Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	heart_n	love_n	love_v	5,306	5	6.4406	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19713	Pasquine in a traunce a Christian and learned dialogue (contayning wonderfull and most strange newes out of heauen, purgatorie, and hell) wherein besydes Christes truth playnely set forth, ye shall also finde a numbre of pleasaunt hystories, discouering all the crafty conueyaunces of Antechrist. Whereunto are added certayne questions then put forth by Pasquine, to haue bene disputed in the Councell of Trent. Turned but lately out of the Italian into this tongue, by W.P. Seene allowed [sic] according to the order appointed in the Queenes Maiesties iniunctions.; Pasquillus ecstaticus. English	Curione, Celio Secondo, 1503-1569.; Page, William, fl. 1566.; Painter, William, 1540?-1594, attributed name.; Phiston, William, attributed name.	1566 (1566)	STC 6130; ESTC S109155	162,493	234

forth vnto vs whiche they kepe in prison And sith they onely had the handling of the booke of peace and liberty the common people thought that they had taken all thinges out of that booke and they with cursed and abhominable lyes tooke out here a piece and there a piece and with straunge and fearefull miracles and with fayned dreames of purgatorie kept the poore people in so greate feare and wonder that they were constrayned to beleue their wicked deuises and lyes If thou do consider their lawes and the waightes and heauy burthens that they haue layd on mens shoulders thou wilt sweare that the Iewes law is an hundreth tymes more pleasaunt and easy than theirs Marforius What haue we therefore to doe herein Pasquine To haue recourse to the Gospell and not suffer our selues to be led by the nose for the Gospell hauing bene hytherto through these mennes councels dead and now rysing againe it behoueth them to run to the same their olde remedies And therefore as I sayde not long since do they deuise straunge fashions of Masking garmentes that they may the better vnder colour of them kepe the Doltes and Asses of the worlde still deceyued and subiect to their diuelish and stinking Religion Marforius Do they then séeke other wayes to bring such as beleue them into distruction Pasquine So I heard say there aboue nor it can not be otherwise beleued for that they sée their enimy Christ already come abrode with his simple and plaine Gospell whiche is the sworde that must cut all their throtes Marforius Ah tell me I pray thée my god Pasquine sithe we are entered into this talke howe Christ being now come abrode hath made these men so much to suspect thē selues Pasquine What knowest thou not then Marforius No. Pasquine Hast thou euer read the Gospell Marforius Neuer for I gaue my selfe wholy to the study of the Clementines the decrées of Popes Ilface the decretals and extrauagantes of Popes Pasquine Thou haste good cause therefore to be ignorant Now will I tell thée bycause thou mayst vnderstand the whole matter that good Iesus Christ teaching a certaine Pharisie the way to eternall life taught it him to doe it all in two pointes in the whiche two the whole way that is to say all the lawe and the Prophets are contayned Which two pointes who so euer doth obserue doth al that the lawe and the Prophets commaund and the two poyntes are these Loue the Lord thy God vvith all thy heart vvith all thy minde vvith all thy soule and vvith all thy strength and thy neighbour as thy selfe To loue God therefore and thy neighbour is the way that bringeth thée to heauen the which way Christ onely knewe that came downe from heauen and then againe went vp thyther And bycause euery man desireth to knowe it some haue sought it and hauing founde it out haue minded to follow this onely accomting all other for false and euill wayes and so haue they begon to forsake their whorish pilgrimags to scorne their scrupulous fastings to hate all their abhominable superstitions haue reformed all their whole life in the loue of God in loue toward their neighbor Marforius Then Christ hath not cōmaunded their order of Friers Pasquine I haue told thée already that Christ requireth sinceritie and puritie in those y ● be his to leaue counterfeyting and outward shewes to the wolues to y ● mōstruous beasts y ● haue nede to disguise them selues if they wil not with their true countenaunce vncoūterfeyted make those afeard whom they séeke to deuour Marforius If the thing be so what thing is there in the worlde more to be desired than the Christian life the which forsaking al vanities that haue no respect vnto godlinesse studieth onely to haue the loue of God and of his neighbour If the true bishops and preachers did preache as they ought to doe this shoulde be the very health of cōmon wealthes and the conseruation of the felowshippe of men and the true life of our soules For what thing could be more dere to mankind than that man should be a God to man Pasquine Thou sayest well Marforius but thou séest that the simplicity of Christ is an offence to men in these dayes euen as it was to the Iewes while they were in the desert To whom God meant not to giue any other than these two commaūdements nor to burthen them with outward things as he had done with them in Egipt and before in the tyme of y ● Patriarks who without any Ceremonies without any Churches of stone without any other maner of Superstition did highly please God But they