Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	glory_n	kingdom_n	7,618	5	5.7127	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73011	Looke beyond Luther: or An ansvvere to that question, so often and so insultingly proposed by our aduersaries, asking vs; where this our religion was before Luthers time? VVhereto are added sound props to beare vp honest-hearted Protestants, that they fall not from their sauing-faith. By Richard Bernard, of Batcombe in Sommersetshire.	Bernard, Richard, 1568-1641.	1623 (1623)	STC 1956.3; ESTC S123041	43,757	64

plaine name of Purgatorie nor Limbus Patrum nor Limbus Infantium In the Decalogue we find Heauen Earth and Waters vnder the Earth and in the Lords Prayer Heauen and Earth in the Creed Heauen Earth and Hell but none of the other deuised and faigned places This Purgatory for satisfaction is against common equity for they say the sinne is pardoned by Christ and can then in equity the partie be punished A Creditor forgiues freely to a man all his debt can he then with equitie after lay him in Gaole to make any satisfaction for the same They say that Images may be set vp to be adored The Scriptures are plaine against them Deut. 4.15 19. Esay 40.18 Act. 17.20 Rom. 1.23 The second Commandement in the Decalogue forbids them which our aduersaries bid from the people in their vulgar Catechismes Our corrupt nature is apt to these things and therefore the lesse to be liked of They teach to pray vnto the Virgin Marie to Saints and Angels The Scriptures afford no precept for this nor any euident example prayers there are taught to be made vnto God Angels are not to be worshipped Col. 2.18 Reuel 19.10 22.9 The Lords Prayer the perfect rule of prayer teacheth vs to pray to God our Father in Heauen whensoeuer we pray now can wee say to the Virgin Marie to Saint or Angell Our Father which art in Heauen Can we pray to any of them and say Thy Name be hallowed thy Kingdome come thy will be done in Earth as it is in Heauen Can we pray any one of them to giue vs daily bread to forgiue vs our sinnes to deliuer vs from euill Can we ascribe to any one of them and say Thine is Kingdome power and glory for euer Yet this prayer warrants vs that to whom in Heauen we may pray to him may we say all this but if not to the Virgin Marie not to Saint nor Angell then may wee not pray to them by any warrant of this prayer Our Creed teacheth vs to beleeue in none but God the Father Sonne and holy Ghost Now the Scripture plainely telleth vs that wee cannot pray to any but in whom we beleeue Rom. 10.14 Therefore then not to the Virgin Marie nor to Saint nor Angell because we are not to beleeue in them They tell thee that thou must beleeue the Romane-Catholik Church and to be also a member thereof else thou canst not be saued The Scriptures tell vs plainely that God added to the Church such as should be saued Acts 2.47 but not a word there of the Romane Church In our Creed we are taught to beleeue the Catholike Church and that we be members of it but to bee of any Romane Catholike Church is no Article of our Creed Besides the speech is absurd and it is against reason to call a particular Church the generall or the generall a particular as the Church of Rome in the best estate of it neuer was other And can the obiect of faith be the obiect of sight as it is the obiect of faith Now we beleeue the Catholike Church but the Papists tell vs that their Church is euer visible to the eye This also which they say is against common charitie for must all out of the Church of Rome be without hope of saluation In the planting of the Gospell there was a Church at Ierusalem before any at Rome and many Churches planted by Saint Paul which neuer had dependance vpon the Church of Rome many Churches in the East and other parts of the World which are not within the Romane iurisdiction nor doe acknowledge it must needs all these be without saluation because the Romane Pope is not domineering ouer them Now God forbid They will tell thee that thou must be able to shew thy Church and the professors therof in euery age else thou art not of the true Church But the holy Scriptures neuer bound any to such a taske neither Christ nor his Apostles in all the new Testament euer charged any Christian Church much lesse any beleeuer with this It is an Article of thy Faith to beleeue that there is a Church of God here and there dispersed abroad in the world This is a man bound to beleeue but not that euery one or any other for him should be able to make a Catalogue of all that went before in the