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	rest_n	sabbath_n	2,883	5	9.7656	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69197	The white wolfe, or, A sermon preached at Pauls Crosse, Feb. 11 being the last Sonday in Hillarie tearme, anno 1627, and printed somewhat more largely then the time would permit at that present to deliuer wherein faction is vnmasked, and iustly taxed without malice, for the safetie of weake Christians : especially, the Hetheringtonian faction growne very impudent in this citie of late yeeres, is here confuted / by Stephen Denison...	Denison, Stephen, d. 1649 or 50.	1627 (1627)	STC 6607.5; ESTC S109591	56,251	87

scruple to come to doe it vpon the first day of the weeke because as yet they were ignorant that they ought to celebrate that day Eightly 8. Obiect whereas they obiect that the day which wee obserue is tearmed the first day of the weeke Luke 24. 1. and therefore that it is a weeke day not a Sabbath day I answer this is a meere cauill For it is tearmed the first day of the weeke not simply but in respect of the Iewish Saturday in which regard also it is called the eight day in diuers places But when the Spirit in Scripture speaketh positiuely and simply of it hee tearmes it the Lords day Reuel 1. 10. which is indeede the most proper name of it although wee vse a latitude of words in expressing one and the same thing by diuers names Ninthly 9. Obiect whereas they obiect that they keepe euery day a Sabbath and therefore that they are vniustly taxed for Sabbath-breakers yea that they come to the Church vpon the Lords day as well as others and heare Sermons and receiue the Sacraments c. that they hold the moralitie of the fourth Commandement and the like I answer if to trade to labour in their particular callings and to esteeme euery day alike be to keepe euery day a Sabbath then they keepe euery day a Sabbath but what is this but vnder colour of keeping euery day to keepe no day at all as it ought to bee kept Secondly we denie not but they may come to the Church as well as others vpon the Lords day and heare the Word and receiue the Sacrament but in the meane time how doe they demeane themselues when they haue heard is it not famously knowne how they meet together to censure the Ministers to contradict the Doctrine c. doe not hundreds in the Citie know this to be true and was it not deposed against them againe though they may receiue the Sacrament to keepe them from trouble yet what reuerent opinion haue they of the Sacraments especially of Baptisme affirming that it neither conferres not confirmes grace to the heart of any as appeares in Iesops booke at page 61. Thirdly they do meerely equiuocate when they say they hold the morality of the fourth Commandement for the morality of that Commandement is that one day of seauen should bee set apart for Gods worship and kept for conscience sake in obedience to Gods Commandement but this they are notoriously knowne to denie that any such day should bee now celebrated in conscience of Gods Lawe and therefore they doe denie the morality of the fourth Commandement in the right sense thereof Tenthly 10. Obiect whereas they obiect out of Master Tyndals Workes or some other bound vp with his that the Ancient Fathers haue beene of their opinion concerning the Sabbath I answer that is as true as the vaine boast of Popish Champions which pretend that all the Fathers are on their sides Indeed the Fathers and Doctors of the Church must be read carefully and warily in this point concerning the Sabbath or else men may easily mistake their meaning and abuse their iudgement They speake of diuers kindes of Sabbaths First of a Sabbath of the c August liv de spirit lit letter whereby is meant the Iewish or Traskite Sabbath Secondly of a e August lib. 13. confession mysticall Sabbath which is a resting vpon God Thirdly of a * Hier. in 56. Isaia edit plāt 1578. Dedicata Sab. bata an other Edition hath it but I conceiue DELICATA is the truer reading quasi Sabbata summa iucunditatis dulcedinis delicate Sabbath when a Christian is made one spirit with Christ as one of the antients speakes Fourthly of a spirituall Sabbath when we depart from inquity and become practisers of sanctification as h Cyrill Alexand. lib. 7 de adorat in spirit verit another of the antients speakes if that worke by the cunning of some be not wrongfully ascribed vnto him Fifthly of an n Hier. in 58. Isaiae eternall Sabbath in heauen which is an eternall rest in that most blisfull place Sixthly of a o Tertul. lib. aduers Iudaeos mortall Sabbath which is a day set apart by God himselfe in the fourth Commandement for his owne seruice Seuenthly of an r Bern. Ser. 11. in Cantic idle Sabbath when men will rest from the workes of their particular callings vpon the Sabbath day but will not imploy themselues in Gods Seruice now these Ignoramus-ses when they heare that the Fathers speake of a mysticall Sabbath presently they conceiue as though the morrall Sabbath were meerely mysticall and when they heare that the Farhers speake of an ildle Sabbath they presently censure the morall Sabbath to be in the iudgement of the ancients an idle day and thus they peruert the iudgement of antiquity many times I speake not this to iustifie all the Fathers in euery particular sentence of theirs concerning the Sabbath quandoque bonus dormitat Homerus as a Lib. de arte Poet. Horace saith of Homer Et Bernhardus non vidit omnia as it is in the Prouerbe the Fathers haue had their Naeuos or failings in their writings