Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04365	A treatise concerning a Christians carefull abstinence from all appearance of evill gathered for the most part out of the schoolemen, and casuists: wherein the questions and cases of conscience belonging unto the difficult matter of scandall are briefly resolved: By Henry Jeanes, Mr of Arts, lately of Hart-Hall in Oxon, and rector of the church of Beere-Crocombe in Somerset-shire.	Jeanes, Henry, 1611-1662.	1640 (1640)	STC 14480; ESTC S103351	48,005	158

locum any thing that is neere of kin unto or but bordring upon vice thinkes* Calvin Observe here the emphaticall gradation of the Apostle hate not onely the flesh but the garment spotted by the flesh not onely overspread quite covered but the garment that was but here and there a little spotted by the flesh Out of Christs garment there issued vertue which cured the woman that had the bloody fluxe but contrariwise out of this garment but spotted with the flesh Exit vis quaedam maligna there goeth a poisonous kinde of infection which soone will staine a soule with the leprofie of sinne But because as the old saying ●unnes praxis sanctorum est interpres pr●ceptorum I shall intreat you next to take notice how this precept hath beene exemplified And here in the times before Christ is very remarkable the couragious and undaunted resolution of Eleazar against but the appearance of an evill 2 Mac. c. 〈◊〉 v. 18. usque ad ●inem when he was besought to bring flesh of his owne provision such as was lawfull for him to use and but make as if hee did eate of the flesh taken from the sacrifice commanded by the King v. 21. why even this evill appearance this seeming this making as if he did eate of the flesh taken from the Sacrifice commanded by the King soe deeply disrelished him as that hee chose death before it For it becommeth not our age saith he in any wise to dissemble whereby many young persons might thinke that Eleazar being fourscore yeares old and ten was now gone to a strange religion and so they through mine hypocrisie and desire to live a little time a moment longer should be deceived by mee and I get a staine to my old age and make it abominable v. 24 25. But why mention I Eleazar Behold the example of one greater than Eleazar the example of the rule and patterne of holinesse unto the Church Christ Jesus God blessed for ever whose example in Morals matters of ordinary obedience amounts ever unto the authority of a command How exemplarie he was in this particular you may reade Mat c. 7. from v. 24. unto the end of the Chapter There you have him performing an action not for that omission of it would have beene evill but because in opinion of the Jewes it would have given shew of evill For if first you understand the words as most Interpreters doe of the tribute to be paid unto the secular Magistrate then sinfull it had not been in our Saviour to have refused payment of tribute unto Caesar For how could the Son to the living God who was King of Kings and Lord of Lords King of Heaven and Earth whose the earth all the fulnesse thereof was be justly tributary unto any mortall The Kings of the earth take tribute or custome not of their owne children however they expect obedience from them but of strangers because paying of tribute denoteth some degree or kinde of servitude The Children then are free verse 25 26. Therefore from all taxes and impositions justly was to be exempted Christ the sonne of David there was no reason hee should pay tribute unto Caesar nay more reason hee being of the blood royall should receive tribute from the Jewes than Caesar a forrainer having no title to the Crowne but that which the sword gave him not payment constant deniall of payment had not been you see morally evill in our Saviour and yet because it would have borne appearance of an evill of disloialtie and disobedience and so have drawn prejudices against and scandall upon his unspotted person holy and heavenly office and doctrine because seemingly it would have crossed a doctrine hee afterwards delivered Render unto Caesar the things which are Caesars therefore hee stands not to plead his priviledge but voluntarily parted with his right payed the tribute and to pay it wrought a miracle notwithstanding Peter least wee should offend them goe thou to the sea and cast an hooke and take up the fish that first commeth up and when thou hast opened his mouth thou shalt finde a peece of money that take and give unto them for mee and thee verse 27. Or if secondly with the learned Cameron you rather conceive to be here meant the