Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78141	The royal robe: or, A treatise of meeknesse. Upon Col. 3. 12. wholly tending to peaceablenesse. / By James Barker, minister of Redbourn in Hartfordshire.	Barker, James, Minister of Redbourn.	1661 (1661)	Wing B769; Thomason E1857_1; ESTC R19561	107,888	272

quis patitur a nemine relevatur Aug. Isa 63. 3. Mark 14. 50. Math. 26. 56. 2 Tim. 4. 16. if he have none to bear a part with him in his sorrows and sufferings none to pity him to help him to strengthen him to comfort him this is a heavy case It was our Saviours for he trod the wine-press alone and when he was ready to be offer'd all his Disciples forsook him and fled It was Saint Pauls case for he complains that no man stood with him but all men forsook him in his sorest trials It was Davids case I looked saith he on my right hand and beheld but there was no man that would knovv Psal 142. 4. me refuge failed me no man cared for my soul Company is a comfort Solamen miseris socios habuisse doloris Eccles 4. 9 10. Gen. 2. 18. in calamity and two are better than one but wo to him that is alone man could not be happy in Paradise vvithout a companion God savv it vvas not good that he should be alone nullius rei sine socio jucunda est possessio hovv heavy then and discomfortable must it be in deepest sorrovvs and greatest extremities to have none to pity a mans case all against him none for him Yet here let this be the Christians Motto Bear forbear for as our Saviour John 4. 32. said to his disciples I have meat to eat that ye know not of so Christians Vobiscum illic in carcere quodammodo nos sumus separari dilection●m spiritus non sinit vos illic confessio me affectio includit Cyp. Eph. 16. though they seem alone in their sufferings have Comforts and companions the World knows not of You shall leave me alone saith Christ to his Disciples yet am I not alone because the Father is with me so may the afflicted Christian he is not alone God is with him Christ is with him and he is Emanuel God with us When dearest friends nearest Relations stand afar off the Lord is at hand so David when my Father and my Mother forsake me then the Joh. 16. 32. Lord will take me up So St. Paul when no man stood with him but Psa 27. 10 all men forsook him the Lord saith he stood with me and strengthened me Christ is the Lord and he is Emanuel 2 Tim. 4. 16 17. Mat. 1. 23. Isa 7. 14. God with us If the trouble be any difficulty in matter of duty to be done he puts Da quod jubes Domine jube quod vis Aug. Mat. 11. 30. Isa 53. 4. 7 his neck under the yoak and draws with us and it becomes easie If it be any danger any crosse to be endun'd he puts his shoulder under helps to bear it and the burden becomes light Let him never murmure at his sufferings that hath God and Christ Heb. 1. 14 Dan. 10. 19. Ps 34. 7. Rev. 12. 7. to bear a part with him that hath the blessed Angels assisting supporting sustaining and as blessed Guardians preserving him from all evil and bearing him in their armes that he Psal 91. 11 12. dash not his foot against a stone the Angel of the Lord encampeth round about them that fear him and delivereth Psal 34. 7. them Besides being in the Body every Quod est in corpore nostro anima id est spiritus sanctus in corpore Christi qui si ecclesia Aug. Serm. 186. de temp Oculus solus videt in corpore sed nunquid soli sibi oculus videt manui videt pedi videt caeteris membris videt Aug. Tract 32. in Johannem Si enim tauri cum taurum mortuum invenerunt plorant mugiunt quasi qui busdam debitis humanitatis obsequijs fraterna funera prosequuntur quid debet homo homini quem ratio docet trahit affectio sicut ergo sanctis animabus imitationem sic mnius sanctis compassionem debemus c. Bern. Serm. de triplici gen bonorum pag. 382. col 2. F. part partakes of the priviledge of the whole and the members should have the same care one of another as whether one member suffer all the members suffer with it for we are called and commanded to bear one anothers burdens there is in the body a Sympathy because there is a neer Conjunction of members in one body and of the body with one head nor can the distance of place dissolve or break off that Union which the members have in the body or the body with the head for