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	remit_v	retain_v	1,874	5	9.7234	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07733	The cleansing of the leper discoursed, and opened, first, in certaine lectures within the cathedrall church of Saint Paul, in London; vpon occasion of that great visitation of the plague, in the yeare of our Lord, 1603. And now thought meet to be published, for our present instruction and comfort; as being fitted both to this time of pestilence, and of famine amongst vs. By Henry Morley, Bachelour of Diuinitie.	Morley, Henry, d. 1616.	1609 (1609)	STC 18115; ESTC S112895	120,818	318

Thou leddest thy people like sheep by the hands of Moses and Aaron Lastly in making a law Deut. 17.12 that whosoeuer dealt presūptuously wold not harkē to the priest should be put to death yea the none shuld presume so much as to speak euil of him Cypriā Corn. aduer haeret ther fore S. Pa. as Cyp. noteth hauing called Ananias the high Pr. a painted wal and being reproued by one that sayde vnto him Act 23.3 Reuilest thou Gods high Priest hee answered and excused the fact in saying I wot not that hee was the high Priest for it is written Thou shalt not speake euill of the Ruler of the people If God hath so highly honoured the Priests of the law how much more doth he honour the Priests of the gospell whose office and ministerie is far more excellent then theirs as the Apostle reasoneth 2. Cor. 3. If the ministration of death was glorious 2. Cor. 3.7 how shall not the ministratiō of the spirit be more glorious and if the ministerie of cōdemnation was glorious how much more doth the ministration of righteousnesse exceede in glorie Which honour giuen by God vnto the ministers of the Gospell will appeare by adouble honour giuen vnto them the one the honor of their office the other the honor of their person The former wherof is to be seene in diuers excellent and honorable dueties performed by their ministery As first in making of Christians the most honourable calling in the world for Christans are not borne but made as Saint Ierom sayes Fiunt nō nascuntur Christiani Hier. ad Laetam and that by the meanes and helpe of Gods ministers in that holy and blessed Sacrament of Baptisme which they only haue power to administer whereby they do also incorporate and ingraft them into the bodie and society of the Church and doe consecrate and dedicate them vnto the profession and seruice of Christ Secondly in preaching the Gospell of Christ Iesus and publishing the glad tidings of saluation which is an honour that God hath not vouchsafed vnto the Angelles though farre more excellent in nature then wee are giuing the law by them but the Gospell by Christ his Apostles and ministers which things saith Saint Pet. the Angels desire stooping to behold 1. Pet. 1.12 Thirdly 1. Pet. 1.12 in administring and deliuering with our hands the Sacraments and visible signes and pledges of the most precious bodie and blood of the sonne of God wherby we obtaine not only redemption forgiuenesse of our sins but also peace and reconciliation and inheritance in the kingdome of heauen where-as the priests of the lawe were occupied about sacrificing and killing of beasts and in burning of incense vpon the altar Mat. 18 18. Lastly in hauing the keyes of the kingdome of heauen committed vnto them so as whatsoeuer they binde in earth is bound in heauen and whatsoeuer they loose in earth is loosed in heauen Ioh. 20.20 whose-soeuer sins they remit they are remitted whose-soeuer sins they retaine they are retained A power that God hath not communicated to any of the Angels for to which of them hath hee sayd at any time whatsoeuer yee shall binde in earth is bound in heauen Vppon which wordes Theophilact doth obserue that the honour of the priesthood is diuine because it belongeth to God to forgiue sins For the other which is the honor that God hath bestowed vppon their person as they are ministers that is to be seene in those honorable titles that he hath giuen vnto them stiling them with the name of ministers a title not only belonging vnto princes gouernors who are called the ministers of God Rom. 13 Rom. 13.4 but also vnto Christ who is called the minister of circumcision Rom. 15.8 Rom. 15. in calling them men of God fellow laborers with himselfe Angels Ambassadors Rulers stewards starrs lights fathers doctors pastors with a great many more besides al which do shew in what great honor and reputation they are with God Which is also further seene in that order that God hath taken the charge that hee hath giuen for the good intertainment vsage of them prouiding not only for their indēnitie safety in that charge that he hath giuē of thē Psa 105. Psal 105. touch not mine annointed and do my prophets no harme but also for a worthy respect and regard to be had of thē both concerning loue and hartie affection and concerning reuerence and obedience to be yeelded vnto them 1. Thes 5.12 Of loue in admonishing men to know thē that labour among