Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	let_v	name_n	5,079	5	5.2748	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72993	A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.	Parsons, Bartholomew, 1574-1642.	1635 (1635)	STC 19350.5; ESTC S124821	64,942	95

circumstance of his civill state whereby he is set out unto us the place of his dwelling at Cesarea There were two famous Cities of this name amongst the Iewes one the elder which was called Turris Stratonis but being amplified by Herod the Great and adorned with many workes worthy the sight was called by him Cesarea to winne the favour of Augustus Caesar as reporteth Iosephus lib. 1. de bello Iud cap. 16 and lib. 15. Antiq. cap. 13. As also from the Emperours daughter Iulia this Herod built Iulias on the farther side of Iordan Hiero. in Matth. 16. And it was scituate on the coast of the Mediterranean Sea betweene Dora and Ioppa The other being later was scituate in Iturea in Trachonitis a Countrey of Galile or Phoenicia at that part of Mount Libanus where the two Rivers Ior and Dan meete together and make the River Iordan Hier. vbi suprà It was anciently called Paneas of a River of that name which ranne by it and reckoned in the number of the famous Cities of Decapolis but being afterward increased and beautified by Philip sonne of Herod the Great and Tetrarch of Galilee Luke 3. it was called by him Cesarea in honour of Tiberius Caesar and for distinction sake Cesarea Philippi Afterwards Agrippa to flatter Nero called it Neronias Ioseph lib. 20. antiq cap. 8. Of these the former is here meant Now this rocke is not so stonie but if we strike it the waters will gush out from the verball denomination of this place we may haue a reall observation to note the vaine pride and proud vanitie of the sonnes of men the Princes of this world and their followers and flatterers in calling houses and Cities after their owne names And I speake not this according to man In terminis terminan tibus it is the Holy Ghosts censure of them in expresse termes They call their lands after their owne names Psal 40.11 And this pride is none of the new upstart fashions of yesterday it is as old as the ancientest Citie that was built Cain the first builder of a Citie for Seth and Enoch built none but lived in Tents to shew that they had none abiding City here called the name of it after the name of his sonne Enoch Gen. 4.17 That one Citie Constantinople sometimes Heathen afterward Christian now Turkish hath changed its names as often as Laban did Iacobs wages to flatter the great ones of the earth at first it was called Lygo then Byzantium Plin. lib. 4. cap. 11. afterwards new Rome In the time of Severus the Emperour and his sonne Antonius Antonia afterwards of Constantine the Great Constantinopolis till it came to the Turkes possession who tooke it Ann. Dom. 1453. Philip of Macedone as Diodorus Siculus relateth of him increasing the City Crenidae with store of Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed the name of it into Philippi so calling it of himselfe And Alexander the Great his sonne in divers places where he obtained victories erected Cities calling them by his name Alexandria or Alexandropolis the famousest of all which was Alexandria in Egypt But I cannot waste time in running into particular instances in this kinde and they would make me keepe silence for better matter If any one aske to what end The Holy Ghost that censures their fact Cui bono sheweth their end in it It was that they might be as an Absoloms piller to keepe their names in remembrance 2 Sam. 18.18 Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their lands after their owne names Psal 49.11 And as the Holy Ghosts imputation layeth this upon them so their owne profession expresseth such an intention Let us say the first builders of the towne of Babel build us a Citie and a Towre whose top may reach unto heaven and let us make us a name least we be scattered abroad upon the face of the whole earth Gen. 11.4 And such a spirit will be found in Nebuchadnezzar a successor of theirs in Bab●l one that had made it great Is not this great Babylon that I haue built for the house of the Kingdome by the might of my power for the honor of my majestie Dan. 4.30 Howbeit this their way is but their folly Psal 49 13. In vaine doe they labour to eternize their names in this world which passeth away the figure therof 1 Cor. 7.31 that which now is in the dayes to come shal be forgotten Eccl. 2.16 they must depart in darkenesse and their names be covered with darkenesse Eccl. 6.4 The builders of Babel are confounded in language and scattered upon the whole earth before their tower could be erected Gen. 11. and Babylon it selfe growing afterwards to be the glory of kingdomes and the beauty of the Chaldees excellency must be ouerhrowne as when God ouerthrew Sodom and Gomorrah it shall neuer be inhabited neither shall it be dwelt in from generation to generation Isaiah 13.19.20 Nebuchadnezzar for his