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	sea_n	8,536	5	6.6658	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92776	The head of the church, the iudge of the vvorld. Or, The doctrine of the day of iudgement briefely opened and applyed in a sermon preached before the Right Honourable, the House of Peers; in the Abby-Church at Westminster, on a publike fast day, Ian. 27. 1646. By Lazarus Seaman Preacher at Allhallowes Breadstreat London. One of the Assembly of Divines.	Seaman, Lazarus, d. 1675.	1647 (1647)	Wing S2176; Thomason E372_11; ESTC R201316	30,329	46

yet because that humbling is in relation to comfort therefore I may not hide from you the consolation which this point affords for all Gods children the rather because the Psalmist calls for all possible rejoycing from all creatures upon this ground Let the heavens rejoyce and let the Earth be glad let the Sea roare and the fulnesse thereof let the field be joyfull and all that is therein then shall the trees of the wood rejoyce before the Lord for he cometh for he cometh * Primo adventu ad redimendum I●●rato adjudicandum He onymus twice repeated to judge the Earth he shall judge the world with righteousnesse and the people with his truth (t) Psal 96. 11. The contents of the Psalme referre all this to the generall judgement Some of the Ancients * As Augustine and Jerome include both the first and second coming of Christ and though that title which is prefixed by the Septuagint A psalme for David when his land was established unto him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives some light to understand the occasion of it yet that hinders not but that it may and from the matter of the Psalme it selfe it must be understood of Christ When the Apostles speake of Christs last comming and the proper use of it unto believers they set it forth as the most blessed time that can be imagined And therefore we pray thy kingdome come because the comming of it in that part or manner of administration which is yet future is for the comsummation of our blisse And seeing we doe pray for it let 's all reforme * Corrige te non ores contra te Augustinus the righteousnesse of the judgement should teach us to live righteously that our joy might be full both now and then 3. If Christ judge righteously wicked men who are so hardned as not to repent must needs perish riches learning honour power nobility a forme of godlinesse will be of no use before a righteous judge to make ungodly men escape The more any abound either in outward blessings or shewes of piety the greater shall be there condemnation The righteous Lord loves righteousnesse (u) Psalm 111 7. and hates all workers of iniquity (w) Psal 5. 5. 4. I shall adde but one word more Lords and Commons all that are Judges in the earth may learne from hence what God and men expect at their hands to judge as Christ judges in righteousnesse That question which God puts by David Doe ye indeed speake righteously O ye congregation doe ye judge uprightly O ye Sons of men x does not onely imply the duty but the r Psal 58. 1 sinne and the danger of all great Assemblies or smaller Courts They who represent God in their places should also resemble him in his vertues and because they act his part here therefore he is present with them God standeth in the congregation of the mighty * Psal 82. 1. c observes and over-rules he judgeth among the Gods And though he beare with them because though called Gods they are but men subject to like passions as other men are and too often to greater corruptions and abominations then many of their inferiors yet having said ye are Gods and all of you the Children of the most high He will the rather expostulate How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbini fere in malum Sicut Tyrannus quispiam praecipitabimini ad inferos R. Selomo Arnob. Chrysost daemones vel ut I heod daemonum principes intelligunt will ye judge unjustly and accept the persons of the wicked Neither is that all he threatens further and will execute accordingly ye shall dye like men and fall like one of the Princes * As common men you shall dye a common death as Princes you shall dye like Princes The shame sorrow and curse of your deaths shall as much exceed other mens as the glory and power of your places is above the condition of meaner persons Therefore let him whose daily worke it is to judge others judge himselfe If he have been righteous let him be righteous still a Rev. 22. 11 strive for that praise which is given to the Angell of Thyatira I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more then the first b Rev. 2. 17. He that hath not been righteous let him repent for now God would have all men everywhere to repent If any will be so wicked as to harken unto neither of these directions and so hard-hearted as to despise the terror of the Lord the judgement to come yet let every one that feares God beleive that he hath appointed a day c. If I had to doe with those scoffers whereof Peter prophesies c 2 Pet. 3. 