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	glory_n	good_a	2,143	5	3.4765	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15396	A catholicon, that is, A generall preservative or remedie against the pseudocatholike religion gathered out of the catholike epistle of S. Jude, briefly expounded, and aptly, according to the time, applied to more then halfe an hundreth of popish errours, and as many corruptions of manners. With a preface seruing as a preparatiue to the catholicon, and a dyet prescribed after.; A catholicon.	Willet, Andrew, 1562-1621.	1602 (1602)	STC 25673; ESTC S114006	113,250	270

which haue taken vpon them the profession of faith not to liue thereafter as to followe adulterie idolatrie drunkennesse 1. Cor. 10. 7. 11. Uers. 6. The angels which kept not their first estate or principalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Here we see that there are some good Doctr. 3. We must be certaine of our ●aith some euil angels 1. Tim. 5. 21. Elect angels so are there reprobate angels but these were also created good in the beginning but fell for their pride Testim Ioh. 8. 44. He stoode not in the truth 2. Pet. 2. 6. The angels that sinned Exemp Iob 1. 6. The good angels are called the sonnes of God but the euill spirit is called Sathan an enemie And a false spirit 1. king 22. 22. Aitiolog His follie and pride was the cause Iob 4. 18. The word tahalah signifieth madnes foolishnes praise and Iude insinuateth as much that they were not content with their owne state or habitation Exorn. And therefore Nebuchadnezzar is resembled for his pride to Lucifer who is called heelill of the same roote that signifieth light Isa. 14. 16. wherefore God cast him downe and he fell like lightening luk 10. 18. that is violently and speedily Applicat 1. The Manichees are condemned who did hold two equall beginnings and two kingdomes of light and darkenes for we see that the deuill in the beginning was created good but continued not therein 2. Because the Apostle maketh mention onely of the fal of the angels not shewing the time when or the place from whence or who and how many fell we are taught to stay our curiositie and not to mooue needlesse questions Yet so farre as Of the fall of Angels the Scripture doth lead vs we may safely wade 1. For the time it was in the beginning as soone as they were created or not long after their creatiō as it is said in Iob he found no steadfastnes in the angels Iob 4. 18. and Ioh. 8. 44. He was a lyar from the beginning that is from the beginning not of his owne creation but of the world and mans beeing they fell before the starrs were made Iob 38. 7. For the children of God that is the angels reioyced gaue praise vnto God so did the deuill neuer not his angels that fell 2. They fell from their estate that is that perfection of glorie holines innocencie wherein they were created their fall was of two sorts the first was voluntarie and sinnefull in their wilfull apostasie the other necessarie and penall in beeing cast downe from heauen as the fall of man was first in his transgression then in his expulsion out of paradise and so the Apostle here saith that the angels first kept not their estate and then lost their habitation beeing depriued of their glorie The state wherein they were created according to Gods image did consist either in holines and innocencie or in their knowledge and power for these are the two parts of Gods image knowledge Col. 3. 10. holines righteousnes Eph. 4. 25. Then like as man hath wholly lost his innocencie which was a supernaturall gift and his naturalls as knowledge wisdome are empaired though not altogether lost so Sathan is cleane fallen from the truth Ioh. 8. 44. his power and knowledge remaineth though not like to the elect angels yet very great and vncomparable in respect of mans weaknesse and therefore the Apostle Eph. 6. 12. giueth the name of powers principalities gouernours euen vnto wicked angels 3. For the third though directly in Whether more good or bad angels Scripture it be not expressed which is the greater number of Elect or reprobate spirits yet I hold it most probable that the number of good angels is greater as may appeare first by these places of Scripture Psal. 55. 18. Many were with me 2. king 6. 16. 2. chron 32. 7. They are more that are with vs then they that be with them which is to be vnderstood of the angels and inuisible spirits Againe the greatest number of euill spirits that I remember mentioned in Scripture is a legion which contained 6000. but we read of 12. legions of angels Math. 26. 43. and of not legions onely but of whole hoasts Gen. 32. 2. of thousand thousands c. ten thousand thousands Dan. 7. 10. yea twentie thousand thousand Psal. 68. 