Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17583	Perth assembly Containing 1 The proceedings thereof. 2 The proofe of the nullitie thereof. 2 [sic] Reasons presented thereto against the receiving the fiue new articles imposed. 4 The oppositenesse of it to the proceedings and oath of the whole state of the land. An. 1581. 5 Proofes of the unlawfulnesse of the said fiue articles, viz. 1. Kneeling in the act of receiving the Lords Supper. 2. Holy daies. 3. Bishopping. 4. Private baptisme. 5. Private Communion.	Calderwood, David, 1575-1650.	1619 (1619)	STC 4360; ESTC S107472	90,652	110

materiall geniculation of the blessed Saints in heaven all creatures in heaven in earth and under the earth are said to bow their knee at the name of Iesus that is to acknowledge his soverain authority howbeit the celestiall Angels blessed soules and infernall spirits haue not knees to bow with The everlasting felicity of the children of God is the Supper of glory doe they drink continually of that felicity upon their knees thowsand thowsands stand before him many shall come from the East and from the West and sit at the heavenly table with Abraham Isaak and Iacob may we not then conclude sitting and standing as well as they doe kneeling if we looke to the letter of parables visions allegories and prophesies But Symbolicall Theologie is not argumentatiue Last how will they proue evidently that the falling of the 24. Elders before the lambe is to be interpreted of the Kirk triumphant rather then of the Kirke Militant REASONS AGAINST FESTIVALL DAYES FRom the beginning of the Reformation to this present yeare of our Lord 1618. the Kirk of Scotland hath diverse waies condemned the observation of all holy dayes the Lords day onely excepted In the first chapter of the first booke of discipline penned anno 1560. the observation of holy dayes to Sancts the feast of Christmasse Circumcision Epiphanie Purification and other fond feasts of our Ladie are ranked amongst the abhominations of the Romane religion as hauing neither commandement nor assurance in the word It is farther affirmed that the obstinate maintaineres teachers of such abomination should not escape the punishement of the ciuill Magistrate The book aforesaid was subscrybed by the Lords of secret Councell In the generall Assemblie holden at Edinburgh anno 1566 the latter confession of H●lv●tia was approued but with speciall exception against some holy dayes dedicated to Christ these same very dayes that now are urged In the Assemblie holden anno 1575. complaint was made against the Ministers and Readers beside Aberdine because they Assembled the people to prayer and preaching vppon certain patron and festival dayes Complaint likewise was ordained to be made to the Regent vpon the Town of Drumfraies for vrging and convoying a Reader to the Kirke with Tabret and Whistle to read the prayers all the holy Dayes of Yoo le or Christmas vpon the refusall of their own Reader Item an article was formed to be presented to the Regent craving that all dayes heretofore keeped holy in tyme of Papistrie beside the Lords day such as Yoo le day Saints dayes and other like feasts may be abolished a civill penaltie appointed against the observers of the said dayes Banquetting playing feasting and such other vanities upon the dayes foresayd is condemned In the Assembly holden in Aprill anno 1577. it was ordained that the Visitor with the advice of the Synodal Assembly shall admonish Ministers preaching or ministring the communion at Pasche Yoo le or other like superstitious times or Readers reading to desist under the paine of deprivation Dedicating of dayes was abjured in the confession of faith penned anno 1580. An Article was formed in the Assembly anno 1581. craving an act of Parliament to be made against observation of feast dayes dedicated to Saints and setting out of bone-fires In the Assembly holden in February anno 1587. it was humbly moved to his Maiesty that Pasche and Yoo le was superstitiously observed in Fyffe and about Drumfrets In the Assembly holden anno 1590. his Maiesty in open audience of the Assembly praised God for that he was borne to be a King in the sincerest Kirk in the world sincerer then our neighbour Kirk of England for their service was an evill-sayd Masse in English Sincerer then Geneva it selfe for they observed Pasche and Yoo le In the Parliament holden anno 1592. the act of King Iames the third anent the Saturday and other vigils to be kept holy from Even-song to Evensong was annulled Item the act made by Queen Regent granting licence to keepe Yoo le and Pasche In the Assembly holden anno 1596. when the covenant was renewed superstition and Idolatry breaking forth in keeping of festivall dayes setting out of bone-fires and singing