Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	principality_n	1,975	5	10.5828	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20000	Dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some Christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] Iohn Deacon, Iohn Walker...	Deacon, John, fl. 1585-1616.; Walker, John, preacher.	1601 (1601)	STC 6439; ESTC S323	312,434	405

Such I meane as was the destruction of Sodome and Gomorrha the extraordinarie speech of Baalams Asse the wonderfull ouerthrow of the Assyrian host and such other besides Orthodoxus Your error concerning this point vndoubtedly consisteth herein namely in confounding the cause of those iudgements with the effect it selfe For howsoeuer those the aforenamed iudgements may truely be said to be the sensible signes and effects of the extraordinarie power of God yet can you at no hand denie but that the Lord also himselfe effected those extraordinarie iudgements by some extraordinarie wonderful meanes namely by the appointed ministerie and execution of his heauenly Angels As for example howsoeuer the extraordinarie ouerthrowe of Sodome and Gomorrha was a sensible signe and effect of the extraordinarie power of God verie certaine it is that the two Angels sent foorth from the Lord for the execution of that power they were also the instrumentall meanes that effected the same Againe howsoeuer the fall and of speech Balaam his asse was some extraordinary effect signe of Gods power yet was it the Angell with his sword drawen in his hand who extraordinarily accomplisht the same Brieflie howsoeuer that fearefull massacre so miraculouslie made vpon the hundred eightie and fiue thousand of Saneheribs armie was an extraordinarie and sensible signe of Gods woonderfull power yet was it the Angel of the Lord who extraordinarilie effected the same that selfesame night By all which you see it verie apparant that whatsoeuer your selfe surmize to the contrarie the scriptures they set foorth vnto vs essentiall Angels or spirits as the extraordinarie executioners of those sensible signes or tokens of the extraordinarie power of God Pneumatomachus Surely good sir I should soone be perswaded to that which you speake were I not mightily withheld by an vnanswerable argument Orthodoxus What argument I praie you is that Pneumatomachus This namely for that Moses in the historie of the creation entreating compendiouslie of all those workes of God which in sixe daies before the Saboth were perfectly finished maketh no mention at all of the creation of Angels spirits or Diuels Whereupon it foloweth that if any such be they must needes be vncreate and eternall or created at least before or after the worldes creation Orthodoxus Thus you reason There is in the historie of Moses no expresse mention of the creation of Angels therefore if any such be they are either vncreate or not created within the sixe daies Pneumatomachus So I reason indeed Orthodoxus Then I must tell you your argument is faultie and halteth downe right neither hath it any such certeine consequence as you seeme to set downe else how say you to this that I make There is in the hystorie of Moses no expresse mention of the creation of Lyons or Beares therefore if any such be they are either vncreate or not created within the sixe daies Pneumatomachus That foloweth not For howsoeuer Lyons or Beares be not expresly mentioned there yet is their creation implicatiuely contained within that sixe daies worke wherein God created the earth and all the creatures therein Orthodoxus Verie true And thus you your selfe at vnawares haue answered this your vnreasonable argument For howsoeuer Angels and spirites are not expresly mentioned in Moses his historie yet is their creation implicatiuely comprehended in that second daies worke wherein God created the heauenly firmament with all the whole host aboue the same among whom the Angels and spirits haue speciall preheminence Pneumatomachus You say some thing vnto it Orthodoxus Something say you such a something I assure you as is able to batter your vnanswerable argument to nothing Howbeit for further answere this I do confidently oppose to that which you falslie inferre namely that Angels and spirits are neither eternall nor vncreate but such essentiall powers of God as had their first beginning and being by the worke of creation Neither were they formed or made before the first created matter of this visible world neither yet after the accomplished workes of this visible world Yea and thus much I do further affirme that they were not created before but iointly togither with that celestiall firmament which wee commonly call the heauen of the blessed Pneumatomachus How prooue you them creatures created by God Orthodoxus This may plainly be prooued from most infallible and apparant places of Scripture especially that in the Psalmes where Dauid inuiting and sommoning all sorts of people to sing praises to God saith also of the Angels praise ye him al yee his Angels praise yee him all yee his power And therewithall he giueth this reason saying for He spake the word and they were made he commanded and they were created And hereunto also accordeth that which the Apostle speaketh