Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	hear_v	lord_n	speak_v	5,099	5	4.8266	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13086	The anatomie of abuses contayning a discouerie, or briefe summarie of such notable vices and imperfections, as now raigne in many Christian countreyes of the worlde: but (especiallie) in a verie famous ilande called Ailgna: together, with most fearefull examples of Gods iudgementes, executed vpon the wicked for the same, aswell in Ailgna of late, as in other places, elsewhere. Verie godly, to be read of all true Christians, euerie where: but most needefull, to be regarded in Englande. Made dialogue-wise, by Phillip Stubbes. Seene and allowed, according to order.; Anatomie of abuses. Part 1	Stubbes, Phillip.	1583 (1583)	STC 23376; ESTC S117966	128,152	256

and damnable in it owne nature but also the verie efficient cause of all euills And therfore the wise man was bolde to call it Initium omnium malorum the beginning and welspring of al euils For as from the roote all natural thinges doe grow take their beginning so from y e cursed roote of pestiferous Pride do all other euilles sproute and thereof are ingenerate Therfore may Pride be called not improperly Matercula origo omniū vitiorū the mother and nurse of al mischief for what thyng so haynous what cryme so flagitious what deed so perillous what attemptso vēterous what enterpriseso pernicious or what thing so offēsiue to God or hurtful to mā in all y e world which mā of himselfe a very Sathanas to maintain his pride withall wil not willingly atchieue hereof wee haue too muche experience euerye day more is the pittie Spud. How manyfold is this sin of Pryde whereby the glorie of God is defaced and his maiestie so gréeuously offended Philo. Pride is tripartite namely y e pryde of the hart the pride of the mouth the pryde of apparell which vnles I bee deceiued offendeth God more then the other two For as y e pride of the heart mouth is not opposite to y e eye nor visible to the sight and therefor intice not others to vanitie sin notwithstanding they be gréeuous sinnes in the sight of God so the pride of apparel remaining in sight as an exemplarie of euill induceth the whole man to wickednes and sinne Spud. How is the pride of y e hart cōmitted Philo. Pride of the hart is perpetrate whē as a man lifting him selfe on highe thinketh of himself aboue that which he is of himselfe dreamyng a perfection of himselfe when he is nothyng lesse And in respect of himselfe contempneth vilefieth and reproacheth all men thinking none comparable to him selfe whose righteousnes notwithstanding is lyke to the polluted cloth of a menstruous woman Therfore the Pryde of the Heart maye bée saide too bée a Rebellious elation or lyftynge vppe of the mynde agaynste the Lawe of God attrybutynge and ascrybynge that vnto himselfe whiche is proper to God onely And although it bee the Lorde Qui operatur in nobis velle posse who worketh in vs both the wil and power to do good Ne gloriaretur omnis caro leaste anie fleshe should boste of his owne power and strength yet Pride with his Cosin germayn Philautia which is Selfeloue perswadeth him y ● he hath néede of no mans helpe but his owne that he standeth by his own proper strength power and by no mans els that he is al in all yea so perfect and good as no more can be exacted of hym Spud. How is Pride of wordes or pride of mouthe committed Philo. Pride of the mouth or of wordes is when we boast bragge or glorie eyther of our selues our kinred consanguynitie byrth parentage and suche like or when we extol our selues for any vertue sanctimonie of lyfe sincerytie of Godlynes which eyther is in vs or which we pretend to be in vs. In this kinde of Pride as in the other almost euery one offendeth for shal you not haue all in a maner boast vaunt themselues of their Auncetors and progenitors saying crying with open mouth I am a Gentleman I am worshipful I am Honourable I am Noble and I can not tell what my father was this my father was that I am come of this house and I am come of that Wheras Dame Nature bryngeth vs all into the worlde after one sorte and receiueth all againe into the wombe of our mother I meane the bowelles of the earth al in one and the same order and manner without any difference or diuersitie at all wherof more hereafter shalbe spoken Spud. How is Pride of Apparell cōmitted Philo. By wearyng of Apparell more gorgeous sumptuous precious than our state callyng or condition of lyfe requireth wherby we are puffed vp into Pride and inforced to thinke of our selues more than we ought beyng but vile earth and miserable sinners And this sinne of Apparell as I haue sayde before hurteth more then the other two For the sinne of the heart hurteth none but the Author in whom it bréedeth so long as it bursteth not foorth into exteriour action And the Pride of the mouth whiche consisteth as I haue sayd in ostenting and braggyng of some singular vertue eyther in himselfe or some other of his kinred and which he arrogateth to himselfe by Hereditarie possession or