17. Applicat 3. Further by this doctrine we are taught to take heed vnto our selues that we fall not away from the first grace receiued seeing the angels stood not let him that standeth take heede least he fall 1. Cor. 10. 12. Neither is there any strength in mans freewill to hold him as the Papists Error 15. affirme seeing the Angels freewill could not keepe them from falling Againe we see what a dangerous thing it is to despise gouernment and to speake euill of those that are set ouer vs in the Lord either in Ciuill or spirituall matters to the which ende all these examples are produced by the Apostle as the Israelites murmured against Moses the Angels rebelled against God the Sodomites skorned the admonition of Lot Men for feare of the law refraine to speake euill of the Magistrate but the tongues and stomackes of many are whetted against the Ministers and they iudge it no fault whereas their murmurings are not against them but against God Exod. 16. 8. The fifth lecture vers 6. He hath reserued in euerlasting Whether the deuils be in the locall place of hell chaines to the iudgement of the great day Doct. That the deuill his angels though not yet in their full torment are reserued and prepared to euerlasting damnation Testim Math. 25. 41. Euerlasting fire prepared for the deuill and his angels Reu. 20. 10. The deuill shall be cast out So that by these places it appeareth he hath not yet receiued his full punishment nor yet is chained in the locall place of hell because he ruleth in the aire Eph. 2. 2. and he goeth vp and downe like a roaring lyon c. 1. Pet. 5. 8. But out of hell there is no returning Luk. 16. yet he is truly said to be in hell chained because he carrieth about a fearefull and desperate conscience fettered and chained with the liuely sense of Gods wrath and decree of condemnation Exempl Math. 8. 29. The deuils desire not to be tormented before their time that is not to be sent downe into the deepe luk 8. 31. This sheweth that they looke for vnspeakable torment but yet feele not the ful measure of it Exorn. As Pharaohs baker lay in fetters comfortlesse especially after the interpretation of his dreame and was afterward hanged and executed Gen. 40. so the deuil is now kept in chaines till the day of execution Confirmat Reuel 12. 9. The deuill is cast out because to God he is Sathan an enemie to his Church diabolus an accuser to the world a serpent that is a deceiuer Applicat 1. Against the heresie of the Origenists that in

strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellen●●● of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his implēdo homo deficeret nonse extollat superbia tumidui De grat lib. ●rbi● c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it Secōdly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. ● the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operū accepis●e mercedem lib. 1. de ●ocat g●nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue

to hold his stirrop to lead his horse by the bridle treading vpon their neckes c. But also in suffering most blasphemous titles to be giuen vnto him as one Christofer Marcell said to the Pope in the late Councell of Laterane Tu es alter deus in terris Thou art another God on earth sess 4. Cardillus the Spaniard calleth the Pope terreum Deum an earthly God pro Concil Trident. in the bull of Clem. 6. for his yeare of Iubile he thus saith Mandamus angelis c. We commaund the Angels to carrie their soules to heauen that come to Rome this yeare c. This Luciferian pride is an euident argument and badge of Antichrist The next note of false teachers is out of the 7. verse they are likened to Sodome 7. Note Strange 〈◊〉 for following strange flesh which whether we take it for that sinne which is contrarie to the morall lawe as of adulterie fornication incest or for that which is against the lawe of nature such as was the sinne of the Sodomites and of the heathē where of Saint Paul speaketh Rom. 1. 27. When the men burnt in lust among themselues for both these are counted strange flesh It is notoriously knowne that the Romanists haue exceeded in these strange lusts For as Bernard did well foresee the mischeifs like to ensue where lawfull marriages is forbidden thus writing Tolle de Ecclesia Reples e●m concubinarii● seminifluis incestuosis masculo●●●u con●●bito●ib honorabile coniugium c. Take out of the Church honourable marriage and the bedde vndefiled and you fill the same with concubine louers incestuous vncleane persons and abusers of the male sexe so hath it fallen out in the Romane Church To let passe former examples as of Sergius 3. that had a sonne by afamous harlot a Platina Marozia of Ioann 10. that vsed b Luitprand Theodera of c Platina Iohn 13. that was slaine in adulterie of d Beano Gregorie 