same profession in euery Age. One ignorant of this may yet be of the true Church neither shal the ignorance thereof damne him They will tell thee that there are some sinnes in Nature veniall in themselues not deseruing eternall death The Scripture teacheth otherwise Rom. 6.23 The wages of sinne is death no exception of any at all Yea the consent of sinne is worthy of death Rom. 1.23 In the Lords Prayer when we craue pardon of our trespasses without exception wee thereby acknowledge that euery kind of trespasse offendeth God standeth need of forgiuenesse and therefore what else would follow if he did not forgiue it but death This false distinction giueth libertie to our corrupt nature to sinne as experience tels euery of vs euen in our aduersaries wallowing licenciously in their supposed veniall sinnes It may seeme vnreasonable if there be sinnes veniall in their owne nature that such a horrible scorching fire as they make that in Purgatorie to bee should bee prepared to plague soules for the same The greatest torments in the world as they say are not comparable to the torments there How can it then be possibly imagined that veniall sinnes which as they say doe not breake friendship with God should be so terribly punished by way of satisfaction and yet God remaine to him who is so punished a sure friend They teach that a man hath power to doe Gods will and to auoide euill and not be ouercome thereof if he will The Scriptures tell vs that it is God that workes the will and the deed Phil. 2.13 and maketh all our sufficiencie to be of him 2. Cor. 3.5 In the Lords Prayer wee are taught to beg of God abilitie to doe his will and his grace to deliuer vs from euill vnder will is comprehended all good and vnder euill is contained whatsoeuer is sinfull so as it s not in vs to doe good nor to auoyde euill but both is Gods worke in vs. Euery man feeleth this inabilitie in himselfe by experience yea these also which doe maintaine this power in man if they would confesse it And why are they not all most holy if they haue this power Their damnation is more iust when they sinne in any measure then such as want this power though they fall by infirmitie into greater sinnes They teach that a man may fulfill the whole Law and so merit The Scripture teacheth otherwise Luke 17.10 Eccles 7.20 Prou. 20.9 Psal 130.3 Iob 9.20 1. Ioh. 1.8 Iam. 3.2 In the Lords Prayer we aske all of vs forgiuenesse In the Creed wee are taught not to dreame here of

imperfect contrary to Psal 19.7 1. Tim. 3.16 17. That there is an vnwritten word called Traditions to be added thereunto contrary to Deut. 4.2 Reuel 21.8 Prou. 30.6 That the witnesse of the Church is greater then the witnesse of the Scriptures and to be beleeued before them contrary to 1. Ioh. 5.9 Ioh. 5.17 That the inuisible God may bee pictured contrary to Deut. 4.15 Acts 17.29 Esa 40.18 Rom. 1.23 That Images may be made to be worshipped contrary to Deut. 27.15 Exod. 20. and that they are for instruction contrary to Hab. 2.18 That prayers may be made to the Virgin Mary and to Saints departed contrary to Matth. 6.19 and contrary to the practice of the Patriarchs Prophets and Apostles and holy men in Scripture That prayers made by number and often repetitions are pleasing vnto God as when people are taught to pray by number on Beades contrary to Matth. 6.7 That they may be vttered in an vnknowne tongue and also Gods publike seruice so said contrary to 1. Cor. 14.15 19. That therein a generall good intent is acceptable to God though the mind bee not endued with sound knowledge contrary to Prou. 19 2.n 1. Cor. 14.20 That the Sacrament of the Lords Supper is to be administred and receiued in one kind contrary to Matth. 26.27 1. Cor. 10.16 11.23 24 25. That Iesus Christ is corporally in the Bread transubstantiated contrary to Act. 3.21 And that it is very God contrary to Hos 8.6 That it is offered for a sacrifice propitiatory as if Christ once offering himselfe were not sufficient contrary to Heb. 10.10 14. That the Law may be fulfilled and a man iustified thereby before God contrary to Rom. 7.19 3.20 4.2 1. Cor. 4.4 Esa 46.6 That a man may merit by his works contrary to Tit. 3.5 Ephes 2.8 10. Rom. 6.23 Luk. 7.10 That a man may bee able to doe more then God requireth of him or that hee is tyed by dutie to doe contrary to Rom. 7.19 Luk. 17.10 Prou. 20.9 Eccles 7.20 Psal 130.3 That the Pope may dispense with Gods Law contrary to 1. Sam. 2.25 Rom. 8.33 34. Iob 9.33 34.29 That there are sinnes which yet are not prohibited by Gods Law contrary to 1. Ioh. 3.4 Ro. 4.15 7.8 3.20 That some sinnes are in themselues veniall which deserue not death contrary to Rom. 6.23 Iames. 