Selected quad for the lemma: heaven_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
heaven_n chapter_n hell_n verse_n 5,924 5 10.8274 5 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A96443 A sermon, preached at Kingston upon Hull: upon the day of thankes-giving after the battell, and that marvailous victory at Hessam-Moore, neare Yorke. / By J.W. B.D. J. W. (Joshua Whitton) 1644 (1644) Wing W2049; Thomason E10_34; ESTC R979 27,341 40

There are 2 snippets containing the selected quad. | View lemmatised text

stared the Magistrates in the face and not any whit affraid Nay many of those that should have punished it were content to share in it and indeed there would hardly any such thing as drunkennesse be acknowledged in this latter age upon complaint and examination wee could not finde out any such sinne as our common saying is wee could not see the wood for trees There was foxing and distempering with drinke and a little merry and the like But it was too uncivilly spoken to say that such a Gentleman was drunke and the like Well God shall one day set another kinde of fire in the tayles of these Foxes then Sampson did in his and this distempering forsooth with drinke so mincingly spoken God shall find such a distemper as will one day exclude them out of the kingdome of heaven In Courts of Iustice a Caterpillar of a Common-wealth might have hayled an honest innocent and harmlesse man into compasse and some would have countenanced him whereas he had beene sitter to have beene committed one or other would have supplyed him for his base designes when better men could have neither end nor remedy against them In Courts Ecclesiasticall as the matter was of late handled was not sin●e bought and sold pay Fees and have Absolution and repent when they could when they would and in regard of the Proxis a very Sceliton of discipline was left Whoredome and uncleannesse was touched with a gentle hand for feare they should merit the Court no more and easinesse of punishment gives encouragement to sin or else their purses were so purged of their minerals that our pray was instead of a decade of Prayers if no great hope of a second returne yet then they were the most honest Pharisees and did most truly pay tyth of all they so possessed For if they received twenty pieces they would send two ad pios usus to the Parish where the fault was committed and was not this a golden age God was vexed to the heart to see that no man was so zealous in his cause as to stand out for the punishment of sinne so hee tooke it into his owne hand and its a fearefull thing to fall into the hands of the living God to be punished Hee gives now Commission to the Sword to eat flesh and to drinke blood untill hee have cased and revenged himselfe of his Adversaries 3. And lastly as thy vvere unpunished in publick that others might heare and feare and doe no more presumptuously so they were not repented on in private as plainly appeared to the world but men grew hardned in them Ier. 5.3 Thou hast stricken them but they have not sorrowed then hast consumed them but they have refused to receive correction they have made their faces harder then a stone they have refused to returne their hearts were like Nabals or like the Nether Milstones they grew without remo●se they found that of Augustine too true Consuetude peccandi tollit sensum peccati custome of sin tooke away sense of sin no marvell then if God was angry with us having beene such a Nation as this This being true then that a peoples impyety provokes God to be angry then if we would avoyd Gods anger let us avoyd sinne for he is just as well ●s mercifull If I sin saith Job hee narrowly markes my steps and will not hold mee innocent And if GOD be angry consider the inconveniences of it and they may deter thee from sinning First if he be angry hee can arme all the creatures to be angry with him Job 5.23 If a man bee in favour with God the stones of the field and the beasts of I the field are in league with him Even so on the contrary if a man be out of favour with God these are also all out of league with him Secondly when he is angry hee will not heare the prayers of his children How long wilt thou bee angry with thy people that prayeth and Lamentations the fourth Chapter the two and fortieth three and fortieth and foure and fortieth Verses Wee have finned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slaine and not spared and being thus angry with us thou hast covered thy selfe with a cloud that our prayers should not passe through Thirdly and lastly when he is angry we are in danger of destruction every moment one way or other it is a feraefull thing to be out of Gods protection So much for that poynt I now come to the effects and they are two First Till thou hadst consumed us Secondly the extremity of his temporall judgements so great till there was no re●nant nor escaping First of the