them and are ouer them and to haue them not in an euen kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is found among friendes but to haue thē in a higher and a superlatiue kinde of loue which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calles it and that for their work sake 1. Thess 5. Of obedience in charging men to obay them that haue the ouersight of them and to submit themselues Heb. 13.17 because they watch for their soules as those that must giue account that they may doo it with ioy and not with griefe Heb. 13. Further in reputing the wrong done vnto them to bee done vnto himselfe Zach. 2.8 Hee that toucheth you sayth God toucheth the apple of mine eye and contrariwise the loue and reuerence which is shewed vnto them to be giuen vnto himselfe hee that receiueth you sayth Christ receiueth me and he that receiueth me Mat. 10.40 receiueth him that sent mee like as a Prince esteemeth either the wrong or the honour done to his Embassadour to be done to his owne person So that considering the great honor that God hath voutsafed to the Priests both of the law and of the Gospell it is a wonder to see the maruailous neglect and contempt of the priesthood ministerie here in the world Is it because God hath not honored them No verily he hath set a crowne of honour vpon them crowning them with honour and worshippe as Dauid speaketh What is the cause then Psal 8.6 Surely because Atheists Epicures and profane worldlings haue dishonored thē that as Christ sayth of the Iewes I honour my Father Ioh. 8.49 but ye haue dishonored me so it may truely bee sayd of them that God hath honored his ministers but they like miscreants and profane wretches haue dishonoured them turning their honour into shame by louing vanitie and seeking lies Psal 4.2 Psal 4.2 A sinne not like the sinne of the Amorites of which it is sayd that the wickednesse of the Amorites is not yet full Gen. Gen. 15.26 15. but a sin full of impierie like a Cart pressed down that is ful of sheaues Amos 2. Amos 2.13 and such an one as doth argue a want of all grace and of all religion and piety and feare of God there being a iust estimate to bee taken of a mans religion

and exhort vs because our will being prepared and assisted by the grace of his will is able now to doe something in the performance of it So as it is a most sure conclusion which Saint Austen hath that although God hath created vs without our selues yet hee will not saue vs without our selues Qui creanit te sine te non seruabit te sine to Aug. but he will haue our will also to worke together with his in the saluation of vs that as hee doth inlighten vs and sanctifie vs and inspire vs with his heauenly grace so wee also should belieue in him and performe obedience vnto him and doe all such holy and religious duties as may bee pleasing and acceptable vnto him Therfore when Christ shall come to giue the rewarde of saluation at the last day he will not only haue regard vnto his wil and pleasure in saying Come yee blessed of my Father inherite the kingdom of heauen prepared for you because it is my will and pleasure to giue it vnto you but he will also look to the working of our wil in saying For I was hungry and ye gaue me meat Matthew 25 I thirsted ye gaue me drink I was naked and yee clothed mee c. Shewing most plainely that not onely the will of God but also our owne will working with the grace of Gods will is a second meanes wherby God would haue euerie one to attaine vnto saluation So also in the case of damnation Decretum reprobationis non ponit necessitatem damnationis nisi interueniente peccaeto Et quidē consequutiuè non causaliter est a reprobatione damnatio if anie shall aske why a great many are damned can there or ought there nothing else to be answered but because God would haue them to be damned Farre bee it from vs to make God the Authour of mans damnation onely to satisfie his owne will because he would haue it to be so Yea rather the will of man and the malice and wickednesse thereof is the cause of it insomuch that God damneth none but in regarde of sinne as Austen sayth August ad Sixtum Ep. 105. Bucer in refor eccl de pecc orig with whome also Bucer a most learned and iudicious writer of our owne agreeth in saying that whosoeuer are damned are damned for their owne sinne because God is iust and therefore dooth not condemne anie to eternall death but such as perish through their owne wickednesse Lombart lib. 1. Seut dist 41. Aquin. sum par 1. quaest 23. art 5. For though GOD doth reprobate and passe ouer some in forsaking and leauing them vnto themselues euen of his meere will onely without any respect either of good or euil in them euerie man beeing to God as a peece of claie in the hands of the Potter Deus reprobauit quos vo luit nō propter futura merita quae praeuideret c. Lomb. lib. 1. dist 41 Bellarm. li. 2 de gra li. arbit cap. 10 Rhem. annot in Ro. 9 sect 5. whereof it is free vnto him to make either a vessell of mercie or a vessell of wrath which