The kingdome of the Holy Ghost which is the grace of God does but prepare vs to the kingdome of the Sonne which is the glory of GOD and that 's in heauen And therfore though to good men this world be the way to that kingdome yet this kingdome is not of this world sayes Chist himselfe Though the Apostles themselues Iohn 18.36 as good a Schoole as they were bred in could neuer take out that lesson yet that lesson Christ giues and repeates to all you seeke a Temporall kingdome But sayes the Text stop there A kingdome you must not haue Beloued in him whose kingdome and Gospell you seeke to aduance in this Plantation our Lord and Sauiour Christ Iesus if you seeke to establish a temporall kingdome there you are not rectified if you seeke to bee kings in either acceptation of the word To be a King signifies Libertie and indepency and Supremacie to bee vnder no man and to be a King signifies Abundance and Omnisufficiencie to neede no man If those that gouerne there would establish such a gouernment as should not depend vpon this or if those that goe thither propose to themselues an exemption from Lawes to liue at their libertie this is to be Kings to deuest Allegeance to bee vnder no man and if those that aduenture thither propose to themselues present benefit and profit a sodaine way to bee rich and an aboundance of all desirable commodities from thence this is to be sufficient of themselues and to neede no man and to bee vnder no man and to neede no man are the two acceptations of being Kings Whom liberty drawes to goe or present profit drawes to aduenture are not yet in the right way O if you could once bring a Catechisme to bee as good ware amongst them as a Bugle as a knife as a hatchet O if you would bee as ready to hearken at the returne of a ship how many Indians were conuerted to Christ Iesus as what trees or druggs or Dyes that Ship had brought then you were in your right way and not till then Libertie and Abundance are Characters of kingdomes and a kingdome is excluded in the Text The Apostles were not to looke for it in their employment nor you in this your Plantation At least CHRIST expresses himselfe thus farre in this answer that if he would giue them a kingdome Non adhuc hee would not giue it them yet They aske him Wilt thou at this time restore the kingdome and hee answers It is not for you to know the times whatsoeuer God will doe Man must not appoint him his time The Apostles thought of a kingdome presently after Christs departure the comming of the Holy Ghost who lead them into all truthes soone deliuered them of that error Other men in fauour of the Iewes interpreting all the prophesies which are of a Spirituall Kingdome the kingdome of the Gospell into which the Iewes shall be admitted in a literall sense haue thought that the Iewes shall haue not onely a temporall kingdome in the same place in Ierusalem againe but because they finde that kingdome which is promised that is the kingdome of the Gospell to bee expressed in large phrases and in an abundant manner applying all that largenesse to a temporall kingdome they thinke that the Iewes shall haue such a kingdome as shall swallow and annihilate all other kingdomes and bee the sole Empire and Monarchy of the world After this very great men in the Church vpon these words of One thousand yeares after the Resurrection haue immagin'd a Temporall Kingdome of the Saints of God heere vpon Earth Apo. 20. before they entred the ioyes of Heauen and Saint Augustine himselfe De Ciuit. Dei 20.7 had at first some declinations towards that opinion though he dispute powerfully against

Sabbath and the Christians Satterday and Sunday too because the Sabboth is called Pactum sempiternum Exod. 31. for to that any of Saint Augustines Answeres will serue either that it is called euerlasting because it signified an euerlasting rest where be pleased to note by the way that Holy dayes Sabbaths are not onely instituted for Order but they haue their Mystery and their Signification for Holy dayes Col. 2.16 as the Text calls them there and New Moones and the Sabboth were but shadowes of things to come or else the Sabboth was called euerlasting to them because it bound them euerlastingly and they might neuer intermit it as some other ceremonies they might But their Sabboths bind not vs we depart from them who thinke so and so we doe from them who think we are bound to no Festiualls at all or at least to none but the Sabboth For God requires as much seruice from vs as from the Iewes and to them hee enlarged his Sabboths and made them diuers But those were of Gods immediat institution but all that the Iewes obserued were not so and that 's our next consideration Festiualls instituted by the Church Sine Mandato At first when God was alone it is but Faciamus let vs vs the Trinity make man This was when God was as we may say in Coelibatu But after God hath taken his spouse maried the Church then it is Capite nobis vulpes Cant. 2.15 doe you take the little Foxes you the Church for our vines haue grapes the vines are ours yours and mine sayes Christ to the Church and therfore do you looke to them as well as I. The Tables of the law God himselfe writ and gaue them written to Moses he left none of that to him not a power to make other Lawes like those lawes but for the Tabernacle which concern'd the outward worship of God that was to be made by Moses Exod. 25.9 Iuxta similitudinem according to the paterne which God had shewed him God hath giuen the Church a paterne of Holy dayes in those Sabboths which hee himselfe instituted and according to the paterne the Church hath instituted more and Recte festa Ecclesiae