Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	star_n	2,155	5	10.0592	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06676	Paraphrasticall and devout discourses vpon the Psalme Miserere, composed by Ch. M.	Kellison, Matthew.	1635 (1635)	STC 17130; ESTC S102830	80,842	304

inflamed with charitie so he inflameth that he with an hot cole taken from the Altar may touch my mouth Isa c. 6 and purge my lippes from all filth of sinne See S. Thom. Lyra. Hector Pintus and Sāctius on the sixt chap. of Isai● that is that he vvith the burning cole of charitie taken from the Altar of the crosse or CHRIST his passion endured on the crosse for that is the source of all grace and charitie may purge my hart and lippes as gold in the fornace from all drosse of sinne that my hart may thinke nothing my mouth and lippes may speake nothing which is not pure chast and holie For then my mouth vvill be apt to shew forth thy praise Or else send ô Lord one of thy Priestes who by office is a Seraphin instituted and ordained to illuminate and inflame the heartes of the people by preaching and administration of the Sacramentes And let him either by the burning cole of thy word for thy word is fired exceedinglie or by that sacred burning cole of CHRISTS holie bodie in the Eucharist burning continuallie vvith the Diuinitie Ps 118. yet not consumed taken from the holie Altar vvhere it is offered daylie in the Church of God may inflame my heart purge first it and then my lippes vvhich are the interpreters of the heart from all filth of sinne Or else ô my svveet God send vnto me one of thy Seraphins one of thy Priests vvho ministeriallie by meanes of the Sacramēts vvhich he ministreth giueth the Holie Ghost that he by the hot cole of this holie Spirit proceeding as ardent loue from God the father and God the sonne coequall and consubstantiall vnto them vvho in the day of Pentecoste descending fom heauen in the forme of fierie tongues inflamed purged th' Apostles and first Christians may inflame purge my heart lippes from all filth of sinne and so may make me fitt to shew forth thy praise for vntill I be purged from sinne Ps 49. I am a sinner to the sinner thou sayst why doest thou declare my iustices and takst my Testament by thy mouth And Ecclesiasticus telleth me Eccleisastici 15. that praise is not comelie in the mouth of a sinner 3. But open my mouth ô Lord stopped by sinne and purge my lippes polluted by sinne and then not onelie my mouth shall be the trumpet to sound forth thy prayses vvhich thou ô penitent sinner must say after him but my soule shall say to her selfe Ps 102. My soule blesse thou our Lord and all the thinges that are within me my vnderstanding my vvill my memorie my heart and all that is in me shall blesse and prayse God yea my body and all the senses and partes of it as myne eyes myne eares the rest of my senses my heade my hādes my feete in imploying thēselues in thy seruice shall be so many trumpets to sound forth thy praise 4. And not onelie vvith bodie and soule I vvill praise thee but I vvill coniure all people and natiōs to ioyne vvith me in thy praise for I vvill crye vnto them Ps 1●6 Praise our Lord all the Gentiles praise him all the peoples yea I vvill coniure all thy creatures asvvell reasonable as vnreasonable sensible as vnsensible to praise thee and confesse thee to be their Creatour and to say as they doe say euerie day to those that haue intelligence He made vs Psa 99. and not we our selues I vvil vvith Sidrach Dan. 3. Misach Abdenago call vpon all creatures to praise thee I will sing daylie their Canticle and Benedicite All workes of our Lord blesse our Lord ye Angels of our Lord praise and superexalt him for euer ye Heauens blesse our Lord praise and superexalt him for euer All waters that are aboue the heauens blesse ye our Lord praise and superexalt him for euer Sunne and Moone blesse ye our Lord praise and superexalt him for euer In the like manner I vvill inuite the starres planets the showers and dewes the vvindes and tempests fire heate frost and cold yce and snovv and the rest vvhich are inuited to the praise of God in this Canticle for that all those creatures though many of them be deuoide of reason many also of sense doe praise God in exciting men by consideration and contemplation of these admirable vvorkes of God to the praise of him 5. For as vvhen vve see a picture vvell dravvne or a statue cunninglie carued