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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	part_n	whole_a	5,737	5	5.7169	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86449	A sermon preached in St. Maries in Cambridge, upon Sunday the 27 of March, being the day of His Majesties happy inauguration: By Ri. Holdsvvorth D.D. Master of Emmanuel Colledge in Cambridge, Vicechancellour of the Universitie, and one of His Majesties chaplains. Published by His Majesties command.	Holdsworth, Richard, 1590-1649.	1642 (1642)	Wing H2401; Thomason E155_6; ESTC R23312	23,401	48

in the clause of revocation whereby he shews that these outward things though named first yet they are not to be reputed first The particle Yea removes them to the second place it tacitly transposeth the order and the path of piety which was locally after it placeth virtually before 'T is as if he had said Did I call them happy who are in such a case Nay miserable are they if they be onely in such a case The temporall part cannot make them so without the spirituall Admit the windows of the visible heaven were opened and all outward blessings poured down upon us admit we did perfectly enjoy whatsoever the vastnesse of the earth contains in it tell me What will it profit to gain all and to lose God If the earth be bestowed upon us and not heaven or the materiall heaven be opened and not the beatificall or the whole world made ours and God not ours we do not arive at happinesse All that is in the first proposition is nothing unlesse this be added Yea happy are the people which have the LORD for their God You see in this part there is aliquid quod eminet something which is transcendent Therefore I will enquire into two particulars see both what it is that transcends and what is the manner of propounding of it The manner of propounding it is as I said corrective or by way of revocation the summe whereof is thus much That temporalls without spiritualls in what abundance soever we possesse them cannot make us truly happy They cannot make happy because they cannot make good They may denominate a man to be rich or great or honourable but not to be vertuous Nay Seneca carrieth it a little further Non modò non faciunt bonum sed nec divitem They are so farre from making a man good that they make him not truly rich because they encrease desire and riches consist in contentation Not he that hath little but he that desires more is poore nor he that hath much but he that wants nothing is rich Yea and we may go further then Seneca They are so farre from making good that they often make evil if they be not sanctified they possesse the heart with vile affections fill it full of carnall and sinfull desires Whereas there are foure good mothers which bring forth ill daughters prosperitie is one Truth begets hatred securitie danger familiaritie contempt prosperitie pride and forgetfulnesse of God In this I might well make a stop but there is one degree more They are so farre from making good that they do not bring good but many evils and inconveniences They bring not the good of contentment but infinite distractions they are aureae compedes as S. Bernard speaks fetters or manicles which intangle the soul that it cannot attend upon better things Nor the good of freedome they do enthrall the soul to that which is worse then it self and it cannot be apprehended how a thing worse then our selves can make us happy Lastly not the good of safetie for they oftentimes expose us to dangers Multos sua felicitas stravit as Gregorie speaks Many men their lives had been longer if their riches had been lesse their happinesse made them miserable consolationes factae sunt desolationes as S. Bernard again Upon these grounds the Psalmist had very good reason to sequester them from true happinesse and by this corrective particle to reduce them to the second place though he set them in the first He knew very well that they are burdens snares impediments to pietie as often as furtherances He knew them to be vain and transitory things Prov. 23.5 that we cannot hold They make themselves wings as Solomon speaks They are onely the moveables of happinesse Bractealis felicitas as Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzene What 's that S. Austin seems to translate it felicitas fallax a fabulous and personate felicitie Nay not onely fallax but falsa fictitious spurious deceitfull which leaves the soul empty when it most fills it that being most true which the same Father addes felicitas fallax major infelicitas falsa felicitas vera miseria Therefore that I may shut up this point let this be the use of it We must learn from hence to regulate our judgements according to the wisdome of the Spirit revealed in the word And that we may do if we keep to Gods method and set every thing in the due place where God hath seated it Now the Scripture constantly doth give the inferiour place to these temporall things If to come after be inferiour it sets them there Seek first the kingdome of God c. Matth. 6.33 If to be below be inferiour it placeth them there Set your affection on things above c. Coloss 3.2 Even gold and silver the best of these things they are seated under the feet of men and the whole world under the feet of a Christian Rev. 12.1 to teach us to despise it Lastly if to be on the left hand be inferiour the Scripture reckons them there too they are called the blessings of the left hand to teach us to give them the same place in our affections In one sense we may put them on the right by using them to God's glorie but in love and esteem they must be on the left S. Hierome illustrates it by this similitude As flax when it is on the distaffe it is on the left hand but when it is spunne into yarn and put on the spindle it is on the right so temporall things in themselves when first we receive them they are as flax on the distaffe all this while on the left hand but spinne them forth and use them to God's glorie they are as yarn on the spindle transposed to the right Thus we must learn to order them to the right hand onely for use to the left for valuation Otherwise if we pervert God's order and put them on the right it is to be feared they will set us on the left at the day of judgement if we elevate them above they will keep us below and make us come after if we set them before The highest place they can have is to be seconds to pietie here holy David placeth them though he mentions pietie last yet he giveth it the precedence in this word of revocation Yea happie that is Yea first yea more yea more truly happie That shall serve for the first particular the manner of propounding this truth unto us The second is the thing it self which transcends in these words whose God is the LORD or who have the LORD for their God In the generall it is an ordinary as well as transcendent An ordinary because all partake of this priviledge Whereupon S. Austin asks the question Cujus non est Deus But S. Hierome resolves it Naturaâ Deus omnium voluntate paucorum In a communitie the God of all even to the sparrow on the house top and grasse of the field

