Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	ghost_n	holy_a	word_n	7,193	5	4.1745	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81867	The soules soliloquie: and, a conference with conscience As it was delivered in a sermon before the King at Newport in the Isle of Wight, on the 25 of October, being the monthly fast, during the late treaty. By the Right Reverend Father in God, Brian Duppa, Ld. Bp. of Salisbury.	Duppa, Brian, 1588-1662.	1648 (1648)	Wing D2666aA; ESTC R782	14,229	24

God cast me off for ever will he be favourable no more is his mercy clean gone doth his promise faile for evermore hath he forgotten to be gratious hath he shut up his tender mercy in displeasure Nay hath not the Son of God felt as much Were they not his words upon the Crosse My God my God why hast thou forsaken me What then can we vile wormes expect He that could hide his face from thee O blessed Saviour how shall he ever turne againe his face to us Yea but saith Saint Bernard that turning away his face from him is become the onely cause that he will look on thee Since that time saith that Father if God troubles thee it is that thou shouldst pray to him if he flyes from thee it is that thou shouldst find him Origen knew as much when he said Discedit Deus meus sed expecto iterum venit sed elabitur elapsus redit sed nondum teneo My God forsakes me often but still I wait for him againe he comes but againe he vanisheth and againe I have him though I cannot hold him Saint Cyprian knew as much when he likened the accesses and recesses these commings and goings of God to the quick flashes of Lightning the entrance and departure sudden for Heavinesse may endure for a night but as sure as the morning Sun shall arise so sure shall thy morning joy for joy comes in the morning And so from this way we passe unto the third a way rather to look on then walk in for this is Cains way nec Bona nec Tranquilla a Conscience that is neither Good nor Quiet An ill Conscience is a sleeping Lion as soone as it awakes it murthers or like a Match laid to fire a trayne of Powder it burnes dimly on till at last at one fearfull clap it blowes up all For this is the Devils method first he makes us senselesse we feele not sinne at all next he makes us desperate we feele our sins too much In the senselesse Fit we live as if there were no Hell in the desperate Fit we die as if there were no Heaven But make haste to get out of this way all ye that love your soules Doe but conceive of God that he is not such an one as by any absolute peremptory decree hath either designed or ordered or sealed you to damnation before-hand nor such a one that necessitates any of you to perdition but as that communicable diffusive good that hath so often proclaimed he would have All men saved For though at the Tribunall of your unquiet Consciences your sins stand up against you as a Cloud of witnesses though the Evidence be brought in the Accusation proved the Sentence given yet as the condemn'd Felon at the Bar hath his Booke to save him so God this day reacheth out to every one of you a Booke that learned unlearned all may read in the Leaves of it the pure flesh of your blessed Saviour the letters of it drawn in blood the pens that wrote it thornes and scourges the clasps of the Book Nailes the binding the wood of the Crosse and the Title of it Jesus of Nazareth King of the Jewes Reade then O desperate sinner Reade but in this Book thy Miserere mei reade it with a lively and active faith and though thy soule be even at the brink of death the Sentence shall be reversed thy Accuser shamed thy Pardon sealed and thy Conscience quieted God I say shall snatch thee as a brand out of the fire and pulling thee out of this way shall direct thee to a better the way that we are now to speak of tam Bona quam Tranquilla a Conscience as well Good as Quiet As the end of all motion is Rest so the last of these waies the end of my Sermon is the way of rest where the day is a perpetuall Sabbath the diet a Continuall feast a Conscience Quiet and Good too Sure this must needs be the Paradisus sine gladio which Saint Bernard speaks of the Paradise without a sword or Temp●●m Solomonis sine Malleo the Temple built without the noise of an Hammer This none but this is the spirituall Arke of the Covenant the Court of God the Closet of the Holy Ghost what shall I adde But I have a already said more then Saint Augustine did for he had but named the Peace of Conscience to his Auditory and they were so moved with it as if in those few words he had shewn them all the joyes of Heaven Beloved my desire shall be to leave you so affected to leave you all in love with a good Conscience So far in love with it as to prefer it infinitely beyond whatever else in this life is deare unto you But the hearts of Men are in thy hands O God to thee therefore we turne our prayers warme us all we beseech thee with the comfortable beams of thy mercy inflame our cold affections raise up our downe-cast souls speak in thy soft whispers to the wounded Conscience in thy lowd thunder to the seared Make the Good Conscience Quiet and the Quiet Conscience Good that thy Judgments may Reclaime the one thy Mercies may Relieve the other and thy Everlasting favour Crowne us All world without end Amen Amen Lord Iesus THE END