began to rebell and would nedes be laden with Ceremonies as they had séene the Egiptians and forthwith they fashioned a Calfe and began to honor it and to make vnto it the it bankettes and their pastimes with their Ceremonies séeking to folowe the Egiptians which the Lord God when he sawe determyned to burthen them with so great a number and waight of Ceremonies that neyther they nor their fathers were neuer able to beare as Saint Peter sayth in the Actes of the Apostles Euen so iust is it come to passe at this present that forthwith when mans folly would not be content with Christ onely with those two plaine precepts the deuine iudgement let mans folly fall into so depe a sea of Ceremonies and Superstitions that if y ● infinite goodnesse of Iesus Christ had not succoured vs we should all haue bene drowned therin Marforius O wretched O vnhappy men nay dull beastes that when they may be the seruauntes of Christ will rather become slaues to so euident follyes as these which are not of any maner profite nay rather of suche hurt as can not be imagined And for asmuch as I sée Christ doth not stirre vs to any other thing than this Pasquine Truely he doth not stirre vs vnto any other thing nor séeketh any other thing at our handes for when he shall come to gyue iudgemēt he wil not say to vs haue ye bene at Masse haue you obserued the thirde rule of Saint Fraunces are ye Uirgines nor suche other thinges but he will aske vs whether we haue obserued that which with so great diligence he lefte vs written in his Testament while he sayde Peace I leaue vvith you my peace I giue to you vnto the end that you loue one another And this shall be knowen whether it haue bene obserued of vs when he shal say vnto vs. I vvas hungry and ye gaue me no meate I vvas thirstie and ye gaue me no drinke and suche thinges like vnto these the which who so euer hath done shal go with him to heauen who hath not done them shall goe to hell although he had heard all the Masses of the worlde and though he were more than a virgin

Marforius I praye thée tell me some one of these tryfling toyes Pasquine Some one desireth that he be shewed vnto him y ● hath stolne his mony for this purpose is appointed the Aungell Colamiachel who sheweth him selfe in the forme of him that hath stolne it albeit they say that Saint Anthony of Padoa hath begon to take charge him selfe of these thinges whereof his Friers receyue greate gaine Marforius Oh cursed sorte of rascalles that dare be so bolde to constrayne a good Aungell to take vpon him the shape of a théefe Pasquine Beside that they desire to know whether the wife loue hir husbād or the swete heart hir louer or the Ganimedes his holy father To all which thinges there is no Aungell appointed but Saint Helene mother of Constantine who if the loue be like equall sheweth hir selfe with certaine faire Damosels and at a table plenteouslye furnished eateth with the Frier that is fasting but if the loue be fa●ned and naught worth she feareth the Frier with weapons with fiers with chaūging hir selfe into dy●ers shapes as into a wilde Boare into a Lion into an Asse who euil fauouredly crying séemeth to say that this loue is not to be trusted vnto Marforius Oh poore saint Helene is this thy reward for finding the Crosse that thou shoulde be driuen to search for the loues and for such foolish toyes of men Those examples be nowe sufficient for me I vnderstande the euill vse of things Tell me now the rest of our first talke Pasquine With a good will Hauing therefore marked all these thinges well I setled my selfe to do all that herevnto was nedefull Here nere vnto the Coliseo is in the olde ruines a certaine hole vnderground whiche I thinke no man else knoweth of faire wrought with printed fygures of earth cast in mouldes with maruellous trim printings that yet remaine thether I resorted and brought with me my Matte the Hoode the holy Oyle the Stoale the Chaulke the Bole Armoniacke the perfume of Storax Beniamin and setting my things in order and after the coniuration once read I layde me downe to sléepe forthwith was I drowned in a most sounde slepe like vnto that which they haue which be troubled with the Lethargi Then me thought the heauen and earth came together and that euery thing returned to the olde Chaos and so I lost my memorie that me thought I was no more that Pasquine that I was wonte to be me thought that I had dronke the iuyce of Poppy While my braynes went thus whirling about I saw come flying from far of a great fire sore flaming and sparckeling It was of the fashion of the manifolde impressions of fire whereof Aristotle speaketh in his Meteora but the stirring of it was like the Rockets and Squibbes and whirling wylde fiers of Castell Angelo what tyme they celebrate the dismoll day of the Popes creation After it was come nere me it shedde it selfe all about me stretching out his beames in suche sorte as the Sunne is painted amids the which there was a man in a white garment who demaunded of me what I woulde haue I being thus moued partly for the straungenesse of the thing and partly for feare comming afterwarde by little little to my selfe thus with much a do I aunswered who art thou Lord he sayde that he was Hierusatanael appointed for true holy visions and if I would haue any thing that I should aske him Then did I in the best maner I could shewe vnto him the occasion of this my comming vnto