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	father_n	saint_n	2,815	5	5.5666	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20602	The second manifesto of Marcus Antonius de Dominis, Archbishop of Spalatio [sic] wherein for his better satisfaction, and the satisfaction of others, he publikely repenteth, and recanteth his former errors, and setteth downe the cause of his leauing England, and all Protestant countries, to returne vnto the Catholicke Romane Church: written by himselfe in Latine, and translated into English by M. G.K.	De Dominis, Marco Antonio, 1560-1624.; G. K., fl. 1623.	1616 (1616)	STC 7001; ESTC S109786	30,635	70

Apoc. 5. 8. and 8. 3. And it is likewise recorded in holy Scriptures that God doth grant many things in lauour of his Saints deceased Gen. 26. 45. 24. Exod. 32. 13. 3. Reg. 18. 36. 1. Paral. 29. 18. 3 Reg. 11. 12. 32. 34. 15. 4. and 4. Reg. 8. 19. 19. 34. 20. 6. and Isa 37. 35. Looke vpon the Comentaries which are called Chrisostomes hom 2. psalm 50. Christ admonisheth vs to make friends of the Mammon of iniquitie Luc. 16. 9. That when you shall fasle they may receiue you into the eternall tabernacles and by vertue of this place S. Augustine de cuutate dei lib. 21. ca. 27. doth attribute much vnto the intercession of Saints 15 This intercession of Saints the Fathers acknowledge admit and confirme and of Angels the Ladder of Iacob is knowne Gen. 28. 12. other mysteries of Angels are knowne Heb. 1. 14. See Origen against Celsus lib. 8. of the Angels attending on vs and Augustine cpist 122. and of the Angell-keeper the Scriptures speake very plainly Gen. 48. 16. Exod. 23. 20. Psal 33. 8. Math. 18. 10. Act. 12. 15. and the Fathers most manifestly Greg. Wissen de vita Moysis Basil vpon the psal 33. Hierom in Math. ca. 18. c. And if euery one haue by him the Angel of our Lord why should he not call vpon him for helpe I my selfe heard in England with great pleasure one of my Chanons of Windsor preaching before the King and expressely affirming that there was no cause why euery faithfull man should not turne himselfe vnto his Angel-keeper and say O holy Angel-keeper pray for me Of the intercession and Ministeries of Angels for our benefit you may also see other Fathers as Anthony the father of Monckes epist 2. ad Arsenoitas Anastatius of Synay in Herem lib. 5. Antiorhus the Abbot hom 61. Chrysostome de incomprehons des Nat. hom 3. and hom in Martyres agiptios Hierom epist 1. Cirill Alex. apud Anastasium Nicenum quest 91. Theodoret in the same place Damoscen lib. 1. Paralel ca. 7. c. 16 But of the intercession of the other Saints we haue the common consent of the Fathers See Cyprian lib. de mortalitate Hierom against Vigilantius Aug. de baptismo lib. 5. ca. 17. lib. 7. ca. 1. and de verbis Apostoli Serm. 47. and Serm. 46. of the Saints and lib. 9. of his confessions cap. 3. lib. de cura pro mortuis cap. 16. and against Fanstus lib 20. ca. 21. and in his Meditations cap. 20-Leo the great Serm. of St. Laurence Gandentius Brix serm 17. Greg. the great lib. 7. indict 2. epist 53. Bernard vpon Cant. Cantic serm 77. I omit innumerable others that be later Seeing the Scriptures the Fathers and the vniuersall consent of the Church doe certainly affirme that the Angels and soules of holy men deceased doe pray for the liuing and in particular why then should not euery faithfull man be incouraged to pray vnto them whom he knoweth for certaine to pray for vs in heauen 17 Wherefore it is most certaine that this inuocation of Angels and Saints desiting them to pray for vs and to ioyne prayer with vs as St. Chrysost speaketh Serm. in Sanctum Meletium cannot be denyed And we haue very notable examples for vs to pray vnto the blessed Virgin the Mother of God that she would make intercession for vs vnto her Sonne Ireneum lib. 5. 19. Athan. in Euang. de Deipara Nazaanzen orat in Cyprian Basil Selenciae Orat. 1. de verbo incarnat Aug. serm 1. de Anunciat Cosmam Hierosolymi Sophronium item Hyerofalymi orat 6. de Angelom excellencia 18 And likewise the most ancient practise of the Church doth confirme the imsocation of other Saints besides the blessed Virgine so that the inuocation of Saints may be derined from an Apostolicall Tradition for the inuocation of Saints was alwayes in vse and neuer reprehended of any one who was not accounted an hereticke It would be too long here to rehearse the Fathers who prayed vnto Saints or them that affirme they are to be prayed vnto I haue performed it at large in another place and this perpetuall custome of calling vpon the Saints to pray for vs and to helpe vs with their prayers was neuer reprehended but rather the contrary errour was condemned by St. Hierome against Vigilantius which condemnation the whole Church approued Therefore by the iudgement of all the holy Church our new Vigilantians are to be condemned whose rashnesse is very great whilest they imagine a crime of Idolatry in our inuocatiō of Saints Neither haue these Vigilantians any sollid argument or obiection to make against this inuocation All their obiections I haue answered fully in another place as also I thinke that I haue sufficiently defended the veneration of holy Reliques in another place which Reliques God hath confirmed to be gratefull vnto him by manifest myracles 19 But our aduersaries doe constantly affirme that in the worship of holy Images we commit Idolatry and for this cause they pretend that their departure from vs is iust but this their pretext is most vaine neither can they by this free themselues from the foule brand of filthy Schisme for if we reuerence holy Images with any proper honour besides the honour and worship which is due to the first patterne that is not the honour and worship of Latria nor that true adoration which is due to God alone Therefore when wee most clearely professe that godly honour and the worship of Latria is due neither to Saints nor to their Reliques or Images why doe they obiect vnto vs Idolatry the vse of Images doth belong vnto Ecclesiasticall ceremonies but as much as concerneth these things the safe certaine and infallible rule to know whither they be lawfull or no is the practise and vse of the primitiue Church so that all those rites be lawfull and good which either the Apostles themselues or Apostolicall men haue instiuted or else haue allowed with silence or expresse leaue But it is most certaine that the Christian Church yea the most auncient and vniuersall with a full consent without any opposition or any contradiction hath worshipped and reuerenced pictures and holy Images Iohn Damascenus hath collected great store of testimonies in the three Orations which he wrote for Images and so did the Fathers of the seauenth generall Synod and after-them many learned Catholicks of later times Therefore what vpstart Nouice dare condemne that which the most holy and learned Fathers haue commended taught and practised that which the Catholick Church it selfe taught by the Apostles and hath kept in all times that which God himselfe hath also diuers times confirmed with myracles Are not they then according to the saying of St. Augustine most insolent and mad who doe not Epist 118. retaine and keepe deuoutly but cast away and reiect the vse of Images together with their due honor when neither the worship of Latria which is due to God nor of Dulia which is due vnto the