halfe shekel which by prescript of the Ceremoniall Law Exod. 30 was by the Jewes to be paid for the use of the Sanctuary Why yet so also sinfull it had not been in our Saviour to have refused paying of it for first it was a ceremony and the Ceremoniall Law Christ was above Lord he was of the Sabbath Mat. c. 12. v. 8. Marke c. 2. v. 28. where it is manifest thinkes Cameron the Sabbath should Synecdochically signifie the whole Ceremoniall Law Then secondly this ceremony together with Sacrifices and all other Legall typicall ceremonies presupposed sinne in the partie to whom they were commanded and were a note or badge of the bondage contracted by sinne and therefore reach not unto Christ a man without sinne Thirdly as our Saviour well argues even as Kings of the Earth take not tribute of their owne Children so neither the King of heaven of his sonne therefore seeing this halfe shekel is a tribute to be paid to the King of Heaven for the Tabernacle of Witnesse 2 Chron. 24.6 Christ was certainly free and so might lawfully have refused to pay it● yet because the Jewes would have taken offence and at such his refusall and charg'd it with appearance of a profane contempt of the Law of Moses and the Sanctuary therefore he voluntarily paid it and so became a Jewe to the Jewes as under the Law to them that were under the law Notwithstanding lest we should offend c. And if this be the sense of the place what is said of this one ceremonie may be applyed unto all for one of the reasons ends why Christ observed the whole Ceremoniall Law was to prevent scandall to abstaine from all appearance of evill In nature saith Cameron there is appetitu● quidem unionis which causeth things to be moved and to rest often besides the proper condition of their particular nature whence sometimes light things are moved downewards heavie things upwards Unto this appetite of union in nature there is answerable in grace the desire to promote Gods glory which often inclineth and carrieth the godly beyond and besides the ordinary obligations arising out of their particular and personall conditions and relations And unto the measure of grace is proportionable the degree of the desire of Gods glory so that the holier any one is the more vehemently hee desireth the promotion thereof and if it require any thing to bee done of him why he will doe it although other wise by vertue of his particular and personall condition hee be not bound thereunto Therefore although Christ secundum specialem rationem personae suae if we eye the speciall consideration and dignitie of his person was not tied to keepe the Ceremoniall

of contradiction and denyall when in it there is an expresse and evident variation from either reason or divine authoritie In such a case wee may lawfully safely dissent frō it alwaies provided that it be not in an insolent manner but with a reverent child-like and respectfull bashfulnesse But to goe on if I am not to abstaine from assenting to a doctrine minifestly true because it appeares generally to others to be false must I not yet abstaine from publishing from spreading of it either by writing or preaching For answer thou must consider the generall nature and qualitie of the doctrine thus wrongly either accused or suspected of falshood and also of what use and importance it is in regard of the present times and places wherein thou livest and if it prove to be a doctrine fundamentall of absolute necessitie to faith or manners then that of Gregory may take place Si de veritate scandalum sumatur saith Gregory melius est Sept. Hom. in Eze ut scandalum oriatur quàm ut veritas relinquatur As also that of Calvin Quemadmodum enim faith Calvin Charitati subjicienda est nostra libertas Cal. lib. 3. Inst c. 12. sect 13. ita sub fidei puritate subsidere vicissim charitas ipsa debet as our libertie is to be subjected to charity so also our very charitie it selfe to faiths puritie But now if it be a Doctrine either not fundamentall but of a lower rank quality wherein both orthodoxe writers and preachers may vary and abound in their owne sense without prejudice to the foundation or if it be of so small use that upon its divulgement it is not probable there will arise so much honour to God and edification of the Church as may preponderate those mischiefes that hurly-burly those tumults and contentions in the Church which in all likelyhood will ensue thereby thou must then forbeare to vent it either from Presse or Pulpit so shalt thou best consult for thine owne private quiet and publicke peace And wee must follow after things that make for