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	descend_v	ladder_n	1,870	5	11.7110	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10213	The treasure of trueth touching the grounde worke of man his saluation, and chiefest pointes of Christian religion: with a briefe summe of the comfortable doctrine of God his prouidence, comprised in .38. short aphorismes. VVritten in Latin by Theodore Beza, and nevvly turned into English by Iohn Stockvvood. VVhereunto are added, these godly treatises. One of the learned and godlie Father. Maister I. Foxe. In the which the chiefest poyntes of the doctrine of God his election, are so plainely set foorth, as the verie simplest may easily vnderstand it, and reape great profite thereby. The other of Maister Anthonie Gylbie, wherein the doctrine of God his election and reprobation, is both godly and learnedlie handeled. Seene and alovved, according to the order appoynted.; Summa totius Christianismi. English	Bèze, Théodore de, 1519-1605.; Stockwood, John, d. 1610.; Foxe, John, 1516-1587.; Gilby, Anthony, ca. 1510-1585. Briefe treatyse of election and reprobacion.	1576 (1576)	STC 2049; ESTC S113223	100,323	280

all things were set in their places and by the spyrite of his mouth all the powers that be in them And Paule consydering m●st déepely and pronouncinge moste playnlye this diuine gouernaunce of the creatures and godly prouidence of the creatour in all things for his Electe and chosen sayth thus Roma 8. Wée knowe that all thinges worke for the best vnto them that loue God who also are called of purpose for those which he knewe before he also predestinate that they should be like fashioned to the shape of hys Sonne Moreouer whome he hath predestinate those hath he called whome he called thē he also hath iustified whome hee hath instifyed those also hath hee glorifyed So that thys appeareth to be no newe learning or vaine doctrine of Gods prouidence and Election But the only ground of fayth and certainty of conscience in al conflictes agaynst the worlde the fleshe and the deuil agaynst Sinne Death and Hell as the Apostle vseth it in the latter end of the same chapter and all the Fathers from the beginning hath felt it For how coulde Adam by any other worke or creature eyther by comfort of any other doctrine stay hys conscience But in that the Lorde God promised to prouyde for hym and to saue him from his enemye who once had ouercome hym by the blessed seed which not by merites but by mercie and grace and therfore of his frée purpose before appoynted shoulde bée sente vnto hym to breake the headde of the Serpent Why Should Abraham haue lefte hys countrey and his owne Father● house if he had not felt this diuine prouidence fatherly care frée choyse and Election of him and his s●de By the whiche liuely feling of God his careful prouidēce and frée choyse sending him seede when he was past hope of seede cōcerning his dead bodye all the workes of nature and by the stedfastnes of faith in the temptations about the same ●éede to be made a slayne sacrifice other gréeuous temptations and aduersities from time to time layde vpon hym this chosen vessell Abraham is called the father of all faythful As by his hystorie appereth a fatherly care of our God for all his people both for bodies soules for wife and childe and all togither And Isack his sonne that chosen seed in whom all the Nations of the earth were promised to be blessed longe before the chylde was borne hath this promise of enheritaunce gyuen hym by fauour that the promise mighte be sure to all the séede as Paule sayth Rom. 14. vnto whome and his faythful seede this frée promise fatherly Election and Predestination or what else you wyll call it was againe reuealed and opened Genes 26. In these wordes thorowe thy seede shall all the nations of the earth be blessed And the liuely sence and feelyng of this Election and fatherly care of God for him did then especially shine in his hart when the Lord said vnto him Go not into Egipt ●arie heere I wyll be with ●hée and wyl blesse thee thorow thy seede shall all the nations of the earth be blessed Ge. 26. And after that greeuous temptation vndoubtedly wherein he was compelled for feare of the Philistines to denye his wife and call her sister after the manifolde contentions with the Philistines wherin his God dyd preserue him and at the ende in the wonderfull myracle of his chyldren whose byrthright was altered by the vnsearcheable prouidence of God the manyfest notes and tokens of the free Election and choyce of God dyd appeare And Iacob chosen and beloued in his mothers wombe felte thys free worke of God his great fauour who had chosen hym before h●e was borne and takynge occasion of the necessitie of his brother seeketh the byrthright the which God had vnto him before appoynted and promysed renouncing the course of nature then doth hée leaue and forsake his fathers house and paciently taketh all troubles offred vnto him In the which often tymes vndoubtedly he féeleth the heauy and gréeuous temptations that his fathers Abraham and Isaac had before for no creature more often suffereth trouble than the very Elect of God for the experyment of his fayth whereby the lyuely sence and vndoubted tokens of his