Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	abide_v	able_a	body_n	20	3	4.1190	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

practised so many things against vs this many yeeres these are the wicked whome the godlie haue feared these are the disturbers haue disquieted this Realme these are the conspirators haue withholden the hearts of the wicked from their loyaltie these are they that if God had not beene on our side would long ere this haue ouerthrowne vs. VVe know that Papistes were authors of rebellion in the North. We know that as in the Shambles men sell meate so in their priuate assemblies haue these wicked ones bothe bought and solde vs of England We know that many a time the Pope hath sent secrete messēgers hether and haue stolne away many of the Subiectes hearts We know that newes hath very often ben brought ouer how the time hath been appointed that King Phillip should haue eaten bread and giuen his Souldiors drink in Lēd●● We know that multitudes of Papists hauing been taken examined and imprisoned for the fame they haue sayd openlie that they hoped one day to see their golden day It is seene of all men what numbers haue beene taken 〈◊〉 Masse in despite of the Gospell It is seene of all howe many haue for treason not onely beene taken but executed in London It is seene of all men that they haue vsed witchcraft sorcerie inchaūtment to destroy the Lordes annointed It is seene how vnquiet her Maiesties Realme of Ireland hath been and all only thorow them It is seen what signes and Crosses the Papistes haue had brought ouer as is their Agnus Deis and other Tablets which continually they weare about their necks as tokēs to be known by if time serued And it is seene and perceiued of all openlie how that innumerable Bulles and Pardons haue are continuallie sent ouer by the Pope And can or may true and faithfull Christians see all this and not speake Naie the heauens the earth crie out against them and if both these should cast out their slaine and dead bodies which sometimes the Fathers of these men haue killed in this cōmen wealth vve that liue now were neuer able to abide the yelling and crying the sighing and groning of our Fathers our Mothers Sōnes Daughters Kinsfolk neighbors and of all fortes of people some for the vnspeakeable tormentes wherewith these wicked and vngodlie Baalites haue tormented them And now they thinke the time to be at hand in which they may embrew their handes and a freesh againe be dronken with the blood of righteous men which hope which trust which confidence which desire which practise which sight which thirst of theirs cannot be extinguished if God either stay not their pretended purpose or that some speedy reformation and sharpe discipline be not sought after for these Heretiques And albeit we be ready to pawne bothe our liues and ourbodies in the quarell of the Lord yet haue we a care of the Familie and house of God to keepe the wilde Boare of the wood from deuowring it Vndoubtedlie as Achan troubled Israell Iosh 7.21 in taking of the excommunicate and forbidden thinges so haue these Iesuites with their companions that of late came into this Realme greeuouslie prouoked the Lord and moued vs in bringing ouer their whorishe forbidden and Babilonish garmentes with them Gen. 35.4 True it is that all the Trinckettes and rubbishe they haue is nothing else but Ceraphims and the same straunge Gods or some such beggerlie and vnmeete trashe as the Patriarke Iacob tooke from them of his household when as for very shame he buried them vnder a Terebinth Tree in Schechem Their worshippe is all one with the worshippe of Aaron when he offended in making the golden Calfe Of which sinne committed Moses was so afraide Exo. 32.20 as in the same he let fall the Tables of stone and they brake but Moses dealt with them according to their iniquitie for all that and he stamped the golde of which the Calfe was made off to powder and made the Israelites drinke thereof And this was much that Moses did but Asa the King did more then he 1. Reg. 15.12 For he put away the Sodomites and bannished the Idolaters out of the Lande and he remooued Maacha his mother and disinherited her of Crowne and dignitie for that she offered Sacrifice to Priapus Notwithstanding Iehu did more then did he 2. Re. 10.26 for he killed all the Prophets of Baall and suffered not one of them to liue he defaced the Temple of their Gods and made a Drawght house of it for euer And Iehoiada the heigh Priest 2. Reg. 11.4 together with the yonge Kinge Ioas killed the Idolatresse Athaliah as she fled for her life out of the Temple Ezechias did wonderfull thinges in his dayes and he spared not an Idolater in the Lande How Iosiah delte being but a younge Prince and how he visited and went thorowe the Realme in his owne person the booke of the Cronicles and Kings of Iuda doo declare 2. Reg. 22.8 He put the