Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	earth_n	power_n	8,826	5	5.9330	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

the thyrde time doest thou loue me and he aunswered and sayde Lorde thou knoweste all thinges thou knowest that I loue thee He sayde vnto him feede my shepe This processe of Scripture hath in it many circumstaunces to be noted The fyrst is that other Apostles beynge than present and amongest them euen he of whom Christ did euer make very much of that is to say S. Iohn yet our Sauiour Christ dyd dyrecte his speach and talke but to Peter onelye signifienge the matter wherof he dyd speake to appertayne to Peter chieflye and pryncipallye and not in so speciall a sorte to anye one of the apostles els Another and seconde circumstaunce to be here considered is that oure sauioure dyd aske Peter moost earnestly whether he loued him more than did the other apostles And the thyrde cyrcumstaunce is in that Christe dyd commytte both his lambes and his shepe vnto hym These cyrcumstaunces I saye and other suche like well considered doo conuince and clearelye proue that the hyghe charge ouer all the churche militant was especially committed to Peter And to this purpose maketh and serueth an other talke of our sauiour vnto S. Peter written in the .xvi. of Mathew where the texte is in this maner Venit autem Iesus in partes Caesareae Philippi Math. 16. interrogabat discipulos suos dicens Quem dicunt homines esse filium hominis At illi dixerūt Alij Ioannem Baptistam alij autem Heliam alij uero Hieremiam aut unum ex prophetis Dicit illis Iesus uos autem quem me esse dicitis Respondens Simon Petrus dixit Tu es Chrictus filius Dei uiui Respondens autem Iesus dixit ei Beatus es Simon Bariona quia caro sanguis non reuelauit tibi sed pater meus qui in coelis est Et ego dico tibi quia tu es Petrus super hanc petram aedificabo Ecclesiam meam portae inferi non praeualebunt aduersus eam Et tibi dabo claues regni coelorum Et quodcunque ligaueris super terram erit ligatum in coelis quodcunque solueris super terram erit solutum in coelis That is to saye Iesus came into the coastes of Cesarea Philippi and he asked his disciples sayinge Whom doo men say the sonne of man to be And they aunswered some Iohn Baptiste some Helias some Hieremias or one of the prophetes Iesus sayd vnto them But who saye you that I am Then Simon Peter made aunswer and sayde Thou art Christ the sonne of the liuinge God And Iesus answered and sayd Blessed art thou Simon the sonne of Ioanna for fleshe and bloude hath not this reueiled and opened vnto the but my father whiche is in heauen And I saye vnto the that thou arte Peter or a rock and on this rocke I wyll buylde my church hell gates shal not preuayle agaynst it And I wyl gyue vnto thee the keyes of the kingdō of heauē whatsoeuer thou shalte bynde vpon earth shal be boūd also in heuē whatsoeuer thou shalt lose vpō the earth shal be loosed also in heauē These wordes of Christ were spokē longe before that Christe gaue that other cōmaūdemēt to Peter to feede hys flocke and that thynge whyche is perfourmed in the other woordes is here promysed in these woordes In the other woordes oure sauioure dothe presently put him in authoritie saying Feede my Lambes feede my shepe In these woordes he dooeth but promyse the sayde authority vnto him sayenge Vnto thee wyll I gyue the keyes of the kyngedome of heauen and what so euer thou loosest or byndest in earth shal be loosed or bounde in heauen The lyke of this did our sauiour neuer speake to any one of the Apostles els seuerally but onely generally For generally to Peter and to the reste being al together sauing Thomas who was absent Christ sayed the woordes whyche are writtē in the .xx. Iohn 20. of Iohn it is to witte Receyue you the holy ghoste whose synnes ye remyt they are remytted and whose synnes ye retaine Math. 18. they are retained And in the .xviii. of Mathew Christ sayeth vnto the twelue What so euer thynges you shal bynde vpon the earthe shal be bounde also in heauen whatsoeuer you shal lose vpō the earth shal be losed also in heauē Yf our sauiour Christ had not intended to gyue vnto Peter a speciall authoritie aboue the rest what nede was there to speake this seuerallye vnto Peter seing he had spoken it generally to them all before And what thing ment he els when in the presence of al the twelue he promised to gyue vnto Peter the keyes of the kingdome of heauē