Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	exceed_v	righteousness_n	scribe_n	2,764	5	11.0489	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

yet it holds proportion to the Ministry of the Gospell according to their dignity and necessity and being devoted unto God by our fore-fathers famous in their Generations for piety are as obligatory as what God himselfe immediately consecrated Fourthly God calls it a robbing of him in tithes and offerings Mal. 3. 8. and for that pronounces the whole Nation cursed with a curse that is a signall curse which the Spirit of God does not use to do for violating Lawes that are purely judiciall or ceremoniall Fifthly Christ confirms them under the Gospell Matth. 23. 23. telling the Pharisees they pay tithes of Annise Mint and Cummin these things ought to be done And if they could not enter into heaven unlesse their righteousnesse exceeded the righteousnesse of the Scribes and Pharisees what shall become of those that come short of them The Pharisees payed cheerfully things hallowed unto God Christians do not Sixtly the Apostle of the Gentiles makes sacriledge which consists in detaining of tithes and holy things worse than Idolatry Rom. 2. 32. Thou that abhorrest Idolls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dost thou commit sacri'edge To rob God of his due is a greater sin then through mistake to ascribe that to a false God which is not his due Seventhly it seemes by the Law of Nature or a Positive Law of God to be derived from Noah to all Nations Plutarch saies in Camillus that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes to Jupiter Herodotus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they offered unto Hercules the tenth part of their wealth so did the Hetrurians calling it the Herculian part as Plautus hath it in his Truculentus Xenophon saies the Grecians did offer their tithes at the Temple of Apollo at Delphos Aristotle lib. 2. Oeconomicks saies that the Babylonians payed tithes Hence it was that Princes when they came like Caligula to challenge Deity to themselves usurped the tithes Appian records that the Sicilians and other conquered Nations payed the tenth part to the Roman Emperours therefore the Publicans as Cicero hath it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithe-gatherers Eighthly that tithes should be payed was the judgment of the Antients that lived in Primitive times St. Chrysostom saies that Abraham in paying of tithes was our Instructor teaching us what we should do St. Jerom saies Quod qui non fecerit deum defrandare supplantare convincitur that he that paies not tithes defraudes and undermines God St. Austin saies Nolumus partiri cum Deo decimas mod● autem totum tollitur We have been unwilling to pay God his tithes therefore it is just he should take all from us Ninthly many Councills have confirmed the paying of tithes the first Aurelian chap. 17. the second of Matiscone chap. 5. the Forojulium in the last Chapter at Ments in the time of Charls the Great chap. 38. at Mentz under Rabanus chap. 10. at Mentz in the time of the Emperour Arnulph chap. 17. where it was decreed that those that neglected to pay tithes should be excommunicated At Rhemes chap. 38. in the time of Charles the Great at Valence in the time of Lotharius chap. 10. the fourth at Arles chap. 9. with many more besides Panormitan Hostiensis and the Canonists of all Ages Tenthly the Heathens by the glimmering light of reason punished those that were sacrilegious Plato ordained in his Lawes that if a servant or stranger should detain holy things they should be branded in the hands and forehead but if a free-man he should be put to death This was one of the twelve Tables of the ancient Romans Sacrum sacrove commodatum qui rapsit parricida esto Let him that steales any holy thing or dedicated to a holy use be punished as a parricide that is as one that murders his father or mother and that was to be sowen in a sack of Leather with a Serpent in it and throwne into the Sea Amongst the Aethiopians if any was convinced of that crime a potion was given him to drink of divers kinds of poyson which was no sooner taken but it so wrought upon the fancy that they conceived themselves to be stung with all kindes of Serpents and to be rid of that pain they made away themselves Eleventhly Histories tells us that imbezilling or alienating of tithes hath been the Prodrome and Harbinger of ruine to severall Nations Churches and Families In Hezekiah's raigne tithes began to be neglected that he appointed Overseers to look to the payment thereof 2 Chron. 31. 