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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	hear_v	heaven_n	oil_n	4,117	5	10.0452	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

then me sayth the Lord is vnworthy of me In the Psalme it is sayd to the Church to euery member of it Harken O daughter and consider incline thine eare forget also thine owne people and thy fathers house secondly admonishing vs what a perilous thing countrey impietie is able to infect any man if he tary in it And therefore God draweth Abraham away from them because with them he should hardly euer haue been good 4 Whether did God call him surely to no certayne place but from his owne to some strange place which he would apoynt vnto him thereby making tryall of his loue so much the more by how much he knew no certayne place wherevnto to go It teacheth vs aboue hope vnder hope to cleaue vnto God and i● once we haue a generall commandement to leaue particularities not yet so manifest to his holy prouidence and the further manifestation of the same in his good tyme. 5 To what end doth he call him surely that he might make of him a mightie Nation that hee might blesse him make his name great and bring to passe that in his seede that is in Christ who shoulde descende of him that blessing might bee recouered which was lost in Adam and so all the Nations of the world be blessed So see wee playne how Gods dealings shoote euer at the good and to the good of them whom hee loueth and who obey him are ruled by him Many a man hath he drawen from home and out of his owne countrey but to his great good both in body and minde In body by honors preferments and earthly blessings many wherewith hee hath inriched him in a strange place In minde by a true knowledge of his holy truth there attayned vnto and got which otherwise in likelyhood had neuer beene How preferred hee Ioseph in a strange lande with many mo c. But marke how the Lord expresseth his fauour further when he saith I will also blesse them that blesse thee and I will curse them that curse thee c. thereby shewing vs what it is to haue him our God surely to haue a friend of him to our selues and to all that are friends vnto vs and a foe to all false harts harboring and hatching mischiefe against vs. And what can we wish more 6 How did God call him by his word and by this word at this day he calleth vs sending vs his messengers earely and late to speake vnto vs and to intreate vs as the Apostle speaketh in his name that we would be reconciled to him not dye but liue and inioy a place of eternall comfort for euermore with his owne selfe his sonne his holy spirit one God of maiestie glory and power with angells archangells Saints and Martirs the spirits of iust and perfect men To day then or any day when we heare his voyce harden we not our hearts neyther despise him that speaketh Christ Iesus For if they escaped not that refused him that spake on earth to wit Moses how much more shall we not escape if wee turne away from him that speaketh from heauen whose voyce then shooke the earth and now hath declared saying yet once more will I shake not the earth only but also the heauen c. 7 Hauing considered the Lords calling in the next place wee must consider Abrahams obedience which not onely appeareth 〈◊〉 this ●e●t but is honored with a most notable remembrance also ●y y e Apostle in his Epistle to the Hebrues for by ●aith saith he Abraham when he was called obeyed God to go out into a place which he should afterwards receyue for an inheritan●e and he went out not knowing whether he went c. A great obediēce to leaue house home countrey friends where he was ●ought vy such an obedience as thousands of vs cannot brooke ●n these dayes though it were to glorifie God or serue our Prince and countrey in great measure but a farre greater to go he knewe not whether For what a doo would some of vs haue made at such a motion what folly what madnesse would we haue accompted it to leaue a place we knew and euer had liued in to go we could not tell whether But so did not Abraham he obeyed to go and to leaue all yea hee obeyed to leaue all and goe hee knewe not whether Marke therefore I pray you the nature of true faith and the measure of it in Abraham it wrestleth it striueth it ouer commeth at last all obiections of flesh and bloud and yeeldeth a holy and sweet obedience to the commandement will and pleasure of almightie God such faith shall honor vs as it honored Abraham if being in vs for our measure there shall flow from it such dutifull obedience to our God as occasion shall be offered and we called to now wherefore euer let vs thinke of it 8 But when wee speake of this obedience of Abraham in departing I pray you let vs remember euer that it was vpon a word commanding hym and calling hym as hath been sayde and not vpon his owne head The fourth