Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	great_a	see_v	world_n	7,593	5	4.4143	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79831	Emanuel, or, God with us. Wherein is set forth Englands late great victory over the Scots armie, in a battle at Dunbar, Septemb. 3. 1650. And by many particulars of Gods acting and appearing then for us, it is certaine (and so much is clearly proved) that our armies marching into Scotland, and the wars undertaken and prosecuted against that nation, to be upon grounds of justice and necessity, as the Parliament of England hath declared. Also here is shewed, how grosly the Covenant is abus'd, and what an idoll it is now made. With the fraud and falshood of the Scots, and their kings hypocrisie and dissimulation. Moreover such objections are answered, as seeme to have any thing in them, against the point here asserted. / By John Canne. The first part, published by authority.	Canne, John, d. 1667?	1650 (1650)	Wing C439; Thomason E614_11; ESTC R206534	45,110	52

of Heaven because of their pains and their sores as I unfeignedly desire and my prayer to God for them so is that they may see how the Lord to whom they have again and again appealed is against them and their Cause as being come to them to judgment r Mal. 3.5 a swift witnesse against the sorcerers against the adulterers against false swearers And therefore they shall do well to ſ Deut. 17.13 heare and feare and doe no more presumptuously The Prophet David saith t Ps 77.19 Thy way is in the Sea and thy path in the great waters In a Sea-voyage there are no lanes no foot-paths no print of wheels no high Mercuries to direct the Marriners all their direction must be fetched from the Pole and Stars compared with the card and compasse and touched needle It were to be wished that some men for their owne sake and the sake of others would look lesse upon the rotten post of the Covenant the humane Kirk and the Lordly discipline and see more of Gods footsteps and goings in his sanctuary how he bows the Heavens and comes down and darknesse is under his feet when he arises how his Enemies are scattered and the wicked perish at the presence of God Are the unreasonable creatures cal'd upon u Ps 96.11 12 13. heaven and earth the sea the field and all trees of the wood to rejoyce and be glad because the Lord judgeth the world with righteousnesse and the people with his truth should not man more abundantly utter the memory of his great goodnesse sing of his righteousnesse and talk of his power Now wherein is this great goodnesse righteousnesse and power of God more seen then when God hath his way in the Sea speaks from Heaven that is being appeal'd unto as the supreame Judge and call'd upon to give sentence in a Cause depending between two Nations he speaks out and gives sentence yea so x Job 37.4 thundreth with the voyce of his Excellency as our Enemies themselves being Judges they must confesse it is a Divine voyce a God speaking the righteous judgment of the most high y Ps 107 4● Who so is wise will observe those things even they shall understand the loving kindnesse of the Lord. 5. There is not a surer evidence of the Lords presence with a people and pleading their Cause then when in the way of his providence he makes the unreasonable creatures seasonably serve for their comfortable deliverance and safety When he a Dan. 6.22 stopt the Lyons mouths b Dan. 3.27 restraind the violence of the fire c Ps 114.3 Caused the sea to flie Jordan to run back What was shewed here That the Lord d Ps 109.31 stands at the right hand of the poore to save him from those that condemn his soule Again when e Nah. 1.3 the Lord hath his way in the storm When f Judg. 5.20 the stars in their courses shall fight against Sisera and g Josh 10.11 great stones from heaven shall be cast downe upon the heads of the Canaanites when the Lord visiteth h Isa 29.6 with thunder and with earth-quake and great noise with storm and tempest and the flame of devouring fire What is here signified That he is angry with those against whom he thus fighteth takes them for his Enemies and that they have a sinfull and unrighteous cause What a cleare Character and sign the Lord gave our Armie of owning them and us and the Cause for which they fought Our posterity after us shall have cause to remember and to blesse God for it Thus it was Vpon Saturday August 30. we marched from Muscleburgh to Heddington where by that time we had got the Van brigade of our Horse and our Foot and Train into their Quarters the Enemie was marched with that exceeding expedition that they fell upon the Reed-forlorn of our Horse put it in some disorder And indeed had like to have engaged our Reer-brigade of Horse with the whole Army had not the Lord by his providence put a cloud over the * Luna clariore paene coelo visa languescere Tac. Aon●● l. 1. Moon thereby giving us opportunitie to draw off those Horse to the rest of the Armie So his Excellency From ano●●er ‖ In a ●●●tive 〈…〉 friend Col. Overton Governour of Hull hand thus The Enemie unknown to us attended upon 〈◊〉 right wing and in the Evening drew up a strong party upon our ●●cer guard and might probably have spoiled them if not provi●●●tially prevented by the over-shadowing clouds which so eclipsed the Moone as thereby a period was put to the Enemies motion untill