Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	host_n	lord_n	praise_v	4,079	5	10.1284	5	true

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

Pigeons having drunk of this River of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyntly together hold up our Bills towards Heaven in token of thankfulnesse thank him who is the God of glory for devesting himselfe of glory that he might restore us to hope of glory We reverence men on Earth Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship to Saints in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more worship to the Mother of our Saviour Queen of Heaven as they style her But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory only to the God of glory My glory saies God I will not give to another but my peace I will give Which was sung by the Angells at the Nativity Glory be to God on high peace on earth It is Aristotle's saying in his Ethicks We give praise to men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better thing than praise to God And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God in your body and your spirits which are Gods It is Plato's phrase in his Respublica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God Aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are God's offspring Joyne them both together and we have the poynt Glorifie God because ye are Gods But as Honour so Glory is in dante in the Giver we have no glory to give all glory is Gods to whom we ought to give and when it is given it is but his own but a part of his own And if all tongues should glorifie him at once it addes no more to his glory then a drop of a bucket returned to the Ocean whence it issued As Rivers return to refresh the Sea whence they came Sun-beams by reflection are inflamed so our hearts by glorifying God must be enflamed that he may glorifie us In storms in calms blow what winde wil the Mariners Needle still points at the Pole in prosperity in adversity we ought to aime at Gods glory Here I say we ought in Heaven I am sure we shall for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells Leiturgie is singing of Hymns of glory But what need we look so high was not our first Reformers so Observe the blessed method the Spirit dictated them in the very dawning out of Popish superstition First Contrition then Confession then Absolution then Petition then Gloria Patri Glory be to God then Venite exultemus Come and rejoyce then severall Psalms as so many Hallelujah's for the Day each concluding with Gloria Patri Glory be to God After the first Lesson Te Deum laudamus We praise thee O God or the Song of the three Children Benedicite omnia opera Let all his works glorifie God After the second Lesson Jubilate Deo Be joyfull in God Ending still like Frankincense put out with this sweet odour Gloria Patri Glory be to God Well then if this was the heavenly language in the infancy of our Church let every grown Member of the Church glorifie God in Body This was delivered An. 1640. in Spirit for all his mercies but especially for this mercy of Redeeming us with the price of his own pretious blood Therefore with Angells and Archangells and all the company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hostes Heaven and Earth are full of thy glory Glory be to thee O Lord most high To thee we ascribe all honour and glory both now and for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Expressing the benefits accruing from our Saviours Death and Passion insisting only upon the latter part by reason of the affinity with the former Subject The Text Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things THIS Text is an Exchequer the Treasurer God the Gift all things the parties to whom all men the key Christ God the Father that spared not to give Christ for us all will not spare with him to give us all The Parts in generall are two First an Hypothesis or Supposition Secondly a Thesis or Position The Hypothesis or Supposition hath a double reference looking back at the former unties a a knot looking forward at the latter is an argument to confirm a truth in matter drawn a majori from the greater to the lesse in form an Enthymema thus unfolded God spared not but delivered up his own Son therefore he will not spare but deliver up all things for his Saints It is amplified first from the party or person giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in Grammer the Third but here the First Person in the Trinity Secondly from the double act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not spared negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath delivered up affirmatively Thirdly from the object or gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son Fourthly the subjects or parties for whom not Angells but Men for when he ascended above Principalities and Powers he gave gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us not restrained to some of us but with a note of universality all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us all He that spared not his own Son but delivered him up for us all The second Branch is in it selfe a Position in reference to the former a Conclusion The parts of it as the Rivers of Paradise are principally four First the Donor God Secondly the Donation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or Charter Thirdly the parties to whom it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Fourthly the Donative or gift and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things amplified with the correlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him By him all things were made in him all things are given All of this illustrated by a threefold Emphasis here expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also He that spared not his own Son c. We have already ●ntred into this Exchequer where we have seen the rich treasurie of Gods mercy in delivering up his Son for us all Now is the second return this Exchequer is yet open let us all enter in further by him the Dore and the Way to see how that with him he will freely give us all things How shall he not with him also c. The first part is the Doner He The word is twice repeated by an Epanados in relation to a double act of mercy He that gave Christ for the health of our souls that He will give us all things for the health of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is which was which is to be Jam. 1. 17. Every good and perfect gift is from above and commeth down from the Father of lights He is Omnipotent to make

