Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	mercy_n	miserable_a	sinner_n	4,432	5	10.3104	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08964	The tranquillitie of the minde A verye excellent and most comfortable oration, plainely directing euerye man, & woman, to the true tranquillitie and quyetnesse of their minde. Compyled in Latine by Iohn Barnarde, student in the Vniuersity of Cambridge, now lately translated into Englishe by Anthony Marten.; Oratio pia, religiosa, et solatii plena, de vera animi tranquillitate. English	Bernard, John, d. 1567?; Marten, Anthony, d. 1597.	1570 (1570)	STC 1925; ESTC S101618	90,089	234

to the endes of the earth of whome all the Prophets do beare recorde that vnder his name euery one which put their trust of saluation in him should receyue remission of sinnes That he is the mediator spokesman and peacemaker betwéene God and man the throne of grace the head Bishop and high priest to make continuall intercession for vs The propiciation for the sinnes of the worlde Our iustification The Shepehearde and Curate of our soules our hope our life and our resurrection That he is that Emanuel the father of eternall life the Prince of peace the sonne of righteousnesse the light of the Gentiles And to conclude that he is the very Messias in whom be all the promises of God euen yeas and Amen whom the Leuiticall sacrifice and olde ceremonies did represent To him did Moyses lawe tende Of him did the Prophetes before prophecie And euen the verie same did the fathers of the people of Israell wayte for whom the Apostles Martyrs Confessors and all the holy men in their dayes did beleue being shewed and sent among them Christ therefore the reconciler of God and man who deliuered vs from the cursse of the lawe became a cursse for our sakes and as Paule sayth to the Collossians hath put out to them that beleue the hand writing which was against vs and the same being taken out of the way hath fastned vpon the Crosse He for a swéete incense hath offred vp himselfe an oblation and sacrifice vnto God and by death hath vndone him for euer that had the rule of death He pacified the fathers wrath not in part but wholye and perfitely and hath fully deliuered vs from the bonde of sinne and taken vs out of the pitte of hell He hauing conquered Sathan hath borne in token of victorie his dispoyled power and principalitie openly in the sight of the worlde And sumptuously and gloriously hath this mightie conquerour of death and hell triumphed by himselfe ouer those whom he hath conquered He hath made plaine the waye to heauen and ascending vp on high hath led captiuitie captiue and giuen giftes to men He sitting in heauen on the right hande of God the father maketh continuall intercession for vs and beareth the office of a bountifull patrone aduocate and spokesman He dayly renueth in vs the Image and similitude of God which is innocencie righteousnesse and holinesse which were lost in our first parent Adam He among the number of those which were adopted by the heauenlye father to bée the children of God hath made vs copartners with him both of his name and of his kingdome and to be heyres of euerlasting blessednesse He it is that is the true tranquillitie of the minde and quieting of our consciences Hée is the stedfast peace of the hearte and pacient mittigation of our troubles This was the same which was shewed and reuealed in a certaine vision to Elyas the Charret of Israell and the horsemen therof as Elizeus wordes be at what time hée fledde to mount Horeb for feare of Iezabel For the word of the Lorde spake vnto him that he should come out of the caue wherin he rested all night and to stande before the Lorde in the Mount. And beholde the Lorde passed by and a mightie strong wind that rent the mountaynes and brake the rockes before the Lorde but the Lorde was not in the winde After the wynde there came an earth quake but the Lorde was not in the earthquake After the earthquake was a fier neyther yet was the Lorde in the fier And after the fier there came a soft still voyce which when Helias hearde he couered his face with his mantell Why was it the Lords pleasure to appéere in a soft still voyce but to shews plainely that he woulde giue rest and quietnesse vnto such are sadde and afflicted with veration both of soule and minde so as in their whole heart they séeke after God and flie onely to him for helpe as did this Elias when he sat vnder a Iuniper trée in the wildernesse wishing for death Wherfore with this voyce the Lorde in the Gospell doth mercifully call vnto him such as are become weake through desperation as are troubled in conscience and loden wyth cares saying Come vnto me all yée that