Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	earth_n	prayer_n	2,072	5	5.8252	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12696	The Christians map of the world drawne at the solmne funerals of M. Henry Chitting Esquire, Chester-Herauld at Armes, interred Ianuary 11, Anno Domini 1637. By Edward Sparke Master in Arts, and preacher at St. Mary Islington.	Sparke, Edward, d. 1692.	1637 (1637)	STC 23015; ESTC S101711	31,652	60

priority the Fire most active got supremacy the Agil-Aire wonne the next Regions the ambitious waters flow to overtake them An Apologue of the Elements while drowsie Earth sat still the while and therefore is ere since disgraced with the lowest roome no sinne so unnaturall as Idlenes in a word the idle man 's the Devils cushion whereon he sits and takes his ease while the well-busied heart is Officina Dei the Shop or Worke-house of the Almighty Then Da vacuae menti quo tencatur opus Ovid. let ever some good act or other bee as an Anchor to the floating minde Sedulity becommeth even our civill callings but for spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith th' Ap. Give all diligence to make your calling and election sure r Pet. 10. 2 Pet. 1. T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee seeke one to come But because t is necessary a seeker should have eyes as well as feet knowledge as well as industry least Iam 4.3 as the perverse Iewes you aske and receive not because you aske amisse consider modum quaerendi Quaerendi modus the manner how to seeke and that is Renefaciendo Patiendo by dooing good and suffering evill Doing good Facere est Naturae sed benefaccre est opus gratiae To bee active is the worke of Nature but to doe well is an effect of Grace and cause of prosperous reward as holy Moses intimates to Israel Deut. 6.18 Deut. 6. Doe yee that which is good in the sight of the Lord that you may prosper Do you that which is good and that you may do chiefly with these two instrument The two chief instruments of doing good Linguâ precante Manu succurrente by a praying tongue and a relieving hand Charity and Prayer are the swiftest wings on which the soule can mount to Heaven First Prayer Prayer is the Iewell of Gods eare the Dialogue twixt Heaven and Earth the Tongue of Angells the Soules Embassadour with God which never with a faithfull hand knockt at Heaven-gates and was sent empty away what though not presently heard t is but to double our importunity what though not straight way granted t is but to glorifie our patience yet sometimes I confesse our Prayers like exhalations drawne up heer may fall elsewhere in fruitfull showers may light on our posterity But fervent prayer never goes un-crownd ad sanita●em si non ad voluntatem still heard in a proportion to our well-fare though not alwaies answered according to our wills Prayer is the sole Phoenix of the Graces from out the Ashes of whose spicie Nest revives a Bird of Paradice This can make an Arabia petrosa as happy as her other Sister for stony hearts can give us hearts of flesh Ezech. 11. Ezech. 11 19. There is a kinde of an omnipotence in prayer it locks and opens Heaven * O●atio Clavis Caeli August 1 King 18. c. 5 7. 2 King 4 33. 1 King 18. renewes society twixt parted soules and bodies blowes downe the walls of Ierico staies the Sunne makes fire descend what cannot it not vincit invincibilem it holdeth that hand which holdeth all the world from striking a very Sodome God himselfe can doe nothing till praying Lot is gone Gen. Gen 19 22. 19. And t is remarkable in that Dialogue 'twixt God and Abraham Gen. 18. Gen 18. how God there desisted not from granting till Abraham first left off petitioning and therfore as the Apostle wishes Pray continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 1 Thes 5 17. either statis temporibus at constant times of publick and retird devotions or else continually sc per verba aut opera by good words or workes for indeed no circumstances can exclude prayer and besides Quaevis bona actio quaedam oratio every good action is a kind of supplication Seeke therefore by doing good and that first by Prayer But because Prayer alone makes a man but like a bird with one wing or as a boat with one Oare somewhat lame imperfect to performe this duty 1 Cor. 13.1 according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let any zeale make what noise it will speak it the tongue of Men and Angels yet without charity t is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tinckling not a wel-tuned Cymball Let therfore the praying tongue say to the relieving Hand Ruth 1.16 as Ruth to Naomi whether thou goest I will goe and where thou dwellest I will dwell Let Charity I say and Prayer like linckes of a golden chaine depend on one another ut quae non prosunt singula though like two gloves one lost the tother but of little use yet both together make themselves compleate For God like Isaak Gen. Gen. 27. 