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	hear_v	oil_n	4,043	5	10.4626	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93889	Catholique divinity: or, The most solid and sententious expressions of the primitive doctors of the Church. With other ecclesiastical, and civil authors: dilated upon, and fitted to the explication of the most doctrinal texts of Scripture, in a choice way both for the matter, and the language; and very useful for the pulpit, and these times. / By Dr. Stuart, dean of St. Pauls, afterwards dean of Westminster, and clerk of the closet to the late K. Charles.	Steward, Richard, 1593?-1651.; H. M.	1657 (1657)	Wing S5518; Thomason E1637_1; ESTC R203568	97,102	288

yet it is great in vertue and operation The Rabbins say that Manna had all manner of good tastes in it so hath faith it drinks to a man in a cup of Nepenthes and bide him bee of good cheer God will provide for him who likes not to bee tyed to the second ordiniry causes nor that in defect of the means wee should doubt of the providence It is true God commonly worketh by means when hee could do without that wee may not neglect the means as being ordained of him David shall have victory but by an ambush a Sa●● 5. Men shall bee nourished but by their labour Psal 128. 2. But yet not so as that hee doth all in all by those means hee made Grass Corn and Trees before hee made the Sun Moon and Stars by the influence whereof they are and grow yea to shew himself chief hee can and doth work other-whiles without means 2 Chron. 14. and against means suspending the power and operation of the natural causes as when the fire burnt not the water drowned not the Sun went back ten degrees the rock gave water the iron swam And then when hee works by means hee can make them produce an effect diverse from their nature and disposition or can hinder change or mitigate their proper effect As when at the prayer of Elias it rained not for three years and an half and hee prayed again and the heaven gave rain and the earth brought forth her fruits A man would have thought that after so long drought the roots of trees and herbs should have been utterly dryed up and the land past recovery But God heard the heavens petitioning to him that they might exercise their influence for the fructifying of the earth and the heavens heard the earth and the earth heard the corn the wine and the oyl and they heard Jezreel Hof 2. 21. Let all this keep us as it did our Saviour when hee was tempted in the fourtth of St. Matth. from diffidence in Gods Providence and make us possess our souls in patience Hang upon the promise and account it as good as present pay though wee see not how it can bee effected God loves to go a way by himself Hee knows how to deliver us saith St. Peter 2 Pet. 2. and hee might speak it by experience if ever any man might The King shall rejoyce in God saith David of himself when hee was a poor exile in the wilderness of Judah Psal 63. 11. but hee had Gods word for the Kingdome and therefore hee was confident seemed the thing never so improbable or impossible Wee trust a skilful work-man to go his own way to work shall wee not God Loose wee then any particular means saith one It is but the scattering of a Sunne beam the breaking of a bucket when the Sunne and the fountain is the same But wee for the most part do as Hagar did when the bottle was spent shee falls a crying shee was undone shee and her childe should dye till the Lord opened her eyes to see the fountain It was near her but shee saw it not when shee saw it shee was well enough If thou hadst been here said Martha my brother Lazarus had not dyed as if Christ could not have kept him alive unless hee had been present So if Christ will come and lay his hands on Jairus his daughter and Elisha stroke his hand over Naamans leprosie they shall bee cured So the Disciples beleeved that Christ could feed so many thousands in the wilderness but then hee must have two hundred pennyworth of bread But our Saviour soon after gave them an ocular demonstration of this truth That man lives not by bread alone but by every word that proceeds out of the mouth of God Preventus diabolus in accusatione Ultra nos accusare non poterit Origen BE sure before thou come to the Sacrament to renew thy repentance in confession one sweet advantage shalt thou have by it amongst others and that is this our self-accusations in ● our confessions will bee a prevention and a disappointment of Sathans accusations against us The Devil even at the Sacrament will bee laying in against us It is good therefore to take a course to defeat him Hee will bee pleading against a man Lord shall this man bee welcome to thy Table Shall hee receive the benefit of thine Ordinance Hee hath done thus and thus I can lay to his charge these and these sins Thus by his accusations will hee seek to put in a bar against a blessing upon us Now when a man before the Sacrament renews his repentance and hath in his confessions brought in the accusations against himself Satan is prevented for then wee do as I may say furnish the Lord with an answer to stop Satans mouth for then will God bee ready to answer for us why Satan thou accusest this man of nothing whereof hee hath not already to the full accused himself hee himself hath accused himself of all this already Thou comest too late all thine accusations shall bee no bar to my blessing The elder brothers nose swells at his fathers kindness and goodness to his prodigal brother and therefore Luke 15. 