of Carrols is reckoned amongst the corruptions which were to be amended The Pulpits haue sounded continually against all festivall daies The Censures of the Kirk haue been put in execution in all due form against the observers In the pretended Assembly holden at Perth in August last past it was concluded that hereafter every Minister shall make commemoration of the inestimable benefits received from God by and through our Lord and Sauiour Iesus Christ his Birth Passion Resurrection Ascension and sending down of the Holy Ghost upon the dayes appoynted for that use That they shall make choyce of severall and pertinent Texts and frame their Doctrine and exhortation accordingly This their conclusion was ratified and allowed by act of Councell and proclamation was made thereupon commanding cessation and abstinence from all kinde of labour and handy-worke upon the fiue dayes aboue written that every one may the better attend the holy exercises which are to be kept in the Kirke at these times But first we will premit the proper description of a festivall day The description of a festivall day PIscator describeth a Festivall day in this manner Festum proprii loquendo est publica solennis ceremonia mandata à Deo ut certo anni tempore cum singulari loetitia obeatur ad gratias agendum Deo pro certo aliquo beneficio in populum suum collato A feast in proper speech is a publick and solemne ceremonie commanded by God to bee celebrated a certaine time of the yeare with singular gladnesse to giue thankes to God for some certaine benifit bestowed on his people Hooker intreating this argument intituleth the subiect festivall dayes Hee maketh festivall solemnity to be nothing els but the due mixture as it were of these three elements Praises set forth with chearefull alacritie of mind delite expressed by charitable largenes more then common bounty and sequestration from ordinary labors By these descriptiones wee may see that the sabboth day is not properly a festiuall day The ordinary sabboth is weekly the festivall is anniversary We may fast upon the ordinarie sabboth but we cannot fast and mourne upon a festivall day Nehem. 8.10 for that were to confound fasting and festivall dayes The Councill of Laodicea inhibited to celebrate the feasts of martyres in Lent for the same regard upon the ordinary sabboth all the parts of Gods worship may be performed as occasion shall offer Vpon the festivall dayes we are bound to the commemoration of a particular benefite Proper texts Epistles Gospels Homilies and sermones are framed for the misterie of that day So that the ordinary sabboth is morall and for the worship of God in generall the festivall is misticall Esentialia festi the essētiall parts of a festivall day are cessation from work hearing of the

not the Eucharist Answ. It followeth not they adored therefore they kneeled The Ethnicks did mistake the reuerend and graue behauiour of Christians at the receauing the Sacrament as they did many other things both in Iewes and Christians they gaue out that they were worshippers of the clouds of the Sonne of the crosse of the head of an Asse of the slaughter of infants Augustine sayeth A Cerere Libero paganorum dijs longè absumus quamvis panis calicis sacramentum nostro ritu amplectimur We are far from Ceres Bacchus the Gods of the Pagans howbeit we imbrace the Sacrament of the bread the cup after our rite When Theodoret sayth the mystical signes are adored he meaneth by adoration reuerend and religious handling as becometh so great mysteries and so Bilson exponeth Theodoret and to this purpose alledgeth the glosse of the Canon Law In hoc sensu possumus quamlibet rem sacram adorare id est reverentiam exhibere Anastasius sayth Dominica verba attentè audiant fideliter adorent Let them diligently heare faithfully adore the word of God The word adoration is sometime taken in a large sence for veneration so do all our Divines expone Theodoret or else his phrase were absurd and indeed none of the Fathers used that phrase but he Chrysostomes Homilies on Mathew are a supposititious worke The rest of the testimonies alledged make mention of adoration not of the Sacrament but of Christ in the Sacrament and they are to be understood of spirituall and internall adoration common to this sacrament with other sacraments Augustine sayth The flesh of Christ is adored either in the sacrifice or otherwise by faith The adoration is as the eating the eating is spirituall and by faith Augustine speaking of the veneration of this sacrament sayth Contemptum solum non vult cibus ille That meat misliketh onely contempt as Manna did lothsomnesse Ambrose speaketh of all the mysteries of Christian Religion Chrysostom is to be understood of spirituall reverence and therefore he useth emphaticall