27. will feele the hands as well as heare the voyce of whom hee blesseth Pliny tells us of the Eagle Plin. nat Hist that shee knowes her young ones by their eyes their perspicacy and unlesse they can out-face the Sunne shee rejects them as a bastard-brood but God knowes his children by their hands their liberality and whom he finds like Ieroboam withered-handed close-fisted he counts them but degenerate sons and will disinherit them of his heavenly kingdom yet will give them a portion Eccles 11.1 I tremble to say where cast then thy bread upon the waters .i. relieve the needy whose multitude and weaknesse tearmes them so and after many dayes for Heaven will never forget it thou shalt finde it I flowing to thee like rich merchandize with blest increase Miscris suppressa levate Pectora each one that that craves an almes is an arme stretcht out from God who hath another hand as ready to reward as that was to receive t is Salomons who so hath mercy on the poore lendeth to the Lord indeed but lendeth to the best advantage for the Lord will recompence him Pro. 19. God puts us not to the expence of any costly sacrifices should he Pro. 19 17. how coldly would his altars lye the calves of our lips and offerings of our hands are now all he challengeth and therfore to do good and to distribute forget not these are the pleasing sacrifices Part with some of that which long you cannot keep Quas dederis solas semper habebis opes Luk. 16.9 to gaine that which you can never loose make you friends of that unrighteous mammon Lu. 16. Euthimius tels us God hath given men riches non tanquam Dominis sed dispensatoribus not as unto treasurers but stewards imitate then that wise one in the Gospel for to every one it shal be one day said redde rationem and beleeve it none shal make a better reckoning at the last great Audit than the charitable man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love covereth a multitude of sins 1 Pet. 4 8. 1 Pet. 4. and this indeed the Iudg himself attestates Mat. 25 Christ there describing his last genral sessions seems to take notice only of workes

by hearkning after false Riches and therefore now are driven to our wants to these complaints Non habemus Wee infatuated our selves by listning after false Knowledge I that Tree of Knowledge bereft us of the Tree of Life taught us to know evill onely and left us doubly like the beasts that perish Psal 49.12 Psalme 49. both for infatuation and corruption like the beasts indeed for praecipitation unto death but not for the protraction of their life most of them running man out of breath if wee may beleeve the ſ Virgilii Epigr. de aetat animal Naturalists as specially I thinke in this particular the Crow nine times numbring out his age the Stagg foure times exceeding hers the Raven againe trebling his the Phoenix as long liv'd as all of them These and others sport and chant away whole centuries of yeares while man sits sighing over his poore handfull Psalme 39 5. Dies fecisti palmares meos Psal 39. Thou hast made my daies but a spanne long nay rather a short spanne Mine age is nothing unto thee saies David there to God that might say heere unto the beasts mine age is nothing unto these And yet it would favour but of learned Heathenisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chide at Nature as some have done and call her Step-mother to man and naturall to others the u Aristot in Histor Anim. Philosopher himselfe takes of that cavill affirming one day of a life of reason above an age of non-intelligence beyond all their longaevity of senfe but Divinity turnes this seeming discontent into a comfort informing us that this life properly belongs to things of sense all its chiefe blandishments treasure or pleasure being but sensuall and no otherwise than imaginarily good x The good man envies not the bruites vivacity much good may it doe them then with the length of this life that are to have none other Non equidem invideo while nobler soules of reason and religion trampling on this hasten to a better a life among their brother-Brother-Angels in their owne Country Heaven There to measure reall felicities no more by Time but by eternity No longer then let this bee a complaint but consolation non habemus