Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	east_n	motion_n	west_n	1,864	5	9.5519	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12099	Five pious and learned discourses 1. A sermon shewing how we ought to behave our selves in Gods house. 2. A sermon preferring holy charity before faith, hope, and knowledge. 3. A treatise shewing that Gods law, now qualified by the Gospel of Christ, is possible, and ought to be fulfilled of us in this life. 4. A treatise of the divine attributes. 5. A treatise shewing the Antichrist not to be yet come. By Robert Shelford of Ringsfield in Suffolk priest.	Shelford, Robert, 1562 or 3-1627.	1635 (1635)	STC 22400; ESTC S117202	172,818	340

every day twelve measures of floure fourtie sheep and six great pots of wine But eating and drinking are no signes of Gods life which is not supported by means like the life of men and beasts but by its own acting for he is the first mover and the fountain of life to all things living First he moveth himself by begetting his onely Sonne of his own substance and by producing the holy Ghost of the same essence Secondly he moveth his creatures by giving to them life and breath and the order of their wayes according to that of Daniel to Belshazzar And the God in whose hand is thy breath and all thy wayes him hast thou not glorified And because God ever liveth therefore he continually acteth by begetting his Sonne and producing the holy Ghost while he alwaies understandeth himself and alwaies loveth himself And by this acting he continually enlightneth men and angels and enflameth them with love And the image of this continuall motion of God is mans breath and the pulse of his heart but especially his pulse which never ceaseth beating night nor day You may for a time retard and stay breath but by no means you can stay pulse no more may all the devils in hell interrupt the living welfare of Gods saints either in earth or in heaven because the Almighties pulse never leaves beating He is purus continuus actus he alwaies moveth and never ceaseth Therefore the Psalmist saith He that keepeth Israel neither slumbreth nor sleepeth And this life fountain of all lives is that which Philosophers call animam mundi naturam universi according to that of the Poet Spiritus intus alit totósque infusa per artus Mens agitat molem Gods Providence To Gods life allie two other attributes his providence and his power His providence is his foreknowledge by which he provideth for his creatures their ends and the means leading toward them Gods providence is his law by which he governeth his creatures for when he had made all things it was not fit then to leave them to themselves If he should not have made them to some end then he should have lost by his work if he should have provided them an end and no means to go toward it then both he and his creatures should fail wherefore after the creation it is fit that God should execute the law of his providence for the ordering of all things to their ends The end of the inferiour creature is to serve man who is Gods image and the end of man is to serve his Maker for making of him in his own image The order to these ends is to be seen in these three in the order of necessitie in the order of inclination in the order of free-will The order of necessity serves for creatures inanimate which are farthest remote from free-will Of these the Psalmist saith He hath made them an ordinance which none shall passe Thus the fire burneth and the water of necessitie quencheth except for his pleasure he dispenseth with his ordinance The order of inclination instinct is for sensitive creatures because they come nearest to free-will by this the bee gathereth hony and fish serve severall coasts at severall seasons as if they were sent upon a message The order of free-will is for man to which because it is the highest God addeth his speciall grace And by this man travelleth either to his home of happinesse or his home of heavinesse In this order though it be never so free and suggested by a sea of possibilities yet none can outflee Gods providence which the School calleth Fate for that the second cause cannot move out of the first no more then the lower orb can turn above the higher The reason is for that mans will is ordered by contingent objects and God is the commander and orderer of objects and applieth them as he please And thus God by causing a sound to be heard in the eares of Sennacherib of king Tirhakahs coming against him of free-will he brake up his siege against king Hezekiah Thus again by the light of lamps and the sound of trumpets God discomfited the great host of the Midianites Thus also God by leaving the wicked reprobates to their free-wil to grace sufficient and the objects of pleasure covetousnesse and pride for all their free-will power of nature they cannot free themselves from eternall sorrow Lastly thus God by mans free-will by his word and Sacraments and by grace habituall and influent to mans free-will added saveth his faithfull and elect and bringeth them to eternall life And this providence of God concerning mans will thus distinguished first by grace generall to all mankinde added next by meer free-will to which man is left in himself and lastly by grace habituall and effectuall by which onely the godly and elect are moved and governed this I say is answerable to the threefold motion of the heavens the first moving from east to west the next turning contrarie from west to east and the third moving sometimes to the south and sometimes to the north So the first degree of Gods providence moveth all men generally to grace and goodnesse and this is Gods motion onely answering to that of the primum mobile The second contrarie to this is the motion of nature and this is mans onely oppositely crossing God and his grace The third going both waies is the motion of Gods sonnes who are compounded of nature and grace and they move sometime to vertue and goodnesse and sometime to vice and wickednesse Again for the better knowledge of the state of free-will to which many doubts and questions are liable we are to understand that it runneth under two orbs subordinate to Gods providence The first and nearest is the orb of Contingencie the second and more supream is the orb of Fate The orb of Contingencie is decreed of God for the proper element of mans free-will to expatiate in as fishes swim in the water and fowls flie in the aire And were it not for this mans will could not be free but shut up as it were in a prison and so could neither be rewarded nor punished neither move to heaven nor go down to hell no more then the brute beasts which want understanding and the objects of contingencie To shew how man comes to have free-will it shal appeare by these foure particulars First because God hath given to man reason and understanding by which his will is not bound to one object but hath libertie to make a free choice among many Secondly because it hath an orb of contingencies or possibilities to elect in Thirdly whereas God hath made mans will in his own image by which it is capable of a spirituall good or a spirituall evil in this respect God hath given freedome to it by giving it a conscience wherein the rules of nature are written either to excuse it if it do well or to accuse it if