we by and by commend not onelie the picture statue but also and especiallie the painter and Caruer so vvhen vve looke vpon the Heauens and those euer shining lights vvhich may be ouershadovved but neuer are put out and the goodlie order and disposition of the Heauens elemētes and creatures in thē vve praise not onelie them but much more the Creatour And in this fence the Heauēs though they haue neither reason nor sence are sayd to shew forth the glorie of God Ps 18. vvherefore hence forth with thy grace ô Lord all my actions shall be directed to thy honour glorie euerie morning so soone as I rise or awake both they and all I am haue shall be offered designed for thy honour and so by vvord and worke I will euer shew forth thy praise and I vvill neuer cease frō singing praises vnto thee till I come to sing Sanctus Sanctus Sanctus Holie Holie Holie vvith the quire of thy Heauenlie musicians thy Saintes and Angels Quoniam si voluisses sacrificium dedissem vtique Holocaustis non delectaberis Because if thou wouldest haue had sacrifice I had verilie giuen it with holocaustes thou wilt not be pleased 1. I Promised thee ô Lord saith Dauid that my mouth should shew forth thy praise Ps 4● because I take the sacrifice of praise to be more pleasing vnto thee otherwise if thou wouldst haue had sacrifice to vvit the materiall corporall sacrifice of brute beastes I would verilie haue giuen it And thou knovvest ô Lord that in such sacrifices I haue not beene vvanting but I know they are not pleasing to thee nay vvith Holocaustes vvhich were the best kind of externall sacrifices as being wholie burnt and consumed to thy honour thou art not delighted as they are taken in themselues vvithout the internall sacrifice of the minde Salomon in the dedication of the Temple 3. Reg. 2. offered of oxen tvvo tvventie thousand of sheepe an hundred tvventie thousand and yet all these sacrifices taken nakedlie in thēselues without the inward sacrifices of the minde were not pleasing to God Mich. 6. For as Micheas sayth Nunquid placaripotest Dominus in millibus arietum can our Lord be pacified with thousāds of Rammes Or as thou ô Lord thy selfe sayst will I eate the flesh of oxē Ps 49. ibid. or will I drinke the blood of buckgoats Immolate to God the sacrifice of praise and pay thy vovve to the highest 2. And vvhat

need ô Lord hast thou of these externall sacrifices of brute beastes All the vvilde beastes of the vvorld be thyne the cattell in the mountaines oxen Ps 49. the fovvles of the ayre and the beautie of the field is vvith thee And therefore thou ô Lord exprobatest vnto mē saying that if thou beest hūgrie that is if thou couldest be hungrie I vvill not tell thee I vvill not aske an almes or a peace of bread of thee ibid. for the round earth is myne and the fulnes thereof So that thou ô Lord standest not in neede of any thing vve can offer vnto thee if we offer an Hecatōbe of oxen vnto thee thou art neuer the richer if vve offer thee nothing thou art not a iott the poorer Before thou createdst the vvorld there vvas nothing but thy selfe and yet thou wast then as rich as now for euen then thou containedst in thee most compendiouslie all thinges which novv are in heauen and earth or vvhich hereafter shall be or which are possible to be for thou ô Lord art the first and generall cause of all thinges and so containest in thy selfe all thinges euen as the cause containeth its effectes before it causeth thē And so all things are in thee in a more eminent manner in thee then in themselues for in themselues some be liuing some not liuing but in thee all thinges are liuing yea as S. Iohn saith Ioan. 1. Vide Augu. Tract 1. in Ioā l. 11. de ciui Dei c. 29. S. Tho. 1. parte q. 4. a. 1. life it selfe In thēselues some be corruptible some incorruptible in thee they are all incorruptible In themselues some be great some litle in thee all great yea infinit as thou art because in thee they are thy selfe In thēselues some be perfect some imperfect in thee they are all perfect In themselues they are all created in thee they are increated in thēselues they are all diuerse distinct one frō an other in thee they are all one because they are all one vvith thee In thēselues they are creatures in thee they are the Creatour yea in thee they are God because vvhatsoeuer is in God is God For as the sunne vvith other second causes is cause of all thinges in this sublunarie vvorld and so all thinges