Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	lord_n	praise_n	praise_v	7,712	5	9.8104	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19308	A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire.	Cope, John, of Gray's Inn.	1629 (1629)	STC 5722; ESTC S118371	36,759	136

which euery man must do Secondly God might vse this meanes of the Word to let man know his infinit loue vnto him in sending his Beloued Sonne Iesus Christ into the world to suffer for man and our instruction in this point is the scope of the whole Scripture which Passion of our Sauiour had not needed if God had suddenly settled man in his former vprightnesse Thirdly God may take this course that a man may haue some comfort to himselfe in working out his owne Saluation by the meanes And this saluation is the end of Religion not that a man doth exercise any power of his owne in the worke either of Religion or saluation farther then to apply and subiect himselfe to the meanes but God would haue man to see the deprauation of all parts inward and outward and worke them through the efficacy of the Word to incline to Grace so to temper them as to yeeld to the impression of Religion with which the Holy Ghost is sealing him vp to eternall life This cannot but bring a great deale of sweete comfort to the heart of man which would otherwise be lost Fourthly God may haply the rather worke by his Word because man might exercise all those good gifts which God gaue him in his creation as meditation discourse affection and practice for the vse of all which a man shall receiue direction out of the Word whereas if a man had beene made perfect againe he should haue had onely a willing and a diuine contemplation and obedience and neuer haue needed the bent or intention of his minde as now he doth Fifthly Gods end in ordaining the chiefe meanes of a mans saluation to bee his Word wherein man must labour all the dayes of his life may be that man may bee brought to a higher esteeme of Heauen Sixtly God may doe this to expresse his Iustice that those who wilfully perish hauing the meanes of the Word offered them may be left without excuse and their destruction may be on their owne heads Worship the materiall cause of Religion Now it hath beene declared that God alone is the efficient and the Word the instrumentall cause of Religion The next cause is Worship the materiall cause of Religion the materiall cause of Religion and that is Worship The Psalmist sayes Psal 145.17 The Eyes of all things looke vp and wayte vpon thee and in another place Psal 148.1 calls vpon the Heauens and all the creatures to praise the Lord which waiting and praising may be taken as part of the worship of God but as for vnsensible creatures they only are said to praise God because they set forth his praise for sensible creatures as in many things they seeme to haue that reason which is onely in a man in chusing or refusing good or euill for themselues yet this is nothing but an inward instinct without the discourse of the mind In these creatures there is a kinde of expectation frō God of good things and an inward cheerefulnes which is a kinde of acknowledgement or thanksgiuing for good things receiued and likewise a patient mourning or humiliation as a man may say vnder the hand of God when they want his gifts wherein they may condemne many men that are ready to murmur vpon the withdrawing of the least of Gods mercies yet because they do not this by the direction of reason it cannot be properly called worship There are diuers words which haue sometimes and in some places as well in Scriptures as other writers an equiualent or promiscuous signification and in other places a more distinct construction as the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greeke tongue more properly signify worship and honor and seruice are vsed all of them oftentimes and in seuerall places to expresse one and the same thing and each of them signifies the same that any one of them does as in the Worship of God is vnderstood and comprised his Honour and Seruice and in his Honour his Worship and Seruice and in his Seruice his Worship and Honour Now this matter of Religion which is Worship or Honour is found to be ascribed to man to Angels and to Idols To man when the same words are vsed to set forth the reuerence or respect a child oweth to his Parents or an inferior to a superior or any man to another for any extraordinary gift that are vsed to expresse the Honour of God The words of the commandement are that a child should honour his Father and Mother and in the Poem of Phocilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children are exhorted in the first place to honour God and in the next place their Parents Paul in his Epistle to Timothy 1. Tim. 5.17 willeth that the Elders that rule well should be accounted worthy of double honour And Xenophon sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rulers vnder Cyrus worshipped him or reuerenced him as a Father Lib. de beata vita Virtutem vt Deos eius professores vt antistites colite Seneca would haue men to worship vertue as the gods themselues and the Professors of it as the Antistites which were the chief Priests of the Temples and were ouerseers and disposers of all things that did belong to the worship of the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Pithagoras is required a worship or worthy esteeme of the vnmarried intimating an extraordinarie kinde of reuerence to bee giuen to them that had either such a gift of continence or power to keepe themselues in a chast course of life vnmarried This worship is likewise ascribed to Angels as a worthy Writer hath not long since obserued Beza 2. Cap. ad Colos Est forma Religionis quae ex speculationibus c●riosis tamen reconditae cuiusdam sapientiae specimen habentibus oritur cruusmodi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a worship saith he which ariseth out of curious speculations which yet makes a shew of certaine hidden wisedome of which sort is the worship of Angels And Iohn in the Reuelation is said To offer worship to the Angel Lastly this worship or seruice is attributed to Idols as the word Idolatry will teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the worship of Idols The first of these acceptions of worship or honour a it is applied to a man is allowable the other two acceptions as worship is attributed to Angels Idols the former of them requires a cautelous construction lest it proue derogatorie to Gods Worship and implies a worthy regard of them for their excellent nature and imployment the latter is absolutely sinfull and directly forbidden by God himself Whence may be gathered a threefold distinction of worship which is either a reuerend and respectfull esteeme of some creature out of any duty belonging to them or any speciall excellency in them which may be expressed in a mans outward carriage or such an application of a mans seruice to an

