Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	good_a	lord_n	praise_v	2,935	5	9.6257	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14278	Ionah's contestation about his gourd In a sermon deliuered at Pauls Crosse. Septemb. 19. 1624. By R.V. preacher of Gods Word.	Vase, Robert.	1625 (1625)	STC 24594; ESTC S119027	48,155	72

good nature I would intreat thee for the Author thus to iudge That he fell not by his hap-hazard vpon his text or that hee hath not had a feeling of the same What learning call you that which doth carry in hir bosome a sense or feeling of hir knowen principles It hath the name of knowledge experimentall which cannot be attained by all the search of meere study and is to bee preferred before all humane learning acquired by the documents and precepts of men Who can describe the image of God the father or pourtray out the shape of the holy Ghost or expresse the glory of the blessed Trinity The meanest Christian who hath God in his heart doth retaine a sounder knowledge of his maker by those hidden operations felt within then the stoutest Philosopher in the height and sublimity of his soring speculation or those better learned clearkes who can dispute subtilly aboue the Trinity yet want power to please the holy Trinity O but that knowledge is full of danger my text speaks of and who would wish to be possessed with such a feeling as Ionah was not I not thou nor any man yet take heede thou maiest be over-rash in iudging For why anger doeth sometimes and that ordinarily presuppose love O fearefull case is Ionah angry with God saist thou an other is of this minde is it possible in a fraile man to conceive anger against the great God whence springs this familiarity betweene heaven and earth aut quam nuper è coelo descendisti Ionah how lately camest thou out of heaven O Ionah yea sure by the very nature of the speech must be implyed a certaine intercourse of favour and loving commerce betweene the heavenly God and vs. Why els is any man angry with his fellow but in a conceyt that he hath bin requited euill for good and the fruits of hate where hee looked for the effects of loue Why then euen hence in like manner arise those manifold heart-burnings and great disturbances of the Saints quiet since they have bin assured of Gods love but want all signes thereof in their distresses Is this the part of a loving father think his misbeleeving children to neglect their suites who call day and night vnto him what 's become of his promises and those mervailous workes our forefathers have told vs of wherefore doth he not arise and helpe vs and that early O my God I cry in the day time and thou hearest not and and in the night season also my soule refuseth comfort Here our faith begins to stagger for what hath God forgotten to be gracious and will he be no more intreated and is his mercy cleane gone for evermore Then the spirit is almost tyred with waiting and the flesh growes monstrous vnruly God is not so good as his word for he hath promised if in trouble we call vpon him he will helpe vs but he regards neither our calling nor cryes nor teares O now the spirit waxeth hot and the blood doth boyle within the veines and thus our anger ariseth against God a thing not impossible as you see nor yet allowable to the Saints most incident and to the best of Saints more ordinarily then to the worst of hypocrites or any other to the state of grace not yet called Indeede for these I doe not reade of many or any examples in this kinde to have entred Contestation with the Lord as Ionah here hath done nor is it the Nabals of the world but the Davids who mourne in their prayer and are vexed For vpon what grounds can they challenge God of his promise and expostulate where hath God bound himselfe vnto these with an oath that he will be their God and of their seede for ever how oft have they called vpon him in faith and wept vnto him in zeale what love to his ordinances what trust to his Word what assurance of his mercies what consolation in his promises hath beene at any time in their hearts residing I am not angry with the Sunne when it shineth to the Antipodes nor with the Starres because they runne round I am not angry with the Windes at Sea when my house by fire is burnt at home or lastly why should the Malefactor who cryes guiltie at the Barre be angry with the Iudge who gives sentence according to the law vpon his offence Even so truly the wicked foolish who say in their hearts there is no God and doe impute their good and bad hap to blinde chance or fortune who are men of an other world and strangers to godlinesse I see no reason their anger should reach whether their beleefe doth not Yea truly when they are haled before Gods iudgement Seat as Malefactors arraigned their guiltie consciences proclaime woe immediately but then begins their anger and desperate rage when the scalding plagues of Gods wrath doe begin to torment their bodies and the horrour of deadly darkenesse doth cease vpon their soules for their wilfull blindnesse and folly and their rage is not only against God but in a remarkeable kinde of iustice against their owne members they gnawed their tongues and blasphemed Rev. 16. But if their malice breake out against God or his Saints sooner as oft it doth it is then a fearefull preparation to these eternall woes mentioned and hath more properly the name of malice then of anger For what difference is there betweene the anger of Gods Saints and of his enemies even such as I have shewed as is the anger betweene two