Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	star_n	2,155	5	10.0592	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10057	Sauls prohibition staide. Or The apprehension, and examination of Saule And the inditement of all that persecute Christ, with a reproofe of those that traduce the honourable plantation of Virginia. Preached in a sermon commaunded at Pauls Crosse, vpon Rogation Sunday, being the 28. of May. 1609. By Daniel Price, Chapleine in ordinarie to the Prince, and Master of Artes of Exeter Colledge in Oxford.	Price, Daniel, 1581-1631.	1609 (1609)	STC 20302; ESTC S101915	22,573	47

SAVLS PROHIBITION STAIDE OR THE APPREHENSION AND EXAMINATION OF SAVLE And the Inditement of all that persecute CHRIST with a reproofe of those that traduce the Honourable Plantation of VIRGINIA Preached in a Sermon Commaunded at Pauls Crosse vpon Rogation Sunday being the 28. of May. 1609. By DANIEL PRICE Chapleine in ordinarie to the PRINCE and Master of Artes of EXETER Colledge in OXFORD LONDON Printed for Matthew Law and are to be Sold in Pauls Church-yard neere vnto Saint Austines Gate at the Signe of the Foxe 1609. TO THE RIGHT HONORABLE THOMAS Lord Ellesmere Lord Chauncellour of England and one of his Maiesties most Honourable Priuie Counsell MY Honourable and rightly eminent L. it is a Question whither God hath more blessed you or the Land by you the heauens haue bene so gracious to your Honour and you so ready to returne Grace and Honour to the Heauens The Courts of Iudgment and Chauncerie of Mercie witnesse your exquisite VVisedome in the temper of both by your Lordships sitting in the one sidus beneficum a happie Starre in the Starre Chamber in the other numen pacificum a good Angel in the Chauncerie and not only so but in the Church where your Honour hath vouchsafed fauour to helpe many a Clergie-man into Bethesdas poole without the superstitious mediation of Angels In regard of which pious and glorious Patronage all that are able to speake or write in the Church bee they Scribes or Pharisees I meane Rabbins or Neophyts owe much respect to your Lordship Among the rest of the least I offer vp this my poor Morning sacrifice which first tooke fire at the Altar of Paules Crosse it was a Sacrifice without the Temple yet my Prayers shall be that this be like the fire in the temple which was neuer extinguished And so with my harty deuotions to the Lord for the long helth and happinesse of your Lordship the Noble Countesse your Lady and your worthy and Honourable Sonne I rest Your Lordshippes in all obseruance Daniel Price SAVLS PROHIBITION STAYD OR THE APPREHENSION AND EXAMINATION OF SAVLE ACTS 9.4 Saul Saul why persecutest thou me I Feare to speake of Iudgement it made Foelix tremble or of Mercie for then the Wicked will not tremble I cannot speake of Pietie for Pietie is sicke nor of Faith for Faith is dead nor of Works for Works are buried Not of Deuotion it is become Ostentation nor of Religion it is made a vaine Speculation nor of Prayer for Prayer is contemned nor of Almes for Almes are neglected nor of Fasting for Fasts are banished nor of Charitie for Charitie is Out lawed Hope is become a vaine presuming Holinesse Hypocrisie zeale furie The Common-wea●th oppressions safetie vertues depriuation hospitalitie depopulation The Church Symonies possession Schismes diuision Atheists expectation This World a wildernes a drie heathy thornie bare barren wildernesse wherein Sathan the Serpent Sinne the Satyre Wrath the Lyon Lust the Leopard Zi●m and I●m the Ostrich and the Scritch-owle and the Vulture doe inhabite wherin Vertue is an exile Conscience a Hermit Honestie a Stranger Trueth a Prisoner a wild wildernesse wherein all things are most miserable The Wayes rough and crooked the Wealth base the Pleasures false the Hope 's vaine the Promises lies the Delight light the Glorie short the Sta●e a banishment and a Dungeon of condemned Persons scrawling about the Globe of the Earth the Theater of their miserie and mortalitie In a word ALL THINGS are in such confusion by reason of the Catechlisme and inundation of sinne that if euer euen now we may take vp the speech of Esay vnto God O that thou wouldest breake the heauens and come downe either in Merci to pardon or in Iudgement to punish the sinnes of the people In the Lyon there was sweetnesse and strength In the Cherubims the face of a Lyon and the face of a man Iud. 13. with God there is aureum and aereum scepirum Eze. 1. And hee hath sent downe a Commission from the Kings-bench of his iudgement Austen and another from the Chancerie of his Mercie his fountaine hath sent forth sweete and bitter water his mouth cursing and blessing It is the speech of Dauid in his 32. Psalme that ioyneth both these together Many plagues are prouided for the vngodly but he that putteth his trust in the Lord Mercie shall compasse him on euery side Behold in that one verse Oliues and Prickles vpon one tree punishment and pardon in one breath life and death in one word Gerezim and Eball in one place winter and somer in one day the fall and