him demaunding of him pardon for my presumption for that I a mortal man was so bolde to commaund one that is immortall affirming further that it shoulde doe muche good to the world if Pasquine who is counted a narrow searcher out of things might enter to see heauē My talke pleased him wel herevpon I begon to take a little heart of grace and the more for that he forthwith shewed him selfe to me with a countenance altogether pleasant he asked me into which heauē I would go affirming that there were two heauens into one of the whiche Christ ascended when he departed from the worlde from the which he shall also discende accompanied with his Angels to iudge the worlde The other was sithens builded by the handes of Popes and mortall men who had small skill in building When I heard that I was exceding glad seing I had found the meane to be out of doubt of the truth And I prayed the Aungel if it were possible that he would cause me to sée them both he promised me I should Then did the flame that compassed me aboute turne it selfe into the fashion of a Charet like vnto that which did cary away Helias vpō the which the Angel sat down and then made me sit downe beside him As we were moūted the Charet caried vs away through the aire vnto the Sp●re of the Element of the fire there chaūging our Charet we followed our v●yage and drawing already nere to the Spere of the Moone the Aungell sayde he would passe no higher turned the raynes toward the North going much further from the Sunne I sayd vnto him whither goe we Lorde he aunswered me to the Popes heauen which is on this side for the Lordes heauen is towarde the Southeast which is the highest parte of the heauen as this is the lowest and this standeth right ouer against the other as the Antipodes are vnto your Citte so that they be directly contrary And thus talking I saw a farre off a City so great that it séemed that Venice Constātinople Rome Cairo and Paris had bene al ioyned together the forme thereof was as it had bene a Maze And the same so mounting vp like a winding snaile made newe deuisions newe market places and new streates and in the toppe it had a great Castle so that standing without the Citie it was séene euery whitte within and all the streates of it might be casely counted but there coulde not one body be séene in it and that was bycause all the streates and all the Market places were inuironed with highe walles that stopped the sight but the walles of the Citie were full of Towers and euery Tower had his gate made wyth such wonderfull craft that there is no Maze in all the worlde that may be compared vnto them I sawe goe in out through these gates many spirites who onely can skill what subtile deuises the same be that are in them Marforius Thou paintest me out rather a Do●ecoote than a heauen frende Pasquine but what businesse haue those spirites to doe Pasquine When they went in they went loden some with Supplications some with Rosaries some with Beades some with Waxe some with Oyle some with Incense some with Golde some with Siluer some with Chaynes some with precious Stones but when they came out they came

without a wyfe therefore is it euill for a man to haue a wife And in an other place he sayth that God hath promised heauen to virginitye and the earth to them that be maried Pasquine This is euen the ful and flat heresie of Montanus The which Ierome foloweth also in condempning altogether the seconde mariage as is to be séene in that he wryteth to Iouinian where he affirmeth that the seconde and thirde mariage is naught and where he taketh holde for the confirmatiō of his opinion he wresteth the scriptures to his meaning without purpose as a man may sée in the Epistle that he wryteth to that gentlewoman of Rome who bycause she was a wyddow and but a yong woman to obey Saint Paules councel was maryed agayne the beginning of his Epistle is this Thou art become shamelesse and hast put on the face of a Harlot Marforius Me thinketh therefore that his workes shoulde haue shewed with great aduisement what is the cause that being a man of so great learning he taketh things so cleane contrary that he is so stubburne in his opinions Pasquine What bycause he was a man and a Dalmatian Marforius Thou meanest somewhat in that thou callest him a Dalmatian Pasquine I meane then that Nation is most obstinat in that which once entreth into their braynes and setteth nought by the opinion of al other Nations Knowest thou not that olde frende of Cardinal Chietti that commeth oft times to sée him Marforius Ha yes yes I know him he speaketh Gréeke very oft bycause he would séeme to vnderstand much of it Pasquine That is he When this man talketh of any thing of his owne thou neuer heardest a prouder man nor a greater boaster speake nor that more disprayseth all thinges that come not from him selfe or from his countrymen nor a more stubburne in his opinions and therefore maruel not at Saint Ierome for they are all suche kinde of men Marforius This also maketh me much more to maruel that these men haue so much extolled this virginity sith there is not in all the holy scripture any one precept that forbiddeth to any kinde of men mariage and where there are so many places that comaunde and commende it For by this meane God would that the world should be maintayned And this was defended by the good Byshop Paphnutus in the councell of Neece against thrée hundreth