verse sayth hee departed but how as the Lord spake vnto hym sayth the text c. Cutting thereby and therein the combes of all momish Monks that apply his example to their bad dooings and their leauing of friends as they saye and Fathers house to his example For Abraham was commaunded they not Abraham had cause least hee should bee seduced by his idolatrous kinred and countrey they not Abraham knewe not whether he went they full well Abraham carryed his wife with him and left her not they not so in any case Therefore you see how well this example fitteth them and how iustly they resemble it 9 If we note Abrahams age when he thus obeyed he was as is thought 75. yeares He liued 175. in all And so it appeareth that a whole hundred yeares he was a traueller and possest not the breadth of a foote as Steuen sayth of all that was promised to him and yet his faith fayled not but by the same he abode sayth the Apostle in the land of promise as in a strange countrey c. when we farre vnlike him faynt and are greeued with euery litle delay in the Lords doings 10 That Sara went with him we may see the obedience of a faithfull wife Not one grudging of her is mencioned not one obiection carnall and worldly either to excuse her selfe or to hinder him from that wherevnto the Lord had called him But she trusseth vp and away with him whither God should apoynt knowing his lot to be her lot in well or wo taking her selfe called when her husband is called as if she had by name bin expressed because God is no seperater of man and wife whome himselfe hath ioyned till death depart O honorable Sara for this obedience without crossing gaine saying contrarying repining and murmuring being a comfort and incouragement to

was of weight and concerned them most neerly So noteth this repetition vsually in the scripture as in the Psalme when he saith Hearken O daughter consider incline thine eare forget also thine own people thy fathers house Againe Heare this all yee people giue eare all ye that dwel in the world In the Prouerbs Heare O ye childrē the instruction of a father giue eare to learne vnderstanding with many such Againe he giueth himself 2. names Iacob Israel saying heare ye sonnes of Iacob hearken vnto Israel your father drawing from these names 2. good arguments to stir vp in them this attention which he requireth y e one of nature the other of religion of nature because he was Iacob their father of religion because fearing God truly seruing him euer he found fauour with God euen so far as to receiue from him this name of Israel whereof you haue heard before the full circumstance 2 Ruben mine eldest son thou art my might the beginning of my strength the excellency of dignity and the excellency of power Thou wast light as water thou shalt not be excellent because thou wētest vp to thy fathers bed then diddest thou defile my bed thy dignity is gone Comming now to particulars he beginneth with his eldest son as you see often repeateth his excellēcy making great mention of it that he was his might y e beginning of his strength y e excellency of dignity the excellency of power in the end throweth him out of all saying he should not be excellent his dignity was gone And why thus because he had sinned agaynst nature defiled his fathers bed Then al these repetitions of his dignity tēded but to this to exaggerat his fault and to make it appear vnto his cōscience the posterity euer after how great it was and foule before God as for which all this dignity was lost taken away Nothing more shaketh the hart of any one not quite dead to God grace then this course Therefore often God vseth it in his word Heare O heauēs saith he by the prophet hearkē o earth I haue nourished brought vp children but they haue rebelled against me The Oxe knoweth his owner the asse his maisters cribbe but Israel hath not knowen me my people hath not vnderstood amplifying their sin by this that they had receiued this dignity to bee nourished of him and brought vp as his Children In the fifth Chapter agayne my beloueds Vineyarde was in a fruitfull grounde hedged about the stones gathered out planted with the best plantes a Towre built and a wine presse made yet it brought forth wild grapes To Dauid likewise I anointed thee king ouer Israel and deliuered thee out of the hand of Saul gaue thy Lords house and thy Lordes Wiues into thy bosome gaue thee the house of Israel and Iudah and would moreouer if that had been too litle haue giuen thee such such thinges wherefore then hast thou despised c. Still proouing the greatnes of sin by grace and fauour vouchsafed before So here Ruben being vouchsafed of God to be his fathers first borne his might the beginning of his strength the excellencie of dignitie and the excellency of power yet sinning in this sort his fault by these fauours was made most great and therefore his dignitie and the sequels of his dignity most iustly translated otherwise As the birthright to Ioseph the priesthood to Leui and the Kingdome to Iudah Read Deuter. 