Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	ascend_v	descend_v	ladder_n	1,837	5	11.6158	5	false

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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

Christ vsed sundry sorts of medicines as dyet in his forty daies fast Electuary u Mat. ●● 26. in giuing his body and bloud at his last supper Sweat x Luc. 22. 44. which like droppes of bloud trickled downe to the ground Potion y Mat. 27. 48. when they gaue him vineger to drinke mingled with gall z Ioh 19. 34. letting blond when they peirced his hands and his feet and when Longinus thrust a speare into his side and strocke his heart veyne by his natiuity he made himselfe in case able to worke this cure by circumcision he entred bond for it by bloud at his passion he performed it Bloud is a great comfort to nature and hasteth thither where is most neede of succour when a man blusheth it goes to the face when he is afraide to dye it goes from the face to the heart to comfort the heart because it is distressed and when we which are members of Christ were as good as dead it came from the head to the members for a Reuel ● 5 he washed vs in his bloud and therefore the Church of God may be called Aceldama because it is a field purchased by the bloud of Christ and therefore we pray his bloud be on vs and our children not as the Iewes prayed b Mat. 27. 25. his bloud be vppon vs to reuenge it but his bloud c Reu. 1. 5. be vppon vs to wash vs d 1. Pet. 1. 19. to redeeme vs e Heb. 9. 14 to sanctifie vs. f Leuit 25. 10. The yeare of Iubily was a figure of g Luc. 4. 19 that acceptable yeare and h Mala. 4. 2 the Sonne of righteousnes reioycing as a Gyant to run his course caused this yeare by him the brightnes of heauen is opened vnto vs as the light of the day is conueyed vnto vs by the Sun in the firmament He was that Doue which after the floud of our sinnes brought a branch of Olyue that is peace and i Gen. 8. 1● mercy to the Arke that is the Church in the euening and end of the world The world is a sea death is a hooke Christ is that fish k Mat. 17. 27. in whose mouth was found a peece the price of our redemption the tribute is payde and wee are deliuered l Num. 16. 48. Aaron stood betwixt the liuing and the dead Moses betwixt God and the people and m 1. Tim. ● 5. Christ is a mediator betwixt God and vs A mediator one that dealeth priuately for vs he is more then so n 1. Ioh. 2. 1 an aduocate one that comes to the barre in our cause o 2. Cor. 5. 19. he is a reconcilation one that in such sort dealeth betwixt God and vs that he will not punish vs he is more then so p 1. Io. 2. 2. he is a propitiation one that dealeth so with God for vs that he will reward vs this latter is more then the former for King Dauid is appeased toward Absolon by meanes of Ioa● after he had slaine his brother Ammon but q 2. Sam. 14 24. 33. yet let him see my face no more there is reconciliation but in the end he commeth to the King and r the King kisseth him there is propitiation as he is a mediator an aduocate a reconciliation and propitiation so is he our only mediator o●r only aduocate our only reconciliation our only propitiation he is the only high Priest which entred before the Arke where was the signe of Gods presence when all other were forbid to come neare the ſ Heb. 7. 23 one Priest who by t Heb. 10. 12. one sacrifice u Heb. 9. 28 once offered hath reconciled God to vs. And vs to know the originall cause of our death and damnation we must not range beyond the fall of the first Adam for by him sinne entred into the world and death by the meanes of sinne so to find our recouery we must not seeke elsewhere then in the second Adam Christ Iesus for thorough him saluation is conueyed from the Father to all his liuing members as through the veynes life is conueyed from the heart to all the vitall parts x Ioh. 14. 6. He is the way the Kings high way to heauen we haue no whither to goe but to him nor no other way but by him no man can ascend but by him that did discend y Gen. 28. 12. he is Iacobs ladder there is no other hy whom we can goe vp vnto God no building without this stone no perfume without this balme no Pa●adise without this tree no God without this Christ no entrance ●nto heauen without this dore no sauing from the floud without this Arke he is the only z Luc. 10. Samaritan that powreth in Oyle to cure our woundes the only rocke a Gen. 35. 14. which Iacob annointed with Oyle and erected vp for a title of peace betweene God and men the only vessell full of Oyle wherewith b 2. Kin. 4. 7 with the widdow we must all pay our debts c Mat. 1. 25 Iesus is his name d Act. 4. 12. and there is no other name vnder heauen whereby we can be saued and therefore he is not only called a sauiour but e Luc. 2. 