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	loose_v	17,667	5	10.9453	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

playe a virgins part or a woers part or suche like when men vse to chuse fayr and we●fauored yong men for their purpose the said Sophocles shoulde a deserued none suche cheeke but then in the middle of an earnest matter to speake of such light facions or fansies because his sayinge was not well placed he lacked Modestia that we speake of nowe and was to be blamed Likewise if a man in his studie or riding in his iourney would muse in makinge verses or how he should tell his tale afore a Iudge or if a diuine woulde muse or recorde his sermon by the way riding al this were good and laudable but if he would so do or would be in his dumps whē he were among his louing friendes and good felowes at a feast or at a banket he should seeme to be a churle and to lacke good maners because he knewe not his time Or if a man woulde syng in the myddle of the market or in a court at the barre afore the iudge when ther be weighty matters in hand he should offend against modestie against al good humanitie so that he maye be called modest or manerly that in al his behauiour vseth good maner and measure and a meane Modestia cometh of modus a measure which is a vertue Nimietas as S. Iherome saith is his contrarye vice whiche is forbid by the comon prouerbe Ne quid nimis do in nothing to muche To muche passeth measure and passeth good maners suche as in theyr fare at theyr borde or in their apparel and rayment excedeth theyr substaunce spending and wasting more then theyr lands or occupying wil extend to or maintain they kepe no modesty no measure nor good maner they offend in Nimietie they come vnto to much How many thinke you of our neighbours now at the holye time of Christmas cōming wil excede modesty and good measure in theyr fare spending so much now for ostentacion pride that they shall fare the worse in theyr dishe til Easter It wer best to kepe such a measure now that you may haue somwhat left to helpe your selfe an other time As for modestie and measure in apparel was neuer lesse vsed veluet other silkes be as comōly on the pore mēs backe that liueth from hand to mouth as on the gentleman or as on the alderman of this citye The pride of the worlde is suche that it bringeth al men almost to the extremitie of nimietie vnto to muche Therfore S. Peter knowyng that pride is an aduersarie to modesti to manerlynes and to the meane he exhorteth vs as for to conserue and kepe modestie to vse humilitie Humiles saith he lowly of hart so that when god geueth you any of these giftes of goodnes aforesaid you be not proude of them but thank God for theim attributing al to God that gaue them to vs and may take them away when he list It is but a very folishnes for a man to be proud of that he hath not of him self but that may be taken frō him at euery twinckling of an eye if it please the gyuer Humilitas dicitur ab humo it hath his name of the earth of the groūd which is lowest most grosse element We must know our state our condicion whereof we come whereto we shal which if mē wold inwardly cōsider they shuld neuer be proud of any gift that god hath giuen them whether it be kinred landes possessions office authority acquaintance with great men and to be in fauour with them If men would consider howe hardlye such giftes be obtained how sone God cā whip them awaye when it shall so please him as dayly experience teacheth men wold fal to the ground thei wold be humble lowly nothing proud but attribute al to God and take nothing as theyr own And so doing they should deserue more benefites of him hereafter Amen ¶ The .xiii. treatise or sermon NOn reddentes malū pro malo nec maledictū pro maledicto Nowe after this godlye instruction howe we shall order our selfe in wel doing beseming our byrth in Christ by baptisme Here consequently he willeth vs to leaue exchew such vices as shal not beseme a good christen man bidding vs that we shall not redub yll for il nor requite a shreud turn for a shreud turn neither an ill word for an il worde nor checke for check nor sclaunder for sclaūder although after the iudgement of the world it may peraduenture seme lawful par pari referre to requite taunt for taunt or like for like but god wil none such retalliatiō in word nor dede but cōtrari that we shuld do good for il should blesse say wel for yl saying as ● Peter saith here and our sauiour Christ saith Mat. v. Diligite inimicos vestros benefacite hijs qui oderunt vos ●t orate pro persequentibus et caluniantibus vos vt sitis filij patris vestri A marueilous sanctimonie that Christ requireth of vs. Christē folk He biddeth vs loue our enemies to do wel to them that hateth vs to pray for theym that pursue vs and for them that vniustly vexe vs at the law that so we may be the children of our father in heauen We must loue our enemies not theyr enmitie or theyr vices sinnes for thē wee must hate but the