Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	heart_n	return_v	transitory_a	12	3	16.5520	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47136	Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K.; Divine immediate revelation and inspiration, continued in the true church. Part 2.	Keith, George, 1639?-1716.	1685 (1685)	Wing K158; ESTC R218958	105,601	220

declared concerning Divine Inspiration as being absolutely necessary for the attaining of the true knowledge of God are unto the principles of Socrates and Plato whom Augustin in his Books de Civitate Dei commendeth as the best Philosophers I shall give you a summ of their Doctrine out of Marsilius Ficinus his argument in Euthydemum Platonis that wisdom is not acquired so much by humane study as it is divinely infused into purified minds yea Socrates in his discourse with Theages denyeth that ever any men learned ought from him neither would he acknowledge himself to have any further use unto men than to be as a Spiritual Midwife unto them to help to bring forth that wisdom or knowledge which God himself had put in them And concerning the necessity of inward silence and unmoveableness of mind in order to converse with God how agreeable it is to Socrates and Plato let us further hear Marsilius Ficinus Theol. Platon lib. 9. cap. 3. love God alone saith he O soul love the Light alone the infinite Light of the bountiful God love thou infinitely now thou shalt shine and be delighted infinitely I pray thee therefore seek his face and thou shalt rejoyce for ever but I pray thee be not moved that thou may touch that Light because it is stability be not scattered through diverse things that thou may apprehend it for it is Unity Stay the motion gather together the multitude immediately thou shalt find God who hath already found thee In this search Oh how repugnant is the mind unto all bodys how much doth it despise their Images and deceits How much doth it condemn the phantasie and bodily senses Thirdly As concerning that great duty of returning or turning in into the heart which our opposers who deny Immediate Revelation and Inspiration do so much speak against as nonsense and the like that it is a thing required of God and commanded This I prove first from the testimony of Scripture Deuteronomy 4.39 and know this day and return unto thy heart So the Hebrew Deuteronomy 30.1 And shall return to thy heart Hebrew 1 Kings 8.47 if they shall return unto their heart so the Hebrew and 1 Kings 8.48 and shall return unto thee in their whole heart Isaiah 46.8 Return O ye transgressors unto the heart so the Hebrew and the Old Latine Lamentations of Ieremy Therefore or for this will I return unto my heart that so I may wait cap. 3.21 Secondly I prove the same from antiquity I. Augustin quinquagena 2 a Psalm 57.10 citante Beda The written Law what cryteth it unto them who have forsaken the Law written in their hearts return O ye transgressors unto the heart Observe it is worth your observation that all along the Translators have otherwise translated all these places of Scripture which expresly mention this great duty of returning unto the heart because as seemeth they were ignorant of it as people generally now are who when they hear us bidding them turn into their hearts or minds are ready to gnash their teeth at us and to say as I have heard them there is no good in our hearts what should we turn in unto them for and surely if there were no Divine Revelation in the heart it were in vain to turn in unto it Again Augustin in his Confessions lib. 7. cap. 10. And being upon this admonished to return unto my self I entred even into my inwards thou O Lord leading me and I was able to do it for thou becamest my helper I entred into my self and with the eye of my soul I saw over the eye of my soul over my mind the unchangeable Light of the Lord. Observe how Augustin first turned in to his heart that he might see the Light of the Lord but they who believe not that there is any Light of the Lord to be seen in their hearts think it in vain to turn into their hearts And verily most men are so turned or extraverted unto outward objects that for them to be turned inward unto an invisible object of Light and Life from God in their hearts is to make them change their element which they are as unwilling to do as the Fish is to leave the water And on the contrary one that is truly an inward liver and is come to converse with the inward Light and Life and Word of God in his heart is an unwilling to leave this place and go forth unto outward things which are but as shadows in respect of that inward substance which is to be found and enjoyed in the heart II. The Author de Spiritu Anima joyned with Augustin cap. 34. Let the mind therefore