Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

the sea then offend one little one then what iudgement remaineth for him which offendeth great ones God in heauen that great Iudge the indge in earth that little god ſ Deu. 27. 17. If there be a curse for him that remoueth the marke of the land then how is he accursed which by a false oath shall take away house and land t Mat. 25. 43. if there be a curse against those which cloath not the naked what shall become of those which by their periury strippe those that are cloathed u Ex. 23. 4. if we must deale well with our enemies Asse how ill doe they deale which vpon their oath giuing in a false euidence shall make himselfe an Asse and send him a begging A man is knowne to be his fathers sonne by his manner of going they say he hath his fathers gate or going x Ep. 5. 2. why walke in loue as he hath loued vs 2. by following his fathers qualities y 1. Pet. 1. 16. Be ye holy as I am holy 3. By his speach now God hath sworne in his z Psa 8 9. 35. holynes and will not lye and therefore let a false oath neuer defile our breath let this poyson neuer infect our heart or touch our tongue As Gods name is profaned when the rod of pride being in mens mouthes they strike God and despight him with their oathes so againe this may be done in speach without an oath as first when we profane his word or any thing which his word speaketh of him and againe when we doe so slightly speake of his workes that there by no glory is gotten to his name Gods word is profaned when profane men vndertake to meddle with it and to be pratling of it for now there is a ring of gold in a swines snowt and a pretious pearle muzled vp and downe in the myre this serueth to reproue bad ministers for if they shal be like bad minstrels which sing one thing and play an other not consonant to that they sing if like Shepheards they shall haue a good voice with which they acquaint their flocke but not feet as good guides to goe before them if extrinsecally they take heed to their flockes but not intrinsecally to themselues as the a Act. 20. 28. Apostle aduiseth then doe they dishonour God and his word for in respect of God they make him like a goate which is fed with leaues that is with words and in respect of his word they clippe the credit of it for they would not haue beleeued as it is in the Lamentations that the aduersary and the enemy should haue entred into the gates of Ierusalem for the sinnes of her Prophets and iniquities of b Lam. 4. 12 13. her Priests This made a madde fellow desire a bad-liuing preacher to teach him a nearer way to heauen then that which he had pointed out in his sermons for he did not thinke that to be the nearest way for that he did not goe that way himselfe this made Origen to giue full scope to his eyes to bring forth flouds of teares for after hee had committed a grieuous offence comming into an open assembly gathered together to heare the word of God and seeing none present to expound it he steps vp into the pulpit and being vnprouided did thinke to speake of that text which after hee had opened his Bible should first present it selfe to his view now the place of Scripture which he light vpō was this vnto the vngodly c Ps 50. 16 17. said God why doest thou preach my law and takest my couenant in thy mouth seeing thou hatest to bee reformed and hast cast my words behind thee Whereupon calling his sinne to remembrance and saying within himselfe truely that d Gen. 27. 20. which Iacob said vntruely to his father Isaac concerning the venison the Lord God hath brought this text to my hand and therefore did I find it so quickly surely the holy Ghost had a finger in it and would haue me keepe my mouth as it were vvith a bridle because I haue sinned against heauen he clasped his booke this rebuke did breake his heart and he was full of heauinesse his spirit vvas in perplexity vvithin him and his heart vvithin him was desolate his tongue did cleaue to the roofe of his mouth and did comment vpon the Text onely vvith sighes and teares Secondly this serueth to reproue such people as vvill bee talking of Scripture and haue the pure vvord of God in their mouthes vvhen as yet they are not washed from their filthynesse e Ex. 19. 10 God would not deliuer his law before the people did sanctifie themselues will God haue them sanctified before they heare it and will hee haue the vnsanctified busie their tongues about it The word of God is cleane and desireth to come out of a cleane vessell f Mat. 9. 17 it is new wine and would not be out poored out of old bottles it is good seed and would spring out of such as haue broken vp their fallowed ground g Tit. 1. 15. To the pure are all things pure but to them that are defiled and vnbeleeuing is nothing pure but they pollute that which h Hag. 2. 13. in it self is pure and cleane As the polluted person did the sacrifices for therefore were the sacrifices called vncleane as being vncleane in themselues as i Mat. 1. 7. the blind or broken or maimed or hauing a wen or skiray or scabbed or else offered by vncleane persons and k Leu. 22. 