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	earth_n	sin_n	2,922	5	4.1926	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19311	Mnemosynum or Memoriall to the afflicted Catholickes in Irelande Comprehended in 2. boockes. in the one ther is a consolation for the sorovvfull, in the other a resolution for the doubtfull. composed by Iohn Copinger priest, bacheler of diuinitie, vvith an epistle of S. Cyprian vvritten vnto the Thibaritans, faythfullie translated by the said authour.	Copinger, John, b. 1571 or 2.; Cyprian, Saint, Bishop of Carthage. Epistle unto the Thibaritans. aut	1606 (1606)	STC 5725; ESTC S118020	76,240	344

povvet of England began to ebb and decline this farre venerable Beda a holie sainct of the english nation if Oza for touchinge the Arcke of god being a place vvheare the table of the lavve a Reg 7 Moyses rodd and other relickes vvere kept vvas strocken dovvn dead vvith a thūderbolt the beastes vveare stoned to death for going vppon the montaine 4 Reg 13 vvhy should not reaso nable people be seuerlie punished of god for embrevving their murdering handes vvith the innocent blood of his sainctes vvhich be not dead thinges as the arck vveare but the liuing tēples of the holie ghoast vvhich are mediators betvvixt god and mā vvhose auctoritie geuen vnto thē by Chriest exceedeth the povver and iurisdiction eyther of kinges vpon the earth or angels in heauen vvhich haue povver ouer the soules of monarkes and emperours Io 20 Mat 218 vnto vvhom our sauiour sayth vvhose sinnes soeuer you forgiue in earth they shal be forgiuen in heauen c. of vvhom S. Peter saith vos autem genus electum Pec c 2 regale sacerdotium gens sanctae c. you are the chosen stocke the hinglie priesthoode the holie familie people pickt out that you should declare his vvonders c. although many priestes be ignorant and full of imperfections for amongest so many there must be som good some bad the church of Chriest being like vnto the net of the gospell that dravveth all sort of fishes for in this church vvee say dimitte nobis c. forgiue vs onr trespasses of vvhich trespasses the apostles tgem selues being the first fruit of the holie gkoast vvere not exempted vvhē they said vvee offend god in many thinges Psal 13 52 Eccle. 7 Prou. 20. Iac. 1 1. Io. 1. Hie 2. Cōc Nileni and if vve say vvee haue no sinne vvee deceaue our selues as S. Iohn saith amongest the apostles there vvas a Iudas among the angels vvhich are puri actus pure spirites and incorruptible ther vvere many that fell among the children of Adam the murtherer Cain and innoe cent Abel euen so among priests and although there are many by vvhose euill life and vngodlie behauiour the church suffreth great scandal yet thrankes be to god there are many vertuous godlie cōtinēt not ytched vvith ambition not defiled vvith riotousnes not blinded vvith couetousnes not infected or spotted vvith any mortall offence vvhose conuersation is in heauen and vvhose glorie is the sinceritie of an vndefiled conscience vvhose continuall exercise is the mortification of their proper appetites and vvhose threasure is a soule decked and replenished vvith the influence of grace and the vertues that do follovv it as S. Augaract 5. ●●ea Augustin saith Sacerdos si Luxuriosus est siauarus c. If the priest be riotous couetuous or proud vvhat passeth through his handes is not defiled the sacramentes that he handles remayne vnspoted for as the purgation that the physition sendeth is nothing the vvorse for the patient though he that ministreth it vnto him be bad so the sacramentes of the lavve of grace vvhich are send frō the phyfition of our soules by the priest for the curing of the disease therof haue not their vertue from the priest that ministreth them but by the merites of Chriest his passiō that ordained them and as the priestes in the old lavve being but figures of the priesthood of the lavve of grace vvere obeied of the people vnder paine of death Deutr. ●7 much more Chriest his priestes should be obeied of Christians of vvhom him self spoke these vvordes vvhosoeuer despiseth you despiseth me 〈…〉 and vvhoso euer