Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	call_v	earth_n	place_n	5,810	5	4.3242	3	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

again I mean of Preachers lawfully call'd First Perfection of Life and secondly Perfection of Doctrine I could had my pleasure carryed me upon Controversies have brought also to my last Heap that a Preacher must Tit. 1. 9. be able by sound doctrine to convince the gain-sayers there being such in opposition to all divine Truths mysterious and others and that now sound Doctrine is not compassed but by help immediat or mediat from sound Learning O give ear to the plain Truth told plainly We must not only preach of Saints but also be Saints In Pictures to be set aloft the Painter sets forth the Things he paints Con Grandeza as the Spaniard tongues it in great and rude shapes and multiplies light Colours But the People are neer Spectators of your Lifes Ye tell me of your true Faith Pray let your Medium probationis be metal of Proof proving it with a true Proof and shewing me your true Charity Scotus divinely Scot. part 3. Dist. 36. Quaest Vnica Sect. Ad primum calls all other Vertues informes sine Charitate without a Form or without a Soul if without Charity And Charity as it works after the prescriptions of Faith leades us going it self with us into Heaven whither all good Souls go when Faith and Hope are excluded Faith being de Rebus non vists of things not seen and Hope de non habitis of things not had Those that would appear to men greater then they are in genere Moris et Virtutis are most little most dwarfish O this dwarf-Devotion in the sight of God as being most contrary to him who is major omni laude beyond all words and understanding and who can not exactly appear to a Creature as great as he is The Image of Stone Wood or Metal or the Representation in a Looking glasse that shewes a Face lesse than it is may happily be like the Face it shewes and Symmetrical with it But the Representation or Image that swells up the Face and gives it greater except it be wrought so for the supplyance of what is lost by Distance is monstrous and cannot be like Because Proportion is retained in Representations which are lesser than the Life but in such as are greater the Composition is discomposed and the Proportion scatter'd The Hebrew Word Cados signifying holy primordially signifyeth segregated and separated from profane Vses And the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying likewise holy is as much as absque Terra or extra Terram one without Earth or living in Heaven while he is upon Earth although the privative Letter wanting an Aspiration seems to disown the business Thus Origen Orig. Hom. 2. in Levit. and after and out of him St. Ambrose and Venerable Bede Dionysius Areopagita that stood Sentinel in the primitive Church is true to his trust in saying that Christian Piety doth not endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Dionys de Eccl. Hier. C. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided and dissipated Wayes and Lifes What Agreement is there betwixt Light and Darkness Betwixt a spiritual Discourse ful of Words concerning Heaven and Godliness in the Pulpit and out of the Pulpit a most carnal course full of Works discovering Devilishness and earthly mindedness and even Hell it self upon Earth and epitomized in a Soul Nonne vides te loqui pugnantia Dost thou not see O Preacher that thy Words and Works speak Contradictories Quaelibet Res ex pejoris immixtione sordescit ut Argentum ex immixtione D. Tho. 2. 2. q. 81. art 8. Plumbi saith Aquinas Every thing growes filthy being mingled with a thing worse than it self as Silver is vilified when it is mixed with Led And he does not leave his golden Discourse without Enamel Ideo Mens humanae inquinatur ex eo quod inferioribus Rebus conjungitur Idem ibidem Therefore the soul of a Man is defifiled because it is joyned with inferiour Things Did ye never hear of the Manucodiata or Bird of Paradise The Word is a Compound and compounded of two Indian Words which are Manuco Diata Avicula Dei Gods little Bird. The Indians call it so because it is never seen upon the ground but dead O those contemplative Souls that are alwayes upon the Wing not contradicting that they are Aves Coeli Birds of the Air or of Heaven by their walking in the dirt as the brute Beasts of the Earth how happy are they The shallow Plot will at length betray it self and the People will observe the Deceit and Imposture and look boldly on the other side of the Vizard And even the High-Shooe will take the courage to say Psal 12. 