Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	star_n	2,155	5	10.0592	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

Abraham If you were the sonnes of Abraham you would do the worke of Abraham Ioh. 8. 39. 40. 41. Stellae coeli the starres of ●om 4. heauen saith the promise the sonnes or citizens of heauen saith the practise Nostra conuersatio est in coelis Our conuersation is in heauen saith S. Paule Phil. 3. 20. These be the attendants and this is the attendance that this king requireth not the dust of the earth for they were the Pharises but the stars of heauen for they be the faithfull and yet both the seed of Abraham The next point that cometh in and offereth it selfe to be considered in this place is the coronation of this great king wherein a principall matter as you know in euerie coronation it is materiall is vnctio the annointing of the king this annointing is described vnto vs in the 45. Psalme verse 7. first in the author and act of annointing because God euen thy God hath annointed thee and secondly in the qualitie of the oile with the oile of gladnesse and thirdly in the quantitie thereof aboue thy fellowes In all which points is pointed out vnto vs nothing else but the spirituall annointing of Christ with grace which is there called the oile of gladnesse and that the oile of gladnes is grace and signifieth grace in that place it is plaine by the effect which is set downe in the first wordes of that verse to be the loue of righteousnesse and hatred of wickednesse and all this is the worke of grace And that Christ was and is annointed with this spirituall oile the speciall grace of God that is plaine both by his conception Luke 1. 35. The holy Ghost shall come vpon thee and the power of the most highest shall ouershadow thee and also by his life Luk. 2. 40. And the child grew and waxed strong in spirit and was filled with wisedome and the grace of God was with him And further that hee was annointed with spirituall oile the speciall grace of God aboue his fellowes that is easily declared in three points The first grace of God that Christ had aboue all his fellowes all the children of God is gratia capitis he hath grace to be the head whereof the whole Church is the bodie Ephes 5. 23. Col. 2. 19. The second grace th●t Christ hath aboue all his fellowes is gratia originalis tustitiae the grace of originall righteousnes we all are conceiued and borne in originall sinne but he without sinne in originall holinesse and righteousnesse and therefore he is called in the first of S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy thing which shall be borne of thee borne holy and doth liue holy for euer in which sence he is called by Dauid Deus iustitiae the God of righteousnesse of Paule is he said to be Homo iustitiae 1. Cor. 1. 30. who of God is made vnto vs wisdom righteousnesse and sanctification and redemption The third wherein Christ surpasseth all his fellowes all Christians who through his grace are made also the children of God is gratia hypostaticae vnionis the grace of his hypostaticall vnion whereby God and man are made one Christ hauing vnited in one person the two in some respect otherwise contrarie natures of the Godhead and the manhood Phil. 2. 6. 7. Gratiâ capitis in the grace of the head gratiâ originalis iustitiae in the grace of originall iustice and gratiâ hypostaticae vnionis in the grace of hypostaticall vnion in these three annointings in these three graces Christ excelleth all Christians and all kings Christians and others And the reuersion of these three graces and the ouerplus of these three ointments of Christ addeth or implieth three essentiall points in the office of all kings First as Christ is the head of the Church so vnder God the king is supreme head of his kingdome in all causes Secondly as Christ hath originall iustice so all the offices of iustice all the ministers of iustice and all the acts of iustice in the whole realme be originally in the king and come originally from the king Thirdly as in the person of Christ both the natures be vnited so in the office of the king both estates be combined and he himselfe being the Lieutenant of God in his office after a sort may iustly be said to be ioyned vnto God The second thing that is done at the coronation of this king is the proclamation or title proclaimed and that is not Rex Franciae the king of France nor Rex Asiae the king of Asia nor Rex terrae the king of the whole earth but Rex magnus super omnes Deos a great king aboue all Gods Psal 95. 3. Rex regum Dominus dominantium that is blessed and Prince onely king of kings and Lord of Lords 1. Tim. 6. 15. Nay when he is crowned the trumpets of heauen nay the Angels of God nay the Spirit of God giueth him this title Rex gloriae the king of glorie and Dominus exercituum the Lord of hosts Psal 25. There be two gifts of God which in a summe or in an epitome do set downe vnto vs all God his gifts the one is the gift of God his grace the other of his glorie Grace is present at the coronation of Christ our king but glory is the crown it selfe which lasteth for euer Now if anie desire to know this and to see this he desireth an excellent thing but let him not be too busie for seare his eyes be dazled for feare of presumption and so of confusion One there is that seemeth to set downe twelue things or marks whereby the greatnesse of the glorie of the Saints in some sort may be vnderstood but we will acknowledge our owne weakenesse shallownes and vnworthinesse and not seeke to be wiser or seeme to see more then the Apostle Paule though caught vp into the third heauen could euer attaine vnto for he confesseth the things which eye hath not seene neither eare hath heard neither came into mans hart are which God hath prepared for them that loue him And if for all them that loue him these incomparable good things be prepared then how much more for his owne only begotten Son in whom he is well pleased be these infinite incomprehensible glorious good things not prepared onely but also powred out vpon and this in generall though what they be our shallow braine and weake capacity cannot comprehend is the crowne of glorie fitted to the king of glorie and by him bestowed likewise vpon the vessels of gloric Iustine Martyr rather telling what it is not then what it is in fower priuatiue words doth as neare as another set out this crowne of glorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first depriueth vs of passion the scond of corruption the third of sorow the fourth of mortalitie For this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priuatiue in euery one of these words but yet a priuatiue of our priuations