although the head be in Heaven and the body upon Earth although one member be in England and another in India yet the whole body being moved If we should suppose a body to be as high as the Heavens that the head thereof should be where Christ our head is and the feet where we his members are no sooner could that head think of moving one of the toes but instantly the thing would be done without any impediment given by that huge distance of the one from the other and why because the same soul that is in the head as in the fountain of sence and motion is present likevvise in the lowest member of the body Usher Archiep. Armach in Serm. coram Dom. Com. apud West Feb. 18. 16. 20. in 1 Cor. 10. 17. by the influence of our In toto universali quicquid totius est etiam partis est Log. Max. Ecce spinam calcat pes quid tam longe ab oculis quam pes longe est loco proximè est charitatis affectu Lingua dicit quid me calcas non ipsa calcata est calcas me charitas dicit Aug. Tract in 1. Jo. magnum profecto habituri sunt testimonium quos in coelo pater susceperit tanquam filios haeredes filius asciverit tanquam fratres cohaeredes spiritus sanctus adhaerentes Deo unum spiritum faciat esse cum eo Est enim spiritus ipse indissolubile vinculum trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis Bern. mort Pasch ser 1. de tribus testimoniis in coelo in terra pag. 189. Col. 1. in fine D. E. totius orbis comunione firmamur Aug. de unit Ec. c. 2. head animated and acted by one and the same spirit whereby it came to pass that the chiefest and noblest part is sensible of the hurt and smart of the meanest and feeblest part He then that is in the body cannot complain he is alone seeing God himself and the Son of God and the spirit of God and the Angels of God and the Churches of God all the Servants of God stand by him and so he hath many eyes to see for him many hands to work for him many tongues to intercede for him all bearing a part with him enough to quiet him to silence his complaints and to let him know he suffers not alone But in another case

9. teach his way he will save all the Meeke of the earth he will beautifiie Psal 76. 9. the meeke with Salvation and therefore put on Meeknesse Ps 149. 4. And now about to speake of Meeknesse I cannot begin better than to crave a taste of it in your Attention in the words of the Apostle Receive with Meeknesse the ingrafted Jam. 1. 21. word c. In speaking of Meeknesse I will say somewhat of the nature of it and somewhat of the kinds of it For the nature of it it is a moral Arist lib. 4. Ethic. c. 5. vertue and vertue to speak plainly is the right use of Reason in the goverment of the affections and passions of the soule for knowledge or reason being an Act of the soule resulting from the prime faculty the mind or understanding by discourse doth worke upon the Inferiour part of the soule the will and affections informes them in the choice and rectifies them Nil sunt virtutes nisiordinatae affectiones Bern. in the use of things good and lawfull hence comes passion to be ruled by reason and Reason to be guided by Religion and then is a Christian Man in his right temper when the Will and Affections with all external actions are ordered according to the enlightened rule of Rectified Reason Affections we cannot be without for they are natural implanted in the Affectiones utiles à natura ad virtutem datae Just Lips in Manuduc ad Stoic Philo. lib. 3 dissert 7. 121. b. Affectus velut ubertas est naturalis ad quam cum verus cultus accesserit statim cedentibus vitiis fruges virtutis oriuntur Lact. l. 6. cap. 15. ad Just Lips in lib. 3. Manud ad Sto. Philos dis 7. soule by the Maker of it and the operations of them are not in vaine for of great use they are in Religion they helps to devotion and to dutie they are the wings of the soul that carrie it up to Heaven in Devotion and they are the Wind of the soul that carries it on in Sine iis i● affectionibus languebit omnis actio vis ac vigor animi resolvetur Sen. lib. 1. de Ira. Consule Justum Lipsium in lib. 3. Manud ad Stoicam Philosophiam dissert 7. p. 121. ● Non enim ratio Omnem prorsus evellere perturbationem animi conatur cum neque fleri id possit neque expediat sed proponit finem ei quend●m qui imponit o●dinem ingeneratque