Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	believe_v	earth_n	maker_n	1,941	5	9.7635	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20786	The divine lanthorne, or, A sermon preached in S. Pauls Church appointed for the crosse the 17. of July M.DC.XXXCI. by Thomas Drant of Shaston in Com. Dorset.	Drant, Thomas, b. 1601 or 2.	1637 (1637)	STC 7164.3; ESTC S4093	30,788	62

presence of the Light lux simplissima est omnia occupat Light shines every where GOD is in this respect Light Immense is a peculiar Attribute wherewith He is clothed Hee comprehends all places none include Him wee doe acknowledge Him with Augustine sine situ ubique praesentem sine loco ubique totum sine extensione omnia implentem without site every where present every where whole without place and without extension of parts filling all things all bodies have their proper place and there we say they are circumscriptively nor would Aristotle exempt the highest Heaven could wee finde out a bodie or superficies to encircle it how excellent are the Angels who behold the face of GOD in glory how dignified by CHRIST himselfe who though He tooke not their nature yet weares their name the Angell of the Covenant how ever they are limited in their natures they are of finite vertue nor is Gabriell than with the Hierarchy in Heaven when he stoopes to the Mother of GOD with an Ave on earth Haile Mary these are in their places definitively it is GODS prerogative royall of which to rifle Him it were a meere treason and robbery to be in all places repletively it weares indeed the image and stampe of Apocrypha yet search it to the quick and kernell and a mysterious weight is shrind in it the Spirit of the LORD filleth the world How filleth vertually alone as the Sunne though fixt in his owne Orbe yet enlightens all things with his beames doth cherish them with his heate enliven them with his influence or as a King who sits on his throne and stretches out the rod of his power over all his Dominions rules all the people of his Realmes with the Scepter of his Authority if we coast here we devest GOD of His power and bring Him downe to His creatures nay under them for the very Aire is every where nature not being patient of a vacuity if I digg downe to the center of the earth it is at the point of my spade if I shoote up as high as Heaven it is at the top of my Arrow how than filleth what per partes as the Aire whose parts though Homogeneall take yet up all places severally where no bodily substance is or as CHRIST the ubiquitary may storme at this truth he shall stifle it is if we reflect on His Deitie every where if on His Man-hood in those courts of blisse above which shall hold Him till at the last day Hee shall breake the cloudes and come with flames of fire to judge all flesh is GOD so Can the Heavens or the Heaven of Heavens containe Him No adest ubique ubique totus est non per partes usquam est sed in omnibus omnis est it is Saint Hilaries descant on that streine of the sweete singer of Israel Thou art neere O LORD and all thy Commandements are true How than filleth so as that He is mixt with things sublunary which was the foule Blasphemy of the Manichees or as their substantiall forme makes one compound with them which was the stale and engine to all heathenish Idolatry if wee beleeve Averroes a Patriarke of their owne No GOD is above all things saies the Apostle Rom. 6. and in Isaiahs vision He is high and lifted up and how ever the Poet fills his cheekes with a Iovis omnia plena or we heare it from a tongue divinely toucht and with a true Cherubim In Him we live and moove and have our being yet it is so not that GOD is part of our substance but Author of it being the onely source and fountaine of our life motion being the Platonists who stil'd GOD the soule of the world did fancy yet and coine a god to themselves who was supreme to this and him they bedect and crown'd with this rich Epithite the parent of the worlds soule a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies existent in himselfe simple omnipresent How is GOD Omnipresent Soft Critick thou art running on shelves which will shipwrack and split thee that GOD is every where I beleeve it and my faith shall Anchor here how He is so what Alexander hath a sword to cut a sunder this Gordian knot what Library of the world a key to unlock this mistery for quomodo ubiquè sit intellectu non capimus so Lumbard out of the golden-mouth'd Homilist doth schoole us and bids hush such malapart enquiries as may entitle us to insolence not improove our knowledge When we speake of GOD we are to beleeve an ubiquity though what this ubiquity is is a bottome we cannot unravell Heaven is His throne and the earth His footstoole in Isaiah in Ieremy Hee fills Heaven and Earth omnia implet sine inclusione I am taught by Saint Augustine here and I am told by Saint Hilarie there that a miracle is spher'd in it Deum ubiquè esse nusquam abesse in omnibus esse totum esse that GOD is present every where and in His whole Essence so to sift this Sacrament were to bee quaintly mad but what puzzles my reason my faith shall not startle at I beleeve though I boult my dores I locke not GOD in though I close my casements I shut not GOD out If I take a fee to blinde my eyes He sees it for He is in my closet He is my cloister when I make it a stewes and under a religious coole live as in a brothell-house when I unhallow it by irreverence as if I came to a Mart to bargaine with not an Oratory to beseech Him GOD is in His Temple His residence is especially here though His presence be every where indeed tangit omnia but non aequaliter tangit omnia GOD fills all places with His presence His Church with His gratious presence no place excludes Him this is sure of Him it is His Highnesse Court of Requests where our petitions are best put up it is that ladder of Iacob where the Angels ascend with our suites and descend againe besprinkling us with graces it is that Navy Royall which transports our holy Merchandize to Heaven it was the cheate with which Ieroboam guld the Israelites in Iosephus my good people and friends you cannot but know that no place is without GOD and that no place doth containe GOD wheresoever we pray He can heare us wheresoever we worship He can see us therefore the Temple is superfluous a journey needlesse to Hierusalem GOD is better able to come to you than you are to goe to Him GODS Essence 't is true is diffusive through Heaven and Earth as my soule through every fraction of my body yet as this hath its chiefe seate in my heart so the beauty of the LORD is peculiar to His owne house One thing have J desired of the LORD and that will I seeke after that I may dwell in the house of the LORD all

