Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	father_n	ghost_n	holy_a	646	5	6.3121	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15601	An exposition of the Lords prayer. Delivered in two and twenty lectures, at the church of Lieth in Scotland; by Mr William Wischart parson of Restalrigg	Wishart, William, parson of Restalrigg.	1633 (1633)	STC 25866; ESTC S120196	157,088	602

God to leave that man to himselfe to doe the things that are not convenient Secondly shall wee looke to the progresse of sinne God hath a reference with it also and that either by impeaching and hindring it or by over-ruling it By impeachment he dryed up Ieraboams hand and hedged Israels way with Thornes Or by over-ruling it as to Iob All that he hath is in thy hand only on himselfe see thou lay not thy hand And the Jewes sought to lay hands on Christ but they could not for his houre was not yet come Thirdly shall we looke on it in the end God hath an over-ruling reference with it also For he either punisheth it or pardoneth it with the want of grace in this life or of glory in the life to come or then pardoneth it fully freely and finally Fully all our sinnes Freely in respect of us Finally in this life and that also which is to come And all this without sinne or the least blemish of sinne For in the beginning of sinne he sheweth his wisedome In the progresse hee sheweth his power In the end he maketh manifest both his Justice and his Mercy Vse In all of these let us learne to tremble and stand in awe and to take heed to our wayes For whilst wee sinne though God hath some sort of reference with our actions yet it is such as shall neither staine him nor excuse us For as in the betraying and death of Jesus Christ God had not onely ordained it before time but also all the wayes leading to it yet did not this save Iudas or the Jewes from going to hell For although the action was of God and the moderation thereof both in the beginning progresse and end thereof yet the sinne and viciosity of the action was of Sathan and man Therefore have they both their just reward Hee by the seede of the woman hath his head trodden downe They because of their sinne have gone to their place where their worm dyeth not and their fire goeth not out againe David was afraid at Perez Vzzah Wee should bee much more at Baal Peratsim 1. Chronicles 14. LECTIO 8. Be done HAving spoken in our last sermon cōcerning Gods secret will It resteth now that we speak concerning his revealed will which two are not in theselves two severall different or contrary wills in God but are two severall and different manners of consideration of one and the selfe same thing in God for as the Father the Sonne and the Holy Ghost being one in essence do not differ in their essence but in their existence so doe not the hidden and revealed will of God differ one from another really but by diversitie of our consideration for that very same will of God which being hidden from us is called the secret will of God and being manifested to us is called the revealed will of God In handling hereof these things are considerable First what is his revealed will or where it is to be found Secondly what are the points of his will which hee revealeth to us Thirdly whether wee may joyne our will to Gods will and say My will bee done as thy will be done The first thing remarkable is what Gods revealed will is and I answer It is all that which hee hath revealed to us and desireth to be obeyed of us either in the Law or in the Gospell And in a word whilst wee desire of him that we may do his will we begge of him that since hee gave us first a law of nature inabled sufficiently to do what was required of us Secondly seeing he gave us a law of works as a touchstone to make knowne to us the weaknesse of our corrupt nature Thirdly seeing he hath given us the law of faith or of the gospell repairing in us the losse of the law of nature hee would bee pleased to pity our first defection to repaire in us our second weaknesse and to accept of our weake endeavours under the gospell as perfect in him who was perfect in himselfe And that hee would sanctifie us by his grace to the endeavour of that which as yet is imperfect and accept at our hands of the will as the deed In this Petition then I see three things are set before our eyes Our naturall integrity by creation Our naturall corruption in our apostacie and our dignity in our adoption The first wee confesse the second wee do bewaile the third wee hunger and thirst for Vse These two then the testimony of the law and the word of faith received in the gospell do clearly teach us two things first a refutation of the Church of Rome in the matter of mans merit for they are bold to claime right to the Kingdome of heaven not only by the works of absolute satisfaction done to the law but also by reliques of supererogation left to others for their support But for refelling hereof let mee enquire of thee O man who art thus bold blasphemously to barke against heaven Why dost thou annihilate the crosse of Jesus Christ Thou canst not goe out at the doore without a crosse about thy necke and yet behold thou art the enemie of the Crosse of Jesus for it is written If righteousnesse come by law Jesus Christ dyed in vaine And againe If life come by workes then grace is no more grace And if it bee of grace then workes are no more workes Secondly why dost thou spend thy prayers and supplications in vaine I may say to thee out of due consideration what David spoke out of precipitation and rashnesse when hee saw the wicked florish and the evill man prosper in all his wayes hee pleadeth thus with God although amisse Why have I purged my heart in vaine and washed my hands in innocencie for nought So would I say to thee If thou hast as much in thee as may obey the desire of the Law what needest thou to pray to God for it or in the morning to say Let thy will bee done by mee when thou hast as much strength in thy selfe by nature as to doe that and more Thirdly why annihilates thou the nature of a true merit for to establish a true merit thou must give God something that is thy owne something that thou owest not and something that is proportionable to the reward thou feekest I say thou must give God something that is thy owne now sure thou hast nothing but that which is given thee for of thy selfe thou canst neither will or performe Secondly thou must give him something that thou owest him not But what is that I pray thee that comes not under the compasse of his law since in it there is a yoke laid on the thoughts of thy heart the words of thy mouth and all the actions of thy conversation Thirdly I say thou must doe something to God that must be proportionable to the reward that thou seekest Now what proportion I pray you can bee betwixt that which is finite temporall and corrupt