return unto it self and gather it self into it self III. Bernard de Conversione ad clerum cap. 2. as yet wisdom cryeth in the streets return unto the heart O ye Transgressors for this is the beginning of the Lords speech and it appeareth that this word hath gone before unto all who are turned unto the heart Observe how Bernard understandeth it to be one of the first things which God speaks to the heart to return unto the heart Again Bernard in Sermone de verbis Habakkuk super custodiam meam Stabo But he calleth back sinners unto the heart and reproveth them for the error of the heart because he dwelleth there and there he speaketh Again Bernard Tractatu de Precepto Dispensatione Surely to seek the Kingdom of God and the Righteousness thereof ye shall endeavour rather to enter within your selves than to go sorth or to ascend above Again in his Epistle 108. I pray thee return unto the heart Again e Sermone parvo de tribus panibus A Friend cometh unto me off the way when forsaking transitory things I return unto the heart as it is written return unto the heart ye Transgressors Isa. 46.8 Again in the Treatise de Domo interiori cap. 14. But now saith he perhaps thou hast ascended Now thou hast returned unto thy heart and hast learned there to stand neither let this suffice thee learn to dwell there and to make it a mansion and by whatsoever wandring of mind thou be drawn from thence hasten always to return thither again Without doubt by much use at some time it shall become a delight unto thee insomuch that without any difficulty of labour thou maist be there daily yea it will be rather a pain unto thee to make a stay any where else but there And as touching waiting or watching for the Lord in the inward retiredness or recollection of the mind see what Bernard saith Bernard Sermone de visitationibus Domini Who is among us so vigilant and observant of the time of his Visitation and diligently searching after the coming of the Bridegroom at all moments so that when he cometh and knocketh it is opened unto him and after Surely our want doth argue us of neglect and carelesness for if any of us uprightly and perfectly according to the word of the Wise man would deliver up his heart to watch for the Lord early who made it and would pray in the sight of the Most High and also by all endeavours study according to the Prophet Isaiah to prepare the ways of the Lord and to make straight the paths of his God Who hath to say with the Prophet my eyes are ever unto the Lord and I have had the Lord always in my sight shall not he receive a blessing from the Lord and mercy from the God of his Salvation Surely he shall be frequently visited neither shall he ever be ignorant of the time of his Visitation however so secretly and as a thief he cometh who visiteth in Spirit who is a modest lover and while he is yet afar off he well watching soul with a sober mind shall perceive him Now that silent waiting is according unto Scripture I have above showed out of the Lamentations Also the words of Habakkuk do plainly hold forth the same I will stand on my watch and I will hear what the Lord will speak in me Moreover that Socrates and Plato taught this doctrine of the converting or turning in of a man to himself to within himself to behold the innate idea of vertue in him see Plato his Charmides And as concerning profiting by silence in the company of good men Seneca that renowned Philosopher saith thus Epistola 94. est aliquid quod ex magno viro vel tacente proficias there is somewhat that thou mayst profit by a great man to wit who is great in virtue even when he is silent And concerning retiring unto a mans self to converse with the Divine Spirit that is within him that famous Emperor and Philosopher Marcus Aurelius Antoninus in his Books of Meditation concerning himself lib. 4. num 3. saith thus A man cannot any whther retire better than to his own soul. And again he saith afford then thy self this retiring continually and thereby refresh and renew thy self and lib. 2. num 11. It is sufficient saith he for a man to apply himself wholly and to confine all his thoughts and care to the tendance of that Spirit which is within him and truly and really to serve him his service doth consist in this that a man keep himself pure from all violent passion and evil affection from all rashness and vanity and from all manner of discontent either in regard of the Gods or men Note that by the Gods Antonius Seneca Socrates Plato and others of the best Philosophers understood Angels and Immortal Spirits which the Scripture at times calleth also Gods for they did believe there was but only one supream and infinite God the Creator and upholder of all things who is over all blessed for ever THE END See Cor.