peace and edification Rom. 14.19 About such matters to be contentious wee have no custome nor the Churches of God and indeed about them to be contentious were the right pranke of a Schismaticke for not onely he is a Schismaticke saith a Non enìm schismaticus eò agnoscitur quòd fovet perversum dogma imò contingit aliquādo ut sentētia schismatic● ho● minis verissima si● tamē quia eam neque loco neque tēpore debit●s nullàque necessitate urget schismaticus est et scandalum objecit Des populo cū en●m non agatur salus Ecclesia ostendit se non adductū studio gloria Christs sed suae pottùs ex●st●mationis Ecclesiā turbâsse Cameron in sel●ctiora quaedam N. T. loca Tom. 2. in Mat. c. 18. v. 7. Cameron who maintaines a perverse Tenent a man may hold a very true opinion and yet play the Schismaticke and give scandall unto the people of God by delivering it in a rash unpeaceable and unseasonable manner neither in fit place nor due time no necessitie urging thereunto for seeing in determining of his opinion the glory of God and weale of the Church lye not at the stake hee plainly shewes that hee hath troubled the Church lead with desire of not Christs glory but his owne credit I confesse indeed that a controverted and suspected truth even of this low qualitie may be peaceably and modestly professed and debated too in private but a publicke promulgation thereof is at any hand to be forborne non sub intuitu mali sed minoris boni not under the apprehension of any evill in the truth but onely as a lesser good which will not consist with a greater the tranquilitie of the Church or if you will the publicke promulgation of such a truth is to be forborne sub Intuitu Mali etsi non Simpliciter tamen per Accidens talis under the apprehension of evill not in the controverted truth but in the promulgation thereof which though it be not simply evill yet becomes accidentally so to wit by comparison in respect of a greater good then required preservation of the generall quiet with which for the present it cannot stand unto the care of which it is opposed though not primo per se yet ex consequenti conne xione virtutum as Suarez upon another occasion acutely phraseth it But I digresse To goe on to that appearance of evill in doctrines which is in the expressions used in their proposall a thing I could wish it were not too rife amongst many who like no truth unlesse delivered in hereticall teaermes men wonderfully taken with the language of Ashdod the Romish dialect In rebus fidei verba debent esse casta exacta quae rem ipsam propriè exprimant haereticis non praestēt occasionem calumn●onds Pet. Martinez But let it be our care to refraine all words and phrases which carry an appearāce of either heresie or schisme for though they may and are by us meant in an orthodoxe sense yet carry they a shrewd shew of evill make others jealous and suspicious of our soundnesse And therefore * Lib. 12. de locis cap. 9. ad tertium Canus although he will by no meanes assent absolutely to that usuall saying ex verbis inordinatè pro●atis fit haresis yet hee is content to approve of it if it be moderated with this caution secundn̄ prasumptionem audientium judicum qui per exteriora signa debent judicare de haeresi if it be understood according to the supposall of hearers and judges who ought indeed can judge of heresie onely by outward signes Betweene a Minister and Poperie let there bee a great Chasma a distance as wide as betweene heaven and earth nay heaven and hell yet if his phrase do but smell of Poperie if his words though not his meaning trench neere upon it men will presently exclaime that he hath a Pope in his belly at least that he sounds for a Parley thinks upon conditions of peace with the Romish harlot And besides as this suspicious complying in phrase and language with the knowne errours of Popelings or other novellers and corrupt teachers grieves the setled and judicious so farther it staggers weaklings confirmes and hardens aliens and apostates rather opens than stops the mouths of gaine-saying carpers and sooner disadvantageth the truth than converts an adversary So farre is it from effecting the usually pretended end reconciliation as that to use the similitude of our Saviour quis loquitur suam v. 16. like the putting of a new p●ece of cloth unto an old garment it maketh the rent worse and wider There goeth a manuscript from hand to hand said to bee penned by a learned Dr of this Church wherein that amidst and notwithstanding all the variety of opinions there may be yet preserved in the Church the unitie both of faith and charity private men