sauing a speciall priuilige or prerogatyue to Peter Our Sauiour through his heauenly wysedome perceyuynge that it is most necessarye one to be ouer a hole multitude specially being a multytude congregated of so infinite a number of people and of so sondry nations as is the catholyke churche did appoynte S. Peter to that offyce and Peter hauinge receyued such charge at Christes handes did incontinentely practyse and exercise the same and all the rest of the Apostles dyd gyue place vnto him Act. i. And therefore in the first of the Actes it is written howe that after Christes ascension incontinently S. Peter rose vp in the myddest of the faythfull and moued them to goo to the election of one that should succede in Iudas rowme which offyce he vndoubtedly woulde not haue taken vpō him but that our sauiour Christ had Authorised him in such sorte as is before declared In the .ii. Actes 2. of the Actes it is wrytten howe that in the presence of all the Apostles S. Peter tooke vpon him to speake in all their names to the people on whitsonday in the morning streighte after that they had receyued the holye Ghoste in the likenes of clouē tunges In the third of the Actes it is writtē Actes 3. how that S. Peter healed a lame mā which was lame from his mothers wombe and that when the people wondred at so straunge a myracle the sayd Peter made an oration vnto them Act. 4.5.6 In the fourthe of the Actes and in the fyfte and syxt there is the lyke and in manye other places of the same booke All whyche places of scrypture oughte to perswade euery godlye harte to thynke that oure sauiour dyd gyue vnto sainct Peter that authoritie aboue all the reste of the Apostles vpon hys hoole churche for an vnytye and good order to be kepte in the same And yet for your better contentation herein you shal here the authorities of the Aunciente fathers in this behalfe Origene Origenes a greeke wryter whyche was wythin two hundred yeares after Christe in hys exposition made vpon the .vi. Chapiter of S. Paules Epistle to the Romaynes wryteth thus Petro cum summa rerum de pascendis ouibus traderetur et super ipsum tanquam super terram fundaretur ecclesia nullius confessio

lyuely faythe oute of whyche wyll sprynge in vs muche holynesse of lyfe and quietnes of conscience and yf at any tyme throughe our frailnes we happen to fall we haue readye to rayse vs vp agayne the holye Sacramentes throughe the comfortable helpe whereof we be made stronge and so daye by daye more able to procede in al kynde of vertue and thus hauynge vpon earthe oure mother the holye churche whiche is the spouse of Iesus Christe the Sonne of God we maye be bolde to call vpon GOD our father and be assured that he wyll heare vs as hys dearebeloued chyldren and gyue vs the inheritaunce of heauen whyche is prepared for vs through our sauiour Iesus Christe To whōe wyth the father and the holy ghost be honour prayse and glory world without ende Amen H. Pendilton sacrae theologiae professoris ¶ An Homelye of the Primacy or supreame power of the highest gouernor of the militant Churche AS in euery naturall and polytyke body so in the churche militāt which is a misticall body superioritie and inferiority must nedes be amōgest the members thereof or ells it cannot endure And for thys cause speciallye our Sauiour Chryste when he was here conuersaunte on the Earth dyd hymselfe appoynte his Apostles Disciples and there successours to haue the ouersyght cure and high gouernement of his church to the worldes ende And to the intente that no man should contempne theyr aucthoritie he doth saye in the thyrtenth of Saynt Ihon Amen Amen Dico vobis qui accipit si quem misero Iohn 13 me accipit Qui autem me accipit accipit eum qui me misit That is to say Veryly Veryly I saye vnto you who that receyueth him whome I sende receyueth me And he that receiueth me receyueth hym that sent me And in the tenth of Luke he sayth Qui uos audit me audit qui uos spernit me spernit Qui autem me spernit spernit eum qui misit me Luce. 10. That is to saye He that heareth you heareth me and he that dispiseth you dispiseth me and he that dispiseth me dispiseth hym that sent me Of the Apostles also and theyr successours and of theyr charge ouer Christes flocke doth Saynt Paule speake in the fourthe chapiter to the Ephesyans saying Ephes 4. Ipse dedit quosdam quidem Apostolos quosdam autem Prophetas alios uero Euangelistas alios autem pastores et doctores