Idolatrous Priestes to death and was so zealous in the behalfe of his God that he burnt their boanes and sacrificed them vp vpon their owne Altars We are not ignoraunt right Honorable of all the Statutes Ordinaunces and decrees from age to age which the primitiue Churches haue bothe made and confirmed against the Idolaters of there time what the Emperour Constantinus did appeareth in Eusebius Euseb in vita Con. lib. 3. and how he delte in Phaenitia and in Cilitia with the Idolaters Theodosius as witnesseth Theodoretus Theod. lib. 5 cap. 20. did referre all his studie to the suppressing downe of the Idolatrous Gratians And I doo remember that Leo in his Epistle Leo. Epist 66. requireth of Licinia Eudotia Augusta that she would roote out those Heresies spread abroade by the roauing Monkes in Palestine Therefore seeing their children are sprong vp in our dayes and in their steede are risen vp as wicked and as great Idolaters as were they It is very heigh time they should be looked vnto among vs. For my owne part I doo protest that if any thing hath made me to write it is the Lords quarrell and the feare of his name that hath doone it And in the same I haue great reason moouing me therevnto which your Honour shall vnderstande and they all perceiue that shall reade this Booke But it hath greeued me moste of all and stirred me vp espetially in that I haue from time to time seene and vewed the impudent behauiour and bolde presumptions of the Papists Amonge whom some men of late time in a sound speech perfect tongue fine wit and choyse phrase as they did thinke of them selues haue rashly encroached vpon her Maiestie and vpon your Honours the Lords of her Maiesties Honourable priuie Councell with sundrie of theyr bookes Thereby making vs beleeue that because they durste doo it they did it well Of these Maister Harding was the first that reuolted and ranne away from Christe but neuer returned who by this time knoweth

Basill nor with Gregorie Nazianzen nor with Ambrose in this matter but with the Lord will I holde And yet I tell you that euen these men Contra Idola Ambrosius Lib. de spiritu sancto cap. 12. Denieth it law full to pray to the Virgin Marie named by me are contrarie to them selues For Athanasius sayth in his booke of Prayer that Mens fons est orationis 1 The minde is the fountaine and well spring of Prayer And to the same vpon the fiftie and fowre Psalme he sayth Promptae semper in hominum praecationes Dei aures sunt 1 That is The eares of the Lord are alwayes open to the prayers of men By which his Testimonies he is contrarie to the other places of praying to Saintes for first Athanasius referreth all to the spirite of man and secondlie The Fathers haue not defended the praying to Saintes giueth all audience to the Lord and none other And Basill in his booke De vita solitaria is verie flat against him selfe he speaketh much in other places against praying to Saints For this he saith Ora ad Deum cum timore et animi humilitate That is Pray vnto God in feare and all humilitie of the minde You sée prayer made by him to God excludeth all other For it went a lyttle afore Pete ex fide semper quod binum est operans 1 Aske by faith doing that alwayes which is good Faith excludeth héere praying to Saintes séeing that Faith and beléefe is not to be reposed in them I may say the same of Gregorie Nazianzen and of Ambrose and Ambrose him selfe is flat against praying to Saintes and against all prayers that are to be made to the Virgin Marie as appeareth in his booke Lib. 3. De spiritu sancto ca. 12 Non quicquam adorandum praeter Deum sicut Scriptura dixit Dominum Deum tuum adorabis 1 There is nothing to be worshipped but God He giueth an other reason For it is written in the scripture Thou shalt worship the Lord thy God Wherefore I am of opinion that some Miscreant and wicked man moued by the Spirite of error hath enterlaced and in many places corrupted the good sayinges of the Fathers with euill opinions Tertullian in his Apollogie Cap. 17. sayth We must worship this onely one and true God who with his worde hath made the heauens and the elementes and all spirituall bodies in the same Epiphanius Lib. 3. against the Antidicomarianites and against the worshippers of the Virgin Marie hath many excellent sayinges concerning this thing to whome I referre you Gregorius Nazianzen in his Oration to the Subiects that were affrayde sayth thus Christus tanua et reconciliatio hominum ad Patrem factus 1 Christe is made the doore and the reconciliation of man vnto his Father Cyrill vpon Iohn Lib. 7. Cap 3. sayth That an entraunce is made vnto the kingdome of heauen all onely by Iesus Christe Wherefore I doo request you to reade that learned Theophilact in his Epistle to them of Colossa and Augustine to Honoratus Cap. 10. and the same in his booke of True Religion and they will satisfie you in this Question of praying and to