fauourable election after many battels and victories might be made certaine sure thorough present comfort alwayes ministred vnto him eyther by secrete inspiration or manifest reuelation witnessing the singular care of his heauenly Father ouer him his dearely beloued and chosen chylde as his wonderful vision of the ladder and the Angels descending from heauen doth declare and the other vision wherein the Angell dyd shewe him the partie coloured sheepe for his portion to multiplie and encrease his substaunce as also when God biddeth him goe into his owne countreye from his d●●eytfull Laban and defendeth hys Iacob from hym And finally the glorious victory giuen vnto him ouer the ●●gell comforting him agaynst the feate of his brother Esau dooth bring foorth vnto his heart and conscience the assured signe and token of the fauour of his heauenly father first election and choosing and after euermore gouerning g●i●ing and preseruing by the frée mercy of his diuine prouidence Ieremye also chosen in his Mothers wombe as appeareth in the first chapter of his Prophecie where it is sayd from the mouth of God before I fashioned thée in thy Mothers wombe I did know thee and or euer thou wast borne I did sanctifie thée and ordeyned thee to be a Prophet vnto this people then felte the moste lyuely signes and t●kens of his Election when his ●leshe repined grudged and feared to take in hande the execution of this greate and da●ngerous embassage the power of God his spirite dothe touche his heart and openeth his mouthe to the planting and rooting vp of all people and kingdoms to breake destroy and make waste and raysed hym as a fenced towne a brasen wall and yron pyller agaynst the kinges priestes and people of the lande Nowe though sometymes hys flesh doth grudge for the burthen of his offyce and anguishe of hart as though he had beene an abiecte or Reprobate yet alwayes after the brunt of temptations vttering his weaknesse he findeth the mercyfull prouidence of his heauenly father to take a continuall care of hym and not onely comforte and assist hym but also most euidently to punish his enimies And to be short all the electe of God are thus chosen and called guided and gouerned from their mothers wombe according to the sayinge of the princely Prophete Thou arte hée that takeste mée from my Mothers wombe thou wast my hope yet when I hanged vppon my Mothers brestes I haue bene left vnto thée euer since I was borne thou art my God euen from my Mothers wombe And then doe they féele most sensibly liuely this theyr Election when temptations and aduersities doth a●aile and assault them in the which conflicts of the flesh and the spirite of sinne and grace of lighte and darknes they are

Moreouer it is God that hath created vs for this thing who also hath genen vs the earnest of the spirit Rom. 6. 23. And that he might make knowne the riches of his glory towards ●he vessels of mercy whiche hee hath ord●●ned vnto glory Rom. 3. 25. Whome God hath set forth ●o bee an ap peasement through fayth in his blood to declare his righteousnesse ●y the forgeuenes of the sinnes that are p●ssed 29. Through the pacience of God to shewe at this time his righteousnesse that he myght bée righteous and a maker ryghteous of him which is of the fayth of Iesus Eph. 1. 5. Who hath foreordayned vs Whome hee would adopte or chose vnto sonnes through Iesus Christ in him selfe according to the good pleasure of his wyll 6. To the prayse of his glorious grace wherwith he hath freely made vs acceptable or to be lyked of in that beloued The seconde Aphorisme ANd contrariwise they that remaine in the pollution or fylthinesse and death of Adam are worthelie hated of God that they maie bee damned by him those not being so much as once excepted which haue died before that they coulde sinne after the lykenesse of Adam that is to saie in acte or deede Proues out of the word of God. Rom. 5. 14. But death reigned from Adam vnto Moyses ouer those also which had not sinned after the lykenes of the transgression of Adam which● was the figure of him that was to come Eph. 2. 3. Amongest whome also we in times paste had our conuersation in ●●e instes of our ●lesh doing such things 〈◊〉 liked our flesh and thoughtes and ●●ere by nature the sonnes of wrath as ●ell as others Ioh. 3. 36. He that beléeueth not the ●●nne shall not see lyfe but the wrath of ●od remaineth vpon him The thirde Aphorisme BOth these executions or perfourminges of the iudgementes of God ●●e brought to passe by three degrees as ●ell in the one as in the other whereof ●●e fyrst hath beene by vs declared al●eadie For as touching the electe or ●hosen 1 the verie selfe same moment ●hat they haue receyued the gyfte of ●ayth after a sort they haue passed from ●eath to lyfe 2 a sure pledge whereof ●hey haue But this their ly●e is altoge●her hydde in Christ vntyll such tyme ●s that first death set them one degree ●●rewarde 3 by which death the soule ●eeing loosed from the chaynes of the ●odie entreth into the ioye of his ●orde 4 Finallie at the daie appointed fo● the iudgemente of the quicke and the dead● vvhen as this corruptible shall pu● on immortalitie and God shall be all in all then shall they at length in presence see his Mai●stie and shall inioye that vnspeakeable ioye vvhiche vvas prepared for them from everlasting to wit a rewards due vnto the righteousnesse and holinesse of Christ vvhich vvas deliuered for their sinnes and raised againe from the dead for their iustification or righteous making by whose power and spirite they haue vvalked from faith to fai●h as by their vvhole life shall plainly appeare Proues out of the worde of God. Ioh. 5. 