Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	great_a	let_v	6,859	5	4.2631	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07625	The testament of William Bel. Gentleman Left written in his owne hand. Sett out above 33. yeares after his death. With annotations at the end, and sentences, out of the H. Scripture, fathers, &c. By his sonne Francis Bel, of the Order of Freers Minors, definitor of the province of England: guardian of S. Bonaventures colledge in Dovvay: and professor of the sacred Hebrevv tongue, in the same. Electo meo fœdus excidi	Bell, William, d. 1598.; Bell, James, d. 1643.	1632 (1632)	STC 1802; ESTC S113723	71,054	197

it not depart from truth Let not thy speech be vaine but let it either persuade or moue or comfort or command Praise sparingly dispraise more sparingly for overmuch praise is as reprehensible as immoderate dispraise that is suspected of flatterie this of evill nature or malignitie Seneca lib. de 4. virtutibus Loue silence where much speech is there is oftentimes lying where lying there is sinne The speech sheweth what the man is In the mouth of the Priest or Religious let never any word be wherin the name of Christ soundeth not Tom. 4. epist Euseb ad Damas de morte Hieronymi in medio WITH DISCRETION Coloss 4.6 Your speech alwaies gracious with a graine of salt that you may know how to answere every man Yong man speake when there is need of thee if thou be twice asked let thine answer haue a head Ecclesiastic 32.9 According to the septuagint Bring thy answer to a briefe sūme or answere cōpendiously Vse thy eares ofter then thy tongue and whatsoever thou art to say say to thy selfe before thou say it to others Seneca lib. de moribus § 42. BE NOT CVRIOVS Nothing is sweeter to men then to speake o● other mens things and to haue care of other mens matters chiefly if it chance that they be prevented with loue or hatred towards some from whom alwaies the truth is hidden or at least obscured Greg. Naz. in Apolog. Only obserue thy selfe Deut. 4.9 1. Cor. 10.11 Matt. 7.3 and keepe thy soule very vvarily He that thinketh himselfe to stand let him looke he doe not fall What seest thou a mote in thy brothers eye and doest not see the beame in thine owne eye O man that iudgest thou art inexcusable Rom. 2. for in iudging another thou condemnest thy selfe doing the same things that thou spendest thy iudgement vpon § 43. BE SECRET AND SILENT Prou. 25.9 Reveale not the secret of another Id. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaias 24.16 My secret to my selfe my secret to my selfe Ecclesiasticus 32.5 Where others hearken powre not out speech and vvith importunitie haue not a vvill to seeme vvise Pag. 50. § 44. lin 3. LOOKE TO YOVR CALLING Ecclesiastic 3.22 Seeke not things aboue thee Rom. 11.20 Be not overvvise but feare Lin. 4. LIVE IN OBEDIENCE Ephes 6. Col. 3 Children obey your Parents Servants obey your Lors and maisters Heb. 13. Obey those that are put over yee Tit. 3.1 Admonish them to be subiect to their Princes and superiour powers to obey their word c. 4. Reg. 9 1. Par. 11. 28. Prou. 21 Tob. 12.6 1. Pet. 2.13 17 LEAVE KINGS AND THEIR CAVSES TO GOD They be supreme governours vnder God The Annoynted of God The elected of God Their hearts are in the hand of God and he directeth th●ir counsell To hide the mysterie of the King is good and to be subiect to him and honour him is commanded Prou. 16 14. Lin. 8. HATH DESTROYED The Kings anger is the messenger of death and a wise man will appease it In the light of the Kings face is life and his good will is like a cloude of the evening raine Page 50. § 45. VSE TEMPERANCE S. Aug. Tom. 1 l. 1. de lib. Arbit c. 13. Temperance is an affection brideling and keeping in the appetite from those things that are coveted with foule desire Et de morib ecclesiae Cath. lib. 1. c. 15. Temperance is loue yeelding it selfe entire to that is loved Fortitude is loue easily tolerating all things for that is loved Iustice is loue serving the beloved onely and therfore rightly bearing rule Prudence is loue wisely selecting the things by which it is holpen from those by which it is hindered But this is not the loue of whosoever but of God that is of the chiefest good of the chiefest wisedome of the chiefest cōcord therfore you may define it so say temperance is loue keeping it selfe entire and vncorrupt to God c. And Tom. 4. l. 1.83 Q. 31. Temperance is a firme and moderate rule of reason over lust and other not right motions of the minde The parts therof are continence clemēcie and modestie Continence by which concupiscence by the governemēt of counsel is ruled Clemencie by which minds rashly provoked and stirred vp to hatred of any one are by gentlenesse retained Modestie by which honest shame getteth cleere and stable authority And Q. 61. Prudence is knowledge of things to be desired and to be shunned Temperance the refraining of concupiscence from those things that doe temporally delight Fortitude is a firmitie of the mind against those things that temporally molest vs. Iustice which is diffused through them all is the loue of God and our neighbour BEWARE OF DRVNKENNESSE As a thing tumultuous Prou. 20 31. and that can keepe no secret forbidden by the Apostle Rom. 13. Gal. 5. With drunkennesse is alwaies ioyned luxurie Hieron l. 3. in Ep. ad Gal. c. 5. I will never beleeue that the Drunkard is chast Hieron in c. 1. Ep. ad Titum pag. 246. Eccles 9.25 Eccle. 