Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	mercy_n	miserable_a	sinner_n	4,432	5	10.3104	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19511	Christ his crosse or The most comfortable doctrine of Christ crucified and ioyfull tidings of his passion, teaching vs to loue, and imbrace his crosse, as the most sweete and celestiall doctrine vnto the soule, and how we should behaue our selues therein according to the word of God. Newly published by Iohn Andrewes minister and preacher of the word of God at Barricke Basset in the country of Wiltes. Wherein is contained, first the chiefe and principall motiues and causes, that should moue and stirre vs vp to the earnest meditation of his passion. Secondly, with what minde we should come to his meditation. Thirdly, how divers and manifold is the meditation of the passion. The fourth part intreateth of the types, and figures contained in the old Testament, touching the passion of Christ.	Andrewes, John, fl. 1615.	1614 (1614)	STC 594; ESTC S115373	48,402	86

a hunger-starved Lyon stil seeketh whom he may devour Lastly sinne is an evill in that it corrupteth and an infirmity that infecteth the whole world It is like a tertian 1. Iohn 2. feaver because whatsoeuer is in the worlde is either the lust of the flesh or of the eies or pride of life Secondly it is like a quartane Ague for his 4. degrees 1. cordis 2. oris 3. operis 4. consuetudinis Thirdly Sin is like a quotidian feaver being continually and that by the meanes of the sin of pride which is euery where Sin is like a gout in the feet by the meanes of sluggishnes and idlenesse when we should go about any good workes we lacke both hands and feet but the gowt makes vs feele and confesse that we haue both It resembles the Palsey by meanes of anger which makes a man often shake through the vehemēcy thereof It is like the Dropsie through insatiable desire of hauing like a leprosie by the means of luxuriousnes Musculus in his cōmon places hath exquisitely opened vnto vs the true Anatomy of Sin drawn out of the first Chapter of S. Iames where wee reade that every man is tempted drawne and entised of his owne concupiscence afterward when concupiscence hath cōceiued it bringeth forth sin then sin perfected bringeth forth death Herein is declared how sin beginneth in vs encreaseth is perfected There is in vs a corrupt poisoned strength of concupiscence readily giuen vnto al kinde of evil whereof is bred al kinde of sin in this sort First there creepe into our harts temptations whereof Suggestion are innumerable sorts of kindes one mā through covetousnes honoureth gold as his God another through ambition is tempted with pride an other through lasciviousnes is become effeminate haunteth after the flesh as carelesly as an Oxe goeth to the slaughter or a foole to the stoekes for correction another Prov. 7. 22. hath his thoughts environed with furiousnesse and wrath an other to gluttony and surfetting an other to drunkennesse swearing backbiting and such like Now the temptation creepeth into vs by suggestion either of Satan as it chanced vnto Iudas and Ananias or of our remembrance or of the sense of the body which is by sight hearing smelling tasting or touching After that Temptation is infected with a certaine Delectation delight as it were a sawce to feed draw vnto it the Gen. 3. 6. minde of man So Evah was allured with the beauty and delight of the forbidden Apple The children of the strong were allured with the Gen. 6. 2. Mat. 26. 14 15 Mar. 14. 10 11 Luk. 22. 5. Zach. 11. 12. 3. Consent daughters of men Iudas with the sweetnes of gaine and so forth Afterward followeth a consent to sin lo here is a conceiving of sinne done as it were in the wombe of concupiscence which vpon every light occasion concupiscence the vnhappy mother of sinne 4 Perfection bringeth forth whiles that the sin which is conceived within by consenting to temptation is in worke perfected abroad But although the worke come not out yet neuerthelesse the sin is perfected before God which by consent is conceiued in the hart wherof we may see Mat. 5. He that seeth a woman and lusteth after her hath committed adultery with her already in his heart Mat. 5. 28. Therefore seeing the beginning of sin the proceeding is of this sort a vertuous man and hee that feareth God must haue a speciall care and regard to mark diligently all the thoughts of his heart and suggestiōs of sinne either bred within or slyly slipping in from without and as he findeth them so presently to overthrowe them and cast them away for man hath before Ier. 21. 8. Eccl. 15. 17. him life and death good and evill and so what hee liketh shall bee giuen him therefore hee ought to abandon sinne and to delight in the waies of God and he will giue him his hearts desire yea hee will helpe him and Ps 37. 8. Eccl. 2. 