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	lord_n	prayer_n	8,302	5	6.0570	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93242	Judgement and mercy: or, The plague of frogges [brace] inflicted, removed. Delivered in nine sermons, by the late reverend and learned divine Mr. Iosias Shute, Arch-deacon of Colchester, and preacher at St. Mary Woolnoth, in London: with his usuall prayers before and after sermon. Whereunto is added a sermon preached at his funerall, by Mr. Ephraim Vdall. Imprimatur. Ja. Cranford. Octob. 29. 1644.	Shute, Josias, 1588-1643.; Udall, Ephraim, d. 1647. Sermon preached at the funerall of Mr. Shute.	1645 (1645)	Wing S3715; Thomason E299_1; Thomason E299_2; ESTC R200245	134,491	230

God Joshua perswades Achan to a full and free confession from this way to give glory 〈◊〉 God though he knew that he should expose his life to danger yet let him give glory to God Jos 7. It is the counsell of David Psal 22.23 O ye of the seed of Israel glorifie the Lord. And it is the practise of David if you marke it Sam. 6. when he brought the Arke and danced before it and was reproached by his wife that relished not those good things saith he I have done it before the Lord which Tostatus interpreting saith I have done it to the honour of God thou sayst I am vile I care not if I were more base so God may be glorified I will be more vile It is that that God himself indents with man for Psal 50. Call upon me in the day of trouble I will heare thee and thou shalt glorifie me There is a supposition of a day of trouble and an imposition of a dutie we must call upon God and Gods composition Man must glorifie him and God will heare So you shall find it is the counsell of our blessed Saviour Let your light so shine before men that others may see your good works and glorifie your Father which is in heaven Matth. 5.16 It is that that our blessed Saviour sets downe in the first petition of the Lords prayer hallowed be thy name It is that that our blessed Lord in his practise had respect to Joh. 17.4 Father saith he I have glorified thee on earth It is that that Paul would have to be remembred in all our actions whether you eate or drinke or whatsoever you doe doe all to the glory of God 1 Cor. 10. The children of God have been so sensible of Gods honour that they have not dared to doe the least thing whereby they might impaire ir The sense of Gods honour made Abraham compose that jarre betweene Lot and him This is that that kept Joseph from satisfying the lascivious desire of his mistris This kept Mordecai from bowing to Haman he would not have stood to give that proud Persian reverence but for this First it was more then civill that he required Secondly he was an Agagite that God had cursed in both which respects he should have diminished the glory of God It was respect to this that kept Daniel from eating his portion of meate and the three children from bowing to the Image This made Paul and Barnabas so zealous that they flew in among the people when they would have sacrificed to them because it intrenched upon the honour of God Act. 14. This made Peter refuse the honour that Cornelius would have done and the Angel refuse it from the hands of John because they knew they should wrong God in his glory And this was the reason that the fathers of the Church when there was a motion made for the composing of differences betweene them and some Arian heretiques that stood up a little would have done it the least letter in the Alphabet Iota in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not lend a word not a syllable not a letter why because they were jealous of giving away the honour of God and that that belonged to his glory And what is the reason that we joyne not with those in the Church of Rome in giving such unlimited honour to the Virgin Mary and to other Saints but that we are afraid to take from God and give to the creature we must be jealous of his glory Why do we not pray to Saints as they doe because it is due to God and it is an impeachment of his honour since invocation is proper to him The children of God are so zealous of his glory that they regard not their goods no not their lives to set it forward Paul saith Phil 1.20 I rejoyce whether by life or death God shall be glorified hee cared not for his life So wee see in our blessed Lord himselfe Joh. 12.27 Father what shall I say free me from this houre but yet I came into the world for this houre glorifie thy name As man he desired the cup might passe from him but when he considered that God intended his glory in his suffiering Father saith he glorifie thy name what ever come Nay the Children of God have been so zealous to promote Gods glory that they have not regarded their owne salvation It is a notable instance of Moses who was conceited that if God should destroy the people now part of his glory would bee impaired saith he Lord if thou wilt doe this rase me out of the book of life Rather then Gods honour should be impaired among