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	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01638	A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver.	1632 (1632)	STC 11769; ESTC S103039	111,208	568

the Soule into nothing but the departing of the Soule out of the House of the Body The Soule cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Soules separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Soules betweene the Day of Death and the Day of Judgement Away with Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Soules away with Apparitions of Soules 13 For there is no middle place where one can be out of Punishment if he be not in the Kingdome no place where one can be out of the Divells companie if he hath not Fellowship with Christ. August de Pecc Mor. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luk. 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or forerunners of our Resurrection are the particular examples of those which were raised up againe to life in the Old and New Testament whom Tertullian calls the Candidates of immortalitie 20 Man was at the first both in Body and Soule created for immortalitie The Body is the Soules instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ. And how then can they alwayes remaine in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up againe 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge Joh. 5.27 The Father hath given him authoritie to exequute Judgement 25 Christ when he cometh to Judge the world shall appeare in the same nature which he united unto himself by his Incarnation That Flesh shall sit Judge which stood before the Judge That Flesh shall Judge which was it self formerly Judged 26 This Vniversall Judgement Gods Truth Justice do require 27 The exact Forme Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilst we are here pray unto God with sighes and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately followes Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evill and the Presence and Fruition of all Good 31 Wee shall be Freed and delivered from all Sinne and from all Punishment due unto sinne 32 Our vile Body shall be fashioned like unto Christ his glorious Body Philip. 3.21 But there shall be great difference in glorie 33 We shall see God Without end we shall Love him alwayes Without loathing and praise him evermore Without being wearied August 22. de Civit. Dei cap. 30. 34 Vision shall succeed in the place of Faith Fruition in the place of Hope and Charitie here onely Inchoate shall be there Consummate 35 God shall be fulnes of Light to the Vnderstanding superabundance of Peace to the Will and continuance of Eternitie to the Memorie Bern. Serm. 11. Super. Cant. Col. 519. 36 The Saints shall Rejoyce for the Pleasantnesse of Place which they shall possesse for the sweet Companie with whome they shall raigne for the Glorie of their Bodies which they shall put on for the World which they have contemned and for Hell which they have escaped Bonavent in Dioet Cap. 50. 37 Let us then Pant and Breathe for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offence Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speake immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing Prayse and Glorie unto God without end 41 All the Elect Salvation shall see But Glorie in a different degree 42 It hath not at any time entred into the heart of man to conceive what glorie God hath prepared for his Elect. 1 Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death of the damned to be alwaies living If it be life why doth it kill and if it be death why doth it endure 45 The damned shall so live that they shall be alwayes dying and so dye that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormented with Fire and in the Soule with the Worme of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure increaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clar. Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of th● Punishments But it is more grievous for the Diversitie of the Punishments But most grievous for the Eternitie of the Punishments Dionys. in 18. Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vaine They shall desire to die but death shall ●lee from them Revel 9.6 53 They shall roare for the very disquietnesse of heart they shall rage for madnesse and gnash their teeth There shall be weeping for griefe and gnashing of teeth for madnesse Bern. Ser. 8. in Psal. 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Divells and the Qualiti● of the Place do exc●edingly increase the Torments of the Damned 56 Neither shall the Torments of the Damned be onely Eternall but they shall also be Without all Intermission at any time The smoake of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Hell one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so carefull to learne how we may escape it Our thoughts were better spent in meditating upon it 59 When we sit downe to eat and drink and when we rise from table againe when we lye downe to sleepe and when we rise up againe at all times and in all places it is very good to thinke upon Hell 60 For To thinke upon Hell preserves a man from falling into it Chrysost. Hom. 44. in Matth. 61 Doest thou think to quench the flames of Hell by not speaking of it or Doest thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idem in Homil 2. in 2. Thess. 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himselfe is the Prince of Life blessed for ever To whome with the Father and the Holy Spirit be all honour and glorie World without end Amen FINIS

