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	power_n	principality_n	1,975	5	10.5828	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89482	Temporis Angustiæ Stollen houres recreations. Being meditations fitted according to the variety of objects. By Tho. Manley, jun. gent. and student, anno. ætatis 21mo.	Manley, Thomas, 1628-1690.	1649 (1649)	Wing M449; Thomason E1374_1; ESTC R209219	34,225	131

will never therefore aspire or climb high lest I take a fall but I will alwayes be humble as knowing it is safest standing on the ground Qui jacet in terrâ non habet unde cadat MED 15. THe tongue though it is a little yet it is an unruly member and unlesse well bridled may bring the whole frame into a confusion God hath given us two eares two eyes and two hands yet but one tongue that we should heare and see and doe twice as much as wee should speake I will not therefore be so thrifty of any thing as my speech because a thing once spoken cannot be recalled It hath never been hurtfull to any to hold his peace to speake damage to many I will therefore keep my tongue as with a bridle and set a watch before the doore of my lips that so I may tame that which otherwise might happen to make me be kept under And the only way to cover folly is silence for though the wise mans tongue is in his heart yet the fooles heart is in his tongue MED 16. ENvie is an inward repining at anothers good and a griefe for the prosperitie of others and herein doe envious men imitate their father the Devill that knowing their owne state to be bad they hate those whom God hath placed in a better lot Sorte tua contentus abi is a precept fit for all men he then that is not only not content with his owne but covets anothers deserves a double punishment first for violating Gods Lawes and secondly for infringing and intrenching on his neighbours right I will never therefore envie anothers good estate because I have not wit or grace enough to make mine so too I will never repine at anothers prosperity lest while I seeke to impaire them I make a breach on my selfe for he that seekes to climbe by such a secret sinne in all probability vvill fall with open shame MED 17. OF all vices drunkennesse is the worst and of all sinners the drunkard is the most hainous the sinne being a compendium an epitomie of all other offences and the sinner by it made fit for any for all enormities Man when he is at his best is good for little but when he is drunke he is good for nothing he is then made such light stuffe that the Devill may carry him vvhether he li●ts at every blast which we may more plainly see if wee doe but consider how every breath he drawes in drives him from one side of the street to the other The Lacedemonians to make this vice odious to their children vvould shevv them their servants drunke Though I commend not their act yet I cannot dislike their end though to make their servants drunke were a fault in the act yet by it to make their children shunne that svvinish vice was a vertue in the end but we are otherwise taught not to be evill that good may come thereof Since then God hath created me with a reasonable soule that I might follow observe and embrace vertue and goodnesse I will never so much degenerate from the end of my creation as to make my body which was created a vessell for puritie to be a sinke of iniquity and to turne a vessell for vertuous things into a tunne to hold drinke MED 18. BEauty is an excellent ornament of the body making all men love and admire that person in whom it recides but if the heart answers the face if the soule be as well repleat with vertues as the body replenished with beauty how can it be but there is a perfect harmonie The beauty of the soule vertues are like goads to stirre up the body to good the ornament of the body beauty is like poyson to the soule to infect it The beauty of the soule helpes to perfect the body though the beauty of the bodie too often proves a snare to the soule MED 19. GOds mercy never failes them that truly seek it it is one of his chiefest attributes to be mercifull why then should wee despaire of that which he doth as it were hold forth to us If we repent and amend repent of the past evills we have done and amend what hath been amisse for the time to come he is ready to imbrace us in the armes of his sonne Why will we rather imitate Achitophell or Iudas persist in our wickednesse and perish then with the prodigall sonne returne and be taken to mercy Since then God holds forth his mercy and sayes Returne Oh Shulamite returne returne I will accept of his counsell and embrace his mercy If teares once flow but from a Peters eye They le mercy finde such are my tears my crie MED 20. EVen to the poorest Peasants Nature hath taught thus much to desire content and ease and where are these to be enjoyed with greater happinesse then in the haven of rest what content greater then to enjoy happinesse and vvhat hahpinesse greater then to have communion with God I will so direct my steps that they may carry me to that place where rest and happinesse dwell and I will so order my goings that at my journies end I may not faile vvith Gods grace of the end of my journey heaven I will cast the vvorld and all things in it at my back because they are all most vain and I will only drive at heaven because it alone can make me contentedly happy I will not value earth nor principalities nor powers but will spurne them all for a doore keepers place in thy house as knowing that in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore MED 21. VVHat is it that makes man so much love earth but that it is most like him a heavy and lumpish massy compounded body good for nothing but to bring forth briers and thornes unless well manured and tilled by art and industry in it may man easily perceive the dulness of his nature apt to nothing but what is by frequent inculcations driven into it nay the soul that immortall and divine part of man would fly to heaven were it not clogged and kept down by that heavy element every thing tends to its center heavy downward light upward man therefore that is in his body looks only at that though in his soul he aime higher Lord make me quit my self and every thought That 's clogs me down makes me do what 's nought Lord raise my thoughts and ravish my desire That so my soul may to thy heaven aspire MED 22. REligion by some men is made a cloak for malisciousness like Ianus made to carry two faces under one hood by many men it is little by most not at all esteemed and few value it as they ought some mens Religions are locked up in their coffers accounting gain their only heaven some make gain great godliness and others make godliness great gain others Religion lies in the Cooks Taylors shops and commonly such carry their god about with them

