Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00698	A vvoorke of Ioannes Ferrarius Montanus, touchynge the good orderynge of a common weale wherein aswell magistrates, as priuate persones, bee put in remembraunce of their dueties, not as the philosophers in their vaine tradicions haue deuised, but according to the godlie institutions and sounde doctrine of christianitie. Englished by william Bauande.; De republica bene instituenda, paraenesis. English	Ferrarius, Johannes, 1485 or 6-1558.; Bavand, William.	1559 (1559)	STC 10831; ESTC S102013	301,803	438

and Transs●luania ouerrunne besides y ● Austriche was by thassaultyng of Vienna sore shakē Wherevnto if ye recken that whiche wee loste before twoo greate dominions were spoiled by that Idolater the Turke Constantinople and Trapezus twelue kyngdomes taken from vs emong which wer Chalcis Scodra and many other Ilandes Hidrūtum with twoo hundred citees Neither did other lesse desire to augment their dominions By al whose tirannicall attemptes it is comen to passe that the Turke hath enlarged his Empire Eastwarde vnto Euphrates Westwarde to the Sea of Ionia Southwarde to Ethiopia Northward to the sea called Euxinum and vnlesse the nobilitie moued with Gods loue and outcrie of the selie people whiche bee reserued to the pitifull yoke of seruitude or els be next to the daunger of death doe withstande it nether the countreis whiche are borderyng vpon the Riuer Dunowe whiche yet remain entier shall cōtinue safe neither will he cease continually to enlarge his dominions But he wer not so moche to be feared if our bodies and goodes onely were in daunger of him and not also our soules in neglecting the doctrine of our faithe For he causeth the childrē in their tēder age to drinke the Mahometicall poison and leadeth the elder sort to helle fire by forsakyng the crosse of Christe Where is that famous citee Constātinople whiche was so highlie renoumed by so many Patriarkes whiche were soche holie fathers and wherein the Sinode and generall counsaill was kepte by an hundred and fiftie Bisshoppes againste Macedonius whiche denied the holie Ghost to be God Where is Nicea a citee of Bithinia where three hundred fower score and eight bisshops condēpned the heresie of the Arrianes Where is Ephesus the greate Toune where the marte was kepte for all the hetherside of Asia to whom Saincte Paule preached the Gospell wherein Nestorius appoincting two natures in Christ was accursed by the Iudiciall sentence of twoo hundred bisshops Where is Chalcedon situate vpō y ● streites of Thracia whose name is blased welnigh through the worlde for that there sixe hundred thirtie fathers gathered in counsaill did condempne Eutiches Dioscorus his scholer one of the same secte whiche held opinion that the nature of the worde of God incarnate and the fleshe whiche Christ tooke wer but all one Where be the Galathiās Corinthe of Achaia Philippi Thessalonice twoo citees of Macedonia and Athenes the citee of wisedome of whence was Dionisius Areopagita Whiche when the Apostle had regenerated he did partlie by his writyng set forthe for a perpetuall memorie Be not thei through extreme rigour of warres brought to naught and haue so swarued from the true God that of al there can scarce one or twoo be found that will stand to the confession of the crosse of Christ and call vpon the God of heauen And that ambition discord ciuill warres impietie studie of priuate gain and vnfaithfulnes haue giuen no small occasion to this mischief the histories of christen Princes to declare and we by experience to late and to our great calamitie be taught the same Learne therfore ye anointed Kinges ye good Princes to whom the gouernement of the common weale is cōmitted spare your subiects spare those that haue entred into the same Baptisme with you whiche doe acknowledge one God one Sauiour whiche be one with you in Christe by whome we be all Bretherne all enheritours of Heauen wherein there is nether Hebrue nor Greake nether Lorde nor Subiecte but euery one shall giue an accompt of that he hath done in his bodie Demas the Philosopher perceyuing the Athenians verie busie to appoynt diuine honoures to Alexander willed theim to beware lest while they minded Heauen they loste the Earthe But take you heede lest you lese Heauen while you kepe the earth Consider with your selues that all warres be daungerous and deadlie euen to the first authours bicause of Robberies Theifte vnrecouerable losse of bodie and soule inordinate des●ouring of maidens and widowes burning spoyle of all thinges the oppression and rigorous handeling of innocētes so manie kinde of blasphemies