the Skie was cleared c. A little before day the darkenesse is greatest When our streights and troubles are at the highest then is our deliverance nearest at hand In sick persons we see it commeth to passe that they think there is no hope of life when the Physitians and standers by see certaine and undoubted signes of health When i 1 Sam. 23.24 Saul and his men compassed David and his men round about to take them here was little hope of life what way now could a man imagine of safety to David What probability or possibility in mans understanding that he should escape yet the Lord found out a way for him and delivered him When the King of Syria sent Horses and Chariots and a great host to apprehend Elisha and they had k 2 K. 6.14 compassed the Gitie about in which he was What hope of life here what way was there in human Reason for the Prophet to escape Yet the Lord who knowes how to d●liver the godly out of temptations had a doore open for him whereby to escape When the Scots Army suddenly and unexpectedly fell upon us had many advantages Our whole Army was like to be engaged not then in a capacity or posture to fight but rather as sheep to be led to the slaughter what hope of life here who can see any way of comming out As a man upon a Rock in the Sea sees only waters round about him no land so is our present case we see nothing but either fight or flye Coacta stabile ad praelium we must fight and are forced to it even in this sad and hard condition But the Lord who hath his preventing blessings of goodnesse commanded the Moone not to give her light over-shadowed her with his thick clouds so that the Scots are here left like the Sodomites in darknesse groping for our men as they did for Lot's house whilst the Angels of the Lord put forth their hands and pulled us in under the shadow of the Almighty Thus God was seene in the Mount an act of speciall providence and sufficient to convince any Adversary that the Lord was with us and with our Cause unlesse he be like unto him who said I will not be convinced though I am convinced Indeed some men are like

party when the Philistims gathered themselves against them d 1 Sam. 13.5 thirty thousand Charets and six thousand Horsmen and people as the sand which is on the Sea-shore for multitude Overthrew Zerah the Aethiopian when he came against As e 2 Chron. 14.9 with a● host of a thousand thousand and three hundred Chario●s and by a small number in comparison of his What is to be learnt hence what observation to be rais'd what use to be made of such glorious Vctories such great Actings and high Appearances of God Onely that hee is f Psa 24.8 mighty in battle g Exo. 15.3 a man of warre h Ps 77.14 a God that doth wonders Great things and unsearchable marvellous things without number What nothing else Yes surely something more i Job 5.9 namely that he owned their cause and acknowledged them to be his Souldiers and k 2 Chron. 14.12 his host whom he delivered made Conquerours with a stretched-out Arm and with great judgments the others he took for his enemies and that their Cause was naught and wicked They might see by destroying them in such a wonderful and strange manner l Ps 92.5 A brutish man knoweth not neither doth a fool understand this I have read of one Atabalipa King of Cusco who being perswaded by one Vincent a Fryar to become a Christian upon this reason that he should serve the God that made Heaven and Earth The Indian asked the Fryar how he knew it he having a Bible in his hand told him he had learnt it there The King takes the Book in his hand opens it smels to it and lays it to his eare and hearkens if it spake any thing but perceiving he could have no satisfaction by his feeling neither did the Book speak to him hee threw it away and laughing at the Fryar told him that his Book and he were both fools Now such there are at this day and not a few for all the world like that Heathen King because God speaks not to their dull and blind hearts in their grosse and foolish way they profit not by the works of his hands neither are his present Appearances and Givings in to his people though the same with his former dispensations all along held forth in holy Scripture observed at least not acknowledged of them and God glorified as they ought and should doe But what of all this yet m Ps 10.16 the Lord is known by the judgements which he executeth 4. I suppose it cannot be parallel'd as his * In the 4 letters betweene him and the Ministers Excellency hath well observ'd of the like solemn Appeales unto God in reference to the Justice of a Cause a Deut. 17.8 between blood and blood between plea and plea and between stroke and stroke being matters of Controversie as was done by ‖ Solemn Appeales made by both parties to Almighty God The Answer of the Parliament to the Scots Kings Declaration page 36. both parties before the War began The Scots not only took God to witnesse that they had clean hands and pure hearts were men like Nathanael in whom there is no guile but * See pag. 23. in that Answ referred the Cause between Them and Us to the unerring sentence of the highest Judge as he should appear in his providence and mighty Actings either for us or them It is true they are a people presumptuous and lavish this way as in all their Remonstrances Declarations Petitions Answers c. may be seen evermore