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	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

9. An Vnderstanding Heart discerning between good and bad The Vulgar Latin writes Interp. vulgat Cor docile an Heart apt to learn The Hebrew founds it Cor audiens a hearing Text. Heb. Sept Edit Sixt. Heart And the Septuagint Sixtinae Editionis walk up and set it down Cor ad audiendum a Heart to Hear Regia and Complutensis stand by and sentence Reg. Complut it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Sapiens a wise Heart The Chaldee stamps it Chald. Paraphrast Cor intelligens an Vnderstanding Heart There waits the English They all teach It is a chief Part of Wisdom to hear and to be quick of learning Prov. 1. 5. A wise man will hear and will increase learning Apoc. 2. 7. He that hath an ear let him hear an ear to hear A wise man wil not drink down his Doubts in Religion and his Scruples of Conscience as men commonly do But as there is Idea or Forma Idealis in Mente Artificis an Ideal Form in the Mind of the Workman So a wise Man will receive an Ideal Impression in the diligent hearing of a godly Sermon after the which he will work and by the which he will increase learning And whereas Intùs existens prohibet alienum And if the Pupil or Daughter of the Ey as the Hebrews call it were coloured with any colour it could not see the coloured Object The Ear wide open and the Heart emptyed of our selves spunge-like imbibe and suck into themselves the perfect Law of God The Earth which we love so much in respect of the Heavens is but a Point And if the Body of this Earth should take the Place and Splendour of a Star it would scarce appear to Men abiding in the same distance from Heaven in which they now are Hear from above O ye Heavens and look up O Earth and observe the difference betwixt a Shepheard of unreasonable Sheep and a Shepheard of Sheep being reasonable The first whose imployment stands in the Cure of the Diseases infesting his Sheep which Diseases are natural and which Sheep are unreasonable may cure them whether the Sheep will or no But the last because his Work lyes in the Cure of Diseases which are voluntary his Sheep being reasonable can never cure the Sheep except the Sheep will be cured And therefore his Task is much more difficult Answerably to this A Secular Judge or Magistrate whose Business is to regulate the outward Actions of Men may compell a man will he nill he to new-mold his outward Manners But a Spiritual Pastor whose Work is chiefly and for the greatest part inward and in the very Heart a Substance not diaphanons or transparent cannot mold a Man in regard of his Heart and Affections into the being of a Christian except the Man himself will by the vertue of infused Grace dare manus praebere collum submit and yeeld to him as God's Instrument I pray God for Iesus Christ his sake who was made flesh and dwelt among us who liv'd and dyed for us who for us and our happy Resurrection and Ascension rose again and ascended that after all is done we doe not dye that old Death amongst the Iews wherein the Malefactor was first half-buried in Moses Kotsensis in Sanhedrim Dung and then strangled Death finds us half-buried in the Dung of this World and taking us by the throat stops our breath and strangles us Beloved I have prayed Doe ye likewise help towards the great work of your Salvation Coloss 3. 12. Put on therefore as the Elect of God Holy and Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved with the love of Dilection Bowels of mercies Be mercifull to your selves Let your Bowels be moved with Pitie towards your selves your distressed selves Stretch the Orifice of your Hearts open towards Heaven Pray God to render them of a porous Substance in respect of Godliness Blow and stir up the Good in you Cum omnes virtutes currant ad bravium sola perseverantia coronatur saith Petrus Petr. Bles ep 22. Blesensis All vertues run the Race but Perseverance only is crowned with the Crown of Victory I know not what to say more or how to help you Did the Witch cleave to you or the Devil actually possess you Some strange Disease assault you beyond the Physician some Lameness forsaken by the Surgeon cripple you I might produce not a Simon Magus with his Characters or an Apollouius qui ex eâdem Officinâ Nequitiae prodiit and whom Porphyrie compareth with Porph. contra Christian. Christ for his Miracles the Devil raising up such in the Primitive Age that he might obscure the Miracles of Christ but a poor Character'd Man to doe something for you in the Name of Christ which is not secundùm Legem Ordinariam according to God's ordinary Course In the curing of your Souls I have done what I am able I look upon you with the Eyes of Compassion and my Heart is greatly moved within me In lieu of all my pains shed one tear for your Sins When Human Helps faulter we look up to Heaven Iesus help you O I hear the Angels those rejoycing Spirits in the conversion of a Sinner sing from Heaven O sing aloud Amen Halelujah Praise ye Iah or Jehovah or as Theodotion expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Iustin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodot in vet Test S. Iustin in quaest Orthodox Prayse ye and carefully sing Hymnes to him whose Name is Apoc. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and who was and who is to come or who is now comming Amen For which the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it so Sept. Vide S. Hieron ep 136 ad Marcel in fine Comment ad Galat. Aquila Symmachus and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be truly and faithfully done by Him that is most faithfull and true Amen Amen Soli Deo Dei Honor et Gloria LVC. 1. 49. Quia fecit mihi magna qui potens est Textus Graecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnalia Syrus Interpres magnifica Titus Bostrensis admirabilia FLOREAT ANGLIA Imò supra ipsam floreat à florendo dictam Florentiam Eiusque Res publicae privataeque Vti Flores in Floridis florentissimè floreant POSTSCRIPT IF any Man be griev'd at ought I have here written and cannot subdue his Grief from festering into a Quarrel I desire that his Answer may be returned in Latin First Because I will not enter the Lists with any Adversary but a Scholar And Secondly Because I will not be Sea-bounded and judg'd concerning my future Discourse by an Iland If the Adversary be obstinate let him know that my Pen shall not spend Ink hereafter but in the Latin Language And I promise my Reader That I will not only endeavour to satisfie him in the present Matter but also dress the Matter in warm and fit Language without varnish and replenish my Treatise with store of hard Scriptures in their fundamentall and choicest Interpretations and with other pleasant variety of honest and accepted Learning By Me Richard Carpenter Not a Papist but a PROTESTANT As Protesting against all Corruptions both in Faith and Manners Whatsoever and wheresoever But not as protesting against ought that is excellent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy in point of Doctrine or Government in any Christian Church Wheresoever or Whatsoever Who likewise utterly disclame That I am or ever was or will be Aspirante Deo A Iesuit From Rome or from Geneva FINIS ERRATA Quae in ipso Lectionis transcursu sese inferebant graviora miniméque ferenda Sic referenda sunt ad limam PAg. 11. Lin. 17. Atheistical p. 15. l. 20. Law and Lore p. 25. l. 10. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28. l. 9. also alwaies adhere p. 29. l. 8. in marg Paragr Sive autem p. 49. l. 18. Incunabulis p. 69. l. 20. intruding p. 76. l. 7. in marg Sophoclis p. 78. l. 23. right-founding p. 80. l. 2. scrue up p. 81 l. 2. operative p. 84. l. 2. Compart p. 87. l. 21. Dux viae p. 89. l. 3. Tigurina p. 97. l. 12. Missir p. 97. l. 26. Which attend p. 105. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 26. Hominibus p. 126. l. 27. Bereschith p. 133. l. 5. in marg Paragr Ad primum p. 142. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 155. l. 9. Apollonia p. 155. l. 18. impurum p. 161. l. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 163. l. 9. Christ p. 177. l. 22. obsoletum p. 179. l. 15. timore mendacii quo non decebat timere p. 179. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 190 l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 195. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 204. l. 24. a Saint-mouth'd p. 208. l. 10. humble p. 210. l. 18. to leap p. 212. l. 30. O Christian p. 213. l. 2 eniti p. 217. l. 31. Houses p. 222. l. 26. If ye

the divinest Divines both in the School and from the School Orderly Subjection and Superiority bud forth and blossome rais'd in the bud and promoted in the blossome by a first direction and motion of pure Nature For even in Heaven the Created Spirits are all rallyed in Order Of these and their Orders Dionysius Areopagita that knowing Dion●s A●eop in Eccles Hierarch Vide N●ceph Eccl. Hist lib. 2. c. 20. Mose B●r Ce●h de parud p. ● Vide Perer in G●●ej cap 2. Scholar of Saint Paul to whom he had imparted the Secrets of the third Heaven And in the pure Condition of Innocency there was a most Eminent Superiority first in Man over all other Earthly Creatures and of this Moses Bar-Cephas Secondly in Man over Woman not only because the Male is by right of Nature Su●eriou● to the Female and because Reason is more reasonable and Strength more vivid and strong in him but also for mystical Considerations And had they continued in Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Garden of Pleasure or Delights untill Adam had been a Father there should have been Patria Patestas a Fatherly Power and Superiority or the Commandment with a promise Honora Patrem tuum Honour thy Father is not a moral precept And when Children had broached themselves into Families even there also must have been Superior Potestas a Superiour Power or the best Life upon Earth must have wanted one of the greatest created Perfections consequent to Diversity Disparity Multiplicity upon Earth and in Heaven which is Order Let not our Brethren of the Scotch Mist exalt the Perfection of their Parity with such a noise Because Disparity in it self whatsoever may happen Casually and disorderly is not a Witness of Imperfection For this very State of Innocency would not have been void of Disparity even amongst Men and Women as in their Sex so in their Age Knowledge Justice And their Bodies were not so far exempted from the Laws of Nature that they should not have received divers Helps from Meats and also different Dispositions from the Air and Stars advanced by which some should have been greater fairer stronger But with a Restriction that no Defect should have harboured in those either in Soul or Body who should have been excelled had they been