Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	see_v	soul_n	8,246	5	5.1684	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60175	Sarah and Hagar, or, Genesis the sixteenth chapter opened in XIX sermons / being the first legitimate essay of ... Josias Shute ; published according to his own original manuscripts, circumspectly examined, and faithfully transcribed by Edward Sparke.	Shute, Josias, 1588-1643.; Sparke, Edward, d. 1692.	1649 (1649)	Wing S3716; ESTC R24539	246,885	234

seal up their own judgement 3. If from any one vitious affection we may conclude a nullity of grace surely from this God is love and the devil is malice and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome as the Greek Father saith It is the most proper affection of the devil to be an irreconcileable enemy In the second place let us labour for this godly and charitable disposition to forgive others their offences yea as our Saviour faith to seventy times seven times And let us but set before us the example of God who upon repentance receiveth us and it will answer all objections When the Flesh saith He is base that hath wronged me shall I forgive him Think there is not that distance between thee and thy brother that is between God and 〈◊〉 I but secondly it is not the first time And did never God but once forgive thee But thirdly he will do it again And wilt thou never more offend God I but fourthly it beseemeth not my place Why is thy place greater then Gods Fifthly I shall be counted a coward Is God so for forgiving Think often how thou carriest thy self towards God and thou wilt be more inclinable to forgive thy brother his offences toward thee It is said And Hagar bare Abraham a son Here might be observed how faithfully God performeth what he promised for the Angel had said this from God and now it is effected But of this plentifully heretofore as likewise of that which might be noted out of the disposition of the name by Abraham it is in the power of the father He was advertised by Hagar what the Angel had said concerning the childes name and now according to his right and place he doth impose it The wife may suggest and advise and counsel but she may not usurp that power and right of the husband The last verse is onely a Chronologie of Abrahams age when Ishmael was born unto him which affordeth little matter of observation I will therefore conclude with this This good man Abraham in his old age hath a son Though it be not the issue which God intended him yet it is a comfort unto him God crowneth the old-age of his servants with many comforts Observ 6. Aqua vitae for old-age and what crowns that with comfort They have wisdom increased by long experience they are reverend and respected they see their childrens children they are freed from troublesome services and above all God giveth them the comforts of his Spirit and he maketh them not onely teachers of others but examples unto others he is ready to comfort them because the time of age is that time those days whereof Solomon saith There is no pleasure in them For the Use Let those that are aged bless God for those comforts he affordeth them and above all let them bless God for a good old-age Application when God is pleased to continue yea to improve their graces that though the outward man decay the inward man is sound and the decays of Nature are made up with soundness of grace such an old-age is not onely a comfort to ones self Prov. 16.31 but a crown saith Solomon Prov. 16. The hoary head is a crown of glory when it is found in the way of righteousness When the white almond-tree doth so flourish he that will not rise up to it it is pity that he should ever be old I pray therefore Let us that are old above all comforts labour for this It is woful to see one that is declining in body yet worse in soul to be neer the grave and far from heaven to hear old people blaspheme and swear to be excessive to be lustful and even when strength is gone to talk 〈◊〉 as if they wanted not a will but a power on●●y to sin to see them as foolishly fashionable as young girls to hear them lye and slander I say This is woful Oh labour we for grace That must be our chief comfort in age better then all the Sack and Sugar in the world We need not be bidden to get Spectacles when our eyes fail us or a staff when our limbs fail us and shall we not seek for grace that may support us And let us live in the fear of God and be examples of piety to others and then we may sing with old Simeon Lord let thy servant depart in peace Preached Febr. 2. 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.3 Quod accepi tradidi c. I have delivered unto you that which I also received E. S. FINIS

that are in their youth and strength and most likely in the judgement of flesh and blood want issue and why so Because God keeps this key The Philosopher said Sol homo generant hominem The sun and man beget a man but he looked not high enough for children are the gift of God as Jacob tells his brother Esau These are the children which God hath graciously given thy servant Gen. 33. Gen. 33. ● Who takes not knowledge of the complaints and repinings that are between married couples in this kinde Which are certainly unreasonable and unjust because they chalenge each other for that which is not in their own power We see how passionate Rachel is and how she seems to cast the fault upon her husband she saith unto him Gen. 30. Give me children or else I die Gen. 30.1 But he answers her very wisely and fully with a just acrimony and sharpness His anger was kindled against her and he said Am I in Gods stead who hath withheld from thee the fruit of the womb A just Reprehension of several offenders And so sometimes the husband is ill conceited of the wife and those unkinde murmurings Satan takes such advantage of that he puts them on to drink of stollen waters and to try elsewhere that they may be satisfied in their own sufficiency which is a fearful precipice to