3. and they should aske how it may be proved that there shall be a day of judgement I might answer that God hath given proofe of this in raising Christ from the dead This is the second generall propounded in the beginning and those words of Paul in another place doe much strengthen this For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living d Rom. 14. 9 And though the phrase of the Text in Greek which signifies to give faith might seeme to import some other thing yet the better sort of interpreters concurre with our translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non declarat fidem praebere i. e. crodendi potestatem facere sed fidem facere Beze Praeb●n● mibi est faciens nec ●liter Syrum capio Arabem Ludev de Dieu The Generall use If any thing might hinder this hope in Christ his being under the power of death was the most likely that impediment being removed by his resurrection we are not onely assured that he will come but incouraged to pray Come Lord Iesus or in the Psalmist's words Arise O God judge the earth for thou shalt inherit all Nations e Psal 82. 8. In the meane while our worke at present is to repent The day cals rather for the practise of this duty then a Sermon I shall only therefore put you in remembrance of this one thing Our sinnes in worship and religion I feare are yet to be repented of One reason why God keeps us from a setled order and government may be because many are willing to some changes but few see or are sufficiently affected with the evill of our former wayes Besides the greatnesse of the sinne it selfe this may prove the wofull consequence of it that many will lick up their own vomit and wily-carnall polititians make worship and government to change fashions with the times and be upon all occasions so ordered as may please profit or humor men but how this will please God judge you and how Christ will take it when he comes to judge the world in righteousnesse let it be considered Let your own judging minde you of his and your barre helpe you to remember his tribunall Many in these dayes passe and more are likely to be sent for from judging others among men to be judged themselves before God If either the feare of Christs justice or the love of his mercy may be of any force with us let us all repent now and from henceforth be preparing to give an account of our selves unto that man by whom God will judge the world in righteousnesse FINIS

suffer evill and this hath not onely puzzeld many learned Heathens in their disputations about Divine Providence as Seneca and Plotinus * Quare bonis vir●● mala accidant cum fit providentia Sen. per totum librum Plotinus Ennead 3. lib. 2. c. but the best of Gods children have been much offended hereat as David (m) Psal 73. 2. and Jeremy (n) Jer 12. 1. The best answer to all objections raised from this ground is by asserting a future judgement 3. There be many mysteries and Labyrinths of providence The judgements of God are unsearchable and his waies past finding out and while they are so we may well admire and adore but we can not give God that distinct and rationall service which he deserves and we might render if we had more understanding of his workes The end of Gods workes is for the manifestation of his glory and that he may receive glory neither of which can be perfectly attain'd on his part or ours without a day of judgement But thirdly which is the strongest of all There are plaine Prophesies of the day of judgement in Scripture and that in two kinds 1. By way of threatning against the wicked And 2. by way of promise for the present comfort and future benefit of the godly The way of threatning is most frequent I need not therefore to instance in the particular places The way of promise is very expresse The Lord is not slack concerning his promise (o) 2 Pet 3. 9. saies Peter while he is speaking of the second comming of Christ and answering their objections who say where is the promise of his comming And if God be either as he certainely is both Just and Good Faithfull every way there must needs be a day of judgement If his merce were so great that he should repent of the evill intended though that be but to dream with Origen yet even that greatnesse of his mercy would make the judgement so much the more necessary for the good of his Elect. The use of this truth is either 1. for all in generall Application or 2. more especially for such as are in authority There shall be a day of judgement Therefore 1. Let it ever be in our eye eare and heart and let 's be frequently meditating of it and of all that belongs to it but above all of the account which wee must then give and that condition and state of Eternity which will follow thereupon some never dreamt of a Parliament but they have seene it and felt the weight of it and if we should be so foolish as not to thinke of this day the comming of it will be never a whit the farther off because we put it farre from us but the more dreadfull The Scripture speakes so much of it as serves to call in all our senses For the eye Behold the Lord commeth with ten thousands of his Saints (p) Jude 15. to execute judgement upon all and to convince all that are ungodly among them The Lord Jesus shall be revealed from Heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ (q) 2 Thes 1. 7. 