33. verse 6. Iud. 5.15 16. Take we heede then of sinning euer but especially when our consciences tell vs God hath beene gracious gracious vnto Bodye and gracious to Soule gracious to our selues and gracious to our friendes For this is as the dignitie of Ruben which shall increase our offence and iustly plucke downe from the hand of God a verye sure and certaine punishment vppon vs and happily euen also vpon our posterity as here in Rubē whose whole ofspring was depriued of honor There is not one of vs but hath receiued mercy from heauen in verye great measure if wee bee aliue within to feele it Therefore not one of vs but euen in this respect bound with a carefull hart to auoide the thing that offendeth God And happy wee if wee will doe it remembring Ruben here and his fearefull losse his dignitie being gone as his Father sayth 2 Simeon and Leui brethren in euill the instruments of crueltie are in their habitations Into their secrets let not my soule come my glory be not thou ioyned with their assemblye for in their wrath they slew a Man and in their selfe will they digged downe a wall Cursed bee their wrath for it was fierce and their rage for it was cruell I will deuide them in Iacob and scatter them in Israel To the selfe same ende tendeth this punishment inflicted vppon these two brethren that the former did euen to humble themselues in themselues and to teach posteritie how God hateth euill The Papistes prattle of poena and culpa that the punishment satisfieth for the offence c. But farre otherwise doth the Word instruct telling vs euer that punishment is not imposed to make satisfaction for that onely doth Iesus Christ and his stripes but to purge the hart from all hypocrisie humbling it faythfully and vnfaynedly and to stirre vp to repentance for y e time passed as also to carefulnes for the time to come keping both body and soule in a godly feare as it were with a bridle Therfore saith the father as you haue heard before Quod patimur vnde plangimus medicina est non poena castigatio non damnatio That wee suffer punishment it is a medicine not a punishment a correction not a damnation Non enim de peccatis sumit supplicium sed in futurum nos corrigit For God doth not take punishment of our sinnes forgiuen but chastiseth vs fatherly for the time to come Marke also in this place how fully how plainly how faithfully Moses layeth downe to the world in writing y e shame reproch of the tribe he came of of his father Leui which certainly declareth the power of Gods spirit ruling ouerruling in these writinges and that of him from him not from flesh and bloud they are proceeded for flesh nature would haue couered these blemishes in his auncestors 3 Thou Iudah thy brethrē shall praise thee thy hand shal be in the neck of thine enemies thy fathers sonnes shal bow downe vnto thee Iudah as a Lyons whelp shalt thou come vp from the spoile my sonne He shal lie down couch as a Lion as a Lionesse who shal stir him vp The scepter shall not depart from Iudah nor a lawgiuer from betwixt his feet vntil Shiloh come the people shalbe gathered vnto him He shall bind his asse fole vnto the vine his asses colt vnto

it did that yeare that Christ suffered Iohn 19. 3 That most strict and precise rest specified in the lawe from all worke from rosting of meate gathering of stickes Exodus 16.29.35.3 and Number 15. from any long iourney and such lyke were Ceremoniall and therefore with other the Ceremonies of the law are abrogated by Christ there remayning to man now a further freedome and yet without breach of the Sabboth as I pray you reade in my treatise vpon that commaundement at large The daye also of the Iewes Sabboth was changed from the Saterday to the Sonday by the Apostles thēselues Act. 20.7 1. Cor. 16.2 4 The ende and vses of this Sabboth also you may there more at large see to wit For order in the Church of God that we might meete together and none be freed from seruing God at least one day in seauen For the reliefe of seruants and brute beasts which by pitilesse worldlings might else be abused And lastly to resemble and still to remember vs of our eternall rest in heauen to be cared for now and enioyed then when this life is ended Esay 58.13 The exercises also of this Sabboth you may there reade to weet preaching praying reading singing conferring mutuall admonishing visiting the sick poore prisoners with many such like Touching the repetion of things concerning creation vers 4. and 5. it is said that God had not yet caused it to rayne therein ascribing it to the Lord as his peculiar power to open and shut the heauens and to send drought or rayne according to his good pleasure And in deede so it is very often repeated in the Scriptures