spring in one season Mercerus the red Ensig●e of the wrath of God and the red Ensigne of the blood of Christ an armie of miseries sorrowes punishments anguishes and an army of comforts promises hopes mercies deliuerances not so many dartes on the one side but so many sheeldes on the other Iustice not such indignation but mercy hath as much compassion if plagues compasse yet mercy shal neerer compasse if there be bitter waters of Marah there is sweet wood cast in to season it if a red sea yet Moses rod to diuide it if the Cananites pursue Israel yet a Ioshua to defend it There was mercy and iudgement together and yet not together in one verse but not in one place there was a distance betweene them as betweene Diues and Lazarus but in the Text I haue read vnto you there is both in one place person action Transient in God Immanent in Paul iudgement so sweetened mercy so edged that sweet and sowre life and death loue and feare alluring and terrifying neuer came neerer together then in this Text Saul Saul why persecutest thou me For if euer mercy and iudgement met together here may yee behold iudicium misericordiae misericordiam iudicij August in Psal the iudgement of mercy and the mercy of iudgement a voyce and a stroke the one striking downe to the earth and the other lifting vp to the heauen a light shining from heauen and a light shining to direct him to heauen a light shining to him that was in darkenesse and in the shadow of death to bring him from the snare of darkenesse to the glorious liberty of the Sonnes of God hee that was the way met him in the way he that was the light met him with a light he that was the word mette him with the voyce of the word Saul Psal 29 3. Saul why persecutest thou me It was a voyce indeed it was the voyce of the Lord mighty in operation the voyce of the Lord is a glorious voyce the voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Libanus The voice of the Lord shaketh the wildernesse yea the wildernesse of Cadesh It was that voyce that made Ionas Mariners to shake Foelix to feare Herod to tremble and the Diuels to roare It was the voyce that strake the Souldiers with amasednesse Elimas the Sorcerer with blindnesse Zacharias

and Eutichus who haue almost all fought as fiercely with their pennes as euer Caesar and Pompey did with their swordes But behold the Creator of all things whose throne is heauen whose footestoole is the earth who hath his garisons of Angels in the heauen of starres in the firmament of stormes in the winde of mil-dew in the ayre of Dragons in the deepe of all creatures in the world he receiueth him friendly and fauourably euen as a Master that had caught his runnagate seruant and hauing him fast thus sayth S. Chrys●stome bespeaketh him Chrysost in Act. Quid tibi v●s faciam nunc ecce venisti sub manus meas quo reeidit furor tuus insania zelus intempestinus vbi vincula c. Now I haue apprehended thee whatsoeuer thou wilt I will doe to thee whether hath thy madnesse tended thy fury thy vnseasonable vnreasonable zeale where be thy bonds or stripes or imprisonment Crimen obijcit non tam arguendo Locinus in Act. quam defendendo hee obiecteth his fault not so much reprouing Saul as defending himselfe as hee did in Iohn to the Iewes Many good workes haue I shewed you from my father Iohn for which of them doe yee stone mee So that Christ here his Mollis interrogat●o tollit iram his sweet soft heauenlie interrogation sheweth how farre hee was from indignation Blessed and thrice blessed bee his name for euer and euer The vse of this Doctrine Vse that we bee like vnto our Lord and Master euen in our reproofes and exprobrations to mitigate our anger and furie and feruour The Philosopher in his Ethickes confineth and limiteth the Sea of anger to his bounds Ethic. lib. 4. Why against whome how when and how farre it may proceed and surely Christians may learne that lesson to obserue the cause wherefore the persons with whome the season when the manner how and the end of the Tearme how farre it may passe and how long endure The greatest thing in that incomprehensible goodnes that we vespertilionum oculis Aristotle with our Wants eyes can behold is his mercy his iustice exceedeth his works his mercy exceedeth both hee is slow to anger and he keepeth not his anger for euer O then if the naturall edge of anger be whetted and sharpened on thy stony heart to wound those thou art angry with Remember to be slow vnto anger to be short in thy anger to be milde in thy anger remember how farre this sword may be vnsheathed I know there is a time to hate and a time to loue a time of peace and a time of warre a time wherein Clergie and Laitie that bee in office may whet their tongues like rasors their salt must bee quicke their voyce pearcing their sound powerful yet in all these kindes Subesse debet iracundia non praess● as Gregory counselleth let anger rather attend your reprehension Greg. in Iob. Angustaa Psal then commaund it Non vt dominando praeueniat sed vt simulando subsequatur so that it beare not a fury by going before but a shew in comming