Byshops Pasquine I beleue that it is for the Uirgin Maries sake that these men woulde haue so many Virgins Marforius Yet can they not for all that bring to passe that there should be many Maries the which was verely a Phoenix Pasquine I like it well that thou beginnest to vnderstande the matter Marforius Sée Pasquine I haue done as Thelemachus did in Homer who sayde that by other mennes wyse communications he had learned much Pasquine I muche reioyce that this my talke hath brought forth so good fruit in thée Marforius And I reioyce much more thereat But to returne to the purpose of this virginitie I say that the Uirgine Mary neuer made accoumpt that hir Uirginity should be of any merite towards God for she had determined to haue a husband would before haue had him but that the Aungell of the Lorde declared to hir that high and heauenly determination that God had made concerning hir And God had regarde not to hir virginity but to hir humility as may be séene in hir owne song where she sayde He hath regarded the lovvlines●e of his handemayde and sayde not to the virginity of his handemayd for lowlinesse is it that pleaseth the Lord and that is by him commaunded vnto vs whyles he sayeth Learne of me for I am meeke and lovvlye of heart and sayde not learne of me for I am a Uirgin And if thou wilt sée this more clerelye loke that place of the Gospell where the Disciples sought to knowe who shoulde be greatest in the kingdome of heauen Christ set there in the middest among them a childe saying That they must humble them selues and become as that childe if they vvould enter into the kingdome of heauen And if he had made so great an accoumpt of Uirginity or had knowen it to be so necessary he might haue sayd that they must be virgins as that childe was if they would enter into the kingdome of heauen And see moreouer the greatest prayse that is giuen to Christ is for that as the Scripture sayth He made him selfe of no reputation taking vppon him the shape of a seruaunt and not bycause he was a Uirgin But herevpon the Lordes saying putteth me in some little doubt which sayth That some do make them selues chast for the kingdome of God Pasquine Let not this trouble thee for this worde to make chaste in that place meaneth nothing else but to take away euery euill affection not onely of fleshly luste but also of all maner euill desire therto As also where he sayeth That thou shouldest pull out thine eye a●d cut of thine hande he meaneth nothing else but that thou shouldest take from thée that vice which ouercommeth thée by meanes of that member of thine And the gift of chastity is not giuen to euery one that vvoulde haue it but to vvhome God vvill This therfore ought not to be giuen as a commaūdement but they that are called thervnto by god ought to vse this as a councell Marforius Why then Origen much mistooke this matter in cutting away his instrumēt of generation Pasquine Without doubt he should better and more holily haue made him selfe chast if he had asswaged his hote desire with an honest wife of his owne For this thing God commaundeth vs and not the other Marforius But he should not haue bene chaste after that sorte Pasquine Nay rather he could not be chaste after the other sorte as Logitians define who cal not the Eunuches chast bicause they can do nothing But that he hauing a wife might also be chaste the booke of wisedome doth playnely dedeclare where he sayth O hovv faire is a chaste generation vvith vertue Lo he calleth chaste the generation of children And to y e Hebrues thus it is written Mariage is honourable among all men and the bed vndefiled but Fornicators adulterers God vvil iudge Marforius I woulde it were Gods will that thou mightest be a Preacher to the worlde but euen a fewe yeares then shoulde it not be halfe so blinde as it is Pasquine Such was Gods pleasure that those that haue bene delited with lyes and foolishe toyes should in lyes and foolishe toyes be drowned buried Marforius Sithe we are entered into this talke I woulde haue thée tell me what it is that hath deceyued so many great learned mē to set forth so carefully this virgintiy Pasquine A French Byshop full of great learning of great iudgement and of muche godlynesse opened myne eyes

mouth of the sonne of Man as the Reuelation sheweth But when I sawe the buylding in so manye places looke as it woulde fall I determined not to tarie anye longer there and by the same way that I came I retourned backe running away from this heauen as fast as I coulde for feare it shoulde fall vpon me hauing yet alwaies my guide with me And whē we came to the place where our Chariot was left I gate vp into it and so we take our way towardes Gods heauen and mounting vpwarde mine Aungell tolde me that he that wil go into the true heauē must haue his minde pure and lifted vp where al things are vnspotted and full of all cleanenesse and altogither contrarie to the first heauen And being nowe passed the sphere of the Moone as we came to that of Mercurie we founde a number of soules tormented in sundry sorts amongs which was one that was tyed betwene two Postes with a corde made fast about his middle so that he hong and coulde touche no grounde he had vpon his head two great harts hornes betwene the hornes was fastened a linnē cloth after the maner of a saile and at his féete hong a great pursse full of crownes and so went this ghost continually