labour and are heauie loden and I will refresh you Learne of me for I am méeke and humble and yée shall finde rest vnto your Soules For they which with extreme inwarde feare heartily and wyth remorse of their sinnes dreade the payne which they haue iustly deserued and being abashed and amazed for feare of hell fire and of the féendes therin do truely bewaile their sinnes and in this anguished minde through conceyuing of Gods wrath doe humbly flye as it were through this narrowe streight of perpetuall gréefes and afflictions to the vnspeakeable mercye of God through Christ meaning to liue a godly lyfe and asking pardon of their trespasses and remission of their sinnes from such doth the sonne of God wipe cléerely away all teares such doth he beholde wyth a fauourable and louing countenaunce and with the excellent comfort of his holye spirite doth he pacifie and set all their harts at ease and libertie For that place of Esay which sayth The spirite of the Lorde be vpon me for the Lorde hath annoynted me and sent me to preach good tidings to the poore that I might heale those which be contrite of heart that I might preache deliueraunce vnto the captiue and sight to the blinde that I might reuenge the oppressed and comfort them which be in heauinesse that in stéede of Ashes I might giue them plentie of Oyle of gladnesse for sighing pleasaunt oyntment for a mourning spirite a robe of honor the Euangelist expoundeth to be Christ himselfe We were al by nature the sonnes of wrath and as lost shéepe haue gone astray euery one declyning for the right trade of life vnto his own wicked wayes and forsaking God the fountaine of life and of all good things haue purchased to our selues misery death and damnation But Christ of his infinite mercy left the seate of his maiestie in heauen and being sent from aboue came into the worlde and méekelye of the virgin Marie tooke vpon him the nature of man to the intent he might haue pitie vpon our miserable state to saue sinners to call that backe againe which was gone astray to séeke and saue that which was lost and to giue his life for the redemption of manye Who also was wounded and sacrificed for our faultes and buffited for our sinnes all which the father layde vppon him in the name of vs all and by his beating and stripes made vs safe and whole This was he who euen as he drowned Pharao and the Egyptians in the red sea so by his death he querthrew Sathan the continuall enimie of mankinde and set vs at libertie béeyng washed and made cleane through the helthfull sacrament of bloud and water that ranne from him He became the wisedome

minde whereof the other is framed and whereto it is semblant And what doth Philosophie promise to bring to passe being adorned with so many high prayses as it is called the guide of our life the schoolemaister of manners the mother of vertues the expeller of vices the tilling of the witte the medicine of the minde doth it not promise a rest from cares delectation of the mindes of such as be trauellers therein And doth she not as in hir owne right challenge the shaking of of vaine carefulnesse quenching of lusts driuing away of feare and the curing or to speake least the moderating of turmoyles of the minde Neyther doth Phylosophie set forth onely in vtter shewe so greate a profession but the héerers also thereof being taught goodly preceptes and instructed with iolly perswasions doe declare both by their life communication the vertue and force therof resting in them Which of the olde Phylosophers was eyther moued with the occasions of sorrowe or was appalled at death when it aproched Socrates fast bounde in prison seased not to dispute of Phylosophie and the very daye of his death reasoned at large concerning the immortalitie of the soule And when in his hande he helde that deadly cuppe he departed this miserable body with so pleasant and iocande a minde as he séemed not to be preased to his death but vsing pleasaunt wordes as if he had gone to a solemne banket of his friendes whome he had not séene a good whyle before Wherefore to such as know not Christ beyng not yet reuealed to all the worlde I woulde iudge no kinde of life comperable to the Phylosophers eyther if they séeke to driue away cares eyther else for the naturall recreation of their mindes For what is there that eyther in welth and riches eyther in pleasure and pastime either in honor and aduancement doth so excéedingly pacifie the minde and poures gladnesse therin as doth the science of Phylosophie and knowledge thereof which hath beene author of those goulden precepts of lyuing and being collected into bookes hath published the same for a memoriall to all the posterities But after that Christ the