30. hee rips up all his courses and throws the filth of them in his face that hee was one that had devoured his Fathers living and had spent it among Harlots And this hee doth now whilst they are at the feast at the fatted Calf and good cheer Yet all this doth the Prodigal no hurt the musick ceaseth not the feast is not broken off nor hee thrust out of doors again And how comes it about that all this did him no hurt because the Prodigal had prevented his brother hee himselfe had accused himself to the full in his confessions when hee came to his Father and so by his own confession had took out the sting and poyson of his brothers malicious accusation So that his brother comes too late now the feast and the merriment goes on nevertheless So will the Devil bee snarling against and picking quarrels against men even in the Feast time but he comes too late to do them hurt if they themselves have first put in the bills of their own indictments against themselves in their confessions before their coming to the Sacrament Hamine non est solammodo necessarium ut Christum i● ipsius passione depioret sedmagis seipsum in Christo Bernard BEhold saith the Baptist the Lamb of God that takes away the sins of the world Upon the Cross wee behold Christ taking away the sins of the world On it wee see Christ crucified wee see his hands feet and side pierced now this sight should so affect us as it should pierce the very hearts of us What the blessed Son of God to strip himself of his glory● to humble and abase himself to the ignominious and accursed death of the Cross the glorious Son of God thus abused and abased the onely begotten Son of the Father to make

possible to raise a dead body to life God out of my confession of the impurity of my best actions shall vouchlafe to take off his eyes from that impurity as though there were none but no spiritual thing in us nor faith nor hope nor charity have any purity any perfection in themselves Nobis cum semel occidit brevis lux nox est perpetuo una dormienda Catullus THe Gentiles and their Poets describe the sad state of death so nox una dormienda that it is one everlasting night to them a night but to a Christian it is dies Mortis and dies Resurrectionis the day of Death and the day of Resurrection wee dye in the light in the sight of Gods presence and wee rise in the light in the sight of his very essence Nay Gods corrections and judgements upon us in this life are still expressed so dies Visitationis still it is a day though a day of Visitation and still wee may discern God to bee in the action The Lord of life was the first that named Death Morte morieris sayes God Thou shalt dye the death I do the less fear or abhor death because I finde it in his mouth even a Malediction hath a sweetness in his mouth for there is a blessing wrapped up in it a mercy in every correction a resurrection upon every death When Jezabels beauty exalted to that height which it had by art or higher than that to that height which it had in her own opinion shall bee infinitely multiplied upon every body and as God shall know no man from his own son so as not to see the very righteousness of his own Son upon that man so the Angels shall know no man from Christ so as not to desire to look upon that mans face because the most deformed wretch that is there shall have the very beauty of Christ himself So shall Goliahs Armour and Dives fulness bee doubled and redoubled upon us and every thing that wee can call good shall first bee infinitely exalted in the goodness and then infinitely multiplied in the proportion and again infinitely extended in the duration Solus Deus verè festumagat Philo Judae IT hath been disputed by many both of the Gentiles with whom the Fathers disputed and of the Schoolmen who dispute with one another ansit gaudium in Deo de semet whether God rejoyce in himself in contemplation of himself whether God bee glad that hee is God But it is disputed by them only to establish it and to illustrate it for I do not remember that any one of them denies it It is true that Plato dislikes and justly that saluration of Dionysius the Tyrant to God Gaude servato vitam Tyranni jucundam that hee should say to God Live merrily as merrily as a King as merrily as I do and then you are good enough to imagine such a joy in God as is only a transitory delight in deceivable things is an impious conceit But when as another Platonique sayes Deus est quod ipse semper voluit God is that which hee would bee if there bee something that God would bee and hee bee that if Plato should deny that God joyed in himself wee must say of Plato as Lactantius doth Deus potius seminaverat quam cognoverat Plato had rather dreamed that there was a God than understood what that God was Bonum simplex saith St. Augustine to bee sincere goodness goodness it self Ipsa est delectatio Dei this is the joy that God hath in himself of himself and there sayes Philo Judaeus hoc necessarium Philosophiae sadalibus this is the tenent of all Philosophers and by that title of Philosophers Philo alwayes means them that know and study