are in the sunne as in their cause vvithout diuision and as the peece of worke be it a statue or Image is cast or dravvne in the Artificers mentall platforme before it be fashioned in it selfe and in the Artificers minde idea or cōceite hath a more noble beeing then in it selfe for in it selfe it is corporall massie materiall in his idea it is intellectuall spirituall So all creatures which are Gods vvorkes are contained in God and in his diuine essence as in their first cause and Idea or mentall platforme and in him they haue a more eminēt beeing that is Diuine vvithout all diuision and imperfection as is alreadie sayd 3. What then ô Lord can we contribute to thee by sacrifices of oxen sheepe and the like If vve should offer vnto thee all the Angels of Heauen all the Heauēs starres planets all the fowre elements to vvit fire ayre vvater and earth and all the mettals of gold siluer c. vvithin the earth all the trees plantes and beasts vpon it and all creatures liuing and not liuing in one sacrifice thou shouldest be neuer the better or richer because all these thinges are thine alreadie by Title right of creatiō thou didst possesse thē all in thy Diuine essence and in a more noble māner then they are in themselues from all eternitie So that as vve can take nothing from thee so vve can giue thee nothing Thou mast saye Quis dedit mihi ve reddam ei Iob. 41. omnia quae sub Coelo sunt mea sunt Who hath giuen me before that I may render vnto him all thinges that are vnder the Heauē yea in Heauen are myne And therefore saith Dauid if thou ô Lord wouldst haue had sacrifice of bruit beastes I vvould verilie haue giuen it but euen vvith holocaustes the principall sacrifices thou wilt not be delighted because by them thou art not the richer they being already thyne by title of creation and possessed by thee in that thou art their prime generall cause Sacrificium Deo spiritus contribulatus cor contritum humiliatum Deus non despicies A sacrifice to God is an afflicted spirit a contrit and humbled heart ô Lord thou wilt not despise 1. ALthough it be true that the externall sacrifice of oxen sheepe and the like are not profitable to God as in the explication of the former verse is shewed yet before the comming of CHRIST and before they vvith the old lawe by CHRIST were abrogated they vvere not absolutlie displeasing to God they beeing commaunded by God and the manner of offering them beeing by God prescribed in the booke of Leuiticus Yea if they proceeded from the internall sacrifice of faith submission of the minde to God and deuotion they vvere holie actes of Religion by which God was highlie honoured pleased yea and pacified towards sinners Why then did Dauid say in the former verse that God vvould not haue sacrifice and would not be delighted in holocaustes the best kind of sacrifice Why did Micheas question the matter saying Mich. 6 Why can our Lord be pacified with thousands of rammes Why did God himselfe say To what purpose doe you offer me the multitude of your victimes Isa 1. I am full c. And againe saith he Offer sacrifice no more in vaine Incence is abomination to me 2. To this answer may be made first that some Iewes thought that the onelie externall sacrifice without the internall of the minde did please and pacifie God And such sacrifice God reiecteth as not pleasing Isa 29. So God sayd this people approcheth with their mouth and with their lippes glorifieth me but their heart is farre frō me Secondlie these sacrifices as they proceeded frō wicked persōs or were procured by wicked mē whose heartes were full of malice and whose handes were full of blood and iniustice were not pleasing but displeasing to God not for the sacrifices themselues but for the sinnes of them that offered them Isa 1. And so God sayd that incense though by him commaunded was abomination to him Thirdlie Scripture diuers times when it seemeth to reiect externall sacrifice reiecteth them not absolutlie because God did institute them but comparatiuelie that is in comparison of the in world sacrifice of the minde which it preferreth In this sense God saith by the Prophet Osee Oseae 6. I would mercie and not sacrifice That is I preferre mercie and charitie towards your neighbour before sacrifice to me Aug. lib. 10. de Ciuit Dei cap. 5. 1. Reg. 15. so Augustin saith Sacrificium sacrificio praefertur one sacrifice is preferred before an other In the same sense Samuel saith to