nature the mankinde the person must be loued for euery man woman in asmuch as they be made after the ymage of God may receiue almightye God into theyr soules by knowledge and loue muste be loued charitablye for the loue of charity is founded vpon the cōmunion and indifferent receiuing of perpetual beatitude that is to say all creatures that nowe haue euerlasting ioyes in heauē or that may hereafter come to that ioye receiue that glory be to beloued by the loue of charitie Now there is no man nor woman so bad while they be in this world liuing ▪ but they may be saued may come to glory Therefore our charitie loue shoulde extende to al men women to our enemies in asmuch as they may amend theyr maners may do away theyr malice may come to heauen by the same reasō must be loued we be bound to extend our charitie vpon them And when Christe byddeth vs praye for thē that dothe vs hurt or woulde trouble or vexe vs we be bound to prai for thē to God to send them grace in this world glory in heauen at theyr end If we pray to god to encrese theyr substance or to send thē healthe or to sende thē honoure or worship thys is more then we be bound to do although if we pray so for them we do wel and we shal not loose our reward for our good wil for our praier It was the time of persecution whē s. Peter wrote this epistle whē christen people had much trouble vexation many il words And because y t men be more redye to

excellencie of the ministers of the newe testament to the glory and ryaltie of the ministers of the old testament That thing that floorished and was had in glorye and riallie esteemed was not glorified in this behalfe in respecte of the excellent glorye of the thinges of the new testament of Christe As the Apostle sayth a litle before Si ministratio mortis litteris deformata in lapidibus fuit in gloria ita vt non possent intendere filij Israell in faciem Mois● propter gloriam vultus eius que euacuatur quo modo non magis ministratio spiritus erit in gloria ii Cor. iii. If the seruice of death described and written with letters in the stones of the two tabels was had in glory and reuerence so that the people of Israell coulde not looke vpon the face of Moyses which was the minister of that lawe for the glorie and shyning bryghtnes of his face which is sone taken away for it taried not How then can it be that the seruice of the spirite by the grace of the new Testament should not be in glorie muche more He calleth the ministration and seruice of the olde leuits priestes of Moyses law the ministration and seruice of death bycause that Moyses lawe was the occasion of death of the soule not of it self but by the malice and yll will of man whiche commonly laboreth and inclineth to the thing whiche is forbidden so runneth headlonge to breake the commaundementes of God whiche be set forthe by Moyses law and consequently to run headlong to death euerlasting And also Moyses law is full of the comminations and threateninges of the death of the body for the breakinge of it He that gathered stickes on the holy daye was put to deth he that missayde his father or mother should die for it and such other Yet the ministers of the same were had in glorie great reuerence whiche the Apostle declareth by the glory shyninge brightnes of the face of Moyses when he came downe from the mount from GOD bringinge downe with him the lawes then his face had certayne bright shining beames comming from it which appered to the people like hornes ascending vpward from his face so that the peoples eyes could not abyde the sight to loke vpon him but runne backe awaye from him in so muche that he was fayne to put a veyle or a couerynge ouer his face when he spoke to them and when he went vp to talke with God he vncouered his face and when he should declare Goddes pleasure to the people he couered his face agayne that they myght more easly aproche and looke vpon him and heare him as it is playne in the story Exo. xxiiii Of this the Apostle Saynte Paule argueth If the ministration and seruice of death whiche also is euacuate abolished and gon were had in glory and reuerence as it was in deede as appereth by the storie now rehersed then muche more the ministration and seruice of the spyrite of the new law and Testament in whiche the holye spiryte of GOD is gyuen to faythfull people whyche is also the seruice of loue and of libertie of the soule must needes be had in glory and in reuerence For in comparyson of the glory of the lawe of the Gospel and of the law gyuen by Chryst the former glory and clearenes of Moyses law is not seen but vanysheth awaye euen like as the light of the Moone or of the sterres is hyd and sheweth not by the light of the son in a clere day Then saith Chrisostome conuerting his contemplacion to our misteries of the new testament of Christ and to the ministers of the same Let vs consider among other thinges how it is cōmytted to them here dwelling on earth in thys mortall bodye to dispence and bestowe