God solum Deum verè festum agere that only God can bee truly said to keep holy day and to rejoyce This joy we shall see when we see him who is so in it as that hee is this joy it self But here in this world so far as I can enter into my Masters sight I can enter into my Masters joy I can see God in his creatures in his Church in his Word and Sacraments and Ordinances since I am not without this sight I am not without this joy Here a man may transilire mortalitatom sayes the divine moral man I cannot put off mortality but I can look upon immortality I cannot depart from this earth but I can look into Heaven So I cannot possess that final and accomplished joy here but as my body can lay down a burden or a heavy garment and joy in that case so my soul can put off my body so far as that the concupiscences thereof and the manifold and miserable incumbrances of this World cannot extinguish this holy Joy De fiderium generat satietatem satiet as parit desiderium Bern. THere is a spiritual fulness in this life of which St. Jerom speaks Ebrietas foelix satietas salutaris a happy excess and a wholesome surfeit Quae quanto copiosius sumitur majorem donat sobrietatem in which the more wee eat the more temperate wee are and the more wee drink the more sober In which as St. Bernard also expresses it in his Mellifluence Mutuâ interminab ili inexplicab ili generatione by a mutual and reciprocal by an undeterminable unexpressible generation of one another the desire of spiritual graces begets a satiety If I would bee I am full of them and then this satiety begets a further desire still we have a new appetite to those spiritual graces this is a holy ambition a sacred covetousness and a wholesome dropsie Napth alies blessing O Napthali satisfied with favour and full with the blessing of the Lord. St. Stephens blessing Full of faith and of the Holy Ghost the blessed Virgins blessing Full of grace Dorcas blessing Full of good works and of Alms-deeds the blessing of him who is blessed above all and who blesseth all Christ Jesus Full of Wisdome full of the Holy Ghost full of Grace and Truth But so far are all temporal things from giving this fulness or satisfaction as that even in spiritual things there may bee there is often an error or mistaking even in spiritual things there may bee a fulness and no satisfaction and there may bee a satisfaction and no fulness I may have as much knowledge as is presently necessary for my salvation and yet have a restless and unsatisfied desire to search into unprofitable curiosities unrevealed mysteries and inextricable perplexities And on the other side a man may bee satisfied and think hee knows all when God knows hee knows nothing at all For I know nothing if I know not Christ crucified and I know not that if I know not how to apply him to my self nor do I know that if I imbrace him not in those means which hee hath afforded mee in his Church in his Word and Sacraments if I neglect this means this place these exercises howsoever I may satisfie my self

SInce wee are sure that there is a spiritual death of the soul let us make sure a spiritual resurrection too Aud●cter dicam saith St. Jerome I say confidently however God can do all things hee cannot restore a Virgin that is ●a●n from it to Virginity again hee cannot do this in the body but God is a Spirit and hath reserved more power upon the spirit and soul than upon the body And therefore I may say with the same assurance that St. Jerome doth no soul hath so prostituted her self so multiplied her fornications but that God can make her a Virgin again and give her even the chastity of Christ himself Fulfill therefore what Christ saith Joh. 5. 25. The hour is coming and now is c. bee this that hour bee-thy first resurrection bless Gods present goodness for this now and attend Gods leisure for the other resurrection hereafter and then doubt not but what glory soever thou hast had in this world glory inherited from noble Ancestors glory acquired by merit and service glory purchased by money and observation what glory of beauty and proportion what glory of health and strength soever thou bast had in this house of clay the glory of the latte● house as it is Hag. ● 9. shall bee greater than of the former Qui peacat quatenus peccat sit seip so detetion Clem. Alex. IN every sin a man falls from that degree which himself had before In every s● hee is dishonoured hee is not so good a man as hee was impoverished hee hath not so great a portion of grace as hee had infatuated hee hath not so much of the true wisdome of the fear of God as hee had dis●armed hee hath not that interest and confidence in the love of God that hee had and deformed hee hath not so lively a representation of the image of God as before In every sin wee become prodigals but in the habit of sin wee become bankrupts afraid to come to an account A fall is a fearful thing that needs a raising a help but sin is a death and that needs a resurrection and a re●●rection is as great a work as the very Creation its self It is death in semine in the root it produces it brings forth death it is death in arbore in the body in its self death is a divorce and so is sin and it is death in fructu in the fruit thereof sin plants spiritual death and this death produces more sin obduration