8. Behold he commeth with clouds and every eye shall see him and they also which peirced him and all kindreds of the Earth shall waile before him (r) Rev. 1. 7. For the eare The Lord himselfe shall descend from Heaven with a shout (ſ) 1 Thes 4. 16. with the voice of the Archangel and with the trump of God But that which should most of all affect our hearts is that God shall judge the secrets or hidden things of men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (t) Rom 2. 15. Our swarmes of evill thoughts and lusts our simulations and dissimulations as one distinguishes * Dike of the deceitfulnesse of the heart and all wicked desires devices and purposes shall then be disclosed and whereas carnall policy hypocrisy and deceit stands us here instead sometimes among men they shall make most against us before God To thinke on these things and such like may prevent many sinnes speed and quicken our repentance and make us carefull to have a conscience void of offence towards God and man (u) Act 24. 16. 2 Seeing there shall be such a day let oppressors persecutors Tyrants and all that are any way injurious tremble but let the oppressed and afflicted be of good cheere verily there is a reward for the righteous and doubtlesse there is a God that judgeth the Earth (x) Psa 58. 11. The Nimrods Pharaohs Herods Pilates and such like of the Earth shall not stand in judgement as the Psalmists phrase is (y) Psa 1. 5. And where shall the sinner and ungodly appeare when the righteous are scarcely saved (z) 1 Pet 4. ●8 But the poore and meeke of the earth shall there be pleaded for and avenged (a) Jsa 11. 4. Therefore thirdly Let us all live as becomes those who professe this faith Then shall I not be ashamed when I have respect unto all thy Commandements (b) Psa 119. 9. There is no way to live free from inward rebuke here or from open confusion before God men and Angels hereafter but to live up in the power of godlinesse unto that perfect rule which is set before us in the word If the argument be good as it is from the dissolution of the world to a most holy life it is the stronger if we joyne with it the day of judgement Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godlinesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) 2 Pet. 3. 11. 12. Looking for and hastening unto the coming of the day of God (d) Psal 51. 6. Labour we therefore both for truth in the inward parts and to clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God (e) 2 Cor. 7. 1. 2. For such as are in authority Gods on earth judges among men (f) Psal 82. 6. First Let them be upright and humble because they resemble him are subordinate unto him and must be countable There be higher then they * Eccles 5. 8. And they must one day heare that command and obey it Give an account of thy Steward-ship * Luke 16. 2. Let them therefore judge as those who must be judged 2. Let them beware of all corruptions in judgement to respect persons take bribes directly or indirectly neglect the cry of the widdowes and Fatherlesse with hold good from the owners thereof protract causes and so to make the remedy worse then the disease to be partiall to prefer private interest before publike are all abominations in the sight of God For such like the Land mournes the foundations of it shake some courts of judicature are thrown downe others

are upon you to bring the three Kingdomes unto the neerest conjunction and uniformity in Religion But what will ye doe with Christ Iesus and for his Church Settle the Crowne firme on his head lay him for your corner-stone and soundation in all the parts of your building lest he raise himselfe out of the ruines of this Kingdome and another Crown perplex you till you learne from his word that it is your onely safe rule whereby to order Civill affaires and much more all matters of Religion I should say more But I hope tbose who succeede me as better able will drive this naile more home and be more practicall on this Doctrine In the meane while that God would guide YOUR HONOURS by his Spirit so to Judge YOUR selves and others here that when you come before the Supreame Tribunal THE MAN CHRIST JESUS may welcome YOU with Well done good and faithfull Servants shall be the daily prayer of Your Lordships humbly devoted in the service of Christ Jesus LAZARVS SEAMAN A SERMON PREACHED Before the Right Honourable the House of Peeres on a Publique Fast Day January 27. 1646. ACTS 17. part of the 30th together with the 31. ver But now God commandeth all men every where to repent Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead THe end whereunto that solemne day of fasting once a yeare under the Law was appointed unto the Jewes is said to be for atonement to afflict their soules and to offer an offering made by fire unto the Lord. (a) Levit 23. 27. The henefit of the day was atonement It 's worth the while to spend a whole day intirely to attaine such a blessing This is given as a reason why they might doe doe nothing else on that day Ye shall doe no worke in that same day for it is a day of atonement to make an atonement for you before the Lord your God (b) ver 28. The duties of the day are 1. soule-afflicting and 2. offering sacrifice No soule-affliction will procure us peace and pardon without a sacrifice for without shedding of blood there is no remission of sin (c) Heb 9. 