Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	chapter_n	child_n	verse_n	1,906	5	9.5247	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00819	Five godlie sermons, preached by R.T. Bachiler of diuinitie. 1. The charge of the cleargie. 2. The crowne of Christians. 3. The annointment of Christ, or Christian ointment. 4. A festiuall sermon vpon the Natiuitie of Christ. 5. The fruits of hypocrisie..; Five godlie and learned sermons	Tyrer, Ralph, d. 1627.	1602 (1602)	STC 24475.5; ESTC S106205	127,399	317

fables as shadowes of some other truth as that these mortall creatures supposed Gods and Idolles of the Gentles were in a manner conuerted into such brute beasts by their vncleane actions Againe we finde in the holy scriptures that Satan transformed him selfe in to an Angell of light 2. Cor. 11.13 that the true Angels of God haue oftentimes takē vnto them the shapes forms of men in which they haue appeared when they haue beene sente from Heauen downe into the earth and whereby they haue not only spoken vnto men but also eaten and druncken with men Yea we shall reade in the ould Testament and new in manie places that the Lord God himselfe appeareth vnto his saints and seruants in diuers semblances and fashions but especially in the forme of fire As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell when he led them throughe the wildernesse in a Pillour of fire Exod. 13. and vnto the disciples and Apostles when the Holy Ghost descended in the shape of fire clouen tounges whervpon Austin vseth these words Hoc enim ele mentum est magnum sacramentum De Symb ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes as God the Father in the shape of a man when he came to Abraham sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue when he appeared to Iohn Baptist after Christs baptisme Math. 3. But none of these before mentioned did keepe those shapes and sēblances which they tooke or seemed to take vpon them but forsooke them immediately after they had perfourmed what they would by that meanes But our Sauiour Christ Iesus whē he was thus manifested in our flesh he tooke it not vpō him for a time but perpetually euen to be our eternall mediatour both God and man world without end and to continewe a preist for euer after the order of Melchesidecke And here we are to note how properly the Apostle writeth when he here setteth downe that God was manifested in the fleash and not the Godhead speaking as the logitians say in the contract but not in the Abstract being true in the one as appeareth but not in the other as in the Contract because it containeth in it the whole person of Christ consisting of both natures but not in the Abstract for that it considereth the seuerall nature of his diuinitie only which in noe wise can be manifested in the fleash nor be confounded with his humanitie vnlesse we will runne into Eutiches errour and thinke that his manhood was not taken only but also absorpt and consūpt of his Godhead which is a foule Heresie so that it appeareth euidently what maner of manifestation this was Now therefore only in a word or two lette vs speake of the forme it selfe into which god is here said to be manifested so to passe on to the nexte branche of this misterie because we haue dwelt verie lōg in this alreadie which forme is here said to be in the fleash that is in humaine nature As that which was immortall inuisible incomprehensible and infinite should take vnto it a kind of nature which was mortal uisible comprehensible and finite yea which might be seene touched and handled and like vnto vs in all respects sinne only excepted not by conuerting the Godhead in to manhood but by conioyning the humaine nature to the diuine vniting them both in one person of Christ our mediatour euen as Iohn 1.1 witnesseth that which we haue hard that which we haue seen which we haue looked vpon our hands haue handled of the word of life neither tooke he any other fourme either of any Creature vpon the earth or of any power in heauē noe not of any Angell but of the seede of Abraham onely Heb. 2.16 And why because as the Apostle in the same chapter rendreth the Reason for as much as the children were partakers of flesh bloud he also himselfe tooke likewise parte with them Vers 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption as it is often times taken in the scriptures especially in the Epistle to the Romanes for the vnregenerate parte of man contrarie vnto the spirit for then should our Sauiour Christ be subiect vnto sinne as we are which were blasphemie to affirme but for the whole naturall and true essence and substance of a mortal man both of reasonable soule and of humaine fleash subsisting and not of body only least we fall into the Erronious opinion of the Apollinarists And thus much of this maine branche of this greate misterie now of the nexte Iustified in the spirite As this is an annexiō vnto the words going before so is it an amplification of the former misterie as if the Apostle Paule had said although Christ the sonne of God and God himselfe was manifested in the fleash as he hath set downe more at large Phil. 2. Yet did th● 〈◊〉 most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit as the same is expressed more plainely First by our Apostle Romans 1.4 when he saieth that he was declared mightily to be the son of god touching the spirit of sanctification by the resurrection from the deade as being one notable and notorious action of his supernaturall vertue Secondly by Peter 1.3.18 by an other semblable acte euen the worthy worke of his passion As that he was put to death according to the fleash but was quickned in the spirit And thirdly Iohn 1.14 that the word became fleash and dwelt amongest vs and we sawe the glorie thereof as the glorie of the only begotten sonne of the father full of grace and truth So that to iustifie in this place is not to make or pronounce one Righteous or iust which is not so indeede as this word is taken Luke 16.15 in those words of our Sauiour vnto the Pharisies Ye are they which Iustifie your selues before men but God knoweth your harts c. And Luke 18.14 in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican whē he saith that the one departed ●ō rather Iustified thē the other And finally as it is taken so often in the Epistle to the Romans where our Apostle handleth that cheife pointe of our Religion euen our Iustification but especially Chap. 3.28 In those words Therfore we cōclude that a man is iustified by faith without the workes of the lawe But this word here signifieth to approue shewe forth or declare a man to be such an one by certaine signes and sure tokens by infallible Arguments and euident demonstrations such as cannot be refelled or refuted As Psal 51. in those words of the Prophet Dauid Against thee alone O Lord haue I sinned and done this euill in thy sight that thou mightest be iustified