ad consummationem sanctorum in opus ministerii in edificationem Corporis Christi donec occurramus omnes in unitatem fidei agnitionis filii dei in uirum perfectum in mensuram etatis plenitudinis Christi ut iam non simus paruuli fluctuantes neque circuferamur omniuento doctrine in nequitia hominum in astutia ad circumuentionem erroris That is to saye He meanyng Chryste hath giuen or appointed some to be Apostles some Prophets some Euangelistes some pastores and teachers to the perfytynge or consummating of the holyons to doo the worke of the mynistery to edyfye the body of Chryst vntyll we all come together in one vnitie of fayth and knowledge of the sonne of God vnto the estate of a perfecte man after the measure of the age of the fulnes of Chryst that from henceforth we should not be as babes waueryng neyther should we be caryed aboute with euery blaste of doctryne in the wickednes of men in the wylynes of them who go aboute to deceyue vs This place of Saynt Paule most playnelye setteth before our eyes the authoritie and gouernemēt which our sauiour hath appoynted to contynue to the ende of the worlde in his churche and howe the Apostles Prophetes Euangelistes Preachers and teachers are giuen of Chryst to his people to gouerne them And therewith al Saynt Paule in the sayde place sheweth to what ende suche gouernement and authoritie is instituted it is to wytte for the spiritual edifieng of the hole body in the fayth for the defense of the hole bodye from the poyson of heresye And in dede no one thing can so muche suppresse heresye as yf the Authoritie and gouernment Ecclesiasticall be accordingly therevnto estemed obeyed as witnesseth Saynte Ciprian the blessed Martyr in hys fyrst boke and third Epystle saieng Neque aliunde hereses obortae sunt Ciprian Lib. i. epistle ●3 aut nata sunt scismata quam inde quod sacerdoti dei non obtemperatur Nec unus in ecclesia ad tempus sacerdos ad tempus iudex uice Christi cogitatur cui si secundum magisteria diuina obtemperaret fraternitas uniuersa nemo aduersus sacerdotum collegia quicquam moueret That is to saye Neyther other where or by other meanes are heresyes sprong vp and scismes rysen than hereof that obedience is not gyuen to the preist of God Nor one is considered or thought to be in the churche for the tyme the preist and for the time the iudge in Christes stede vntowhich one yf the hole fraternitie dyd according to the heauenly commaundements obeye no man woulde stirre or moue anye thinge against the Colleges or cōpanies of preistes Hereby you may perceyue that saynt Cypryans cōclusion or iudgemēt is that the gouernment Ecclesiasticall and especially of one to be taken and reputed as Christes vicar is the best meane to let and suppresse heresies and that such one gouernor is to be obeyed of all chrysten people which thinge maye be proued very playnely and euidently by the holy scryptures themselues For the scryptures doo witnesse that our sauiour appoynted S. Peter to thys high rowme and charge ouer his hole flocke and no one of the Apostles els In the .xxi. Ioan. 21 of S. Iohn it is wrytten howe our sauiour after his resurrection appearing at the sea of Tiberias to certen of his Apostles amongest whome was Peter dyd fyrste take breade and fyshe and gaue vnto them And when they had refresshed them selues he sayde vnto Peter Simon Ioannis diligis me plus hiis Dicit ei Etiam domine tis scis quia amo te Dicit ei Pasce agnos meos Dicit ei iterum Simon Ioannis diligis me Ait illi Etiam domine tu scis quia amo te Dicit ei Pasce agnos meos Dicit ei tertio Simon Ioannis amas me Contristatus est Petrus quia dixit ei tertio amas me dixit ei Domine tu omnia nosti tu scis quia amo te Dicitei Pasce oues meas That is to saye Symon the sonne of Ioannes doeste thou loue me more then these doo He answered vnto him Yea Lorde thou knowest that I loue thee He sayde vnto him Fede my lambes Then he spake to him agayne and sayde Symon the sonne of Ioannes doeste thou loue me He aunswered yea Lorde thou knoweste that I loue thee He sayd vnto hym againe Feede my lambes Then spake he vnto him the third tyme and sayde Symon the sonne of Ioannes doest thou loue me Peter was sorie because Christ sayde vnto him now