heareth you heareth me and as S. Cypriā saith qui Christo non credit sacerdotem facienti lib. 4. ep 9. postea credere incipiet sacerdoti vindicanti vvhosoeuer that beleueth not Chriest ordaining and instituting preesthood he must belcue Chriest reuenging the quarell of priestes and especialie on those that punishe them as tray turs and banish them as offenders THE SECOND BOOKE VVHEREIN THE doubteful are resolued The sanctitie of those that planted the catholick religion and the impietie of the impugners therof ought to confirme our religion CAP. I. VVHen faith is a vertue infused by god by vvhich vvee doe beleue euerie thinge that god doth reueale vnto his churche and the churche doth propose vnto the faithful to beleeue then Caluin and Luder haue noe faith vvhen they do not beleeue in the Catholike churche nor in the communion of Sainctes c. for accordinge to all the diuins and to the holie scripturs vvhosoeuer beleeues not euerie article of our faith hath no faith and vvhen theese do misbeleeue moste or all the said articles they can haue no solid or sounde faith at all Religion is nothing els then a bindinge and consecratinge of our selues vnto god in suche sorte as vve should neuer forsake him vvhen Luder and Caluine and the rest of the apostles of their pretended reformation or rather of their ovvne cōfusion and manifest destruction of all religion and pietie haue quite forsaken god vnto vvhom by solemne vovv they vvere dedicated haue forsaken their religion haue brocken their promisse haue volated and transgressed their sacred vovves and haue caused others to do the like vve may easilie perceaue that there is no religion in them and vvhen they haue no religion them selues hovv may vvee become religious by them vvhen in their dealinges vvee see nothing but all irreligious impietie the effect of good religion are good vvorkes according to S. Iames to visit and succurre orphans Iac. ● and vvidovves in their tribulation and to kepe him selfe vnspotted in this vvorld vvhat good vvorkes may vvee expecte of these people that do say that all our good vvorkes are sinnefull that god doth not care for them that according to Luder his doctrine the more detestable a man is the more acceptable before god and according to Caluine god is the authour of sinne and all vvickednesse not onlie the efficient or physical cause that vvorketh sinne but also the morall cause that persvvadeth it that vvhen sanctitie according to S. Thomas is the flovver of religion 5 Th●i 2 ● 6 vvhich is nothinh else then to offer vnto god our soule vvith all the povvers therof vnspotted and voide of all filth of deadlie sinne and the handmaides of vvhich sanctitie be praiers and deuotion D. Th. ibid. by the one vve do enioy gods familiar presence by the other vve obtaine promptitude and vvillingnesse to serue him vvhat sanctitie praiers or deuotion may vvee expect of them vvhen they be impious contemners and blasphemers theof vvhen they vvith all deuilish despight and ragefull tyrannie persecute not onlie the professors therof but also churches monasteries chapples oratories and all other places vvhere the same may be exercised disprouing dissanulling and despising all religious vovves and votaries for by solemne vovves vvee may become perfect seruantes of Chriest and intimate vvith him and become as it vvere dead

your innocencie giues you nothinge els but death praisinge god doth purchase nothinge els for you but tribulatiō so Tobias for seruinge of god deuoutlie and for his tribulatiōs by vvhich he vvas tryed Tob. c. 3. vvas reuiled by his vvife and friēdes vvho thought him to be most cursed and vnhappie as if god had no care ouer such as be in tribulatiōs but the prophet sayth Psal 33. oculi Domini super iustos aures eius in preces eorù god behouldeth the iust and heareth ther cōplaint the apostle declareth the same also Cor. c. 4. in omnibus tribulationē patimur sed non angustiamur a poriamur sed non dustruimur persecutionem patimur sed non relinquimur deii cimur sed non perimus In all t●inges vve suffer tribulations but vve are not perplexed vve are as it vvere