that wee have heere no continuing City Thus having brought you acquainted with the Plainteifs as wêll as with your selves consider now their wants Transition to the second particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not a continuing City A continuing City Wee are not heere restrained unto the Letter as spoken of materiall buildings though even in that sense also it bee true enough Mors etiam saxis obeunt Marmora Citties have their period and dissolution The litterall truth of the Text. both occasionall and naturall Some of them like goodly Troy and better Ierusalem those Phoenix-Cities of the world in successive Ages buried in fiery Tombes rak'd in their owne Ashes Others too many of them witnesse all Germany like old Roome and Carthage sackt and demolisht by the bloody hand of Warre so that you see the Emperiall Cities of the foure great Monarchies nay those Monarchies themselves all as well as * Isai 47.1 Babylon now sit in the dust and 't was but flattery in that * Livius Historian who called Rome Eterna Civitas after so many downefalls and scarce a feather now of that proud Eagle left it was not altogether a fiction the Poets describing of old Saturne their god of Time how hee devoured his children though of stone for such they feigned hee had I am sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reall and calls him Tempus edax for whatsoere Time brings forth Time destroyes This I need say no more of every languishing body every nodding structure is a demonstration and had not pious care and suddaine too prevented that publick-glory of the Mother City Saint Pauls Church had preacht a non permanentem the litterall truth of the Text but happy are they who build such Tabernacles heer that are not chid by that same Prophet Haggai Haggai 1 4. 1 Is this a time for you to dwell in seiled houses and let mine House lye waste c. Yet alas how wanton now a daies is the worlds invention for superfluous building Temples are to old fashion'd the zealous y Bernard Father may still sigh Men build as though they should continue for ever and glut as though to dye to morrow which indeed they may rather feare Isai 5.8 such a woe being denounced against them Isa 5. but to avert it imitate that ecclesiasticall Centurion Luk. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 2. Luk. 7. and if thou needs wilt build let Saint Chrysostome be a little thy surveighour Wouldst thou erect beauteous and splendid Edifices I forbid thee not saith hee yet found them not on earth t is but an heape of sand but situate in those calme Regions that are above the breath of danger build in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heere literally no continuing City Besides too many now a daies God knowes finde another sense to verifie the Text by reason of their tradelesse shops and fickle offices experience it a failing a discontinuing City but wee sticke not on the barke any longer Adouble synecdoche led further than the letter by a double synecdoche First Continentis pro Contento Cities heere put for the inhabitants and our want of peacefull residence shadowed under their discontinuance the Text strongly reflecting on that pilgrimage of Abraham Gen. 12. Gen. 12. City for the inhabitants Gen. 23 18. where hee is called from his owne Country and his Fathers house to divide a life between variety of strange lands and dangers so that indeed wee reade of none other setled possession that he had but Mackpelah his onely purchase a place of buriall thus it was with the Father of the Faithfull he had no continuing City Nor any thing better with the children few and evill have beene the dayes of my Pilgrimage saies old Israel Gen. Chap 49. 49. long and evill the daies of our Pilgrimage murmure the children of Israel in the wildernesse Exo. 14. That Iourney Exod 14. a true Type of the Saints way to Heaven per varios casus c. who wandred up and downe saith hee destitute and afflicted Heb. Heb. 11.37 11. Militant is the Churches name shee is an hoast upon continuall marches and removes Our habitations heere so often varied by occasions either of some losse dis-favour sicknesse or of death I need give no examples that like the traveling Common-wealth of Israel wee have rather so many-severall stations than appropriate mansions Non habemus hîc permanentem Againe Synec doche partis heere 's a Synechdoche Partis whereby this word City as the prime part and Master-peice of Earths perfection is put for the whole glory and happinesse thereof and so a City is an emblem of Strength of Unity of Rest of Safety in neither