Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	corn_n	hear_v	oil_n	2,009	5	9.5924	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19493	Three heauenly treatises vpon the eight chapter to the Romanes Viz. 1 Heauen opened. 2 The right way to eternall glory. 3 The glorification of a Christian. VVherein the counsaile of God concerning mans saluation is so manifested, that all men may see the Ancient of dayes, the Iudge of the World, in his generall iustice court, absoluing the Christian from sinne and death. Which is the first benefit wee haue by our lord Iesus Christ. Written by Mr. William Cowper, minister of Gods word.; Heaven opened	Cowper, William, 1568-1619.	1609 (1609)	STC 5919.5; ESTC S108989	320,789	380

coueniently whom he fore-knew them hee also predestinated to be made like vnto the image of his Sonne vt ista conformitas non sit ratio praedestinationis sed effectus that so this conformitie be not a cause of predestination but an effect But beside these this errour is conuinced by manifold proofes of holy Scripture the Apostle saith hee hath chosen vs in Christ therefore not in our selues he saith againe that wee should be holy and without blame hee saith not hee chose vs because hee foresaw that wee would be holy so hee sets downe sanctification as an effect of Predestination Now it is certaine that one effect of Predestination may well be the cause of an other posterior effect as the preaching of the word is a cause of faith and faith is a certaine cause of instification but no effect of Predestination can be cause of it Againe he saith The Lord hath saued vs and called vs with an holy calling not according to our workes here yee see that in our calling our workes and Gods purpose are manifestly opponed so that the putting of the one is the remouing of the other thus neyther in our Election before time not in our calling in time hath the Lord regarded our works or foreseene rectitude of our will but the good pleasure of his owne will And I pray you what other thing could the Lord foresee in vs than that which hee foresaw in the Israelites I knew that thou art obstinate and thy neck an iron sinew and thy browe brasse I knew that thou wouldest grieuously transgresse therefore I called thee a transgressor from the wombe yet for my Names sake will I deferre my wrath and for my praise will I refraine it from thee that I cut thee not off yea in so many places of holy Scripture doth the Lord plead the cause of his owne glory that it cannot be but a most fearefull sacriledge against so cleare a light for a man eyther in part or in whole to make his own merits a cause of saluation When the Lord called Abraham hee found him an Idolater when hee called Paul hee found him a persecuter when hee called Matthew he found him a Publican when hee called Mary hee found her possessed with Diuels all that euer receiued grace stand vp as so many witnesses of his glory Not vnto vs O Lord not vnto vs but to thy name be the praise And to these obiections which the braine of man hath brought out against this truth of God to cleare themselues and charge the Lord with vnrighteousnesse they are all sufficiently answered by the Apostle that the Lord by reason of his absolute authoritie ouer all his creatures hath power of the same lumpe to make one vessell of honour for to shew the glory of his mercy and an other vessell of dishonour to shew the glory of his iustice seeing this power is not denyed to the potter ouer his clay how dare man speake against it in the Lord ouer his creature O man who art thou that pleadest with God Woe be to him that striueth with his Maker If I dispute with thee O Lord thou art righteous how euer I iudge of thy counsell and of the manner of thy working thou art alway righteous Si non vis errare if thou wilt not erre saith Augustine iudge not the Lord why one is saued the Apostle tels you I haue mercy on whom I will haue mercy Misericordia eius misericordi● causa why another is reiected Causa potest esse occulta iniusta esse non potest the cause may be secret but cannot be vniust qui in factis Dei rationem non videt infirmitatem suam considerans cur non videat rationem videt hee that seeth not a reason of the Lords doing let him looke to his owne infirmitie he shall see a reason why hee seeth it not The Lord hath hid euen from most wicked men the purpose of their owne reprobation till it come to the execution and then shall they receiue an answere from their owne consciences to stop their mouthes which now they will not receiue from man Euery one of the damned shall be compelled to acknowledge that the iudgement executed vpon them is righteous But now to returne to the doctrine we haue first to obserue out of the signification of the word which I marked before that the Lords determinate counsell and predestination takes not away the nature properties nor necessities of secondarie causes and meanes of saluation but rather establishes them for those whom God hath appointed to saluation hee hath also appointed to those meanes which may bring them vnto it It is therefore a blasphemie which is frequent in the mouthes of carnall professers if I be elected howsoeuer I liue I shall be saued and if otherwise I be a reprobate liue as I will I cannot mend it this is no other thing but Sathans diuinitie if thou be the sonne of God cast thy selfe downe from the Temple thou shalt not dash thy foote against a stone as if the sonnes of God were licensed to despise the second and ordinary meanes and not rather bound to vse them but in very deed as it is against the nature of fire to be cold so is it impossible that the elect man effectually called can reason after this manner yea the more hee heares of election the more hee endeauours to make it sure by well doing knowing that no man can attaine to the end of our Faith which is the saluation of our soule but by the lawfull and ordinary meanes Both temporall and spirituall blessings the Lord will haue vs to seeke them by the lawfull and ordinary meanes the Cornes cannot serue Israell except the earth beare them the earth cannot beare them except the heauens giue raine the heauens can giue no raine except the Lord command them Therefore when the Lord promises a blessing In that day saith the Lord I will heare the heauens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israell And that hee keepes the the same order in bestowing spiritual blessings we are taught by the Apostle when he saith that before wee be saued we must call on the name of the Lord before wee call on his name we must beleeue before we beleeue we must heare before we heare there must be preaching whereof it is euident that they who neglect and contemne the ordinary meanes of saluation doe giue out a very hard sentence against themselues which is that if they so continue they doe not appertaine vnto election And againe for our further comfort wee haue here to marke the certaintie and soliditie of our saluation it is neither to day nor yesterday that the Lord concluded to be mercifull vnto vs our election beganne not with our selues before the mountaines were made before the earth