the gates of thy heart venit rex tuus tibi thy king cometh vnto thee so that this Ecce behold hath a double office outwardly and inwardly Outwardly to prepare the cares which be the first gates that Christ by the preaching of the word passeth thorough to come into our hearts and also it hath an office inwardly and that againe is of two sorts to prepare the vnderstanding to know his greatnesse that he may be reuerently receiucd because he is a king and againe to prepare the will to be willing to acknowledge his kindnes that he may be most louingly entertained and embraced because he is thy king but so that as his kindnes in that he would be ours saith Behold I do not dlsdaine so his greatnesse in that he is a king saith Behold doe not you presume Behold his goodnesse saith he is thine and therefore be bold Behold his greatnesse saith he is a king and therefore be not too bold Greatnesse and goodnesse begot this child of admiration Ecce Behold Behold thy king But now leauing these circumstances let vs come to the substance of the text wherein first we must consider what manner of king this is and how it cometh to passe that he is ours Iustine Martyr taxeth the Iewes as grosse headed and earthly minded for expounding all the promises of the Messias to be meant visibly and grosly of some great worldly Prince mightie potentate or glorious captaine and warrior who should subdue all natiōs and bring them in subiection vnto the Iewes when as the might power and authoritie he vsed at his first comming was saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret vertue and power not pompous plausible or visible to the eyes of the world and this he proueth to be paralleled before in the destruction of Amelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for with a secret hand or might God fighteth against Amelech spiritually Amelech is Satan You may therefore vnderstand that the secret vertue of God was in Christ crucified whom the diuels do tremble at and all principalities and powers in the world do feare And this power of God in Christ as without all shew of pompe it did and doth worke the destruction of our enemies so in like sort secretly and couertly doth it work our saluation by ruling vs inwardly not with glorious shewes but with his truth There is indeed a specious and flourishing kind of gouernment ordained of God which is regnum inter nos the kingdome that is amongst vs but that whether it be ciuill authoritie is disclaimed by our Sauiour in the case of the two brethren no not Iudex inter nos not so much as a Iudge much lesse Rex inter nos a king among vs. Or else Ecclesiasticall in his subiection to the high Priests authoritie is not stood vpon and yet Rex yet was he a King by the testimonie of the heathen both wise men vbi est ille qui natus est rex Iudaeorum where is he that is borne king of the Iewes and mightie Iesus of Nazareth the king of the Iewes This kingdome therfore being not in sight must needs be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that secret Luke 18. power not regnum inter nos but intra nos not the kingdome that is amongst vs but which is within vs. And this as it is with lesse noise and shew so is it with greater maiestie and power then that other All the authoritie of the kings in the world let them trie the vttermost they can do either by threatnings or promises loue or feare cannot plucke one of these subiects from God or remoue a true Christian from Christ witnesse Ioseph in the prison Ieremie in the dungeon the three children in the fornace Daniel in the Liōs denne and all the Apostles S. Iohn in wil the rest in deed infinit Martyrs in the primitiue Church euen in death it self T ertullian stādeth vpō this point against the heathen Iustin Martyr buildeth vpō this groūd against the Iewes but S. Paule is verie maruellous in this case against all the world Rom. 8. 38. 39 For I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord Take the particulars and know the reasons Rom. 14. 17. For the kingdome of God is not meat nor drinke but righteousnesse and peace and ioy in the holy Ghost these be they that vphold the kingdome of Christ in vs not meate and drinke for the Apostles rule is surely true meates 1. Cor. 6 for the bellie and the bellie for the meats but God shall destroy both it and them howbeit the kingdome of God and the good that there is neuer shal decay Indeed all other kingdomes without besides or contrarie to Christ take away these things from them let them haue no meate and drinke and they will soone come to nothing but the kingdome of God when all meate all men all the world and all the kingdomes in the world are ouerthrowne and consumed then shall it flourish in the perfect beautie for righteousnes peace ioy in the holy Ghost and such like spirituall fruites of the kingdome of Christ they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustine Martyr speaketh This then is the first point in this king to be considered the manner of his kingdome Hereunto are to be added three other to the manner of the kingdom the nature of his subiects the coronation of the king the glorie of all both of king kingdome and subiects is to be annexed For the nature of the subiects vnderstand that the two kinds of kingdomes internos and intranos haue two kinds of subiects deliuered vnder two similitudes of two kind of sonnes in two promises vnto the patriarkes The one similitude resembling one kind of sonnes or subiects is deliuered in that promise as the dust of the earth Gen. 13. 16. 1. Sam. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sand on the sea which is innumerable The sand on the sea side saith Iustine Martyr as it is innumerable so is it vnprofitable and vnfruitfull too for no fruite groweth theron this innumerable vnprofitable seed of Abraham was the children of Abraham according to the flesh of this seed the Pharises were and bragged thereof to our Sauiour Christ We are the seed of Abraham Abraham is our father Ioh. 8. 39. Another kinde of subiects children and seed of Abraham are deliuered in another promise vnder another similitude and in another place sicut stellae coeli Gen. 26. 4. and in the 15. of Genes he willeth Abraham to looke vp to heauen and to tell the starres if he could and saith sic erit semen tuum And these are the seed children and subiects which our Sauior Christ himselfe speaketh of when he reiecteth the Pharises as the bastard brood of