Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	lord_n	praise_v	star_n	4,069	5	10.0456	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12093	Mans last end the glorious vision and fruition of God. By Richard Sheldon Doctor in Divinity, one of his Maiesties chaplines	Sheldon, Richard, d. 1642?	1634 (1634)	STC 22396; ESTC S102411	66,288	126

is that the beatified cannot sinne for beatified they cannot be unlesse they be first purified from all sinne how then being beatified may they committ sinne The truth of this point of the impeccability of the beatified Soules and Spirits I declare thus The beatified and happy by How the beatified be come impeceable the cleare vision of God are so determined and inclined with a glorious necessity to love him that as they cannot but love him as their last end and cheefest good so they cannot but referre all other actions and affections whatsoever else they may there have to the glory of him as to their last end how then is it possible that they should transgresse or swarve from God and so sinne Surely they cannot and this impeccability they have not by any extraordinary grace graunted unto them For that purpose for their very estate and condition of seeing God with so cleare a vision of loving him with so unmooveable a love of delighting in him with so unspeakeable a joy requires that they should not have any left a possibility to swarve from him And in truth to stand within the principles of the light of nature the Rules of divinity and Philosophy it is more possible and probable that a heavy milstone should naturally moove and ascend upwards from the Center of the earth unto which or neere unto which it hath a naturall inclination by the whole force of his nature then that the beatified Soules and Spirits should swarve and cease from their love of God and delight in God whom they so clearely and presentially see and behold as their last end the marke of their desires the totall object of their happinesse their onely and cheefest good And so we may observe how idle that reason is wherewith some endeavour to proove that the beatified Soules and Spirits are peccable because forsooth the nature of their wills which intrinsecally requires that they should be free and at liberty is not chaunged nor altered True the liberty of their wills is not perverted nor destroyed but they The will of men beatified hath no liberty about her last end are so perfected in the highest degree of their perfection unto which they can possibly attaine And here I cannot passe to note as a point of ignorance for any one to thinke that the will hath or can have a liberty of freedome to love See Aquinas 1. q. 81. et 1. 2. or not to love to embrace or not to embrace her last end her cheefest and onely good the object of her happinesse so clearely and presentially proposed unto her and as such embraced by her The jester in the play could tell what end man desired yea what end man necessarily desired yea could not but desire to weet to be happy and yet these can finde or presume to finde how the beatified Soules and Spirits can in their very state of happinesse have a liberty or indisserency to love or not to love to embrace or not to embrace the infinite Godnesse of God and their last happinesse which with such unspeakeable joy peace and rest they hould and possesse in their bedds of that celestiall paradise And of August in psal ●6 the purity and necessity whereof Austen most divinely thus What shall be the delights of Saints they shall be delighted in a multitude of peace Let the wicked here rejoyce in multitude of gold store of silver abundance of servants excesse of riotous and luxurious feasts but thou O thou Lover of God what shall thy delights be Thou shalt be delighted in multitude of peace and rest thy gold peace thy silver peace thy possession peace Thy life peace thy God peace yea whatsoever thou canst desire shall be to thy peace and peace to thee here that which is gold to thee cannot be silver that which is wine cannot be bread that which is light cannot be to thee as food and drinke but there thy God shall bee to thee all in all thou shalt eate him that thou hunger not thou shalt drinke him least thou thirst thou shalt be lightened of him that thou be not blinde thou shalt be held up by him that thou fall not from him he whole and entire shall possesse thee wholy and intirely want there with him thou shalt not suffer any with whom thou shalt possesse all Thou shalt have all of him and hee all of thee because hee and thou shalt be but one which one and all he shall have who shall possesse and hold his Saints in rest and peace Thus that Father most aptly and sweetely shewing God to be so possessed of the beatified and the beatified so to possesse God that they cannot desire ought else no not have so much as a velleity or weake desire to delight or rest in ought else then in God the God of their hearts Psa 73. desire and their portion for ever Where then is that idle conceipt of those who affirme that although the blessed cannot see any thing in God that may moove them or incline them to sinne yet in respect of other I cannot tell what particuler actions wherein God may imploy them they may have some either inconsideration or ignorance and so consequently may in the doing of the same sinne and transgresse and so to them even to them being happy that of the Poet may be applyed It is the part of a foole to say I had not thought of it I did not consider it arightly O the presumption of witts to thinke that those blessed Spirits can have any such ignorance or inconsideration as not to do the will of God clearely proposed unto them how shall not they know the will of him whose face they so clearely see and Mat. 18. 20. behold how should not they doe his will who delight in nothing more then in the performance of his will The Church by Christs owne commaund prayes thus to God Thy will be done in earth as Mat. ● 10. it is in heaven Whereby shee professes that in the heavens above there is most perfect obedience yeelded by the beatified unto God because nothing can be there done or admitted against his will either out of intended wilfullnesse or pretended negligence Mat. 18. 10. Those blessed Spirits that ever behold the face of God that is in heaven cannot have the least veleity Baruch 3. 39. orinclination not to doe the will of their God which is in heaven Those glorious starres no sooner heare the call of their God but they answere we are ready doth not David give unto them as a peculiar of their honnour and happinesse that they Psa 103. 21. ever doe the will of the Lord Prayse the Lord all yee his hosts yee his servants that doe his pleasure prayse the Lord. And so I conclude this point affirming that the beatified Soules and spirits are unpeccable being by contemplation made immutable and by an euerlasting love made undefectible I have sufficiently shewed that