after and continue not in an odious tedious passion and perturbation of anger as thy anger must not be vnaduisedly not vniustly so neither rashly nor perpetually Anger is defined to be furor breuis if it be furor let it be breuis also of Pompey it is obserued dies natalis fatalis the day of his death was on the day of his birth Polychr and of Ionahs Guord that it came vp in a night and withered in a night and of Plinies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne in the rising dyes in the setting of the sunne and the Toad-stoole oritur moritur Plin. growes in a night and dyes in a night so let anger perish consume and consummate it selfe in a day sufficit dei malitta the day hath enough for his owne malice sayeth the Prophet nay a day is too much let it continue but a night let it bee like the vntimely fruite of a woman let it perish ere euer it see the Sunne sayeth Dauid nay a night is too much sufficit ad trom vna vel altera hora an howre or two is enough for anger sayeth Chrysostome nay an howre is too much Chrysost in Mat. be no longer angry then thou mayest say ouer the Greeke Alphabet sayeth the Heathen Philosopher nay that is too much sayeth the Diuine if thy violent vsurper Anger will holde the crowne of reason and manage the kingdome of vnderstanding let it bee but for a moment for the anger of God endureth but the twinckling of an eye sayeth Scripture Let not the Sunne that glorions eye of the world be as of thy wrath a faithfull witnes in heauen so not of thy vengeance the swift witnes in hell and when thou art angry be angry but sinne not Leo Ep●st let it be cum animo medentis non santentis as Leo speaketh not with the mind of a persecutor but of a helper speake thou vnto thine enemy mildly without choler moderately without feruour as thy Maister heere did Saul Saul why persecutest thou me Saul Saul the ingemination Nomen bis tinctum sanguine Austine a name againe and againe dyed deepe inough in bloud once in the olde and once in the new Testament repeated both of the Tribe of Beniamin both Tyrants It was a gracious fauor of the Lord to vouchsafe to question with him but to call him by his name Be● Lorinan Act. 9. and to ingeminate that name Hoc indicat affectum commiserationis it was a signe of his great affection and commiseration When he was saluted by Iudas with a kisse he vseth no other word then this Iudas betrayest thou the sonne of man with a kisse Why Iudas thou one of my friendes and followers but twelue and one a Deuill one of my owne trees to bee so blasted of my owne foundations to be so vndermined of my owne that had professed to forsake all to follow me and now none of all the world else to betray mee who vowed to follow to their losing of life now to follow and pursue and entrappe and betray my life Iudas thou to betray me what and to betray mee with a kisse the signe of perfect amity and the seale of loue and dost thou seale thy treason with a kisse Iudas my Apostle my friend Iudas as Luke calleth him Doest thou betray the sonne of man with a kisse It was a signe of his great affection in speaking to Martha who was more busie to prouide for his body then for her owne soule Martha Martha thou art troubled about many things but a greater signe of his affection Luke 22.31 when hee behelde Peter weake wrackt weather-beaten leaking sinking Peter hee doubleth his speech Simon Simon behold Sathan hath sought to winnow thee How mercifully dealt he with Peter who when hee was miraculously called from among Fishermen to bee a Fisher of men yet fell most fearefully and notwithstanding

all his fainting and falling yet hee was restored and receyued his story is an Ocean of mercy you shall find him somtimes doubting sometimes sinking sometimes distrusting sometimes denying so peremptorily and so blasphemously as if hee had beene reprobate Nay in the greatest misteries of our saluation Peter was possessed with a dead dull heauy drowsie sleepe Looke vpon him in the transfiguration Luke 9.32 Peter was a sleepe Looke vpon him in Christes Prayer Peter was a sleepe Mat. 26.39 Looke vpon him in the very howre of the power of darkenes when Christ was to be betrayed Peter was a sleepe Mar. ●3 34 In the Persecution of the Church when earnest prayer was made by all the Church for Peter Acts. 12.6 euen then also Peter was a sleepe And yet after all these slips and sleepes and falls and faults Peter is receyued to be Angelus terrestris Coelestis homo Magister Gentium Forma Martyrum Formido Daemonum Aug. de Temp. Indultor criminum Fons virtutum c. as Austen speaketh and to be though not Primas yet Primus Apostolorum but of all other that ingeminated Lamentation of his euen Ierusalem O Ierusalem Ierusalem which killest Prophets and stonest them that are sent vnto thee how often would I haue gathered thy children together Luk. 22.31 as the henne gathereth her chickens vnder her wings thou woulast not The passionate compassion that our Sauiour had ouer these Mat. 23.27 and so ouer all his is so infinite that no dimension in Arte no affection in nature no proportion