lineall dissent though it be meere vngodly in it own nature yet it is not permanent for wordes fly into the aire not leauing any print or character behinde them to offend the eyes But this sinne of excesse in Apparell remayneth as an Example of euyll before our eyes and as a prouocatiue to sinne as Experience daylye sheweth Spud. Would you not haue men to obserue a decencie a comlinesse a decorum in their vsuall Attyre Doeth not the worde of God commaund vs to do all things decenter secundum ordinem ciuilem decently and after a cyuile maner Philo. I would wish that a decencie a comly order and as you say a decorum were obserued as well in Attyre as in all things els but would God the contrarie were not true For most of our nouell Inuentions and new fangled fashions rather deforme vs then adorne vs disguise vs then become vs makyng vs rather to resemble sauadge Beastes and stearne Monsters then continent sober and chaste Christians Spud. Hathe this contagious infection of Pride in Apparell infected and poysoned any other countrey beside Ailgna suppose you Philo. No doubt but this poyson hath shed foorth his influence and powred foorth his stinking dregges ouer all the face of the earth but yet I am sure there is not any people vnder the Zodiacke of heauen how clownish rurall or brutish soeuer that is so poisoned with this Arsnecke of Pride or hath drunke so deepe of the dregges of this Cup as Ailgna hath with griefe of conscience I speake it with sorow I sée it and with teares I lament it Spud. But I haue heard them saye that other Nations passe them for exquisite brauery in Apparell as the Italians the Athenians the Spaniards the Caldeans Heluetians Zuitzers Venetians Muscouians and such lyke now whither this be true or not I greatly desire to knowe Philo. This is but a visour or cloke to hide their Sodometrie withall onelye spoken not prooued forged in the deceiptfull Mint of their owne braynes For if credit may be giuen to ancient writers the Egyptiās are said neuer to haue chāged their fashion or altered the forme of their first Attire from the beginning to this day as Iacobus Stuperius lib. de diuer sis nostrae aetatis habitibus Pag. 16 affirmeth The Grecians are saide to vse but one kynde of Apparell without any chaunge that is to wit a longe

but most ruefull to behold did y ● Lord send down from Heauen to shew vnto the whole World how gréeuously he is offended with those that spend his Sabaoth in such wicked exercises In y ● meane tyme leauing his temple desolat and emptie God graunt all men may take warning hereby to shun the same for feare of like or worser Iudgement to come A fearfull Iudgement of GOD shewed at the Theaters THE like Iudgement almost did the Lord shew vnto them a litle befor being assembled at their Theaters to sée their bawdie enterluds and other trumperies practised For he caused y e earth mightely to shak and quauer as though all would haue fallen down wherat the People sore amazed some leapt down frō the top of y e turrets pinacles and towres wher they stood to the ground wherof some had their legs broke some their arms some their backs some hurt one where some another many sore crusht and brused but not any but they wēt away store affraid wounded in cōscience And yet cā neither y e one nor y ● other fray them frō these diuelish exercyses vntill the Lorde consume them all in his wrath which God forbid The Lord of his mercie opē the eyes of the maiestrats to pluck down these places of abuse that god may be honored and their consciēces disburthe●ed Besids these exercises thei flock thick thrée fold to y ● cockf●ights an exercyse nothing inferiour to y ● rest wher nothing is vsed but swering forswering deceit fraude collusion co●enage scoulding railing conuitious talking feighting brawling quarreling drinking whooring which is worst of all robbing of one an other of their goods y ● not by direct but indirect means attēpts yet to blaūch set out these mischiefs w tall as though they were vertues thei haue their appointed daies set howrs when these d●uelries must be exercised They haue houses erected to y ● purpose flags ensignes hanged out● to giue notice of it to others and proclamation goes out to proclaim y e same to th●end y ● many may come to the dedication of this solemne feast of mischief the Lord supplant them And as for hawking hunting vpō the sabaoth day it is an exercyse vpon y ● day no lesse vnlawful thā the other For no mā ought to spend any day of his life much lesse euery day in his life as many do in such vaine ydle pastimes wherfore let Gentlemen take ●eed for be sure accounts must be giuen at the day of iudgemēt for euery minut of time ●oth how they haue spent it in what exercyses And let them be sure no more libertie is giuen thē to mispend an howre or one iote of the Lord his goods than is giuen to the poorest and meanest person y ● liueth vpō the face of the earth I neuer read of any in y ● volume of y ● sacred scripture that was a good man and a Hunter Esau was a great hun●er but a reprobat Ismaell a great hunter but a miscreant