brought vnto confusiō but vve be not destroyed vve suffer persecutiō but vve be not forsaken vve be in the brincke of all troubles but vve perishe not because Chriest for vvhom you suffer giueth you sufficient force to beare the burden of his crosse Phil. ● qui vobis dederat non solum credere in eum sed etiam pro illo pati vvhich gaue you the grace not onely to beleeue in him but also to suffer for him THE SERVANTE Of Chriest ought not to expect any true friendship of this vvorlde vvhich is the enimie of his master CHAP. IV. AS Chriest and this vvorlde are contrarie one to another so are also there seruantes and follovvers ther vvorkes and desires and beinge contrarie one to another they can neuer possesse one kingdome muchlesse reigne togither in one place 2. Cor. 6. For vvhat communicatiō can be betvvixt good and euill vertue and vice light and darcknesse heauen and hell god and the deuill For no sooner Chriest came vnto this vnthankfull vvorld to redeeme it from the slauerie of sinne from the captiuitie of the deuill then he vvas reuiled persecuted and banished of the same He vvas sold in Ioseph he vvas ssayne in the lambe he vvas crucified in man Ge●e 37. Ap● 12. Math. 20 he vvas fossaken of the proude Ievves that could not abide to see him in a poore distressed state he vvas hotlie pursued of cruell Herod that stood in competencie vvith him for the kingdome of Iurie vvhich vvas Chriest his right inheritance beinge rightlie descended from the tribe of Iuda and from the roote of Iesse of vvhich through the blessed virgine he tooke his humanitie of Iudas he vvas sold of his apostles he vvas forsaken and denyed let vs not therfore marveile if you beinge the scruantes of Chriest the vvorlde should hate and detest you for his sake vvhich vvas euer contrarie vnto him It is not conuenient that vve should ioyne league or friendshipvvith his prosessed enimie vvhose deceit is knovven and vvhose treacherie is detected Let vs not forsake Chriest thoughe vve see him poore hūble persecuted of manye and forsaken of all If Chriest came into this vvorlde to edifie the people to instruct them by his holie examples and to teache them vvhat they ought to do vve ought to receaue his instructions if pouertie had not bene good if the contempt of vvordlie honor had bene bad he vvould not haue giuen vs examples to embrace the one nor counsell to despise the other So as in his life vve see him poore bare naked and oppressed vvith all afflictions and troubles vvhose examples ought to moue vs. Vvee see that his gospell is full of admonitions and exhortations to forsake and denye our selues to mortifie all our passions and not to conforme oure selues vnto this vvorlde If Dauid to procure all his subiectes to do pennance 2. Reg. 75. that by that means gods vvrath shoulde be appeased and the people pardoned did ascend vnto mount oliues bare footed and bare headed to the intente the people beinge moued vvith that example should follovve him and so they did if Alexander the great in thevvarres of Persia as Quintus Curtius declareth his armie being muche troubled by the abundance of snovve that fell at that instant vvent him self a foote and so his armye by his example vvent after much more ought vve to follovve the example of Chriest and to follovve his steps thoughe vve see him poore in this vvorld and persecuted of the same The prince Abimelech did cutt a branche from a tree Iudi. 9. and did carrie the same vppon his ovvne shoulders and commanded his soldiours to do the like and to follovve him so Chriest the prince that vve ought to follovve did beare his crosse before vs to the end that not only vve should beare but also follovve it least vve should incurre the vvoe that is pronoūced against such that beare thecrosse and follovv not the same vae semel vae iterum portantibus crucem Domini D. Be● non sequentibus eam Si via crucis as Sanct Basil saith in caelum patriam tuam te ducit cur ab ea fugis if the crosse be your readie vvay to bringe you vnto heauen vvhy should you flye from it and as Isaias saith via tuta Is 26.30 Psal 118.5 proue● via regia via certa vt