in the Creature can expresse it O height of heauen depth of hell bredth of the world distance of the Poles loue of friends fathers mothers nurses they are but shadowes and semblances kennings not skannings of his fauour his mercies cannot be sufficiently descried or described they be the heads of Nilus riuers of Paradise springs of Lebanon fountaines of Hermon streams of Sion Iordan that maketh glad the City of God They be the Charter of heauen couenant of grace assurance of glory musicke to the eares splendor to the eye odour to the smell dainties for the taste pleasures for the sense and solace for the soule Misericordia Christi germinat ingeminat he giueth grace liberally multiplieth his grace giuen conseruing his grace multiplyed rewarding his grace conserued Out of this doubling and reiterating of the name Doctrine I obserue this doctrine that the Lord doth so much desire the repenting of a sinner that hee will vouch safe his seruants that fauour as to double his call and not at the first to proceed in iudgement against loitering and lingering conuerts Expectat torpentes inui●at repugnantes he expecteth them that linger Austen inuiteth them that repugne stirreth them that loiter He calleth Saul 2. Samuel 3. his Spouse 4. Sodome shall haue some dayes 2. Sam. 3.4 Niniuie shall haue fortie dayes Ierusalem forty yeares There was a time when he did not call once nay for sinning once he punished for euer he thrust the Angels out of heauen for one sinne expelled Adam Paradise for one Apple stoned Achan for one wedge plagued Gehezi for one bribe Ananias for one dissembling Corah for one rebelling yet since to moue vs to repentance hath borne with sinners yeares and yeares after a thousand falls of weakenesse and wilfulnesse in thought in word in deed Euery thing in God is worthily to bee admired and wondered at but his mercy is to be embraced with amasednesse that he is merciful in so rich so deepe so long so broade so vnmeasurable a measure in so great so mighty manifold miraculous maner Hilary on the 144. Psalme hath a sweet saying to this purpose Hoc magnum est hoc mirum Hilary in 144. Psal this is an especiall thing in God this is mightily to bee wondred at in that mighty one not that hee made heauen because hee is powerfull nor that hee setled the earth because he is strength nor that he distinguished the yeare by starres because hee is wise not that he gaue man a soule because he is life not that he moueth the sea by ebbing and flowing because he is a Spirite but that he should be so mercifull who is so iust that he should so familiarly deale with vs who is a God Hoc mirum Hilary 144. Ps hoc magnum and all this onely to draw vs to repentance The vse of this to moue you to conuersion by the mercifull compassion of the Lord In the manifold care hee hath of carelesse man Vse hee hath drawne him out a way to walke This is the way walke in it and least the way should seeme darke and hard to be found hee hath giuen him a lanthorne and least he should faint in the way he hath placed a brooke in the way to refresh him that he may drinke of the brooke in the way This way is Conuersion Bernard which though it be via anfractuosa is not via infructuosa though a hard rough craggie way yet is it not an incommodious or a fruitlesse way but the vertues thereof are eternall life the world misconceiuing this way they vtterly refuse it they like not the pace because they must runne they like not the race because it is long they like not the passage because it is strait they like not the entrance because it is narrow they like not to clime they feare the hill they like not to sayle they feare the sea the way hard the race long the race running the passage straight the dore narrow the sea perilous the hill promontorious alas they cannot endure it and so they tire or retire with the thought of feare Hereby they loose the life of Saints and foreslow that holy conuersion and conuersation of the seruants of the Lord. O my beloued seeing the Lord is slow to anger and of great mercy draw neere to him by a true hearty speedy conuersion It is a speciall gift of God salue of sinnes hauen of sinners ioy of Angels terror of Diuels the new creation of the Soule the new life of the Saints a consumption yet not sickenesse a mortification and yet no death a compunction A Enigma Diumum yet scarsly sorrow a killing and yet a quickning a Crucifying and yet a Reuiuing It is an A Enigma wherin when we are borne wee are buried and when wee are quickned Hugo de Victor wee are killed and when we are mortified wee are raysed and when our old man is consumed our new life is consummated O that yee were all sicke of this Consumption that Prayer might bee your Physicke your Dyet might be fasting Compunction your blood letting your potion the teares of sorrowing faith your handmaid watching and good workes the signes of your recouering If yee were sicke of this Consumption it would be the means to bring health to your bodies happinesse to your Soules length to your liues life to your dayes for euermore it would be