Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	pray_v	prayer_n	saint_n	5,346	5	6.7276	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57693	Catholick charitie complaining and maintaining, that Rome is uncharitable to sundry eminent parts of the Catholick Church, and especially to Protestants, and is therefore Uncatholick : and so, a Romish book, called Charitie mistaken, though undertaken by a second, is it selfe a mistaking / by F. Rous.	Rous, Francis, 1579-1659.	1641 (1641)	Wing R2017; ESTC R14076	205,332	412

to the acting of the most unnaturall of Treasons A foule Religion that doth blacke even the white of nature yet the Cavalier desiring Romishly to dye white into black hee prescribes Antidotes and Remedies of Love and Charity and thus adviseth his Readers to hatred and opposition against Protestants See how Saint John carryed himselfe towards Cerinthus and Policarpe to Marsyon and Saint Anthony to the Arrians and a thousand others And lest it should bee thought that Saints fall not foule but onely upon such Hereticks that deny even the very prime Articles of Christian Religion which concerne either God the Father or the immediate person of Christ our Lord himselfe Cast but an eye upon Saint Bernard that milde and mercifull man of God and see how hee treats the Hereticks of his time who had too much affinity with those of ours See yee Dogges see yee Detractors Behold how hee gives his Romists patternes and presidents to make them fall foule with us but indeed his first Presidents are impertinent for they shew a falling foule with such as wee are not wherefore because his first patternes were incongruous and would not serve the turne those heresies of Cerinthus not belonging to us hee leapes over many hundred yeeres of the purer times of the Church where it seemes hee could not finde grounds for his better falling foule with us and at length comes unto the times of Popish errours and superstitions there hee findes a good old man one I thinke of the seven thousand which belonged to Gods Election though not altogether without a glasse on his eyes party-coloured by the prejudice of his birth and education in those times of superstition This good man hee seeth angry with some of his time that derided the Baptisme of infants Prayers for the dead and the Suffrages of Saints the former of which did justly deserve a sharpe reproofe and indeede upon that hee chiefely insists in his confutation But the later wee impute to the superstitious darknesse of the times and would have covered these sores of this holy man but that this Authour will needes discover the nakednesse of his father Yet if he will but looke into that very Sermon of Bernard hee shall see more just and weighty reasons to accuse his owne Romists for crimes which draw Almighty God himselfe to fall foule with some of their chiefe limbs and members For here hee disputes against that forbidding of marriage which defiles the Church with adulterous incestuous and unnaturall sinners whom hee calls The monsters of men yet by Romes forbidding marriage such monsters have been too often found among those who yet are called Priests Abbots Monkes and Friars But yet that this Champion may still nourish his root of wormwood and division and that the Romish palates may be still kept in distaste and loathing of us he saith of Protestants That they are cruell enough to such as they see not and withall their civility and curtesie and suavity in ordinary conversation they can find in their Hereticall hearts at a clap to rob all dead men of the help and comfort of the prayers of the living and all living men of the prayers of the Saints who are in heaven and the same Saints of all the honour which Catholickes pay to them here on earth to omit in this place their infinite and innumerable detractions and slanders and reproaches of the whole Church of God But here is as little verity as charity for the three All 's are all three untruths For it is not true that Protestants rob all the dead of the prayers of the living For first those dead which are in heaven are not robbed of prayers by denying prayers to those that are not in heaven but supposed to be in Purgatory Secondly those prayers that belong to the dead wee give for them and that is to joyne with them in their own prayers even the prayers of the soules of Saints under the Altar We pray that God would hasten the comming of Christ and so their resurrection and their consummation in glory And to this end that God will hasten the judgement of the great Whore which hath shed their bloud and avenge it on her A second untruth is this That wee rob all living men of the prayers of the Saints in heaven I might indeed say that this building is of another stuffe and different from the foundation That wee are cruell to those that wee see not for wee see those that are living But howsoever it is also untrue for wee allow and imbrace the prayers of the Saints in heaven for the living yea wee doubt not but that those soules who are in the triumphant part of the Church and perfect in charity doe love that part of the Church which is here militant and pray for her victory and that it may bee joyned with her in triumphant glory True it is that we find not in the Scripture that the Saints departed have such knowledge of the particular affaires of the Saints living that wee can beleeve by a supernaturall faith that they know our necessities our thoughts and desires And what is without faith being sinne we dare not offer prayers without faith lest they should bee turned into sinne Thirdly it is no lesse untrue That wee rob Saints of all the honour which true Catholickes pay unto them The name of the Saints is to us as a precious ointment and it is kept by us in everlasting remembrance We delight to make mention of their heavenly vertues of their valiant actions and constant passions of their wise counsells powerfull exhortations excellent expositions of divine truths in their sayings sermons and writings We desire to follow their examples to bee instructed by their knowledge to bee inflamed with their zeale and enlived with their heats who quicken being dead as the dead Prophet enlived the dead souldier These honours we doe them and thus should it bee done to those whom God doth honour And if thus we doe honour them then far from truth is it that wee rob them of all that honour which true Catholickes pay them And lastly where hee speakes of infinite detractions slanders and reproaches of the whole Church of God this is a most unjust and unjustifiable slander We reverence the whole Church of God as our Mother we love her peace and to this end is that which is written in the first Chapter and to this end are these lines which write against this slander Wee reproach not the whole Church but a botch a wen a disease and burthen in the Church A faction that disturbs and distracts the Church and which to set up a counterfeit head teares the true body of Christ into pieces And this seemes also to bee the businesse of this Champion in this worke and even at this time when by unjust accusations hee both perswades to uncharitable divisions and strives by his clamours to terrifie soules into the net of the Papacie