wheras no droppe of innocent bloode vniustlie shedde shalbe left vnreuenged but that the iust and euerlasting iudge which knoweth the certain number of our heares will require it at their handes Note besides here so many māslaughters so moche hooredome so much vilanie the losse of so many soulles wherby a great weight of accompte lieth on their handes whereas the burden of euerie mannes owne iniquitie is so great that he neadeth not to be laden with other mens mischieues Wherefore if any man respectinge godlines louinge peace and bicause God cōmaundeth his seruauntes to turne their swordes into culters their speires into mattocks that the Woulfe may dwell with the Lambe the Leopard lye doune with the Goate the Calfe Lion and shepe kepe cōpanie together so that one natiō do not arise fight againste another but doe forget hencefurth the name of warre will not for all this cease but continue stil w e out feare of correction to walke after his own lust he shall one daie find that he shall not escape vnpunished If we wil needes shew our selues valiaunt yonder is the Turke yoūder be thenemies of Christes crosse any man maye arme himself against thē and go to recouer that part of christendome which thei haue subdued infected with impietie by the negligence of our princes to rescew frō cruell seruitude and the iawes of hel the poore people that crie for help and let euery man so shewe himself stoute in his quarell that it may appere that he fighteth for his coūtrey for his brethrē for the glory of Christ and so he shalbe not onely commended emong men but shal also receiue a reward of him whiche leaueth no euill vnpunished nor no good deede vnrewarded THE Ninthe Booke concernyng the good ordering of a common weale The argument of the first Chapiter That the keping of peace and quietnesse in a Common weale is a greate furtheraunce to felicitie AS it is extreame impietie alwaie to minde warres and to turne al thinges vpside doun So it is a singular vertue an excellent poinct of wisedome to be quiet and to maintaine in a common weale peace the onelie staie thereof For Seneca borne at Corduba the Greate Maister of good maners semeth to haue saied not much amisse That it is the propertie of a very king in deede not to exercise his aucthoritie euer when he maie And the very ende and knittyng vp of the warres by experience teache vs that it is not so expedient alwaie although wee maie somtime prouoke others with warres iustlie to break peace and disturbe quietnesse So that it maie seame moche better to sustaine any losse either of goodes yea or estimacion bicause some dooe thinke their honour and estimacion stained if thei dooe not wreake themselues vppon the insolencie of others and cause an burlie burlie in the common weale then to yelde vnto maliciousnes

properties consistyng in the woorkyng of the mynde and the fathers of this opinion be Socrates Plato Arisiotis Tullie and suche as be called Stoickes whiche doe holde that there is nothyng profitable vnlesse it be also honest The seconde kinde of goodnes and that we may more truely terme good is that cometh frō hym whiche alone is good whiche also maketh the good tree whēce we looke for good fruicte For a good tree cannot bryng furthe ill fruicte ne yet a naughtie tree good fruicte Whiche wee therefore call good woorkes bicause thei come of faithe whereby we bee bothe iustified and also purchase the blessed life by Iesus Christ made by adoption the sonnes of God and coinheritours of heauen by whose spirite we also crie Abba father So it appeareth that accordyng vnto this diuision suche thynges whiche we doe well in the comon weale be good but ciuilly from doyng whereof we must in no case be weried although it further nothyng to the life of blisse vnles God doe repute it vnto rightuosnes and at length croune his owne worke For we are bid without ceassyng to doo● that is good to giue the fruicte of our faithe and yet when we haue doen all we must confesse our selues to bee vnprofitable seruauntes So earnestly must we continue in our duetie that we maie haue in vs peace mildnesse gentlenesse goodnesse faithe charitie mekenesse sobrenesse and euery poincte of vertue that so we bryng furthe fruicte worthy repentaunce and the more we doe the lesse ought we to attribute to our selues to the ende we gather no stomacke but thanke God for all whiche is the aucthour of all whiche hath mercie where him liketh and bestoweth our workes according to his owne arbitrement Therfore sainct Paule saieth Let vs not be weried with doyng good for in due season we shall reape again vnwearied Wherefore while we haue tyme let vs doe