Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	forgive_v	pray_v	trespass_n	2,324	5	11.8389	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22481	A commentarie vpon the epistle of Saint Paule to Philemon VVherein, the Apostle handling a meane and low subiect, intreating for a fraudulent and fugitiue seruant, mounteth aloft vnto God, and deliuereth sundry high misteries of true religion, and the practise of duties œconomicall. Politicall. Ecclesiasticall. As of persecution for righteousnesse sake. ... And of the force and fruit of the ministery. Mouing all the ministers of the Gospell, to a diligent labouring in the spirituall haruest ... Written by William Attersoll, minister of the word of God, at Isfield in Suffex.	Attersoll, William, d. 1640.	1612 (1612)	STC 890; ESTC S106848	821,054	582

that repent had his hart opened and was by Gods blessing conuerted to the Faith became a sound and sincere Christian and performed sundry duties of loue to Paul ministring continually vnto him in the time of his Captiuity as a dutifull Sonne to his spirituall Father But after the Apostle vnderstood that hee was another Mans Seruaunt and belonged vnto him as it were a part of his possession though he found him in his distressed and afflicted estate very profitable comfortable and necessary vnto him yet he would not detaine him from his Mayster to whom by the Word of God by the light of Nature and by the Law of all Nations he appertained Hence it is that hee sent him backe againe to his Maister with this Epistle in which the Apostle dooth by force of reasons and vehemency of words vrge Philemon to entertaine and retaine with him his fugitiue and offensiue Seruant but now greatly altered and throughly changed by the power of Gods word z Psal 19. 7. Which conuerteth the Soule and giueth wisedome vnto the simple as the Prophet teacheth vs. The vses of the former Argument of this Epistle Thus we see how Paule intreateth and obtaineth pardon for Onesimus a Seruant that was conuerted by the preaching of the Apostle which offereth vnto vs diuers good and profitable vses Vse 1. First we see that Christ Iesus reiecteth none that come vnto him how base and simple soeuer they be All such as repent and beleeue the Gospell whether Maisters or Seruants high or low rich or poore are accepted of him who is Lord of all and with whom is no respect of persons A notable comfort to all of low place and meane condition to consider with themselues that howsoeuer the men of this World haue many times no respect vnto them yet they are deare to God and regarded of him who openeth to them the doore of saluation and reserueth for them a Crowne of righteousnesse He appointeth his Word and Sacraments for them as well as for others and hence it is that for the most part the poore receiue the Gospell a Gal. 3 28. There is neither Iew nor Graecian there is neither bond nor free there is neither Male nor Female for ye are all one in Christ Iesus Vse 2. Secondly this instructeth vs not to contemne or despise any how vile soeuer they may seeme in our eyes but to be carefull for their good and to further their conuersion b Mat 18 10. according to the counsell of Christ our Sauiour Math. 18. See that ye despise not one of these little ones for I say vnto you that in Heauen their Angels alwaies behold the Face of my Father which is in Heauen For the Sonne of Man is come to saue that which was lost Many are basely and badly thought off in this World who are in great price and estimation with GOD. Many are wronged and oppressed of Men of whom the high God of Heauen taketh care and charge We are ready to respect the outward face and person of Men but he regardeth the heart God the Father loueth them woe therefore to them that hate them Christ Iesus came to saue and redeeme them woe therefore to all them that seeke to hurt and destroy them It pleaseth God oftentimes to call the Seruant and to let the Maister alone suffering him to perrish in his sinnes This is the cause that the blessed Virgine magnifieth the Lord and that her Spirit reioyceth in God her Sauiour c Luke 1. 52 53. Because he looked on the poore degree of his Seruaunt and had doone great thinges for her Hee pulleth downe the mightie from their Seates and exalteth them of low degree He filleth the hungry with good things and sendeth away the Rich empty Vse 3. Thirdly we learne that no man ought vnder any colour of Religion and pretence of godlinesse to keepe away other mens Seruants from their owne Maisters Paule found the Seruant of Onesimus faithfull to helpe him and forward to Minister vnto him yea he might be bold with Philemon his Mayster yet he would not detaine him with him without his allowance and approbation The Gospell then doth not destroy and disanull the diuers degrees and orders established in the World but rather confirmeth and strengthneth them It alloweth not the Seruant to resist and rise vp against the Maister although hee should be a beleeuer and his Maister an vnbeleeuer or he be a beleeuer