impenitence and the like Transeant injuriae plerasque non accipit qui nescit Seneca HEe that knows not of an injury or takes no knowledge of it for the most part hath no injury But alas how many break their sleep in the night about things that disquiet them in the day too and trouble themselves in the day about things that disquiet them all night too Wee disquiet our selves too much in being over tender over sensible of imaginary injuries They that are too inquisitive what other men say of them they disquiet themselves for that which others would but whisper they publish and therefore that which hee adds there for moral and civil matters holds in a good proportion in things of a more divine nature in such parts of the Religious worship and service of God as are not fundamental non exp●dit om●●● vide●e non omnia audire wee must not too jealoussy suspect nor too bitterly condemn nor too peremptorily conclude that whatsoever is not done as wee would have it done or as wee have seen it done in former times is not well done Antequam unlneramur monemur Origen BEfore our enemies hit us God gives us warning that they mean to do so When God himself is so ●ar incensed against us that hee is turned to bee our enemy and to fight against us it was come to that Isa 63. 10. when hee hath bent his bow against us as an enemy it was come to that in the Prophet Jeremy Law 2. 4. yet still hee gives us warning before-hand and still there comes a lightning before his thunder God comes seldome to that dispatch a word and a blow but to a blow without a word to an execution without a warning never Cain took offence at his brother Abel the quarrel was Gods because hee had accepted Abels sacrifice therefore God joyns himself to Abels party and so the party being too strong for Cain to subsist God would not surprize Cain but hee tells him his danger Why is thy countenance cast down Gen. 4. 10. You may proceed if you will but if you will needs you will lose by it at last Saul persecutes Christ in the Christians Christ meets him upon the way speaks to him strikes him to the ground tells him vocally and tells him actually that hee hath undertaken too hard a work in opposing him This which God did to Saul reduces him that which God did to Cain wrought not upon him but still God went his own way in both to speak before he strikes to lighten before hee thunders to warn before hee wounds In Dathan and Abi●ams case God may seem to proceed apace towards execution but yet it had all these pauses in arrest of judgement and their reprieves before execution yet when Moses had information and evidence of their factious proceeding hee falls not upon them but hee falls upon his face before God and laments and deprecates in their behalf hee calls them to a fair trial and examination the next day Tomorrow the Lord will shew Numb 16. 5 and they said Wee will not come vers 14. Then God upon their contumacy when they would stand mute and not plead takes a resolution to consume them in a moment and then Moses and Aaron return to petition for them vers 25. And Moses went up to them again and the Elders of Israel followed and all prevailed not and then Moses comes to pronounce judgement These men shall not dye a common death and after and yet not presently after that hee gave judgement execution followed vers 31. God opened his mouth and Moses his and Aaron his and the Elders theirs before the earth opened hers In all which wee see that God alwayes leaves a latitude between his sentence and execution which interim is sphaera activitatis the sphere in which our repentance and his mercy move and direct themselves in a benign aspect towards one another Vili vendimus coelum glauci more Christiani sumus Tertul. HOw poor a clod of earth is a Mannor How poor an inch a Shire How poor a span a Kingdome How poor a pace the whole world and yet how prodigally wee sell Paradise Heaven Souls Consciences Immortality Eternity for a few grains of this dust What had Eve for heaven so little as that the Holy Ghost will not let us know what shee had nor what kinde of fruit yet something Eve had What had Adam for heaven but a satisfaction that hee had pleased an ill wife as St. Jerome states

wee bee like those in St. Bernard Qui festueam quaerunt unde oculos sibi er●ant that seek straws to put out their eyes withall If wee break not off our sins by repentance that there may bee a lengthning of our tranquility a removal of our Candlestick may bee as certainly fore-seen and fore-told as if visions and letters were sent to us from heaven as once to the Church of Ephesus God may well say to us as to them of old Have I been a wilderness unto Israel a land of darkness or as Themistocles to his Athenians are yee weary of receiving so many benefits by one man Bona a tergo formosissima our sins have long since solicited an utter dissolution and desolation of all and that wee should bee made an heap and an hissing a waste and a wilderness Quod Deus avertat Hoc scio me nihil scire Socrates CHrist thought St. John worthy to lay his hand on his holy head in Baptisme who thinks not himself worthy to lay his hand under-Christs feet The more fit any man is for whatsoever vocation the less hee thinks himself Who am I said Moses when hee was to bee sent into Egypt whereas none in all the world