Bellarmine calleth negatiue reprobation and doth graunt to depend onely vpon the will of God without anie respect had vnto men though the Rhemists and some other Papists doe ioyne with the Pelagians herein Ordinatio ad poenam est à iustissima dei voluntate nō tamen excluso respectu peccati Vt enim actu dānātur homines ob peccatum ita decreuit Deus eosdem damnare ob idem peccatum Nec tamen peccatum decreti damnationis causae est c. affirming it to depend vpon a foresight and foreknowledge of sin yet notwithstanding hee doth not adiudge anie to eternall damnation without respect of sinne in the person that is damned which hee calleth positiue reprobation because GOD beeing most iust dooth not punish nor torment a Reprobate for his will pleasure onelie but for his sinne which hee foreseeing from all eternitie decreed to punish with eternall damnation for the declaration and manifestation of his iustice And therfore when CHRIST also shall pronounce his sentence against the wicked and reprobate at the last day in saying Reprobatio quoad propositum deserendi creaturum absoluta est quoad propositum damnandi peccati respectiua Nemo enim nisi suae culpa perit nemo absolutè ordinatur ad gehennant Goe ye cursed into euerlasting fire hee will not make this the cause of it Because it is my will and pleasure to haue it so but because they haue grieuously sinned in not doing those works of mercy which hee required of them Wherefore as wee doe iustlie condemne the Pelagian and Popish heresie for that it tendeth to the aduancing and extolling of our owne merits and to the obscuring and extenuating of the free grace of God So on the other side we doe as iustly condemne the fonde and vaine conceit of some who ascribe the cause of saluation and damnation to the will of God onely without regarde of anie thing in our own selues because this openeth a gap vnto sin and looseth the raynes as it were to all kinde of wickednesse by laying an imputation of mens damnation vpon the will of God onely The right vse wee are to make of this Doctrine is to adore and reuerence the will of God as the prime and chiefe cause of all things aboue which there is none higher and to submit our selues in all dutie and humilitie vnto it acknowledging it alwaies to be iust howsoeuer many times it is secret and hid from vs. For seeing that God himself is most iust whatsoeuer he willeth must needes bee iust for as Austen sayes August ad Siutum ep 105. Non potest Deus facere iniusta quia ipse est sūma iustitia Aug. lib. de Sp. litera Iniustum esse non potest quod placuit iusto whatsoeuer seemeth good to him that is most iust in all things that which hee willeth cannot possibly be vniust his will beeing the very rule of iustice and euery thing therefore iust because hee willeth the same And forasmuch as God dooth not worke things by his own will only but by the cooperatiō of our will together with his therfore as Gods workemen and Gods laborers we are to work together with him by conforming our wil vnto his for the performance of it that so the will of God may be done in earth as it is in heauē which is the thing we daily desire and the principall end and duty of euery man Now for the other point viz. that the will of God is powerfull and effectuall to performe and accomplish whatsoeuer it will so as nothing is able to resist and to withstand it that doth necessarily follow vpon the former proposition For seeing the will of God is the first and vniuersall cause of all things no secondary causes whatsoeuer can haue power to hinder or preuaile against it

both these not without a most wise reason and consideration Aquin part 1. quaest 23. art 8. First hee vseth some means viz. the ministerie of his creatures with the seueral powers operations thereof to keepe a decent and a comely order in things making as it were a scries or a concatenation of causes linked and fowlded one with in an other as in a golden chain where euery link hangeth vpon an other wherein all the subordinate and secondarie causes depend vpon the first primary cause and that sendeth his influence into the secondary causes giuing them power and ability to worke to effect seuerall things withall As for example God promising to shewe his mercy to bestow his blessing vpon Israel his people he doth it by no less then three or foure secondary subordinate causes hanging one vpon an other and all of them depending vpon the first and primarie cause of all which is himselfe saying I will heare the heauens Ose 2.15 and they shall heare the earth and the earth shal heare the corne the wine and the oyle and they shall heare Israel that is he himselfe giueth vertue and power to the heauens the heauens send their influēce vnto the earth the earth giueth norishmēt to the corn wine oyle and the corn wine and oyle giue their strength and vertue vnto vs all this God doth being able to haue done it otherwise to maintain a decent and a comly order in the world Secondly hee dooth it as the same Doctor saith to honour