22. Neither may we trust so much to the sacrifice as to neglect the humbling of our selves But this is our comfort under the Gospell our atonement is already wrought out by him who is the propitiation for sin and our Advocate with God (d) 1 Joh. 1. 1. 2. the High priest of our profession (e) Heb. 3. 1. And the sacrifices of God are a broken spirit a broken and a contrite heart O Lord thou wilt not dispise (f) Psal 51. 17. Yet we have still need to afflict our soules to humble our selves and not to rest in the formalitie of hanging downe our head like a bulrush for a day but to be alwaies repenting yea to bring forth fruits meet for repentance (g) Math. 3 8 for now God would have all men everywhere to repent c. 1. Now even in the times of the Gospell and 2. now for he hath winked or over-looked long enough 3. Now presently while it is called to day we may no longer harden our hearts (h) Heb 3. 15. This is the duty here pressed by St. Paul the ground which he builds upon is of force till the end of the world If we must repent because of the day of judgement all men in all ages successively must be repenting till then Now to further the power and practise of this duty looke not on the poore instrument that is speaking to you but imagine your selves to be the men of Athens and that you heard some son of thunder Paul himselfe who made Faelix tremble when he heard of Judgement to come (i) Act 24. 25. Lend your eare a while to a briefe repetition of that Sermon of his which is recorded in this chapter and very considerable in all that belongs to it The Preacher was none of the Philosophers but an Apostle and more then an Apostle one chosen by Christ not on Earth in his humiliation but from Heaven after he had sate downe on the right hand of Majesty on high If neither the inferiour Ministers of the Gospell nor those twelve Who must sit upon twelve thrones judging the twelve tribes of Israel Math 19. 28. were worthy to be heard yet next to Christ himselfe such a one is worthy of all acceptation The place where he preach'd in generall was Athens (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous for learning and policie the greatest honour that ever it attain'd was this that Paul for some time was professor of Divinity in that University But more particularly either there where that grave Senate of Areopagites met which is so renowned in humane Sen. de Tranq animi cap. 3. stories and Seneca calls religiosissimum judicium or in the street where their Court-house stood Some thinke the Judges were not present * Beza in ver 19. and it is the more probable because the Apostle was so fairly dismiss'd ver 33. Yet why did the multitude bring him of purpose to that place ver 19. but because he seemed to be a setter forth of strange Gods ver 18. and consequently deserved Maximus Tyrius disput 39. Montac Analecta exerc 1. a like condemnation with Socrates who had been put to death among them for a like crime This is certaine Dionysius the Areopagite was one of his converts and therefore he at least and probably some others of his ranke were his hearers ver 34. The number of those who became believers by this Sermon was but small Howbeit certaine men clave unto him and beleived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some eminent persons one man and one woman for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some others of an inferiour ranke The preaching of the Gospell is not alike successefull in all places The Doctrine and Preacher may be the same but the soile differs whereinto the seed is cast and God blesses his owne Ordinance as he pleases The Bereans were more noble then those in Thessalonica ver 11. more noble and therefore the more ingenuous or rather therefore the more noble because they received the word with all readinesse of minde Not many noble are called (k) 1 Cor 1. 26. Among the Apostles hearers some mocked others said we will heare thee againe of this matter ver 32. I am perswaded better things of you And though this roule should be torne in pieces as the Prophets was and not be written over againe and my rude draught of the day of judgement be blotted out yet as Iohn Hus dream'd concerning the Inter Epist John Hus. Images painted in the Church of Bethlehem at Prauge others shall arise and make a more lively portraicture of the same thing or this