30 saluation it selfe because he is the only Sauiour as for Saints they are no such sauiours as can cure our euils in body their letting bloud cannot ease the plurisie of our soules and therefore as that man in the Gospell was to worship Christ because f Ioh. 7. 23. he had made him whole euery whit so on the other side are not wee to worship Saints because they can not make vs whole any whit The Church of Rome then is to be reproued which worshipp the Virgine Mary their Patronesse and Protectresse desiring her to exhibit to them the breast of her grace great babes to sucke our Ladyes breast attributing their happy estate to the helpe of her medecine acknowledging themselues seruants of her owne inheritance and of her peculiar dowre much such stuffe may we find in the Catholicke Primer called our Ladyes mattens in our Ladyes Psalter made by Bona●e●ture to be sayd and song in the praise and seruice of our Lady which make her an aduocate pray for the people intreate for the Clergie make intercession for the deuout woman-kinde Which make her not only blessed her selfe but a giuer of blessednes to others not a vessell but a fountaine a mother of grace mercy Neither shall the Virgin be alone in this seruice but other Saints shall beare her company as Saint Nicholas grant by his merits and prayers we may be deliuered from the fire of hell as Mary Magdalen Let her purchase for vs the blisse euerlasting And as Pilate mingled the bloud of the Galileans with their owne sacrifice that is killed them while they were sacrificing and so mingled their bloud and the bloud of

called a virgin because she keepeth the faith the faith of Christ sound and whole as shee is called a bride because Christ did marry her to himselfe so is shee called a widdow because her husband is ascended into heauen there sitting at the right hand of Maiesty which here liued at the left hand of aduersity and her loue and obedience are like the two mites which the widdow threw into the treasury Luc. 21. 1. more accepted of God then the gifts which the rich threw in of their superfluity here they goe hand in hand and neuer must be put asunder Yee are my friends saith our Sauiour Christ if yee doe whatsoeuer Ioh. 15. 14 I command you as for others which doe not that which he commandeth which will not waite vpon him and conforme themselues to his obdedience which will not study to acquit their duties and by obseruing his will get him honour they are but retainers and doe onely weare his liuery for a countenance and God is so farre from accepting them as his friends that he will neuer either by fauour or wages owe them for his seruants Shew mercy The vpper region of the ayre is calme Euery liuing creature the more powre it hath by nature the more prone it is to mercy the Lyon the prince of all the rest spareth those that are prostrate the king of bees wants a sting now God who sitteth aboue the heauens is high aboue all gods of greatest powre because the powers that are are ordained by him Rom. 13. 1 cuius iussu nascuntur homines eius iussu constituuntur Principes saith Irenaeus inde illis potestas vnde spiritus saith Tertullian hee that giues birth and breath giues might and maiesty and therefore of greatest mercy because of his power wherefore Dauid hauing mentioned his wonders doubleth his grace Ps 111. 4. and mercy for he is mercifull in his wonders and wonderfull in his mercies It is Gods property to shew pitty and fauour hee is best acquainted with it but to punish is a strange thing to him his worke his strange worke his Act his strange Act and Esa 28. 21. therefore when he visits iniquity hee is said to goe out of his place God doth in this place set downe his goodnesse I the Esa 26. 21. Lord thy God then his iustice visiting the iniquities but as though he had not so well liked the left hand way hee turns againe on the right hand saying he will shew mercy and not suffer the sunne to set in a cloud but what needs mercy when a man loues God and keeps his Commandements shall not such a man haue a reward as due debt Steuen Gardiner Bishop of Winchester in the Raigne of King Edward the sixt hauing many Articles laid against him stood much vpon his innocency saying hee had neither offended Law Statute Act or Proclamation thinking he had so little need of mercy that very Iustice would relieue him but in conclusion being asked by the Lord Chancellor whither he would not desire the King to bee his good Lord and accept his pardon alas my Lord quoth he I haue not so forgotten my selfe but I will on my knees desire the King to bee good to mee so let a mans innocency be such that no body can say blacke is his eye let him be as iust as k Iob 1. 