Heavenly is the Body Bloud of our Lord. Iren. Libr. 4. Cap. 34. 12 That which we see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which we are to look up unto with the eye of Faith is the Body and Bloud of Christ. These therefore are called Sacraments because in them one thing is s●ene and another understood That which is seen hath a Corporeall species or bodily shew but that which is understood hath a Spirituall fruit August Serm. ad Neoph. Bed in 1 Cor. 10. 13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament Neither of these Elements are to be changed for any other which may have some resemblance with them 14 Nothing can be better here nothing more holy nothing more safe then for us to be content with Christs authoritie alone 15 But as concerning the Bread whether it be Long or Round Great or Small and as concerning the Wine whether it be Red or White It matters nothing to the integritie or Perfection of the Sacrament inasmuchas it detracts nothing from the Institution of the Sacrament 16 The Nicene Canon we exceedingly approve We take not much but little that we may know that these things are not taken for Satietie but for Sanctitie 17 In like manner whether the Bread be Leavened or Vnleavened we think it not much materiall neither do we like of that wrangling and jangling about the Bread which was of old so frequent in the Greek and Latine Churches 18 But yet we following the custome of the Church do use Bread Vnleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle water with the Wine in the Eucharist we hold it not necessarie forasmuchas there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this we hold necessarie That not onely the Bread but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament 21 Either let them receive the Sacrament in both kinds or in neither For there can be no division of one and the same mysterie without grand Sacriledge 22 Eating and drinking i● distinctly instituted and ordained by that wisdom unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here we are not to dispute out of humane reason but we are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Rei● emend Cap. 19. 23 What God hath joyned together let no man put asunder Matt. 19.6 24 We do not dislike searching out divers Analogies or Resemblances between the Bread and the Body of Christ and between the Wine and the Bloud of Chrst but we must beware that we place not therein all the Sacramentall Office of the Bread and Wine in the Eucharist 25 For herein doth that consist That the Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the Bloud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of the Body into the Bread or the Bloud into the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delitescence concealement or lying-hid of the Body under the Bread nor any Penetration of two Bodies nor any Capernaïticall Creophagie or eating of flesh which the Capernaïtes did hold 27 For all these are but the dreams of humane Reason being too curious to enquire into the manner of the Sacramentall presence and they proceed for the most part from a lust and desire to calumniate 28 But this we hold according to the Apostle That the Bread in the Eucharist is the Communion of the Body of Christ and the Wine the Communion of the Bloud of Christ. 29 The Forme of this Sacrament consists in the Blessing of the Bread and Wine and in the Distributing of the Bread and Wine so blessed and in the Eating and Drinking of the Bread and Wine so distributed 30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ and the Wine into his Bloud by any vertue lying hid in the words 31 But it is a sacred efficacious destinating or setting apart of the externall elements to a Sacramentall use which is therefore called Consecration 32 When the Minister therefore of the Church following the institution of Christ the example of his Apostles concerning which speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others when the Minister I say doth repeate the words of institution saying first over the Lords Prayer we must not in any case thinke that it is a meer Historicall reading of the Text. 33 For First The Minister doth testifie that he neither doth nor hath any will to do any thing according to his own will and pleasure or in his own name but that as the lawfull Steward of the Mysteries of God he doth exequute his function in performing this sacred and solemne action in the name of Christ. 34 Secondly He doth by this meanes set apart the Bread and Wine for an Holy use that afterwards they are no more meere Bread and Wine but the Sacraments of the Body and Bloud of Christ. 35 Thirdly He doth earnestly pray that Christ would be mindfull of his promise and vouchsafe to be present at the Sacramentall action and distribute both his Body and Bloud together with the externall Elements or the Bread and Wine 36 Last of all He doth testifie that by vertue of the Lords institution and promise the Bread in the Eucharist is the Communion of the Body and the Cup of Blessing the Communion of the Bloud of Christ and further doth admonish all those that intend to receive the Sacrament to remember that they are Christs Guests to rely on his words with true Faith to come with due preparation that so they may receive it unto their salvation 37 But thus much we must know That the Scripture doth not in any place say that by consecration or blessing the Bread is turned into the Body and the Wine into the Bloud of Christ. Yea the Scripture is expressely against it 38 And Transubstantiation a thing barbarous both for Name and Nature gathers little strength from the Disputation of some of our moderne writers who thus expound it That the Body of Christ is made of the Bread not as of the Matter as it was made of the flesh of the Virgin Marie but as from a Terme à Qu● or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine was made of Water 39 For besides that they digresse from the opinion of their predecessors for they held the Essentiall conversion of