as well as his Maister and in knowledge of godlinesse be equall vnto him but teacheth him to obey for conscience sake d 1 Tim. 6 1 2. and to Count his Maister worthy of all honour that the Name of God and his Doctrine be not euill spoken of And they which haue beleeuing Maisters let them not despise them because they are Brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things teach and exhort Vse 4. Fourthly we are to marke that the Lord requireth of vs to bee ready to forgiue and forget the wronges and iniuries that are done vnto vs. Let vs put from vs all rancor and mallice and not suffer the Sunne to goe downe vpon our wrath O how e Math. 18 27 great is the mercy of God toward vs How great is our debt toward him Let vs put on the bowels of pitty and compassion forbearing one another and forgiuing one another f Col. 3 13. If any Man haue a quarrell vnto another euen as Christ forgaue euen so doe ye If we come to any of the exercises of our Religion to heare the Word to receiue the Sacraments or to call vpon the Name of God if the Leauen of maliciousnesse haue infected our heartes the word of life is made the sauour of death the Sacraments are made Instruments of Wrath and our Prayers are turned into Sinne. We are taught in our Prayers to aske g Chrysost hom 1. in Philem. forgiuenesse at the hands of God as we our selues performe this duty toward our Brethren The promise of forgiuenesse is made to them that doe forgiue h Mark 11 25 When ye shall stand and pray forgiue if ye haue any thing against any man that your Father also which is in Heauen may forgiue you your trespasses For if ye will not forgiue your Father which is in Heauen will not pardon you your trespasses This accordeth with the precept of Christ Math. 5. If thou bring thy guift to the Altar and there remembrest that thy Brother hath ought against thee i Math. 5 24. Leaue there thine offering before the Altar and goe thy way first be reconciled to thy Brother and then come and offer thy guift If we desire As new borne Babes the sincere Milke of the word that we may grow thereby k 1 Pet. 2 1 2. We must lay aside all maliciousnesse and all guile and dissimulation and enuy and all euill speaking If we would be

maliciousnesse be ye curteous one to another and tender-hearted freely forgiuing one another All these Testimonies and examples as a Cloud of Witnesses serue to teach vs that repentant offenders must be forgiuen and their offences blotted out of our remembrance Reason 1. The reasons to confirme this truth farther to our consciences are not far to seeke but neere at hand For first hereby we imitate our heauenly Father and are made like to him As we are commaunded to be holy as he is holy so we are charged to Be mercifull Å¿ Luke 6 36. Ezek. 18 23. because our Father also is mercifull who hath not desire that the wicked should dye but that he should liue if he returne from his waies God is prouoked of vs euery moment and we are indebted vnto him ten thousand Talents yet he is intreated of vs and he is reconciled vnto vs so that he maketh his Sunne to arise vpon the good and euill and the raine to fall vpon the iust and vniust ought not we therefore to loue one another and to forgiue one another after his example This is the reason vsed by the Apostle t Col. 3 12 13 Now therefore as the elect of God holy and beloued put on the bowels of mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue euen so doe ye It were wofull to vs if God were not ready to forgiue for we finde our selues ready to offend and one sinne vnpardoned is sufficient to make vs be condemned Reason 2. Secondly our forgiuing of our Bretheren giueth comfort and confidence that we our selues shall be forgiuen We are taught to gather assurance of pardon to our owne hearts from our readinesse to forgiue others that God wil in Christ hath forgiuen vs our trespasses This we see in the fift petition of the Lords Prayer when we are taught to say and to pray u Luke 11 4. Forgiue vs our sinnes for euen we forgiue euerie man that is indebed to vs. Euery one would be glad to haue a sure testimony and infallible witnesse of the forgiuenesse of his sinnes for from hence commeth our greatest comfort Now there cannot be stronger Argument to worke in vs this perswasion seeing that we by examining our affections toward our Brethren may conclude the certainety of Gods mercy toward vs. For our forgiuenesse is not made x Cyprian sermo 6 de orat dominica the cause but the signe and Seale of Gods forgiuenesse for as much as his pardoning of vs doth worke in vs the pardon of others Reason 3. Thirdly it is a certaine thing that such as will not forgiue shall themselues neuer be forgiuen Our forgiuenesse is vpon condition if we remit the offences of others if we retaine them our owne sinnes are also retained If then the example of God and our owne assurance cannot draw vs to this duty let the greatnesse of the danger moue vs to forgiue which hangeth ouer their heads that harden their hearts in hatred and mallice