2. With a double Heart do they speak The Vulgar Latin consonantly Cod. Vulg. Text. Hebr. Sept. Sym. with the Hebrew in Corde et Corde in a Heart and a Heart And the Septuagint are Vnison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus stands in Sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Heart and yet another Heart The natural Logick of the Clouten-shooe will drive it thus far beyond simple Apprehension With one Heart in a Pulpit and that 's their Pulpit-Heart they pompously speak of heavenly things speak and then he smiles with his Countrey-Face and like those old Pharises give out a hard Lesson to us poor Folk But they make it a Lesson of meer custom For with another Heart abroad this is their broad Heart that accompanies their large Conscience they covetously seek and greedily pursue Things that are earthly And if he be a Latin-Scholar from the Free-School he will shew it and moreover say Incubant suo inhiant alieno they lie close upon their own and fly hovering over the Goods of others Et indies emungunt argento mulieres and they-dive daily into the Womens Purses All this will be stoutly said by the Man of the Plow O the weak Power of such Godliness O the Shortness and Emptiness of Lip-Devotion O the vileness of Pen and Paper-Sanctity stepping from the Pen and the Paper to the Penny and the Coffer Blessed David begins his Psalms with blessed And the word there of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently used in Scripture Sept. either to signifie Beatitudinem Viae the Blessedness of this Life arising from our walking with God in his Way or Beatitudinem Patriae the Blessednesse of the Countrey arising from our Vnion with God in the Beatifical Vision The Hebrew Word is Ashere or Text. Hebr. Ash-re signifying Beatitudines Blessednesses is a plural Noun without a singular Number involving the kinds of true blessedness It comes by descent from the Root Asher beatè incessit rectis passibus ambulavit he hath walked rightly blessedly That it may point forth to us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that can blesse others or speak well for themselves as Isocrates Isocrat orat 4. uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that go in a right E●gubin in Psal

with my Face turn'd towards the North. There is a second Doctrinal Inference Which I will not set up but with all it's Flags and Colours Now I make my addresses to the People the poor plain Hearers of Sermons which doe praese ferre legem Dei make a fair appearance of Gods Law My dearly-Beloved Ponder it once more The Law of God is perfect God the Father gave the Law And your Duty is concerning this Law given to you by the Lord God of the Hebrews the natural Father of Christ and confirmed with a perfect enlargement by Christ the Son of God Osculamini Filium Kisse ye the Son Psal 2. 12. The foundest and sweetest of Kisses is Osculum Charitatis the Kisse of Charity Aquila commends it here to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquil. Sept. love sincerely The Septuagint are neer in Sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin latins it rightly Interp. vulga● Apprehendite Disciplinam Apprehend Instruction or Discipline VVherein the Septuagint saith St. Hierom shewed S. Hier. in Prologo Galeato their faithfull Respects to Ptolomy Platonizing in the Doctrine of one God lest he should think that the VVord of God spake of more Gods than one Symmachus laies it forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. worship him purely O the sweet symphonizing of Interpreters Summa votorum attigi I have reached the top of my Desires in this one Text. For Behold here the three Degrees of God's worship inward outward instrumental Clemens Alexandrinus writeth of S. Clem. Alex. lib. 7. Strom. himself and of other Primitive Beleevers Pedes attollimus in extrema Orationis Acclamatione We lift up our Feet in the end of divine Worship to signifie that we now are going upwards and ready to practise what we have received in Prayer or by Preaching And the Primitive-Church-Word after the receiving of the Eucharist or Communication of the Mysteries was Evolemus in Coelum Come Brethren let us fly away into Heaven We are now made one with God and are no more earthly These were Christianae Dignitatis insignia the Signes and Manifestations of Christian Dignity It is just therefore that the Hebrews expresse the Word Tephilah signifying Prayer from the Chaldean taphal interpreted Copulare to couple joyn make one God's Work upon us is not as the Work of the Work-man that hews and carves the Stone into the Form and Image of a Man and his Work ended turns it off a cold hard stone without life without motion but as when he breathed into Man the breath of life and the issue was Gen. 2. 