Appealing to the great and eternall God the searcher of all hearts and taking the Lord to record upon their soules touching their integrity and clearnesse in walking But howsoever seeing now b Psal 102.19 God hath looked downe from the height of his Sanctuary hath c Neh. 9.28 heard from heaven and d 2 Sam. 22.14 from heaven uttered his voyce and e Ps 76.8 caused his judgment to be heard Methinks they should feare and be still f Josh 7.19 give glory to the God of heaven and make confession to him and the rather because they know as he is a g Tit. 1.2 God that cannot lie a God that h Ps 33.5 loveth righteousnesse and judgement and i Ps 45.7 hateth wickednesse so it is k Ps 85.11 righteousnesse that hath now looked down from heaven and l 1 K. 8.32 in heaven God hath heard and done and judged his servants condemning the wicked to bring his way upon his head and justifying the righteous to give him according to his righteousnesse This Appealing unto God is like the water which was given in tryall of Jealousie m Numb 5.27 If the woman had done trespasse against her Husband the water would become bitter in her bowels her belly swel and her thigh rot But if n Vers 28. clean and not defiled shee should conceive seed and be fruitful So it is when men call upon God to judge their Cause and wil have a witnesse in Heaven and in his definitive sentence pretend to stand If they are Liers Dissemblers Hypocrites fals-hearted double-hearted c. no marvail if the Curse enter into them and that God by some visible sensible remarkable hand punish them for their great presumption and for such impudent boldnesse and because they did not o Deut. 28.58 feare this glorious and fearfull name JEHOVAH THY GOD. Again on the other hand if men appeal unto God as David did in the Cause between him and Saul p 1 Sam. 24.12 the Lord judge between me and thee and are upright before him walke in their integrity setting the Lord alwayes before them The Lord will open to them his good treasure hee will make them the head and not the taile they shall be above only and not beneath and wheresoever they goe they shall prosper Neither did the Scots rest in a bare appealing unto God as to plead the Cause between us and them but so confident they were or rather foole-presumptuous of Gods being on their side as if they had tyed him as the * Alex. Gent. Dic. l. 6. c. 4. Tyryans did their god Hercules with a golden chain to secure themselves of his residence among them And here some of their Ministers play'd their pranks telling the people yea and God too he could not be just and righteous and like himselfe unlesse he assisted them to destroy the Sectarian Army as they cal'd us to such an height of blindnesse and madnesse were they lifted up making true the proverb q Prov. 26.28 a flattering mouth worketh ruine Henry the 2. hearing Menz his Citie to be taken used this blasphemous speech I shall never quoth he love God any more that suffered a Citie so deare to me to be taken from me I am so far from wishing that any of them should be given up to such gall of bitternesse and power of darknesse as to blaspheme the God

the Potters Clay Their filling of mens ears with the nauseous noyse of the Covenant the cause of God Reformation the extirpation of Heresie Schisme Superstition is no otherwise as they apply it but hatching Cockatrice Eggs and weaving the Spiders web It is the very same which the Prophet calls c Ezek. 13.15 Dawbing with untempered Morter When a man dwells in a ruynous house the Mason comes and Plaisters it over and makes him beleive that all is well then the house falls and smothers him So by their lyes they make sad the hearts of the righteous whom the Lord makes not sad that is d Isa 59.15 he that departeth from evill they brand him with the contemptible name of Sectary Schismatick Regicide Rebell and strengthen the hand of the wicked that he should not returne from his wicked way e Hos 7.3 They make their King glad with their wickednesse and the Princes with their lyes Hence the wrath of God riseth against them cuts off f Isa 9.15 head and taile Root and Branch and there is no remedy g 2 Tim. 2.7 Consider what I say and the Lord give ye understanding in all things 7. Neither was it without a speciall providence of God that our WORD should be the LORD OF HOSTS theirs THE COVENANT Here now lay the great Cause betwixt us and them They for the Covenant we for The Lord of Hosts and as the Cause thus stood betwixt us so the Lord by a mighty hand gave a remarkable Witnesse from Heaven on whose side the truth and right was For as ‖ As the hand of God upon that Idol was sufficient to convince the Philistims of the vanity of it an their madnesse yet the were rather hardened in their Idolatry by it then reclaimed So I feare will be the condition here of some Dagon fell when the Ark came neare it so fell the Covenant as another D●gon at the presence of the Lord of Hosts Since this great Victory some of the Presbyterian Ministers here have openly declared that there was an Achan in the Scots Army it is true there was so indeed but what was that Achan Seing they t●l● us not I shall doe it for them the Cherem or Cursed thing I ●ake it was the Covenant this should have beene destroy●d and therefore seing their Cause was the Covenant and the Covenant Anathema no marvaile they