Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	person_n	trinity_n	1,855	5	9.8106	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03497	Three sermons vpon the Passion, Resurrection and Ascension of Our Sauior preached at Oxford, by Barten Holyday, now archdeacon of Oxford.	Holyday, Barten, 1593-1661.	1626 (1626)	STC 13619; ESTC S104172	41,348	128

His diuinitie which was acknowledged by the Deuils whom he dispossessed who for a moment did by a greater miracle leaue their lying then their habitation and being tormented vnto truth admirably confessed him the Sonne of God His diuinitie which at his Baptisme Heauen reuealed vnto the Baptist which reuelation he likewise reuealed vnto the Iewes the best of whom esteem'd him as a man of God the worst of whom fear'd him as a man of God And he told them what he saw not in the contriuance of phancie or by the fallacie of a glasse And hee did see the veile of Heauen diuided as if the diuine persons who neuer had beene vndiuided would now sensibly appeare vnited at this the Synod of their Trinitie And hee did see the mild embleme of the Holy Ghost descend vpon him and he heard the voyce of the Almighty who was both the father and the witnesse at this great Christning And shall we yet say that this light of the World was so obscured in the cloud of flesh that it was not cleerely presented to the eyes of the world shall we yet say that we doe not sufficiently vnderstand whether or no the Iewes did sufficiently vnderstand shall wee yet say with a bold compassion Had they knowne it and yet wee must say with a safe compassion Had they knowne it they would not haue crucified the Lord of glory The common Iew was the common sense of that politique bodie his outward soule was able to see the Law but for Prophesie hee was as farre from the vnderstanding of it as from the gift of it Hee could with enough ignorance gaze at the wonders of our Sauiour but it was a greater wonder to worke in a Iew a beliefe of these wonders then to worke these wonders Yet some did beleeue them and abuse them vilely apprehending these demonstrations as the impotent perswasions of probabilitie And some thus thought him to bee the Christ yet durst not reueale this cheape opinion least they should bee excommunicated to saluation by being cast-out of the Synagogue to Christ and his Disciples It is the property of a wiseman not to haue his heart in his tongue but neuer was it the property of a wise man to haue a heart without a tongue The mercie of our Sauiour made the dumbe to speake but the feare of the Rulers made these speakers dumbe thus were their consciences tongue-tied by authoritie And the Rulers themselues did not more impose this silence vpon others then vpon themselues but striuing as much to exceed the people in peruersenesse as in authoritie vnto their ignorance they added fury Indeed they could not by the sharpest discretion of their eye distinguish an incarnate God nor was the Critique Gamaliel able to instruct his Disciple Saul in the Catechisme of this mystery though Saul's vnwilling ignorance admitted him neerer to pardon and conuersion But the chiefe of the Iewes to whom the Gospell was a schisme politiquely rejoycing in their wisdome and honour scorn'd the imputation of leuity by a change and a suspected dejection by this change whereby the High-priest of Ierusalem should be abused into an obscure Christian Wherefore arm'd thus with the affectation of ignorance and the malice of ambition at what thunder would these startle at what vnconceiued almightinesse would this fury turne dastard Yet had they knowne it they would not haue crucified the Lord of glory And yet by an vnmoued decree this passion was sealed to a necessitie and can we then make this predestinated execution depend vpon the will of the vncertaine Iewes This dazles the eye and is a wheele turning in a wheele a spheare wrapt in a spheare the lowest against the order of Heauen and nature seeming to giue motion to the highest the will of the Iewes to the decree of God Had Festus vpon his judgement-seate heard holy Paul preach this seeming opposition wee may easily beleeue that without the manners of deliberation he would once more haue cryed-out to our Apostle Much learning has made thee mad But wee leaue him to his owne ignorance and an other judgement-seate● and without being rapt to the third Heauen wee know that Those things which are necessary in respect of the first cause admit vncertainty in respect of second causes The crucifying of our Sauiour was necessary cōpared to Gods decree but it was contingent cōpared to the libertie of the Iewes will in whom it was choice and not necessitie to will or not to will the death of Christ If the Iewes had knowne it then both the causes of this action and the action it selfe might haue not beene and had not beene But this condition the knowledge of our Sauiour which if it had beene our Sauiour could not haue suffer'd could not be because the first cause God had decree he should suffer And as God by this decree of his Passion did not with an actiue concurrence lay a necessity guilt vpon the will of the Iewes no more did hee impose any necessitie vpon the humane will of Christ but our Sauiour made himselfe a free sacrifice with as much mercy as affliction For though there were in his humane will a necessitie of obedience to the decree of his Passion yet was there also a true indifference this necessity being extrinsecall to his humane will precisely considered as it was intrinsecall and naturall to his person But his humane will suffering no violence did for our sake in the libertie of choice offer-vp his person to the violence of the Iewes Who were so glad of their ignorance and ambition that rather then they would fall from their Cleargy-monarchy they would not feare to set vpon God The brauest sinne that euer was was ventred in Heauen by an Angell and the basest sinne that euer was was committed on earth by a Disciple A Disciple who had he beene of an intire faith had beene euen yet of an intire fame in our sacred Kalendar enjoyed the place and title of Saint Iudas Hee was Christ's purse-bearer whose office vnder such a Master was in all likelihood of too narrow a commoditie for a large Knaue yet louing this more then his master hee bargaines with the Priests and takes earnest to be a conuenient Traitor But heere I must not forget one thing because our Sauiour has commanded mee to remember it and that is thy piety O happy woman who didst bestow vpon our Sauiour's head and feete a precious oyntment With thy beautifull haire thou didst wipe his beautifull feete from which thy oyntment returned sanctified to thine owne head and by a commanded anniuersary of thy pietie he hath poured vpon thee the oyntment of a religious fame Iustly doe I heere remember her her liberality being the vnjust cause of Iudas his murmuring and it was he whose thrift did chide at the spending of this oyntment Now therefore as if hee had vowed a repaire of this losse he finds a policie to sell the oyntment which was already spent by selling his