colunt Aug. qui se Ecclesiae filios recognoscunt They who disdaine not the name of sonnes of the Church refuse not to celebrate the daies which are of the Churches institution There was no immediate commandement of God for that Holy day which Mordechai by his letters establish'd Ester 9.23 but yet the Iewes vndertooke to do as Mordechai had written to them There was no such commandement for this Holy day in the Text and yet that was obserued as long as they had any beeing And where the reason remaines the practise may The Iewes did we may institute new Holy dayes And not onely transitory daies for a present thanks giuing for a present benefit but Anniuersaries perpetuall memorials of Gods deliuerances And that 's our next step Anniuersaria Both the Holy dayes which we named before which were instituted with out speciall Commaundement from God were so That of Mordechai he commanded to be kept euery yeare for two dayes and this in the Text Iudas Maccabeus commanded to be kept yearely for eight dayes which was more then was appoynted to any of the Holy dayes instituted by God himselfe for the Festiuall alone According to which paterne Felix one Bishop of Rome ordained that the Festiuals of the Dedication of Churches should bee yearely celebrated in those places Greg. and another extended the Festiuall to eight dayes at least at the first dedication thereof if not euery yeare that God might not onely be put into the possession of the place but setled in it God by Moses made the children of Israel a Song because as hee sayes Deut. 31.19 howsoeuer they did by the Law they would neuer forget that Song that Song should be his witnesse against them Therefore would God haue vs institute solemne memorialls of his great deliuerances that if when those dayes come about we doe not glorifie him that might aggrauate our condemnation Euery fift of August the Lord rises vp to hearken whether we meet to glorifie him for his great deliuerance of his Maiesty before he blest vs with his presence in this Kingdome and when he finds vs zealous in our thankes for that he giues vs farther blessings Certainly he is vp as early euery fift of Nouember to hearken if we meet to glorifie him for that deliuerance still and if hee should finde our zeale lesse then heretofore hee would wonder why Gods principall his radicall Holy day the Sabboth had a weekly returne his other Sabbaths instituted by himselfe and those which were instituted by those paternes that of Mordechai that of the Maccabees those of the Christian Church They all return once a yeare God would keepe his Courts once a yeare and see whether wee make our apparances as heeretofore that if not hee may know it Feastes in generall Feastes instituted by the Church alone Feasts in their yearely returne and obseruation haue their vse and particularly those Feasts of the Dedication of Churches which was properly and literally the Feast of this Text. It was the Feast of Dedication Encania As it diminishes not preiudices not Gods Eternitie that wee giue him his Quando certaine times of Inuocation God is not the lesse yesterday Temple and to day and the same for euer because wee meet here to day and not yesterday so it diminishes not preiudices not Gods Vliquitie and Omnipresence that wee giue him his Vbi certaine places for Inuocation That 's not the lesse true that the most High dwells not in Temples made with handes Acts 7.48 though God accept at our hands our dedication of certaine places to his seruice manifest his working more effectually more energetically in those places then in any other for when we pray Our Father which art in Heauen Chrysostome It is not sayes Saint Chrysostome that wee deny him to bee heere where wee kneele when we say that Prayer but it is that we acknowledge him to be there where he can graunt and accomplish our prayer It is as Origen hath very well expressed it Origen Vt in melioribus mundi requiramus Deum That still wee looke for God in the best places looke for him as he heares our petitions here in the best places of this world in his House in the Church looke for him as he graunts our petition in the best place of the next world at the right hand and in the bosome of the Father Deut. 30.13 When Moses sayes that the word of God is not beyond Sea he addes It is not so beyond Sea as that thou must not haue it without sending thither When he sayes there it is not in heauen he adds not so in heauen as that one must goe vp before hee can haue it The word of

should declare what should bee Heresie and hauing declared that to bee Heresie which opposed or retarded the dignitie of that Church now they call in Brachium Spirituale All those Sentences of Fathers or Councells that mention Heresie and they call in Brachium Saeculare all those Lawes which punish Heresie and wherea● these Fathers and Councells and States intended by Heresie Opinions that destroyed Foundations they bend all these against euery poynt which may endammage not the Church of God but the Church of Rome nor the Church of Rome but the Court of Rome nor the Court of Rome but the Kitchin of Rome not for the Heart but for the Bellie not the Religion but the Policie not the Altar but the Exchequer of Rome But the Righteous lookes to Foundations before hee will bee scandalized himselfe or condemne another When they call Saint Peter their first Pope and being remembred how hee denied his Master say then that was but an Acte of Infirmitie not of Infidelitie and there were no Foundations destroyed in that wee presse not that euidence against Saint Peter wee forbeare and wee are quiet When wee charge some of Saint Peters imaginary