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	lord_n	rain_n	2,129	5	9.7306	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18050	The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.	Carter, Bezaleel, d. 1629.	1618 (1618)	STC 4693; ESTC S118631	28,180	76

7. The preaching of the word may be compared to the reading of a Lecture and how I pray you can a man hope to gaine learning that hates his tutor shames all godly exercises and will not once set his foote within the schoole doores O that I had not iust cause to crie out with the Prophet Oh earth earth earth heare the word of the Lord Ier. 22. 19. when men would not heare hee calls vpon the dead earth to hearken And since the times are nowe come vpon vs that wisedome cryeth in the high places and is despised amongst vs Prou. 1. 21. since God hath raised vp so many faithfull teachers and tutors almost to euerie schoole a teacher since we haue Lecture vpon Lecture Sermon vpon Sermon and so few resort to the school-house since the word is accounted the very burthen of the Lord Heare O heauens and I will speake and let the earth heare the words of my mouth Deut. 32. 1. O heauens beare ye witnes of the horrible vnthankefulnesse of this people let the dead earth testifie of their contempt of Gods word or if there be any that haue eares to heare let them heare Reu. 3. 22. If there be any that desire to come out of their blindnesse and ignorance let them thirst after the word as the dry ground after the sweet dewes and showers of raine let them desire the sincere milke of the word 1. Pet. 2. 2. and hearken to the voice of Christ speaking to vs by his Ministers 2. Cor. 5. 28. To speake plainely let them resort diligently to the school-house and so shall they be enlightened and learne what is the good will and pleasure of God A third meanes to encrease in learning 4 Conference is conference with those which are learned the way to be learned is to learne of euery man Sapientior omnibus ●ris si ab omnibus discere volueris qui ab omnibus accipiunt omnibus ditiores sunt saith one thou shalt be wiser then any man if thou wouldest learne of euery man The Ethyopian gained more by conference with Philip then he gained with much reading Act. 8. 39. And I remember what Paul saith Rom. 1. 12. I long to see you saith he that I might bestow some spirituall gift amongst you and that I might be comforted together with you through our mutuall faith both yours and mine The Apostle was a man full of knowledge and the poore Saints in Rome were many thousand degrees inferiour to him and yet for the futher encrease of his knowledge and for his further confirmation establishment he desires to take a iourney to them and doubts not but to gaine somewhat by conuersing with the most simpliest Christian And the truth is that a man shall sometimes learne from the weakest that which he could neuer learne by conuersing with the most wise and literate Quod tu non nosti fortassis nouit assellus And here is another especiall cause of our intollerable ignorance because there is so much strangenesse amongst vs and one Christian will not conuerse with another and conferre of good things but either they shunne all society or if they meet all the time is wasted and deuoured in gibing and ieasting idle talke frothy speeches if not in swearing blasphemie c. Here is another cause of ignorance the remedy is godly conference Fourthly the last meanes to attaine 5 Meditation to learning is contemplation Though a student read much resort to lectures conferre yet all will profit him little without meditation I know that reading hearing c. are notable meanes to encrease knowledg and yet all these will auaile little without meditation The word may aptly be compared to meate meditation to disgestion what good doth meat if a man shall vomit it vp againe as soone as euer he hath receiued it into his stomacke and what will it profit a man to heare conferre c. if we shall as it were instantly vomit vp all againe meditation is the very life of our deuotion And for this cause after Paul had exhorted Timothie to sundry duties hee addes this also hac meditare 1. Tim. 4. 15. Oh how I loue thy law it is my continuall meditation saith Dauid Psal 110. 97. I will not stand to speake of Isaacks contemplation Gen. 24. 64. nor Ezekiahs Isa 38. 14. nor of the virgin Maries Luk. 2. 10. I will to quicken you vp to meditation conclude with that place Ier. 82. 11. The whole land is fallen to desolation because there is none that considers And thus hauing deliuered rules for the encrease of knowledge I come yet to a fourth vse viz. Vse 4 Fourthly to pitty the ignorance of others and to labour to draw them out of their ignorance And here spare me a little till I haue directed my speech to three sorts of men First to Patrons If Magistrates in Patrons corporation-townes where free schooles are erected shall choose vnskilfull and negligent Teachers must not the schollers bee vnlearned when their masters are vnlearned If one blind man leade another they fall both into the ditch Matth. 15. 14. I must not feare the faces of men and I will be bold to tell many gentlemen that they are causes of the ouer-spreading sinne of ignorance and that their couetousnesse is the cause why whole parishes generally are so ignorant For why many gentlemen are growne to that passe that they will doe any thing for lucre I doe not accuse all nay I can acquit many out of mine own knowledge but there are a great many also that cast lots vpon Christs coate such as sell the portion of the Lord for mony and prouided that they may fill their bags with gold and siluer would present they care not whome to their benefice I could willingly spend some more time in reproofe of such a mercilesse generation that care not whose soule fries in hell so they may haue two or three yeares profit before hand or a yeerely reseruation to themselues of the tithes and tenths But I shall haue occasion to returne againe to this point Secondly a word or two to ministers 2 Ministers for as I said if Tutors be naught the pupills must needs be naught The ministers of the word are the salt of the earth Matth. 5. 13. the light of Christs mysticall body and therefore if they be vnlearned or carelesse needs must they bring blindnesse to the whole body Alasse that we haue cause to complaine with the Prophet Their watchmen are blinde they haue no knowledge they are dumbe dogges and cannot barke they sleepe and delight in sleeping Esa 56. 10. God forbid that I should cast stones at the head of innocencie I know that there are many faithfull labourers such as deuide the word aright 2. Tim. 2. 15. such as labour in the word and doctrine 1. Tim. 2. 15. such as may say of themselues as Paul of himselfe In wearinesse often in watchings often 2. Cor. 11. 27. and yet