24. Uerily verily I say vnto you he that heareth my worde and beleeueth him that sent mée hath euerlasting life shal not come vnto condemnation but hath passed frō death to life 2. Cor. 1. 22. God hath sealed vs and hath geuen the earnest of the spirite in our hartes ● Cor. 5. 5. Moreouer it is God who hath created vs for this thing who also hath geuen vs the earnest of the spirit ● Cor. 1. 4. I thanke my God alwayes on your behalfe for the grace of God which is geuen you in Christ Iesu 5. ●hat in all things ye are made riche in him in all kinde of speach and in all knowledge 6. According as the testimony or witnesse of Iesus Christ hath béene confirmed in you 7. So that you are not destitute of any gifte wayting vntyll our Lorde Iesus Christ be reuealed 8. Who shall also confyrme you vnto the ende c. Rom. 8. 24. For we are saued by hope And hope if it b●e séene is no hope For that which a man seeth why should he hope for 25. But if we hope for that which wée sée not we wait for it by patience Eph. 1. 13. In whome also after that you haue beléeued ye are sealed with that holy spirit of promisse 1● Which is the earnest of our inheritance vntyl that we are set at liberty to the prayse of his glory Rom. 5. 2. By whom also we haue entrance through fayth into this grace by which we stande and reioyce vnder the hope of the g●ory of God. Luc. 23. 43. Uerely verely I say vnto thée thys daye shalt thou be with mee in paradise Math● 22. 31. And concerning the resurrection or rysing againe of the dead haue you not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the lyuing Luk. 16. 22. And it came to passe that the beggar died and was carried of Angels into Abrahams bosom Phillip 1. 23. For I am in a straite on both sides desiring to go hence and to be with Christ for that is best of all Act. 3. 21. Who must be conteined in heauen vntill the times of the restoring of all things which God hath forespoken by the mouth of all his holy prophets since the world beganne Rom. 8. 21. And the creatures themselues shall bée deliuered from the bondage of destruction into the lyberty of the glory of the sonnes of God. Looke 1. Cor. 15 In the whole chapiter 2. Cor. 5. 10. For all wée must appears before the tribunal or iudgemēt seate of Christ that euery man may receiue the things which he hath done in his body according to that he hath done whether it be good or euill Rom. 14. 10. For we shall all appeare before the iudgement seate of Christ. Math. 25. 34. Then the king shall say to those that shall be on his right hande come ye blessed of my Father possesse the kingdom prepared for you from the laying of the foundations of the world The fowrth Aphorisme NOw contrariwise 1 the reprobates or ofcastes being conceyued borne and brought vp in sinne death and the wrath of God remayning vpon them 2 when as they go out of this world do fal into another gulfe of destruction they● soules being throwne headlong into an● euerlasting horrour or trembling 3 vntyll that daie when as their bodie and soule being ioyned togeather againe they shall goe into that euerlasting fire prepared for the Deuyll and his Angelles Proues out of the worde of God. Psal. 51. 7. Beholde in iniquity was I borne and in sinne hath my mother conceyued mée Ioh. 3. 36. He that beléeueth not the sonne shall not sée lyfe but the wrath of God remaineth vpon him Rom. 5. 12. Wherefore lyke as by one man sinne

beloued from the begyning from before the foundations of the world frō euerlasting to euerlasting For there is no chaunge of tyme with God seeing that all thinges are present in his syght For vnto him a thousande yeares are but one day but the course change of times are in vs our déedes our knowledge in mans chaungeable wisdome This Election must of necessitie driue downe the pryde wée haue of our owne strength our owne power our owne nature our owne frée wil our owne merites our owne iustification of our owne workes and bryng vs to the feelynge of the mighty power of God which worketh all in all things to the restoring of all things in our Christ both in Heauen and Earth by whome wée are called into this state long before appointed accordyng to his purposed pleasure by whose power all things are wrought that we may boldly say wyth the Apostle who dare laye any thing to the charge of the Elect of God It is God that iustifieth who is hée that can condemne Who can seperate vs whiche are this chosen Iacob from the loue of God. Can affliction Can anguish Can persecution Can hunger Can nakednes Can peryll Can the sword For I am perswaded sayeth he that neyther death nor life nor Angel nor power nor things present eyther thinges to come neyther heyght nor depth neyther any creature can separate vs frō the loue of God in Christ Iesu our Lorde Loe this is the loue wherwith the Lorde loueth