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
B00422	The golden chaine of mans saluation, and the fearefull point of hardening, opened and set downe in two seuerall sermons preached before the king. / By Anthony Maxey Batchelar in Diuinitie, and chaplaine to his Majesty in ordinary ...	Maxey, Anthony, d. 1618.	1606 (1606)	STC 17685.5; ESTC S94149	45,259	102

1. to the Romans and the 20. vers No man can excuse himselfe Neither the Turkes who acknowledge Mahomet their great prophet nor the Indians that worship the Sunne nor the Egiptians who offer sacrifice to all manner of beasts neyther they or any other remote and barbarous people that 〈…〉 do worship strange Idols of their owne inuention none of these can excuse himselfe and say he is not Called because the inuisible things of GOD his eternall power and Godhead are s●ene by the creation of the world being considered in his workes to the intent all men might be without excuse Thus 〈…〉 we see by this Philosophy lecture all people whatsoeuer are instructed to know God But to his own people God reades Diuinity Lecture hee Calleth and teacheth them by his word In the 146. Psal and the two last verses GOD hath giuen his word 〈…〉 vnto Iacob his statutes and his ordinances vnto Israell Hee hath not dealt so with euery Nation neither haue the heathen knowledge of his Lawes So then as in the 1. of King 6. 28 verse there is mention made of three Courts of the Temple at Ierusalem wherein God was worshipped so here are three Courts First we behold God in the frame and composition of the Heauen and the Earth as the great and outtermost Court then we see God in our selues in the workemanshippe of the body in the powers of the minde and soule there is the inner Court Lastly with the high priest wee enter into Sanctum Sanctorum that is wee behold God and learne to know him in his sacred and heauenly Word All the Prophets Apostles all the Ministers of God they are Diuinity Lecturers and all Nations people and kinred to whom they haue do preach the Gospell of Iesus Christ all these haue their outward Calling and vnto all these grace mercie and saluation in Christ Iesus hath beene offered And hereof is that place vnderstood in the 20. of Mat. 16. vers Many are Called but few are chosen i by the outward Calling both of the workes of God of his word many are Called for this outward Calling is common both to good and bad but by the inward Calling effectually working in them a liuely faith apprehending Christ so very few are Called Here in this place of Saint Paul is ment a more speciall powerfull and inward Calling which is wrought by Gods spirit and ioyned with faith so doth Saint August expound it in his booke de Predestinatione sanctorum Non quacunque sed qua vocatione fit credens Whomsoeuer God hath chosen to life him hee hath also Called by that Calling whereby hee is made and becomes faithfull Acts the 16. and 14. A certaine woman named Lidia heard vs. There is the outward Calling and the Lord opened 〈…〉 14. 13. her heart she attended to the things which Paul spake and she was baptised there is the inward Calling 〈…〉 This then is the sound and plaine meaning of these words Wbom he hath predestinated those hee hath called that is those whom hee hath chosen to eternall life hee hath also ordained to vse the meanes of saluation which is an effectuall Calling by his word and spirit Hauing discussed this second point whereby it appeareth how all men liuing are Called both by 〈…〉 the workes of God and by his word we may here see how the dissolute liuers and prophane Atheists of these our times deceiue themselues It is a common conceit fostred in the bosome of many yea vile and sensuall men they will not sticke to say If I be saued I am saued If I be chosen to life I 〈…〉 am sure of saluation If otherwise I cannot auoide it Assuredly such men they doe speake as peruersly and as senselessely as if a man should say that hee would gladly be at Yorke and yet will vse neither horse foote nor Wagon but will flie thither For the determinate counsell of God it doth not take away the nature and property of secondary causes it doth not take away the meanes of saluation but rather Gods secret counsell it doth set those causes in order and doth dispose of those meanes to their appointed end Gods purpose his eternall decree is not to be sought out in his botomelesse counsell For then Ro 〈…〉 33. we must all cry out with Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the deepenesse of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out But Gods purpose his eternall decree is to bee sought out in the meanes and in the manifestation appointed for the same The course and order of mans Saluation is like a Golden Chaine And this verse may fitly bee called Iacobs Ladder whereupon the Angells and Saints of the Church doe discend and ascend vnto God Iacob wrestled with the Angel at the foote of the Ladder wee must not bee so hardye as to wrestle with God at the top of the Ladder Wee see here God hath set downe not onely Predestination as though wee should stay there but Iustification and Calling as middle steppes and degrees whereby we must ascend vnto God Wee must not pull downe the Ladder and thinke to iumpe into heauen To say If I be saued I am saued it is the Diuells Diuinity When our Sauiour was vpon the Pinacle hee bad him cast himselfe downe headlong for saith hee God hath giuen his Mat. 〈…〉 Angels charge ouer thee least at any time thou dash thy foote against a stone He left out the chiefe point in all his wayes it was not the right way from the pinnacle to cast himselfe downe headlong No more is it here the way to stand vppon this high point and dangerous pinnacle of Predestination to cast a mans selfe downe headlong desperately saying If I bee saued I am saued In the 2. of 〈…〉 11. Oze 11. ver the Lord there promising temporall blessings setteth downe an order a course howe they hang togither I saith the Lord will heare the Heauens and the heauens shall heare the Earth and the earth shall heare the Corne and wine and Oyle and the Corne VVine oyle shall heare Israell So likewise in the spirituall blessing of the Soule there are 〈…〉 meanes an order how we come vnto the same God by his sonne Christ Christ by his Word his Word worketh by his Spirit his Spirit doth certifie our hearts our hearts stand fast by faith Faith catcheth hold vppon Christ and so backe againe Christ presenteth vs vnto God Heere likewise in this Scripture God hath Chosen vs from euerlasting there is Predestination he doth not there leaue vs but then he doth teach vs by his word there is Calling this word through his spirit engendreth faith there is Iustifiyng this Iustifying faith lifts vs vp vnto God there is Glorifiyng Common sense and reason doth teach vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In euery action the end