his creatures in vouchsafing to make them coworkers with himselfe that as he is the first and principall Agent in euery thing so the creatures worke together with him as meanes and instruments to performe the will of the first agent not that God hath anie neede of them for the effecting of his workes but to vouchsafe an honour vnto them it being altogether a matter of dignation and not of necessity Thus we read that although God had promised Iacob to preserue him Gen. 28.15 and to defend him saying Lo I am with thee wil keep thee whithersoeuer thou goest Gen. 28. Yet when it was told him that his brother Esau cam towardes him to meete him with 400. men Gen. 32 hee does not lay all vpon God but he himselfe also falls to worke and prouideth as wel as he can for the time to defende both him and his from violence by diuiding the people that was with him into two companies commanding some to go before and others to follow after that if the first company were assaulted the second might rescue and ayde them Iosephus Anti lib. 1 cap. 19. as Iosephus discourseth vpon the story by which example hee would giue vs to vnderstand sayth Austen August in quaest super Gen. quaest 102. writing vpon the same scripture that although wee ought to looke for helpe of God as the first and principall worker that worketh all in all yet notwithstanding as coworkers to labour and worke together with God in doing such things as men ought to doe for their owne preseruation and safety least otherwise wee incurre that iust reproofe of those idle loyterers quid statis hic tota die otiosi Mat. 20. Why stand ye heare all the day idle The like wee reade of Pauls dangerous voiage of the companie that sayled with him vnto Rome to whom though God had promised safety by a speciall reuelation saying Feare not Paul for thou must appeare before Caesar and God hath giuen vnto thee all that saile with thee Act. 27.31 yet notwithstanding when hee saw the ship in danger the marriners who were to gouern the ship ready to depart out of it hee doth not hold his peace but begins to bestir himselfe and tel them plainely that vnlesse those men abide in the ship they cannot be safe so that although hee knew that none of them should perish yet he knew withal that the way to escape the daunger was not to lay all vpon God but to labour with God and to gouerne the ship which otherwise was like to perish with all the companie that was in it The consideration wherof doth iustly reproue and condemne the extreame folly and presumption of diuers who like vnto the Scribes and Pharises that would laie heauie burdens vpon other mens shoulders Mat. 23.4 not touch thē with one of their own fingers will lay all vpon God to worke his owne will while they themselues do loyter and are altogether idle dealing herein as the diuel dealt with Christ who hauing set him vpon the pinnacle of the Temple goes about to perswade him to cast himselfe down headlong Math. 4 because God had giuen his Angells charge ouer him leauing out most subtilly and cunningly that which Christ was to do on his own part Numquid in praecipitijs qualis est haec via Non est haec via sed ruina et si via tua est nō illius Bern. in psa Qui hab sor 14 which was not to cast himselfe downe but to come downe the right waie as it followeth in the text and they shall keepe thee in all thy wayes not in the diuells downe falls saies Bernard but in his owne wayes Now what manner of way call you this for a man to cast himselfe downe from the top of a pinnacle this is no way but a a downefall or if it be a waie it is the diuells waie not Christs waie and therfore he refuseth it giuing no eare at all to his perswasion Which notwithstanding is a great fault wherein diuers doe offend both in diuers maners and in diuers cases which I purpose to specifie in three especially The first is a spirituall case in the matter of our saluation wherein there are many that doe rely so much vppon the first and chiefe cause thereof which is Gods eternall and immutable decree of predestination that they do altogether neglect the secondary causes and the subordinate meanes thereof which is an effectuall vocation by the preaching of the word and the inward working of the spirit and an effectual iustification by a true and a liuely faith with the fruits of a holy and godly conuersation vsing a most diuelish speech inuented at the first by no other then the diuell himselfe in saying if God hath predestinated me to saluation let mee liue as I will I am sure to he saued because his predestination is immutable on the other side if God hath ordained mee to reprobation or damnation howsoeuer I liue I am sure to be damned because his decree cannot be altered Dolosi vel im periti medici est vtile medicamentum sic alligare vt aut non prosit aut obsit Aug. de bono perseuer cap. 21 To whom I might answer as S. Austen somtimes did in the like case to certaine men that did abuse the doctrine of predestination as these do that it is the property either