11. for which cause God suspended the judgment for his time but his successours growing carelesse they were given up to a Babylonish captivity and their temple destroyed About one hundred and thirty years before our Saviour's Incarnation corruption so prevailed that it began to be questionable whether tithes were to be payed or no whence their high Court of Sanhedrim decreed that instead of the tenth as Moses Cotsensis hath it they should pay one part of an hundred and shortly after God took from them their Rulers their Temple their Land and all O what a sad thing is it when men will be wiser than God It was one of Julian the Apostata's projects to supplant Christianity by taking away the livelyhood of the Ministry The Eastern and African Churches acted their parts in this Scene before they were delivered up to the dolefull Catastrophe of Mahometan blindnesse and slavery What successe Henry the Eighth had in pillaging of the Church the dysasters in his Family and the sad tragedies of Cardinall Wolsey the Vicar-generall with the rest of his Agents and many of those Tribes that were enriched by them can signally witnesse Lastly Sacriledge hath been inevitably attended with remarkable judgments in all ages Xerxes and Brennus sent their Souldiers to violate the Temple at Delphos the one was destroyed with all his Army by lightning the other lost forty thousand of his Foot by fire from heaven The Souldiers that Cambyses sent to spoyl the Temple of Ammon were buried quick under heaps of sands and he slain with his own sword Pyrrhus having pillaged the Lucresian Proserpina was wracked with his whole Navy and left to the mercy of the waves Alsimus high Priest of the Jewes attempting the overthrow of the Temple was struck with a dead Palsie and dyed miserably Heliodorus sent by Seleucus to ransack the Temple at Jerusalem felt the revenging hand of God till Onias the high Priest interceded for him out of which Temple when Crassus the Roman Generall had taken two thousand talents of gold he was no sooner passed over the River Euphrates then his whole Army was rooted by the Parthians and part of the gold he had taken melted and poured into his mouth with these words Now surfeit on gold after thy death which thou couldst not be satisfied with all thy life long Herod sending his men to dig into the Sepulchers of David and Solomon where Church-Treasures were laid up for security there brake out thence a fire that burned the

the body of a Mortall made an Immortall body of a Corruptible an Incorruptible of a Naturall a Spirituall of a Weak a Powerfull of a Deformed a Beautifull A Body shining as the Stars the Soul in glory exceeding the Body as far as the Moon exceeds the Stars Christ in brightnesse exceeding all as far as the Sun the Moon Thus it shall be done to the Man whom the King of Glory will honour At the last doom will Mountains burn Devills mourn Man shall be mounted up with Angells and Christ the Archangell towards Heaven Open ye Gates be ye opened ye everlasting Gates and let the King of Glory come in with all his troops of Glory Say all Creatures what is any Creature What is Man Lord what is Man that thou conferrest this glory upon him Sing all Creatures Men Angells with Hymns Anthems Hallilujah's keep an everlasting Sabbath of Thanksgiving with Holy holy holy Lord God of Sabbaths heaven and earth are full of the majesty of thy glory To thee we give all Honour and Glory both now and for evermore A SERMON Preached before the Generall of all the Forces of South-Wales and the West of England The Text Matth. Cap. 13. v. 45 46. Again the Kingdome of Heaven is like unto a Merchant man seeking goodly Pearls Who when he had found one Pearl of great price he went and sold all that he had and bought it HEAVEN is not feisable for mony then shall an earthly price run in equipage with it Well might this seem a Paradox if it were not a Parable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. excessive weight above transcends our Scales below Earth is but an Atome and what we see is scarce worth to make an Emblem of what we hope to see Well said Emped●cles Terra terram inspicimus aeihere aetherem In an earthen Globe we see the earth's Diameter and in a paper-Sphear the Circle of the Sphears A Mapp displaies the World Counters the revenues of a Crown and if we look up higher a Pearl a Palm of Victory For The Kingdome ef Heaven is like a Merchant-man seeking goodly Pearls Seek saies our Saviour and you shall finde and if ought this Pearl is worth the scrutiny Earth hath her pretious Stones the Sea her Pearls then what hath Heaven The World is a Sea the Church a Ship sailing for Pearles and bound for Heaven the Haven The Pixis of our Saviours speech through this whole Chapter points at this Pole In the first verse we finde Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea In the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entring into a Ship and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sea And here resembling Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Merchant-man trafficking by Sea Scripture hath her rich Mines o● Rhetorick and in every Mine a Mystery This sweet conflux of the History with the Allegory was not for nothing Well then make on for this Kingdome Christ is the Gate the Word the Way the Key This Key hath many Wards In the third Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable of the Sower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24. another Parable of the Tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 