Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	lord_n	place_n	12,395	5	4.7579	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08021	An exposytion in Englyshe vpon the Epistyll of saynt Paule to the Philippia[n]s/ for the instruction of them that be vnlerned in to[n]ges: gathered out of holy scriptures/ & of the olde catholike doctours of the church/ & of the best authors that now adayes do write. / By Lancelot Ridley of Cantorbury. ; Ouer seen by the ryght reuerend father in god Thomas by the sufferaunce of God archebysshop of Cantorbury..; Exposytion in Englyshe upon the Epistyll of saynt Paule to the Philippians	Ridley, Lancelot, d. 1576.; Cranmer, Thomas, 1489-1556.	1550 (1550)	STC 21041; ESTC S125944	83,399	173

and therfore their glory shal be turned in to rebuke shame and confusiō that seke rather earthly thynges them heauenly thynges And it is greatly to be feared that the glory of manye pastores bysshoppes prelates hye ruelers maiestrates lawers iudges gentyll men and of other that be in authoryte in great honour and glory hauyng greate ryches landes and possessions it is to be feared that their hye glory be turned into rebuke shame confusion yea into damnacion because they seke earthly thynges and worldly pleasure more then the glory of god and preferreth worldly thynges before godly thynges yea preferreth men and mens commaundement before god and his commaundement I praye god it be not spokē to them at their death as Christ spake to the scribes and pharyses Math. 15. saynge wo be to you scrybes and pharyses for you haue made voyde or broken goddes cōmaundemēt for your traditions I praye god it be not spoken lyke to other wo be to you that haue neglected or broken goddes commaundement to fulfyll your carnall pleasures to get you worldly ryches honours dignites landes and possessiōs and to get them and to mayntayne thē haue not cared what sorow payne or troble haue comed to other haue not cared for god and for his word no furder then it serued for their carnall pleasures or worldly ryches 5. But our conuersation is in heuen from whence we loke for the sauiour Iesu Christe the lorde The apostle settyth him selfe as one contrarye to these pseudoposteles and sheweth his conuersatiō of lyuyng to be contrary to thē as he wold saye they al together sauour earthly thīges their harte and mynde is all vpon the earth and vpon earthly thynges carnall pleasures wordly commodites fyxed my mynde harte wyll study intent and affection is in heauen and vpon heuenly thynges and therfore I loke not for worldly ryches or pleasures but for our lorde Iesus Christe whiche shall alter and chaunge our vyle and corruptyble bodies subiected to corruption and carnall affections and shall make it an immortal body cōformable to his glorious body make it a gracious body in the daye of iudgement when he shall exalte this corruptible body with the soule to īmortall glory ioye and blysse The soules of them that be ded in Christe nowe are in glory the body lyeth in the earth and rotteth vnto the daye of iudgement and then shall aryse with the soule be ioyned agayne and shall then receyue glory This place reproueth all them that set their hartes to moch vpō this world of worldly honours ryches and carnall pleaces and not hath their hartes lokynge vp to heauen desyryng heauenly ioyes and blysse ye this place iecketh them that denyeth the resuerection of the body and the immortalyte of the soule and the last daye of iudgement in the which the mortall body shall be made immortall and a gloryous body conformable and lyke to Christes body as towchynge the immortalyte glory ioye euerlastynge felicite and blisse 6. Accordyng to the workyng wherby he is able to subdewe all thynges vnto him selfe Lest any shulde ascrybe the resurrection of the body to any myght or power of the body or of the soule be sayth that god worketh this thyng of his omnipotent power by the whiche he worketh all thynges good and hath al thynges subiected to him and as he created and made all thynges of nothynge so easely he maye gather together the bodyes lyenge in the dust of the earth and ioyne them agayne with their soules and make them to aryse immortall bodies and receyue lyfe ioye and saluation And this hope haue good men and loke for that daye of the generall resurrection that they maye be made lyke to Christe oure sauyour in immortalite in glory by Christe ¶ The fourth Chapter to the Philippians THerfore my bretherne dearly belouyd and longed for my ioye and my crowne contynew so in the lord ye beloued I praye Euodias and beseke Syntiches that they be of one mynde in