that we might duly confesse it and thankfully euer consider it I will send you rayne sayth the Lord in due season and the earth shall yeeld her increase yea I will giue the fyrst rayne and the later that thou mayst gather thy wheate thy wine and thy oyle The vse of this knowledge we learne by the Prophet euen to say in our hearts Come let vs now feare the Lord our God that giueth rayne both earely and late in due season and which reserueth vnto vs the apoynted weekes of the haruest That a mist supplied the place of the rayne and watered all the earth we learne the great power of our God to furnish and steede himselfe euer with meanes to effect his wyll If hee haue not one thing he can take an other and neuer will he wante conuenient instruments of mercie for his children 2 Man was created of the duste of the earth that so base a matter might euer worke humilitie of minde cut the cordes of swelling conceipts for wherefore should dust and claye be lifted vp and cause a true remembrance of assured end that earth wee were earth we are and to earth againe we shall returne hee not we can tell how soone 3 But ere euer hee made Man hee made all thinges for man as was noted before The earth to goe vpon the heauens to couer him the Sea for walles Fishes and Fowles Hearbes and Trees to feede and comforte him to delight and accompanye him light by daye and the like by night manye a greene and pleasant thing and what wanted of such creatures for man before hee was Is this God a changeling was his care for man then so great and is it nowe nothing No no hee is the same and though wee haue sinned yet hee is intreated and for Christ as hee was hee will bee carefull and good for man and to man euermore Yet this is not all but consider we further of this thus That if this dealing shewed loue and care to Adam then howe is it not eache one of our cases at this daye in some respect For before euer hee would haue anye of vs to lyue and breathe in this world wee see had hee not prouided Parents and Freends houses and comfortes and whatsoeuer might bee needefull for vs O loue then to vs also most kinde and a care that may assure vs hee will euer care for vs. Loue him and feare him honour him and serue him hee is your GOD who prouided for you before you were borne thinges needefull for you against you should bee borne and wyll hee euer forsake you nowe when you are borne O fayth increase growe and bee s●rong helpe Lorde helpe for fleshe is full fraile and faynter then I would 4 God breathed in his face the breath of life man was made a liuing soule God gaue life then and who can take it awaye without his leaue Can raging tyrants bluddy persecuters flye Iudases No no till hee will you cannot dye thunder they and threaten they neuer so much and breathe out slaughter euerye houre against you God gaue life and God must take it awaye it is one prerogatiue of his you neede not feare Againe who can preserue lyfe but hee that first gaue it No man no meanes And therefore vsing as you are occasioned what God hath appointed of any helpes yet caste your eye euer vpon the Fountaine from whome life came at the first It is an other prerogatiue againe of his to preserue life also and to giue his blessing for that purpose to his creatures Hearbes or Plants meates or drinkes men and their counsels whatsoeuer Againe life is the gifte of God therefore abuse not what God hath giuen you It was not of your selfe but it was giuen you you must accompt for it how you haue vsed it to the giuers praise and your owne discharge 5 God made a Paradise a Garden most pleasaunt as euer was that it might bee for euer to posteritie after a figure of a celestiall place abounding with innumerable comfortes for the godly prepared in Heauen Hee made not man in Paradise but translated him and put him in it after hee was created that it might resemble that wee also shall bee remooued from the place where wee firste tooke our beeing to a place with our GOD where wee shall neuer take ending God set in this Paradise thinges not onelye profitable for vse but pleasant also for sight thereby assuring vs that hee disliketh not our pleasures any more then our necessaries but most gratiously ●●oweth that wee should haue both so that wee will let the Tree of lyfe alone that is so that wee doe not swell aboue that which is allowed vnto vs but be obedient to God and with praise and thankes vse his creatures 6 God set man in this Garden to dresse and keepe it not allowing Man in his moste innocencye to be idle no hee would not his Angels to wante what to doe but made them ministring Spirites Howe then should hee nowe when corruption hath caused a cursse and that cursse giuen cause of force to labour alowe lothsome idlenesse Bee sure hee dooth not bee sure hee will not And therefore all honest mindes will not looke for nowe what was not lawfull