6. order his waies aright if hee wil carefully watch pray that God may take away his sinnes from him that hee may enioy eternall life Fourthly of the infinite and vnspeakable mercy of The fourth matter contained in the fourth cause God towards vs most miserable sinners The quantity of mercy is not strange it droppeth as the gentle dew from heaven vpon the place beneath it is twise blest it blesseth him that giues him that takes it is mightiest in the mightiest it becomes the throne of Monarchie better then his crowne his Scepter shewes the force of temporall power the attribute to awe maiestie wherein doth sit the dread feare of kings but mercy is aboue the Scepters sway it is inthroned in the hearts of kings it is an attribute to God himselfe and earthly powers do then shew most like to Gods when mercy reacheth iustice Thus may wee speake in some part and measure of mercy that should somewhat lodge in the heartes of men authorised But not deliver a full and cleere discourse of the infinite ineffable and incomprehensible compassionate and provident God towardes vs most miserable and wretched sinners God commends his mercy towards vs that when we were sinners Christ died for vs much more now being iustified in his Rom. 5. 8. bloud shall we bee free from wrath through him for wherefore was it that he had experience of evil wherfore was he abased wherfore did he beare our sins vpon his body was truely brokē for our transgressions but that in his feeling of our sorrowes we might the more sensibly see what was all his loue and mercy towards vs. God humbled himselfe vnto a low degree that he might exalt vs that are truely humbled Wee must suffer with him that wee may come vnto him in his glory without him wee are borne in anger in him we are reconciled through many afflictions Therefore our Saviour Christ in his last testament did commend vnto his Father his spirit to the Iewes his body to the good theefe Paradise to the vnrepenting sinner hell to the Apostles his Gospell and to the faithfull afflictiō for their triall He that liketh not through these afflictions to goe vnto glory may lie downe againe in his shame where Christ did finde him and make the world witnesse of his vnspeakable folly and hee that will murmure against these afflictions in this way of life which are none other then Christ did suffer a thousandfold more then hee hath left for vs let him leaue his redeemer dwell againe in the bondage of death that the Angels may be witnesses of an vnthankfull wretch So awake therefore thou that sleepest that thou maist well imbrace and apply this mercy of God vnto thy selfe by thy repentance and amendment of life God saith Nazianzē is delighted with nothing so much as the recovery and amendment of man Paule saith that God would haue all men to be saved

in time no sea so deepe but may be sounded with line lead nothing so hid but in time may be revealed N am verit as est filia temporis time is the mother of truth all only the heart of man excepted which indeed is so secret vnto it selfe that in seaven yeares one man cānot knowe anothers mind But what thought shall not he that made the eie see and shall not he that made the heart vnderstand and accordingly reward that which Ps 93. 9. is closely spoken and secretly conceaued yes verily for he is Scrutator cordis a searcher of the heart reines And therefore vnto thee O thou God Omniscient to whō al harts be open and to whom no secrets are hid do I come confessing my sins most humbly do beg at thy hands according to the multitude of thy mercies Ps 51. 1. to doe away mine offences and giue me an hart to thinke on thee a Prov. 2. 1. a mind that may loue thee b Mark 12 30 a soule that may remember thee c Deut. 9 6 7. and a reason that may alwaies stick fast vnto thee d Mat. 10. 37. 38. Iohn 29. Thirdly wee are comforted in this that the son of God taketh away the sinnes of the world is become our propitiation for our sinnes Now our comfort against Ioh. 16. the world death is set downe in these words Yee shall weepe and the world shall reioyce and yee shall sorrow and your sorrow shall be turned into ioy Boldly therefore doe we thus shake off the world and flie from it Gen. 39. 12. as Ioseph casting off his cloake ran away from his mistris saie O world thou hast done enough with me already Oh leaue me now take thy pleasure of some other as the Divels did the possessed entred the swine Mat. 8. 22. for I desire to be dissolued bee with Christ into whose hands I commend my spirit sweet Iesus receaue my soule And crie with David Lord remēber thy servant in all his troubles with the Publican God be mercifull vnto me a sinner and with the woman of Canaan Iesus Luk. 18. 1● thou sonne of David haue mercy vpon me O Iesu of Nazareth a Mat. 26. 71. Mat. 1. 24. O fountaine of mercy b Mar. 10 24. remember my spirit c Act. 7. 59. O my life take my soule d Ioh. 14. 6. enter thereinto O my ioy that it alway may ioy in thee e Psal 4. 4. for thou hast redeemed me O God faithfull and true so that I am perswaded that neither Rom. 8 38. 39 death nor life Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creatures shall bee able to separate mee from the loue of God which is in Christ Iesus our Lord. Concerning the comfort that is against the feare of the latter iudgement our Saviour Christ saith hee Iohn that beleeueth in me shall not come into condemnation but hath passed from death vnto life they that haue an eie vnto him shall be lightned and their faces shall not be ashamed a Ps 34. 