Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	day_n	lord_n	sabbath_n	9,284	5	10.5348	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30019	Discourses and essays on several subjects, relating chiefly to the controversies of these times, especially with the Socinians, deists, enthusiasts, and scepticks by Ja. Buerdsell ...; Selections. 1700	Buerdsell, James, 1669 or 70-1700.	1700 (1700)	Wing B5363; ESTC R7240	90,520	247

are Eternally punish'd for this sinning were ty'd to the Observance of this Law If they were oblig'd to it once so are the Angels which stand at present for the blessed Angels are just the same now which they were once Tho' now the Objects of God's Eternal Vengeance yet were they once his chief Ministers as much his Favourites as the most spotless most unstain'd of all the Angels ty'd to no other Rules no other Terms of Obedience The Blessed Angels are therefore at present rang'd under the Occonomy of the Moral Law as well as the Cursed were immediately after their Creation and before their Fall which may be farther prov'd by the Analogy that there is between the Moral Law and the Celestial There is the nearest Resemblance and Analogy between the Moral Law and the Celestial whether we consider the Moral Law as it may be reduc'd to One Precept to Two or to Ten. It may be reduc'd to One to that of Love for Love is the fulfilling of the Law But the most perfect Love is display'd in Heaven in the most perfect Charity for tho' Prophecies shall fail tho' Tongues shall cease tho' Knowledge shall vanish away yet Charity never fails but is compleated in Heaven 'T is the bond of Perfectness and in it as in a Center all Duties meet and are accorded The Moral Law may be farther combin'd into Two Precepts Thou shalt love the Lord thy God and Thou shalt love thy Neighbour as thy self for on these Two Commandments hang all the Law and the Prophets But the Law remains in Heaven under this Character For first The Saints and Angels love their Ever-blessed God with the purest Transports of Devotion they adore him with the most profound Veneration and they serve him with the most faithful Homage Secondly They pursue one another with the most sincere Love and unfeign'd Charity they rejoyce at one another's Happiness and are as unanimous in their Affections towards one another as they are in their Adoration of God But Lastly The Moral Law is dilated into Ten Precepts and under this latitude they are practic'd in Heaven with the utmost vigour Eight of these Precepts are Negative and there is no doubt but that they are observ'd by the Saints and Angels with the greatest accuracy Far be it from those pure Spirits to lift up their Eyes to any God but the True One to detract from or to envy one another to desire what belongs to another no not another's Happiness As to the Affirmative Commands tho' they do not abide literally yet they remain mysteriously because they are chang'd into better The Fourth of the Sabbath or the Lord's Day shall be alter'd into a more noble one for in Heaven there shall be no distinction of Days but all the Rounds of an happy Eternity shall make up one Day which shall not know a second and that wholly appropriated to the Lord one Everlasting Sabbath one Eternal Rest As to the * Affirmativorum sc Praeceptorum erit in beatltudine summa observatio nisi forte illius de Honoratione parentum quia non erit necessitas impendendi hunc actum Scot. l. 3. Sent. d. 38. q. 1. Fifth it shall not be abolished but perfected for tho' all Carnal Relations shall cease as only subservient to the Necessities of this Life yet shall that Honour that Reverence that Obedience which are by the Fifth Commandment peculiarly attributed to Parents become due to all the Saints The force of all is That the Obedience of the Blessed is a just Rule for our Obedience on account of the Matter of it because they practice the same Virtues and practice them by the same Rule which we are oblig'd to God's Will perform'd in Heaven is therefore on this account a just Standard for our accomplishing of it on Earth So is it on account of the Manner of its Performance by the Blessed Saints and Angels which was the Second General So that I shall very briefly shew that they perform God's Will after that Manner as to be just Patterns for us For First They perform it with all possible Chearfulness and Alacrity The Word is no sooner out of God's Mouth but it is also executed and these Ministers of his stay not so long as even to promise Obedience There is not among them any demurring to the quality of the Command or any delay put to the Execution of it by an over-modest representing their own unfitness for their Task They question not at all with God about the suitableness thereof nor yet debate with themselves whether or no or with what Vigour they shall apply themselves to the Execution of it Secondly They perform God's Will uniformly For an imperfect Obedience is in strict speaking no Obedience at all for he who only obeys so far as himself pleases only does God's Will as far as it complies with his own There is this more extensive Proof of the Uniformity of the Angel's Obedience That the greatest part of it is employ'd in discharging such Commands as subject them in some proportion to those Creatures which are plac'd below them Such are those Commands which demand their attendance upon us who are by Creation made somewhat lower than they yet have made our selves much more so by our Sins and Frailties So that it is easy to be imagin'd That had not their Obedience been truly uniform it would not have carried them to a compliance with such Branches of it as seem not fully consistent with the Dignity and Grandeur of their Order and Station Thirdly Their Comportment with the Divine Will is constant and settled and they always discharge the Will of God as well as chearfully and uniformly That Establishment which is destin'd to their Piety by the Election of God will most certainly produce this Constancy Besides this the Scripture displays them as always looking on the Face of God expecting as it were and inviting his Commands or travelling about his Messages as continually descending from Heaven about their Earthly Ministrations or ascending up thither after the Execution of them Fourthly The Obedience of the Angels is as compleat as it is chearful uniform and constant and reaches to every Branch of their Injunction as well as to all God's Commands because as there can be no doubt of their sufficiency for such a Compliance who are so near to the Divine Influences and so gloriously adorn'd by them so the same Reason and Obedience which move them to have a respect to all God's Commands will incite them to have a regard to every the minutest Punctilio as having the same Impress of the same Divine Will stampt upon it A DISCOURSE Concerning The Qualifications of PRAYER Or A Method to Pray in the Spirit Against the Enthusiasts EPHES. Chap. VI. ver 18. Praying always with all Prayer and Supplication in the Spirit AS Religion is the Life of the Soul so is Prayer the vital Spirit of Religion without which it can neither live nor move