5. § 46. lin 2. THE RASH MAN Is odious in his vvord Speake nothing rashly nor be hasty to bring forth thy word before God for God is in heaven and thou vpon earth therfore let thy vvords be few for as sleepe comes in multitude of businesse so the voice of the foole in multitude of vvords Pag. 51 § 47. BE CONSTANT Act. 23.11 Sap. 5.1 The iust shall stand with great constancie A good man vvhat he thinketh he may honestly doe although it be laborious he vvill doe it although it be losse to him he vvill doe it although it be perillous he vvill doe it And againe that vvhich is dishonest he vvill not doe it although it bring in money although it bring pleasure although it bring power From the honest he vvill by nothing be deterred to the dishonest he vvill by no hopes be invited Seneca lib. 10. epist. 77. in medio Horace Iustum tenacem propositi virum c. Impauidum ferient ruinae Iacob 1.8 The man of two minds is vnconstant in all his waies Sap. 4.12 The inconstancie of concupiscence perverteth even the mind that is without malice Eccl. 6. 9. 12. FAST IN FRIENDSHIP There is a friend only at table a table fellow but doe not thou forsake an old friend A new friend is like new wine A friend cannot be knowne in good but in malice you shall know him c. Pag. 51. § 48. VSE PATIENCE Psal 9. Prou. 19 Luc. 21. Iacob 1 The Poores patience will not be lost in the end A mans doctrine is knowne by hi● patience In your patience you shall possesse your soules It hath a perfect worke The armes of the iust are by giving vvay to overcome Amb. lib. 1. off cap. 5. Tom. 1. If any adversitie befall thee and it seeme grievous and bitter to thee beare it so as thou thinke nothing to haue befallen thee but according

●herfore how small soever how soever to thy merits vnequall thancks-g●vings and when thou hast received ou● v●wes by prayer excuse our falts Adm● our prayers within the sacrarie of thy hearing bring vs ba●ke an antidote of reconciliation be it by thee excusable which b● thee we intrude let that become impetrable which with faithfull minde we aske receiue what we offer giue againe what w● aske excuse that we feare because thou ar● the only hope of sinners by thee we hope for perdon of our sinnes and in thee most blessed is the expectation of our rewards Holy Marie succour the wretches helpe the pusillanimous refresh the sorrowfull pray for the people stand for the clerecie make intercession for the deuout woman kinde lett all feele thy helpe that celebrate ●hy memorie Assist readily to the vowes of those that aske and to all repay the ●ished effect Let thy dayly studies be to pray for the people of God who blessed ●ast merited to beare the Redeemer of the world that liveth and reigneth world with●ut end Very worthy and iust is it to glorifie hee mother of our God ever most blessed ●nd vndefiled Chrysost in liturg more honorable then Che●ubins more glorious farre then Seraphins ●ho vvithout all corruption hast brought ●orth God vve magnifie thee the true mo●her of God haile Marie full of grace our ●ord is vvith thee blessed thou among ●omen blessed the fruit of thy vvombe ●ecause thou hast brought forth the Sa●iour of our soules To thee vve call most holy virgin Athan in Evag. de S. Maria Deipara be ●indfull of vs thou vvho even after thy ●eliverie diddest remaine a virgin Haile ●arie full of grace our Lord is with thee the orders of Angels and all men doe call thee blessed Blessed art thou aboue all woemen blessed the fruit of thy wombe Make intercession for vs O Mistresse O Ladie O Queene and Mother of God Greg. Nazian Traged Christi Thrice blessed mother light of virgins that dost inhabit the bright temples of heaven free from filth of mortalitie adorned now with immortalities stole yeeld a benigne eare to my words from on high and receiue I beseech thee O virgin my prayers Bernar. serm 2. de Advent O blessed inventor of grace bringe forth of life and mother of health let vs b● thee haue accesse to thy sonne that by the● he may receive vs who by thee was give● to vs. IMMACVLATE This is the prope● epithete of the Conception of our blesse● Ladie Others there are appropriated to he● virginitie as most entire most pure vndefiled not corrupted not stayned vntouched c. Whence may be gathered th● authors opinion of the immaculate Conception to be the same that our Seraphica● Order hath even from the beginning raise● and maintained both in Quire schoole that the B. Virgin was alwayes Immaculat● even in the first instant of her Conception as becōmed the Maiestie of God that w● to be borne of her vnspotted flesh Cāt. 4.7 Thou art all immaculate c. Pag. 17. § 1. lin 15. MEMBERS OF THE