of the Lord. Subtilitie THis dowrie gift which is generallie called Subtilitie I would rather speaking with the Apostle call Spiritualty for in his Epistle to the Corinthians hee affirmeth thus It is sowed a naturall body but it riseth a spirituall body and againe 1 Cor. 15. 44 47. 48. 49. The first man is of the earth earthly The second man is the Lord from heaven As is the earthy such are they that are earthy and as is the heavenly such also are they that are heavenly And as wee have borne the Image of the earthy wee shall also beare the Image of the heavenly Thus the Apostle whereout many excellent observations might bee made But I call it Spiritualty not as though which some falsly have affirmed the body were chaunged into the Soule and Spirit for so that which is raysed should not bee man consisting of Soule and Body but a third distinct thing different from Man and consequently the mystery of the resurrection of the flesh should bee quite taken away for Resurrection requires that the same thing which fell bee raysed up againe Neyther doe I call it Spiritualty as though the body after resurrection were made thin and rare like the wynd and ayre as the Eutychians of ould did affirme denying the bodyes glorified to bee palpable but I call it Spiritualty by reason of a more powerfull influence and that dominion which the Soule shall have into and over the Body after the resurrection then it ever had or could have in the time of her mortalitye This though it bee hard to explicate yet sure I am that in so affirming calling of it Spiritualty I speake in the phrase of the Apostle but as for Subtility 1. Cor. 15. 44. which in true and proper signification signifyes a property whereby such things as are spirituall have a penetrative and piercing vertue to passe and Aristo lib. 2. de Generat tex 50 pierce into and through the corpulent parts of any thing that hath a bodye and is corpulent having dmensions and parts I cannot see how it can bee given to the glorified bodyes which after resurrection have the same extensive and corpulent parts for quantity and fulnes of matter or bodilinesse as they had before the resurrection and can no more penetrate pierce or enter into or thorough any true bodily and corporall substance which hath the dimensions of quantity to weet thicknes breadth length then they could August tract 121 in Ioh. Chrysost hom 89. in Ioh. Ambros in 24. luc Hi●ar ub 3 definit Hiero-Epist ad Pammach Ioh 20 26. before their resurrection in the time of their mortality and corruption And although it may bee probably affirmed with diverse Ancient Fathers that the body of our saviour who entered into his disciples the dores beeing shut did by powerfull penetration passe thorough the doore yet wee maye not attribute the same as a thing naturall to his glorified body it having the same dimensions of quantity for bodilines and fulnes of matter which it had before but wee must with Antiquity attribute the same to the power of his Godhead Luc. 137. August Eps 3. ad Volusianum Heb. 4. 18. Iob. 37. 18 to whom no word is impossible for he that could enter into the wombe the secret of the most pure vergin not violated as Augustine and Nazianzene excellently Hee who could penetrate the heavens which are more solid and strong then brasse and yet receaue no bruise in his body nor make any rent in them wee may not doubt but that by the omnipotenty of his power hee could enter in into his disciples the dores being shut But to conculde this point wherein the holy Scriptures bee so sparing though with the Apostle wee give Spiritualty to the glorified bodyes whereby it may seeme that in truth they are become Spirituall which is true in the sense I have expressed yet are they not so Spirituall but that they are palpaple and may bee touched Luc. 24. 39. and felt Feele see sayth Christ to his Apostles for a Spirit hath not flesh and bones as you see mee to have Where I note that a body which is truly spiritual may withall bee really palpaple and bee touched and felt also though it bee against that knowen Gregor hom 26 in Euangel saying of Gregory called the great a Pope of Rome Of necessity all what so ever may bee felt or handled is subject to Corruption But perhaps hee meant that so it was ordinarily according to the course of naturall things as they are in this state of mortality The reader may here expect that I should more amply open and explicate what this Spiritualty may bee I confesse my Ignorance I had rather heare a master then bee my self a Teacher only I resolve that it is a spirituall influence into and a powerfull Dominion of a Soule Glorious over a Glorified Body whereby the Body may seeme as it were to bee freed and cleared from all such corporall imperfections and defections as are incident to substances that are bodily and Corporall I meane such imperfections and defects as doe not essentially follow the nature of quantity and Bodilines it self that is all such defects and imperfectious as precede and goe before accompany or follow after Generation Augmentation or such like corporall motions which serve for the increase or conservation of humane nature And surely most necessary it is that all such defects and imperfectious should cease for without the cessation of them it cannot bee well understood how the Beatified both in body and Soule should bee elevated into that liberty of Glory which Rom. 8. 21. Galat. 4. is promised to the childeren of God the Citisens of that Hierusalem above which is both Glorious and freed from all servitude of corruption Cleare experience teacheth that to bee most true which the booke of Wisedome complayningly Sap. 9. 15 delivereth That the Corruptible body over-loadeth and aggravateth the soule And that the earthly habitation presseth downe the mynde meditating upon many things Most necessary then it is that in that state of felicity and full liberty where the Soules Beatified incessantly see God and meditate upon God that they should bee freed from all grosse and heavy clogs and hinderances that so with all their forces and endeavours they may bend themselves to the contemplation loue and fruition of the infinit Goodnes of God so clearely and presentially proposed unto them And this is that which wee must call Spiritualty wherein if I may seeme to the Learned to be mistaken I desire from them some better and more full declaration of this dowry of Subtility Agility THis dowry gift of Agility is a glorious quality or vertue whereby the bodyes of the glorified are totally subject to the Soules as to most powerfull Movers to be moved by them without all resistance or least reluctancy that may be thought on which Agility or Facility as I conceive they have because the