fell in the day of Battail Now that the Reader may be of the same Opinion with me I shall lay downe many Reasons for it But before I speake of them I desire that these things may be taken notice of 1. I have * In a Booke entituled The snare is broken elsewhere clearly proved that the Covenant is sick of Jehorams Disease the Bowells of it are fallen out It is a Covenant like Musgrum or Toad-stoole though it grow it hath no root not a word or warrant in holy Scripture for its justification either in reference to the matter of it or the manner as it was given and taken It is an Oath indeed but contrary to the definition of a religious lawfull Oath a Covenant it is but against the properties use and end of a sacred or holy Covenant these things we have fully manifested by the word of God and reasons and have answered to whatsoever probablie may be said in the defence thereof 2. Howsoever they have set up Altars to THAT SHAMEFULL THING and bow their knee before it yet have not any of them to this day and I desire ‖ I hope such as feare God and have by others been seduced and deluded about this Covenant will now have their eyes open It gives just cause to the buyer to suspect his wares are nought who is not willing to bring them forth to light for trial all men in all places to observe it well fairly appeared in the behalfe of it as taking it part by part and proving every part I say it againe as yet they never came so nigh the Covenant as ●o prove eyther the Ground-work matter or forme of it justifiable That which they doe is thus they tell us The Generall Assembly hath approved it So the Reverend Synod of Divines in England the Kirk allows it Learned men of the reformed Churches beyond Sea consent to it But the Church of England as some call it Resolveth that all Counsells and Synods whither Provinciall Nationall or Oecumenicall * Jer. 11.13 they may err and have erred in things appertaining to God and the same is profest by all Protestant Churches King Henry the 8. put out the name of the Pope but allowed still his Laws I know some are well content that Popes and Prelates should goe downe howsoever they will walke in their steps as to be Lords over Gods Heritage and have dominion over the faith and Consciences of men Beza sayth ‖ De har civil mag puniendis that God never gave power to man for imposing Laws upon the Conscience nor can indure that any besides himselfe should beare sway or dominion over the minds of men Neverthelesse when these men speake great and swelling words the KIRR the GENERALL ASSEMBLY the REVEREND SYNOD OF DIVINES they looke now that men should * Cajetan the Cardinall was wont to say had it not bin for Luther the Pope would have made the Germans eat grasse like Beasts Now were it not but that God raiseth up some instruments to discover these mens legerdemains guiles devises they would in time make people such I dolls so bruitish as to believe whatsoever they should say right or wrong fall downe and worship them yeild subjection and obedience in points of faith to whatsoever is imposed upon them under these big names and titles howsoever they bring nothing neither can they from the word of God for the cleare justification thereof But really the Priests of Rome in this particular deale more plainly and truely and are truer to their owne principles then these men are They say right out that the Pope in things belonging to faith ‖ Nullo casu errare potest Be jarm de just l. 1. c. 7. he can by no possible means err when he sets forth a Decree * Divinitus illi praecu●sa est omnis via Th Bozius l. 12. ●esig c. c. 16. God stoppeth every way unto him which might bring him into errour so that he never was he never shall be able to doe ought against faith Now grant this then whatsoever he deviseth and imposeth upon men although there be not any Scripture brought to confirme it yet there is no need to question the same The Ministers of the Church of England and Scotland say a Generall Assembly and Synod of Divines may err and have erred in things appertaining to God Neverthelesse Magisterially and Authoritatively they will have their Acts and decrees received as this Covenant ●o be the Covenant of God though nothing doe appeare wherefore it should be

England No more then Balaam helped Balak by his Enchantments and Sorceries he is so far from having any thoughts to reward them as that he is upon the point to cast them off and to cloth the naked Germaine againe with Red and Black as making use no more of the Blew for he sees the Covenant so ominous and unhappy as no designe or plot ever prospers that goes forth under the name of it As if God had spoken of it Cursed shalt thou be in the City and cursed shalt thou be in the Field cursed shalt thou be when thou commest in and cursed shalt thou be when thou goest out And thus much of Balak and Balaam or the pararell between them and the Enemies of this Common-wealth ‖ Isa 44.11 in acting their Designes or cause alike Let them all be gathered together let them stand up yet they shall feare and be ashamed together I should now speake something in Answer to such objections as might be made against the thing here stood for something I shall write although a larger discourse the Reader shall have in the Second part Object 1. Solomon sayth a Eccl. 9.1 2 Judicium carnis de administratione dei erga personas ipsas Junius in Loc. Est autem hic descrip●io elegantissima totius judicj carnalis ibid. Sententia carnis de administratione dej in mundo Gartw in Loc. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the wicked and to the righteous Hence it follows that nothing can be concluded from Successes Victories or outward deliverances as if thereby it might be proved that God should owne and justifie one mans cause more then another Answ 1. It is a great Question whither these are the words of Solomon some say not but the Atheist or carnall reason is here brought in denying Gods providence and framing an Objection thus If things here below were ordered and administred by a just and wise God some distinction then would be seene between men and men in order to their condition and events of things but wicked men and such whose cause is sinfull and unjust prosper and have as great successe as the righteous and those whose cause is right and good Ergo. An Argument like Catos after Pompey was beaten by Caesar and the same in effect which the Scots and English Presbyters now maintaine to darken the glory of God shining forth in his works But 2. Admit another interpretation neverthelesse by these words All things come alike to all c. It cannot be meant as if nothing could be gathered from Gods dispensations in the World or that Events and successes prove nothing for such a sence is a plaine contradiction unto other Scriptures b Psal 34.15.16 The eyes of the Lord are upon the righteous his face is against them that doe evill to cut off the remembrance of them from the Earth When he saved Noah and his Family from drowning and left the rest to perish in the great waters delivered Lot out of Sodome and gave up the Sodomites to be burnt with fire and brimstone brought Israel safe through the red Sea and left the Aegyptians there to be overwhelmed and destroyed Here all things are not alike neither is there one event to the wicked and to the righteous Besides by the deliverance and good successe which the Lord gave Noah Lot and the Israelites it did appeare and had there been nothing else that same thing was enough to prove their way and cause to be better then the others It is therefore most true as one saith * Jermin upon Eccles 9.3 p. 312. As God beholdeth men who are not alike so he beholdeth them in a manner not alike And much to the same purpose are Salvians words ‖ Intelligis generalem quidem esse in omnes domini vis●onem sed meritorum fieri disparilitate di●● versum boni quippe aspi●iun tur ut conserventur mali ut disperdantur Salvian de Gub dej l. 2. Thou understandest the sight of God to be generall upon all but to be made different by diversity of their deserts for the good are beheld that they may be preserved the wicked that they may be destroyed so he 3. Should the place be understood that nothing can be proved by Events and Successes there would then little use many times be made of Gods pow er justice goodnesse or any cause to ascribe glory and praise unto him for his great and marvelous works for suppose he have saved a people by a speciall and mighty hand and destroyed their enemies in an unwonted and extraordinary sort and all this after both have solemnly and often appealed unto Heaven that the Lord would judge the cause betwixt them yet must not any man beholding these things say that God in all this either gave any signe or token to the Conquerors of approving their Action or that they subdued had not a just and righteous cause Now what place is there here if such Events and successes speake nothing to sing the Song of Moses Great and marvellous are thy works O Lord God Almighty just and true are thy ways thou King of Saints As for the grounds of the War between them it is possible many may be ignorant thereof therefore if they may neither say nor think of the cause by the events be they whatsoever here then they must either hold their peace or offer the Sacrifice of fools It is a rule in Aristotle Ex vero semper sequitur verum but this Doctrine that Events prove nothing cannot be Sound because such an absurdity and untruth follows thereupon 4. Had these men been living who teach that nothing can be concluded from successe or event when the ‖ † There is a● much now in a solemn appealing unto God as there was in casting a Lot so that if men being at difference doe appeale and that before the World unto God that he should judge the cause between them No question but the Lord now upon this appealing to him will doe as formerly he did in the Lot give a most righteous sentence by his ordering hand of providence And therefore it seems to me that had a Scot and others of his mind bin found out by a Lot as Achan was they would not have allow'd it or stood to it but have said One event to all Lot fell to Achan Jonathan Jonas and others they could easily have evaded it had it been their case as for example they would have pleaded all things come alike to all there is one event to the wicked and to the righteous And therefore whatsoever the successe or event be of the lot nothing thence can be inferred as to prove a man guilty or that any distinction or difference should be put betweene person and person Cause and Cause But what cannot men doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by wit and art as to make