TRIVMPHANT CHVRCH HAVE IN CHRIST COMPASSION ON THE MEMBERS OF THE MILITANT CHVRCH By reason of their vnion For we beleeue in the holy Catholike Church the cōmunion of Saints The right order of confession required Aug. in Encheridio c. 56. that after the Trinitie the Church should be adioyned as a house to the dweller and to God his Temple and to the builder his Citie The which is here to be taken whole not only in that part in which it is a pilgrim here on earth from the Sunne ri●ing to the setting of the same praysing the name of our Lord and after the captivi●ie of oldnesse singing a new song but ●lso in that part which alwayes hath adhe●ed to God in heaven from the time that it was first created and hath experienced no evill of his fall this stands fast blessed ●n the holy Angels and helpeth as it ought ●o doe his part that is in pilgrimage be●ause both shall be one by companie of e●ernitie and now is one by the band of ●haritie which whole is instituted to ●orship one God Psalm 118.63 David said while he was yet living I am partaker with all that feare thee and keepe thy commandements 1. Cor. 12.12 As the bodie is but one and yet hath many members and all the members are but one bodie so also Christ for in one spirit we were baptized into one The eye cannot say to the hand I need not thy helpe nor the head to the feet you are no● necessarie for me God hath tempered the bodie giving to it that wanted the more aboundant honour that there might be no schisme in the bodie but that the member together might be carefull one for another and if one member feele any smart all th● members doe condole with it or if any on member receiue any comfort all the members doe congratulate with it and you ar● the bodie of Christ and members of h● members c. S. Maximus serm de SS Octavio Advētitio Salvatore martyribus Taurinēsibus All martyrs are most devoutly to b● worshipped but especially those are to b● honoured of vs whose reliques we haue 〈◊〉 possession for those helpe vs with the prayers but these with their passion wit● these we haue familiaritie for they be a●waies with vs they dwell with vs that i● they keepe vs whilest we liue and receiue 〈◊〉 when we dye here lest vvee offend the● lest the horrour of hell invade vs. To th● end it vvas ordayned by our forefathers that our bodies should be laid by the Saints boanes that vvhilest hell feareth them paine may not come at vs vvhilest Christ illuminateth them our darcknesse may fly away Resting vvith the holy Martyrs vve escape hell by their merits but not vnlesse vve be fellowes vvith them in their sanctitie Pag. 17. § 1. lin 18. In opinione Doct. subtilis INTO HIS FIRST SVBSTANCE This can not be physically vnderstood but is morally taken for death He dyed the 29. of Iune 1598. of a consumption vvherof he lay sicke almost a yeare at his manour house of Temple broughton and was according to his will buried in S. Maries the parish Church of Handburie in the place vvhere the high Altar stood in the time of Catholike Religion Of vvhat age he died I know not but gather that he could not vvant much of 60. It is evident in the Testament that he lived 40. yeares and vpward vnmaried aftervvard he had 12. children borne him by one vvife at 12. severall births Howsoever the life vvas short for a man of his vvorth and yet long by reason of the vvorth of it As it is said Sap. 4. He that is consummate and perfected in short time hath accomplished many times and ages De fato sane in●ellige Seneca Epist 4. de breviori vita non curandum Our care must not be to liue long bu● to

the ●xecution of the Office of the Clercke of ●he Peace of the Countie of Wigorne ●hich with the good favour of Sir Iohn ●hrokmarton I accepted and executed with ●uch liking and favour of my countrie as I ●eaue in modestie to speake off §. 16. Shortly after dyed Sir Iohn Throkmarton ● man whose vertues and rare gu●fts were worthy a longer time for one to wise and politick in governement in counsell so graue and prouident in iustice so sound in ●earning f●r one of his calling so rare in companie so affable and pleasant in his disports so gentlemanlike so pitifull to th● poore so plentifull in hospitalitie to goo● men such a patrone to offenders such a te●ror and generally so compleate a man ev●rie way as lived not his like in Englan● The losse of him to me a principall friend moved me eftsoones to returne to the Innes of Court determining to haue go● through with the studie of the Lawes bu● still finding the decay of my health I wa● eftsoones forced to retire into the countrie to my house at Templebroughton whic● Sir Iohn Throkmarton had graunted me During mine aboade in the Innes of Cou● many crosses and troubles befel me putting me to long trouble and charges §. 