1.15 Genes 2.17 That originall concupiscence is no sinne in the regenerate contrary to Rom. 7.19 Psalm 51. That the Virgin Mary was without sinne contrary to Iob 14.4 Eccles 7.2 20. Psal 130.3 Rom. 3.9 23. 1. Ioh. 1.7 8. Luk. 1.46 That Marriage is not honourable in all sorts of men as for instance not in the Clergie contrary to Hebr. 13.4 1. Cor. 7.9 1. Tim. 5.14 and contrary to the practice of the married Priests vnder the Law That married persons with consent may euer liue asunder to leade a Monasticall life contrary to 1. Cor. 7.2 That holinesse is to be put in the obseruation of dayes contrary to Col. 2.16 Of meates contrary to Rom. 14.14 1. Cor. 8.8 Matth. 15.20 1. Tim. 4.3 4. and so men lose thereby Christian liberty contrary to Gal. 5.1 That many who dye in the Lord not abiects from God yet rest not after death for a time contrary to Reuel 14.13 but make a temporall satisfaction in a place they call Purgatorie whose sinnes although heere pardoned yet goe not these soules immediately to heauen contrary to Luk. 23.43 where the good Thiefe is promised Paradise which is Heauen 2. Cor. 12.3 4. That the Popes power is kingly yea that he may vse the temporall Sword and depose Kings and dispose of their Kingdomes and be subiect to none contrary to Luke 22.25 26. Matth. 20.25 26. Rom. 13. 1. Tit. 3.1 1. Pet. 2.13 That he which gets the Popes dispensation sinneth not in that he doth though the same be against Gods Law contrary to Matth. 5.19 Deut. 27.26 Ier. 11.3 Ioh. 3.4 That the Pope is Christs Vicar and yet may intermeddle with the earthly and temporall Kingdomes of this World contrary to Christs owne practice Luk. 12.14 the nature of his Kingdome Iohn 18.36 against the nature of such spirituall weapons and power which God gaue to his Apostles 2. Corint 10.4 5 6. Yea that the Pope may take vpon him as hee doth to haue to doe with those which are without to wit the Heathen to giue away their Kingdomes as he presumeth to doe with such as forsake him whom hee iudgeth to bee Heretikes contrary to 1. Cor. 5.12 13. That his Clergie are exempted from ciuill iurisdiction contrary to Christs commandement Matth. 22.21 to his practice Matth. 17.27 to Saint Peters teaching 1. Pet. 2.13 14. and to Saint Pauls Rom. 13.1 7. Tit. 3.1 It were infinite to particularize all the differences betweene our Religion and theirs wherin they are contrary to holy Scripture and contrary to the tenne Commandements the Creed the Lords Prayer and the two Sacraments Of which if any desire herein instances to be better satisfied let him reade Gabriel Powel who hath purposely set downe a multitude of particulars VI. And lastly if none of the Martyrs were Papists or as they please to call themselues Romane Catholiks then could they not bee their Martyrs for they which bee not such are not held to bee of their Romane Religion nor Church But none of these Martyrs were Papists or Romane Catholikes for they held not these many differences of theirs from vs by which a Papist becommeth a Papist or Romane Catholike and without which hee is not by them approoued to be such a one For let a man hold all other poynts of Christianity wholly and fully yet if he hold not that the Pope hath authority as Christs Vicar vpon earth that the Church of Rome is the Mother and Mistresse of all Churches that there are seuen Sacraments that the Sacrament may be receiued in one kind that the bread after consecration is transubstantiated and Christ there corporally vnder the formes of Bread and Wine and so to bee diuinely adored that seruice is to bee said euery where in Latine that Images are to bee set in Churches and to bee worshipped that Saints departed are to bee prayed vnto and their Reliques worshipped that there is a Purgatory for penall satisfaction after this life that our workes doe merit and that we are iustified by them before God that Ecclesiasticall persons may not marry that confession of sinnes is to be made secretly to a Priest in his eare and that hee hath power iudicially to absolue the confitents and impose penance vpon them for satisfaction for sinne vnto God These and such like articles newly coyned whosoeuer doth not hold is not iudged to be a Romane Catholike But none of these differences did these Martyrs hold much lesse euer suffered persecution for For not one of these articles of the Trent Conuenticle was held in the time of these sorts of Martyrs all of them suffering within the 600.

