Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	eternal_a	good_a	life_n	5,074	5	4.6376	4	true

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

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

the end the deuills shall be saued seeing the Scripture saith they are kept in euerlasting chaines 2. Against the Papists that make diuers Error 16. degrees of hell and two of them the Limbus patrum and Purgatorie they say are but for a time here we see the chaines of hell are euerlasting and that there is no hell but for euer 3. Here is a lesson of feare and terror that if God spared not the angels if they could not escape Gods iudgement how much lesse shall men though neuer so mightie escape 4. A lesson of comfort that the deuill is chained and fettered he is able to doe vs no more hurt then the Lord permitteth he could not without leaue hurt the swine Mark 5. v. 7. Sodome and Gomorrha and the cities about them which in like manner c. Doctrine Like sinnes deserue like punishment and partakers in euill shall be partakers in reward These cities were Admah and Zeboim Deut. 29. 23. which perished in the flames of Sodome and Gomorrha Testim Reuel 18. 4. Goe out of her that ye be not partakers in her sinnes and receiue of her plagues Exempl Gen. 49. 5. Simeon and Leui as they were brethren in euill so are they partakers in the same punishment vers 7. they are deuided in Israel For Simeon had his lot vnder Iudah Ios. 19. 1. and Leui was dispersed among the tribes Obadiah v. 14. 15. the Edomites because they did partake with the Assyrians in the destruction of Ierusalem are partakers also of their destruction Exorn. Eccl. 9. 12. Like as fishes running into the net togither are taken togither and birds in the snare so the wicked confederating themselues shal be enwrapped in the same iudgement of God when it commeth Reason For as it standeth with Gods iustice that they which haue laboured together in Gods seruice should be rewarded together Luk. 22. 28 29. so on the other side it is iust that they which sinne together should be punished together Applicat 1. Against the Papists who beeing idolatours as the Israelites were Error 17. Papists idolaters why should they not feare the same punishment 1. Cor. 10. 7. But they will answer they are not such idolatours for they doe not worship an image but as it hath relation to the Saint whose image it is Ans. No more did the Israelites thinke that the golden calfe was the God that brought them out of Egypt but a memoriall of him because they did sacrifice such beasts vnto God as it may appeare Exod 32. 5. To morrow saith Aaron shaeli be an holy day laiehovah to the Lord Iehova Neither were the people so blockish to thinke that a calfe could bring them out of Egypt nor Aaron so wicked to worship a calfe 2. We learne that euery man should take heede of those sinnes which he seeth before his eyes to be seuerely punished why should he thinke himselfe to be exempted Nabal slaine for his couetousnes and erueltic 1. Sam. 25. the Israelites for their gluttonie adulterie the blasphemer was stoned Leuit. 24. Dathan and Abiram for their murmuring and rebellion Numb 16. Herod for his pride deuoured of wormes Act. 1● why should not couetous persons adulterous drunkards blasphemers feare the same punishments Are set forth as examples or for an ensample Doctrin 3. Doctrin That Gods iudgements vpon men for sinne are not onely executed as punishments of their wickednesse but to be ensamples to admonish others Testimon Prouerb 19. 25. If thou smite a scorner the foolish will beware that is the simple will be warned by anothers punishment Prou. 24. 32. I considered it well c. Examp. Gen. 38. 11. Iudah prouideth for his sonne Selah by the example of Er and Onan whome God killed for their wickednesse but contrariwise Lamech is set forth as a prophane person Gen. 4. 23. that would not be warned to take heed of murther by Cains example This example of Sodome and Gomorrha is often repeated in the scripture as most famous Deut. 29. 23. Ier. 20. 16. 49. 18. Hosh. 11. 8. Exornat Like as a visible marke was set in Caine that all men should take warning by him Lots wife was turned into a pillar of salt to be a perpetuall monument to all posteritie vt te suo exemplo condiret to season thee with her example as Augustine saith Aitiolog Psal. 111. 