saying by him were all things created which are in heauen and in earth things visible and inuisible whether they be thrones or dominions or principalities or powers all things were created by him and for him By all which it is cleere that the very Angels are creatures and created also by God Exorcistes Yea but when or in what day created he them Orthodoxus This I confesse is a more difficult question then that it may well be answered by any expres words set down in the sacred scriptures although yet by the Scriptures themselues by probable reasons and by the authoritie also of auncient Fathers some certeintie may be determined concerning this point Pneumatomachus How first by the Scriptures themselues Orthodoxus The Scriptures declare that they were vndoubtedly created all within the sixe daies as to alleage one or two out of many First Dauid he saith By the word of the Lord were the heauens made and all the host of them by the breath of his mouth Againe the Angel in the Reuelation sweareth by the Lord Who created the heauen and the things that are therein and the earth and the things that are therein and the sea and the things that are therein In both which places you see howe the holie Ghost speaking of the creation of all things doth first set downe the continents themselues namely the heauens the earth and the sea and then next the things contained in them Shewing by this selfesame order that the heauens the earth and the sea were first created themselues and then the creatures conteined in them But the heauens the earth and the sea were all of them created within the sixe daies and therefore also the hoste of heauen and all the creatures in the earth and the sea were euerie of them created within the sixe daies For Moses saith flatly that euen in those sixe daies all the workes of the Lord were fully finished and that God ceased the seauenth daie from all his labours Thus then you see it plainly demonstrated by sundry places of Scripture that the Angels also were all created within the workes of those sixe daies creation Pneumatomachus Well and howe prooue

imagined may do can conclude no certeintie of doing at all Neither do we dispute what the diuell either may or is able to doe but what in deed and in truth he doth truelie accomplish Howbeit to vse fewe words in a long matter and plaine termes in a doubtfull case this I auouch for truth that the diuell neither can contract nor possibly may diminish his substantiall being at all For as he is a spirituall creature created for vengeance so hath he for that selfesame respect an essence and forme especially proper vnto himselfe alone yea and the same so peculiarly appointed vnto him as he himselfe cannot possibly augment diminish or any waies alter the same but must needs be contented therewith as with that which the onely wise God hath in wisedome especially ordeined and assigned vnto him yea euen as peculiarly as he hath appointed to euery of vs our proper substances without any power at all to alter the same Lycanthropus Tush let mans mind be what may be whether bigger or lesse in proportion then the spirite of the diuel I passe not a pinne this I constantlie hold that the same is the verie receptacle or place of abode for the diuel during al the whole time of his real possession Physiologus Sith you wil needes haue mans mind the verie habitacle or place for the diuel his real possession go to then tel me what kind of place you hold it to be Whether do you take it to be a common or proper place Lycanthropus What meane you by a common place Physiologus That wherein manie substances are or may be at one and the selfesame time Such as is the heauen the earth a temple an house and such like al which may truelie be saied to be common places for that manie substances may ioyntlie be placed in them al at once As for example Some thing may truely be said to be conteined within the celestiall firmament because it is in the fier in the fier because it is in the ayre and in the ayre also because it is in the earth For al and euerie of these at one and the selfesame time are ioyntlie comprehended with in the firmament or cope of heauen Lycanthropus Then I doe hold mans mind for no common but the diuel his peculiar place of abode for the present Physiologus If you hold mans mind for the diuel his peculiar place then must his said mind be able absolutelie and fully to circumscribe the diuel his essential being For a place is the circumscription of an essential substance And by this you may plainelie perceiue how at vnwares you are grosely ouertakē with that palpable absurditie which Phylologus not long since enforced vpon you Namelie that the mind of man it being as you falslie suppose the peculiar place of the diuel must necessarilie if so we may speake be larger in muchnes and proportion then the spirite of the diuel For howsoeuer neither spirites nor diuels they being no corporal substances stretched out by Dimensions or by anie massie huge matter may truely be said to be in a place commensuratiuelie or dimensiuelie notwithstanding al this both spirites and diuels they being finite and circumscriptible substances may truelie be said to be in a place definitiuelie or