1. Iob who was many an ace before Gardiner one that feared God and eschued euill who intending to make protestation of his vprightnes saith he hath not dealt amisse towards men for there is no wickednesse in his hands and secondly hath performed his duty to God for l Iob 16. 17 his prayer is pure let his desires be good and his deeds answerable to his desires yet hee may beare a part in that song of mercy m Ps 51. 7 Asperge me Domine and the best lambe should abide the slaughter except the Ramme were sacrificed that n Gen. 22. 13. Isaac might be saued if wee loued God with all our heart with all our soule with all our strength and our neighbour as our selues then might wee challenge a reward at Gods hands as though sal●ation stood on our merits not Gods mercies but we doe it but in part and therefore not in so great a measure as we ought and therefore had need of mercy If we could say indeed vnto God as the elder sonne vnto his father neuer o Luc. 15. 29. brake I at any time thy commandement and as the young man vnto Christ p Mat. 19. 20. I haue obserued all these things from my youth If we could fulfill the law in euery point then vpon discharge of debt euery one might call for an acquittance aske for a quietus est and say further q Luc. 15. 12. giue me the portion which to me belongeth but wee keepe it no further forth then God by his spirit doth in able vs and in many things wee sinne all and therefore had need of mercy Ve hominum vitae quantumuis laudabili si remota misericordia iudicetur though I were iust saith r Iob 9. 15 Iob Yet could I not answere but I would make supplication to my Iudge ſ Iob 10. 15. If I haue done wickedly woe vnto mee if I haue done righteously I will not lift vp mine head t Rō 7. 19. Saint Paul speaking of his life confesseth his infirmities that the good that he would doe he did not and the euill that hee would not doe that he did that his flesh was insolent against the spirit and kept it vnder with a strong hand that his will like another Eue was still prouoking him to reach after the forbidden fruit that his nature was rotten in the roote so that when he should be lifted vp to heauen with the wings of grace he was kept downe with the leaden lumpe of the old man like a bird which would fly vpward but is kept backe by a string tyed at her legge but hee carried himselfe so faithfully so vprightly in his office that hee could not onely say which of you can rebuke me of sinne but he seeing further into himselfe then another man could did truely say I know nothing u 1 Cor 4. 4 by my selfe hee disposed the secrets of God his sound was heard like x Ex. 28. 33. Aarons belles he did cry downe sinne in earnest made Moses and Christ to meet on the y Luc. 10. 30. 34. Mount preached the law which like the theeues woundeth then sets abroach the Gospell which like the Samaritan salueth that the wounded conscience might drinke of the water But what of all this shall he or can hee glory in it or challenge any thing for it noe z 1 Cor. 4. 4. I know saith he nothing by my selfe yet am I not hereby iustified for God who seeth further into vs then we can into our selues for hee is greater then the conscience spyeth imperfections in our best

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

dreadfull instrument of diuine reuenge and hating mercifull iniustice must throw pitty ouer barre in this respect more willing to be reputed a busie Iustice then quiet Gentleman to restraine Iustice is to support si●ne and not to correct is to consent to the crime nay he he is so farre from breaking this Commandement by drawing out his sword that he is guilty of the breach of it if hee draw it not neither is it so great a fault to kill a Lambe out of the flocke as to let a wolfe goe free Qui parcit Lupo macta● greg●m hee that forgiues the bad doth wrong the good Hemingius maketh mention of a fellon who was indited of seuen murders while the Iudge was studying what grieuous punishment should be inflicted vpon such a bloudy vil●aine an Aduocate steps to the barre and pleading for him proued that the Iudge was guilty of six of the murders for that the fellon was not put to death for his first offence therefore let not Iudges which are appointed of God to prosecute the wicked with the sword drawne for fauour keepe it cleane from bloud let it neither surfet of bloud through cruelty nor yet rust for want of vse through partiality let them bee as ready to execute a rebell as defend an innocent let them cut off those limmes which lacke bloud and life and hurt other parts of the body let them roote out the wicked lest the haruest of weedy nature be ouer plenteous when they sit at the bench let euery one of them lay aside the personage of a friend if their nearest kinred their greatest acquaintance come vnder tryall let them say I know you not especially let them not pardon such as offend often lest they fall to further boldnesse and sinnes vnpunished become exemplary Neither is this Commandement a Barre to lawfull warre for when men are ripe or rather rotten in sinne so that the stinch of their iniquity ascendeth vp vnto heauen God sendeth many times a forraigne power as a vultur to prey vpon such carrions and saith g Ez. 14. 