good to all men but principally to our neighbours in faithe See ye not how we bee commaunded to dooe good and that without any ceassyng And he that teacheth this writeth also we thinke therfore that man is iustified by faithe without the workes of the lawe whiche in deede are good but by theim wee be not iustified how beit to them that loue God all thinges woorke to good The more dooe suche naughtie menne iudge a misse whiche saie that good is not good and doe either vtterly dehorte other from the honest discipline of good behauiour and good workes or els so lightly passe thē ouer that you shall hardely finde emong Christians what is honestie of liuyng discipline of good behauiour or vertue it self if you should seke thesame as it were with a light candle for so muche as euery idle man is giuen ouer to his own desires and in the meane while the windowe is opened not without the offendyng of the Gentiles to all vices of the fleshe as be aduoutrie horedome vncleanesse wantonnes Idolatrie enemitie strief comparisons angre contention sedition heresie enuie slaughter dronkennes surfait mistrust and soche like the doers whereof shall neuer enherite the kyngdome of God And these so detestable vices at this daie raigne in suche sorte in the common weale as neither at any time greater ne yet euer the like For whiche cause euery good man must trauaile in this poinct that the old discipline called again common weales maie beginne to be the assemblies and reuerent resortes of good men wherein euery man maie attaine the vse of thynges in suche sorte as becometh a christian manne wherein God maie be called vpon and glorified For life as Marcus Varro saieth is giuen to man not for his owne sake but to shewe some worthie faict therin yea to ascende vp ward and by these transitorie thinges to conceiue an hope and bend his mynd to the euerlastyng Muche lesse ought wee as menne allured with Mearmaides songes and thereby lingeryng aboute the rockes where thei haunt to spende our tyme in contemplatiue studies till we be old and not ones fall to debate the cause why we haue this life lent vs to thende it maie bee laied before our iyes wherevnto we bee borne how muche we be bounde to our creatour how muche to our neighbour whereas the very Philosophers doe teache that man is partly bredde for mannes behoufe that thei maie mutually one help thother And Socrates full well answered that he was more profitable to a cōmon weale that taught other and made many fitte to rule therein then he that gouerned well hymself And although it be harde to amende the euill whiche by long and old putrefiyng hath as it wer ioynted it self in man yet bicause man is naturally ciuill and commonable that is suche as is ready to obeic lawes to ioyne in the societie of life to helpe other to tender his owne commoditie without any harme to other to desire that is vpright and good to fauour honestie to dooe that apperteineth to this his life wherein he hath matched him self with others an instruction to good life is not to bee neglected for he hath reason whereby he can suffer hymself to be brought to frame he hath the benefite of speche aboue all other liuyng creatures whereby he bothe teacheth others suche thynges as be beste and vnderstandeth and printeth them in his hart when thei be taught him Yet notwithstandyng mankind by sinne and trāsgressyng of Gods commaundemente is so lost and corrupte that he alwaie leaneth to that whiche is forbidde hym and bendeth more earnestly to euill then that he can ones thinke of that is good for that there is not one that can doe good no not one For if ye vnderstand that kynde of good whiche wee before called the true good whiche healpeth vnto the atteignyng of the euerlastyng life I dooe not deny but that manne can dooe no part therof bicause it is farre from our reache hanging onely vpon him whiche reputeth this of ours to iustice or vniustice Seeyng no manne as Hieremie saieth can ones speake good but onely God whiche frely iustifieth vs by the mediatour Iesus Christe That therefore is good whiche in our cōmon life we doe vse to call good wherunto by nature how muche so euer she be perished according to my former reason we haue certain drieseedes left in vs whereby we be moued to that is good and vpright wherby we maie be made commonable ciuill Whose cōtrarie the Lawyer vseth ofte times to terme vnciuill a worde of fine and large signification betokenyng that whiche doeth not agree with lawes honestie and ordinaunces of a citee appoincted by the rule of iustice and vprightnes After that kinde of goodnesse doe we measure the vertues whiche prophane writers doe so moche alledge and commende vnto vs and counterplace theim to vices whiche lurke in man by reason of his worne custome in cuill no lesse then fire in the flint whiche vnlesse thei be practised by discipline teachyng perpetuall labour and suche thynges as bee