pride must be put from his Kingdome and made know that the Lord is able to abase them that walke in pride Dan. 4.28.37 And those great houses that are built that men may dwel alone in the earth haue either this curse upon them that they shall be desolate and without inhabitant Isa 5.8.9 or else to be smitten till they be consumed I will smite the winter house with the summer house and houses of Iuory shall perish and of the great houses there shall be an end saith the Lord Amos 3.15 But on the otherside the generation of Gods children even in these denominations of places haue not sought their owne glory but Gods they whether they eate or drinke or whatsoever they doe doe all to the glory of God 1 Cor. 10.31 have rather desired to build to his name then to get themselves a name When God looked upon Abraham and prouided him a Ramme to Sacrifice in stead of his sonne he called the name of that place Iehova yreh the Lord will see or provide Gen. 22.14 Iacob called the place where the Lord appeared unto him in a dreame at his going into Padan-Aram Bethel the house of God Gen. 28.19 and where he wrestled with him at his comming backe from thence Penuel the face of God Gen. 22.30 And David the first thing that he thought upon after God had given him rest from his enemies round about was to build an house to Gods name 2 Sam. 7. insomuch that he voweth that he would not come into the tabernacle of his house nor goe up into his bed that he would not give sleepe to his eyes or slumber to his eye-lids untill he had found out a place for the Lord an habitation for the mighty God of Iacob Psal 1.32.2.3.4.5 Oh how farre have oursacrilegious times degenerated from the ancient and primitiue zeale of those worthies For now we are so farre from erecting consecrating and conferring any thing to Gods name and worship that

to feare and serve him in sincerity and truth Ios ●4 14 And being the Lord yea the Lord of Lords of necessitie feare is due to him as hee reasoneth himselfe a sonne honoureth his Father and a servant his Master if then I be a father where is mine honour if I be a Master where is my feare Mal. 1.6 Feare the Lord all yee his Saints Psal 34.9 And this is not an old Commandement belonging onely to them that were under the old Covenant but renewed also to us that are under the Covenant of grace passe the time of your Sojourning here in feare 1 Pet. 1.17 Nay it is not onely the voyce of God by his Apostle but by an Angell speaking with a lowd voyce feare God and give glory to him and worship him that made heaven and earth and the sea and the fountaines of waters Rev. 14.7 Yea by many Angels who will not feare thee O Lord and glorifie thy name for thou onely art holy for all nations shall come and worship before thee for thy judgments are made manifest Rev. 15.4 Religion and the feare of God hath ever bin the fairest flowre in the Garland of all the worthies in Scripture that have gone before us and remembred either before or without all their worldly riches honours triumphes and trophies When God had tryed Abraham the father of the faithfull to the uttermost and would give him the highest commendation it is in these termes I know that thou fearest mee Gen. 22.12 Ioseph would make himselfe knowne to his brethren for one that feared God Gen. 42.18 and so was of their spirituall kindred before he revealed himselfe to be their brother after the flesh And the greatest title that God giveth to Moses after all the great things he had done by him is this Moses my servant Ios 1.2 It is the first thing in description and commendation of Iob that he was a perfect and vpright man and one that feared God Iob. 1.1 and of old Simeon who had the honour to see Christ both carnally and spiritually that he was a just and devout man Luk. 2.25 And this duty of religion piety his service worship and feare God is not content to prescribe by precept propose by patterne but he doth also presse it to us by the profit of it by the blessings earthly and heavenly spirituall and temporall of this life and the life to come that shall be heaped on them that feare him walke in his Commandements and leade a godly life I need not gather them as they are scattered vp and downe in Scripture the Apostle hath conjoyned and comprehended them together 1 Tim. 4.8 having bid Timothy exercise himselfe to Godlinesse piety he addeth that it is profitable to all things having promise of the life that now is and of that which is to come so happy shall they be so well shall it be with them that feare God and walke in his wayes Psal 1.28.1.2 But because wee are so forward to flatter nay to deceive our selves with shewes of piety when we deny the power thereof with false imaginations of the feare of God when wee doe not make him our dread and our terrour I will give you some of the principall markes of true piety and the feare of God wherby we may learne whether we doe but lispe out the Sibboleth of Godlinesse from the lips and mouth or else doe indeed sound out the true