Shall not these first-fruits be likewise payed at our great Resurrection shall they not bee brought to the heauenly Ierusalem shall they not haue Angels goe before them shall there not bee crownes likewise prouided and shall they not be vshered with the voice of a trumpet It was the sound which the Iewes vsed at their brauer Funerals and may it not then fitly bee vsed when they shall awake againe from their tombes Till Christ was risen those that were buried were dead but if wee once but name him the first-fruits of them that rise let vs no more say they were dead but that they slept Yet all before the Resurrection shall not sleepe but some shal insteed of rising be only new-dressed by being clothed with incorruption and so haue rather a change of rayment then of life They shall not put-off their bodies but their mortalitie and bee made like Christ both in the truth of the Resurrection and in the glory The Eutychian shall then confesse that the two natures in Christ are not mixt though joyned and that his humanitie though exalted is not changed The Vbiquitary shall then see that Christ's body may be seene and it shall certainly prooue that it is not euery-where by being not in the graue whence it is risen The Pythagorean shall then recouer the possession and acquaintance of his vagabond soule and the Saducy shall then arise in that body in which he denied the resurrection of the body and with his bodily eyes see the errour of his soule Since then our Redeemer is as eternall in his flesh as in his God-head since the souldiers feare acknowledged his resurrection which their malice denied since we must rise both by his authority and example let our rising not only follow his but also imitate it As then the day of death and the peace of a Sabbath went before the Resurrection of our Lord so let the crucifying of our vices and the quiet contemplation of eternall joyes goe before the glory of the Resurrection So shall it be vnto vs as it was vnto our Sauiour a true Passeouer who passed thereby from this world vnto the Father So shall our hope bee as certaine as our rising so shall our soules rise as well as our bodies in that day of wonder When the last earthquake shall shake-vp death when the oecumenicall voice of one trumpet shall bee lowd enough to whisper-vp drowsie mankind when loose dust shal with the warmth and moysture of bloud bee kneaded into man when the tribute of dispersed and deuoured limbes shall bee paid-in from all countries and creatures when there shall be a Resurrection of disease of sleepe of death of the winding-sheet of the graue of rottennesse all which shall be purified into health into watchfulnesse into life into a robe of glory into a throne of glory into immortalitie when there shall bee a Resurrection of earth and heauen which shall be both renewed when there shall bee a Resurrection of God himselfe whose glory which seemed buried in this world shall illustriously arise in the face of heauen earth when there shall bee a new Resurrection of our Lord Iesus who shall no more arise from the graue but from heauen when the Iew and hell shall tremble those wounds of glory appeare which are the bloudie seales of our saluation So raise vs then O thou Lord of life vnto holinesse of life that when these things shall come to passe wee may not only rise in judgement but also stand in it and in these bodies both behold and follow thee into thy Heauen that glorious body prepared for the glorified bodies of thy Saints where thy crucified body sits at the right hand of thy Father where thy glorious company of Apostles praise thee where thy goodly fellowship of Prophets prayse thee where thy noble armie of martyrs praise thee And with their bodies O let our bodies find a labour to be learned in Heauen and let our soules euen there feele a new affliction that whiles we cannot grieue enough that we cannot prayse thee enough our increasing gratitude for our bodies resurrection may be our soule 's eternall resurrection The end A Sermon preached at Christ-church in Oxford on Ascension-day 16●● 1. PETER 3.22 Who is gone into Heauen and is on the right hand of God Angels and authorities and powers being made subiect vnto him FOr man to goe into Heauen is almost impossible for God to goe into Heauen is impossible To vnderstand then the wonder of Christ's ascension we might wish that our soules could but ascend like his bodie which whiles it was on the earth receiued motion from his soule but when it left the earth receiued motion from his Diuinitie without which that motion can now bee no more vnderstood then it could then be performed The greatest wonder of mans bodie has beene the structure but the greatest wonder of this bodie is now the motion The force of mans hand can make earth ascend towards Heauen but only the power of God can make earth ascend vnto Heauen Man can raise earth aboue its Spheare but only God can fixe it aboue its Spheare This day you may see both these wonders whiles the bodie is made as wonderfull as the soule whiles the bodie is made the wonder of the soule and goes to Heauen with as much ease and with more weight And indeed Philosophie may seeme to haue come short at least of perfection if not of truth whiles it has discouered the effects of its owne ignorance insteed of the causes of ascension and descension Which now seeme not to bee the workes of weight and lightnesse but of sinne and innocence seeing that a bodie free from sinne has learned to ascend and spirits loaden with sinne haue sunke themselues from Heauen to the punishment and center of sinne And yet innocence is rather a preparatiue then a cause of this wonder a bodie cannot ascend without it a bodie cannot ascend by it It has more power vpon the soule then vpon the bodie yet it has not this power vpon the soule And as the soule cannot ascend by the power of innocence so neither can the bodie ascend by the power of the soule The soule can affoord vnto the bodie the motion of progression but not of ascension progression being made by the power of the soule but by the parts of the bodie and it is a kind of friendly attraction when one foot inuites the other to a succession of motion by a succession of precedencie But the ascension of the bodie cannot bee performed but by somewhat that is aboue the bodie aboue it not so much in place as in power The bodie can bestow vpon it selfe an equiuocall ascension when a part of the foote shall be raised into the stature of the bodie but this is rather an ascension in the bodie then of the bodie Nay we cannot at all call it an ascension but by leaue when the bodie has by chance an erect situation