Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	light_n	rule_v	1,848	5	9.5748	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03443	Loues complaint, for vvant of entertainement A sermon preached at Paules Crosse, the third of December, 1609. By William Holbrooke.	Holbrooke, William.	1610 (1610)	STC 13564; ESTC S104136	34,700	66

see how these fiue barley loaues and two little fishes will feede so many hundreds as you be here gathered together or this little pitcher of oyle will fill all the vessels you haue brought pay you that it oweth you and you expect and bee able notwithstanding to stand of it selfe Out of the setting downe of this marke and setting in of this linke into this chaine by the Apostle first shewing what it doeth not secondly shewing what it doth wee obserue this instruction Doctrine Where there is any fruit of the sanctifying Spirit of God there and in that person is the absence of the contrary euill Graces presence is sinnes absence sins absence is graces presence and where there is a conscionable abstinence from any euill there is the presence of the contrary good Which trueth this with other Scriptures will make plaine vnto vs for the orderly proceeding wherein obserue that this Doctrine hath two parts and therefore requireth that they be apart handled The first namely that where there is any true fruit of the sanctifying Spirit of God there is an absence of the contrary euill the Psalmist directly proueth in Psal 34.4 saying Eschew euill and doe good as though he should say euill and good cannot stand together thou must auoyde the one before thou canst doe the other with whom the Prophet Esay agreeth chap. 1. ver 16. where God teaching the delinquent Iewes what course to take to come into his fauour which they could not doe continuing in their filthinesse and beset with the dyrt of their sinnes as they were aduertiseth them first to wash and make themselues cleane from that filthinesse sinne had brought vpon them and then for vntill that was put away it was to no end to seeke iudgement and relieue the oppressed c. Whereby hee would teach them that there could be no true compassion and vpright walking in them except they were first purified and their sinnes abandoned and the very selfe same doth Dauid affirme in the first Psalme the first and second verses describing a godly man first from what he doeth not in the first verse secondly from what he doeth in the second verse being well acquainted with the course of sanctification and euery part of Reason 1 the same Namely that forasmuch as man is naturally set to worke iniquity there must be a depriuation of that before there can be or truely is a possession of good a man must cease to bee a sonne of the first Adam who is earth earthly before he can be a Son of Reason 2 the second Adam who is heauen heauenly Of this doeth the Apostle likewise render a reason saying What fellowship hath Christ with Belial or light with darkenesse which speach for our present purpose is worth the marking for before Christ take possession of vs draw vs to him we are no better then deuils ruled swayed by the deuil the Prince of the aire with whom when christ commeth into thee thou ceasest to haue any further fellowship the presence of Christ is the absence of him And againe by nature we are the children of darkenesse yea darkenesse it it selfe Now when light commeth that is the graces of Gods Spirit the beames of the Sun of righteousnesse our darknesse vanisheth away as the darknesse of the night from couering the world before the Sunne and darknesse in particular places and priuate roomes before a candle which plainely concludeth my doctrine that where Christ is the deuill is absent in whom Christ hath a foote the deuill hath no pawe Vse 1 To examine our selues that bragge so much of sanctification and our plenitude of the graces of Gods Spirit what our standing is whether it bee as we take it to be If it bee thou art metamorphosed there is not that euill was in thee before neither art thou the man thou wast Thou canst say I was a blasphemer but now by the grace of God I am that I am I was a persecutor but now that is farre from me I labour more to build vp the Church and increase it then all the rest of the Apostles I was n●ked but now Christ hath cast his couering ouer me I went astray but now am returned to the Shepheard Bishop of my soule Which not ably meeteth with the meere ciuill honest man that thinketh to come to heauen with his ciuility blessing himselfe in his cursed estate he is as well as can be hee is not without the graces of Gods Spirit no that he is not He hath serued God all his life long hee hath beleeued euer since he was borne he hath had a care to liue honestly and pay euery man his owne although it neuer came into his minde to pay God his due he serueth God after the maner of his countrey goeth to the Church vpon the Sabboth both to morning and euening prayer and when hee can haue leisure on the worke day if there be any exercise and when hee can attend he hath prayers in his familie which he taketh as a worke of supererogation and what would you haue him to doe more Alas alas poore soule thou art led hoodwinkt in the way of perdition what alteration is in thee what change from whence do these proceede from the absence of the contrary euill then all is well if not Know that where there was neuer any battell there was neuer any conquest and where there neuer was a depriuation of euill there neuer was the true entrance of the contrary good If thou haue true knowledge ignorance is dispelled as a cloud and thrust out as not worth the keeping If thou haue true faith infidelity is driuen away and abandoned Wherby we see what are the religious and charitable workes of the meere naturall man in truth nothing but Candida peccata Beautifull sinnes because they arise not from the absence of the contrary euill O then let euery one of vs that brag and boast of our sanctification or any fruit of the spirit examine and trie our selues when the euill spirit went from vs. And thus much for the first part of the doctrine the second followeth namely Conscionable abstinence from sinne produceth and bringeth forth the contrary good The fruits of the spirit grow where sinne once did now conscionably abstained from which Pauls example euidently prooueth For whereas hee was a persecutor and blood sucker of the blood of Gods Saints formerly behold now hee is a Paul no such fruit groweth on this tree but the pleasant fruits of the spirit hee is become of a persecuter an earnest prosecuter of the Gospel of a blasphemer a blesser of all such as goe on in the trueth of Christ formerly by him euill spoken of of a foe a fortitude to the Church of a destroyer an infatigable builder vp of the same And truely there is no reason why this should seeme strange vnto vs for if corruption attracted vnto vs from the first Adam doe bring foorth the cursed fruits of vnrighteousnesse in