the heathen that were apt to take occasion to blaspheme God Moses was willing to forfeit his owne salvation So Paul for the same Israel hee was content to be Anathema for them The glory of God in their salvation was so deare to him Thus respective the children of God have ever been to bring glory to God in all their actions But one thing will bee questioned what man can give glory to God As Iohn Baptist said of Christ I have need to be baptized of thee and comest thou to me God had need to give us glory and honour and he must give it us if we have any true honour Are wee like to bring glory to him to set forth his glory Was not God glorious and happy before ever there were Angels or men to praise him Saith Ambrose God is not the better if wee praise him or the worse if we dispraise him what can this worthlesse filme of flesh that tumbles up and downe our mouthes adde to the glory of God The schoolemen answer God accepts it to increase his glory ad extra though ad intra there bee no increase or diminution Therefore for the use of it it meets with a number in the world of whom the Apostles speech will bee verified they seek their owne but not the glory of God men build but as the builders of Babel to get themselves a name Marke saith Chrysostome to get themselves a name not God the glory So Calvin observes concerning that passage out of the mouth of Nebuchadnezzar Is not this great Babel that I have built for my honour c. Marke all is for himself not for the glory of God or the good of the State So there are a number that do almes they performe the worke but as the Pharisees not for the glory of God but for their owne prayse they do their works that they may be seen of men So there are a number that make profession of Religion what for the glory of God No to build up themselves in the opinion of the world that men may conceite of them to be religious So there are those that doe good works sometimes Is it for the glory of God No for their owne temporall ends or it may be as the Papists to merit by them that they may be said to be their own

whole world Well may we incline his mercy by our repentance but certainly we can never doe our selves good by resisting Secondly never measure the worke of God by any distance It was a fault in Naaman the Assyrian when he was to be cured of his leprosie Elisha said Goe wash in Iordan saith he I thought he would have come out and have laid his hand upon the sore as if it could not be wrought without touching So it was some infirmity in the Ruler Goe downe before my sonne dye As if Christ could doe nothing without he were present So Ioh. 11. saith Martha Lord if thou hadst beene here my brother had not dyed As if God could not have prevented it at a great distance The Lord is able to shew mercy from heaven and to execute wrath as farre Why doe we speake of distance when the Lord is every where and fills all places No man is able to get out of the circumference where God is not The Lord is present in all places and doth what he will in heaven and earth where and how he will there is no flying from his presence if a man goe to heaven or to hell or to the utmost parts of the sea there shall the hand of God finde him out We come to another thing And the frogs came up and covered all the land of Egypt Mark how God inlargeth the judgement not one part of the land but all the land was covered with these vermin God sometimes smites a whole family as we see in the family of Abimelech Gen. 12. And God threatneth to smite whole families head and foot Deut. 28. God smites sometimes whole Cities as we see Samaria had a famine a fearfull one and Ierusalem was vexed by famine that as Iosephus saith The children were taught a new way into their mothers wombe againe they were faine to eat them for hunger I God smites divers Cities together as the sisters of Sodome Nay God sometimes proceeds to smite a whole Country The sinne of Saul was punished in the dayes of Ahab for three years the heavens were shut up till the bridle of heaven Eliah unloosed them So God visited the whole world I will not speake of that great plague that Evagrius saith in his time there was a plague that continued in the world fifty yeares together though it possessed not all the world at one time yet successively it went over all We have examples in Scripture God overthrew the whole world by water and will he not when he shall bring a deluge of fire at the last The reason why God makes his judgements so generall is the generality of sinne Looke in all the instances I mentioned Pharaoh and Abimelech So in the City of Samaria that was punished it was full of sinne the greatest sinnes of all Israel were in that Metropolis The sinne of Israel is Samaria The Prophet makes a sad complaint against Ierusalem being the worst So that City of Sodome you may easily see how ill they were that solicited God for vengeance that there were not ten righteous men found there if there had they had secured all It was an epidemicall complaint