22. by such as had mindes consciences polluted circumcise therfore the heart as the Eagle casts her bill and the adder slips l Deu. 10. 16. off her old skin m 1 Cor. 5. 7. purge out the old leauen as the serpent spues vp his poison cast away the old man n Mar. 10. 50. as the begger did his old cloke when he was to speake vnto Christ o Deu. 6. 7. then talke of the word of God when thou tarriest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp otherwise thy good words are but splendida peceata and thy lewd life as a bad string bringes thy good words as sweet musicke our of all tune they are an abomination to God he cannot suffer them his soule hateth them they are a burden vnto him and he is weary to beare them Againe Gods word is prophaned when men abuse it to charmes or any sorcery whatsoeuer when hauing lost any thing they will haue a siue and a paire of shieres then by repeating a certaine place of Scripture which I will not repeate for let no man know that knowes it not they thinke to find out the finder when hauing the tooth-ach or being forespoken or prickt with a thorne will haue a Paracelsian character or a blessing or Pater noster said for their cure Colloquintida ranke poison did make good

the corde more then threefold that is not easily broken yet the Pope saith breake these bonds a sunder and cast away these cords from you compasse or imagine the death of your King leuy warre against him adhere to his enemies giue them aide or comfort within or without the Realme I will discharge you of your oath and fealty I will licence you to withdraw your oath of allegiance to take armes against him yea to lay violent hands vpon him occidite or excidite kill him or ill him deponite a thron● or exponite periculo depose him from his throne or expose him to danger thus an oath or any other thing to the contrary notwithstanding subiects shall haue law to lift vp their heeles against their head vnder whose feete they should lay downe their liues But I may say vnto the Pope in this case as Moses to the Rebels ſ Nū 16. 7. Korah Dathan and Abiram Yee take to● much vpon you yee sonnes of Leuy and as they in the Gospell but more iustly t Ma●t 2. 2● By what authority doest thou these things and who gaue thee this authority thou hast no commission to dispense with an oath no power to discharge a man of it thou blasphemest in saying thou wilt free him that breakes it u Mar. ● ●1 Who can forgiue sins but God onely though thou perdon God will punish though thou doest promise faire God will pay home and condemne him as guilty that taketh his name in vaine The fourth Commandement Exodus 20. 8. 9. 10. 11. Remember that thou keepe holy the Sabbath day Sixe daies thou shalt labour and doe all that thou hast to doe but the seauenth day is the Sabbath of the Lord thy God In it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man-seruant and thy maid-seruant thy ●attell and the stranger that is within thy gates For in six daies the Lord made heauen and earth the sea and all that in them is and rested the seauenth day Whererefore the Lord blessed the seauenth day and hallowed it IT is written of the Lacedemonians that by cōmon exercise they could behaue thēselues souldier like in the campe but knew not how to vse the time of peace so many haue stil to husband their busines to trade in their crafts and occupations on the working daies but are to seeke how to vse the Sabbath a time of rest therefore God in this cōmandement would teach vs a lesson with which cōmon vse is not acquainted Remember the Sabbath day to keepe it holy The words containe 1. A charge 2. Seuerall reasons to induce vs to put the charge in execution In the charge wee are to consider 1. The matter giuen in charge 2. The persons to whom the charge is giuen The matter giuen in charge is to hallow the Sabboth which consisteth 1. In resting from our owne workes 2. In labouring in the seruice of God The persons to whō the charge is giuen are either Superiors and they more priuate as Parents Masters More publicke as Magistrates Or Inferiours whither they be home bred as children thy sonne or thy daughter seruants thy man-seruant thy maid-seruant or forenners the stranger that is within thy gates The reasons to induce vs to execute this charge are 1. Gods bounteous liberality in giuing six daies for dispatch of our owne busines 2. Iustice which should be in man in giuing euery one his due it is Gods day 3. Gods owne patterne he resteth the seuenth day 4. The benefits that ensue vpon obseruing it that is the blessing of God he blessed c. In it thou shalt doe no manner of worke there be opera fortunae ●ulp● naturae workes of our calling workes of sinne and workes of nature from the first we must abstain the seuenth day from the second euery day from the third not by cōpulsion on any day a Deu. 5. 14 God would haue all our Cattell rest by name the Oxe and the Asse I say in this as Saint Paul in an other case doth God take care for Oxen had God respect properly to the cattel or doth he not speake it rather for vs to teach vs to rest on the seuenth day on which the cattel cannot be imployed in any labour without the seruice of man b 2. Sam. 7. 