is the place thereof that thou shouldst take it to the bounds and that thou shouldst know the paths to the house of it GOD is in this respect Light His Incomprehensiblenesse is above the pitch of all determinate capacities What is immense how can the fleete dimensions of the minde containe it GOD He is so First for time all successions of Ages are but an instant to Him time it selfe but a drop of His Eternity Secondly for place to Him the vast circumference of Heaven and Earth is but a point He is no where excluded included no where every where and yet without expansion We may admire and adore this infinitude our thoughts are of too narrow a size and bore to comprehend it and indeed GOD is for man to stand amaz'd and wonder at the clog'd and drossie soule can never sound Him who is the invisible fountaine of Spirits nor is it within the reach of Art to define quidditativè what He is de Deo scire non possumus quidest what the divine Essence is the full knowledge thereof descends not to any finite apprehension Let others fathom this bottomelesse Abysse and scorch their wings whilst they venture them about this flame I shall not desire to see what the Cherubims saw not who covered their faces with their wings as not able to behold this glory May I bee shewen the least dawning or glimpse of it it is as much as I am capable of more than I can looke on without extasie and ravishment GOD is Light but such that non nisi purissimis oculis videri potest in Aug. wee must have pure eyes cleare above the Eagles to gaze on this Sun GOD dwels in Light in the Apostle but such as no man can approach unto brightnesse is before my GOD in the Psalmist bright enough would I ourface that lustre to dazle mine eyes if not blind them darke waters too and thicke cloudes of the skie are His pavilion round about Him ver 11. darke and thicke enough to keepe of my dimme sight that it pierce not through them I am doubly tutor'd not to pry too farre into this mistery both by the gloominesse that is about GOD and the Light that is in Him Empedocles did well define GOD who said GOD is a Sphere whose center is every where and circumference no where nor blame I Simom des who askt by King Hieron as Tullie tells it me what GOD is if after much pause and travell he gave his reason non plust and at a bay with a quanto diutius considero tanto mihi res videtur obscarior the more I sift here the more I am giddied 't is a riddle I cannot unfold a knot I am not able to untie no marveile for Iob peremptorily Touching the Almighty we cannot finde Him out pardon the Schoolemen their dalliance with words they bias aright for the maine three things they say are without the verge of a definition One the Philosophers materia prima the first wombe of all things this they define not ob summam informitatem for it is informity and rudenesse the second is sinne the first spoile of all things this they define not ob summam deformitatem for it is mishapen deformitie the third is GOD the first well-spring of life in all things Him they define not ob summam formositatem because of that beauty the least beame of which puts out all inferior and borrowed lights Something we may and ought to know of GOD Heaven and life depend upon it as death and hell on a muffled ignorance This is eternall life to know thee the onely true GOD and whom thou hast sent JESVS CHRIST but O GOD quis cognovit te nisi tu te as Saint Augustine sweetely we may reade over all the volumes of thy workes and turne over every leafe of thy Word we may search after thee as with Cressent light in every angle of Heaven and Earth after all our queries of thy Majesty 't is well if we know this that Sola trinitas tua soli tibi integrè nota est Something we learne of GOD in the Schoole of nature every creature hath a trumpet in his mouth to proclaime Him In these we see Him as in a glasse saith Saint Paul we reade Him too as in a booke not a page whereof is unwritten on not a line but dictates us a divinity Lecture wee heare Him as in a harpe not a string of it can be toucht in so sweete an harmony without an infinite GOD and saith Saint Athanasius we view Him as in a picture even the beasts in Iob weare His stampe and image Aske the beasts and they shall tell thee that the hand of the LORD hath wrought them Anaxogoras being asked wherefore man was made made answer to behold the Heavens and did he what miracle and power might he behold in them not a Starre spangles there but is a Preacher and Herauld to the Majesty of its Maker When I consider the Heavens saith David the workes of thy fingers the Moone and Stars that thou hast ordained What is man Hee so speakes of their excellency as if no streames or rivers of Eloquence could expresse them pictures some say are the books of Ideots which leade the grosse conceit to GOD not without delight and pleasure such an image is the world not an ignorance so dull but by the pedagogie of it may be brought to know GOD so much of him as to strip even Heathens of excuse Something we may know of GOD from the standing Oracle of His-Word enough to perfect us to every good worke this is Iacobs well in Origen whence all draw the waters of life not onely Iacob and his Sonnes the high-built apprehensions but also the cattell and sheepe the low-rooft capacities 't is a river of cleare waters in Gregory fluvius est in quo agnus peditat Elephas natat where be shallowes for Lambes and depths for Elephants what the large Manuscript of the universe could not the Tomes of holy writ have discovered of the Deity the Co-eternity of the Sonne of GOD with the Father the procession of the HOLY GHOST from both the unity of the three in one uncreated Essence who ever saw through the darke spectacles of nature all essentiall truths so farre as salvation is linkt to the knowledge of them we see clearely by the light of the Scriptures which as saith David are a light to our feet and a light shining in a darke place saith Peter they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candles that never goe out in Clemens now and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universall light to all anon This Light shewes to every man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our holy faith that the misteries of it are divine and true but fully to no man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason or manner how they be so I