stulti non errent per eam it is the readie vvaye it is a safe vvaye and it is the kinges high vvay that fooles cannot goe astraye therin this is the vvaye that Chriest vvilled vs to follovve him he vvēt be fore vs bearinge his crosse vnto mount Caluarie vvhere vvee behold him crucified pittifullie vvhipped stripped of his garmētes and leaft naked to increase his paine and to augment his shame and confusion vvheare vvee see him crovvned vvith thornes and nailed vnto a crosse of infamie and malediction vnto vvhich they vveare subiect in those dayes that dyed after that māner vvhere I say vvee see him depriued of all comforte and cōsolation beinge a spectacle of shame and reproche vnto the vvhole vvorlde Thus to follovve him I must confesse is harde to be done to fleashe and bloode because vvee must first learne to denye our selues forsake the olde mā I meane oure old humors of concupiscense mortifie oure selues and our vnreasonable passions cast of oure proper vvilles and so take vp his crosse and to beare patientlie all the aduersities of this vvorlde and to suffer gentlie vvithout grudge all the despleasant accidentes of this life If This bee the vvay of a Christian vvhy should he gape after vaine honours of this vvorld and follovve the lamentable pleasures of this miserable life If the capitaine Vrias vvould take no rest at his ovvne house 2. Reg. 11. for that the Arcke of our lorde vvas abroad vnder a pauilion vvhat rest can the seruantes of Chriest take vvhen they behold him nailed vnto a crosse Quam de forme est saith Sainct Bernard spinoso capiti habere delicatum membrum D. Bre●a vvhat a deformed thinge is it that a head full of thornes should haue a delicate member If the

forvvard vvithout tourning her head backvvard she had not bene tourned vnto an image or stone of salt gods commandement vnto her vvas to go alvvaies forvvard vvithout looking backe Nemo mittens manum ad aratrum c. none puttinge his hand to the plovve and astervvardes looking backe againe is apt for the kingdome of heauen If once vvee purpose to be the seruantes of god and to continue as his adoptiue children vvithin the arcke of his churche vvee should neuer forsake so blessed a purpose not suffer our selues to be cast out of so sure and so certaine a place If Adam in originall iustice vvould haue persisted neyther had he bene thrust out of paradice nor vvee subiect to so many miseries and tribulations If Salomon vvould haue perseuered in the fauour so abōdantlie receaued of god his saluauation had not bene so doubtfull if the first angel and iudas had continued as they began the one had not bene thrust out of heauen nor the other depriued of the apostleship nor of all the fruite and merite of his former labours if Moyses and Aaron had not giuen ouer their hope to obtaine the land of promise they had entred therin vvith Iosue and Caleph many men had great fauours of god but because they vvanted the blessed gift of perseuerance vvhich is nothing els then a continuation in the good gods gratious fauour vnto the last gaspe of our liues those fauours are nouv rather an increase of their vvoe then a diminishing of their euerlasting paine Con● A●●● And therfore the councell saith Adiutorium D●i renatis sanctis simpliciter est imploraendum vt ad finem bonum peruenire possini euerie one though neuer so liolie and of god adopted must simplie and sincerlie implore his speciall healpe that he may come to a good end ● cl●s 11 ad quācumque partem ceciderit lignum siue ad austrum siue ad aquilonem ibi manebit vvheare soeuer the tree falleth vvhether it be tovvardes the South or North there it remayneth if vvee dye in gods grace vvee shal be sure to obtaine glorie though vvee may be in purgatorie vntil the paine due vnto the sinne be satisfied if vvee die in deadlie sinne ther is no hope of saluation nor of the inheritance purchased for vs by the blood of Chriest vvhich vve ought vvith feare and tremblinge to procure being not assured therof vvhen it is said nemoscit vtrum odio vel amore dignus sit none Knovveth vvhether he be vvorthy eyther of loue or of hatred and as Iob saith