friends and two most contrary enemies These things gentle Reader I have more deepely searcht into by occasion of my Text not that I presume herein to commend vnto thee any rare point of skill for that which may fall out to be rare in the course of my studies may have beene more soundly noted in the labours of other men and perhaps is not new vnto thy iudgement nor to this end doe I it to commend the feeling of this knowledge vnto any not so farre experimented in this kinde of learning which wee have from Ionah but to this end rather that wee may bee wise to put a difference and be suspended from rash iudgement concerning the state of divers Gods Elect wrastling here in this vale of misery falling and rising foyled and sometimes foyling like prevailers and that herein we studie true thankfulnesse to the sole-worker of our salvation who preserveth the soules of his Saints from going downe into the pit of desperation For my selfe Christian Reader I was angry with my God and knewit not very angry but did not well consider it How manifold are thy tryalls O how various and wonderfull art thou in the exercising of vs thy fraile creatures Vsque quo Domine vsque quo shal not my griefes and groanes my deepe sighings and often teares and strong cryes be full effectuall in thy fight to manifest thy power within to vtter thy praise abroad O those hills of peace where are they why hast thou caused me to hope in thy word hast nor furnisht me vnto the battel why was I called but returne now vnto thy rest O my soule and hope yet confidently I was angry and mourned in my prayer and was vexed was it not in thy temple O God in thy temple that my soule was exceedingly cast downe and troubled in thy temple therefore will I praise thee because there thou spakest peace vnto my troubled soule and did'st allay the heat of all my discontented passions saying as sometime thou didst vnto thy servant Ionah Doest thou well to be angry Thus even thus thou rebukedst the windes and the waves of all my inward commotions and there followed immediately a great calme praise the Lord O my soule and all that is within me praise his holy name For it was not flesh nor blood then which then was in the strength of impariency and stamped with the foot it was not flesh and blood that did reveale that did put this good motion into my breast but my father in heaven therefore praise the Lord O my soule At this time I was assigned to the Crosse had not yet chosen the Text I meant to treat of the choise was soone made For what more acceptable service to our God more pleasing to his Church more effectual for the preachers of his word to deale in then to expresse their minds vpon those Themes the power whereof hauing first subdued their owne affections doth with greater force from them flow forth vnto others and procure more ample glory to his name vnto whom the whole action and efficacy of the worke is in speciall wise to be referred Thus have I made my selfe a foole in glorying but it is in my infirmityes and if for this I be disdained of the Michals of the world I will study to become yet viler in their eyes that Gods power by my weaknes may be exalted Is not this the end of all our beings and ought we not by all meanes whether by precept or example or however labour here vnto whether we be besides our selues saith S. Paul to the Corinthians it is to God or whether wee bee sober it is for your cause and hee is no follower of Paul as hee followed Christ in this who will not thus indeavour to become all things to all men that of all sorts he may gaine some to God and he that respecteth his owne credit private opinion and speeches of others before the winning of souls he is ashamed of the Gospell of Christ a shame of all others most shamefull and one most vnworthy to be a minister of the new Testament Thus Christian and friendly Reader and one of the houshold of faith whose love I doe onely imbrace have I not made my selfe strange vnto thee and for this cause desire the fruit of thy prayes to be assistant vnto me that I may open my mouth with boldnesse in the cause of the Gospel whervnto I have traviled and am yet in paine I beleeved and therefore did I speake saith David but I was sore greived I also beleeved the same have I preached the same againe have I penned Now to all those who love the Lord Iesus I conclude Grace be vnto them and Mercy and vpon the Israel of God FINIS

shadowes clearely be chaced away 3. Particular Anger in generall may bee defined a commotion of the minde for some supposed evill ioyned with an appetite of revenge Let the parts be examined I say first a commotion for that it is not a simple affection but compounded of hate or mislike and hope hate for some conceived iniury hope to be revenged vpon the iniurer yea it drawes the whole man into commotion the head deviseth the hand acteth the feete cannot abide in one place but runne the paths of destruction all the inward powers are like wise troubled our love perplext feare confused desires inflamed our reason peruerted and the whole man doth suffer paine together with the passion and is disordered Therefore not vnfitly doe I call it a commotion So also is it a commotion of the minde not of the humor or complexions principall it being the iudgement of Divines so likewise of true Phylosopy that the passions may bee occasioned from the divers temperatures of the body but doe proceede principally from the disposition of the divine soule according to the truth of this principle that the soule is the prime