to be in daunger of losing that which thou hast geuen to them and the hospitalles and other places appointed to Godly vses to be mainteyned and enriched of that whereof thou hast spoiled the pore by vnlawful practises For y ● place wher naughtie gottē goodes be laied vp vseth not lightlie to be fortunate and daiely there ariseth disturbers of the same so that the prouerbe semeth true an euil rauen an euil egge Finally although these dsurers chaunce to conuey their goods thus naughtely gotten vnto their heires yet they be neuer the better but are bounde to make restitucion vnlesse they will abide the aduenture and daunger that maie ensue of theim For it dooeth not lightly happ● that the third insuccession enioieth such wicked wealth gotten by thenerye and rauin For so muche as we by diners experimentes haue found this saiynge most true as though Appollo him selfe hadde pronounced it That the thirde heire shall not enioye yll gotten goodes but that which is yll gotten is commonly yll spente as Plautus saieth It is also an vnluckie thinge to haue in possession yll gotten goodes although a man do not knowe it For they be euen as pernicious to kepe as the golde of Tolosa which was the cause of much calamitie Mine entent was onely to declare how execrable a thing it is and pernicious to a common weale to practise vsurie wherewith a man of conscionable dealing wil neuer defame him self But by how many sortes by what couyne and disceites it is practised the bookes of the ctuill lawe dooe euidently declare ⸫ THE Seuenth Booke concernyng the good ordering of a common weale The argument of the first Chapiter It is not ynough for a Citie to be populous and weal thie vnlesse it beare it self vpon good order and Lawe ▪ and that nether ill language ne yet dronkennes be suffered with in it THales the Milesiane vnto whome after long contention aswell the Coianes as his owne countreie men gaue the Golden treifoote whiche the Fisshermen had drawne vp as to a man of moste wisedom said that the worlde was a thinge of most excellēt bewtie bicause God had made it Suche a builder he meaned as without any assistence of coūsell ones made al thinges perfectly and in beste maner After the proportion whereof a citie ought to bee framed not onely furnished with in habitauntes and wealth but also bewtified with good orders vertues Thei therefore to whō the charge of gouerning goddes people is committed must do their ende●●●r to bringe their Citie into a commendable forme that it doe not 〈…〉 by the number of inhabitauntes and rit●●●● for that were to buyld vpon sandes But thei must more depelie weigh the matter minister such in warde nurrishment wherby the Citizens myndes maye be nurtured vp to vertue which is the chiefe reason wherfore we desire the companie of men to the intent the congregacion and assemblie maie bee honest and reuerent wherein we shoote at honestie and goodnes as it wer at a marke with all attentiuenes of minde I haue alreadie spoken of moste of those thinges whiche I thought conuenient for Citie that is well appointed of inhabitauntes wealthe and commodities that accompte the nothing profitable vnlesse it be honest not therein to do any thing whiche we would not haue done againe to our selues nether in our doynges to committe anye point of dishonestie Which to saye the trueth falleth best out when the common weale is in quiet peace For suche as he of naughtie and leude liuing will not suffer good men to do well but will procure manye hinderaūces to staie the good successe of vertue For bicause they them-selues care not for well doyng they delight to shewe their enuie and spite vpon such as doe the contrarie h● wheit they do not escape scotfree For thei therby se vertue and in seing it euen pine awaie Whiche grudge of consci●ce they do inwardlie feele but become nothing the better therby wherfore the common weale must be ridde of such noughtie persons that there be no such present occasion and open libertie giuen to offende and to liue viciouslie For as Terence sayeth to muche libertie maketh vs all worse and the nature of vice is like to a leprosie for it infecteth and allureth other to dooe the like and so the cockle doth not onelie hinder the good wheat it his growyng but spreadeth it selfe ouer all the grounde where it groweth and so choketh it We muste not therfore beare with anye such vices as do