many whatsoever this Authour saith have not deprived themselves voluntarily of marriage but have taken it upon them as a yoke and burden which neither they nor their Predecessors were able to beare many sinking under it unto the very pit of Hell And let them labour with their wits and pennes so much as they can they will never by reason nor by the lives of their Priests disprove Christs truth That all men cannot receive it nor prove their owne untruth That all men can receive it And surely the Fornications Adulteries Murders and pollutions that have issued from this Law of Coelibate I doubt not cry aloud to heaven against Rome as once against Sodome for that sore to which it is condemned Hee adds further In like manner Saint Peter saith That Saint Paul in his Epistles had written certaine things which were hard to bee understood and which the unlearned and unstable did pervert to their destruction Saint Augustine declares upon this place that the places misunderstood concerned the doctrine of Iustification which some misconceived to bee by faith alone by occasion of what Saint Paul had writ to the Romanes and of purpose to countermine that errour hee saith that Saint James wrote his Epistle and proved therein that good works were absolutely necessary to the Act of Iustification Hereupon wee may observe two things the one That an errour in this point alone is by the judgement of Saint Peter to worke their destruction who imbrace it And the other That the Apostles Creede which speakes no one word thereof is no good Rule to let us know all the fundamentall points of faith To this I answer First That this Authour goes on still upon a false ground as if wee said that all errours in faith that may damne men were fundamentall and expressely against some Article of the Creede Whereas wee have often affirmed That any errour though not fundamentall may damne men that by a lively faith hold not rightly the fundamentals and so are without Christ. And it seemes that these men were not well grounded and founded by fundamentals in Christ Jesus whom Saint Peter calls unlearned and unstable and their errour the errour of the wicked A generation of vipers turne wholesome food into poyson and abuse Scriptures to their owne condemnation But secondly That faith doth not justifie but that good workes are absolutely necessarie to the Act of Iustification is most untrue and against Saint Augustine himselfe Untrue for a man is justified by faith in Christ and not by his owne merits which in your language are good workes as divers of your owne Authours affirme And a man in the instant of his Justification may dye before he hath had time to do good works and yet his Justification may be good And it is against Saint Austin even in the same place whence the former saying of Saint Peter is taken where you may find that commonly knowne sentence of his Opera sequuntur justificatum non praecedunt justificandum Good works follow justification and doe not goe before it So that whiles this Authour observes two things hee gives more then two scandalls to his Reader For first hee chargeth falsly not Saint Austin onely but Saint Iames with holding this errour That good workes were absolutely necessary to the act of justification And then secondly he will make him to say that the not holding of this errour is an errour which may worke their destruction that embrace it Yea thirdly that the Apostles Creed is no good rule to let us know all the fundamentall points of faith because it speakes no one word to teach us that the Cavaliers errour is a fundamentall point of faith Lastly his owne Doctors doe bring into their Explicites our faith in Christs passion resurrection for justification but not this his Article That good workes are absolutely necessary to the act of justification And if they doe not why doth hee require it of us in our fundamentalls SECT II. Wherein his Exceptions against the 39. Articles of Religion established in this Church are answered BUt having quarrelled in vaine with the Creed to prove the insufficiency of it for fundamentalls now hee comes to the Articles where he thus begins Others say that the Booke of the 39. Articles declares all the fundamentall points of Faith according to the Doctrine of the Church of England but this also is most absurdly affirmed For as it is true that they declare in some confused manner which yet indeed is extremely confused what the Church of England in most things beleeves so it is true that they are very carefull that they bee not too clearly understood And therefore in many Controversies whereof that Book speakes it comes not at all to the main difficulty of the question between them and us and especially in those of the Church and Free-will While the Authour speaks of a confused manner and which is extremely confused his words do returne upon himselfe and his owne discourse For that he may make his discourse confused it seemes hee makes use of this doubtfull word Declare For if wee say That the Booke of Articles declares our fundamentalls of faith wee doe not say it declares all the knots of questions which are between us and the Romists For it is well knowne there are divers controversies between us and the Romists which are not of fundamentalls And neither the Fathers in their rules of Faith neither Romists in their Explicites doe declare the knots of questions which may arise even concerning fundamentalls themselves if the fundamentalls be so expressed that their true and saving sense may bee received and beleeved by the working of that Spirit which makes Christs sheep to hear Christs voice They that thus beleeve shall bee saved though they know not all the knots which cunning and erring men doe make They that write rules of Faith Explicites and Fundamentalls doe not in the same undertake to write all knots of controversies which concerne them And the Cavalier doth not find them in his owne Doctors among their Explicites wherefore the answer which he makes for them let him take for us Secondly for his particulars of the Church and Free-will First for the Church Doth our Church hold that the visibility and inerrability of the Church are fundamentalls And if shee doe not how can this Authour accuse her for not shewing fundamentalls because she shewes not those points which she doth not hold to be fundamentall The Church is not the foundation of the Church but she her selfe is built on that onely foundation Christ Jesus And even your owne men are not agreed about making the Article of the Church one of the Explicites or at least agree not in declaring these points of controversies concerning her to be explicitely beleeved And for Free-will I might aske first Doth this Authour find in any of his Doctors this knot of Free-will for an Explicite But secondly Doth the Councell of