Shibboleth of piety fearing and serving of God from the heart and inward affections Iud. 12.6 I will I say give you some principall markes for it is long if not impossible to describe and discerne all as it would be in directing a travailer to acquaint him with every petty marke in his way and not to be content with relating the most eminent to him Now the markes for discerning true piety and the feare of God in us are either general or special There is a total or general shunning the wayes of wickednesse and running the wayes of Gods Commandements The wise man exhorting to feare God doth presently adde as a meanes or marke thereof and depart from evill Prov. 3.7 yea hee saith more plainely that the feare of God is to hate evill Pro. 8.13 And when Iob is commended for the feare of God this is presently added as a true signe thereof that he eschwed evill Iob 1.1 when the Preacher would tell us what is the conclusion of the whole matter and the whole duty of man hee saith it is to feare God and keepe his Commandements Eccl. 12.13 making that an undoubted evidence of Gods feare as God himselfe wishing there were an heart in the Israelites alwayes to feare him expresseth what it is to feare him in the words following and keepe his Commandements Deut. 2.29 Hee that feareth God neglecteth nothing Qui timet Deum nil negligit timere deum est nulla quae facienda sunt bona praeterire Greg. in Mor. Solus est Dei timor qui mentes corrigit fugat crimina innocentiam servat omnis boni tribuit facultatem Chrys in homil de Ioh. Bapt. to feare God is to omitte no good things that are to be done saith Gregory And Chrysostome againe It is onely the feare of God that correcteth mens mindes chaseth away crimes preserveth innocency and giveth an ability to doe all good On the contrary when wee will wallow in wickednesse drinke up iniquity like water lye in sinne and love it love it and leave it not when they consent unto the theeues and are partakers with the adulterers when they give their mouthes to evill and frame deceit with their tongue when they speake against their brother and slander their owne mothers sonne Psal 50.20 Nay when they set their tongues at libertie to blaspheme Gods great and fearefull name when they suffer their hearts to be overcome with surfeting and drunkennesse when their hands are full of iniquity and their feete swift to shed bloud when they can defraud and oppresse one another in bargaining selling and buying when nothing standeth in their way that maketh for their pleasure profit advancement revenge or the like or yet when they will not goe to a thorough reformation of themselves but flatter and favour themselves in some darling sinne like Naaman that would serve God and yet be borne withall in going to the Idols temple and bowing there to please his earthly master like Herod who would heare Iohn Baptist willingly doe many things readily and yet keepe his Minions too Marke 6. there is no sound seruice or sincere feare of God in them though they make a shew of Godlinesse in standing before God in his house either taking his word in their mouthes and preaching his statutes or hearing his word and will and shewing much love with their mouthes making many prayers unto him partaking of his spirituall meate and spirituall drinke and performing all outward obsequies and services unto him his Saints that truely feare him doe sincerely hate all false

worke in us a releeving of his necessity as our Saviour having compassion on the people fed the hungry gave sight to the blind and healed the sicke for want of this either wee distribute not at all or not well cheerfully in heart countenance and tongue and readily in the worke done Now to stirre us up to this work of works this action both of mercie and righteousnesse too in searching the Scriptures I finde a cloud of motives but because the time straiteneth me I will onely insist on these three the estimation of our workes of mercie now the commemoration of them hereafter and the remuneration of them forever For the estimation of them it is such that what wee doe unto our brethren therein is accounted done unto Christ what wee deny unto them is reckoned to be deneyed unto him Matth. 25.40.45 As when the lowest and least member of the mysticall body of the Church is touched Christ the head thereof is grieved Act. 9.4.5 So when the least worke of mercy a Cup of cold water is given to a Disciple in the name of a Disciple Christ the master is relieved hee that hath pitty on the poore lendeth unto the Lord Prov. 19.17 Manus pauperis est gazophylacium Christi quicquid pauper accipit Christus acceptat The poore mans hand is Christs treasury and what the poore receiveth Christ himselfe accepteth saith Peter Chrysologus For the commemoration hereafter they shall be had in remembrance at the last day either before or without any mention of our other workes Come ye blessed of my father inherit the kingdome prepared for you from the foundation of the world for I was an hungred and ye gave me meate I was thirstie and ye gave me drinke I was a stranger and yee tooke me in naked and yee cloathed me I was sicke and yee visited me I was in prison and ye come unto mee Matth. 