a generall disease So we may say of the dayes of Saul when there was such a generall famine it was for a foule sinne Nay all the whole land was tainted So in the dayes of Ahab they were full of Idolatry and wickednesse Eliah complained that there was such a generall defection that he saw none besides himselfe to serve God though God told him of seven thousand that bowed not their knees to Baal yet what were these to all Israel And in the dayes of the Prophets and in the old world the bloud and stain of sinne was so bad that God knew not else how to wash out that staine So at the last day Iniquity shall abound therefore God will bring fire to consume them For the Use of this Solomon saith He went by the field of the sluggard and received instruction Let us see how Gods judgements have spread The destroying Angell hath been in all places he hath not stricken all places at once but he goeth further and extends himselfe Surely there is a generality of sinne I would God I had nothing to accuse mine owne Nation of as Paul saith But why should I hold my peace when the sinnes of the land proclaime themselves as the sinnes of Sodome Who shall censure me or any Minister for laying downe the cause of the plague Looke on some sinnes how generall is the sinne of pride A common sinne that fills the land from Dan to Beersheba in every corner even to her that grindes at the mill Nothing will keepe people from vanity this way How common is the sinne of excesse The sinne of the Court of the City of the Country and among the base Gadarens this Devill is entred into a herd of swine It is come into the Country and every roome smells of it Nay how doth this sinne reigne in this City that the Lords day is divided betweene the Tavernes and the Church Nay will you not say that the Devill goes with the better part So for swearing for oaths the land mournes A common generall sinne that unnecessary vaine sinne The oaths of men are like Ioabs sword ever drawne out men can scarcely speake but they must sweare A man can come into no company or place but his righteous soule will be vexed with this blasphemy against God Nay I would to God we could say that perjurie were not growne to a great height men have no care of oaths though it were held sacred among the heathen What shall I say of uncharitablenesse It is a crying grosse common sinne and a great number that seem to professe Religion that are most forward and zealous this way The truth is they are brinish salt lights that spit and burne and scald they care not what dead flyes they cast into this oyntment It is far from the power of Religion and the holy fire of charity I could instance in a great number but what should I trouble you By these you may gather that God hath a just controversie with this Nation of ours and the sin being so generall these frogs creeping in every corner and croaking in every nooke when God sends his judgements in every coast we must not but say He his righteous The last thing which I will conclude with is this This judgement as it was the second so it seemes to be much greater then the former for in the former judgement there was but the turning of the nature of a thing the turning the water into bloud but here there is a creating of an innumerable company of frogs Againe there some might escape there is no other likelihood but the Noble-men and the King himselfe and many of ability might have wine and other juices and waters to satisfie their thirst but here there was not a man in the Kingdome but had frogs leaping upon him and

them from judgement Psal 76.12 Saith David there God will be terrible to the Princes of the earth And Psal 82. Te shall dye as men and fall as one of the Princes We have instances enow of this in Scripture Abimelech sinned and was punished a great Prince So Adonnibezeck So likewise another Abimelech was slaine by a piece of a milstone Iudg. 9. So we read of Ahab and Saul and Iezebel great Princes mighty in their times We finde it in Sennacherib that came against Ierusalem with such as hoast a great Commander And Nebuchadnezzar that walked upon his Babel he had a great and large command a great latitude of dominions So in the third Herod and all those persecuters of the Church that as wilde Bores of the Wood laboured to roote out the Vineyard of God Beloved if there were no more that we did meet with of God making them the objects of his judgements then that they sicken and dye it were no great thing For surely they consist of the same principles that other inferiour persons doe When Daniel said to Nebuchadnezzar Live for ever he meant another life for in regard of his temporall life he knew he was like his Image though the head were of gold the feet were of clay Surely as they consist of soule and body as well as others they have no stronger tyes and ligaments to keepe soule and body together then meaner men they have no more power over their breath then other men they are subject to sicknesse and casualties But wee speake of