7. that was familiar with Mathild otherwise then became him of e Appendix c●●cil Const. Iohn 23. that was accused in the Councell of Constance to haue committed incest with his brothers wife and fornication with Nunnes and virgins To come to nearer times Sixtus the fourth did erect brothell houses for both Agrippa de vanitat scient ● de leno●●● sexes and graunted to a certaine Cardinall the vse of vnnaturall venerie for certaine monthes he had also his Ganymedes Petrus Riarius Innocentius 8. had diuers bastards was the first as Volaterrane saith that boasted Volaterran geograph of his base sonnes and aduanced them to great riches I am ashamed to rehearse the incest of Alexander the 6. with his owne daughter Lucretia of the monstrous and vnnaturall Guicciardin 1. 3. venerie of Iulius the 2. of Paulus the 3. his incest with his owne sister daughter Constantia Lib. 7. and his neece Laura I say here with Bernard It is a shame to speake what is done of these Bishops in secret I thinke it better to dissemble and conceale these things Serm. in concil Rhemens but why should I be ashamed to speake that which they are not ashamed to doe Againe he saith of the patrimonie of the crosse of Christ Nō facitis codices in ecclesia sed pascitis pellices in thalamis Ye make not bookes in the Church but ye feede harlots in your chambers As were their heads such was the rest of the bodie their Monasteries and Monkish cells were detected of most infamous incests fornications Sodomitrie as may appeare in the Inquisition made Vid. Prae fat Balaei de actis Roman pontif in the time of Henrie 8. And Gregorie 12. giueth this testimonie of certaine monasteries of Phrysia All religion and feare Libido carnis corruptio inter ipsos mares moniales c. Theod. Niem tract vnion 6. cap. ●4 of God is departed carnall lust and filthinesse betweene the Monkes and Nunnes vvith other vices are growne vp in stead thereof This inconuenience Bernard in his time did foresee cōplaining how one attēpted to place certaine Nunnes not far frō a monastery though he were instantly intreated not to do it saith Bernard ne seminariū scādali posteris parerent relinquendū least they Epist. 253. should beget a seminarie or seede-plot of offence and leaue it to their posteritie Yea he further saith concerning the force of lust Non aspernatur tuguria non reveretur palatia vtinam sola caenobia fugiat it despiseth de inter dom cap. 29. not cottages nor feareth palaces I would it did onely scape Monasteries Thus it is euident that if the following of strange flesh be a proper note of a false religion hereby the popish profession may worthily be called in question v. 8. Likewise notwithstanding these dreamers 8. Note If dreaming following of fables Following of fables be also a fit marke to know a false prophet by the Romanists in this kinde shall not giue place to any For if they should leaue out their fained miracles and coined lies they should want some of their best arguments for the carnall presence purgatorie adoration of images and such like For the proofe of this I will onely produce the acts of the second Nycene Councel which denied the worship of images there it is euident what grosse fables and old wiues tales are alleadged to establish that grosse superstition In the fourth action one steppeth vp and telleth this tale how a certaine Iew succeding a Christian in his habitation found there an image of Christ which he with other Iewes inuited to supper espying ran at it all at once and thrust it through and presently there issued forth such a quantitie of bloode that it filled a great hydria or waterpot such as mention is made of Ioh. 2. 6. which contained about fifteene gallands a peece Likewise in the same action they tell of a monke beeing tempted of a spirit of incontinencie the deuill appeared to him thus saying If thou wilt not haue me to tempt thee worship this image no more which was the image of the Virgin Marie as though the deuill hated the worshipping of images which is his owne inuention A certaine man of Cyprus striking out with an oxe goad the eye of the image of the Virgin Marie had his owne eye smitten forth with the same staffe breaking into shiuers and lighting vpon his eye A certaine Saracene did beate out the eye of an image and presently his owne eye fell to the ground Such stuffe was then produced to confirme the superstitious adoration of images and such fables are their festiuals and legends full of who list to peruse them ● and thus as Nicolaus Lyra complained aliquando in ecclesia fit maxima deceptio popu●● in miraculis fictis à sacerdotibus c. sometime in the Church the people is greatly deceiued by miracles fained of the priests and their adherents for lucre sake vers 8. They despise gouernment