25.34.35.36 Our praying preaching participating of the Sacraments Chastity temperance honouring of Parents loving of truth yea Martyrdome it selfe shall seeme to be omitted and our good deedes in communicating to the necessities of Gods Saints principally to be remembred God concealeth all the other good deedes of righteous men Tacet Donlinus omnia caetera rectè facta justorum solas eleemosynas commemorare dignatus est tacuit omnia male facta iniquorum solam steriitatem eleemosynae increpandam esse judicat Aug. tom 10 homil 28. In regno caeli coram omnibus Angelis in conventu resurgentium quòd Abel pass●s sit quòd mundum conseruavit Noe quòd Abraham fidem servavit quòd Moyses legem tulit quòd Petrus crucem Iesu resupinus ascendit deus tacet clamat folùm quòd pauper comedit dicens esurivi Si vis esle mercator optimus fae●crator egregius da quod non pote● ret●nere ut recipias quod non potes amittere da modicū ut recipias centuplum da temporalem possessionem ut consequaris haereditatem aeternam Aug in Ep. Mercatura tua negotiatióque caelum est da panem accipe Paradisum parva da magna suscipe da mortalia recipe immortalia Chry. hom 9. de panit Non tam propter pauperes quàm propter impendentes eleemolynas d●us instituit Chrys hom 37. adpopulum Antiochenum and vouchsafeth to reckon up our almes onely hee concealeth againe all the evill deedes of wicked men and judgeth that onely barrennesse in doing almesdeedes is to be rebuked saith Austin and Chrysologus againe In the Kingdome of heaven before all the Angels in the assembly of them that rise againe God concealeth that Abel suffered that Noah preserved the world that Abraham kept the faith that Moses gave the Law that Peter went up to the crosse of Christ with his feete upward and hee onely speaketh of that which the poore eateth saying I was hungry and yee fed me c. Now for the remuneration of them hereafter although wee give nothing but what wee have received though wee be not owners but Stewards of these earthly goods yet Christ will reward not in merit but in mercie our almes in earth with treasure in heaven the bestowing of our earthly Mammon with a receiving of us into the heavenly habitation Luk. 16.9 We shall be recompensed at the resurrection of the just Luk. 14.14 If thou wilt be an excellent Merchant a notable Vsurer give that which thou canst not hold that thou maist receive that which thou canst not loose give a little that thou maist receive an hundred-fold give thy temporall possession that thou maist obtaine an everlasting inheritance saith Austin and Chrysostome likewise thy Merchandise and trafficke is heaven give bread and receive paradise give litle things and receive great things give mortall things and receive immortall things In doing then some good unto the poore wee doe more unto our selves For as Chrysostome saith God hath ordeined almes not so much for the poore as for the bestowers sakes as Lucullus that magnificent Romane answered some Grecians marvelling why hee intertained them so bountifully somewhat O Guests for your sake but the greatest part is for Lucullus owne sake Nonnihil oho spites vestrâ causâ sed maxima pars Luculli gratiâ Plut. in Rom. Apop Saint Austin saith the poore may say unto thee that I in receiving almes give no lesse unto thee then thou in bestowing them givest unto me For if there were not some to receive thine almes thou couldst not give earth and receive heaven Let us then so esteeme this estimation so remember this commemoration so have an eye to this recompence of reward that wee may never be wearie of this wel-doing And so I come to the measure hee gave much almes Hee was not like the Lyons denne in the fable that received all things but let nothing goe but as hee had received plentifully of God so hee did minister plentifully to the wants of his poore brethren The rich men of the world then must do that which they see in him be rich in distributing according to Pauls precept 1 Tim. 6.17 and old Tobias to his sonne if thou hast abundance give almes accordingly Chap. 4.8 To this purpose is that commendation of the Godly man that hee hath dispersed sowed his almes liberally as the husband man doth his seed and of Dorcas Act. 9. and the Apostle would have it a matter of bounty not of covetousnesse 2 Cor. 9.5 opposing it to covetousnesse as being contrary to it And to set an edge to us herein let us remember that our liberality in this kinde is not our losse but our gaine Hee that soweth sparingly shall reape sparingly and hee that swoeth bountifully shall reape bountifully 2 Cor. 9.6 according to that of the Wiseman there is that scatteret hand yet increaseth Prov. 11.24 Vpon the multiplying of the loaves wherewith Christ fed the poore Cyrill saith lib. 1. in Ioh cap. 18. Liberality is commended to us in this Miracle and it is said