2. Dauids care was not to dwell in a house of Cedar trees whiles the Arke of God remained within the curtaines c Luc. 7. and Iairus is as much commended for building a Synagogue as others in their couetous humours are blamed for demolishing Churches leauing nothing but rude heapes of stone but though this be a worke of so great commendation yet in the law is a Caueat put in that such a good worke be not performed on the d Ex. 31. 13 Sabbath day or any thing then taken in hand that belongs to the Tabernacle e Mat. 26. 13. The good worke of Mary Magdalen● in powring a box of oyntment on the head of Christ shall be spoken of for a memoriall of her vnto the worlds end so on the other side the with-holding of her oyntment on the Sabbath day is set downe to her commendation that though she and the other f Mar. 16. 1 Mary Iames his mother had prepared sweete oyntments to annoint the dead body of Christ yet they came not to the Sepulcher till the Sabbath was past but rested that day according to the g Luc 23. 56. Commandement Here-upon Can●tus a King of this land not full 32. yeares before the conquest ordeyned that fayres Courts and worldly workes on that day should be forborne and in the 4. yeare of King Henry the 2. the common Councell of London decreed that nothing should be bought or sould within the liberties of that Citie and that no artificer or handy crafts-man should bring his wares or workes to any person to be worne or occupied on that day for by this meanes they thought the day to be profaned Two sorts of people are here to be blamed the first are they which ouer keepe it as the Iewes which are too nice and too strickt in obseruing this day and therefore if a man were sicke or diseased they thought that vpon this day meanes might not be h Ioh. 7. 23. ● vsed for his recouery for Christ chargeth them with this that they were angry with him for that hee had made a man whole on the Sabbath day yea the i Pharisees in reputation Act. 23. 8. greater then the Sadducees and sounder in beleefe the k Act. 26. 5 most exact sort and comming nearest to the law began to picke a quarrell with l Act. 22. ●1 Christ for that his Disciples being hungry did m Mat. 12. plucke the eares of corne on the Sabbath day they find no fault for plucking the eares for this the law permitted n Den. 23. 25. but to plucke them on the Sabbath day this they

of his fauour and vnlocke the closet of his benefits wee shall haue priuatiue blessings which consiste in deliuering vs from euill we shall haue positiue blessings which consiste in doing vs good some in possession some in expectation some in act some in hope corporall spirituall temporall eternall his grace shall preuent vs his mercy shall follow vs all the dayes of our liues Let therefore the end of the sixt day be a bound to ou● busines like the bound on the k Ex. 19. 12 Mount which the people must not passe like the riuer which Shemei l 1. Kin. 2. 37 must not goe beyond an Herculis columna wherein is g●●uen non vltra no further then thus let nothing draw our busines without the gates within which God hath confined it let not now worldly affayres looke in at our windowes if our couetous affections would be to bold let religion ouer-rule them curb them put them to a non plus and with checke and frowne keepe them vnder goe no further then we are led by this law as the wise men went no further then they were guided by the starre let our Omer be filled the sixt day then set we downe our rest and gather now no more Manna for refreshing the body till the seuenth day be past neuer set vpon that day which God hath set apart for himselfe let our trading stand still when it is come to the Lords day as m Mat. 2. 5. the Starre when it came vnto Christ so God shall blesse vs and saue vs and shew the light of his countenance vpon vs which shall shine more and more vntill it be perfect day vntill we celebrate an euerlasting Sabbath and finde continuall rest in Christ Iesus to whom with the Father and the holy Ghost three persons and one God be all glory power Praise and Dominion now and for euer Amen The fift Commandement Exod 20. 12. Honour thy father and mother that thy daies may be long in the land which the Lord thy God giueth thee ON two Commandements hang the whole law and the a Mat. 22. 40. ver 37. Prophets The first thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde on this hangeth the first table of the law as vpon a great nayle of the Sanctuary The second is like vnto this thou shalt loue thy neighbour ver 39. as thy selfe on this hanges the second table as on another nayle fastned in the holy place When the loue of God doth carry vs along toward the hauen of happines we take a good course as when one riuer runeth towards the Ocean it goes as it should but when this doth meete with the loue of our neighbour as one riuer meeteth with another then there is a current indeed and we set forward with a maine streame to a sea of blessednes and therefore as b Act. 2. 