Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	manna_n	pot_n	99	3	10.0908	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43515	A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...	Hacket, John, 1592-1670.; Plume, Thomas, 1630-1704.	1675 (1675)	Wing H169; ESTC R315	1,764,963	1,090

will not say but it was very meet for an Israelite under the Law to know it but alass they did grope in the dark and it is hard to say whether ever they did find it for what Type or shadow did come home to demonstrate it You must not reply that it did appear in Jonas who came forth alive after he had been three days and three nights in the belly of the Whale for this was no Lesson for them that lived in eight or nine Ages from Moses unto the days of Jonas Neither must you urge that the first Temple was pluckt down to the ground and another reared up in the place which Temple did so prefigure Christs body that in that respect Haggai says The glory of the second house was greater than the first Hag. ii 10. This could never inform the peoples judgment all the while that the Tabernacle was under Tents Truly all that I can lead you to in this case is to the Ark which was but an Epitome of the Temple Nay nor to the Ark it self but to the three holy Reliques which were laid up in the Ark in them with a little curious observation you may find a rude draught of the Resurrection of our Saviour The two Tables of the Law which God gave first to Moses were broken but they were new hewn and written over again there was the reparation of the work of God which seemed to have been utterly lost The Pot of Mannah was in the Ark and this resembled Christ the Pot was like his Humane Nature of the earth earthy The Manna like his Godhead was above nature and came from heaven why this Manna would not keep above two days at the most after that it would putrifie but that which was put into the Pot did out-last the two days of putrefaction and for ought we know was never corrupted Finally Aarons Rod was a dead dry stick but it shot forth like a living Tree and brought forth Almonds Now if the Resurrection of Christ the very Pillar of faith was to be collected out of such dark obscure shadows what a gloomy night was the time of the Law And what an illustrious day is the Gospel which speaks this mystery so plainly to the capacity even of Children and Ideots Christ being raised from the dead dieth no more death hath no more dominion over him Yet I will confess that we are not yet come to broad day-light till the general Resurrection of all flesh is accomplished Very sweetly says one of the Moderns Tempus gratiae aurora est quae diet vicinior est quam nocti This time of grace is not complete day but a complete morning which hath little in it of the night and much of the day That is if you compare us with those of the Synagogue we are partakers of the day If you compare us with the life to come when our glory shall be revealed and Christ shall be all in all then we are yet in a dusky condition and have not hitherto shaken off the night St. Paul hath nickt it with most proper words Rom. xiii 12. says he The night is far spent the day is at hand Processit nox not Praecessit as the Vulgar Latin does misread it darkness is much abated not quite dispersed for as yet we see darkly as in a glass but the dawning of the day is risen in our Horizon for God hath given us the explicite knowledg of all Mysteries that conduce to our Salvation When the Church had first rest from persecution it had leisure to invent a splendour of Ceremonies in setting forth the Service of God among others I find that this was practised in the fourth Age that when the Deacon went up to some high place to read the Gospel there were certain attendants in the Church called Acolythi that carried two Torches lighted before him Ad demonstrandum quod de tenebris infidelitatis venimus ad lucem fidei to signifie that we have thrown aside darkness and infidelity and are come by the help of the Gospel into marvelous light So St. Hierom against Vigilantius in the day-time in the Eastern Countries when the Gospel is read Candles are lighted not ad fugandas tenebras sed ad sigum laetitiae demonstrandum not that such artificial light adds any thing to the light of the day but it is a token that light is come to us and we are glad of the illumination Give us leave then to say without boasting that wheresoever the name of Christ is professed and in no place else there is the acceptable time there is the day of salvation As there was light in Goshen when all the Land of Egypt was in darkness But especially we shall shew that we do believe that the day spring from on high hath visited us if we keep that one rule which St. Paul hath enforced upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us walk honestly and decently as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the energy of the word means that because many eyes are witnesses of our dressing in the day we will then habit our selves more comely than in the night when none or only those of our Family behold us So the Christian Church is like a City upon an Hill which cannot be hid the eyes of all Nations are bent upon it therefore let us walk soberly and justly that we give no scandal to the enemies of the Gospel Be as careful to apparel your souls handsomely with all grace and vertue in the sight of God as you are observant to dress your bodies decently in the day that nothing deformed may appear in you to the eyes of men Or it may thus concord with the Apostles intention such as are dissolute will forbear to riot it in the day they that are drunken are drunken in the night A Nation that is more civil in the night than in the day is hardly to be found unless it be true that some do tax us for such a Nation but all distempers of roaring and mischief for the most part break out in darkness Well then since the Gospel is a perpetual day not so little as a Lanthorn unto our feet that is but dim but a light from heaven above the light of the Sun Acts xxvi 13. Let us walk honestly as children of the light knowing we are made a spectacle to God and Angels and Men. So far I have entreated upon the Lords benignity he hath not only crowned David to be a mighty Potentate in the Land of Canaan but in the day of his Son Christ Jesus he hath crowned us all Kings and Priests of righteousness and hath given us a long day to rejoyce in even for ever and ever Now follows our acceptance and duty since this day hath appeared to the wish of our heart We will rejoyce and be glad in it as who should say as the faithful Israelites did keep one day for Davids Inauguration so in the day of the