5. Whither then shall I flie but vnto thee which art my Creatour b Col. 1. 16. 17 my redeemer c Gal. 3. 13. my father d Mal. 2. 10. Heb. 12 9. Mat. 23. 9. my brother e Mat. 12. 50. who art set on the right hand of the throne of God f Heb. 12. 2. to be my God g Psal 63 1 Heb 11. 16. my iudge h Ioh 5 22 23 Act. 10 42. Mat. 16. 27. Apoc. 12. my defender my physitian mine all and only Saviour True it is that there was a great battaile in heauen as we read in Apoc. 12. betweene two mightie armies yea and such a battaile as before the birth of the woman there mentioned was never seen or heard of between Michael his Angels with the Dragon For whē as all sinners through Adam were held guiltie by Gods iudgement vnto this huge and mightie masse of mans miseries fell out another no lesse grievous evē a most bitter accuser in heaven the old Serpent who attempted the Lords Saints with a continuall accusation before the tribunall seat of the great iudge whereby it came to passe that none being found to take our matter in hand to plead for vs to defend our miserable case against the complaints of our accuser how could it otherwise be but that this armed and strong enimie must needs still keepe his hold and that in peace so long as there was none to resist him or to stand vp against him in the defence of the poore Saints Insomuch as the invincible power of this cruell accuser could by no power or force of man or Angel bee resisted or any thing weakned vntill the foresaid womā cloathed with the Sunne and the starres the moon vnder her feet brought forth a man child Now lo a certaine new strength courage boldnesse possessed the Saints of God and Angels in heaven wherewith the holy ones of God being strengthned with Michael that is Christ enter battaile with the Divell whom as a vanquished vassall they thrust and tumbled out of heaven and so freed the holy servants of God though charged with a multitude of sinnes of all and every accusation intimated by their bloody adversarie against them But how did they effect this victorie how I pray you came it so to passe not by our owne power or merits but onely by the blood of the lambe in whom and for whom all things are appeased the hād writing of the law which was against vs put out the power of the enimie abated Col 2. 14. Heb. 2. 14 15. 2. Cor. 5. 15. Ioh 5. 22. Gal 3. 13. the head of that hellish Serpent broken the sinnes of all beleevers in Christ are forgiven and all power of iudgement is given vp into his hands who is not only our iudge but our redeemer not only a revenger of our sinnes but also a sacrificer for our sinnes What felicitie then can bee wished greater then this what comfort and consolation more full and cōplete then this that the Saints of God be now so conversant in heaven as they stand not in feare of any thing and so thinke of the terrible iudgement of God as they need not feare the perill and daunger of damnation for what danger is there now when as Sathan being with all his Angels quite overthrowne there is Apoc. 12. 9. none any longer left to cōdemne thee where there is no accuser there is no crime produced for the iudge Rom. 4. 15. to condemne for Eius quod non est non est poena peccatum remissum non est Ergo peccati remissi non est poena that which is not hath no punishment forgiven sins are not Ergo forgiven sinnes haue no punishment as S. Paul saith

vncouer acknowledge he iustifieth when men condemne he pardons when men accuse themselues And if any mā plead vnto God non est factum and deny his deeds and debts of sin there is no reason why hee shoulde haue the acquittance of grace Therefore saith Solomon He that hideth his sinnes shall not prosper but hee that confesseth Prov. 28. 13. for saketh them shall haue mercy Thus Dauid confesseth his sins vnto God and saith Against thee O Lord haue I sinned and done this evill in thy sight beholde I Psal 51. 4 5. was borne in sin and in iniquity hath my mother conceived me And in another place I said I will cōfesse against my selfe my wickednes vnto the Lord and thou forgavest me the punishment of my sins This confession as S. Augustine Ps 32. 5. saith if it be ioined with true contrition of the hart openeth the gates of heaven and stoppeth the gates of hel he addeth farther and saith it is an expeller of vices a restorer of vertue an impugner of wicked spirits and an impediment of the Divell And S. Ambrose saith when the confession of the mouth proceedeth from the hart by true repentāce then the vēgance of God ceaseth to pursue the penitent person for if God heareth a sinner saith he in true cōtritiō of the heart vtter but this one word peccaui I haue sinned hee is in a maner so charmed with it that he hath no more power ouer himselfe cānot choose but grant pardon remission yea his mercies are so great vnto penitent sinners that he saith Before they cal I wil answere and while they speake I will heare The Pelican Esa 65. 