whome to pray Wherefore I will conclude with two reasons drawne out of the Scriptures Psal 51.6 Iob. 14.4 Pron 24.16 Rom. 3.10 The first is this They which sinne as wée doo can not be helpers of vs in our prayer for all prayer is to them that are holie and perfect but the Saintes haue sinned and sinne as we doo Ergo Psalm 3.8 Esa 27.3 Hos 13.4 we haue no cause to pray to them but to the Lord that can helpe vs. Also it is euident that prayer is not to be giuen to any but such as can helpe themselues and other Now the Saints can helpe neither themselues nor any other but Christe Iesus onely must doo it Then no prayer is to be giuen to them for this is the nature of prayer and such things are to be required herein 1. First we must pray to God for he heareth the prayers of the whole world 2. Secondly to one that is able and can doo all thinges which onely is God 3. Thirdly that he be a worthy Person to whom we pray and so is none but the Lord. 4. Fourthly that he be no creature least we derogate from the creator so that the dead haue no portion or inheritaunce in our prayers but onely the Lord. Now therefore I will conclude that Israell must all onely serue the Lorde his God and none other neither in heauen neither in earth neither aboue the heauens neither vnderneath the earth is there any one to whom we must giue homage but onelye to him Then take the Cuppe of salnation into your handes and call on the name of the Lorde Sanctifie your selues and drawe néere to his Tabernacle A stronge Towre is the name of the Lord he that runneth to him shal be saued In Ierusalem is saluation and on the heads of the Goodly is strengthe no falsehood is found in the wise and no halting in those that feare God Though the world doo delight in Chariots and the Kinges of the earth in their Horses and great men in theyr strength yet will we onely call vpon the name of the Lord we wil say glory to the highest and prayses vnto him in the vppermost heauens we will offer sacrifice of thankes giuing vnto our God and paye our vowes to the Almightie we will singe to the Lord a new songe and Sion shall not staye to prayse her God we will singe with Moses and prayse the Lorde with Aaron in his holy assemblye we will not giue his powre vnto man nor the strength of his arme vnto a Forrainer our Crownes shal be set vpon his heade and we will fall downe to him as to our God we will giue blessing and glorie and honour vnto him that sitteth on the Throne for euer and euer and all the Beasts of the earth shall subscribe vnto vs. But as for you you haue not knowne the Lord the God of Iacob hath not béene your defence you haue giuen his honour to the great Beast and the Oragon hath frayed you so that you haue his markes of blasphemie in your foreheads you haue serued that great whore and bowed your knées to the Woman of sinne Therefore shall your portion be without the Gates of the holy Cittie and you shall not sée the Lambs and his face for euer In the Vinepresse of his wrathe shall you bee troden to péeces and if you repent not your portion shal be Fier and Brimstone for euermore You are the sonnes of the bloody Fathers that haue killed the Prophets you are the Children of the cursed séede You are of the posteritie of Amelech vnworthie to liue among Israell You are the reliques of Iebus and of the remnaunt of the Hittites that haue béene prickes and thornes in the sides of the righteous men You are the Chemerims

Christ was in the same manner compared to the rodd of Aaron that blossomed to the golden pott wherein the Manna was to the Manna that came downe from heauen Iesuites are in a damnable most dangerous estate resisting this opē vndoubted veritie to the brazen serpent that was lifted vp in the wildernesse to the Prophet Ionas that was thrée dayes and thrée nightes in the whales belly to the high way in which men walke to the dore by which men haue passage to the sheepeheard which is a keeper of shéepe To a Lyon of the Tribe of Iuda which deuowred to a Lambe which is commonly slayne for men yet was not Christ really in all these no more is he corporally in the bread at the table Now if all only this kind of speech were vsed of Christ you might say something but I tell you that not only of Christ and his person all alone is this vsed but of all manner of things too in the booke of God Christe sayde of Iudas I haue chosen twelue and one of you is a diuel yet was Iudas no diuell Of the circumcision it was spoken thus My couenaunt shal be in your fleshe for all that the circumcision was not the couenant Gen. 33.20 but a signe of the couenant Iacob is saide to haue built an Altar to the Lord and to haue called it by this name The mighty God of Israel There is no dout but Iacob knew the the name Altar was not God yet did he cal the signe by the name of him the was signified This figure is so common as nothing is more common in the scriptures It