moover in the body and it were a thing monstrous and absurd to affirme that the humours of the body have any power over the soule to worke vpon it contrary to its immortall and impassible nature impassible of any power save onely from that hand which made and infused it Besides many arguments tending to which purpose receiue this one for all namely that two the most principall affections gouerning in this life loue and ioy are not determined together with the ending of the story of our dayes but doe accompany the soule and are inherent in the same after as without the expression of which two there can bee no happinesse a cleare euidence that both the soule was the prime moover while it dwelt in the body so that it doth retaine the same power and that in a more noble kinde when it is without the body I adde this moreover that it ariseth from some supposed evill For there is not alwayes a reall and subsisting cause of our anger The Pope was angry for his Peacocke the Pope was angry for his Porke and wee are often angry with our very shadowes And lastly I say ioyned with an appetite of reuenge and therefore wee see commonly at the first apprehension of any wrong that the blood doeth recoyle vnto the heart and by and by into the face as a Blood-hound or Mastiffe to flie into the face of the iniurer Among all the passions by God planted in the nature of man there is none more violent then that of anger and for this cause truely because wee are by nature more impatient of euill then we are coueting of good made senselesse sometimes through the cloying excesse of present delights but too quicke and sensible enough euen of the least supposed euill where against anger doeth chiefely bend its force It is nourished with the most bitter humour a bagge of gall hath angers food it feedeth on the same with greedines yet without all delight and thirsteth after humane blood It is a Serpent that eateth out her owne bowels a wilde beast that scorneth to bee tamed a sacke full of poison a fire pent vp within the bones a flame when it breaketh out to consume others It is a sickenesse of the Soule a Frenzy a Fury a Madnesse Ora tument ira nigrescunt sanguine venae Lumina Gorgonia saevius angue micant The lips swell the blood turnes blacke within the veines The eyes more firie red then are Gorgonian Snakes What have not Poets and heathen Moralists written in the reproach and dispraise of anger Let him that is angry before hee strike his fellow behold his owne countenance in the glasse and then let him beare his anger first which hath thus transformed and disfigured him Notwithstanding hee who hath placed the sand a bound for the sea that intractible and foming Element who hath taught the Vnicorne to abide by his crib hee doeth nurture Beares and teach young Lyons to seeke vnto him for their prey Woolues and Badgers are his obedient slaues Yea the poison of Aspes Scorpions and Toades are tempered by his great hand to the common good of the generall body his hand hath also tempered the passion of anger to the good of the lesser body man-kinde I hold not with the Stoickes who hold a vacuitie of passions Christ our righteousnes was angry sometimes when he lived vpon earth as also he wanted not any other the affections griefe ioy c. In heaven there shall bee perfect peace and ioy without interruption and I see there no cause of anger As the intrailes therefore of the beasts vnder the Law were exempted from the sacrifice so the spleene and gall of our natures which serue here onely to feed our male contented passions shall be exempted it may bee or left at the bottome of the hill when wee ascend that holy Mount which reacheth above the cloudes and the Citie which is the mother of vs all But in the terrene condition of ours so throughly seasoned with euils the onely true obiects of anger God hath seated it among the other affections of the minde as not onely vsefull but necessary in this life and it is that to the soule which the Nerue is to the body a whetstone of fortitude a spurre to vertue and honourable actions Among all the other parts therefore before mentioned in angers description let vs take into a little further view the obiect whereupon it is bent and concerning which it is to be directed The onely obiect of anger is evill whether reall or apparant but most truely reall and therefore Ionah here was much mistaken in that he made God the obiect of his anger who is goodnesse it selfe Others have divided anger according to the obiects into anger inhumane as to be savage against kinde and kindred madde as that of Balaams to be angry with his Asse senselesse as that of Xerxes to bee angry with the Mountaine Aethos to be angry with the River Hellespont I affirme that evill is the onely obiect of anger and is in our selues or others First for our selues for there is a time when wee ought to be angry with our selues An old man there was once heard chiding hee was asked with whom with a certaine old man quoth he who weareth gray-haires but wanteth vnderstanding And so Plato vpon a time went in hast to beate his seruant and taking the scourge of correction in his hand hee stood still for a good space with his hand lifted vp and in the end spake thus exigo paenas ab irato I chastise quoth he my owne anger Thus anger rightly bestowed against our selues the Apostle doeth commend in the 7. Chap. the 2 Epistle to the Corinthians as a noble branch of repentance or godly sorrow For the same that yee sorrowed after a godly sorrow saith hee among other fruites what