preacht upon the house top to all the world Secondly the Jesuit Valentia commends the doctrin of Aquinas that the Image and the Semplar is to be worshipped with the same act of adoration is most true most pious and very consonant to the decrees of faith and Azorius the Jesuit says that 's constant Theologorum sententia the most constant opinion of their Divines I am sure worse can hardly be Vasques the Jesuit thinks he hath cast on water to cool this hot opinion by saying that the Image of Christ and Christ himself are worshipped with the same worship together as Thomas says but the intention of the worship is meant not at all to the Image but to the Prototypon Suarez is of a third opinion and says to oppose Durandus that the act of worship is intended and directed to the Object before them that is to the Image yet to oppose Vasquez that it is homage inferior to that they do to Christ but some worship rests even in the very Image propter prototypon for Christs sake it is suppositum quod adoratur non ratio adorationis sed quoddam adjunctum Bellarmine is of this last opinion but involves his mind most intricately to avoid all opposition Says he we are indebted to some Images in a Religious Worship which is an imperfect form of worship and is reduced to that worship which is due to the substance for which they stand As Christs Image must have an honour reduced to latria but inferior to it The Images of the Saints not such worship as pertains to a Saint sed cultus inferior qui dici potest dulia secundum quid vel dulia anologicè reductivè dulia after a sort reductively and by proportion The best understanding of these quidlibets are that they were meant not to be understood We may profess ignorance of such minced meat without blushing when Vasquez says Mille modis difficultatem illius doctores explicare conantur their Doctors have tried a thousand waies to untie these knots and still questions start up to puzzle them I remember what Eutropeus says that when Irene the Empress had maintain'd the Worship of Images with horrid unnatural cruelty and murders for seventeen daies together the wether was most unusually dark certainly to notifie the blindess that was come into the world by the Doctrine of Images Let them varnish their cause with what art they will let us hear what they can say that their doctrine falls not foul upon the second Commandment marry that they have nothing to do with Idols which were the shapes of imaginary Gods such as never were extant how prove they that that an Idol is a resemblance of that which never had any true being because St. Paul says an Idol is nothing I am sure this shift is as good as nothing for properly in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any artificial resemblance of a bodily thing answering part by part unto it so that it hath a right in nature to stand for it but according to Scripture and the phrase of ancient holy Writers Idola fiunt ex simulacris quando adorantur any graven similitude or image when it is once adored it becomes an Idol The fashions of all things in all places are rehearsed in the second Commandement in heaven above in earth beneath in the water under the earth and yet if you make a Figure or Statue of any of these to worship it that 's an Idol and you an Idolater As Lucullus was asham'd to fight with the Asiatiques whom he vanquisht so easily so I am asham'd to toss an objection about which hath no tang of probability in it An Idol is nothing sayes the Scripture that is it hath nothing of divine Majesty in it to be ador'd As Euripides says elegantly of lazy men they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very nullety nothing Says St. Chrysostom upon it an Idol is nothing because there is but one God and none beside him The Sun the Moon and the Stars those are those nothings when they are idolized and St. Austin the Pagans worship those things which are but they are nothing to make Gods of they can not help us they can not save us St. Paul therefore adds 1 Cor. viii 4 an Idol is nothing in the world and there is none other Gods but one Our Adversaries must nock another arrow this was headless why it is pretended they do not leave God to worship Idols of wood or metals which the Law condemns but they worship God in the Image or the Image with God or the Image for God's sake let them vary it as they will 't is naught every way for where hath the Almighty condescended that such Concomitancies should be co-worshipt with him or for him never never there are no ligaments for such a conjunction Our Divines have often rubb'd the salt of some instances in their sores and yet they do not feel them The Children of Israel when they worshipped the similitude of an Ox that eateth hay do you think they cast away all thought of the Lord their God and went to it down right with that molten Effigies I believe the weaker capacities among them might do so as the Pontificians confess that the ruder and simpler among them fall down and worship the very substance of the Image that is before them but Aaron and the Princes of the people bowed not to the golden lump of their own Bracelets and Earerings but to God in that similitude of an Ox. The Lord had given them manna or food from heaven and an Ox among all the customs of the Heathen which they had seen was the Embleme of plenty so Joseph who was the Granary of Egypt by his providence Moses calls him the firstling of a Bullock and T. Livie says when Minutius had supplied Rome with corn in time of great necessity a golden Ox was set up in the Market-place to honour his memory that beast you know plows up the surrows of the earth to receive the seed which yields the increase of the year from this superstition a Calf or Ox for a Calf remember it is not the name of the age was the Object wherein they worshipped God Ferus a Roman Writer confesseth that the Israelites did honour God himself in their molten Image He had reason to say so for Aaron who best knew the meaning of it proclaimed against the morrow a Feast unto the Lord Jehovah And though the people were mad with their own inventions make them not so bad that when they cried out These are thy Gods which brought thee out of Egypt Exod. xxxii 4. they meant their Baby which they had made but yesterday That plural number is in the singular Nehem ix 18. They made them a molten Calf and said this is thy God that brought thee out of Egypt attributing that power to the sign for the thing signified Indeed the Psalmist says they forgat God who had done so