these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spoken Besids al this we haue in S. Paule in the .xi Chapiter of his first Epystle to the Corinthians a goodly and a large processe touchyng this Sacrament and yet in that whole processe no matter to instructe vs otherwyse to beleue of it than that there is in it the very bodye and bloude of our sauiour Chryst For fyrste he vttereth the wordes of our sauiour euen as the Euangelistes do as that he sayd this is my body and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentiō of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuing of this Sacrament bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing herof God plageth cities and countryes with sondry greuous plages as with infirmity with syckenes and with death also Forthely he geueth vs counsell diligentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Christ be nat in dede in the sacramēt of the aultare why shold our sauiour so speake as he spake in the promysse made thereof why dyd he as he did in the instituting therof why dyd none of the Euāgelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedly to be of all christen people beleued that in the Sacrament of the aultare there is the verye body and bloude of our sauiour Chryst worthy of all honour and glory the selfe same in substaunce that is in heauen which thing for Chryst to bryng to passe is a thing most easye he being God almighty maker of heauen and earth and for him to do is moost semely that as he gaue that bodye to deathe to redeme vs so he should giue the same in this heauenly bankitte to fede vs that he mighte be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a mā and in the Sacrament of the Aultare inuisibly vnder the visible fourmes of breade and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadyng great loue towardes vs who so loued vs that for vs he did not refuse to suffer death and that the death of the crosse neyther yet is it agaynst his wyll who of his onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for his wysedome seyng he hath so ordeyned that euery naturall mother nourysheth her children wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God most hartye thankes for it being the greatest iewel that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religiō so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectiō vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quyte and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constaūt in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the selfe same body of our sauiour Christ in substaūce which was borne of the Vyrgin Mary and suffered death on the crosse for vs to whō with the father the holy gost be all honor glory world wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ And Homelye of Transubstantiation THere are in the sacrament of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cōteined the other is the fourmes of breade wine vnder whych the said body blud are cōteined Of the first parte ye hard in the last homely Touching the second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remaining but onely the fourmes of breade and wyne the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of this second part and haue put many fonde doutes and scruples into peoples heades concerning the same ye shall nowe at large and fully I trust be instructed therin And fyrst this is to be noted that God hath from the begynnyng of the worlde manye tymes appeared to man some tymes in one sorte Gene. xviii and somtymes in an other In the .xviii. Chapiter of Genesis it is wrytten howe God and two Aungelles with him dyd appeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to Moyses in the lykenes of flamynge fyre Exod. 3. and that oute of a bushe In the .v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man Iosue 5. hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande how daungerous a thing it is to go about by mans wyt or reason to discusse the maner of the workes of almighty God Who seyth not that by the meane of such presumptuous curiositie men haue of late fallē into moost detestable errours touching the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and with moost vyle termes haue gested thereof and finallye moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In which doing how can they loke for anye fauour at the handes of their heauenly father seyng in such dispituous maner they entreate the Bodye and bloud of our sauiour Christ his sonne But now to procede forth touching the declaration of the secōd thing to be considered in the blessed Sacramēt of