brightnesse of glorie who being the same light that giueth light to euerie man comming into this worlde shewed himselfe to the earth and opened the secret will of his father and the true knowledge of tranquillitie of the minde both to kingdomes and nations we are commaunded to here his voyce him to obey and serue him to follow as our onely shepherde and maister in whome all treasures of wisedome and knowledge lye hid The Phylosophers were but men and as Saint Paule calleth them but naturall men who coulde attaine no higher from earthly things than the naturall reason of man woulde permitte them But Christ both is and was the sonne of God who of his infinite mercy left the throne of his maiestie in heauen and from the bosome of his father descended downe vpon the earth to open the misteries hid from euery generation since the beginning of the worlde that wherevnto man being but a creature could not attaine by reason of his blindenesse therevnto his minde might ascende being lightned chaunged and regenerated by the spirite of Christ And the Phylosophers doe chiefly exhorte euerye one to that worthye and triumphant victorie which is ment of our lustes and appetites than which they accompt none more greater nor yet more honorable For he that hath ouercome an enimie was of more force than his enimie but he that by restrayning himselfe bridleth his owne lustes such a one hath ouercome himselfe He that hath ouerthrowne his enimie hath vanquished an externe aduersarie but he that subdueth his owne desires conquereth a Rebell and domesticall Traytour There is no euill that is not easier to be resisted than worldly pleasure For of what sorte so euer it be the same is a terror to vs euen at the first sight and for the asperitie thereof striketh vs with a quaking feare For she with hir smiling lookes allureth men vnto hir and with hir sweete motions falling into the senses spéedily winneth fauor no lesse than doth the song of the Marmayde call backe and drawe to hir companie such as passe by Through wanton pleasures was Hanniball vndone at Capua yet could no ouerthrow in battel discomfite him Wherfore he that ouercommeth his lustes doth not only with the olde Troians put away Helene frō him but plainly triumpheth ouer sin doth a greater act than to ouercome the strongest holde in the world Very well therefore sayd Plato A man to ouercome himself is the chiefe and most excellent victory of all others but to be ouercome of himselfe of all others is a most shameful horrible fall With such like exhortation the Phylosophers doe annimate and incorage vs to this difficult hard conflict and teach instruct vs with all the preceptes they can and yet doe they neyther kéepe néere the right course nor rightly set forth the same and are neyther present with their hearers as they shoulde be neyther indue them with diuine powre from aboue neyther yet are able to gyue grace for bearing away of victorie But Christ leadeth vs from all wandring and troublesome crossewayes of error and blindnesse and setteth vs with his doctrine a true and readie way and doth not only sit as Iudge of our doings but furnisheth vs also with the whole armour of God wherewith we being armed and fortified on euerie side maye resist all our aduersaries at once both ouercome the motions of the fleshe and kéepe our soules vndefiled from the worlde And the same Christ being truly present with his spirit in euery place both exhorteth vs to fight indueth vs from aboue with strength to the battell by hys grace helpeth vs to ouercome when wée faint lifteth vs vp and when we get the victorie crowneth vs Moreouer although we willingly imbrace the wholsome admonitions of Philosophers whereby we are called to remember our frailtie and weaknesse and to kéepe downe the pride of man and although we set some store by those excellent disputations which deliuered the minde from perishing and so earnestly endeuored to set the same at libertie yet verie greatly and I knowe not how farre of Philosophie hath béene from the féele and taste of eternall life Euen so much as neyther eie hath séene neyther eare hath heard neyther heart hath imagined Yet some maner of féeling thereof hath God reueled to his elect by his holy spirite But of the exceding greatnesse of that vnspeakable glorie none of the olde Philosophers coulde so much as dreame vpon or make coniecture of Which thing God in his sonne Iesus hath appoynted as a right of inheritaunce to be inioyed of the true worshipers of him euen since the first beginning of the world and creation of all things For others lacked the holy spirit of promise and adoption which God imparteth to the faythfull that desire and call vpon him for the same and