virtutes mo●ales quoe non sunt vacuatates motuum seu affectuum animi sed eorum mediocritates concinitates c. Plutarch de virtute Moral cap. 10. dutie to God were there not affections we should neither feare God nor love Goodnesse nor hate evil nor desire happinesse nor rejoyce in the Lord nor be zealous for his glory yet the affections when they are in their Elevation and grow into excesse they degenerate into passions and passions are fell and fierce qua data porta ruunt upon any occasion break forth into distemper to the great disquiet and disturbance of the mind Now vertue it is that does Moderate finds out a meane sets the affections in a right frame and temper brings into the soul a sweet consent a heavenly harmony a blessed tranquillity The affections and passions are of themselves unruly head-strong and Unde Plutarch Moral in lib. de virtute morali cap. 13. Bruta pars devincitur rationi ac contemperatur mirabili exornata obedientia ac tranquillitate c. Ita vehementes furi●sos rabidosque motus ralio extinxit c. Per tot cap. 20. lib. Plutarch de virtute moral violent the Wisdome and Grace which God gives to keep in and under these brutish affections and sweetly to temper them is vertue it bounds the affections and binds up the passions which like nocent beasts if they enjoy'd their own liberty would do much harme and strangely distemper the world as well as man The act of vertue then is to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 2. Ethic. c. 6. a golden mean between two extremes and so we see in temperance whereof Meeknesse is a species it is liberal without lavishnesse Frugal without Covetousnesse Civil without sullenness Stai'd without slothfulnesse affable without wantonnesse Modest without affectation Shamefac'd without ignorance Zealous with out Rashnesse devout and yet not superstitious precise but not scrupulous severe but not injurios Austere but not malicious strict but not Contentious in a word it bridles Anger mitigateth griefe moderateth joy that a man is neither over-joyd at the fruition nor over-griev'd at the want or losse of things most dear and delightfull It sheweth when and how farre and for what we may be angry or glad or sorrowfull where we must love and what we must hate and seasons all our Actions with that due time which is appointed for every thing under the fun And as for Meekenesse it is chiefely shewn in bearing and forbearing For he is Meeke that being provoked by injuries doth patiently beare and having opportunities of Revenge put into his hands doth quietly forbeare The Meeke saith Beza are the gentle mild and courteous oppos'd to such as are wild fierce and savage He is Meeke saith Hemingius that bridles his affections who is not easily provokt and very ready to forgive Mites sunt qui cedunt improbrationibus et non resistunt in malo sed vincunt in bono malum Aug. in Ser. Domini in monte an injurie He is Meeke saith Melanchthon that possesses his soul in patience contents himself and leaves vengeance unto God He is Meeke saith Calvin that resisteth not evill but overcometh evill with good He is Meeke saith Ambro. Cath. who bridleth his affections that he is not Angry or being Angry sinneth not He is Meeke saith Cassiodorus that suffers all wronges and wrongs none He is Meeke saith Hierom who is so farre from doing hurt that he thinks none By these descriptions which these Author give of the Meeke we easily understand what the nature of Meeknesse is It is a rare vertue the true Character of a Saint the proper Garbe of Election Sanctification Adoption By it we resemble God the Father who is the Father of Mercies and God of all Consolation 2 Cor. 1. 3. By it we resemble God the Son whose proper Attribute is to be Meeke and lowely Mat. 11. 29 By it we resemble God the Holy Ghost the Comforter who to shew the meek and Gentle properties of his nature appeared in the shape of a dove Mat. 3. 16. It is a Certaine signe of heavenly-mindednesse for as the superior part of the world and that which is nearest Pars superior mundi ordinatior ac propinqua sideribus nec in nubem cogitur nec in tempestatem impellitur nec versatur in turbinem omni tumultu caret inferiora fulminant Seneca lib. 3. de Ira. cap. 6. the starres hath neither Clouds nor