17. sword goe through the land The Lord will hisse a Esa 7. 18 for the flyes of Aegypt and for the Be●● of Assiria to destroy Israel and it is a iudgement b Esa 3. 2. when God doth take away the man of warre and Captaine of fifty and yet c Esa 9. 5 euery battell of the warriour is with noyse and with tumbling of garments in blond and therefore when the warre is iust and Gods cause is in hand be prest and ready to come forth to helpe the Lord to helpe the Lord against the mighty breake the arme of the wicked breake their hornes break their barres destroy all their munitions as d Hos 10. 14. Shalman destroyed Arbel in the day of battaile let the horsemen lift vp both the bright sword and glistering speare let the foot-men bend their bowes and make ready their arrowes vpon the string let them presse forward with their boy strous billes and peircing pikes let not Gilead abide beyond Iordan nor Dan remaine in shippes nor Asher sit on the Sea shore let the people offer themselues willingly let them all come as a whirle-winde to scatter Gods enemies and cry downe with them downe with them euen to the ground this may they doe any thing in this Commaudement notwithstanding it Thou shalt not kill Mens lawes extende but to the outwarde man condemning him onely as guilty of murther who pollutes and defiles his hands in an others bloud The Pharisees and best expounders of the law did but bite about the barke of this law not enter into the marrow of it but the law is spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of great affinity and therefore our Sauiour Christ telles vs that this Commandement doth binde the heart and the tongue as well as the hands to the good abearing the heart condemning him of the breach of it who is angry with his brother Anger is a malitious desire of reuenge and will exercise the armes of the strong and tongues of the weake it is a sinne that lyeth grinding in the entralles and perswading reason to dissemble and the party wronged to bee auenged and if it sinde no vent the heart will cleaue asunder as the waters vndermine when they cannot ouerflow the angrie and malicions man for anger and malice differ but in time and as old new wine cannot ●igest nor cast vp the least displeasure but will bee violent in pursuite of small indignities and vse what meanes hee can to put in practise that which desire of reuenge doth put into his head A sinne directly against God for hee that reuengeth steps into Gods chaire of estate and takes the sword out of his hand who saith e Rom. 12 19. vengeance is mine A sinne against a mans owne selfe not only for losse of patience but for that the remembrance or requitall of a wrong doth many times hurt as much as the receipt of it how many haue been seene to lye dead because they would not take the Lye how many had their bloud seene because they would not haue their backes seene The Bee might keepe her stinge still and not liue a drone did shee not in her anger imploy it to enuenome the flesh of him that puts her from him it is safer to forget an iniury or smother it then goe about to auenge it euery reuenge giueth occasion of new cruelties therefore one saith if thine enemy be little let him alone and thou doest him a fauour but if he be great let him alone and thou doest fauour thy selfe it is good counsell therefore which the Holy Ghost giueth f Rom. 12. 19. giue place to wrath Dum furor in cursu est currenti cede furori Neither looke so much on him that doth thee wrong as on God who suffreth him and raiseth vp an enemy as a scourge to chastise thy faults and know that if any wrong can conquer thee thou hast not conquered thy selfe Againe this Commandement tyes vp the tongue so that reproachfull and contumelious words goe not out at the doores of our lippes as g Mat. 5. 22 Racha thou foole or like words of disgrace which chollericke men shoote forth when anger hath inflamed their hearts and made their mouthes hotter then a Dan. 3. 19 Nabucadnezzars Ouen when it is made seauen times hotter then it is wont not but that a man may be angry when Gods cause is in hand with aduised speach and in a seasonable time as was b Ex. 32. 19 Moses c Nu. 25. 8. Phinehes and d Ioh. 2. 15 Christ himselfe impatience in Gods iniuries is as commendable as patience is laudable in our owne wrongs and they whose bloud doth not rise when they heare God rent and torne in peeces with carrion and stinking mouthes are as much to blame as they who prodigall of their bloud doe point the field to reuenge