Nemrode a great hunter but yet a reprobat and a vessell of wrath Thus I speake not to condemne hawking and hunting altogether being vsed for recreation now and than but against the continuall vse therof daylie hourly wéekly yéerly yea all the time of their life without intermissiō And such a felicitie haue some in it as they make it all their ioye bestowing more vpō hawkes and hounds and a sort of idle lubbers to followe them in one yéer than they will impart to the poore members of Christ Iesus in vij yéers peraduenture in all the dayes of their life So long as mā in Paradice persisted in innocency all beasts what so euer we are obediēt to him and came and prostrated themselues before him But euer since his ●all they haue fled from him disobeyed him because of his sin that séeing he disobeyed the Lord they again disobeied him For so long as man obeied God so long they obeied him but so soone as mā disobeyed God they disobeyed him becam enemies to him as it were seeking to reuēge y e iniurie which mā had don vnto GOD in disobeying his lawes Wherfore the cause why all beasts do fly from vs and are become Enemies to vs is our disobedience to the LORD which we are rather to sorow for than to hunt after their deaths by the sheading of their blood ●If necessitie or want of other meats inforceth vs to séek after their liues it is lawfull to vse them in the feare of God w t thanks to his name but for our pastimes and vain pleasures sake wée are not in any wise to spoyle or hurt them Is he a christian man or rather a pseudo-christian that delighteth in blood Is he a Christian that spendeth all his life in wanton pleasures and plesaunt delights Is hée a Christian that buieth vp the corne of y ● poor turning it into bread as many doo to féed dogs for his pleasure Is hée a christian that liueth to the hurt of his Neighbour in treading and breaking down his hedges in casting open his gates in trampling of his corne otherwise in preiudicing him as hunters doo wherfore God giue them grace to see to it and to mend it betimes ere it be to late for they know mora trahit periculum delay bringeth danger Let vs not deferre to leaue the euil and to doo good least the wrath of the Lord be kindled against vs and consume vs from of the vpper face of the Earth Spud What say you to kéeping of Markets of Fayres Courtes and Léetes vpon y ● Sabaoth day Think you it is not lawful to vse the same vpon any day Philo. No truely for can you serue God the deuil togither can wée carrie to God and ferrie to the deuil can we serue two Maisters and neither offend the one nor the other can wée serue God and Mammon can wée please God and the world bothe at one time The Lord wil not be serued by péecemeale for either he wil haue the wholeman or els none For saith he Thou shalt looue the Lord thy God with all thy soule withall thy minde witha●l thy power withall thy strength and so foorth orels with none at all Then séeing that we are to giue ouer our selues so wholely and totally to the seruice of God al y e daies of our life but especially vppon the Sabaoth day being consecrate to that end we may not intermedle with these prophane exercised vpon that day For it is more then manifest y ● these faires markets courtes and léetes vpon the Sabaoth day are not only a hinderāce vnto vs in the true seruice of God and an abuse of y ● Sabaoth but also lead vs the path way to hel For what cosonage is not there practised what falshod deceit fraude is not there exercised what dissimulation in bargaining

shambles or blockhowses of the Deuill wherin he butchereth Christen mēs soules infinit waies God knoweth the Lord suppresse them Spud. Weare there euer anie lawes made against the inordinat abuse hereof or haue the Godly in any age misliked it Philo. In all ages and times both the godly sober Christians haue detested it and holsome lawes haue been promulgat against it Octauius Augustus was greatly reproched of the Writers of his time for his great delight in gaming notwithstanding his manifold vertues besides Cicero obiected to Marcus Antonius his often gaming as a note of infamie vnto him The noble Lacedemonians sent their Ambassadours to Corinth to cōclud a peace who coming thither and finding the People playing at dice and cards and vnthriftie games returned back again infecta pace their peace vnconcluded saying it should neuer be reported that they wold ioyne in league with Dice-players and gamesters The same Lacedemonians sent to Demetrius in decision of his diceplaying a paire of dice of gold Sir Thomas Eliot that worthie Knight in his Book of go●ernance asketh who will not think him a light man of small credit dissolut remise and vaine that is a Dici-player or gamester Publius saith Quantò peritior est aleator in sua arte tanto nequior est vita moribus How much cōninger a mā is in gaming and diceplaying so much corrupter he is both in life and maners Iustinian made a lawe that none should play at dice nor cards for no cause neither priuately nor openly Alexander Seuerus banished all gamesters out of his dominions And if