sin against God and against their own bodies and against the Marriage-bed onely to give themselves satisfaction Away then with querulous complaints against each other and if it hath pleased God to restrain children let them not upbraid each other but love each other the more tenderly S. Chrysostom in locum and by mutual comfort ease the common grievance S. Chrysostom observes of Sarah here She did not lay any fault upon her husband nor did he upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He upbraided her not with her barrenness but she honoured him and he lovingly respected her 1 Sam. 1. And the like we shall see in Elkanah who gave unto his wife Hannah a worthy portion for he loved her but the Lord had shut up her womb and her adversary provoked her to make her fret He considered that she was barren and that she was vexed for it by her colleague and therefore he is the more kinde unto her and when she weeps from day to day and refuseth her meat he speaks kindly unto her Why art thou grieved am not I better to thee then ten sons Here was a loving husband indeed 1 Sam. 1. Secondly it may also stay that proud spirit of insultation that is in many who are apt not onely to lift up themselves above others but to reproach them if they have children and the others barren Why do they consider that it is God that restrains women from bearing of children and dare they reproach them for that which is not in the power of their redress This was Peninnahs fault in regard of Hannah she had children and Hannah had none therefore she insulted over her and vexed her Such hath been the corruption of peoples mindes in all times that barrenness hath been accounted a reproach therefore Rachel said Gen. 30.23 Luke 1.25 when she had conceived and born a son that God had taken away her reproach Gen 30. And Elizabeth the mother of the Baptist saith having conceived Luke 1. Thus hath the Lord dealt with me in the days wherein he looked on me to take away my reproach among men But certainly it is an unjust reproach nay it is irreligious for it doth imply a denial at least a questioning of that power and soveraignty that God hath over the conception and bearing of children Thirdly if God restrain from bearing it will not justifie those that do what is in them to restrain themselves from bearing of children Some base ones that they may more freely give themselves to their lust use means that they may not conceive others that be in the married estate do it for fear of the pains and terrour of child-birth and others by their ungodly and sinful courses make God keep from them this blessing Levit. 20.20 God threatens the incestuous copulation with want of children They shall die childless Justum est saith one ut steriles è mundo that they should go barren out of the world And so Michal for her mocking of her husband had no childe till the day of her death And even those that having conceived by their wanton hoytings or needless watchings or Epicurean feeding prevent themselves of bringing forth in due time Hosea 9.14 they draw that upon them which God threatens as a judgement Hos 9. a miscarrying womb Fourthly If it be God that restrains the bearing of children then they that want them know to what fountain to come to draw this blessing Gen. 15.2 and 25.21 even unto God To him did Abraham address himself Gen. 15.2 And to him did Isaac pray when his wife was barren Gen. 25. Luke 1.13 And to him did Hannah seek and pour out her soul 1 Sam. 1.10 And to him did Zachary and Elizabeth sue Luk. 1.13 Let people be as passionate and tumultuous as they will as we see in Rachel yet they can have no childe till God open the wombe they must pray to God And again it teacheth them who have received the blessing to whom to be thankfull let them not look upon their own bodies but look up to Heaven from whence every good comes and say as you heard Jacob before these are the children which God hath given me and as his wife Leah who gives names to her children Gen. 4.3 that carry the acknowledgment of Gods gift unto her as Eve did who having a Son said I have gotten a man from the Lord Gen. 4. And let me add that as parents acknowledg with all thankfulness the gift so let them use their children as Gods gift and to the honour of the Doner The parents of Sampson were glad they should have a childe but withall they desired that the Angell may come again to inform them Judges 13. what they shall doe to the childe when it shall be born that nothing may be defective on their part to make him an instrument of Gods glory Judg. 1. And we see that as Hannah is glad of her son and in the name she gives him acknowledgeth Gods gift Samuel so she dedicates him to the service of God Let your care be whom God blesseth with children to give them to the Lord vow them to his service and when they be capable inlay them with the rudiments of Religion that they may even suck it in with their milke as it is said of Saint Basil that they may be acquainted with it Timothy as Timothy was with the Scripture even from a childe and set them too a good example for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Father speaks Chrysostome this domesticall pattern of goodness is