24. was never more willing to pecke out her owne heart bloud to feed her yoūg nor the nurse to giue her brest vnto the childe then our Savior Christ is to giue pardon vnto those that truely cōfesse their sins vnto him Oh therefore beloued seeing God is thus mercifull let vs remember our owne estate in time and liue no longer like slaues vnto sin but confesse our sins vnto God either with David who cried vnto him in the bitternesse of his heart saying O Lord haue mercy vpon me heale my soule for I haue sinned against thee or with the Ps 41 4. prodigal son let vs in our confession cry vnto God as he did vnto his Father saying O Father I haue sinned against heaven and before thee and am no more worthy to Luk. 15. 18 19 be called thy son make me as one of thy hired servants or els with Manasses king of Iuda who in his penitent praiers bowed the very knees of his hart before God crying I haue sinned O Lord I haue sinned aboue the number of the sands of the sea but I humbly beseech thee to forgiue me and destroy me not with my transgressions which in so doing we shal surely finde the Lord to be mercifull And thus much concerning the second part of repentance The third part of Repentance Thirdly faith which is the ground of repentaunce it causeth men to hate sin without hatred of sin there can neuer be any true repentance Now hatred of sin riseth from sanctification for the vnsanctified man may leaue sin but not hate it as sin it is holinesse that hateth iniquitie Now there can be no sanctification without iustification and this cannot be without faith for faith cōprehendeth iustification that is absolution from our sins or the forgiuenesse of our sins an accepting receiving vs into eternal life freely for Christ his sake the adopting vs into sons imputation of the righteousnes not for any works of mē either past present or euer shal be but for the merits and righteousnesse of Iesus Christ alone Againe the inward or instrumentall cause of repētance is faith which may bee called the mother of repentance which bringeth it forth as the word is the begetter and so may haue the name of a father for he that is without faith though hee hath a name to liue yet is he dead for the iust shall liue by faith no life then without faith and no repentance without life Hab. 2. 4. The fourth part of repentance is the fruits of faith holinesse and righteousnesse of life towards God and our neighbours thanksgiving prayer zeale and other workes of Christian charitie Now seeing the fruites of repentance bringeth forth zeale where there is little zeale there is little repentance and where no zeale there is no repentance for hee that repenteth truely the fruits of his faith will make him sorry when he cānot further Gods glory as much as he would if he cānot enioy his word if he see God dishonoured false worship established hee will pine and grieue and fall away as it is written The zeale of thine house hath eaten me Ps 69. 9. 1. King 19. 10. Elias saith I haue beene very zealous for the house of the Lord it is said hee was so striken with sorrow that he was ready to die because hee saw not the glory of God goe forwards so that where there is true zeale in their repentance there also the fruits of their faith bringeth forth this affection of sorrow and mourning declaring thereby the zeale that the faithfull can offer vnto God for their sinnes The third part viz. How manifold is the meditation of the passion of Christ The meditation of the passion is fourefold 1. Literall or historicall 2. Spirituall which is proper to the beleeuers 3. Exemplariall 4. Allegoricall WE must vse our selues to the olde and accustomed words for our instruction sake seeing that wee haue none other the Literall meditation is the knowledge of the reading the hearing the thinking of and the reciting of the Historie of the Passion as it is preached or written printed or painted so it be without any superstition So as the desire and study of learning and practising of Repentance and amendment of our sinfull liues with confirming of our faith may thereby bee the better stirred vp and kindled in our hearts This meditation therefore is not to be despised For the cogitating or thinking of the history is a beginning of the ardent and earnest motions wherewith God indeed is well pleased As it is written faith commeth by hearing hearing by the word of God herevnto pertaineth many godly sermons bookes prose or verse treating of the Passion of Christ all which without superstition ought godly to be vsed and continued There are many things in the reading of this history to be thought vpon as what the Passion is what bee the causes in this passion what is the difference between the passion of Christ and the passion of other Saints of God how it is to be applied and what fruits may follow the applying of the passion But because these cannot be done without the spirituall meditation we will speake first thereof The spirituall meditation thereof is this first truely to tremble and feare at the