Successors some of their Popes with actuall and personall Sacrificing to Idoles some with subscribing to formall Heresies with their owne hand many with so enormous an ill life as that their owne Authors will say that for many yeares together there liued not one Pope of whose Saluation any hope could bee conceiued and they answere to all this that all these were but Personall faults and destroyed no Foundations wee can bee content to bury their faultes with their persons and wee are quiet When wee remember them how many of the Fathers excused officious Lyes and thought some kinde of Lying to bee no Sinne how very many of them hearded in the heresie of the Millenarians That the Saints of God should enioy a thousand yeares of temporall felicity in this world after their Resurrection before they ascended into Heauen And that they say to all this The Fathers said these things before the Church had decreed any thing to the contrary and till that it was lawfull for any man to say or thinke what hee would wee do not load the memory of those blessed Fathers with any heauier pressings but wee are quiet Yet wee cannot chuse but tell them that tell vs this that they haue taken a hard way to make that saying true that all things are growen deare in our times for they haue made Saluation deare Threescore yeares agoe a man might haue beene sau'd at halfe the price hee can now Threescore yeares agoe he might haue beene saued for beleeuing the Apostles Creed now it will cost him the Trent Creed too Euermore they will presse for all and yeeld nothing and there is indeed their Specification there 's their Character that 's their Catholique their Vniuersall To haue all As in Athanasius his time when the Emperour pressed him to affoord the Arrians one Church in Alexandria where hee was Bishop and hee asked but one Church in Antioch where the Arrians preuayled not doubting but hee should draw more ●o the true Church in Antioch then they should corrupt in Alexandria yet this would not bee granted It would not be granted at Rome if we should aske a Church for a Church In a word wee charge them with vncharitablenesse and Charitie is without all Controuersie a Foundation of Religion that they will so peremptorily exclude vs from Heauen for matters that doe not appertaine to Foundations For if they will call all Foundations that that Church hath or doth or shall decree wee must learne our Catechisme vpon our Death-bedd and inquire for the Articles of our Faith when wee are going out of the world for they may haue decreed something that Morning No one Author of theirs denied Pope Ioane till they discerned the Consequence That by confessing a Woman Pope they should disparage that Succession of Bishops which they pretend And this Succession must bee Foundation No Author of our side denied Saint Peters beeing at Rome till wee discerned the Consequence That vpon his personall being there they grounded a Primacie in that Sea And this Primacie must bee Foundation Much might bee admitted in cases of Indifferencie euen in the Nature of the things Much in cases of Necessitie for the importance of Circumstances much in cases of Conueniency for the suppling of boysterous and for the becalming of tempestuous humours but when euery thing must be called Foundation we shall neuer knowe where to stop where to consist If wee should beleeue their Sacrificium incruentum their vnbloody Sacrifice in the Masse if wee did not beleeue their Sacrificium Cruentum too that there was a power in that Church to sacrifice the Blood of Kings wee should bee sayde to bee defectiue in a fundamentall Article If wee should admitt their Metaphysiques their transcendent Transubstantiation and admitt their Chimiques their Purgatorie Fires and their Mythologie and Poetrie their apparitions of Soules and Spirits they would binde vs to their Mathematiques too and they would not let vs bee saued except wee would reforme our Almanackes to their tenne dayes and reforme our Clockes to their foure and twentie for who can tell when there is an ende of Articles of Faith in an Arbitrarie and in an Occasionall Religion When then this Prophet sayes If Foundations bee destroyed what can the righteous doe hee meanes that till that the righteous should bee quiet Except it were in fundamentall Articles of Faith our selues should not bee so bitter towards one another our Aduersarie should not bee so vncharitable against vs all And farther wee need not extend this first Consideration The second is 2. Part. to Suruay some such Foundations as fall within the frayltie and suspition and possibilitie of this Text that they may bee destroyed for when the Prophet sayes If they bee they may bee Now Fundamentum proprie de aedificijs dicitur sayes the Lawe when wee speake of Foundations wee intend a house and heere wee extend this House to foure Considerations for in foure Houses haue euery one of vs a dwelling For first Ecclesia Domus the Church is a House it is Gods house and in that House wee are of the householde of the faithfull if as it is testified of Moses wee bee faithfull in all his House Hebr. 3.5 as Seruants You see there is a faithfulnesse required in euery man in all the house of God not in any one roome a disposition required to doe good to the whole Church of God euery where and not onely at home Secondly Respublica Domus The Commonwealth the State the Kingdome is a House and this is that which is called so often Domus Israel The house of Israel the State the Gouernment of the Iewes And in this House God dwells as well as in the other In the State as well as in the Church For these words The Lord hath chosen Sion Psa 132.13