Idoll as that he sets it in the place of God or lastly the worship which God challengeth to himselfe and thus worship or honour may be said in generall to be giuen as well to the creature as to the Creator But it is the forme of euery thing that giues it being The truth of worship to God-ward the formall cause of Religion Now the forme of this Religion may be taken to consist in two things In the Worship of God and in the truth of that Worship Here is not meant that forme spoken of by Paul to Timothy 2. Tim. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which a man may haue and yet deny the power of Religion but that forme which is powerfull to make a man truly religious must informe a man what Religion is So that he that will be religious must worship God and that in Trueth First he must worship God And what is God Himselfe tels vs that his Name is Exod. 3.14 I AM and Christ in the Gospell of S. Iohn Ioh. 8.58 being asked of the Iewes whether he had seene Abraham being not yet fifty yeers old does not answer them That before Abraham was I was but said vnto them before Abraham was I AM. And what is he That I AM saies God and that is All and that All is All. Let a man mount vpon the wings of cogitation which is swifter then any flying bird into the highest Heauen which is the Seate of Gods incomprehensible Maiestie and there imagine an vnimaginable glory that He is let him come downe into the Firmament and if he can without dazeling looke vpon that orient Ruby and that splendent Diamond the bigger and lesser light round beset with the sparkling Starres all which doe as much excell in operatiue vertue the most precious Stone the Earth affoordes as there is distance betweene heauen and earth and that He is Let him passe thorow the element of fire and there make a little stay where he shall stand in the middest of fire and not burne nor be sensible of the heate if hee were bodily there which fire sets on fire all other bodies and that He is Let him make a step lower into the element of Aire and there hee shall finde such a friendly discord as that neither moisture shall quench heate nor heate dry vp moisture without temperature no liuing creature could breathe and that He is Let him take a iourny to the vttermost parts of the earth and where-euer he comes inquire of God and there hee shall here of Him for the earth and the fulnesse thereof is the Lords Psal 24.1 Let him discend into the Store-house of the earth and search the seuerall Cabinets of Gods Iewels and the whole Treasury of his Riches and there hee is to be found Psal 104.5 For he hath laid the foundation of the earth Let him go downe into the deepes of the water and there take view of Gods creatures which are for number incredible and many of them for shape proportion and condition accounted Monsters and likewise thinke vpon that common benefit which all liuing creatures receiue from this element of water without which they could not subsist and there he shall vnderstand of Him they are the words of the Psalmist Psal 135.6 Whatsoeuer pleased the Lord that did he in the heauen and in the earth and in the sea And when a man hath taken a sight of the Mycrocosme or great world and receiued some apprehension of God therein let him cast his eye vpon that Mycrocosme or little world himselfe wherein is as much contracted and compacted as is conteined in the whole Vniuerse and see if there hee can receiue any farther information of God There a man shall see as it were the Sunne and Moone vnderstanding and sence placed in the vppermost and sphericall part of his body The opinion of the Naturalist is that the Sunne and a man generate a man Sol homo generāt hominem which in this fabricke is true that the sunne of vnderstanding working vpon the terrene and elementary parts of a man makes vp a man and withall this glorious and Heauenly Planet sends forth light and influence whereby the whole man is continually directed and preserued Here likewise may bee obserued the Quotidian motion of this Planet which daily visiteth the whole man with sweete comfort and illumination and the annuall motion like vnto that yeerely progresse of the Sunne wherein it takes a more particular and serious view of all the parts of the Earth And indeed it is a good yeeres worke for the swiftest contemplation to take an exact consideration of all the faculties and parts of a man and that inward and estimatiue sence which is called by some the common sence and represents the Moone receiues all the light it hath from the vnderstanding whence commeth the Eclipse as may be said of this Moone within a man when the earthly carnall and externall parts of a man are interposed betweene sence and the light of the vnderstanding and the like eclipse is there of the Sunne which is resembled by the vnderstanding when sence interposeth it selfe betweene a man and true reason Let a man looke into the firmament of thoughts and cogitations which are in number and quality like the twinkling Starres of Heauen whereof some are fixed but most wandering and hee shall easily discerne a similitude betweene the things compared which is likewise to be found in the whole bodie of a man The shape of a man as long as he is conteined in the round wombe of his Mother is Globary till that diuine part of him be infused which requires a maiestike and commanding stature since God hath subiected all the creatures vnder his gouernement which is liuely expressed by Ouid the Poet who hauing set forth the Creation of the world with the creatures inhabiting therein proceeds with words to this purpose There was yet wanting saith hee a more perfect and sacred liuing creature that should bee capable of transcendent knowledge Ouid. Metamorph lib. 1. Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset Natus homo est Proraque cùm spectent animalia caetera terram Os homini sublime dedit coelùmque videre Iussit erectos ad sidera tollere vultus and might beare rule ouer all other things Man was borne and whereas all other creatures were framed with their eyes cast downe vpon the earth God gaue man a lofty countenance and an vpright and stately proportion commanding him to looke vp to heauen from whence he came But the elements retaine the same qualities and opposition in the body of a man which they had before this composition for heate and coldnesse and moisture and drinesse are in continuall strife which shall haue the predominancy and which is a strange thing this discord is a cause both of the conseruation and destruction of the same