vale of tears which drawes on apace shall present it selfe you may look Death in the face without dread the Grave without fear the Lord Jesus with comfort Thus let all the saving blessings of Trinity in Unity and Unity in Trinity be gloriously shining upon your selves your children and posterity which is the daily vote of him who is Your Worships most humble and devoted Servant in the Lord Jesus JOHN CRAGGE Octob. 10. 1656. A SERMON Preached formerly in the University of CAMBRIDGE The Text Psalm 144. 4. Lord what is Man A Time there was before all Times when there was no Day but the Antient of Dayes no Good but God no Light but the Father of Lights Arts were but Idea's the World a Map of Providence Heavens the Book in Folio Earth Water Aire and Fire in Quarto Hell the Doomes-day pageant Men and Angells but Capitall Letters in the Margent of Gods Thoughts Elohim Bara But loe the World and Time begun the Heavens were spread as a Curtain the Sphears incircled round Comets and blazing Stars Lightnings and Tempests Birds and feathered Fowls seated in the Aire Leviathans and Fishes in the Sea The Earth infoulded within the armes of the Ocean embraces the Centre beset with Plants and Herbs and Garlands of all Flowers gives nourishment to Beasts and Creeping things Sanctius his Animal Lastly Man was made Lord Paramount of all he calls Earth Heaven and Elements Birds Plants and Beasts according to their Nature each by their names clear light of Reason makes him a Logician Stars an Astronomer Nature of all Creatures a Philosopher Earth and Paradise a Geographer Thus nothing is hid from him while he is unknown to all The Stars shine Heavens smile upon him the Aire cherishes him Fruits nourish him Lions and all Beasts couch before him all at once as with a sudden rapture admire and know not what to call him It 's thou O Lord alone that madest him that pouredst him out as Milk that curdedst him as Cheese that writst all his members in the volume of thy Book that knowes him Lord what is Man Man that was here David's mirrour of admiration must be our glasse of speculation Ignorance in not knowing the true cause of things is the true cause of Admiration in things David a man after Gods owne heart knowes Man and yet he knowes not Man he knowes him in respect of the efficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ofspring of God as Aratus said he knowes him in respect of the matter Adam quasi Adamah composed of red earth he knowes him in respect of the form his soul is spiraculum vitarum breath of lifes life vegetative common with the Plants life sensitive common with the Beasts life reasonable peculiar to himselfe temporall and eternall He knowes him in respect of the end all his thoughts words works are so many motions God is the Centre his speculations imaginations meditations are so many Lines God is the Circumference in God from God and for God is all his good in whom we live move and have our being But in this he knowes not man Reason is at a stand why God that stood in need of no Creature should create Man to delight in him so vile a creature that Angels more glorious Creatures than he should minister unto man that Heaven with all her Hosts and Armies should serve man that Christ that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man should be accursed and dishonoured for Man that Man might be blessed and honoured with God should leave Heaven and his Father's Throne that Man might live for ever in Heaven and before the Throne All Creatures confesse your ignorance in this confessing it admire admiring give God the glory Fountains clap your hands Mountaines bend your heads skip you little Hills like Lambs old men and Babes young Men and Maids Angells and Choristers of Heaven joyne in this hymne Glory be to God on high peace on earth and towards men good-will But why peace on earth and towards men good-will cease to scan and leave it to him that is the Lord of Man Lord what is Man Which words are an Epiphonema or conclusion following an Eucharistia or spirituall gratulation inforced from a soul deeply solaced with the meditation of mercy in the depth of misery The parts are two First an Apostrophe or Appellation Lord Secondly an Erotema or Interrogation What is Man There is a what of objurgation a what of interrogation a what of admiration a what of meditation David meditates of Man the more he meditates the more he admires the more he admires the more he asks the more he asks the more is his task till mirrour is changed into terrour and every glance into a trance Earth that sustaines him tell me Fruits that nourish him tell me Aire that cherishes him tell me Creatures that serve him tell me Stars that shined at his Nativity tell me Astronomers calculate Gymnosophists unfold this Riddle Angells unvail your faces and tell me Man unmask thy selfe and tell me What is man Mount up my Meditations higher pierce through the clouds towards Heavens Glorified Saints Principalities and Powers tell me If all these be silent let wretched Man be bold to ask of Him that sits upon the Throne concerning man Lord what is man Man before the Fall created Man after the Fall degenerated Man by grace regenerated Man after death glorified What in his creation What in his degeneration What in his regeneration What in his glorification Man by creation wholly pure an Angell by degeneration wholly impure a Devill by regeneration partly sanctified a Saint by glorification entirely crowned a King An Angell in Eden a Devill in the World a Saint in the Church a King in Heaven and all this but silly Man Lord what is Man First Man created before the Fall what Man was in God's decree and intention before the Creation what in his union and composition in the Creation what in his rule and dominion after the Creation Man in Gods decree and intention a creature next to the Creator that Hell envied Earth admired Heaven desired a Gemme of beauty a Pearl of vertue a Star of glory Heir to a Crown if he had not crossed himselfe What in his union and composition in the Creation The Son of God moulded by God and yet not as the Manichees dream of the Substance of God the Image of God and yet not that Image which was God a Spirit from Heaven breathed into a Body of Earth and yet not all earth Fire gave him naturall heat Aire gave him vitall breath Water humours the Fire was purified the Air clensed the Water purged the Earth refined to make up this fine complexion of Man and yet materiam superabat opus the workmanship surpassed the matter as far as Heaven surpasses its matter At the contemplation whereof Dav●d bursts out into admiration Psal 139. 14. I was fearfully and wonderfully made And Ga●en before an Atheist composes an Hymne in the