Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	holy_a	praise_v	2,203	5	9.2962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15086	Londons vvarning, by Ierusalem A sermon preached at Pauls Crosse on Mid-Lent Sunday last. By Francis White, Mr. of Arts, and sometime of Magdalene Colledge in Oxford.	White, Francis, b. 1588 or 9.	1619 (1619)	STC 25386; ESTC S119902	38,729	102

yet may the world soone be brought to confesse this truth by the euidence of her owne iudgement in worldly matters For the world deemes him the onely wise man who is prouident for after-times and who with Ioseph can lay vp in time of plenty Gen. 41.33 for the time of dearth now who more prouident in this kind then this man of wisdom of whom we speak who more laies vp for after-times then he for he is stil conuersant in Gods book which is a rich store-house for the soule to furnish it with the Panoplie of a Christian Ephes 6. and therefore hee still hath recourse to this rich treasurie to furnish his soule with all things needfull at all assayes for after-times and in time of prosperitie hee stores vp patience to help him in aduersitie in time of health he stores vp Gods mercies to refresh him in his sicknesse in time of peace and quietnesse he stores vp constancie and Christian resolution to back him out in time of persecution And as he is thus prouident for the good of his soule in this life so is hee most of all prouident for his soules good after this life For hee like a good Pilgrime-Traueller because hee would not cumber his soule too much with the trash of this world which might hinder his expedition in his iourney to Heauen hee wisely sends his treasures to Heauen before him some on poore mens backs cloathing them some in poore mens bellies feeding them and some in poore mens hands liberally relieuing them to meete him in Heauen when himselfe comes thither where his soule is sure to finde them and a reward with them Now let the world speake truth whether this so prouident a man bee not the onely man of wisedome in the world And I would to God all that haue soules to saue would bee thus wise vnto saluation and would bee as prouident for their soules as they are carefull for their bodies that wisedome might imbrace vs all for her children Now the second propertie of true wisedome is it serues to regulate and rule out our actions making them goe in a straight and right line for all our wayes are crooked wayes till such time as wisedome make straight steps vnto our feete and therefore Wisedome may well bee called the soules Controuler and happy is the soule where wisedome is controuler For Wisedome or Folly is the Mistresse of all our actions and folly is to our actions as the Varlet Baud is to the Strumpet to entise vs vnto sinne but wisedome is to our actions as the naturall Mother to her child to winne vs vnto goodnesse Folly saith to the yong heyre Be prodigall now thou hast it and let it flie in vanitie but saith Wisedome vnto him Liue honestly now thou hast it and vse it to sobrietie Saith Folly to the old Man Bee couetous now thou hast it and let it lye by thee But saith Wisedome vnto him Doe good while thou hast it for therefore was it giuen thee Folly bids the angry man giue a stab for a wrong but Wisedome is for patience Folly bids the ryotous man exceed in his Dyet but Wisedome is for Temperance Folly bids vs get it no matter how but Wisedome is for conscience And thus doe Wisedome and Folly striue for our actions and one while we yeeld to folly and another while to wisedome but happy hee who when hee sees Wisedome and Folly thus plead pro and con for his actions iudges wisely of the matter and giues Wisedome but her due For such a man hee is a man of wisedome a man in whom Wisedome delights For the obedient eare is wisedomes delight And therefore this man hee is the onely fit man to heare Gods Voice because wisedome makes him to see Gods Name while hee still beholds God in an holy contemplation and still drawes neerer and neerer vnto God in an heauenly conuersation For the man of wisedome shall see thy Name Videbit nomen Shall see thy name One would take it at first blush to bee more naturall in proprietie of speech for the Prophet to haue said Shall heare thy name rather then Shall see thy name But it is most significant as it is The man of wisedome shall see thy name For wee often heare Gods name and we feare it not For some who heare it blaspheme it and most who heare it regard it not with that reuerence as beseemes the high Maiestie of so great and glorious a name Whereas did wee propose to our selues to see Gods name did we see and behold with the eye of Faith the holy Angels of Heauen still praising this name Did wee see and behold the Diuels in hell trembling at this name Did wee see and behold the Saints on earth adoring this name Did wee see and behold all the creatures of God obeying this name our hearts would tremble within vs to take this holy name into our mouth but with feare and reuerence we would feare vainely to sweare by and blaspheme as wee doe this holy name which the Angels in Heauen with continuall Halle-lu-iahs praise magnifie and the Saints on earth with all the deuotions of an humbled foule reuerence and adore and wee would euen quake and tremble sleightly as too too commonly wee doe vpon euery small occasion to vse this holy name at which euen the Diuels themselues doe tremble and all the creatures of God stoope and obey And therefore he that is a man of wisedome amongst vs he will endeuour to see further then ordinarie he will see Gods name When he heares Gods name to be a name of Power he will withall in the rare workmanship and exquisite fabricke of Heauen and earth see and acknowledge the Maiestie of this name when he heares Gods name to be a name of glory and great renowne he will withall in the continuall praises of Saints and Angels who dayly sing Te Deums vnto God see and acknowledge the glory of this name To be briefe hee that is a man of wisedome amongst vs when hee heares Gods Name proclaimed in his Word if this mooue him not hee will ioyne his eyes vvith his eares and see Gods name glorious in his works which will strike him with astonishment For wee are all of vs like the Queene of Saba 1. King 10. readier to beleeue our eyes then our eares She heares of Salomons wisedome but shee credits not the report till shee comes to be an eye-witnesse of Salomons glory when shee is greatly astonied to see his wisedome and the glory of his house So wee hearing of Gods wisedome his glory and his power preached vnto vs in his Word though our tongues confesse not so much to the world yet our hearts such is the imagination of the heart onely euill and that continually oftentimes fondly call in question the truth of what we heare and doubts arise whether all bee true But when once with our eyes wee see Gods wisedome in the order and gouernance of