33. another Parable of the Leaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. Again the Kingdome of Heaven is like unto a h●dden Treasure And in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the Kingdome of Heaven is like unto a Merchant-man A Parable a Parable and then another Parable Again and again and all these Parables and Againes but Parallelisms to Heaven Line upon Line and Precept upon precept Lord how blinde are our eyes that need so many Lamps to enlighten them The three first pointed at the power of the Gospell the fourth at the price this fifth at the superlative transcendency of the price Gold is the best of Mettalls Pearles better than Gold Heaven is like Pearles nay the best of Pearles The Kingdome of Heaven c. Parables had their birth in Paradise He shall bruise thy heel and thou shalt break his head Gen 3. 15. Plato commends them in his Dialogues and does not Christ They are fit similitudes or if you will comparisons That which no mortall eye hath seen and such is Heaven must be made known by that which hath been seen Princes send Pictures to inform their Paramours Some things sublimed above a mortall reach must be read below in Characters proportioned as the Sun's splendour in a Pail or as Medusa's head is fained in Perseus glittering Shield Moses his face must have a Vail before he can be spoke with These are three-fold Typicall as foretelling Apologicall as illustrating Methologicall as instructing This Parable is all by Faith giving forefight by Knowledge sight by Sanctification insight into Heaven Then take up this Optick-glasse The Kingdome of Heaven is like c. The parts in generall of this Apologue are two First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that is compared or like Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what it is compared or like The thing that is likened is the Kingdome of Heaven the thing to which it is likened is a Merchant-man seeking goodly Pearles The Antapodosis or reddition to the former part is not expressed but by collection to be gathered from the latter As Synchronisms so Parallelisms that begin together must needs end together Thus then take the Diagramma First a man under sin is compared to a Merchant-man Secondly his seeking of some good things as omnia appetunt bonum to seeking of goodly Pearls Thirdly the price of glory in Heaven being found is compared to that one Pearl of great Price the Merchant found Fourthly as the Merchant sold all that he had to buy that Pearle so must we forsake all Earthly things for this Heavenly Pearle A Christian then is as a Merchant probable good things as Pearls Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pretious of Pearles thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by alternation These are the two passions the Philosopher makes of a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing alike irradiates another For as face answers to face in a Glasse so the Kingdome of Heaven to this Pearl For the Kingdome of Heaven is like c. Of these Parts by Divine assistance and your Christian patience in order so using the Similitude as Painters their Shadowes to illustrate the Portraicture of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies St. Chrysostom In Apologues we must have an eye at the Authors purpose lest by too curious inquisition we wring out blood Thus then take the Paraphrase as a Chart to direct our Compasse in the future discourse St. Jerom by goodly Pearles understands the godly Precepts of the Law and the Prophets by that one Pearl of great price the precious blood of our Saviour by which we were bought with a price The Merchant sold all to purchase this Pearl so with St. Paul we must forsake

21. which St. Paul presses Heb. 12. 1 2. Let us run with patience the race that is set before us looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the crosse and despised the shame Fourthly these sharp humours have run in all the veines of the mysticall body of Christ hitherto no afflictions befall us but such as are accomplished in our brethren that are in the world Joseph was in prison Daniel in the Lion's den the three Children in the fiery furnace Job on the dunghill Lazarus prostrate at the rich Man's gates the blessed Virgin 's heart was pierced with a sword the Apostles in the gaole And we have a promise that the God of all grace after we have suffered a while will make us perfect stablish strengthen and settle us And that God of his fidelity will not suffer us to be tempted above that we are able but will with the temptation also make a way to escape that we may be able to bear it Fiftly God hath put bounds to the storms of this troublesome Sea huc usque thus far the waves shall rage and no further Thirty years were appointed the sick man at Bethesda's pool twelve years to the woman with the bloody issue three months to Moses ten daies of tribulation to the Angell of the Church of Smyrna three daies plague to D●vid Yea the number of the godly mans tears are registred in Gods book and the quantity kept in his bottle they