whirling about for as any winde blew it stroke in the sayle that was betwene the hornes and tourned him with his féete vpwarde and as the winde ceassed the contrepoise of the Pursse tourned him with his féete downe agayne and so the pore wretch was stil whirled about and one whyle was hys heade and another tyme his héeles turned vp on high to heauen Marforius Diddest thou knowe who that was Pasquine I knewe him not but myne Aungell tolde me that it was Erasmus of Roterodam Marforius Alas what is this thou tellest me and why was he that was so learned and so honest a man in this miserable case Pasquin The harts hornes signifie his fearefulnesse and the Pursse his couetousnesse which two things were so muche in him that the one whyle the one an other whyle the other made him bowe now this way now that waye so that it coulde not be discerned whether he drewe néerest to Gods heauen or to the Popes heauen therfore is he placed in the middes betwene them both Marforius In very déede no man muste thinke to hold one foote in heauen another in earth Pasquine O if it were Gods wil I would this thing were knowen beneath in the earth that so manye might not goe into that place where the paynes are much greater than any man thinketh for Marforius Thou sayest that there were manye other who were those Pasquine The most part were preachers that knowing the truth gaue all laude and prayse to God by Iesus Christ and al blame and confusion to men and afterwarde at a sodaine for feare of the Inquisitour they preached of eare confession of Purgatorie of the false authoritie of the Pope and of a thousande other Heresies and deceiptes to their pore hearers Marforius And how wouldest thou haue them doe Pasquine I woulde rather haue them suffer banishement from their country imprisonment or shed their bloud to mayntayne y ● honor of Christ against Antichrist as of our country men Augustine Maynard Benardine Oclime of Siena Iulius of Myllaine Peter Martir the Florentine Paulus Lazisius of Verona Peter of Cittadella Baldus of Cherso and infinite other as well Frenchmen and Flemings as Dutchmen and Spaniards also haue done Marforius I haue hearde say that there are suche in Fraunce as will holde with the Hare and runne with the Hounde Pasquine It is true and I knowe one of them that is a man of great name vpon whome I feare that the fearefull sentence that Paule writeth to the Hebrues wil one day fall That such as hauing once knovvne and receiued the truth haue afterward forsaken it who sayth he it is not possible that they shoulde repent nor enioy the kingdome of God and so doe they offend against the holy ghost which sinne shall neuer be forgiuen as Christ affirmeth Marforius Maye he be named who he is Pasquine Whye wouldest thou haue me be affeard to name him who is not affeard to doe suche iniurie to my Lorde and Sauiour Iesus Christ and his holy church he is called Peter de Charles he is a Piccarde borne and hath played many leud partes in Geneua and in Losanna He hath alwayes bene very inconstant an euil speaker furious in all his preachings that one whyle hath defended one part an other whyle an other part and at an other tyme neyther of them both one that hath sought to corrupte the Churches euery where and bicause he coulde not doe as he would among the● Svvychers he ranne to Mets where he heard that good man Farellus a sincere preacher had preached Christ to take awaye from thence the holesome séede of Gods word before it should take roote in the hearts of those of the Citie but let them take good héede what they doe lest they bring vpon thē the cursse of God as Balaam did who was hiered for to cursse Mar. Now I pray thée let vs leaue these Ribaldes knaues and théeues wicked and stinking Antichristes for I can not abyde anye longer to heare them to be spoken of and followe on thy voyage Pasquine Passing the Sphere of Mercury we were caried vp higher thorow other spheres And there I began more clearely to sée the maruellous workemanship of the circles and bodies celestiall and to tast with mine eares the harmonie and most pleasaunt concordaunce that is caused by the mouing of those circles the which concordaunce Plato affirmed and Aristotle denyed bicause he beleued rather his corporall senses than the capacitie of the ymagination and the diligent working of the minde the which whyle I considered there came into my minde a very sincere and profounde cogitation and thinking of God as it behoueth such to haue that search these places euen as myne Aungel at my first ascending vp thither had tolde me and being so occupied in beholding the varietie beauty and swéetenesse of those things almost before I was ware therof I sawe that I had passed all the planets and was come to the firmament whereas there begonne to appeare thinges muche more maruellous Marforius I am also of this opinion taking myne argumēt from this visible heauen that those things are much more beautifull and maruellous that are furthest off from the sense of séeing bicause that they doe most néerest approche to things that are true heauenly Pasquine Thou sayest well Marforius and I doe not thinke that this is the last or least part of Christian Philosophie and diuinitie that is to saye to séeke search out by the things that are creat and subiect to our senses the great goodnesse power and wisdome of god therfore to praise magnifie the maker therof And