was written of Iohn Baptist that he was the burning lampe and the candle that gaue light and that he was Helias Yet you all knowe that this was spoken but by a figure In Genesis the seauen kine and the seauen cares of corne are said to bee seuen yeres yet were they but representations of the same Ahias the Prophete the Sylonite gaue vnto Ieroboam the tenne peeces of his cloke which was cut and saide he gaue vnto him the kingdome of the tenne tribes Yet Israell was not in the péeces of the cloath So in like manner say I to you touching this take eate it is my bodie yet is not Christ a reall and naturall bodie there And that you may sée howe wee haue some thing more to say vnto you and that wee doe not ground our faith and religion vpon presumptions I am desirous to be satisfied at your handes and to be aunswered vnto two reasons that I will make against you For this I holde that Christ is not really naturally flesh bloode and bone in the Sacrament and I reason thus As Christ was with our fathers of olde in their sacramentes so and after the same manner is Christ with vs in ours But the bodie of Christ was not really bodily carnally and grossely in their sacramentes ergo Christ is not really naturall flesh blood and bone in ours For my first proposition ● Cor. 10. I doe referre you vnto the first to the Corinthians where you shall finde that wee haue no more priuiledge then haue they nor prerogatiue thē had they 〈◊〉 saluation by any other or by any other meanes then had they and when either you can or be able to say ought against those vndoubted and infallible truethes which we haue spoken then will I say more My second reason is this He that is really carnally bodily fleshly euen perfect man in the heauens is not so and in the same manner with vs here in the earth But Christe is verily humanely really bodily with the same bodie hee tooke of the Virgin Marie and perfect man in the heauens Ergo Christ is not really flesh bloud and bone in the breade here in the earth I doe remember what Augustine saith Qui vult viuere Super Iohan. tract 26. habet vbi viuat habet vnde viuat accedat credat incorporetur vt vinificetur that is He that will liue he hath the thing nowe by which he may liue he hath the place where he may liue Let him drawe neare let him beleeue let him be incorporated that he may be quickened And in the same place it followeth Coena dominica est sacramentum Pietatis signum est Vnitatis The Fathers neuer vsed to say really bodily gr●●ly flesh bloud and bond in the bread Vineulum est Charitatis that is The Supper of the Lorde is the sacrament of Pietie the signe of Vnitie and the bond of Charitie so that it appeareth Augustine thought as we doe thinke and beléeued as we doe betéeue which was that we haue a spiritual foode and a spiritual drinke in these external elements and outward signes of breade and wine Moreouer the Scripture is euident and plaine and proueth this which I haue spoken that is howe Christe is bodily and naturally in the heauens not bodily in the earth Mark 16. In Marke it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Christ was taken vp into heauen But he that is there is not also bodily here with vs Ergo Christ is not bodily here on earth In Luke I find this Luke 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he went from them But in bodie Christe went from them and in the same bodie Christe is with his father Ergo not bodilie and carnally with men vpon the earth Another argument Semper pauper es habebitis vobiscum Matth. 26.11 non autem me that is The poore ye shall alwayes haue with you but me you can not alwayes haue with you Where out I gather this briefe The poore and Christ can not be together in one place but we are assured and persuaded certainely that the poore of the world are alwayes vpon earth Ergo Christ is not with them nor where they be here vpon the earth Then séeing Christ is not corporally with vs nor in fleshly and bodily presence We haue to inquire and search out the manner of his being here on earth For it is true that we eate and drinke his bodye and his bloud They that will learne they must apply one scripture with an other but after another manner then you affirme None is ignorant howe that man consisteth of bodye and of soule Therefore it is expedient we should as well be fed with spirituall foode as it is necessaris we should liue by temporall meate of which thing if any man here be ignoraunt then is it bicause the spirite of GOD hath not quickened him For if you reade the sixt of Iohn you shall finde it most apparantly Also Christe saith in an other place Blessed are those that hunger and thirst after righteousnesse for they shall be satisfied Therefore as there is a spirituall which is an internall famishment so is there a heauenly Esai 55.1 which is to the soule spirituall nourishment Isayas saith Omnes sitientes venite ad aquas c. Al