my adversitie vvhen ill fortune hath cast me downe amicus certus in re incerta cernitur I will alvvayes love and desire friends but a friend at a dead lift is really alter idem MED 45. IN the same garden where wee spend many houres to manure the ground and set sweet and vvholsome hearbs We see how slowly yet they come forward for all our care when stinking Hemlock and other filthie weedes of themselves grow apace nature being to these a true nursing mother to the other but a step dame and those very hearbs when grovvne up if not carefully looked unto and clensed will be choaked by the unwholsomer weeds with how great reluctancie and how much labour is man sinfull man brought to follow good when all perswasions and intreaties all menaces and threats all punishments and sufferings are scarce able to drive him one step forward to good yet the same man runnes with great willingnesse much vehemency and violence to evill How hard is it for a man to forget sinne or to remember God to sinne is the note of a man but to stand in to persevere in sinne is the Character of the Devill though I cannot as I am a man refraine from all sin for that is impossible the evill that I would not that I doe yet I will not be so much devill as to persevere in it MED 46. EVery stomack will not digest the same meate for what is one mans food is another mans poyson the Conscience is like our stomack for what I hold to be a sin another perhaps will denie to be one and as every mans palate will not alike relish all meates nor his Conscience abhorre all sin though he acknowledge theft he will not doe the like for adulterie though he abhorre Sacriledge he can yet dispence with Idolatrie nay haply he may stumble at a straw and leap over a blocke he will straine at a gnat yet swallow a Camell hee will not sweare at all by any meanes though in a lawfull cause but for a fee he will beare false witnesse in any cause the only way to avoide running into this Dilemma will be to make a Conscience of all sinnes I will thinke no sinne so little as that I may willingly commit but I will therefore endeavour as neere as I can to shun all Qui non ante cavet post dolebit MED 47. VVHat a various disposition of minde and speech doth every Climate affords its Inhabitants and not only so but the very same Clime stamps a several character of body on every particular Native thereof insomuch that in almost the whole world one shall never see two men alike in feature and condition nay some are by nature so contrary to us that they are made black drawing our wonder after them wheresoever we see them as having in them somewhat monstrous rara avis in terris nigroque simillima Cygno And though every man be thus bodied and vizaged severally yet hath God made the heart of like forme in all thereby shewing that though we differ in all outward parts yet our hearts should all agree tend to one Center viz. the prayse of our Creator I vvill since God hath given our hearts one forme endeavour to reduce them to one affection to doe the vvorke for which they were created I will never raise severall opinions in that which God created but for one MED 48. ALl manner of Creatures in their kinde resemble one another man only excepted amongst whom t is even a wonder to finde two alike the reason is because the mixture of the humours is different in every man If then the humours several mixture be the cause of so much varietie doth it not argue the mingler full both of povver and wisdome Oh the depth of the wisdome and power of God that can from such things produce so great a varietie Can we ever sufficiently prayse the rich wisdome of so mighty a Creator Could we sing eternal Allelujahs all would be too litle As from the humours divers mixtures grow A great varietie of features so From thence a hearty thankfulness doth spring To our Creator that 's a mighty King From wel mixt humours best conditions grow From godly hearts the best thanksgivings flow MED 49. I Am the way the truth and the life saith our Saviour All the while we live we are travelling in Christ our way to attain him to be our truth and our life What is the earth but a passage in a strange land for Heaven is our Country What is this world but a Sepulcher since our departure out of it is an entrance into life what is it to dwel here but to be plunged in death and what is our body but a prison since to be delivered out of it is Liberty And if it be our chiefe happinesse to enjoy the presence of our God is it not a misery not to enjoy it I will earnestly desire to finish my race yet I will not take a desperate course and murder my selfe I can by steps and degrees easily and safely descend from the top of that tower whence if I cast my selfe headlong I should breake my neck faire and softly goes faire MED 50. THe strongest and best man begins to dye before he well knowes he lives as soone as he is borne and of the shortnesse of mans life are given many resemblances but amongst all I thinke none doth re verâ more really present it to our view then the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to breath or live it consists but of two letters but the one is the first the other the last in the whole alphabet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds forth to us our beginning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our certaine ending he that begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proceeds must of necessitie come at length to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not then spend that little time we have here so as if we should never die we have a long journey to goe and yet little money and lesse time to spend I will therefore take heed that I spend not too prodigally at first lest my wants make me fall short of my journeyes end MED 51. IT is the foolish ambition of too many in this last and worst Age of the world either to be best or not at all 〈◊〉 they cannot attain the perfection of their desires they wil not desire to be perfect I am not of their mindes but since I cannot doe as well as I would I vvill doe as well as I may and what I want in my actions I vvill performe in my desires It was that pride that transformed Lucifer once a glorious Angel into a devilish fiend MED 52. VVIth how pleasing mirth and yet mournefull melodie doth the prettie Nightingal please the eare of the delighted hearer while with sad Elegies she condoles the wretched fate of her brother Itys the hearing of whose mourning making me remember the former story drives