cause vs to decline from honestie as be aduolutrie hooredome māsl●ughter spoyle vsurie baudri● ▪ banquetting glotonie dronkennesse idlenes deceit periurie double dealyng couetousnes and other lyke enormities whiche doe so encrease that it is holden in maner as a vertue in some one of them to be notable For who is he at this daie whiche doeth not thinke it naturall to stayne and pollute his bedde with hooredome and ●audrie which doeth not in ieast accompte spoyle vsurie and deceit as thinges goten by dewe loane Which estemeth not bellie cheare continuall glotonie dronkennesse and the vnreconuerable losse of time as a refresshing to his bodie and one parte of mans felicitie nothinge consideringe the sayinge of saincte Paule that the wicked shall not possesse the kingdome of god likewise aduouterers fornicatours thieues dronkardes couetouse men raueners backebiters and idolaters shall not enherite the kingdome of heauen for thus he saieth do ye not know that the vniuste shall not enherite the kingdome of God Bee not deceyuid for nether aduouterers idolatres fornicatours weakelynges buggerers theiues couetouse persones dronkardes backbiters nor pillers shal enherite the kingdome of God Vpon whiche saying if we would earnestlye fixe our eyes and mindes we should not be so prone and readie to all kind of iniquitie and there should be no lesse godly zeale then naturall loue among Christians He that is in heauen wil admit no cloake nor colour he wil not be mocked but as a rightwise iudge searcheth iudgeth the hartes And therfore all dissimulation all falshode all forged pretences set a parte he that hath stollen let him steale no more he that hath ben a fornicatour lette him flee fornication he that hath ben an adnouterour let him abstayne from aduoultrie and bringe furthe fruites worthie of repentaunce otherwise he can haue no parte of inheritaunce in heauen for it is not ynoughe to turne from euill and to renowme the sinne of the bodie vnles wee hartelie doe that is good and bring furth the fruite of light in goodnes iustice and truth Thus we see that no man ought eyther to deceyue or to oppresse his neighbour or any other in any kinde of conference or worldly affaires For God is he that taketh reuengement of all these thinges When a Citie is thus clensed of corrupt customes let iustice whiche conteyneth all vertues take place the grounde whereof I my selfe dooe take as Tullie also doeth to be a ciuill kinde

vs for vertues sake either to do our duetie or els to amende for feare of punishement Thus we see that there is nothinge but it maie ●e turned in some parte to mans behofe so that it be well emploied either as a prouocacion to vertue or as a lesson to enstruct vs y t sinne will not escape vnpunished For to what ende can those u. dreames of Ioseph otherwise be applied He dreamed that his sheaf of corne stode vp was worshipped of the sheaues of his brethren He dreamed also that the sunne moone and eleuen starres honoured him What meante these but that his brethren might vnderstande by coniecture the auctoritie whiche he did beare with Pharao the Egipcian and cease from so enuiynge him Pharao also had two dreames whereof the one betokened as the same Ioseph enterpreted seuen yeres of great plentie and the other seuen yeres of great dearth Whiche the kinge vnderstandynge commaunded that corne shoulde be laied vp that men might not starue for honger in such a scarcitie Wherby Iosephes father and his bre●●rē also were relieued by Goddes prouision Nabuchodonosors dreame also was of a straunge signification which Daniel expoūded that his kingdome whiche was of so great power that it semed vnpossible to decaie by mannes might shoulde be destroied and that an euerlastinge and vnthaūgeable kingdome shold afterward be established Moreouer vis●●s in the night be a terrour to the euil that thereby they maie forsee the daūgers which must happen vnto them and being priuie to their owne offences must be the sharper punished for the same Of these saieth Salomon Then the sight of the euil dreames vexed them sodainely and fearefulnes came vpon them vnawares For those visions were onely to put them in minde whie they did suffer those euilles that they shoulde not pearishe without a warning thereof before Whiche Iob whether he were so in dede as it is written or els that a meane was wrought to shewe vnto men the ymage of Pacience dothe euidently declare Thou wilt feare me saith be with dreames and by visions thou wilt astonie me Among the Philosophers also and Ethnicks there are manie dreames specified whiche dooe notifie vnto vs that suche thinges as menne haue either