2. the holy Ghost was giuen from heauen that we should loue God so was it giuen on earth that we should loue men and therefore the Scripture maketh ● 1 Tim. 2. 2 godlynes and honesty to meete together d Luc. 1. 75 holynes and righteousnesse to kisse each other or rather weaues them together as e o 19. 23 the coate of Christ without seame that they might not be put a sunder both of them make vp one perfect paire of compasses which can take the true latitude of a Christian heart the first like the top of Iacobs ladder reacheth to heauen the f Gē 28. 12 second like the foote of the ladder rests on the earth or rather walkes about in a perfect circle of all such duties as one of vs owe vnto another by the first we walke in reuerent regard of all that duty wee owe to Gods Maiesty by the second in simplicity we serue our brethren and yeeld to euery callings seuerall person that duty which belongeth vnto him The first of these I haue already with the helpe of God passed ouer to the second I am to set forward at this time God againe giue winde to may sayles that I may run the point aright and let my words be not only like Peters Angle g Mat. 27. which cast into the sea tooke a fish but like Peters net a Luc. 5. 6. which let downe to make a draught inclosed a great multitude of fishes Honour thy father The words rest your eares on these two heads 1. A charge Honor thy father tēporall as the father of the house as thy father by Nature Office countrey thy betters in place thy Elders in yeeres Spirituall thy Pastor and Minister which begets thee to God by the immortall seede of his word 2. A motiue to induce vs to harken to the charge i. a promise of long life that thy daies may be long pleasant and fruitfull habitation in the land which the Lord thy God giueth thee HOnour thy father A duty so necessary that Philo the Iew placed this fift Commandement in the first Table as though wee had not performed our whole duty to the God of heauen except wee gaue the honour heere required to Parents to Magistrates to all such as represent the person of God vpon earth Frst therefore honour thy father thy naturall father because thou art 2 man b Heb. 12. ● God indeed is the father of Spirits and therefore called c Num. 16 22. the God of the spirit of all flesh and though he made all his workes in six dayes and then rested yet this resting was from workes of a new kinde ●ot of the same kinde for he that d Gē ● 7. breathed in the first mans ●ace breath of life so that hee was a liuing soule doth still after a wonderfull manner create the soule in the infusion of it and infuseth it in creating it but goe to the flesh he vseth our parents as instruments of the worke and they are meanes in framing that part and therefore should children yeeld honour vnto them The Scripture vseth diuers Arguments to draw vs on to the performance of this duty as the care which parents haue of their children good education of which the Apostle speaketh when he saith e Eph. 6. ● Bring them vp in instruction and information of the Lord bring them vp this respecteth meate drinke and apparell parents are not like the Rauen which forsakes her young till they are of colour like vnto her selfe nor yet like the Kite which grieueth to see her young in good plight Indeed we read of parents which haue cast out their children whom the wolues haue nourished which though it bee not true yet hath a semblance of truth for wolues may become fathers fathers haue become wolues but these are such as Saint Paul brandeth with this marke f Rō 1. 30. 1. without naturall affection but by nature parents seruant depositum keepe that which God hath giuen them and haue a care to preserue the

lesse godhead to be in those gods then in the least creatures This serueth to reproue the Turke whose oath is this I sweare by God the maker of heauen and earth and the 4. Historiograp●ers of Euangelicall Histories and by the 8000 Prophets that came from heauen and by our mighty god Mahomet aboue all other to be worshipped and by the spirits of my father and Grandfather by this my sac●ed and imperiall head It serueth to reproue Ch●●st●ans who by their oathes lay open Gods honour to the spoyle of creatures and though it be a thing forbidden by flat statute beautifie and set our the Saints with the ornaments of his name Let not therefore the name of Saints waite vpon our wor●es to serue where our humour shall place them let vs not fill our mouthes with them as though the sentence were not full if they were left out let not Oathes by Saint An. by Saint Mary by Saint George or other fly at all aduentures and waite at the heeles of euery word these and other oathes are but custome in the elder sort imitation in the younger sort brauery in the rich necessitie in the poore no pleasure in them no profit of them and sinnes cloathed with no delight or gaine are lesse excuseable euen in the sight of men As weare not to impart Gods worship with Saints so not with reliques of Saints which Clement the 5. thought were to be bad in the highest veneration a Heb. 11. 22. Ioseph gaue commandement of his bones and b Gen. 50. 