former God would consume us That is though now wee bee a great body yet this would destroy us off the earth Isaiah 64.7 Thou hast consumed us because of our iniquities And Deuteronomy 4.24 Our God is a consuming fire and a jealous God Alas if hee bee but angry with the breath of his nostrils hee can blow whole Kingdomes downe or bring any people to be few in number and that many wayes Deuteronomy 28.21 22. The Lord shall cause The Pestilence to cleave unto thee untill hee have consumed thee from the Land The Lord shall smite thee with a consumption and with the Fever and with a burning Ague and with a fervent heat and with the sword that is now our m●serie and with Blasting and with the Mildew and they shall pursue thee untill thou perish Yea and in the seven and twentieth verse He will smite thee with the botch of Egypt and with the Emrods and with a Scab and with an Itch whereof thou canst not be healed The second followes So that there should bee no remnant nor escaping Ezekiel 6.8 God said hee would leave a remnant that there might be some that should escape the sword when he scattered them among the Countries And Nehem. 1.9 There was a residue of the Captivity though in great affliction Isaiah 1.9 Except the Lord of Hosts had reserved unto us even a small remnant we had beene as Sodome and should have beene like unto Gomorrah That is we had beene utterly consumed already for it had beene as easie for him to have taken away all as to have taken away many and to have left a remnant Isaiah 37.31 The remnant should escape of the House of Iudah should take deep root downward and bring fruit upward but if they should thus offend again after the Captivity as they had done before then should there be no remnant nor escaping but this we know was remedied by Ezra and Nehemiah If a man pu●sue us in one City wee may fly to another if in one Countrey we may flye to another if in one Kingdome wee may flye to another and bee safe as Gods people have often done But if God pursue us there is no hiding place nor escaping where God will not finde us out Ieremiah 11.11 Behold I will bring evill upon them which they shall not be ●ble to escape and thou they should cry unto mee yet I will not hearken unto them And Am●s the ninth Chapter and foure first Verses Hee that flyes of them shall not flye away and hee that escapeth of them shall not be delivered though they digge into hell thence shall my hand fetch them though they climbe up into Heaven thence will I bring them downe and though they hide themselves in the top of Carmel I wil search and take them out thence and though they be bid from my sight in the bottome of the sea thence will I command the Serpent and he shall bite them and though they goe into Captivity the sword shall slay them and I will set mine eyes upon them for evill and not for good Thus when God is angry and determines to make an end there is no remnant nor escaping so that there be no remnant nor escaping FINIS Imprimatur CHARLES HERLE
particular nomination of all those abhominations defile not your selves in any of these things For not in one or two or three of them onely but in all these abhominations fore-named the nations are defiled which I cast out before you and surely if they were defiled with all the abhominations reckoned up in that place they might well be termed a people of abhominations indeed And shall wee againe breake thy Commandements and joyne in affinity with the people of these vbhominations With the people of these abhominations Whence wee may observe that Idolatry and sinnes done against the light of nature are abhominatious before God 1 Pet. 4.3 Idolatry is called abhominable abhominable Idolatries and here I say in abstracto abhomination and they render the people that practice them abhominable and to bee abhorred in the sight of God Levit. 26.39 And in the place of St. Peter fore alledged you may see what the rest of their sinnes were they walked in lasciviousnesse lusts you have the particulers in the eighteenth Chapter of Leviticus excesse of wine banquetings revellings c. which the dictate of right reason might have kept them from Such as these are an abhominable people or people of abhominations And hath not that noble County of Lancashire too lately seene and felt the like abhominations in this their last Allarme from that Country-plundering army did ever the Heathen in excesse of wine revelling banquetting in lasciviousnesse or lawlesse lusts exceed them have they not ravished women defiled Virgins and some of them made their boasts of the generallity of their intentions that way whereupon from credible report some poo●e innocent and well-affected women and virgins have become as distracted other drowned themselves upon it for griefe as ashamed ever after to looke their friends in the face or any longer to live other resisted to death and were pistolled so that we have cause