the Bread and Wine into the Body Bloud of Christ they do also involve and intangle themselves in very great difficulties 40 For whosoever saith that one substance is converted into another when it onely succeeds in the place thereof he abuseth names 41 Who ever said that Nothing was transubstantiated into Heaven or that the Day is transubstantiated into Night 42 But if the Body of Christ is made of the Bread after the same manner as Wine was made of Water It followes That the Essence of the Bread is converted into the Body of Christ that the accidents of the Bread do perish that the Masse-Priests by the same power do turne the Bread into the Body of Christ as Christ turned the Water into Wine And so they become the Creators of their Creator and Makers of their Maker Stella Clericorum 43 It was a Sacrament that Christ would institute and not a New creation It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine that Christ would institute and not the Transubstantiating of them into an heavenly matter 44 And that it may appeare how little or no foundation there is for Transubstantiation in these Words of Christ This is my Body We will passe by all others heare onely what Biel the Compiler of Schoole-Divinitie sai●h concerning this matter 45 Thus saith he Lib. 4. Sent. Dist. 11. q. 1. Art 3. Dub. 1. All Affirmative Propositions in which the Termes signifying Bread and Wine are put in the Nominative case are false As Bread is the Body of Christ That which is Bread is was shall or can be the Body of Christ. He disputes upon the Hypothesis of Transubstantiation Again Those Propositions are true in which the Terme à Quo or From whence that is the Bread and the Wine is expressed by the Ablative case with a Praeposition Ex or De Of or From or the Terme ad Quem or Whereunto that is the Body and Bloud of Christ is expressed by the Accusative case with a Praeposition So then these Propositions if they be found in Scripture are true Of Bread is made the Body of Christ Of Wine is made the Bloud of Christ and these likewise are true if they be found in Scripture Bread is changed converted or Transubstantiated into the body of Christ c. So saith Biel. 46 Therefore down falls all their work which for the rearing up of their tower of Transubstantiation they build upon the words of Christ. For there is not any place to be found in Scripture where Christ saith Of this bread is made my Body Of this Wine is made my Bloud 47 Upon their Transubstantiation the superstructure is The Reposition or laying up Circumgestation or carrying about Adoration or worshipping of the externall Elements Therefore we may passe the same judgement upon them 48 The second Sacramentall action is the Distribution before which goes Fraction or breaking of the bread 50 Whether the bread be broke before the blessing or after it matters not much if so be that it be distributed 51 For the breaking of the bread doth not constitute a peculiar Sacramentall act but it is an act of the Minister preparing it to be distributed 52 Again It neither addes to nor takes from the integritie and perfection of the Sacrament whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants 53 For we are alwaies to distinguish between the Thing and the Manner of the thing Giving and the Manner of giving 54 The Third Sacramentall action is eating and drinking which hath not respect unto the bread onely and apart or to the wine onely and apart but unto that Bread which is the communion of the Body of Christ and to that Wine which is the communion of the Bloud of Christ. 1. Cor. 10.16 55 This eating is neither meerly naturall nor meerly spirituall but Sacramentall depending on the Sacramentall union of the bread and body of Christ. 56 As therefore the Sacramentall union by which in the true and lawfull use the body of Christ is united with the bread and the bloud of Christ is united with the wine So also the Sacramentall eating and drinking depends on the institution of Christ who is true and omnipotent but it cannot be comprehended by humane reason neither must it curiously be searched into 57 If then thou opposest the spirituall eating to the naturall carnall physicall locall and Capernaiticall then rightly do we say that the eating of the body of Christ with the bread is spirituall 58 But if by spirituall eating thou understandest that whereof John speaketh in the sixt chapter That appertaineth to the fruit of the supper and therefore undoubtedly not to the essence thereof 59 The end of the Holy Supper is set down in these words of Christ Do this in remembrance of me 1. Cor. 11.24 60 Which remembrance hath respect unto the words foregoing to wit How that body is eaten in the Supper which was delivered to death for us and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes 61 From whence it appeareth that the primarie and principall end of the Holy Supper is the confirming of our faith 62 Which comprehendeth in it these fruits That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us That the grace received in Baptisme is confirmed in us That the covenant of friendship and reconciliation between God and Man is renewed in us That we are again ingrafted into Christ and That we are fed with incorruptible food by faith unto everlasting life 63 To speak all in few words These taken and drunk by us make Christ to abide in us and us in him Hilar. 8. de Trinit 64 The bread in the Eucharist is called by Ignatius The Medicine of Immortalitie and an Antidote against the poison of sinne By Basil it is called The viaticum or viand of eternall life and an Apologie which is well accepted before the judgement-seat of God By Damascen it is called The pledge of the kingdome and the life to come 65 Lesse-principall ends we may reckon up many For by the use of this Sacrament we approve unto God our Obedience unto Christ our Thankfull remembrance of his great benefit unto Men our Repentance our Consent in doctrine and our earnest studie and desire after Love and Charitie 66 But that this mystery is either a Propitiatorie or Impetratorie Sacrifice this we utterly deny 67 For there is but one Priest of the New Testament one Propitiatorie sacrifice one oblation 68 Unto the use of the Holy Supper are to be admitted onely Christians and such Christians as can try and examine themselves 1. Cor. 11.28 69 From hence is to be understood what we may judge of notorious sinners which will not try and examine themselves and what also of children and others which cannot try