was comparably fit for that Embassage Not onely in innumerable other things am I utterly unskilful faith St. August but even in the holy Scriptures themselves my proper profession the greatest part of my knowledge is the least part of mine ignorance I in my little C●ll saith Jerome with the rest of the Monks my fellow-sinners dare no● determine of great matters This is all I know that I know nothing said Socrates and Anaxarchus went further and said Ne id quidem scire quod nihil sciret that hee knew not that neither that it was nothing that hee knew This is the utmost of my wisdome said one that I see my self to bee without wisdome And Si quando fatuo delectari volo non longè mihi quaerendus est me video saith Seneca if I would at any time delight my self in a fool I need not seek far I have my self to turn too Thus the heaviest ears of corn stoop most towards the ground Boughs the more laden they are the more low they hang and the more direct the Sun is over us the less is our shadow so the more true worth there is in any man the less self-conceitedness and the lower a man is in his own eyes the higher hee is in Gods Surely the Baptist lost nothing by his humility and modesty in the third of St. Matth for our Saviour extols him to the multitude Mattb. 11. And there are that doubt not to affirm where they have it I know not that for his humility on earth hee is dignified with that that place in heaven from whence Lucifer fell Sure it is that hee that humbleth himselfe shall bee exalted If men reckon us as wee set our selves God values us according to our abasements The Church was black in her own eyes fair in Christs Ignis congregat homogenea segregat heterogenea Aristoteles IT is one and not the least property of the Holy Ghost to assimilate and make men like it self As fire turns fuell into the same property with its self so doth the blessed Spirit inform the minde conform the will reform the life transform the whole man more and more into the likeness of the heavenly pattern it spiritualizeth and transubstantiateth us as it were into the same image from glory to glory as the Sun the fire of the world by often beating with its beams upon the pearl makes it radiant and orient bright and beautiful like it self And this is the property of the Holy Ghost as well as of fire congregat homogenea segregat heterogenea it unites men to Saints and separates them from sinners For what communion hath light with darkness It maketh division from those of a mans house if not of his heart and yet causeth union with Gentile Barbarian S●ythian if truly Christian Coloss 3. 11. Oh therefore get this fire from heaven so shall you glorifie God Matth. 5. 16. and bee able to dwell with devouring fire which hypocrites cannot do Isa 33. get warmth of life and comfort to your selves give light and heat to others walk surely as Israel did by the conduct of the pillar of fire and safely as walled with a defence of fire and if any man shall hurt such fire shall proceed out of their mouths to devour them So that a man had better anger all the Witches in the world than one of those that are baptized with the Holy Ghost and with fire especially if they bee much mortified Christians such as in whom this fiery spirit hath done with the body of s●n as the King of Moa● did with the King of Edom Amos 2. burnt its bones into lime Mali in area nobiscum esse possunt in horreo non possunt Augustinus THe wicked may bee with us in the Floor they cannot in the Garner For there shall in no wise enter into the City of the Lamb any thing that defileth or that worketh abomination Heaven spewed out the Angels in the first act of their Apostacy and albeit the Devil could s●●ue himself into Paradise yet no unclean person shall ever enter into the Kingdome of heaven without shall bee dogs and evill-doers no dir●y dog doth trample on that golden Pavement no dross is with that gold no chaffe with that wheat but the spirits of just men made perfect amidst a Paneg●ris of Angels and that glorious Amphitheatre Heb. 1● 22. In the mean while Dei frumentum ego sum may every good soul say with that Father I am Gods wheat And although the wheat be as yet but in the ear or but in the blade yet when the fruit is ripe hee will put in the sickle because the Harvest is come and gather his wheat into his Barn into his Garner Fider famem non formidat Bernardus IF bread fall feed on faith Ps 37. 3. So Junius reads that Text. Jehosaphat found it sovereign when all other helps failed him 2 Chron. 20. 6. and the captive Jews lived by faith when they had little else to live upon and made a good living of it Hab. ● ● To this text the Jews seem to allude in that fiction of theirs that Habbakkuk was carried by the hair of the head by an Angel into Babylon to carry a dinner to Daniel in the Den. It was by faith that hee stopped the mouths of Lions and obtained promises Heb. 11. and by faith that one in Queen Maries dayes answered her Persecutors If you take away my meat I trust that God will take away my stomach God made the Ravens feed Elias that were more likely in that Famine to have fed upon his dead carkass and another time caused him to go forty dayes in the strength of one meal Faith fears no famine and although it bee but small in substance and in shew as the Manna was