as a c Abrahamus Sculictus in medulla learned man hath affirmed and so in like manner some of our moderne Writers haue giuen more power to the Church to dispose of the Sabbath and to alter it againe concerning the day so shee obserue one day in seauen then I hope any Church vnder the Sunne dare to arrogate vnto her selfe vpon their affirmations not being sufficiently aware how their meanings might bee abused and peruerted by Familists and other Antisabbatareans but what I speake I speake it for the iust reproofe of Familists and such like which are glad if they can catch any thing if it be but in sound onely from the Writings of Famous men to patronize at the least in shew their owne hereticall and schismaticall opinions like vnto spiders sucking poyson from those writings from the which a more iudicious Reader would deriue sound edification and instruction Thus for Confutation concerning the Sabbath Hetheringtons opinion confuted concerning the Bookes of Esdras THe second thing which we propounded concerning matter of Confutation is touching the Bookes of Esdras the which bookes Hetherington holdeth as hath beene proued against him by witnesses to bee canonicall Scripture and that they ought so to be esteemed wherein may appeare the pride and insolency of this man who being altogether vnlearned vt potè qui nullam linguam nouit praeter suam maternam yet will take vpon him in opposition to the whole Church both reformed and vnreformed to canonize new Scripture in which particular he sheweth himselfe to be worse then the very Papists the c Bellar. lib. 1. de verbo dei Papists though they haue receiued some other Apochryphall Bookes into the Canon yet they haue reiected or at the least not receiued the Bookes of Esdras but let him and

Scriptures were written and so doe want one especiall helpe for the vnderstanding of them Secondly you are knowne to despise all Orthodox writers whose Commentaries might helpe you And thirdly that you are not guided by the spirit of truth appeares by your grosse errors peeuishly maintained by you the which three may well conuince you of ignorance 2. The second cause of your disease is pride you magnifie your owne wisedome some of you maintaine that you cannot erre in giuing deliberate sentence in points of Diuinite you disable the Ministers of the Church as though they knew nothing in comparison of you and this knowledge of yours or rather this proud conceit of your owne supposed knowledge causeth you to erre according to that of c Mater omnium hareticorum superbia Aug. de Genes contra Manich. Saint Augustine pride is the mother which breedeth and bringeth forth the whole brood of Haereticks Wherefore lay downe your owne vaine conceits of your pretended skill and desire of God that you may see your owne nothing-nesse and vnabilitie that so you may be healed thinke it not an honour to be the head of an erronious and factious company or to be reuerenced by them as the e Pierius in hicroglyph Athenians in former times worshipped the Woolfe despise that honour which comes not of God thinke it a disgrace to be commended by euill men 3. The third cause of your disease is couetousnesse according to that which is spoken of Sectaries in Rom. 16. 18. they that are such serue not our Lord Iesus Christ but their owne belly How many time-seruers be there which will sooth great men in their errors and seeme to maintaine the errors of the time for their owne aduantage and how many wauering tradesmen which will readily imbrace that faction whereby they may most aduance their owne gaine which gaue occasion in like manner to n Haereticus est vt mea resert opinio qui alicuius temporalis commodi maximè gloriae principatusque sui gratia falsas ac nouas opiniones vel gignit vel sequitur Aug. li. de vtilit credend Saint Augustine in his time to describe an Haereticke by his couetousnesse and vaine-glory as you haue it in the margent Wherefore if euer you meane to be cured of your factiousnesse despise the base gaine of it doe not thinke it so excellent a matter to get by your suffrings going poore into the prison but comming rich out account it not a priuiledge to haue your proselytes to boast vp and downe that you shall want neither Gold nor Siluer remember that of Salomon the treasures of wickednesse profit nothing Pro. 10. 2. and that of our Sauiour in Mat. 16. 26. What is a man profited if hee should gaine the whole world and loose his owne soule And thus hauing shewed you the maine causes of your disease I come now to giue or to apply vnto you some coraziues to eat out the dead flesh of error or Haeresie Haeresie being one of the fruits of the flesh Gal. 5. 20. Consider therefore and lay to heart what dreadful iudgements haue befallen your predecessors for their factious carriage in the Church of God remember what befell vnto Theudas Acts 5. 36 37. who boasted himselfe to be some body as you also doe to whom a number of men about 400. ioyned themselues who was slaine and all as many as obeyed him were scattered abroad and brought to nought and after this man rose vp Iudas of Galile in the dayes of taxing and drew away much people after him he also perished and all as many as obeyed him were dispersed Of the which two seducers also c Lib. 18 c. 1. Iosephus makes mention in his c Lib. 20. c. 2. Antiquities Secondly remember what befell vnto Elymas for going about to turne away the Deputie from the faith how hee was immediately smitten with blindnesse Act. 13. 