anie were found playing their goods were confiscat and they counted as mad men euer after neuer trusted nor estéemed of anie Ludouicus ordeined y ● al gamesters shold depart his lād for feare of corrupting of others K. Richard the second forbad all kynd of gaming and namely dice-playing K. Henrie the fourth ordeined y ● euery Dice-player should be imprisoned six daies for euery seuerall time he offended in gaming K. Edward the fourth ordeined who so kept gaming howses should suffer imprisonment three yéeres and forfait xx.li the Players to be imprisoned two yéers forfait x. pound K. Henri that seuenth ordeined y ● euery Dice-player should be imprisoned all a day and the Kéeper of the dicing howse to forfait for euery offence vi shil viij d and to be boūd by recognizance to good behauiour K. Henrie the eight ordeined that euery one that kept di●ing houses should forfa●t .xl. shil and the Players to forfait vi shil viij d with many good lawes and sanctiōs set foorth against this raging Abuse of gaming which to auoid tediousnes I omit beseching y ● Lord to root vp and supplant these and all other stumbling blocks in his church what so euer Sp. As I remēber in the Catalogue of abuses before you said y e sabaoth day was prophaned by bearbaiting cockfighting hau●ing hunting kéeping of faires courts markets vpō y e said day Is it not lawful thā to follow these exercises vpon the sabaoth day neither Beare baiting and other exercyses vsed vnlawfully in AILGNA Philoponus THese Hethnicall exercyses vpon the Sabaoth day which y e Lord hath cōsecrat to holy vses for the glory of his Name and our spirituall comfort are not in any respect tollerable or to be suffered For is not the baiting of a Bear besides that it is a ●●●thie stinking and lothsome game a daungerous perilous exercyse wherein a man is in daunger of his life euery minut of an houre which thing though it weare not so yet what exercyse is this meet for any Christiā what christē heart cā take pleasure to sée one poore beast to rent teare and kill another and all for his foolish pleasure And although they be bloody beasts to mankind seeke his destructiō yet we are not to abuse them for his sake who made thē whose creatures they are For notwithstanding that they be euill to vs thirst after our blood yet are thei good creatures in their own nature kind made to set foorth the glorie magnificence of the great God for our vse therfore for his sake not to be abused It is a mon saying amongst all men borowed frō y ● frēch Qui aime Iean aime son chiē loue me loue my dog so loue God loue his creatures If any should abuse but the dog of another mans wold not ●e who oweth the dog think y ● the abuse therof resulteth to himselfe And shall we abuse y ● creatures of God yea take pleasure in abusing thē yet think y ● the contumely don to thē redoūdeth not to him who made them but admit it weare graūted that it weare lawfull to abuse the good Creatures of God yet is it not lawfull for vs to spend our golden yéers in such ydle and vaine exercyses daylie and hourelie as we do And some who take themselues for no small fooles are so farre assotted that they will not stick to keep a dosen or a score of great mastiues and bādogs to their no small charges for the maintenance of this goodly game forsooth and will not make anie bones of xx.xl C. pound at once to hazard at a bait with feight dog feight beare say they the deuill part all And to be plaine I thinke the Deuill is the Maister of the game beareward and all A goodly pastyme forsoth worthie of commendation and wel sitting these Gentlemen of such reputation But how muche the Lord is offended for the prophanation of his Sabaoth by such vnsauorie exercyses his Heauenly Maiestie of late hath reueiled pouring foorth his heauie wrath his fearfull iudgements and dreadfull vengeance vppon the Beholders of these vanities A Fearfull Example of GOD his Iudgement vpon the prophaners of his Sabaoth VPon the 13. day of Ianuarie last being the Sabaoth day Anno. 1583. the People Men Wemen and Children both yonge and old an infinit number ●●ocking to those infamous places where these wicked exercyses are vsuallie practised for they haue their courts gardens yards for y ● same purpose when they were all come together and mounted aloft vpon their scaffolds and galleries and in middest of al their iolytie pastime all the whole building not one stick standing fell down with a most wonderfull and fearefull confusiō So that either two or thrée hundred men wemē and childrē by estimatiō wherof seuē were killed dead some were wounded some lamed and othersome brused and crushed almost to the death Some had their braines dasht out some their heads all to squasht some their legges broken some their arms some their backs some their shoulders some one hurt some another So that you should haue hard a woful crie euen pearcing the skyes parents bewayling their children Children their louing Parents wyues their Husbands and Husbands their wyues marueilous to behould This wofull spectacle and heauie indgement pitifull to heare of