his Iacob whereby we saye O heauenly Father Lord of heauen and earth it hath pleased thée that thou myght shewe thy great goodnesse most lyberally and freely towards vs before that we were and therfore before we had done eyther good or euyl without any our merytes or deseruinges onely through thy frée mercy to elect and choose ordaine and appoint vs heyres of euerlasting lyfe and thereby to make all things pertayning to our saluation so fyrme and sure that they cannot stagger wauer nor fayle Where contrariwise if they dyd hang of our worthynesse we should euer be doubtfull because euery man is a lyar al our righteousnesse is lyke a spotted cloath and nothing but counterfayte hypocrisie wayed in the ballaunce of thy seuere iustice But the grace of this thy frée Election maketh vs most certaine sure séeing no creature is able to take out of thy hande O god Wherefore wée doo lawde and magnifye thy name worlde without ende So bee it Now after this doctrine of election and loue of God towarde Iacob the hating and Reprobation of Esau must lykewise be declared and though the aduersaries of this doctrine doo seeme to denie that there is any such Reprobation of the wycked yet the wordes are so plaine in Malachie and Romanes 9. that nothing can be more euident For what can be more plainely spoken for this purpose then that God shoulde saye before the chyldren were borne that he hated Esau. What was this b●tred but the Reprobation Reiection and condemnation by God his owne mo●th of this wicked Esau lyke as in the last verse of the fyrst Psalme where it is sayde that the Lorde knoweth the wayes of the ius●e● that is he hath them wrytten in his booke in the Heauens ●e loueth them as is sayd of Iacob he hath such care ouer them that they can not fall but vnto the glorye of God and theyr owne commodity and by the course of the contraries compared together in that Psalm it should be added the Lord knoweth not the wicked like as Christ sayth it shall bée answered vnto them I knowe you not the latter parte of the verse is that the way of the wicked shall perishe so that it appeareth to bee all one not to bee elected accepted and knowne of God and to perish and to be as a Reprobate condemned And Felinus foorthe of Kimhy doth note that that parte of the laste verse of the. 2. Psalme God beeing angrye you shall perishe foorthe of the waye dothe expounde this of the fyrste Psalme so that the Election knowledge loue and fauour of God and eternall saluation cannot be separate Like as his anger and hatred reprobation and condemnation consequently doo followe in Caine Esau Pharao Iudas the Pharisées and lyke obdurate persons so manifestly vttering them selues to bée of that sort whome God alwayes hated The chyldren not of Abraham but as Christ answereth vnto them of their father the deuyl who was a murtherer from the begynning lyke as his chyldren haue bene also euer syth the begynning of the world and therefore must of necessitie be hated of the most mercifull Lorde who is compelled by the order of his workes to vse these wicked roddes and cruel scourges for the chastisement of his childrē doing many times the works straunge from his nature that he may doo his worke of his mercy peculyar vnto his nature And than vtterly breake hate reiect and cast away into euerlasting fyre vtter destruction this rodde and scourge lyke a most merciful Father fauoring his children and hating the rodde Lyke as he sayth by his prophet Woo vnto Assur the rodde of my fury and the staffe of my indignation and after promyseth to breake the staffe and cast away the rodde Psal. 10. Suffering in the meane season yet these instruments of his wrath prepared vnto destruction with great patience for this ende that he maye vtter the ryches of his glory towards the vessels of glory which he hath prepared vnto glory Thus was Pharao the manifest scourge and rodde of God to correct to chastice to exercyse the Israelytes and to spreads the power of God through all the worlde Therefore was Moyses sent vnto him with the rodde of God his mighty mercy to breake in sunder this rodde of chastisement And the Lorde sayd vnto Moyses I haue appoynted thée to bée the God of Pharao and Aaron thy brother shall be thy Prophete thou shalt speake vnto him all that I commaunde thée And he shall speake vnto Pharao to let go the chyldren of Israel forth of his lande But I wyll harden his harte sayeth the Lorde and I wyll multyplie my sygnes and wonders in Egypt and hée shall not heare you And I wyll bryng myne Armie and people ●oorth of the Lande of Egypte by most greate iudgementes and the Egyptians shall know that I am the lord Exod 12. Againe the Lorde sayth Nowe shall I stretche my hande to stryke thée and thy people with a plague and thou shalt peryshe from the earth for therefore haue I caused thée to stande for so is the Hebrewe worde that I maye shewe in thée my strength and that my name maye bée renowned through all the earth Exod 9. Then the Lorde sendeth a great hayle so that feelyng the hande of God the tenth tyme Pharao was compelled to crye The Lorde is iuste and I and my people are synners as followeth in the same Chapter Yet for all this the Lorde hardeneth his harte that hée pursueth the chyldren