to true Councels Can an ordinarie man then iudge of these things And if he cannot let him not be deceiued by pretence of them II. Touching the ancient Fathers this they must know that they are found to be of differing opinions and had contentions among themselues that they held not their owne iudgements infallible nor submitted to one another otherwise then men godly and learned doe now but onely as by good reason and authoritie they were ouercome that they haue erred and this is acknowledged by most learned men on both sides that our aduersaries of the greatest note do often shake off their authoritie when they are against them that of the Fathers writings some are doubted of some are corrupted and many counterfeites are put out vnder their names that the iudgement of all the Fathers cannot be had for all our controuersies These things being so how idle is it then for ordinarie men to be talking of Fathers of the opinion of all the Fathers or for any such men to be carried away with such a sound which is not possible for them to vnderstand seeing our aduersaries alleage them for their selues and we more truly for our selues III. Concerning the Churches custome and path in euerie age let them consider that this is very vncertaine Historians haue not alwaies in euery relation bin found faithfull that euerie Age hath not had in it such as haue truly written of the Church that a man may spend his whole life in seeking out the whole Churches course and yet not be able to find it out I suppose I erre not if I say that all men now liuing cannot do it exactly in euery Age. And therefore it s but a gulling flourish of our aduersaries to boast of the whole Church in euery Age and yet withall so boasting fraudulently to meane their owne particular Romane Church By alleaging then these arguments to wit Councels Fathers and the generall custome of the whole Church the conscience of an ordinarie Christian cannot bee throughly satisfied his knowledge cannot herein bee certaine to conuince his iudgement these are beyond his reach and capacitie Be aduised therefore not to be drawne with these reasons which are to thee so vncertaine but rest vpon the other which be plaine and easie within thy capacitie and certaine vnto thee by which thou mayst through Gods helpe maintaine that which thou professest and confute the aduersaries vntruths or at least gather thence such strength as they shall not easily draw thee to beleeue them as for instance in some particulars I wil shew thee They say that the Pope is the head of the Catholike Church There is no plaine Scripture for this We find Iesus Christ to be called the Head of the Church but no other It s no Article of our Creed therefore thou art not bound to beleeue it But I adde this that what we beleeue is inuisible Heb. 11.1 and not seene 2. Cor. 5.7 If therefore the Pope be the Head there must be a visible head of an inuisible body Againe the head immediately giues life motion and direction to its true body which the Pope cannot doe to Christs Church It s also vnreasonable to thinke two heads to bee for one body whether one besides another or one vnder another it is a monstrousity Common experience testifieth against the Popes inabilitie to performe the true office of the true Head to Gods Church They say that he cannot erre Let it be taken in the best sense they can conceiue it there is no plaine Scripture which giueth this to any one particular person It s no Article of our Creed to beleeue it experience hath found him to haue erred foully They say that after the words of consecration the bread is turned into the very body of Christ and the wine into his bloud so as Iesus Christ is there corporally as he was borne of the Virgin Marie vnder the accidents of bread and wine In holy Scripture there is no such thing taught there is a sacramentall phrase This is my Body and the like vsed in the Sacraments of the old Testament This is my Couenant Gen. 17.10 This is the Lords Passeouer Exo. 12.11 The Rocke was Christ 1. Cor. 10.4 but yet no turning one substance into another The Creed teacheth vs to belieue him to be in heauen and thence to expect his comming when hee shall appeare to iudge the quicke and the dead This transubstantiation therefore is no part of our Faith It s against reason for a true body and continued quantitie to be in two places yea in a thousand mouthes at once The Angels reason vnto Marie Mat. 28.6 confuteth this grosse opinion for he said to her when she with the other Marie came to seeke Christ He is not here for hee is risen that is He is not in this place because he is else-where in another If Christ could haue been in two places at once the Angels argument had been of no force remember that this is an Angell-reason which know wee how to reason truly This opinion is against our sences we see not feele not nor taste not flesh and blood Now God neuer deluded mans sences whensoeuer he turned one substance into another Moses staffe was made a Serpent dust was Lice the water blood and water was wine and all these sensible No Scripture nor any other approued testimony can be produced to shew vndoubtedly the contrarie Yea this is certaine that the true body of Christ is discernable by sense to be a true bodie wheresoeuer it is therefore when the Disciples doubted at his sudden appearing he said It is I my selfe And to proue this he willeth them to vse their senses saying Handle me and see that so they might discerne his true body flesh and bones and so might it be in the Sacrament if indeed and truth he were there corporally It hath been witnessed against by the blood or many Martyrs but where be so many in defence of our aduersaries grosse opinion Which of them haue euer hitherto or dare to suffer for this their opinion as ours haue done against it This opinion of our aduersaries is to be detested for first the falshood thereof secondly for the grosse idolatry committed through it euen a piece of bread adored for Almightie Iesus Christ himselfe Thirdly for the bloodie crueltie which for the vpholding of it hath been done with furious rage vpon the bodies of Gods Saints because they would not beleeue this false doctrine nor commit this abominable idolatrie Fourthly all such as thus beleeue sinne not only in the act damnably for Idolaters perish euerlastingly Reuel 21.8 but also irrepentantly because they be perswaded that in so beleeuing and worshipping they doe not onely not sin but doe a most excellent worke and meritorious seruice to God They teach that there is a Purgatorie a place of torment In holy Scriptures we find plainely Heauen Earth Hell Sea but no