whom he Predestinated them also he Called AS from the maine Sea we do strike into some chanell or riuer So frō Predestination the great depth of Gods Councel the Apostle commeth vnto Calling For whereas it hath beene shewedin opening the first point that God of his free mercy did choose some to life and others hath left vnto Perdition In this case if God should neuer Call men if he should neuer offer them grace it might seeme preiudiciall to his mercy and though wee did sinne yet it might be thought our selues could not redresse it For this cause the Apostle commeth from Predestination to Calling that is from Gods determinate counsell to the meanes which hee hath appointed for our saluation This Calling is two-fold eyther outward or inward The outward and generall Calling is by the workes of God and by his word First by his workes This world it is an Vniuersity or a Colledge wherein there are two Lectures whereof euery man liuing must bee an hearer and a learner The first is the Philosophy lecture concerning Gods 〈…〉 workes in the heauens and all his creatures by the which we are taught and daylie Called to know God This is a plaine and easie Lecture written in great Capitall Letters that euery simple and ignorant man may read it running The other is the Diuinitie Lecture when we are exempted from the first and led on further to know God in his word Both these Lectures they are expressed together 〈…〉 in the 19. Psal From the 1. vers to the 7. is contayned the Philosophie Lecture The Heauens declare 〈…〉 9. 1. the glory of God and the Firmament sheweth his handie worke Day vnto day vttereth the same and Night vnto night teacheth knowledge there is no 〈…〉 speech ●or language where their voyce is not heard Their sound is gone forth through all the earth and their words vnto the ends of the world In them hath hee set a Tabernacle for the Sunne which commeth forth as a Bridegroome out of his Chamber and reioyceth like a mighty man to run his race His going out is from the end of the heauen and his compasse is vnto the ends of the same and none is hid from the heate thereof The Diuinity Lecture begins at the seauenth verse and continues to the 11. verse The law of the Lord is an vndefiled Law conuerting the soule the testimony of the Lord is sure and giueth wisedome to the simple The Statutes of the Lord are right and reioyce the heart The commaundement of the Lord is pure and giueth light vnto the eyes The feare of the Lord is cleane and endureth for euer The iudgements of the Lord are true and righteous altogether More to bee desired then gold yea then much fine gold sweeter also then hony and the honye combe Moreouer by them is thy seruant taught and in keeping of them there is great reward Touching the Philosophy Lecture that we are all first Called to know God by his workes it is most apparent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Diuinitatis symbolum the world is the glasse of Gods Diuinity The heathen I 〈…〉 De 〈…〉 riis Philosopher saith Deus tangitur in operibus God is euen touched in his workes He iumpeth with S. Paul Acts 17. 27. The heathen by groping Act. 〈…〉 might haue found him for doubtlesse he is not farre from euery one of vs. In the 143. Psalme and the 5. Psa 〈…〉 verse the holy Prophet saith thus I will muse vppon all thy workes and exercise my selfe in the workes of thy hands If a man will profi● by this philosophy lecture he must vse meditation For indeede if a man doe rightly consider of the Ebbing and Flowing of the Sea where of no reason can be rendred of the certaine course and change of the Moone with the secret influence of the same the nature of winde no man knowing whence it commeth nor whether it goeth the hugenesse of the sweeling Sea girt by Gods commaundement that it doth not ouerflow the banckes the raging 〈…〉 Thunder which makes al the beasts of the field to tremble the fearfull Lightning which in the twinckling of an eye passeth from East to West how all things keepe their appointed course wherin they were created As wee walke abroad in the fields if wee doe behold and view the glory of the Sunne and Moone the beauty of the Starres the sweet Dew distilling Showers greene Pastures 〈…〉 pleasant Meddowes cleare Springs thicke Woodes gushing Fountaines the wonderfull increase of Corne Cattle and such like Who is hee beholding these things and seriously meditating vpon this Philosophy lecture but hee must needes confesse that God doth Call him being so manifestly 〈…〉 taught to know him in his workes And as God is thus seene and taught vnto all the heathen people by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frame and composition of this great world so likewise GOD doth Call vs by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little World of man Homo est caeli simulachrum interpres naturae Man he is the picture of the Heauens and the interpreter of Nature Concerning God we acknowledge him to be a spirit concerning the World we haue found it to be a body in Man we haue an abridgement of both namely of God in regard of his spirit of the World in the composition of the body as though the Creator vpon purpose to set forth a mirror of his workes intended to bring into this one little compasse of man both the infinitenesse of his owne nature and the hugenesse of the whole world together As in the World so in the body of man there is a wonderfull mixture of the foure Elements The Heart placed in the midest as the Earth our centre the Liuer like the Sea from whence the liuely springs of bloud doe flow the Veines like riuers spredding themselues abroad vnto the vttermost members the Braine which giueth light and vnderstanding placed aloft like the Sunne the Senses set round about like starres for ornament the Countenance of man full of grace and Maiesty striking a terror into all Creatures Such and so wonderfull is God in his power that he is seene in the workemanship of the body But if man as it were out of himselfe could behold this body receiuing life and entring into the vse of all his motions Ioints mouing so actiuely Sinewes stirring so nimbly Senses vttering their force so sharpely The inward Powers so excellent the Spirit supernaturall Reason so Diuine the Minde Cogitation so quicke and infinite the Vnderstanding so Angel-like and the Soule aboue all Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingrauen image of the immortall God If man could enter into himselfe and consider rightly of this he must needes bee driuen to confesse that God hath Called him by those workes which are most apparent in himselfe 〈…〉 Therefore as Saint Paul soundly reasoneth in the