never did hurt to the body of any man though Moses plagued Egypt and Elijah called for fire from Heaven and Elisha for the Bears and Peter smote Ananias and Paul Elymas with blindness yet he never hurt any when they fell backwards that came to apprehend him he suffered them to rise again and healed the eare of one of them He came not to destroy but to save as he telleth his Disciples who would have had him given way unto them to call for fire from heaven upon those in hospitable Samaritans and should we not learn of him to be humble and meek Should not the same mind be in us that was in Christ Jesus Fourthly think we how cruelty staines the soul it maketh it of a Scarlet of a Crimson dye that many tears will not cleanse it yea it woundeth the soul in that manner that much Prayer and Fasting will not be enough to heal it When David hath this to answer for he cryeth out Amplius me lava Domine Wash me throughly O Lord more and more and he prayeth again Deliver me from bloud-guiltiness O God Lastly Often think of the Judgement to come at what time the meek in spirit shall be much set by and the mercifull shall find mercy but a Judgment merciless to such as have been cruell And now in the close of this Exhortation Let us know that it is directed to us all neither is it needless to those that are very forward in Religion for as they have naturally the seed of all sin in them so they are apt upon Temptation even to be cruell It was Simeon and Levy whose anger their Father cursed because it was fierce and their wrath because it was cruell Gen. 49.7 Gen. 49. And how was David hurried into a cruell way And so Jonah could have been content that all Nineveh should have been destroyed nay took it ill it was not so And Theodosius an excellent Prince and no vertue in him so eminent as compassion Beneficium se accepisse putabat cum regaretur ignoscere That he thought he had received a favour of any one that desired him to forgive And yet upon an occasion of an uproare at Thessalonica wherein one of his Servants was slain he commanded an universall Massacre to pass upon the City without distinction so that in a short time there were seven thousand butchered which cost him deare before he could wipe it out as they know that have read Saint Ambrose his dealing with him Even the Godly are subject to fierce and intemperate affections and had therefore need to keep the stronger watch over themselves lest they do that in their haste which they must repent at leasure And so I leave the Point with craving of pardon for my length in it which the badness of these last times hath driven me to which are times of blood and cruelty of rage and fury and but a few there are that tread the ways of love peace and sobriety There is another thing to be observed in that his hand is against every man he giveth the quarrel And this is the nature of wicked and fierce men that they are so restless that they will provoke not stay till they be provoked Psal 35.20 Such David speaketh of Psal 35. They speak not peace but devise deceitful words against them that are quiet in the land Observ 3. Impious spirits are always apt unto Contention as truely religious hearts to Peace Such were those enemies of Jeremiah that did devise devices against him and smote him with the tongue Jer. 18.18 when he gave them no cause and those again Jer. 20.10 that did watch for his halting yea sought to entice him that so they might take revenge upon him And so it is said of some that provoked our Saviour to speak of many things willing to pick a quarrel Such an one was Alexander of whom it was said that he would fight with stones and mountains if he had not men to fight withal And so of one Coelius who was of so turbulent a spirit that he would not be quiet except he were in quarrels and was angry if he were not provoked his Motto was Dic aliquid ut duo simus Say or do something that we may be two And we want not those swaggering ruffians and roaring monsters that walk the streets meerly to quarrel These are compared to the Sea that cannot but cast up mire and dirt and rageth not because it is provoked but because it is unquiet They are compared unto asps and vipers and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not being wronged yet do hurt It is as natural for the wicked to do evil as for the fountain to run or the fire to burn And the cause of this motion of the wicked is not from without but from a principle within A Watch will not go but by means of the spring but the wicked heart worketh from it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its own accord and stayeth not no more then the pulse in the body The wicked needs not the devil to tempt him for he can tempt himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nazianzen Sin is ever ready at hand Nazianzen Now for the Use of this First it may let those that be of such tumultuous spirits see Application what a fearful case they are in God would have men live in peace and behold they are enemies to peace yea they wilfully break it Are the peace-makers blessed then certainly the peace-breakers are cursed Shall the peace-makers be called the sons of God then certainly the peace-breakers shall be called the children of the devil Is there not a wo to him by whom the offence cometh and do they dare to give offence to provoke others and to begin a quarrel Men should consider one another to provoke to love as the Apostle saith and these consider their brother to provoke him to hostility and they will wrong him to provoke him to strike again It is required of men that being provoked they should forgive it for it is the glory of a man to cease from strife but these provoke others and are willingly and wittingly de industria contentious * Contentiosi Words in osus intimate vitious habits Aulus Gellius Now are not such an abomination to the Lord Is it not just with God that he that loveth contention should be clothed with rags that he should want inward peace and at the end of his days should go to his own place where there is nothing but tumult and confusion In the second place I wish we might be provoked by a people that are not Gods people as it is in Deuteronomy Deut. 33.21 that we could be as forward to good as they are to evil They are ready to quarrel and to offer injury and their sword like Joab's is ready to fall out of the scabberd upon every occasion yea upon no occasion Oh that we were as ready Titus 3.1 to every