A SERMON PREACHED IN St. MARIES IN CAMBRIDGE Upon Sunday the 27 of March being the day of His MAjESTIES happy Inauguration By RI. HOLDSVVORTH D. D. Master of Emmanuel Colledge in Cambridge Vicechancellour of the Universitie and one of His MAjESTIES Chaplains Published by His MAjESTIES command Printed by Roger Daniel Printer to the Vniversitie of Cambridge 1642. TO THE KINGS MOST EXCELLENT MAJESTIE CHARLES By the Grace of God King of England Scotland France and Ireland c. Most Gracious Sovereigne I Had not adventured to bring these unpolished meditations into the publick light much lesse to have set them before the Sunne but that Your Majestie was pleased to beckon them to Your Self and to draw them as by Your own beams so under Your own shade into Your Royall Presence that being first animated with the gentlenesse of Your beams they might not be dazled with the splendour Neither is this the least of Your Princely excellencies Matth. 8.1 that You please as Christ in the Gospel to come down from the Mount for the more free accesse of Your people and know with Moses to put the vail of Goodnesse over the shinings of Majestie so that the meanest of Your subjects may be refresht with the light of your countenance notwithstanding the lustre and draw livelihood from the splendour through the serenitie finding the medium of their happinesse as well as the object to be under God in Your Self It is not to be expected at this present that the irradiations of this light should be so vigorous in a cloudy Region We now see to our grief what a misery it is to have the Royall influence intercepted as of late it hath been and still is by those disastrous obstructions which at first had onely the appearance of Elia's cloud 1. Kings 18.44 like the hand of a man but are since grown to that vastnesse as they threaten to the whole Kingdome such ruine as our sinnes call for yet in the midst of these sad distractions it is Your Majesties comfort that as their occasions are from below so their disposall is from above both for the exercise of Your Princely clemency and patience and for the triall of the sincerest loyaltie of your subjects yea and religious hearts through all these clouds can discern and do with thankfulnesse acknowledge the saying of Solomon to be most true Prov. 16.15 In the light of the Kings countenance there is life the life of the whole State that it may happily rise to the former glory wherein it so long flourished the life of the Church that it may recover out of this sad languishing condition into which it is brought the life of the Universities that they may fruitfully spread forth their numerous branches to all parts of the Land lastly the life of this small inconsiderable Tractate in as many degrees as Nature hath bestowed it upon man in that your Majestie vouchsafed first to require a copie in writing then to command it to the Presse then to afford it Your Patronage whilest it presenteth to the world some little portion of that great happinesse which this eighteen yeares we have enjoyed under your blessed government I wish the Argument had had a better workman but what is defective in the Sermon shall be supplied by my prayers That the happinesse hereafter spoken of howsoever it be now eclips'd may again shine forth in full strength through Your Majesties great prudence whose Royall beams as they are powerfull for the fostering of piety so I hope they shall be powerfull also for the dispelling of all foggie vapours that may hazard either to prejudice the welfare of Your people or to pervert their allegiance Which as it hath been hitherto untainted to the envie of other Nations and honour of our own So that it may be alwayes inviolably preserved is the daily prayer of Your MAjESTIES humblest subject and servant Ri. Holdsworth PSALME 144.15 Happy is that people that is in such a case yea happy is that people whose God is the LORD THe Genius of this Scripture as it is very gracefull and pleasing in it self so it is also very suitable to the respects of this day on which we are met together It presents unto us what we all partake of if we be so well disposed as to see it Felicitie or Happinesse And if a single happinesse be too little behold it is conveyed in two streams the silver stream and the golden It is reached forth as it were in both the hands of Providence There is the happinesse of the left hand which is Civill in the first clause of the words and the happinesse of the right which is Divine and Religious in the second Answerable to these are the two welcome aspects of this day the Civill aspect or reference which ariseth from the annuall revolution as it is Dies Principis a day of solemnitie for the honour of the King and the Religious aspect from the weekly revolution as it is Dies Dominica a day of devotion for the worship of God In these there is so evident a correspondence that I cannot but congratulate both the day to the text and the text to the day in regard of their mutuall complications For we have on the one side both clauses of the text in the day and on the other both references of the day in the text Happinesse is the language of all and that which addes to the contentment it is Happinesse with an Echo or ingemination Happy and Happy From this ingemination arise the parts of the text the same which are the parts both of the greater world and the lesse As the heaven and earth in the one and the body and the soul in the other so are the passages of this Scripture in the two veins of Happinesse We may range them as Isaac doth the two parts of his blessing Gen. 27. The vein of civill happinesse Gen. 27.28 in the fatnesse of the earth and the vein of Divine happinesse in the dew of heaven Or if you will have it out of the Gospel here 's Marthaes portion in the many things of the body Luke 10.41 42 and Maries better part in the Vnum necessarium of the soul To give it yet more concisely here 's the path of Prosperity in Outward comforts Happy is the people that is in such a case and the path of Piety in comforts Spirituall Yea happy is that people which have the LORD for their God In the handling of the first without any further subdivision I will onely shew what it is the Psalmist treats of and that shall be by way of Gradation in these three particulars It is De FELICITATE De Felicitate POPULI De HAC felicitate populi Of happinesse Of the peoples happinesse Of the peoples happinesse as in such a case Happinesse is the generall and the first a noble argument and worthy of an inspired pen especially the Psalmists Of all other there can be none better to