determinatelie Spirites therefore and diuels being as your selfe doth suppose definitiuelie though not dimensiuelie in the possessed mans mind his said mind concerning the essential being thereof must determinately and definitiuely exceede in proportion and muchnes the spirit of the diuell Howbeit sith in anie case you will needes make the possessed mans mind the peculiar place of the diuel for the present do tel me I pray you Whether you accompt his said mind to be a verie corporal or onelie an imaginarie place Lycanthropus Euen a verie corporal place for the present Physiologus If you accompt the possessed mans mind a verie corporal place of the diuel the diuel then him selfe he must needes be a moueable bodie because a corporal place is that wherein a moueable bodie both moueth and ceaseth to moue Howbeit the diuel you haue heard he is onelie a spiritual essence and no moueable body and therfore it is very absurde you should affirme the possessed mans mind to be a corporal place for the diuel And that which is much more absurd the possessed mans mind it selfe it being properlie in perpetual motion should by this meanes be made also an immoueable bodie sith it is one special condition of a corporal place to be of it selfe immoueable Because a corporal place is none other thing els but the interiour superficies of a bodie contayning the thing placed therein and the superficies is onelie an accident in the predicament of quantitie Howbeit accidents we know they are not moued of them selues or by their proper motion but onlie by accident I meane by the motion of some other namely by that selfesame subiected moueable bodie whereunto it is peculiarly and properly inherent Otherwaies if a corporall place should by any locall motion be mooued of it selfe then of that selfesame mooueable place there must needs be another place because whatsoeuer is mooued of it selfe the same is mooued in a place And so by consequence there would be a progresse in endlesnes which thing euen nature it selfe doth abhorre By all the premises then you may plainely perceiue how grosse and absurd a thing it is for your selfe to auouch that the possessed mans mind should be for the present the corporall place of the diuel and therefore you are necessarily enforced to make it an imaginarie place or no place at all Lycanthropus What meane you by an imaginarie place Physiologus That selfe same receptacle wherein any thing is vnderstood to be imaginarily or spiritually and not dimensiuely or corporally As for example Angels spirits diuels soules seperate from bodies as also immateriall accidents all these we imagine to be in a place whereas yet they occupie no corporall place neither doe they supplie or fulfill any place at all Lycanthropus An imaginarie place then I perceiue by your speech is in deed and in truth no place at all Nay sir I may at no hande auouch the possessed mans minde to be but an imaginarie place of the diuell for so should I vtterly ouerthrow his reall and substantiall being in man Physiologus And yet euen such a place you must assigne him you see concerning his reall possession in man or no place at all For besides those corporall places which we handled euen now there is ordinarilie and naturally no place to be found Lycanthropus Why then do the scriptures auouch in plaine termes that the diuell entreth and dwelleth in man if he haue in man no substantiall or reall possession Physiologus The meaning of those termes woulde be easily vnderstood if you were once throughly acquainted with that ordinarie doctrine which respecteth those three maner of waies whereby any thing is saide to be in a place Lycanthropus

not wrought by anie supernaturall but onely by naturall meanes These latter they may for their strangenes be fitly called a woonder but no woondrous worke because they be effected by meere naturall meanes and so my distinction your may see it is currant Physiologus Were you not shameles you would blush for very shame thus shamelesly to brand the holie Ghost with a lie and all to vphold your Legerdemaines which cannot possiblie stande of themselues but must needes be vnderpropped eftsoones withlying distinctions For whereas you would make signes and woonders two distinct or seuerall matters because of the distinctiue particle or put downe in the text and thereupon would haue vs imagine that by signes are ment miracles and by woonders is vnderstood a woonder forsooth but no woondrous worke may it please you to cōsider a little better with you selfe how that the holy Ghost in that place doth vse those selfesame two words not as seuerall matters distinct in themselues but rather as meere Synonyma that is words of one and the selfesame signification exegetically put downe the one to explane or expresse the other according to that in the Psalme where the Prophet saith thus Remember the maruellous workes which the Lord hath done his woonders and the iudgements of his mouth Putting downe the woonders and iudgements of his mouth to shew what he meant by the maruellous workes rehersed before As if he should say thus would you willingly know what I meane by the miraculous or maruellous workes of the Lord I meane al those his woonders