Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	great_a	see_v	world_n	7,593	5	4.4143	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93792	Three sermons preached in the Cathedral Church of Winchester The first on Sunday, August. 19. 1660. at the first return of the Dean and Chapter to that church, after the restauration of His Majesty. The second on Jan. 30. 1661. being the anniversary of King Charles the first, of glorious memory. The third at the general assize held there, Feb. 25. 1661. By Edward Stanley, D.D. Prebendary of the church.	Stanley, Edward, 1597 or 8-1662.	1662 (1662)	Wing S5233D; ESTC R229852	48,452	164

then at the day of judgement there will be a restitution of all things Acts 3.21 But this all things is but a generall expression of Gods making and restoring And we have spoken of nothing but things hitherto that have come into Gods hands whether to be made or made again But what say we to persons then They are more considerable then any thing else certainly The King of Sodom was of that mind Give me the persons Gen. 14.21 sayes he take the goods to thy self And persons are of more value then any goods and may do more hurt or good in the world especially such persons as they may be The Sun is not more necessary then some men and they that take them away do as good as Tollere solem in the Orators phrase take the Sun out of the World Therefore the restoring of such is as great a Mercy as the making of a New Heaven and a new Earth for when we have that that which St. Peter sayes we look for 2 Pet. 3.13 There shall but dwell righteousness there and when we have these the persons promised in the Text There will be a city of righteousness here Therefore 't is time we come to consider the persons and they indeed are most worthy our consideration who bring such a blessing as that with them 2. Iudices tuos consiliaries tuos Thy judges and thy counsellors Thy judges first And that takes in the Supreme Judge as well as the Subordinate And the Israelites you know were governed by Judges as well as Kings such as had the Soveraign Power invested in their persons therefore to restore thy Judges will take in the Supreme Judge with them And so ' t is Pro. 8.15 By me Kings raign and Princes execute judgement 'T is the imployment of Kings to execute Judgement and the Judges to execute it in their names Therefore among the Judges that are restored we must look with an awefull Reverence upon the Supreme Judge first and adore the goodnesse of God in the Restauration of him Et restituam judices God hath made his word good in the Restauration of the King for as God sits in the Congregation of the Princes and is a Judge among Gods so the King sits in the Congregation of the Judges and he is a Judge among them And this Judge God hath restored to us and of all Acts of Mercy and Restauration in God none was ever greater then this We see it and it is marvellous in our eyes but how he came to be restored God Almighty onely knows for he onely did it Ego restituam here comes in the person as it was in the making of man he consulted onely with himself faciamus He and the other persons of the blessed Trinity so 't was in the restoring and making again of the King He consulted not with flesh and bloud as 't is there nor did he make use of any arme or hand but his own it was he that made him and restored him and not we or any body else And so God takes it to himself here I will restore him Ut non glorietur omnis caro that no flesh should boast in his presence nor the glory of it be given to any body else And yet I know there be some that do boast of it and think 't was a work highly meritorious in themselves If they did it I do not envy them the glory of it But they should remember the flie upon the Axel-tree and that the dust was raised by some body else Even by him that took off the wheels of Pharaohs Chariots that they drove heavily so he threw dust in the eyes of our drivers that they could not see nor understand one another and so the King was restored before they themselves were aware of it But I had rather look upon God in this action then admire the greatness of a flie through any Multiplying-glasses whatsoever Ego restituam judices I will restore thy judges That for the persons restoring But in the Restauration of the King the Judges were restored too And a Restauration of both was very necessary I know we had Judges when we had no King and so we had Counsellors too They know best from whom they had their Commission and I have no Authority to examine that or to ask the question Quis te constituit judicem Who made thee a judge 'T is enough for us that now we are sure we have Judges lawfully called The great Thieves do not lead away the less now as the Philosopher said once but we have Judges of Gods and the Kings making And what a blessing is it that we have them If by Judges here we understand the Civil Magistrate at large as some Interpreters do all those that do not affect Anarchy and to live under no Government must acknowledge the necessity of them But every man did what was good in his own eyes was no great commendation of the Government or of the no-Government rather when 't was said before In those dayes there was no King in Israel And you may see what were the effects of it in the Verse before The man Micah had a houseful of Gods there Idolatry crept in and he consecrated one of his Sons who became a Priest 't is in the Book of Judges Chapter 17. Verse 5. But a Priest He was of his own making there was another encroachment such as we had many but without any Consecration at all when there was no King with us They did what they could to have no Priests neither and in a little time more we should have had no Religion for when he is gone that is the keeper of the Tables as the King is what wonder is it if the Tables themselves be broken the Laws of God and man violated and there be neither Religion nor Honesty in the world This is the fruit of no King and of no Government in a Nation Anabaptists and other Fanatical persons may like it But we have felt the smart of it and therefore we gratefully acknowledge the benefit of restoring the King and the lawful Magistrate to us But Restituam judices points more particularly to them whose peculiar Office it is to judge And then what greater blessing can be given to a Nation then this To send down Justice again from Heaven which seemed to have taken her Farewell of the world before Terras Astraea reliquit She was absolutely gone and taken her flight and now to see her restored again to have her brought home to our very doors by Judges as at the first who can look upon this but as a blessing from Heaven Righteousness shall go before him Ps 85.11 and Righteousness shall look down from Heaven whither she was gone before This is a Restauration of Justice worthy of God Almighty Why then Salve justitia as 't is said of the Emperor Maximilian Cam. Hist Med. lib. 4. That he was wont to vail his Bonnet as often