foolishnesse of the foole is deceipt and this wisedome was that which Salomon prayed for and did obtaine of God 1. King 3. 9. This is that which Iames calleth the wisedome from aboue Iam. 3. 7. This is that which Paul speakes of when men are wise to saluation 2. Tim. 3. 15. In a word let that notable place Deut. 4. 5. suffice for the defining of true wisedome Behold saith Moses I haue taught you statutes and iudgements as the Lord hath commanded me keepe therefore and doe them for this is your wisedome and vnderstanding So as he that knowes his duty to God and doth it he is a wise man For the more familiar handling of this Doctrine and the further confirmation of it consider we by way of resemblance who is a wise man and what wisedome is Two things here are which makes men to be accounted wise 1. Sight 2. Foresight First sight when men are able to iudge of things Secondly foresight when men are wise to foresee dangers as also to prouide for time to come First he is accounted wise that is skilfull to discerne of things that differ one from another and when he hath the proffer both of good and mixe wares is skilfull enough to preserue himselfe from cousenage Secondly we count him wise that is wise to preuent dangers The wise man hath eyes in his head but the foole walkes in darkenesse Eccles 2. 4. Salomon resembles fooles to blind men or men that walke in the darke that foresee no perills and compares wise men to those which walke at high-noone and foresee euery inconuenience a prudent man sees the plague and hides himselfe but fooles goe on and are punished Pro. 22. 3. Thirdly hee is also accounted wise that is wise to prouide and lay vp for future time and thus the vniust Steward is commended because he prouided against the time that his master should discharge him of his office for so the text saith that the Lord commended the vniust steward because he had done wisely Luk. 16. 8. The assumption to be gathered from all that hath been said is onely this Doctr. 1 That onely regenerate men are wise and all vnregenerate men no better then fooles First regenerate men are only wise to iudge and choose the better part with Mary Luk. 10. 42. Secondly they only foresee the plague and auoid it Pro. 27. 12. Thirdly they onely lay vp treasures for time to come euen in heauen Matth. 6. 20. and therefore they onely are wise As for the vnregenerate First they want iudgement Whereto may we better resemble them then to little children that are more desirous of toies and trifles of apples and babies then of lands and inheritances To whom may we liken them better then to profane Esau that esteemed more of a portion of meat then of his birthright Heb. 12. 16. Would we not brand him for an ideot which would choose brasse rather then gold flint stones before precious stones chaffe before corne and yet thousands there are in the world yea and counted wise men that are more foolish and preferre riches pleasures faire houses conuenient dwellings before Gods word heauen God himselfe Secondly how carelesse are they to preuent dangers Happily there is many a Shemei wise enough to meet Dauid in time for his owne sauegard 1. Sam. 19. 19. many an vniust Steward wise enough to preuent beggery Luke 16. many a Pilate wise enough to keep in Cesars fauour Ioh. 19. 13. many like those of Tyrus and Sidon wise enough to make peace with those which are too strong for them Act. 12. 20. and generally men are quick-witted to keep fire from their houses the theife from their gold to auoid infectious places stinking prisons poisons c. and yet in the meane time runne on in their sinnes without all dread of danger feare of iudgments of Gods wrath of hell it selfe and such as these may be accounted wise cautelous circumspect c. but alasse it is but poore wisedome for a man to be afraid of the frying panne and not of the fire for a man to feare sickenesse want c. and not to be afraid of hell it selfe Thirdly how negligent are they to prouide for future time all their whole care beeing only for things present present pleasures delights c. altogether neglecting that immortall vndefiled inheritance reserued for them in heauen Infinite is their greedinesse after gold and siluer their thirst more then a dropsie-mans after drinke all their ioy is to slap in the filthy puddles and to rake in the stinking dunghills of this world to encrease their substance and yet so farre from laying vp treasures in heauen that if a man should but speake to them of an heauenly conuersation and of laying vp in store a good foundation for time to come 1. Tim. 16. 19. it would be as welcome as smoake to the eyes or raine in haruest Pro. 26. 1. O brethren who are fooles if these be wise would wee not count him for a senselesse person that would spend much time in trimming his garments suffer his body which is farre better then raiment to perish thorough famine and hunger but farre more senselesse are those men which pamper the body which is but as it were a cloath or a garment to the soule and suffer their dearest darlings their soules which are farre better then their bodies nay far more worth thē a world nay then a 1000. worlds to perish eternally Vnderstand yee vnwise amongst the Psal 64 8. people and yee fooles when will you be wise Vse 1 And let this which hath been deliuered teach vs to pray to the Lord as Paul did for the Colossians that God would fill vs with the knowledge of his will Col. 1. 17. Let it stirre vs vp to call for wisedome and to crie for vnderstanding Pro. 1. Let it prouoke vs to labour after heauenly wisedome for if thou want this though thou wert able to discourse of the Pleyades and Orion Iob. 38. 39. of the Sunne and Moone and starres though thou wert able with king Salomon to discourse of trees and plants euen from the Cedar in Libanon to the hyssope that springs out of the wall though thou wert able to discourse of beasts and soules and creeping things and fishes 1. King 4. 33. though thou wert as learned as Moses Act. 7. 22. as politike in state-affaires as Achitophel 2. Sam. 16. 23. yet if thou beest not wise to saluation thou art but a Naball a starke foole in Gods esteem according as it is written The wisedome of this world is foolishnesse with God 1. Cor. 3. 9. Vse 2 Secondly this doctrine may be effectuall to discouer the vanitie of a common conceit amongst vs viz. That those which can multiply proiects goe beyond others in buying and bargaining or can disappoint the practises of their enemies that such men are wise men and as for those that the Spirit calls and styles by the name of wise such as