them as they are the objects of Gods displeasure What may be the ground of this that those who are so great in the world that the Lord should get the conquest over them and make them instances of his wrath There may be divers reasons given of it First their sinne and not simply their sinne but as their persons are advanced so usually their sinnes are of the first magnitude Those that are great sinne with a high hand they thinke they may sinne with priviledge And they are apt to heare parasiticall flatterers as Alexander had that what likes them they may doe As Iulia told Bashiana It was for them to give lawes and not to take them Therefore the Lord meets with them to humble the proud to pull downe these arrogant ones as in Iob 40. He pulls downe the mighty from their seat As it was with Pharaoh here that was in his ruffe before Who is the Lord But now hee findes a God higher then hee Secondly Princes and great persons are usually exempted from the reproofe of men As for the Lawes oft-times they are as cobwebs the great flyes breake through them who dares say to a Prince Thou art wicked Nay one saith concerning the Pope it is not lawfull to say Why doth he so Now when they are not within the compasse of humane reproofe God strikes them In Levit. 20. when the people winke at such offences Then will I set my face against him and cut him off saith the Lord he will take the matter into his owne hands Thirdly the punishment of great persons makes more for the glory of God for the greater the instances of Gods judgements be the more remarkable is his justice the more legible characters are read in the world of his impartiality Therefore in Rom. 9.17 it is said concerning Pharaoh I have set thee up that I might magnifie my power and that my name might be knowne to the ends of the earth He set him up as he would sinne so he made him an instance remarkable of his displeasure that all the world might feare and tremble And indeed it went farre and neare for the Priests of the Philistines when they consulted about the Arke saith 1 Samuel 6. Harden not your hearts as Pharaoh and the Egyptians did For the Use of it it should teach all great ones in the world to be wise to kisse the Sonne last he be angry and so they perish from the right way I know they are apt to know their eminency Herod can easily entertaine the voyce of the people The voyce of a God and not of a man And the stomach of the Pope is not so squemish but he can digest that speech Thou art another God on earth But they shall know that if they use their power to injustice and doe that that is dishonourable to the Prince of Princes the Lord of Lords the hand of God will be upon them as well as upon the meanest subject Nay the more mighty they are the more grievously they shall be afflicted and though they be Gods before men yet they are but men before God Let the Lord put them in the ballance and sinde them too light He will blow them away with the breath of his displeasure Certainly he will get him honour by the confusion of those that stand up in contumacy against him To the greatest of them all it may be said as it is Hest 4.13 Thinkest thou to escape though thou be in the Kings house more then the rest of the Iewes So may I say If thou be a Monarch of the whole earth if thou irritate Gods displeasure thinkest thou to escape I will build my nest in the mountaines saith the Edomite who shall pull me downe He that sits in heaven shall laugh thee to scorne He bindeth Kings in chaines and Robles in fetters of Iron He that threw downe Lucifer from being a Prince of light so he shall serve thee In the second place it should teach men of inferiour condition and yet have something to beare themselves out with in the world Be not proud though thou have wealth it may be honour above thy brethren and art as Saul higher by the head then thy fellowes presume not too much thinke not to be free from judgements if thou offend For if thou wouldest give ten thousand rams and a thousand rivers of oyle the fruit of thy body for the sinne of thy soule it will not doe Riches availe not in the day of wrath but righteousnesse delivereth from death Prov. 11.14 Here an under officer or Sheriffe may bee feed to forbeare the execution of his office but it is not so with the arrest of God If God say to the rich foole This night shall they take away thy soule the Subpaena will not be answered but with his appearance if hee would give all his full barnes to be released Thirdly it is an item to all to admire Gods justice and impartiality and equity that sinites the tall Cedars as well as the low shrubs and thistles Should God avenge himself upon the common people that are called Cursed and connive at the sinnes of Princes there might bee some cause of wonder but when God shall punish one as well as another who shall dare to say but his wayes are equall Fourthly stand in awe to please him if hee punish Princes he will pesants if he smite the high Towers he will the inferiour Zeph. 1.8