fully and expressely in the next point The man Christ Iesus is the person ordained to be Iudge 4. Point God is not here excluded for God shall judge by him as in the Text. And in other places the Judgement is more directly referred unto God Henceforth saith Paul is laid up for me a crowne of righteousnesse which the Lord the righteous Iudge shall give me at that day (k) 2 Tim. 4. 8. The man Christ Jesus is said to be the Judge because he is to discharge this office also in forma servi as a righteous servant appointed by his Father hereunto Two things are here to be insisted on before the use 1. That He is ordained Judge 2. Why He is ordained Judge 1. If we consider Him in his humiliation it may seem Ille qui stetit ante Iudicem ille qui alapas accepit ille qui consp●●os est ille qui spinis coronatus est Dr. August in Psal 96. strang that one born in a stable laid in a manger reputed a poore Carpenters Sonne that had not whereon to lay his head who was counted a friend of Publicans and Sinners a Samaritan that cast out devils by Beelzebub the Prince of the Devils whom one of his own Disciples betrayed the rest forsook whose own whole Nation as one man accused as a blasphemer and traytor who was crucified among theives and forsaken of God should receive such glory and have such a power and trust committed into his hands who can beleive this report (l) Isa 53. 1. But take of the vaile a while or looke through it and you shall finde he was in the forme of God and thought it no robbery to be equall with God (m) Phil. 2. 6. Nay more In the beginning was the word and the word was with God and the word was God The same or even he was in the begining with God All things were made by him and without him was nothing made that was made (n) John 1. 1. 2. 3. Consider of him likewise in his estate of exaltation He is King of Kings and Lord of Lords (o) Rev 19. 16. The blessed and onely potentate (p) 1 Tim. 6. 15. God hath given him a name above every name (q) Phil. 2. 9. yea all power both in heaven and earth (r) Mat. 28 18 Every knee shall bow to him and every tongue confesse unto him (ſ) Rom. 14. 11. who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him (t) 1 Pet. 3. 23. But what ever he is or the world thinks of him he is the man for we must all appeare before the judgement Seat of Christ (u) 2 Cor. 5. 10. Peter tels Cornelius and his company of him He commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Iudge of quick and dead (w) Acts. 10. 42. Betweene his resurrection and ascention he convers'd with his Disciples 40. dayes speaking of the things pertaining to the Kingdome of God (x) Act. 1. 3. It seemes by the former testimony this was one principall thing which he then gave in charge to be taught concerning himselfe 2. But why is he Iudge To answer in few words 1. As he was born King of the Iews (z) Mat. 2. 2. so was he also as the naturall proper and onely begotten Son of God borne herre to God and therefore fittest to be taken into the fellowship of Empire with his Father And 2. because God hath also a Kingdome ex consilio like a purchase over and above the naturall inheritance therefore he was appointed heire of all things (a) Heb. 1. 2. 3. He is in all respects most desirable and least liable to exception every way qualified for such a work as Isa declares at large * Isa 11. from 2. to 6. 4. And seeing God purposes to deale with men after the manner of man he condiscends to let them have one that is flesh of their flesh and bone of their bone to be finall judge betweene him and them that he may be the more justified and they without all excuse 5. Besides that Christ hath gone so low in abasing himselfe for his Fathers glory that he onely is worthy to be thus farre exalted 6. What the Jewes will thinke of this at last that he whom they scorne to owne for a Messiah shall be the Judge of all the earth I know not but being as he is of the seed of Abraham and David according to the flesh it will make the more for the justice of their condemnation 7. And therefore he is the fitter to be made Judge that we may the rather beleive on him and obey him and in all respects apply our selves to him as is meet while he offers himselfe to be our Saviour and sayes having his Armes of mercy outstretched in the meane while as on the crosse Come unto me all ye that labour and are heavy laden and I will give you rest (b) Mat. 11. 28. For the use of this 1. Let us observe all those speciall Application Items which are given us in Scripture about Him As 1 to beware of him Behold saith God I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him (c) Exod. 23. 20 21. This is no other then the Angel of the Covenant (d) Mal. 3 1 Both places are commonly understood of Christ 2. To kisse him h. e. to love reverence and obey him or according to the Ancient Latin translation which was used in Cyprian's Discite Disciplinam time to learne discipline Kisse the Sonne least he be angry and ye perish from or in the way when his wrath is kindled but a little Blessed are all they that put their trust in him (e) Psal 2. 12. 3. To heare him At his transfiguration in the Mount a voyce was heard from heaven saying This is my beloved Sonne in whom I am well pleased Heare him (f) Mat. 17. 5 4. Not to be ashamed of him before men or offended at him They are his own words Blessed is he that shall not be offended in me (g) Mat. 11. 6. But whosoever shall deny me before men him will I also deny before my Father which is in heaven (h) Chap. 10. 33. 5. The last and principall one is to beleive in him for this is the worke of God h. e. the principall duty which God requires all men to indeavour towards Christ that ye beleive on him whom he hath sent (i) Iohn 6. 29 If we desire to finde him a friend when he comes to be our Judge let it be our care to approve our selves in every one of these