speeches of ascending up to the gates of heaven even of the heaven of heavens like Eagles For the same Chrysostome sayth that we adore Christ in Baptisme None of all the testimonies alledged expresseth any gesture of the body let be kneeling Obiect For an humble gesture are alledged Origen Thou therefore humbling thy selfe imitate the Centurion and say Lord I am not worthy c. Cyrillus of Ierusalem Then after the communion of the body of Christ come also to the cup of his bloud not reaching out thy hands but falling on thy face in manner of adoration and worship say Amen Nazianzen sayth his sister fell down before the Altar and called on him who was worshipped on the Altar Answ. Origen directs the words to be sayd as well when the preacher entreth into our house as when we receiue the sacrament Further Possevinus a learned Papist acknowledgeth that worke to be counterfeit The Catechismes attributed to Cyrill of Ierusalem is a booke newly sprung up and unknown to the Ancients It was not to be found in Hardings time but in writing See Moulins translated This counterfeit Cyril sayth not Cade pronus fall down on thy face but accede pronus come inclining or bowing thy body as men use to doe when they make courtesie Nazianzens sister was sick in body and sicke in minde her fact was private and in the darke of the night she was not in the act of receiving the sacrament she blubbered with her teares the fragments of the sacrament received before Christ is honoured at the Altar or communion-table by the administration of the sacrament celebrated to his honour and worship in remembrance of him his mercies are there layd foorth in the mysteries Yee see no testimony can be alledged for geniculation The Councell of Constantinople holden under the Emperour Basilius hath these words Iesus Christus panis substantiam mandavit apponi ne scilicet humana effigie figurata idolatria introduceretur For eschewing of Idolatry the Lord commanded the substance of bread to be set on without any humane shape The proofes already made for standing upon the Lords day for 1000. yeare in the Kirk do evince that geniculation had no place in the act of receiuing all that time It was therefore followed upon bodily presence and transubstantiation Kneeling not practised in the reformed Churches THE Lutheran Kirkes do acknowledge reall presence by way of consubstantiation it is no wonder therefore that they approue kneeling The reformed Kirks as they haue damned bodily presence so haue they reiected this gesture of kneeling in the act of receiving The Kirk of Bohemia hath retained this gesture since the dayes of Iohn Husse In their confession exhibited to King Ferdinand An. 1535 it is thus sayd Ministeri verò Dominicae caenae verba referentes plebem ipsam ad hanc fidem hortantur ut corporis Christi presentiam adesse credant The Ministers are willed to stir up the people to beleeue that the body of Christ is present the poorer sort amongst them as they haue rejected the errour of reall presence so depart they from this gesture In our neighbour Kirk some of their defenders of kneeling will not haue us inquisitiue of the manner of Christs presence in the sacrament And the Bishop of Rochester commendeth the simplicity of the Ancients which disputed not whether Christ was present Con sub in or trans in this Supper Sutton in his Appendix to his Meditations on the Lords Supper condemneth likewise this diligent search of the manner of Christs presence If the manner of Christs presence be not determined there can arise no other but a confused worship of such a confused and determinate presence The Papists acknowledge that there ought to be no adoration but where there is acknowledged a bodily presence in the sacrament Hence it is that they proue mutually the one by the other It will not follow that we may change sitting into kneeling because the ancient Kirk and some reformed Kirks haue changed sitting into standing because kneeling maketh so many breaches both in the institution and in the second commandement and is no wayes a table gesture By standing wee accommodate our selues to a table to participate of the dainties set thereon standing was never abused to idolatry as kneeling hath been We are not bound to imitate other kirks further then they imitate Christ. Our sitting is not Scotish Genevating but a commendable imitation of the Apostolicall Churches and obedience to Christs institution They flee up at last to the Kirk triumphant and alledge for kneeling the 24. Elders falling down before the Lambe but how conclude they this that they that are called to the Supper of the lambe kneele at the Supper of the lambe and seeing the blessed soules shall not be clothed with their bodies before the resurrection how can they conclude