11. remember what befell vnto Arius whose damnable Haeresie for a time much preuailed how he died in a Iakes where he voided his very bowels with his excrements as c Lib. 1. Eccles hist c. 14. Theodoret recordeth Thirdly remember what befell vnto Anastasius an Emperour of Rome and a great defender of Eutichian Haeretickes how he was found dead being smitten as it was commonly thought with a thunderbolt from heauen as d Melanct lib. 3. Chron. Philip Melancton hath it in his Chronicle Fourthly remember what befell Nestorius another ringleader of saction in the Church of God how before his death his tongue which hee had abused in broaching errors was consumed with wormes as e Lib. 14. c. 36. Nicephorus Callistus hath left it vpon record Fiftly remember what befell the Citie of Antioch which was a great nourisher of faction as Amsterdam is at this day how it was shaken with an earthquake a whole yeere together and afterwards destroyed with fire from heauen as o Lib. 15. Paulus Diaconus storieth of it and as in like manner Socrates seemeth to accord in the r Lib 4. c. 10. tripartite Historie Sixtly remember what befell the Papists here in London not s Anno. 1623. Octob. 26. being Sonday long since how that when they were met together in an house in Blacke-friers in an vpper roome to heare a t The Sermon of one Mr Drurie a Priest and Iesuite Popish Sermon the roome wherein they were fell and some other parts of the house and sodainly destroyed a u Aboue 90. persons multitude of them and maimed others which hardly escaped with their liues I will not insist vpon more examples of Paulus Samosatenus of Manes of Montanus and other Haeretickes who are reported also to haue come to fearefull ends These which haue beene named may be sufficient to forewarne any which haue any sparke of grace remaining in them to beware of faction and a thousand more will not be sufficient to them which are hardned in their hearts O thinke with your selues all yee which misleade others that the like iudgements may befal you God is a mighty God and of infinite wisedome he is able to discerne your meanings what you hold notwithstanding all your equiuocations subtile distinctions cunning euasions and fearefull abiurations which you vse thereby to couer your errors from the sight of authority yea he is able to reach you with his iudgements whethersoeuer you flye Or suppose the Lord inflict not vpon you corporall punishment in this world yet know for certaine Non maior est pana quam peccare he punisheth you most seuerely in this in that hee deliuers you vp to a blinded minde yea vnlesse you repent you haue iust cause to expect to haue part with the beast and the false Prophet in hell torments Reuel 19. 20. which I pray God to auert from you Thus I haue endeauoured as a friend although you esteeme me an enemie because I tell you the truth to turne you from your errors if my paines shall preuaile with you I shall reioyce with the Angels of God for your conuersion I shall for the time to come esteeme you deere brethren Et gaudebo sanè me tot habere fratres I will not once mention your calumnies and reproaches wherewith you haue loaded me for taking part with Gods truth I pray God forgiue you it is a rule in Phylosophie quicquid recipitur recipitur ad modum recipientis which I will english thus good counsell is as it is taken by them to whom it is giuen but take not that with the left hand which I offer with the right I desire to pull you out of the fire to preserue you from falling into the pit of eternall perdition to plucke you out of the iawes of the deuouring Lyon let it not be said of me as c In panulo Act. 3. scen 4. Plautus saith of them Lupo agnam eripere postulant nugas agunt that I loose my labour that I would haue cured you but vee would not be cured that I would haue saued you Ministerially 1 Tim. 4. 16. but yee would not be saued but suppose I preuaile not with you because you are setled vpon your Lees yet I hope to perswade some that formerly haue beene seduced by you to be more iealous of your opinions for the time to come and not to receiue euery point which you erroniously hold as an euerlasting Gospell And say I should perswade neither you nor them but you will still remaine Wolues in the Church of God and they stray sheepe wandering in the desolate vallies as a prey ready to be deuoured by you then I must needs tel you both you and your spightfull proselytes spightfull I meane to the Church of Christ that if you delight to swim together in the deluge of fundamentall error you shall also volen tes nolentes swim together in the deluge of Gods iudgements and so that shall be verified of you d Ouid. lib. 1. Metamor Nat Lupus inter oues fuluos vehit vnda Leones But as for me I will say with the Euangelicall Prophet Esay c. 49. 4. surely my iudgement is with the Lord and my worke with my God Now O God almightie grant that what hath beene deliuered at this time may worke effectually for thy glory for the conuersion or for the conuiction of the enemies of thine eternall truth and for the confirmation of vs thy seruants and that for thy blessed Sonne his sake Iesus Christ the iust to whom with thee O Father and the holy Ghost three persons most glorious but one only wise God be ascribed as is most due all the honour praise and glory now henceforth and for euermore Amen FINIS Errata PAge 2. line 16. seuen for seuenth page 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. in homini for in homine p. 24 punisceant for permisceant p. 24. melius for mellis p. 50. perscutione for persecu●ione p. 66. tayle for tale