4. God hath made his wonderfull workes to be had in remembrance This is the ende why God sheweth his iudgements in the world that other may be learned like as the lightening and the raine falleth in the wildernesse Iob. 38. 26. and the hayle in the forrest Isay 32. 19. that men may take heed as a man will correct his seruant that his child may be warned so God punisheth the wicked to admonish his owne children Applicat 1. Against the Papists that Error 18. keepe backe these examples from the peoples Scriptures not to be kept frō the people knowledge and shut vp the scriptures in a straunge tongue as the Pharises did shutte vp the kingdome of heauen Math. 23. 13. 2. Against the carnall securitie of those which make no vse of Gods examples vpon others but the righteous will be admonished Isay. 26. 9. But the wicked wil not behold the high hand of God See what Christ saith Luk. 13. 4. Vnlesse ye repent ye shall likewise perish Uers. 7. Committed fornication and followed Doct. 4. strange flesh suffer vengeance of euerlasting fire c. Here the Apostle sheweth some of the cheife sinnes of Sodome fornication and that sinne of vncleannesse which is against nature which yet hath the name of Sodome such as the Apostle describeth to haue beene the sinne of the Gentiles Rom. 1. 27. This the Apostle calleth strange flesh other sinnes also are described Ezech. 20. 29. pride fulnesse of bread idlenesse vnmercifulnesse Doctrin These sinnes are worthy and rewarded with euerlasting damnation Testim 1. Cor. 6. 9. Neither fornicators c. shall inherit the kingdome of heauen what is their reward then they shall be cast into the lake of fire Reu. 21. 8. Examp. In the rich man that led his life in all carnall pleasure and wantonnes he is tormented in hell flames Luk. 16. God iudged the old world for their sinnes who nowe are in prison that is in hell 1. Peter 3. 20. Exornat Like as magistrates haue here their prisons to the which they commit offenders as Math. 18. 34. So hell is Gods prison Aitiolog The reason why God punisheth the sinnes of men with euerlasting fire and destruction is both in respect of the maiestie of God who is offended and his euerlasting will transgressed as we see sinnes committed against the prince are most grieuously punished 1. Sam. 2. 25. as also in respect of themselues because they haue a will to sinne euer if they could liue euer as Gregorie saith Adiusticiam dei pertinet vt nunquam careant supplicio qui carere noluerunt peccato It

beene a long time in the worlde and he none other but the Bishop of Rome Secondly seeing the last times beganne so many hundred yeares agoe and we are so much the nearer the ende of the world howe much more ought we to be carefull The last times should prepare vs for Christ. to addresse our selues for the comming of the Lord if the Apostle thus perswaded in his time The Lord is at hand be carefull for nothing Phil. 4. 5. 6. then nowe the nearer the Lord is at hand the lesse greedie should we be for the things of this life Therfore the Lord in wisdome hath concealed the secret of his comming still telling vs by his Apostles and ministers that we are in the last times that we might alwaies be watchfull Carnall and worldly men make a contrarie vse for some of thē as Saint Peter saith will beginne to mocke say where is the promise of his comming 2. Pet. 3. 4. still the last times the last times say they but we see no ende yet whome the Apostle answereth excellently first that in respect of God there is no slackenes because one day is with him as a thousand yeares and a thousand yeares as one daie secondly neither is he slacke to vs ward but patient because he would haue all men come to repentance Others there are that take more libertie to sinne because their master deferreth his comming Matth. 24. 48. But our Sauiour Christ teacheth vs to make another vse Non prodest scire sed m●●uere quod suturum est vt se● per limus quasi in excubus cōstituti ne aut iustus estet remissior aut pe●cator securior vt ignorantes timer●mus obseruantes eme●d●remur lib. 5. deside cap. 8. Wàtch for ye knowe not when the Master of the house will come Mark 13. 35. and so I ende with that good sentence of Ambrose It profiteth not to knowe but to feare what is to come that we alwaies may be set as in our watch least the righteous man should be more remisse or the sinner secure that not knowing we should feare and obseruing amend There should be mockers which should walke after their owne vngodly lusts Wee Doct. 3. Against scorners of religion see that they which measure euery thing according to their owne sensuall lust become mockers and scorners of religion of the mysterie of God and haue in derision the faithfull professours thereof Such the Prophet speaketh of Psal. 89. 