of Abraham or of Lot as well as of Christ because he spake of them too Nay there is no Being so evil which is ever mention'd in Holy Writ but the ever-blessed Spirit might be said to be their Spirit according to this wild and uncouth Hypothesis St. Barnabas styles the Spirit of the Prophets the Spirit of God who should appear in the Flesh Justin Martyr says that the Prophets were not Self-inspir'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 2. p. 76. Irenaeus against Marcion as expresly that it was Jesus Edit Sylburg lib. 4. c. 21. Advers Haeres p. 337. Edit F. Ardent Christ who spake to Abraham and Moses If it was God therefore who spake by the Prophets and Christ was Co-partner with God the Father in this speaking Christ must be God of the same Nature with the Father Thirdly Christ is God because of his Exercising all power in Heaven and in Earth For the Government of the World is a Branch of the Divine Prerogative He rules over all Kingdoms of the Earth He whose Name is Jehovah is the highest over all the Earth But Volkelius himself as refin'd an Author De Ver. Rel. Book 3. c. 21. as any that Party can boast freely owns that Christ exercises Jurisdiction over all things to use his own words which are contain'd not only in the vast compass of the Earth but also of the Heavens Christ therefore must be God Fourthly Christ is God because He is to raise the Dead from their Graves to Life and a new State For none but He who breath'd a living Soul into us can restore it None but One whose Understanding is infinite who knows every Atome of our Bodies every Dust and Particle which belongs to us He who is conscious what Dust appertains to each Body what Body to each Soul None but One whose Power is as unbounded as his Knowledge in regard of whom all Creatures must suffer and do what he will have them Who can summon and re-assemble our scatter'd Atomes from the Earth and from the Waves and reconcile our long estrang'd Parts to their ancient familiarity Whose Voice can awake the sleepers of Thousands of Years some to Peace and Joy but some to Misery and everlasting Contempt But Christ is the Person who must raise the Dead For the Dead shall hear the voice of the Son of God and they that hear shall live All that are in the Graves shall hear his voice and shall come forth they that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation Fifthly Christ is God because He shall Judge the World For it is necessary for him who shall Judge the World that he should be intimately acquainted with the Consciences of all Mankind that all their Thoughts should be laid naked and open to his view and that all the devices of their Hearts should be manifest to him But none besides God can have such a Knowledge as this for Lo he that declareth unto man what is his thought that maketh the morning darkness the Lord the God of Hosts is his Name But Christ is ordain'd by God to be Judge of the Quick and Dead and to this end Christ both died rose and revived that he might be Judge both of the Dead and the Living and so for that reason must be God Lastly He who shall destroy and change the World who in the Prophet's Language shall roll the Heavens together as a Scrowl the Heavens which like a wide stretched Scrowl are written over with beauteous Characters by God's own hand he is God For this is one of the peculiar Actions of God that he shall destroy the Heavens For as a Vesture shall he change them and they shall be changed But Volkelius owns that our Saviour has such a power and that he shall roll them up together like a Scrowl and burn them And therefore on that account must be God which may be farther made out Secondly From the ill Consequences of the contrary Assertion For how open does the Socinian Christ lie to the Exceptions of the Jews or the more rational sort of Deists who own a God a Providence and a future State and to any who maintain the Unity of the Godhead yet deny the Divinity of Christ And is it not very sutable for the Jews to reason against Christianity from the Socinian Principles after this method We are convinc'd from Scripture that there is but one God we know that there is no other besides him or with him for Who is God save the Lord and who is a Rock save our God But now you introduce one Jesus as God who was neither God from Eternity nor by Nature and Essence This new this created God we look upon as a Fiction we can pay him no Homage no Adoration till we have renounc'd Moses and the Prophets and offer'd violence to the Principles of Reason and Natural Religion Farther our God has taught us by his Prophet Isaiah that He even he is the Lord and besides him there is no Saviour and this is spoken Prophetically with regard to the times of the Messias How then can we own this Jesus for our Saviour who is by Nature different from God We are commanded to worship the Lord our God and to serve him only How then may we worship and serve Jesus who is a God different from the God of Israel How can we give him equal Honour with the Lord Jehovah without provoking his Wrath and forcing him to repeat all those Inflictions on us which our Fathers justly suffer'd God has expresly declar'd that He withnot give his glory to another but by worshiping your Jesus is not God's Glory given 〈…〉 Object distinct from God The Scriptures solemnly inform us that God alone ●●●●'s the Heart and the Reins and is conscious to all the Thoughts of Men If we as you do should apply these Actions to the Man Jesus we should be guilty of advancing a false God into the Throne of the Almighty and making a Creature rival the Deity Farther Has not God taught us to address to him alone in the time of our Distress and promis'd his succours to encourage our Prayers Can we then pray to your Jesus whom you your selves deny to be the true God of Israel The Scripture threatens that Gods which have not made the Heavens and the Earth even they shall perish from the Earth and from under the Heavens Can we then honour him for God who was so far from making the Heavens and the Earth that he himself had no Being when they were form'd Or can God at the last Day be angry at us for not receiving and worshiping him as God who according to Scripture was to perish from the Earth and under the Heavens Lastly The Idea which we have and always had of God represents him to our Minds as present every where Omniscient and Almighty If therefore he who is offer'd to us