to take up the Prophet Jeremiah's complaint Lamentations the last Chapter the eleventh verse They ravished the women in Zion and the maids in the Cities of Judah But God remembred them in his appoynted time and some of them will doe so no more Now concerning Idolatry it may be committed two wayes either when man worships somewhat for God which is not as the grossest and most corrupt amongst the Heathen did or else when a man worships the true God after a false manner and thus the Papists are grosse Idolaters First conception Secondly practice First conceptive The vulgar Papists which the more learned cause to erre they conceive of God so as he is represented unto them in Images and Pictures which helpe to frame their conceit like that of the Anthropomophites to conceive of God as of an old man sitting in heaven or sub humana speciae as Cicero saith the most of the nations conceived of the great God Thus in their mil conceiving of God they make an Idoll of him framing unto themselves such a God as there is not yea daring to paint the Trinity as subject to humane sence and resembling a spirituall and unbounded essence by an humane and corporeall shape In this sence it is truely said Hab. 2.18 that the Image is a teacher of lyes because it causeth another thing like unto its selfe to come into a mans minde when as that thing which it pretends to resemble is nothing like it but differs from it plusquam genere A Pidgeon may better resemble a Sheep than a finit corporeall organicall sheep can an infinite incomprehensible and spirituall essence Thus Jeremiah the tenth chapter and the eighth verse The stock is a doctrine of vanity it can resemble nothing but vaine and unprofitable things Yet thus be stocks images or corporeall representations are the vulgar Papists taught to conceive of God so that they are Idolaters conceptive Secondly they are so peactice they bow to graven Images and doe not worship God immediately in Christ but by Saints Angels Pictures or corporeall representations or the like trash of humane invention unwarrantable in the substance of Gods worship thus though they pretend to worshippe the true God yet it is in false manner To whom I say as the Pharisees to Christ By what authority doe they these things Nay and doe not divers of them sinne also against the light of nature in marrying within the degrees prohibited in sacred Writ and yet they Alter Deus in terris will not boggle to dispense with that too and so by consequence should be of greater power than that power that made the Law surely in these they are before God a people of abhominations And shall we againe breake thy Commandements and joyne in affinity with the people of those abhominations The reasons why so accounted before God may bee these the first may be drawne from the manner and nature of their worship and service it is of their owne invention shuffling out that which God in great mercy and wisedome from heaven hath manifested in his word as if that were not eminent enough Matthew 15.3 Christ said to the Pharisees Why doe yee transgresse the Commandements of God by your tradition Alas in the ninth Verse In vaine doe they worship mee teaching for doctrine the Commandements of men GOD did his people off●r Sacrifice but hee left not it not to the matter what or the manner how for man to prescribe If a man had sacrificed and offered a Dogs neck or Swines bloud as it is in the Prophet would not GOD have abhorred it Well is this so that Idolaters and sinnes against the light of nature or the Dictamen of right reason are abhominatious to God This then may be an use of instruction to teach us what to judge of them they are abhominable in GODS sight God loathes their sacrifices and abhorres their service and cannot away with their practices Let them vant whilst they will in their words varnish what they can in their works beautifie the works of their owne hands with gold silver and outward ornament to make them inamoured of them God seeth the workes of their hearts are naught and that this their way is their folly it may be plausible to carnall eyes but in Gods eyes no better than abhominations And shall we againe break thy Commandements and joyne in affinity with the people these abhominations Secondly if so then a Vse of reproofe to such ●hat affect this affinity and take delight in their needlesse familiarity and goe about to defend excuse or plead for them or the like seeing God himselfe hath passed sentence upon them and let God be true and every man a lyer Thirdly and lastly if so as you have heard then every people cannot be saved in their owne Religion practising according to their owne devised principles as some fondly have feigned For as there is but one God so but one Baptisme and one truth as saith the Apostle and whosoever shuffles out this truth and practiseth according to their owne principles shall be sure to come short of