viewed not comparatively but in themselves Yet This Power meerly natural and of Paradise is only a directive not a coercive Power by the which Fathers should have governed their Children and the lesse Wise such there should have been to maintain Dependence and Subordination have been ruled by the Wiser Propter Obtemperantium Bonum chiefly for the Good of the Persons Obediently Subject This being immoveable All Governors are engag'd from Heaven to reform and bring back their Government as home as they can to the Government of Paradise as all our work of Godlinesse in all Kinds draws altogether towards Paradise from the which we fell and set before them in all their Acts the godly Direction and Christian welfare of those whom they govern Therefore O Governour Si Regiminis tui Acies aliquantulùm hebescat tu illam excita when the Edge of your Government grows a little dull and flat degenerating Times ever contracting Corruptions pull it back to the Primitive Edge and sharpness not sharp severity that sharpness was not Primitive but the sharpnesse of Perfection Severity-being only a Child of Necessity And no Generation of Men is so degenerous or usque adeò Struthiocamelus ut ferrum potuerit decoquere so much an Ostrich as to digest Iron For Princely Honours and other Privileges of Kings in their first Fundamentals were not allotted and heaped with a full Ey● or half a look set upon Imperial or Princely Dignity But were chiefly given to the Vigils Labours and Troubles of a King undergone in his industrious Contriving the Good of his People ut Oneri Honos responderet that Honour might Answer to the Burden Otherwise no man would stoop his tender Shoulders and be a Governour for the many Cares intending and lying heavy upon him in his Government And Aristotle dividing Arist lib. 8. Ethic. cap. 10. betwixt a King and a Tyrant parts them by this That a Tyrant seeks altogether his own profit as if he were the great and absolute God of the People and of Nature a King or Prince principally the Good and Profit of his People Power is not a Vertue neither are the Acts of Power morally good or evill in themselves but are made such or such by their Concomitants good if accompanyed with Mercy Justice Truth Holiness if otherwise evill Wherefore the Legislative Power being of God who as God hath Supreme Dominion over us and may therefore law us falls under certain Conditions and Rules And four Conditions make a Law just The first ex Parte Finis That it be ordained to the Common Good For a Princely and just Vide Arist ubi suprà Law differs from a Law that is tyrannicall by this tending to Good common or private The second ex Parte Agentis That the Law be prescribed by One in whom resides original Authority For no Power can impose a Law but upon such as are lawfully subject to the Power The third ex Parte Materiae That by the Law neither Vertue be repul●ed nor discountenanced nor Vice induced or indulged to The fourth ex Parte Formae That the Law be constituted promulgated after a due Manner and Order to wit That the Law keep that Proportion in the distribution of Honours and imposition of Burdens which the Subjects have hold in order to the Common-wealth S. Aug. lib. 1. de libero Arbitrio cap. 5. in which the Law is given Unjust Laws are not properly and in right speech Laws as St. Austin lawfully declares Unjust Laws ratione Materiae that is which jarre with and are contrary to divine Right do not only not oblige but also should not by any means be received or observed in agreeement to St. Peter and the other Apostles Acts. 5. 29. We ought to obey God rather than Men. But the Laws which are unjust in regard of the End or Author or also of the Form or Manner may and must be kept in case that a Scandal would break in upon us if they should not This is evinced and evidenced out of the saying of Christ Matth. 5. 40. And if any Man will sue thee at the Law and take away thy Coat let him have thy Cloak also Verse 41. And whosoever shall compell thee to go a mile go with him twain For the Doctrine hence issuing is not that we should thus alwaies depart from our Right and crumble away our Goods and Privileges but that we be ready to doe it whensoever the Circumstances becken us to it and such a Work or Works shall be call'd upon as necessary and greatly advantagious to the Manifestation of the Glory of God To this that place of St. Peter holds a Candle which Candle

Saved Soul O then let Tho. à Kemp. l. 3. de Imitat Christi cap. 8. Idem ibid. cap. 13. me pulverize my selfe in valle nihilcitatis meae as it is in Thomas à Kempis in the vally of my Nothingness and so humble my Self as the same Author exhorts ut omnes super me ambulare possint sicut lutum pl●tearum conculcare that all Men may walk upon me if they will and tread me under feet as the dirt of the streets For I have singularly deserv'd it I have infinitly more cause than St. Bernard to bemoan my self in his words Eg● S. Bern. ep 249 ad Bernardum Priorem ali●s enim quaedam Chimaera mei Saeculi nec Clericum gero nec Laicum I a certain Chimera or Monster of the Age wherein I live have neither demeaned my Self like a Clergy-Man nor yet like an upright Lay-man But am like some amphibious Beast living betwixt the Possession of Land and Water God and the World O my Soul prepare diligently for the Time wherein thou must leave thy Body and give an account of thy Conformity to the perfect Law St. Iohn being in the Iland Parthmos was entertain'd with many visions He describes one of them Apocal. 