were very unthankful And here my Text leads me to it 't is a word in season Pro. 25.11 Like apples of Gold in pictures of Silver Therefore let us view these Pictures well and feed upon these Apples and 't is not Pictura pascit inani but if any thing Golden Apples will satisfie And here we have them in this Text and upon this occasion Quis dabit salutare Israel Who will give salvation unto Israel out of Sion When the Lord c. This Psalm begins with Dixit insipiens The fool hath said in his heart There is no God The prosperity of the wicked is the seed of Atheism and while Gods own People lay under a Captivity for no less then 70. years together and their enemies the Babylonians carried all before them no wonder if such fools sprung up every where where the seed was sown such as denied God in their hearts This hath been the old quarrel against Heaven Crimen illud Dearum Scylla felix as Sencca sayes That wicked men should prosper in the world and good men be of the suffering side is a fault we think which Heaven cannot answer Who would serve God upon such hard conditions Ergo frustra Then have I cleansed my heart in vain Psal 73.13 If I must serve God for nought nay for that which is worse then nothing if I must be persecuted for my Religion for my Allegeance and performing that which was my duty both to God and Man while the Violators of both are in a better condition no wonder if we see a large field of Atheism presently and such fools spring up in every corner The Devil waters the seed these prosper in the world sayes he presently and no body thrives but themselves and therefore they conclude from thence either that there is no God or if there be that he cares not for humane affairs Scilicet is super is labor est They do but laugh at Religion and the professors of it Hence you may see the sad effects of it in this Psalm you may make the Parallel of it your selves for I desire not to rub upon the sore more then I must needs and observe how our Atheists and theirs have jump'd Their throat is an open sepulchre Verse 4. With their tongues they deceive the poyson of Asps is under their lips There 's Honey and Gall very near one another 't is not Fel in corde that 's further off Poyson in their hearts but under their lips while the Honey is upon them they deceive with their tongues Then Their feet are swift to shed bloud at the next Verse No Atheist makes any Conscience of that they do not fear lest their Brothers bloud like Abels should cry to God while they make God no better then the Image of Baal that cannot hear the cry of it Hence veloces pedes their feet are very swift upon such a design no murther shall stick with them nor any other destruction neither though it tend to the ruine and desolation of whole Kingdoms For that 's the way they tread in Infelicitas in viis Destruction and unhappiness is in their wayes and the way of peace have they not known No that 's a way they were never acquainted with but like Jehu they drive furiously from one wickedness to another but to look back to the wayes of Peace and Accommodation is a crime unpardonable For there is no fear of God before their eyes in that Verse there the fool peeps out of them again there is no God and there is no fear of him 't is all one for if there were a God they must fear him whether they would or no. And yet they fear their own shadows in the mean time They were afraid where no fear was Verse 9. Atheists are the most cowardly men in the world you know what we owe to their fears and jealousies They study nothing but self-preservation and fear them that can kill the body onely but to fear Hell-fire and him that can cast them into that for their evil deeds that 's Terriculamentum puerorum but a Bugbear to affright Children Hence they turn Cannibals at the 8. Verse all such workers of wickedness that They eat up my people as it were bread and if they eat the bread that should sustain them 't is all one Why then is it a wonder if in the midst of such calamities men cry out for a deliverance and wait for the person that brings it That we have in the Text and 't is pardonable if they seem to grow impatient for it after so many years Captivity Quis dabit salutare Israel Who shall give salvation unto Israel c. Here then we have 1. The Captives mourning 2. His Deliverance and Triumph 1. The Captives mourning in the first words Who shall give salvation unto Israel 2. The Deliverance and Triumph in the later When the Lord turneth the Captivity of his people c. In the first Part 1. Thing to be considered is the thing they want or long for that 's Salvation or Deliverance 2. The person that should bring it or work it for them and who that should be they cannot tell themselves onely Quis dabit they enquire after him and in what quarter of the world he is to be found who shall give salvation 3. Having better bethought themselves they will not look abroad for him but ex Sion Thence he must come when all 's done out of Sion not out of Babylon the place of their Captivity but out of Sion In the second Part we have 1. The misery the People lay under and from which they desired to be delivered that 's no less then Captivity and absolute Slavery 2. The Author of their deliverance that no other then God himself for Man could not do it Cum averterit Dominus When the Lord turneth the Captivity 3. The manner how he brings it to pass which is very strange and unusual he turns it as if he would turn a River to the Spring-head 4. The next thing is the Persons that are delivered they his own People Jacob and Israel as it follows Captivitatem plebis suae The captivity of his people For which you have 5. The Peoples Triumph in the last place and that expressed in two words that you may not think 't was an ordinary triumph in them Exultabit laetabitur Then shall Jacob rejoyce and Israel shall be glad I must begin with the Mourning part the Deliverance and Triumph shall follow after Who shall give salvation unto Israel out of Sion Where the First thing to be considered is the thing they long for which is Salvation or Deliverance And because Contraries do best illustrate one another we will joyn the Captivity with it and handle them together the Captivity with the Salvation and so 't is But Salvation and Deliverance out of Captivity Did I say But Why can there be any deliverance greater then that Captivity is the greatest cross that can befall