25. lying on his death bed tooke an oath of the children of Israell to carry his bones with them out of Egypt least as Chrysostome saith the Egyptians remembring the good c Deu. 34. 6 things he had done should vse the good mans body to an occasion of Idolatry God buryed Moses body the Iewes knew not where one reason was left they should bring his carkeis into the land of Canaan from which he was excluded by the iudgement of God another reason was that by this meanes he might meete with all and preuent their superstition for therefore saith D. Raynolds it may be thought that the diuell when he did striue with Michaell about the body of Moses did striue that his body might be reuealed to the Iewes that thereby they might haue occasion to commit idolatry when a miracle was wrought at the martyring of Policarpus the Centu●ion would not haue his body deuided least the remnants of the dead corpes should be worshipped of the people Indeed if that were true that the bones of Siluester the 2. did cōmonly ratle in his tombe before the death of Popes for this they say the ratling of his bones doth portend then there were some reason why they should be esteemed but his bones are vsed like Dice made of womens bones to cozen a man and no such ratling indeed and therefore let this ratling lye be buryed with them The Israelites must reserue nothing of the Paschall lambe lest d Ex. 12. 10 they should mixe that holy banquet with their daily bread 2. lest the sight of raw flesh might make it lesse esteemed 3. lest any superstition might creepe in by reseruing the reliques and therefore the very bones must be burnt and more then so e Ex. 32. 20 Moses tooke the sinne of Israell and the calfe which they had made and grounde it to powder and strowed it vpon the water and made the children of Israell drinke of it both in despight of their idolatry and that there might remaine no monument thereof lest they which were most giuen to superstition might gather together the reliques This serueth to reproue such as while they liue appoint or obserue any festiuall day in honour of reliques as Pope Innocent who ordeyned the feast of the holy speare and of the holy nayles and though we doe well to obserue the seuenth day that thereby we may learne to rest from sin that day and make the rest of the weeke sutable to the same yet to make more reckoning of one Sabboth then another in regard of reliques and to haue our Gaudees and feasts on relique Sunday as they call it cannot be without sent of superstition Againe it reproueth such as when they dye thinke reliques will helpe them the sooner to heauen as those which are of this minde that if they be buryed in a Gray Fryers frocke the third part of their sinnes shall be forgiuen them which dignity was indeed granted by a Bull to that religion But neuer thinke that these nor Saint Peters Cope or his other vestiments can be a quittance for our debts they are pallium breue not talaris tunica a short cloake not a gowne long enough to hide our sinnes only the coate of Christ without seame can couer them all f Esa 43. 25. I euen I am he that putteth away thine iniquities for mine owne sake where euen as God excludeth all other motiues when he saith for mine owne sake so he excludeth all other meanes when he saith I and that with an ingemination euen I doe it He hath grace if we sinne g Eph. 2. 7. riches of grace if our sinnes be great exceeding riches of grace if they be many h 1. Tim. 1. 13. mercy for Paul for he did it ignorantly i Psa 51. 1. great mercy for Dauid for he sinned willingly he can pardon for his mercy is omnipotent he will pardon for his omnipotency is meryfull as for reliques they come short of his mercy that remitteth sinnes and come not neere the value of that ransome which was payd for them The Masse wherein is consecration transubstantiation missall oblation and adoration is a great Idoll and should haue as little worship as these reliques much vertue as I haue already shewed was attributed to it whereas in very deed there was no vertue in it it could not so much as defend it sacrificer who in some place of this land in the reigne of Queene Mary was beset with Swordes and Bucklers lest hee should be disturbed in his missall sacrifice to blame also therefore were they which did flye to it for succour neither did men thinke it only present helpe for themselues but if their pigges were sicke they had a Masse called the Masse of Saint Anthony to ridde them from their diseases another for their Hennes that were sicke and lost againe to blame were men to vse it for the conuersion of those which were thought heretickes as did Anthony Kechin Bishop of Landaffe in Queene Maryes dayes to vse it for deliuering of soules out of purgatory as did Odilo Abbot of Cluniake who thought that his Masses had deliuered diuers soules from thence saying more ouer that he did heare the voices and lamentations of diuels crying out for that the soules were taken from them by the Masses Dirges funerall by reason whereof Pope Iohn the 19 brought in the feast of all soules Againe to blame were they