and challenging him for not performance while in the mean time they regard not at all the performance of the condition What do men think that having entered into Covenant with God that he must be tied by his part and not they by theirs Must he be fast and must they be loose I wonder with what face they can complain of God where they are conscious to themselves of their gross and foul neglects contrary to their vow in Baptism contrary to their Covenant renewed in the Lords Supper and contrary to many private engagements upon occasion of some mercy experienced or judgement feared or inflicted I dare not think they are so desperate as to imagine that nothing is to be done on their part that they make account to go to heaven in some whirlwinde that the Kingdom of heaven will come with expectation or that there is no more required but some languid or faint wish to make them happie like that of Balaam Let my soul die the death of the righteous and let my last end be like his that once being within the compass of the Church like passengers at sea they shall be brought to the haven even sleeping like the lilies cloathed without spinning and like the birds fed without sowing Certainly they must think that something is to be done on their part And if so Why do they not do it Why do they not strive that they may be crowned Why do they not run that they may obtain Why do they not fit themselves for Gods blessing by holy living At least why are they not ashamed to lay claim to the Obligation when they have not performed the Condition If they miss what they would have let them thank themselves God was and is still ready to do what he hath engaged himself but we fall to obey his Commandments and therefore fall short of our hopes and expectations and that we be forced to say as Nehemiah The Lord hath done righteously but we have done wickedly and as our Saviour he would but they would not In the second place let it teach us all that having a promise of blessings from God we be careful to do what is required of us Desideranda est promissio sed consideranda est conditio the promise saith one is not more to be desired then the condition to be considered The Apostle having mentioned 2 Cor. 5. 2 Cor. 5. toward the end that God would dwell among them and be their God and they should be his people that he would be a father unto them and they should be his sons and daughters in the first verse of the next Chapter he saith Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holiness in the fear of God Do we look to be made free by our Master and not serve our time Do we think to have our bargain and not perform conditions And do we think to have the good things of this life and not walk in the fear of God Surely we may have something but not in mercy and for eternal life Vis esse beatus S. Augustine non bonus saith Saint Augustine wouldst thou be blessed and not good Certainly no without holiness no happiness without holiness no man shall see God If a man live a deboist life and so die and think to have heaven at last he is miserably deceived he may as well look for grapes from thorns or figs from thistles The way is truely laid down by Saint Peter 2 Pet. 1.5 2 Pet. 1. Joyn unto faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience Verse 11. c. and vers 11. Thus an entering in shall be ministred unto us into the kingdom of our Lord. Haec via ducit ad urbem this is the way unto the new Jerusalem Let us perform the condition and he which cannot lye hath promised and will perform heaven and earth shall perish before he fail Calv. in locum I might adde a third general thing out of Reverend Calvin upon this place Ut mitiget quod in praecepto grave erat solatio aliquo lenat benedictionem promittit in foetu quem gestat That he might mitigate what was irksom in the command and alleviate it with some consolation he promiseth a blessing in the fruit she buds with It might seem an hard command to her to return to her mistress and to humble her self under her hand he therefore sweetneth it with the promise of a blessing And he goeth on Poterat Deus praecise injungere quod justum erat sed quo liberiùs faceret quod sui officii est quasi blanditiis eam allicit ad parandum God could have strictly enjoyned her what was just but that she might the more chearfully do her duty he even wooes her to obedience with pollicitations And this is the gracious disposition of God Observ 3. Gods gracious imitable disposition wooeth and inviteth where he might command and urge Hos 11.4 That what we are bound to do yet he is willing to invite us to the doing of it by sweet promises and so draweth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Prophet speaks with the cords of a man Non vult servilitèr trahere ut quasi coacti praestemus quod mandatum est he will not draw us in a servile manner like the horse and mule that we perform his precept by compulsion God might say to every man Obey me thou owest it unto me as my creature I am thy Lord and thou art my servant and see thou do it upon pain of damnation But he addeth to his Commands Promises of blessings both temporal and eternal so that what we do out of duty we yet shall not do without a reward We see this thorow the whole Book of God and we shall finde he hath not been more free in promising then sure in performing for who ever kindled a fire in vain upon Gods altar Application Against Merit And this may silence all conceit of Merit God of his good will inviteth us by promises to do our duty and shall we think the doing of our duty to be meritorious of that which God hath promised Shall his encouragement be accounted a debt and that as they say he cannot in justice deny the reward It is true he is a debtor promittendo nobis by promising something to us non accipiendo à nobis but not by receiving ought from us We may in humility say Da quod promisisti Give us Lord what thou hast promised but we cannot stand upon terms and say Redde quod accepisti Restore what thou hast received from us Nay he is so far from being any way indebted to us for that which we do that he is fain to help us to do our duty to furnish us with money and help us to pay him his own debt When he invites us to do our duty by a reward and