51. They haue slaundered the footesteps of thine annointed that is they laugh to scorne those that patiently waite vpon the Lord and walke in his pathes the prophet Isay complaineth of such that scorned and mocked at the iudgements of God as though they should not come neare them Isay 28. 14 22. Such were Lots sonnes in law that whē they were warned to depart the citie he seemed to them as though he had mocked but indeed they mocked him and regarded not his wordes Gen. 19. Thus the Philosophers mocked and scorned S. Paul when he spake vnto them of the resurrection of the day of iudgement Act. 17. Euen like as the Israelites beleeued not that God would prouide for them in the desert saying Can God prepare a table in the wildernesse Psal. 78. 19. And as the noble man gaue no credit to the prophet when he foretolde of the great plentie cheapnesse of corne to morrowe this time saying that though God should open the windows of heauen it could not so come to passe 2 Kin. 7. 2. Such are these mockers that in matters of religion are incredulous as concerning the mysterie of the incarnation of Christ the resurrection life euerlasting such other mysteries thinking these things impossible The reason of this their scorning incredulitie the Apostle sheweth thus writing 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned First then by way of reproofe this doctrine may be applied against all professed or close Atheists which deride the doctrine of the Trinity of Gods prouidence of our redemption by Christ of the virgins birth they beleeue neither heauē nor hell to whom I say with the prophet Isay 28. 22. Nowe therefore be no mockers least your bonds increase least you sooner feele God then beleeue him as Pharao who contemptuously said who is the Lord that I should let Israel goe Exod. 5. 2. to his cost had experience of Gods power beeing ouerwhelmed in the red sea Secondly let Papists take heede that are the greatest scorners of the faith and Error 47. Papists scorners gospell of Christ in these daies calling vs so●●fidians onely faith men the assurance of saluation presumption our communion table an oyster table a christian in Italie B White apud Foxum in scorne they take to be a foole or idiot they iest at our sermons deride our prayers in disputation with them they thrust out their tongues make mockes mowes without all shamefastnesse and modestie Like as the prophet Dauid complaineth of his enemies Psal. 35. 16. They gnash with their teeth vers 19. winke with their eie v. 21. they gape vpon me with their mouthes God giue them better grace Thirdly let vs take heede that there be not any scorners among vs which deride the godly disposition or honest life of their brethren as Dauid had experience Psal. 69. 10. When I wept and fasted it turned to my reproch I put on sackecloath and I became a prouerbe vnto them But let such take heede least if they scorne Isaac with Ismael together with Ismael they be cast out of Abrahams house and with Esau loose the birthright Likewise we are taught not to measure the high points of religion with the shallowe reach of mans witte for this were as if a man should gather the wind into his fist or bind the waters in a garment Prou. 30. 4. But that if we remaine yet in doubt let vs seeke with humilitie to beleeue what we read not by reason to comprehend as the prophet saith Nisi credideritis non intelligetis Unlesse ye beleeue ye cannot vnderstand Isay. 7. 9. And as one writeth well vpon these words of the Apostle He that commeth vnto God must beleeue Heb. 11. 6. No man goeth to the sea and committeth himselfe Nec mare quis ing●editu● ●ec liquido profundo se committi● elemento nisi credat se posse seruari c. Ruffin Symbol to that liquid element vnlesse he did beleeue he might be saued the husbandman would not sowe his seede if he did not hope for increase and marriage is contracted for hope of issue c. So euery man that entreth into Gods schoole must with humilitie beleeue God that teacheth though he doe not vnderstand the reason of Gods workes Uerse 19. These are makers of sectes or which segregate themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must