6. 8. And I looked and behold a pale Horse and his name that sate on him was Death and Hell followed with him The Original calls that which we name pale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which-Word truly and fully signifies both pale and green It signifies in its first and more native Signification the green colour of Herbs and thence in a second Signification their Paleness in their withering The Reason why this Word is assumed by the Holy Ghost here is Because the Death of the Godly and the Death of the Vngodly are of different colours and Death presents himself to the Godly as upon a Green Horse adorn'd with all his trappings of Herbs and Flowers the Glory of the Spring Green being the Spring Colour a Colour that is recreating and a Mark of Hope of Cheerfulness and of Renewing and which implyes the beginning of Comfort and the neerness of Summer and Harvest And such is Death to the Godly But the pale Colour is the Colour not of entrance into Ioy but of Death as Death of Horrour of Destruction And such a gastly Death's Look Death casts upon the wicked and ungodly Though Malice may look Pale upon this green Horse and wil not submit to it I am confident the Note is not omitted by any of the most notable Interpreters The green Horse doth also cast a shadow upon the joyfull Resurrection of the Godly when their bones shall flourish like an Herb Is 66. 14. O this blessed Spring-Colour what shall I do to see it O that blessed Day when the Bridegroom shall call away the Spouse in these words Can● 4. 8. Come with me from Lebanon my Spouse and look from the top of Amana The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies S●pt Frankincense Come with me from the Mountain of Frankincense of sweet-smelling Prayers and Meditations ascending as Frankincense Am●na saith Lyranus was a high Mountain in the edge of the Wilderness over-looking Lyran. in Cant. Candan from the which the Iewes beholding the Land and the Riches and Beauty thereof there made Coronets of Flowers and wore them on their Heads in sign of Joy and Congratulation For which cause the Vulgar Interp vulgat Latin sends it forth in a sweet Air Coronaberis de capite Amana Thou shalt be crowned on or from the top of Amana the top of thy Devo●ions having in view and almost in possession the promised Land What Land Heaven O that blessed Mountain that blessed view that blessed Coronation If a poor Man had a fair and beautifull Child a Boy and were certain that he could not have more And that this Child should have a Kingdom if he liv'd to it And thereby should promote his Parents and be the Ioy and Glory of all his Kindred if he were safely kept till he came to Age Would not the Parents of this Child be carefull of him Would they not follow him with ready Hands and watchfull Eyes which way soever he turn'd Would not the Mother attend upon him and still say My sweet Child take heed you doe not fall O Child there is a deep Pit come back God bless my Child And though the Child should cry she would not let him stay there upon the brink of the Pit she would rather carry him an other way and kiss away the thought of the way leading to the Pit The Father would come home and his first Saying would be How does the Child The little Prince of so great Hopes that we hope will make us all great Give 's the meaning of all this or you have said nothing Every Body or every one of us as we consist of flesh and blood and sense only hath a most sweet and pretty Child a Soul beautified with God's Image And we are certain that we shall never have more more such Children And this Child is an Heir of Heaven and shall be a Prince if it dies not before it comes to Age And shall promote its Friends if they keep it well advance it's Body and Senses if they betray it not which otherwise shall never be glorified and which cannot be glorified by their own Industry Shall we not watch over our only Child by a good life and keep it from the Pit of Hell and from the Fals and Knocks of sin which bruise it and break it and kill it that it cannot inherit Be thou therefore O my Soul converted and conformed to the perfect Law of God as it opens before thee the perfection of the necessary Parts of a Christian and as it promotes thee in the perfection of Degrees Say to the Flesh Viscus merus es thou art meer Birdlime To the World Abi lutum Naturam haud amplius urgebo superft●is Go dirt I will not any more urge Nature with superfluities To the Devil praestigiis tuis detenta jam diu fui delinita lencciniis I have been long thy Slave I belong to Iesus the Conquerour Say to these Preachers ye are ignavum pecus a dull kind of Cattell ye have learned a tumbling trick with the lip and tongue but for Action ye know not the behaviour of Zeal Humility Charity or of any true vertue And I will rather ire ad genua praetereuntium beg my bread of all others than close with you Say to God Abba Pater miserere mei Father of Christ and Father of Christians Father of Iew and Father of Gentil Father before and Father now have mercy upon me And then look before thee God saith to his People Numb 14. 30. Doubtless ye shall not come into the Land concerning which I sware to make you dwell therein save Caleb the Son of Jephunneh and Joshua Why should these two onely enter into the Land which typified the