are but a showr that will end in sun-shine a troublesome torrent that will waft us to the haven of rest Be faithfull unto death and thou shalt receive a Crown of life Sixtly we are called to give an account of our Stewardship how we have improved our Talent to repetitions in Christs school to see how much faith patience and godlinesse we have learned all this while and whether we cannot like ●ob receive at the hand of God some evill as well as we have hitherto received a confluence of good As therefore we have alwaies prayed Thy will be done so let us not be now offended at this which is done by his holy will Seventhly meditate that all things shall work together for the best to them that love God insomuch that neither death nor life nor Angells nor principalities nor powers shall be able to separate us from the love of God which is in Christ Jesus our Lord Every pang is a prevention of hellish pains every sanctified respite an earnest of heavens rest It is but the Crosse of Christ sent before to c●ucifie the love of the world in us let us therefore with Simon of Cyrene carry it after him the pains will shortly passe the joy will never passe away Lastly consider there is no equality no proportion betwixt the houre of temptation here and the everlasting jubilee hereafter As is the centre to the circumference an instant to eternity a molehill to a mountain a drop of water to the sea so are the Saints crosses to their crownes as is the earth little or nothing in respect of heaven so is our earthly sufferings in respect of it therefore glory is called the kingdome of God of the Father of Heaven Abraham's bosom Matth. 8. 11. it 's called a Paradise of pleasure wherein is the Tree of life the house of our Father all fulnesse of joy the new Jerusalem an inheritance incorruptible undefiled that fades not away reserved in the highest heavens It 's called the glory of God our glory rest refreshment such felicity as neither eye hath seen ear hath heard neither hath it entred into the heart of man For it is the habitation of God of Christ of the holy Ghost as great a difference as there is betwixt a Snailes house and a Palace a Tortoise shell and Solomon's Temple Jonah's Gourd and the Towers of Ninivey so much and more difference is betwixt heaven and any thing that can be upon earth We see this is the composure of the World that finest things are scituated in the highest places the earth as grossest is put in the lowest room the Water above the Earth the Aire above the Water the Fire above the Aire the Sphears of Heaven purer then any of them above the rest which you see beautified with Sun Moon and Stars shining more gloriously then all the pretious Stones in the world and all this but the neather side of the pavement of that Palace then what shall be the glory of the Heaven of Heavens within able to drink up all afflictions as the Sea does the River Iordan There are three distinct places in which every Saint successively is resident first in his mother's wombe secondly in the world thirdly in heaven As much as the whole Universe is larger then our mothers wombe so much is heaven larger and ampler than it for if one star exceed the earth so much in bignesse then what shall the heavens that contain infinite stars Secondly as in largenesse so in time our time to be in our mothers wombs is but nine months but on earth it may be an hundred times nine months but our beeing in heaven is without period of daies months or years Thirdly as no man can remember what sorrow he had in his mothers wombe so shall our joies in heaven drink up all our sufferings upon earth And this glory consists either essentially in the beatificall vision or operatively in the effects it works in us Essentially in the beatifical vision though the Familists and Millenaries understand it not confounding grace and glory but no man upon earth hath seen God neither can he be seen that is perfectly it is true we may see God here in a naturall vision in his Creatures as in a Glasse wherein some splendour of his glory shines he may be seen in a specular or symbolicall vision by signes and characters of his glory so Moses is said to have seen Gods hinder parts Esa 6. 1. I saw the Lord sitting upon his throne high and lifted up his house was full of maj●sty and the Seraphims stood about him We see God here by the vision of faith when by Doctrine of Christ his Son and the operation of the Spirit we know the will of the Father But the beatificall vision in heaven is to behold God and Christ Jesus face to face we shall see him as he is no veiles being put betwixt us Stay here and pause a while What comfort will this be to see the Lamb sit upon his seat of state If the wise men of the East came so far and rejoyced to see him in the manger what will it be to see him sitting in his glory If St. Iohn Baptist did leap at his presence in his mothers wombe what shall this his presence do in his royall and eternall Kingdome If the Queen of Sheba was astonished at the sight of Solomon what shall we be at the sight of millions of Saints in his Court