finde and yet no man is a fit man to heare the voyce of the Lord but this man of wisedome and therefore wee must seeke narrowly for this man of wisedome whom we shall be better able to discern if we distinguish men into three rankes and place in the first ranke men of folly in the second men of wisedome but with this restriction in suo genere in their kind in the third ranke men of wisedome indeed men sanctified from aboue wise vnto saluation who are the onely fit men to heare the voyce of the Lord. For the first men of folly There bee at this day in the world two sort of fooles mad fooles and golden fooles and of the mad fooles holy Dauid speaks in his 53. Psalme vers 1. The foole hath said in his hart There is no God and doe but a while suruey the passages of his life and you will say hee is a mad foole indeed for he hath no other God but his belly for his belly is his god Philip. 3.19 neuer did those foolish Babylonians in that story offer vp more daily to their Idol Bel then he doth daily to his Idoll belly to his god his belly his drinke-offerings are healths and carowses the Incense which hee burnes Indian smoake his Church none but a Play-house the ordinary sermons which he hears a Comedy his funerall scrmons a Tragedy his Morning prayer God damne mee his Euening prayer Deuill take body and soule Now what a madde Bedlam is this in such madde humors to iest away his soule But O that this man were wise and would leaue this iouiall folly to learne Iehouahs feare Luk. 15.10 that the Angels in Heauen might reioyce at his conuersion as the Diuels in hell now laugh at his folly and destruction Now the second sort of fooles are of Diues kin who for all his riches Luk. 12.20 is called in the Gospell but a foole and these fooles they say to the wedge of gold Thou art our God and the seruice of their God is in conotousnesse which is idolatry so that they bee idolaters Col. 3.5 and delight in nothing more then in a masse euen a masse of mony which is all they care for now preach to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach profit to them and they heare you gladly but preach vnto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach Christ vnto them and they heare you not These though they be not so mad yet they be as bad fools as the former for though they will not abuse Gods blessings as the former and empty their purse vpon their belly yet which is almost as bad they will not vse Gods blessings at all but empty their belly for their purse whereas the golden meane it is which commends the man And therefore the man of wisdome hee stands by and sees the folly of both these and learnes the instruction of wisdome by them both so that hee is neither for the belly his god nor yet for gold his god but his onely request to God is that of the Wise-man in the thirtieth of Prouerbs Verse 8 Feed me O Lord with food conuenient for me And thus now you see the madnesse of folly See wee withall in the second place the folly of some wisdome Iames 3.15 There is a wisdome which Saint Iames tells vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not from aboue but it is earthly sensuall and diuellish It is first earthly it studies only how to get lands and liuings on earth it cares not at all for the Land of the liuing in Heauen It is sensuall all it mindes is for the pleasure of the body it mindes not at all the comforts of the soule It is diuellish 2a 2ae Quaest. 45. art 1. Diabolica saith Aquinas propter imitationē superbiae Diaboli Diuellish because it makes the man that hath it proud and enuious as the Diueil Now this Diuellish wisdome it is in the Diuels gift and he hath bestowed it on the proud aspiring Iesuit who by this Diuellish wisdome contriuing the death of Princes and downefall of States and Kingdomes vpholds the sensuall wisdome of the Priests in pleasure and the earthly wisdome of the Pope in state and magnificence but farre be this wisdome from vs it makes vs sapientes it makes vs wise Ierem. 4.22 but as saith the Prophet wise onely to doe euill And therefore take we heed of this wisdome for it is diuellish it is from the Diuell and it fits vs for the Diuell making vs the Diuels Apes by imitation of his practices in this life and the Diuels Heires by partaking of his punishments in hell fire And therefore againe and againe take we heed of this diuellish wisdome and let vs seeke for the true wisdome which S. Iames tels vs is from aboue from the Father of lights Iam. 1.5 6. who giueth the true wisdome to euery one that asketh of him if hee aske in faith Now this wisdome which is from God aboue and which onely truely denominates a man a man of wisdome hath two properties For first as Aquinas obserues 2a 2ae Quaest 45. Art 3. Art 6. it makes a man contemplari diuina to fix his heart in contemplation vpon God And then secondly it serues regulare humanos actus to regulate and direct our actions For the first the chiefe poynt of true wisdome is in the first place to haue an eye to God and to his Lawes so that though wee conuerse with men on earth Phil. 3.20 yet our conuersation may be with God in heauen and this we haue prooued vnto vs out of the 4. of Deut. vers 6. where saith God Keepe my Lawes and ordinances and doe them for Haec est Sapientia This is your wisdome and if ye thus obserue and keep my statutes the people round about you shall say of you Onely this people is wise and of vnderstanding and a great nation By this then shall you discerne a man of wisdome seest thou a man like Zachary and Elizabeth iust and walking in the ordinances of his God Seest thou a man like vnto Cornelius a deuout man and one that feareth God Seest thou a man like vnto Nathaniel a true Israelite indeed in whom there is no guile Seest thou a man like vnto S. Paul crucified to the world and therefore held of the world but a foole for Christs sake Bee bold to say it Such a man as this and none but such a man as this is the man of wisdome of whom we speake For though the world be not so quick-sighted as to pierce into the depth of this How this can bee that a man who forsakes the pleasures and vanities of the world and liues in the world dead to the world as a man out of the world whose conuersation is in Heauen that this man hee should bee the onely man of wisdom in the world Though I say the world doth not easily attain to the reach of this