the lord yea and I beseche that my faithfull yock felowe helpe the wemen which haue labored with me in the gospell with Clemente and with my other helpers whose names are in the booke of lyfe Because before he had taught them that Christ was our onely iustice resurrection and lyfe whiche thynge they knewe by fayth in Christ where in they were very constant and sure now he exhorteth them to constancy in trew fayth by certayne knowlege of Christes doctryne and desyreth them to stande in the lorde and be constaunt in him and as they haue begone in the lorde so he wolde haue them contynew in the lorde and not to turne from the lorde to the lawe or to workes of the law or to nedy ceremones or to tradicions of men that culde not iustifye them nor purge them from their synnes and these thynges now he thought he myght desyre of them for as moch as they were deare beloued to him his ioye comforte and his delectation and therfore be ryght he thought he myght desyre more of them then of his enymes 2. I praye Euodias and beseke Sentiches that they be of one mynde in the lorde He desyreth two wemē Euodias and Sentiches to be of one mynde and no longer at discorde for it appereth that these two wemen dyd not agre but were at debate and that the one enuied the other and therfore the apostle studeth to take from them their debate and to reconcile them to gether againe and to ioyne them to gether in mutuall beneuolence and loue one to another Here we lerne that discorde or debate maye aryse amongest good frendes and fauorers of the gospell but that displeasure or discorde is to be teased or quenced by other frendes as shortly as can be possible that these that were at discorde maye be a● concorde and agre in the lorde Iesu 3. I beseche the my faythfull yockfelowe helpe the wemen whiche haue labored with me in the gospell Here the apostle desyreth a trew kynde and faythfull woman in the lord whiche hath labowred with him and take payne with him in the gospell when he preached with great payne and labor this womā dyd take payne and labour with him whether she was his wyfe as somme authors do thynke or it was some other good woman it maketh no great matter nor of it I wyll not dispute but leue it to other to iudge I thynke rather it was a woman then a man all though some translate this worde in the masculyne gender and not in the femynyne gēder and that the apostle desyreth one woman to helpe another and these that labowred with him That dyd mynistre to him meate drynke cloth fyre and other necessares he calleth thē here cooperatores euangelii cum illo that is felowes or workers with him in the gospell that they mynistred to him preaching the gospell or in prisō these thynges he had nede of Amonges whome he nameth on Clemens of his gentylnes and trewe harte and mynde

it no robbery him to be equall with god that is by no oniuste tytull he thought he had possessed that honoure and no iniury was done to god the father for Christe is god as the father is god and Christe and the father be one Iohn 17. saith Christ I and my father are one And therfore he knew he shulde not lose that tytul that he shulde be equall with the father in substaunce and deite nor feared not the losynge of it as these do that by robbery or vnlawfully get ony name or tytull of honour or dygnite Christe beynge by nature god thought it no robbery him to be equall with the father If christ dyd humble him selfe our lorde and kynge it is a shame for vs seruauntes and subiectes to be prowde seyng we haue nothyng good but of him by him for his sake as Iohn teacheth Iohn 1. All thynges are by him and without him nothynge is made This place sheweth in Christe two natures that is to saye his dyuyne nature and his humayne nature after his dyuyne nature he is god and alwaye equall to the father after his humayne nature he humbled him selfe and toke the shape of a seruaunte vpon him and in shape and maner of lyuynge was a man and toke all the infirmites of man vpō him synne onely excepted for he neuer sinned nor in him was any crafte founde and thus Christ dyd humble him selfe that by his humblenes he shulde exalte vs and brynge vs to heauen and by his example of humilite reproue our arrogante hartes and stomakes and teache hūblenes of harte mynde in wordes workes not onely christ humbled him selfe ī the shape of a seruante or as a seruaunte but also he humbled him selfe to death and that to the death of the crosse that by his death we shulde be delyuered from death for by death he ouer came death and brought vs that was ded by synne to eternall lyfe vnto the whiche we shulde neuer haue