earnestly thought vpō or bene weried withall in the daie time dooe come into their mindes in the night season of the secrete and misticall interpretacion whereof diuers haue written and their bookes be extant But for this place there is none worthier to be remembred then that dreame which Scipio of whom Tullie speaketh had when he was with kinge Masinissa in Africque being in his ●e●●e in a deade slepe Wherein Scipio 〈…〉 d the ●lde● conquerour of Africque put hym as his nephew in minde of derine and valeauntnesse How that after he by the destroying of Carthage and doinge other seruice whereunto the common weale shoulde call him hadde well deserued of his countrey should flee out of the bandes of his body as it wer out of a prison As though good men did then onely begin to liue when thei ended their liues and wente vp into immortalitie in heauen For they whiche haue behaued them selues worthelye in wisdome temperaunce valiauntnes and other vertues muste haue a greater reward then praise in this worlde whiche thei that be notorious for vice and filthie liuyng can not haue for they be as infamous persons bothe quicke and deade But if they haue committed soche haynous offences that menne can not easelie forget theim then it is the greatest shame to them that may be to haue the remēbraunce of their former lewde and damnable state of life to be renued As Perillus the deuisour of that cruall forment Dionisius Syracusanus Nero Domiciane Herodes Antipas and many other may be an example Which God would therefore haue to be a warnynge vnto vs that by them we may not onely be put in minde of a better life but also to their great confusion and for a reward of their wickednes vnderstand that they be euerlastinglye tormented And to the intent men might be withdrawne from this ignominiouse and filthie life the olde fathers were not content onely to teache vs with preceptes of philosophie and to set before our eyes the deformitie of vyces but they also shewed the tormentes wherewith tirauntes Cutthrotes thieues murderers periurers aduouterers fornicatouts couetous iniurious seditious persons despisers of iustice wicked mē and so many as haue offended in the common weale preferring their priuate gaine before the publike pro●●t and vice before vertue be plagued in hel with perpetuall punishmentes Whereof certayne be artific●allie descriued by Virgill Which Aeneas suffered by report of Sibilla and tolde abroad at his returne out of Hell Of which sort there is a tale in Plato whiche Socrates said that one Herus Armenius a Pamphiliane borne reported on this maner This man was slayne in the fielde and the twelueth da●e after when his bodie was brought to be buryed he arose from deathe and tolde many thynges which he sawe while he was deade declaringe that when his soule was seuered from his bodie he with diuerse others came into the place of deuilles where there were foure passages two downe into the lower depthe and two vpwarde betwene the whiche they did sit which were iudges ouer the soules departed and thence they that were adiudged rightwise were commaunded to go vp to Heauen on the righthand hanging their iudgement signes on their brestes and the vniuste on the left side downwarde bearyng the cognysaunce of all their offences that they had committed in their lyfe tyme on their backes And therfore whē he came to the iudges he said that he would tell all men at his returne that which he had seene and learned Then thei willed him diligentlie to vewe and marke that whiche he sawe there to the intent he might therof make a more certaine reporte Then told he sundry paines wherwith they which liued viciouslye here were tormented and how that thei whiche embraced iustice and godlynes and deserued well of their countrey after their death were in greate honour estimacion and perpetuitte of glorie and renowne as benefactours of mankynde Whiche sable althoughe Tullie be sorie that it is mocked at of manie yet as Macrobius telleth he willing to eschew the occasion of foolish fautefinding wished rather that their mighte one be raised vp to make suche a reporte then to ●e reuyued and to saye nothing That was an ensample of to bold and monstruous superstition when Menedemus scholer to Colotus a philosopher borne at Lampsacum went about as Laertius writeth apparayled like a furie saying that he came from hell to espie the faultes of men that at his descendinge downe he mighte reporte to the f●endes that whiche he sawe in midle earth This was his attire a longe blacke coate gyrte vnto him with a scarlet belte a cappe after the vsage of Arcadia on his heade hauing the foure elementes