7. Factus est homo in animam Edit Vul. Parapbr Chald. viventem Man became a living Soul or as the Chaldee in aenimam loquentem a speaking Soul because it is one of Mans Excellencies that he can utter his Soul by Speech One stair higher All that were not in the Ark though some were advanced neerer Heaven than others by climbing the tallest Trees and Mountains were drowned And though some of us being Sermonum Helluones may frequent more preaching and grow perhaps more tall in Morality than our Brethren if we should be found Extra Arcam Ecclesiae out of the Ark of the Church All would be lost Labour and Cost and Pejore Res loco non posset esse our Affairs would move in a bad place If then the Persons delivering the Law should be Frontis adeò inverecundae tam funesti oris ac fidei sublestae of so shameless a For-head so polluted and barbarous a Mouth of so weak and faithless a Faith that the perfect Law by their disservice in the fomenting of Errours and imbittering your Hearts should imperfectly come to your Ears ye would not receive the perfect Law of God By the help of a Glasse invented by Galilaeus the Florentine the Heavens are pulled more neer to us than to those of Aristotl's Time But by the Preacher's Gloss the Gloss of a pretended Galilean flourishing and growing upon the Ignorance of the People our Heaven is every day removed farther from us How shall a scattered Soul be swathed up and succour'd in this Case For Plato knowingly calls Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Timaeo an heavenly Plant and therefore he wants and opening himselfe towards Heaven begs with silent Oratory saith Philo the Jewish Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo in lib. de formatione Hominis heavenly nourishment Your way must be the way of the old Saints of God in the Primitive Church That is the Milkie way with some Disparity and leads us to the triumphant Court Via lact●ae saith Fromoudus nihil aliud est quàm innumerabiles stellarum Fromond Meteor lib. 2. cap. 5. art 2. fixarum Greges qui cenfuso et pallenti lumine Tractum illum inalbant The Milkie way is nothing els but an innumerable number of fixed Star● which with a pale and confuse Light enlighten and whiten that long Tract The old Saints were fixed Stars but their Light was not confuse or pale And the Tract whitened and enlightned by the Primitive Apostles and their Disciples is long The fixed Stars are unchangeable except in the motion of their Orb The Moon is not And therefore Plut. in convivio Sapientum Cleobulus in Plutarch declares it in a Parable because the Moon cannot be fitted with a new Coat The People that doe not constare sibi stand up to their Principles can never be fitted with a Religion Nunc excrescunt in cornua nunc in Orbem videntur ire nunc in acutum nunc in obtusum desinunt Sometimes they have Horns and they are sometimes Orbicular Sometimes their Horns are sharp dull sometimes and obtuse Stultus ut Luna mutatur The Fool is changed as the Moon And Folly and Heresie are both soon weary of themselvs Those of the Primitive Descent and Race will take thee by the Hand and lead thee into the way of Salvation God promised to old Sian Psal 132. 16. I will also cloath her Priests with Salvation The vulgar Latin accord● Edit ● vulg●● Sacerdotes ejus induam Salutari And the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee goes off to return Sept. Paraphr Chdld. more powerfully Sacerdotes ejus induam vestibus Redemptionis I will cloath her Priests with the Garments of Redemption with one Garment as Livers with an other Garment as Teachers The true Preacher or Preacher of Truth shall be meek humble chast Amphilochius in vita Basilii De ijsdem quoque clerici Antiocheni Ep. missa nd Ioannem Constinopolitanum Episc contra Severum Episc suum haereticum quae lecta est Actione primâ Synodi Generalis Constantinopolitanae temperate a Contemner of the World and shall recover the People out of their evil Courses with heavenly Doctrine firing their affections and with Example that is Angelical The safest passage through the Deserts of Arabia is when the Passengers joyn themselves with the royal Caravan Such