against their Brethren This our Sauiour setteth downe immediatly after the Lords Prayer y Math. 6 14 15. Mat. 11 25 26 For if ye doe forgiae men their trespasses your heauenly Father will also forgiue you but if ye doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses And in another place he saith When ye shall stand and pray forgiue if ye haue any thing against any Man that your Father also which is in heauen may forgiue you your trespasses for if you will not forgiue your Father which is in Heauen will not pardon you your trespasses This the Apostle Iames assureth z Iames 2 13. That there shall be condemnation mercilesse to him that sheweth not mercy and mercy reioyceth against condemnation This we see in the example of that euill Seruant that fell from his Maisters fauour and was denyed forgiuenesse For when as being vnable to pay a Mat. 18 26 27 28 29 30. He cryed for mercy desired forbearance and promised payment his Maister had compassion vpon him loosed him and forgaue him the debt But when that Seruant dealt hardly with his Fellow-Seruant that ought him an hundred pence so that he laid handes vpon him tooke him by the throat and cast him into Prison his Lorde called backe his grant and required the debt of him and deliuered him to the Tormentours This may seeme very strange at the first that his Lorde should forgiue the Debter yet and afterward exact the debt of him to pardon the offence and to punnish the offender This may seeme all one as if a Magistrate should remit the theft and execute the Theefe But we shall not greatly maruaile at this dealing if we consider that God giueth pardon vpon condition and that we receiue pardon vpon condition True it is this condition is not alwaies or heere in this place expressed but it is here and alwaies to bee vnderstood Notwithstanding sometimes the condition is added as when Christ saith Condemne not and ye shall not be condemned forgiue and ye shall be forgiuen Luke 6. So that he forgiueth vs our offences condicionally that we forgiue the offences of our Brethren Thus he forgaue the Seruant that was not able to pay to teach him compassion and mercy toward those that were indebted vnto him If we will not forgiue but require of our debters the vtmost farthing we shall finde the Lord as hard and our selues to make a Law against our selues Wherefore to the end that Gods example may be followed in well doing that our owne consciences may be assured of forgiuenesse and that great danger is incurred through want of forgiuenesse we learne that God requireth it as a speciall duty of vs to shew our selues ready and forward to forgiue our Bretheren that haue wronged and offended vs. Obiections made against this doctrine And howsoeuer this Doctrine be proued by Scriptures cleered by examples and confirmed by reasons yet as it standeth not with the liking of flesh and bloud which is ready to reuenge and breath out threatnings so carnall reason ministreth many obiections which are not to be passed ouer but to be diligently discussed and dissolued It shall not therefore be amisse before we proceede to the vses to answer such questions as stand in the way whereat the vnleatned stumble as at a stone that lyeth in the way which being determined we will handle the Vses Obiection 1. First seeing we are bound to forgiue euery one that is indebted vnto vs the question may be asked whether this extend to all debts and that we are charged to forgiue all our Debters Answere I answere debts are of two sorts either Ciuill which commeth by Couenants of buying and bargaining one with another without which the life of man cannot consist Of these mutuall Couenants and Contracts betweene

be not able to doe the like for vs. This is it which our Sauiour meaneth By lending and looking for nothing againe And thus much touching the naturall Interpretation of that place which these men abuse and peruert as they doe also other Scriptures But to leaue them and to returne to the former matter It is a pernicious kinde of Theft in former daies scarse heard off or at the least not so commonly practised that men regard not how great sums or what value of other mens good they get into their handes If a man bee holpen in his neede and he forget it if he doe not ackno●…ledge it if hee doe not pray to God to requite and recompence it when himselfe hath no meanes to doe it hee abuseth the liberalitie shewed toward him and is no better then a Theefe But to gather the wealth of others to our selues and to borrow Money or take vp Wares of credit as farre as they can be trusted of one an hundred pound of another fiftie of one more and of another lesse neuer purposing to repay but as soone as they haue laid held on it to breake vp is a more monstrous kind of robbery then the former For then a report is noysed abroad that they are Banckrupt and by and by an agreement must be sought with their Creditors to satisfie them forsooth with the third with the sixt with the tenth part they purposing afterward to liue vpon their stolne goods