my law in their inward parts and write it in their hearts I will be their God and they shall be my people and they shall teach no more euerie man his neighbour and euerie man his brother saying Know the Lord for they shall all know me from the least of them to the greatest c. And lastly not to heape vp too many places to this purpose that of Ioel. 2.28 alleadged by Peter Act. 2.17 And it shall be in the last daies saith God I will powre out of my spirit vpon all flesh and your sonnes and your daughters shall Prophesie c. As thus the Prophets so our Sauiour in the Gospell Ioh. 14.26 where he setteth downe both the cause and the effect As the Apostle in this place But the comforter which is the holy Ghost whem the Father wil send in my name he shall teach you all things and bring all thinges to your remembrance which I haue toulde you And the 15.15 Henceforth call I you not seruants for the seruant knoweth not what his maister doth but I haue called you friendes for all things that I haue heard of my Father haue I made knowne vnto you Againe 16.13 Howbeit when he is come which is the spirit of truth he wil leade you in al truth And euen our Apostle himselfe in this selfesame chap. that which he heere affirmeth with all asseuerance ver 27. when he saith Ye neede not that any man teach you but as the same annointing teacheth you all things First because as Aug. saith Nihil scire est bruti omnia scire solius Dei quaedam vero scire quaedam nescire hominis These Christians being therfore but men they could not knowe all things Againe they being but Babes as Iohn tearmeth them oftentimes in this Epistle that is new plants in the garden of the Lord young scholers in the Schoole of Christ tender nouices in the house of God and late conuerts to the Gospell such as were freshly Catechised in the Articles of the faith and rawly instructed in the first principles and rudiments of Christian religion who because they could not brooke strong meates were faine to be fed with milke as yet and therefore could not haue such a depth of knowledge as to vnderstand all things being herein not vnlike to the Hebrewes of whom the Apostle saith Heb. 5.12 and 6.1 that they were so farre from perfection that they had need be taught the doctrine of beginnings And againe how could these men know all things when as the verie Apostles of our Sauiour themselues although they had been Christs continual Disciples and were daily taught of him both publikely and priuately by the space of three whole yeares and more bewraied themselues oftentimes in the Gospell to bee meerely and miserably ignorant in many matters and misteries of the common saluation yea euen after they had receiued this ointment that is were inspired with the holy Ghost As Mat. 16.6 when as our Sauiour giuing them a caueat to take heed and beware of the Leauen of the Pharises and Saduces they ignorantly misunderstood him to haue spoken of the materiall leuen of bread and not of the spirituall leauen of false doctrine and heresie Againe when as they could not vnderstand that plaine parable of the tares but must needs haue our Sauiour to expound the same vnto them Matth. 13.36 Notwithstanding our Sauiour had tolde them before that they might marke the better that it was giuen vnto them to know the misteries of the kingdome of heauen but to others it was not giuen verse 11. Againe when as our Sauiour telling them apart by the way as they iournied with him Behold we go vp to Ierusalem and all things shall be fulfilled to the sonne of man that are written by the Prophets for he shall be deliuered vnto the Gentiles and shall be mocked and spitefully intreated and spitte vpon and when they haue scorned him they wil put him to death but the third day he shall rise again They notwithstanding vnderstood none of these things and this saying was hidde from them neither perceiued they the things which were spoken Luke 18.31.32.34 besides many other infirmities wants and errours which were too long to rehearse and by which they made our Sauiour and their Master ashamed of them euerie where mentioned in the gospell yea and the chiefest among them euen Peter and Iohn who were accounted pillars euen by Pauls confession Gal. 2.9 First for Peter although Aug call him Aries gregis Dominici euen the bell-weather of Christs flocke yet what saith the same learned Father of him reckening vp his negligences and ignorances if not greater scapes and fowler faults saying Cum in mari titubasset cum Dominum carnaliter à passione reuocasset cum aurem serui gladio praecidisset cum ipsum Dominum ter negasset cum in simulationem postea superstitiosam lapsus esset De Agone Christiā cap. 30. And for Iohn also although he leaned on Christs breast of which as a learned father saith he squeesed out much matter of profoūd wisdome and knowledge and is called the diuine as being the chiefest Diuine of all other next vnto our Sauiour Christ Iesus himselfe And therefore resembled also to an Eagle for soaring aloft aboue the rest of the Euangelists to the highest misteries to the kingdome of heauen Yet how euidently did he togither with his brother Iames declare his ignorant arrogance or his arrogant ignorance when as he asked of Christ to sit either on his right hand or on his left in the kingdome of heauen neither knowing what hee generally asked nor vnderstanding particularly what it is to be on Christs left hand Mat. 20. And afterwards when as he so grossely erred not once but twise euen in the middest of his Reuelations in not knowing an Angel from Christ Iesus himselfe and therefore would haue worshipped the creature for the Creator Apoc. 19.10.22.8 Moreouer the verie Angels themselues knowe not all thinges although they be called Cherubins in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their perfect absolute knowledge aboue all other creatures as it is manifest Ephes 3.10 where it appeareth that the fellowship of the mysterie which from the beginning of the world had been hid in God was but now that is in Christs time and not before made knowne vnto powers and principalities in heauenly places yea and Christ himselfe is said by the Apostles not to be seene of Angels but after a while euen after his manifestation or incarnation in the flesh and then iustified in the spirit then seene of Augels c. 1. Tim. 3.16 Furthermore when as our Sauiour Christ Iesus himselfe as he was man knew not all things as he confesseth of himselfe in the Gospell That of that day and houre speaking of the last day of his second comming to iudgement knoweth no man no not the Angels of heauen but my Father onely Matth. 24.36 and as Marke hath neither the sonne himselfe 13.31 And