si venerit ad me non videbo eum Ioh. 9 si abierit non intelligam vvhen god vvill vvouchsafe to come vnto me I shal not perceaue it and vvhen he vvill departe from me by his grace I shal not vnderstād it vvherfore saith he si simplex fue ro hoc ipsum ignorabit anima mea If I be simple it is vnKnovven vnto me and therfore S. Paule sayth nihil mihi conscius sum sed in hoc nō iustificatus sum although my cōscience doth not accuse me 2. Cor. 4. yet I am not therby iustified because as the prophet saith peccatum contra me est semper my sinne alvvaies opposeth it self against me Therfore in a bodye so corrupt so enfeebled vvith sēsualities in a soule so subiect vnto sinne in a state so ful of temptations in a vvarfare against so dangerous an hoast so mightie and so strōge as there is no povver vppon the earth able to resist it vvithout the special grace of god for vvhich reasōs let a man be neuer so iust he is not assured of his saluation nisi perseuerauerit vsque ad finem vnlesse he endure vnto the ende THE VERTVOVS and godly people must haue aduersaries in this vvorld CHAP. VII NO cause can vvorke vvithout a subiect and vvhen the vicious and vvicked are certaine morall causes that vvorke according to their malice Arist lib. pri pliy c. 5. 7. For as Aristotle saieth no cause can vvorke but in a cōtrarie principle and therefore contra bonum malum esntra vitam mors Euill vvorketh against good death against life Psal 18 Circumueniàmus iustum loquuntur impij quoniam contrarius est operibus nostris diffamat nos Let vs intrap the iust man say the vngodly because he is contrary to our doinges and doth discredite vs. Vertue is a certaine qualitie of the mind vvhich is opposite to vice and can neuer be produced but by contrary qualities by vvhich all other qualities are ingendred So that if in earth so many bloody tyrants had not raigned so many blessed Martyrs had not triumphed in heauen the vertue of vvhose patience exceeding the violence of persecution hath gained spirituall riches to the church a crovvne of glorie to them selues This contradiction betvveen vertue and vice continued from the beginning No sooner came man into this vvorld but the deuill defied him as an enemy The first tvvo brethren Adamschildren prefigured this the one so setting himselfe against the other that hee slue him because him selfe vvas not so good The seed of this discorde tooke roote in Iacob and Esau sonnes of Isaac Esau being a type of the vvicked and reprobate repining at Iacob in vvhom the elect vvere figured Gen. 22 25. as Sainct Augustin said Sicut duo par vuli in ●tero Rebeccae sic in viero ecclesia duo sibi populi inuicem aduersantur Euen as the tvvo infants contended in the vvombe af Rebecca so tvvo sortes of people do striue struggle togither in the body of the church But vvhat should I recount the controuersie of contrarie natures that is to say of man and an Angell or of diuerse persons borne both of one mother nourished perhaps vvith one milke as of Abel and Cain Iacob and Esau or the enmitie of other people some fighting vnder the standard of god some of the deuill Ioseph vvas sold by his enuious brethrē Dauid persecuted by lunaticke Saul Elias pursued by vvicked Iezabel Elizeus mocked by vngodly children Ierusalem brent by proud Nabuchadonosor and Susanna slandered by tvvo adulterous iudges In all this note that the iust had some singular vertue the vniust subiect to some notorious vice But vvhat should I recount these contentions of diuerse natures in diuerse persons vvhē the very same is foond in man being but one person or one subiect For the like contention vvas neuer seene betvvixt ennimies as is daily betvveene the tvvo essētiall partes vvhereof man is cōposed made I meane the soule and the body the spirite and the flesh the superiour and inferiour partes insomuch as the life of the one is the death of the other the food of the one the poison of the other the gaine of the one the losse of the other and in breefe the vveale of the one the vvoe of the other And from hence it p●oceedes that vvee stand in need of so many graces and vertues vvhich albeit