and the labours of other men whereby oftentimes it falleth out that many godly and honest dealing men are vtterly vndone and their poore Wiues and Children brought to great pouertie It is made a propertie of the wicked by the Prophet to make care to borrow but to take no care to restore Psal 73. m Psal 37 21. The wicked borroweth and payeth not againe but the righteous is merciful and giueth It testifies the wonderful care that was among the Seruants of God to make restitution in that when the Iron where-with one was felling of a Tree fell into the Water he cryed out and said n 2 King 6 5. Alasse Maister it was but borrowed Whereby it appeareth he was more troubled for the lacke and losse of it then if it had beene his owne It is likewise to be considered of vs which the Apostle Paule teacheth Rom. 13. o Rom. 13 7 8 Owe nothing to any Man but to loue one another for he that loueth another hath fulfilled the Law Wherefore it standeth vs vpon to restore the thinges we haue borrowed and to pay those to whom we are indebted albeit it be with the sale of the necessary thinges we haue The Widdow of the Sonnes of the Prophets at the commaundement of Elisha selleth the Oyle that God sent her to pay her Creditor as we see 2. King 4. for the Prophet said vnto her p 2 Kin. ● 4 7. Goe and sell the Oyle and pay them that thou art in debt vnto and liue thou and thy Children vpon the rest Where wee see God would not haue the Creditour defrauded but rather then the debt should be vnpaide the Lord himselfe would pay it and the Prophet did not giue her counsell to raile and rage against the Creditor to call him a Miser and couetous Cormorant or to liue in excesse and aboundance without care to satisfie that debt which might bee demaunded but charged her first of all to pay the whole and if any were left she and her Children should feede vpon the rest Obiection 1. But some man may say what if we be not able What if we haue nothing wherewith to pay What are wee then to doe or what course are we to take Answere I answere God accepteth of a ready and q 2 Cor. 8 12. willing minde where there is no farther strength or better abilitie Offer thy labour and seruice shew thy repentance and remorse of conscience testifie the truth of them by thy sorrow and teares and if euer God make thee able thou must doe it actually Obiection 2. It may be further obiected though a man bee able to restore how if in doing it he shall vtterly shame himselfe and his profession Answere If this of necessitie must follow make choyse of some faithfull Friende that may performe this duty for thee and conceale thy Name Secondly it is better to seek the praise of God then the praise of men Thirdly honour and praise and peace are promised to all that be truely conuerted and the reward of sinne not repented off is shame and reproach and contempt both Temporall Eternall according to the Testimony of the Apostle r Ro. 6 21 22. What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death but now being freed from sinne and made Seruants vnto God ye haue your fruit in holinesse and the end euerlasting life Obiection 3. But if it be farther asked How if the parties be dead or what if I know not the speciall persons whose goods I possesse Answere I answere restore them to their Heires if they haue none or thou know none yet keepe them not with thee they will kindle a fire in thy Family that shalt wast all thy wealth and store till nothing be left In this case make the poore their Heires deale as Zacheus Luke 19. Be mercifull toward them Obiection 4. Lastly the question may be demaunded whether the Sonne be bound to restore the goods which the Father hath gotten by oppression Answere I aunswere breefly whatsoeuer the Sonne knoweth to be euilly gotten cannot be iustly kept from the lawfull and iust owners thereof Ezek. 18 14 15. c. Prou. 28 8. If the Sonne follow the abhominations of his Father and walke in them or approoue of them he maketh himselfe guilty of the same offences also Vse 4 Lastly seeing it is our bounden dutie to forbeare and sometimes to forgiue such as are poore and not able to pay we may gather from hence for the strengthening and confirmation of our Faith that much more will God with patience forbeare and in mercy forgiue vs our debts and trespasses He teacheth vs to aske forgiuenesse at his hands ſ Math. 6 14. Being assured of it if we forgiue He chargeth vs to forgiue Not onely seauen times t Math. 18 22. but seauenty times seauen times He instructeth vs That if u Luke 17 4. our Brother sinne against vs seauenty times in a day and seauentie times in a day turne againe to vs saying It repenteth me we must forgiue him We haue not one drop of that infinite mercy that is in God whose compassion is higher then the Heauens and greater then the loue of Parents toward their Children He that commaundeth mercy to others will not be vnmercifull himselfe and he that forbids crueltie to others will remember to be mercifull himselfe It is the greatest dishonour done vnto God that can