leave therefore of these foure waies to make a short description which when I have done let every one of you tell his owne soule in which of these paths he now is travelling First to the most beaten way Tranquilla non Bona the quiet Conscience not the Good I may safely say Hell gets more Passengers by this path then by any which makes the Devil so carefull in the dressing it that he wil not leave a small pible in the way nor an uneven mole-hill to offend thee as if he had bin once one of those Angels to whom God had given the Charge that thou shouldst not hurt thy foot against a stone If thou chance to travell on the way he sings to thee if to sleep he sits by thee whispering as softly as the Spouse to the Daughters of Jerusalem though to a far worse end I charge you O you Tormentors of the heart that you stir not up nor awake my beloved untill he please Let there be no outcrie of sorrow no noise of feare no alarme sounded of Repentance but Peace peace Lie downe lie downe in peace with thy warme sins cleaving to thy bosome This is the opium these are the charmes by which so many souls are laid asleep but if ever sleep were the true image of death this is the sleep Saint Hierome knew the danger of it when he made that passionate exclamation O qualis Tempestas ista Tranquillitas what storme so cruell as this calme what rock what shipwrack None Let thy winds rage O God and the sea roare let the waves of thy punishments like Mountains fall upon me split and teare and sink this vessel of my flesh rather then ever to let my soule be thus becalmed We read that the Grecians had an Hill so high above that region of the ayre where Winds are bred that he that had drawn his name in the ashes of the last years sacrifices might the next year at his return find the same Letters un-blowne away but if any ones heart here be so calmly seated that the Devil may at this instant read in the sluttish dust of it the sins which long agoe he wrote there if no thunder have clear'd the ayre about thee nor no wind scatter'd those guilty Characters if all be hush'd silence and rest and sleep about the Conscience like the Country of the Sibarites where not so much as a Cock the Remembrancer of Saint Peter was left alive to trouble them If so know then that as long as this soule is thus benum'd thy God hath given thee over he will not so much as favour thee with a frown or blesse thee with his anger It may be true that perhaps thou doest not feel thy misery but therefore the more wretched in Saint Augustine's judgment because thou doest not feel it for Quid miserius misero non miserante seipsum Cleopatra that had not a mind to feel her death poyson'd her self with Aspes that she might die sleeping and just so is thy state thy habituall customary sinnes those which thou drinkest down like water as if they were no sins these are the Aspes that doe benumme thy soule as cold poyson doth the brain that casts thee into a sleep never to be awakened till the Worm that never sleeps awake thee But shall I leave thee so As the quartan Ague is call'd opprobrium Medici the shame of the Physitian so this dead sleep this Lethargie of sinne may be opprobrium Theologi the shame of the Divine I confesse I never liked those that put so much Vineger in their Sermons as if their onely errand were to eate out the hearts of their hearers so much of the Law as if the Gospel were not yet given for though bitter pills may be good physick yet he that should let his Patient eate no other meat then pills would prove a mad Physitian yet for all this something of bitternesse doth well there must be a searching of the wound before there be a skinning Feare not then thy remedy O my soule but if thou findest this hardnesse this stupidity this senslesnesse within thee get thee to Mount Ebal see the Curses that were given there if they wound not deep enough adde to these some few serious thoughts of Hell of the utter darknesse the eternall fire the everlasting Worme But when thou hast done this doe not dwell there but be sure to look upward again to thy Saviour Downe with thy knees though thy heart be stiffe up with thy Hands at least to Heaven though thy soule stir not hope in thy God against hope as Abraham did get out but an ejaculation a piece a word of prayer ever cleaving to the Rock of thy salvation Christ Jesus till from the clefts of that blessed Rock thou hear his Mercy answer thee for so in stead of a quiet conscience but not a good God will give thee a good Conscience though for a time unquiet turning thee out of this sleepy way of Nabal into the sighing way of David which gives us the next prospect of the Conscience Bona non Tranquilla a Good but not a Quiet It is a Maxime in Philosophy that no Element is heavy in the proper place of it For should we dive into the bottome of the Sea we should not feele the weight of all those waves that roul upon us but out of the Ocean to carry a small pitcher of that water would prove a burden The like experiment we may finde in our selves as long as we are in the Proper place the Element of sinne we do not feele the weight of it but once being out the easiest sinne seemes heavy We then start at a sinfull thought who before would have leaped confidently from that thought into the action Or have we gone farther then thought have we actually offended Instantly our hearts strike us we complain we grieve we melt into repentance our very Souls are disquieted within us But let us take heede we do not alwayes measure Gods anger by this disquiet for the disquiet may be the meanes to take away his anger T is true that there are sinnes of infirmity that will still creep upon us there will be a continuall fight of the flesh against the spirit But yet if with an unfeigned reluctancy we can then but cry either as this Prophet did O that I had the wings of a dove that I might flie away and be at rest or as the Apostle did O wretched man that I am who shall deliver me from the body of this death assure your self you shall not die Sin may hang upon you as the Viper did upon S. Pauls hand but poyson you it cannot It may bring a damnability as the Schoole speakes but not damnation Yea but this is not all Doth not God sometimes would deep the hearts of them he loves Doth he not leave them in the sense of his bitter wrath Hath not this Saint of his felt as much when he was enforced to cry Will