comed if Christ had not suffered death for vs to brynge vs to lyfe Therfore hath god exalted him and gyuen him a name which is aboue all names that in the name of Iesus euery kne shulde bowe both of thynges vnder the earth and that all tonges shulde confesse that Iesus Christ is the lorde vnto the prayse of god the father Because before he shewed the humylyte of Christ and that vnto the death of the crosse that no man shulde thynke Christe alwaye to be in that humblenes of the crosse or thynke that Christe was so receyued of the father of heauen as he was of the worlde nowe he sheweth of the exaltacion or of the glory of christ that folowed his humblenes of the crosse that no man shulde thynke men to lose any honour or glory by humilyte but rather to get therby hye honours with men and great glorye with god For the scrypture sayth Math. 19. That he that humbleth them selfe shall be exalted and he that exalteth him selfe shall be humyliated and made lawe And here of a rewarde that is of exaltyng he exhorteth men to humylyte after the example of Christ Iesus we may be ashamed to be proude whē our lorde and mayster is humble and yf we wyll or desyre to be exalted let vs be humble and lowly in our selfes for the waye to hye honours be by humylite and by the crosse although flesshe and worldly wysedome do not iudge so but the contrarye 2. He sayth that god hath exalted Christe Iesus to hye honours and gyuen him a name aboue all names whiche saynge are to be vnderstanded not so that Christ was not alwaye in hyest honours or that his name was not alwayes aboue all other names after his deite and diuine nature by the which he was lyke to the father one with him ī substāce deyte glory but this is spokē after his humayne nature and after it he was exalted to hye honours and to a name aboue al other names and his name is taken in this place as oftymes in scripture for his powre and maiestye whiche Christ had aboue all other powres maiesty aboue all creatures of the worlde that all creatures in the worlde in heauen and in earth shulde be obedient to him shulde bowe their knees to him and gyue him honour and reuerence and acknowledge him to be lorde ouer all creatures 3. And that all tonges shulde confesse that Iesus Christe is the lorde vnto the prayse of god the father God hath exalted Christ Iesus also that all tonges of angelles of men and of all other creatures shulde confesse Christe Iesus to be lorde ouer all them and that of him haue they helth lyfe and saluation and of none other but of him alone and by him and in him and that vnto the glory of god that all thynges shulde be done to goddes glorye and that o to honour Christ is to the glorye of the father Wherfore my deare beloued as ye haue alwaye obeyed not onely in my presence but now also moch more in my absēce euen so worke out your owne saluation with feare and tremlyng For it is god whiche worketh both the wyll and the dede euen of his owne good wyll Of these wordes that go before he now as it were gathereth a conclutiō after this wise you se what is the loue of Christe towardes you that dyd redeme you from synne death hell the deuyll and all the thraldome of the deuyll and that by no corruptyble thynge but by his precious bloode 1. Peter 1. you also haue barde what was Christes humilite vnto the death of the grosse for our sakes to bryng lyfe vnto vs all by his death and how he sought alwayes the health and saluation of other do you suche lyke as Christe dyd be humble and meke louyng and charitable alwaye seke the profyt of other and contynew in the same and you shall be exalted with Christ vnto glory not by your selfes but by Christ And here he exhorteth them after this maner derebelouyd hetherto you haue bene obedient to my counsell whiche I dyd gyue you for your heithe both in my presence and absence and you haue bene folowers of Christ walkyng accordyng to your vocatiō now do that I desyre of you for your profyt and here he prayseth them for their trew obedience to him that by that meanes he myght make them nowe more obediente to his holsome counselle and do them with more gladnes So we learne that we shulde do good not onely in the presence of the pastor but also in his absence as the seruaunte is bonde not onely to do well in his maisters presence but also in his absence Ephe. 6. For in so doyng they serue god which is present alwaye and alwaye do se them and loke vpon them and they trewly and faythfully seruynge their maister do serue god So let vs alwaye be obedient to god and to his worde be humble and meke sekynge alwaye thynges profytable to other and we shall