17. In this time I resolved to marrie wherein commending my happe to the good direction of God he so guided me as I became acquainted with the Worshipful Gētlewoman your grandmother Daniel who for her vertue pietie and liberall house-keeping was not then in many places matchable Among her daughters I made choice of your mother for a wife and shee with the good liking of her friends content to become mine wherin I can not account my ●fe so happie with the best fortune of the ●orld as in hauing her to me a wife and 〈◊〉 you a mother A woman I assure you ●wards God so Religiouse in loue and ●fection towards me so liberall in faith ●●d vowed chastitie so sound and inuiola●e in patience so perfect in obedience 〈◊〉 humble and readie in housewifely care ●nd discreete governement of her house●ould so wise and provident to you ●y children so loving and naturally affec●ed to all my friends so kinde and ●entle and generally towards all so mo●est and courteouse as her match is not ●asily found And therefore both you and 〈◊〉 owe much to God in such a blessing which for my part as I am resolved to be thanckefull for whilest I liue so I ●equire you my children all that you doe the like And if it shall please God shee doe surviue me in this world I require and charge you vpon my blessing and vpon all the dutie that by the lawes of God or nature you owe me that during your life you loue honour and obey her in word and deede that you cherish and comfort her that you bee serviceable and dutiefull vnto her that you never murmure n● grudge against her that by any meanes yo● prouoke her not to anger or displeasur● that for any vaine pleasure you never do● nor consent to the thing that may offen● her that you be ever readie to releeue he● in all distresses with all the abilitie of you bodies and with all that God shall giu● you in this world that you continuall● pray for her and me and in so doing be right well assured that Almighti● God will blesse you he will multiply and encrease you and you shall see in this you● posteritie blessed vpon the earth and all tha● you take in hand shall prosper and goe well with you yea the dewe of heauen wil● fructifie all that you shall haue God hat● so promissed who will never faile you i● you faile not your selves Remember it is he that in the commandement hath promissed long life to them that honour their parents The wise man hath said that the fathers blessing buildeth vp the roofe of the house but the mothers curse rooteth vp the foundation Behold all the histories both divine and profane from the creation of the world to this day and you shall never finde but the obedient childe was fauoured of God and man and contrariwise the disobedient was hated and never failed of his iust punishment in this world either in him selfe ●r in his succession §. 18. And to the intent you may the better ●erforme this and all other good actions ●ou take in hand for as much as nothing ●s nor can possibly be profitable vnto man ●n this world without the grace of God ●nd assistance of his holy spirit and that he ●s our God and we his creatures and the worke of his will who hath commanded ●o knocke and it shall be opened vnto vs ●o seeke and we shall finde and to aske ●nd we shall haue I now most instantly ●nd before all things require and charge ●ou that with continuall prayer you call ●pon God that he may indue you with his ●race that he will in this time of the Pro●inciall darkenesse of England wherein ●ou are borne open vnto you the know●●dge and light of the true Catholike and ●postolike Faith that he will confirme ●nd fasten you therein that you never warne from the same nor stagger to your ●ues end What greater ioy or comfort can ●ny worldly man haue then if he were in ●ant or necessitie of any thing to haue his Prince or some great man that were of abilitie and power to say vnto him aske me a● lordship a farme an office or great store o● treasure and thou shalt haue it and might thereupon in deede haue it were not such an one that would loose all this for want o● asking worthie to want and abide in mos● miserable beggarie it cannot be denye● but he were And then what an injuri● were it to your selves and what an ingratitude to so mercifull a God that hat● heaven and earth and all the rich conten● therof to dispose of at his pleasure an● that so freely and willingly offereth to the● that seeke aske and knocke not to pray t● him in our necessities and for our reliefe who can haue nothing in this world but o● his free mercie The mindes of worldl● men are mutable who oftentimes promis● and pay not though we never so much intreate them but God is so iust as he will no● alonely performe all promise but giue wit● encrease of measure and in abundance fo● a full demonstration wherof looke amon● many vnto the Prophet David who in a his distresses persecutions adversities an● crosses ever humbled himselfe to God b● prayer and was heard and delivered §. 19. This prayer of yours must haue faith and trust in God charitie and the fervencie of zeale such as was in the Prophet when he said Exaudi me Domine quoniam clamavi ad te and againe Dominus mihi adjutor non timebo quid faciat mihi homo Dominus protector vitae meae à quo formidabo and infinite other places whereby he ever obtayned of God comforr and deliverance You are my children as