and iudgements which so expresly and after such a speaking manner doe declare his extraordinarie working power to the great admiration and woonder of all the beholders thereof Howbeit because the disiunctiue particle or is so pretious a pearle in your eies what say you to that place in Exodus where the verie selfesame words are expresly put downe to the selfesame purpose with that in Deuteronomie albeit not disiunctiuely but rather copulatiuely thus And I will multiply eth-oththai veeth-mopthai that is my signes and my woonders Here the holy Ghost he vseth you see the copulatiue and and not the disiunctiue particle or and yet to one and the selfe purpose with the text you insist vpon which plainely declareth that signes and woonders they are no such seuerall matters distinct in themselues but were synonyma the one put downe to expresse the other Exorcistes If signes and woonders be mere synonyma and indifferently put downe for a miracle then Dauid it should seeme he became a miracle especially then when he was reputed the woonder of men according to his owne testimony telling vs plainely that he became a monster vnto many which by your exposition must be vnderstood a miracle to many Howbeit the purpose of Dauid was only to expresse his present distressed estate by the word mopheth declaring plainely vnto vs that he was no lesse abhorred of wicked men then if he had been a monster in nature By the which it is very apparant that something may truely be termed a woonder and yet the same no woondrous work Physiologus You doe very absurdly abuse the word mopeth it selfe and most grosly mistake the true meaning of Dauid in that portion of scripture For first the word mopeth there it doth not necessarily conclude that Dauid was simply a monster but rather it noteth vnto vs that he was generally reputed with many as an admirable signe or token of the extraordinary care of God towards all the chosen in Christ. And so much the letter ●caph prefixed before mopeth and making it kemopeth very plainely importeth vnto vs. For that letter it is as euery one knoweth right well a letter of similitude or likenesse and therefore it must be translated in like sort euen as euen so as it were in like manner and so foorth Whereupon you may plainely perceiue if you please that the reading it ought to be thus I became as it had been a miraculous signe or token to many Not that the prophet was simply so but rather esteemed so yea such a one in respect and after a sort Neither was it the purpose of Dauid in that place to make any mention at all of any his present distressed estate but rather to expresse the admirable mercies of God concerning his extraordinary working power in so miraculously protecting the person and state of Dauid As if he should say O Lord thou hast with such faithfulnesse and truth preserued thy poor seruant from time to time that very many in an onely consideration of my miraculous deliuerances doe not onely admire at thy extraordinary power in protecting my person but which more is they are mightely mooued by the example of thy manifold mercies in me to depend altogether vpon thy wonderfull prouidence That this is the true meaning of the word mopeth there not onely the verie coherence of that scripture it selfe but also the other like places where that selfesame word is purposely applied to any mans person doth plainely declare Howbeit if by the word mopeth we must necessarily vnderstand a bare woonder forsooth but no woondrous worke doe shew me your opinion concerning another text in Ioel. Where the Lord saith he will shew woonders in the heauens and in the earth bloud fire and pillers of smoake The sunne shall be turned into darkenes and the moone into bloud before the great day of the Lord come Doe tell me I beseech you whether these woonders in heauen and in earth this bloud this fire these pillers of smoake whether I say this turning of the sunne into darkenes and the moone into bloud are not euerie of them to be esteemed verie woondrous workes I hope you dare not verie certaine I am you may not denie them for such and yet the holy Ghost notwithstanding this your new-coyned distinction he vseth the verie selfe same word mopeth which you simply translate a woonder but no woondrous worke saying thus I will shew mopthim that is woonders in heauen and in earth Moreouer where as the Lord in Ezechiel obserueth the verie selfesame word mopeth which you simply esteeme as a wonder but not a woondrous worke the verie purpose and coherence of that scripture it selfe verie plainely declareth that it may not especially in that place be wel translated a woonder but rather a foreshewing signe or token of Israels captiuitie among the Caldeans saying thus I haue constituted or ordeyned thee ki-mopeth nethattiack lebeth Israell that is to say a foreshewing signe or token to the house of Israel And a little after in the eleuenth verse thus say thou vnto them emor ani mopethkem that is I am your foreshewing signe or token as I haue done so shall it be done vnto them they shall goe into bondage and captiuitie By all the premisses then it is verie apparant that those two words signes and woonders which your selfe would seeme to distinguish