the treasure and riches of heauen for it is giuen to priestes to haue suche power as almighty God would neyther giue to the angels nor to any of the archangels or to any other angels of heauē For it was neuer sayd to any of them whatsoeuer thou loosest on earth shal be losed in heauen whatsoeuer thou bindest on earth shall be bounde in heauen This bonde toucheth the very soule of men and reacheth vp euen to heauen aboue so that whatuer the priest doth in this behalfe here beneth on earth almighty God doth ratifie and alowe the same aboue in heauen and he beyng the lord and mayster doth aproue the sentence of his seruāt Now what maye a man call this els but that in maner al the power in heauen is committed and graunted to the priest for Christ sayth whosoeuer sinnes you forgiue thei be forgiuen and who soeuer sinnes you restrayne or bynde they be restraint bound Tel me saith Chrisostom what power can be giuen greater then this one The father hath giuen to the sonne al power in heauē and earth But now I see saythe Chrisostome the same power the sonne hath giuen to the prest which the father hath giuē to him Imagyn that if a noble king had gyuen to one of hys faythfull and true seruauntes or subiectes power to caste into prison whom it pleased him and to take him out of prison againe or ani other prisoner that he thought wel to do such a man should be counted a marueilous man and in great fauour with his souerayne and worthy to be highly estemed of all the realme And it were a plaine madnes for anye man to despise such an auctoritye euen so it were a manifest madnes to despise or litle regard that authoriti without which we can not obtain our soule helth here in this world saith Chrisostom nor can obtaine the good promisses of the ioyes of heauē Here you must vnderstand Chrisostom that he speaketh of them that be of age and dyscretiō and hath time and oportunitie to vse the sacramentes which the priest ministreth For no man can come to heauen except he be regenerate by water and by the holy gost and he that eateth not the fleshe of Christ drinketh not his blood can not haue life euerlasting Al these thynges be performed and brought to passe by the priest thē how can it well be that without theyr helpe wee may escape the euerlasting fyre of hell or obtaine or wyn the reward of the eternall garlande and crowne of glorye These bee they these be they I say to whom the spiritual trauelyng and the byrthes or deliueraunce of soules to God be put to and they be put in credite and trust with thē By them we put on vs Christe for our garment when we be made Christen men by theym we be buried with Christ by baptisme as Saint Paul speaketh and be made the limmes and the members of hys blessed body For these consideratiōs we ought to feare them to do them more honour then to our carnall father for by our carnall parentes we be borne ex sanguinibus voluntate carnis of bloud the peasure of

our faithe They haue euer bene impugned and persecuted by heritykes wilfully and grosselye leanynge to their carnall imaginations And yet God of his goodnesse turneth all to the best agaynste their expectation It is verye profitable and necessarye that our faythe shoulde be set to woorke for as sainte Ambrose saythe Fides inexcercitata cito languescit crebris ociosa tentatur incommodis super illud psal cxviii Iniqui ▪ persecuti sūt me adiuua me Our fayth when it is vnexercised anone waxeth sicke and faint And when it is idle it is tempted and tried with many discommodities Remissas excubias callidus insidiator irrumpit As we see that he that wililye and craftelye lieth in wayte will sone breke in to an Holde or Fortresse where the watches bee slacke and sleapye euen so when oure faythe the watche of oure Soule laye idle and was not exercised and tempted by contrary heresies spying howe to breake into the fortresse of our soules it was easye to sowe the sedes of errours in our soules to destroy our faith and our soules Fortye or fifty yeares afore this present yeare of Christ M.D.xlvi the common faithe of the churche was at rest and in maner idle without trouble And by that when the Germaynes suscitated and raysed vp all maner of heresies by Luther and that rable anone they were receiued in all countreys for pax fidei corruptele materia est Ambrosius The peace and rest of faith is the matter and cause of corruption of faith Mens wits wer vnexercised not cūbred with suche newes and coulde not forthwith by learning spye the falsitie of them therefore they were taken for truthes of all carnall and wilfull people and so beleued to the vtter confusion of manye a one The true rule of our beliefe is the whole booke of holye scripture but because it is to muche for euery parson to learne all that and to beare it way therefore the holye goste hath otherwise instruct his holye churche to gather the most necessary thinges for Christen people to beleue into .xii. articles according to the nomber of the .xii. Apostles which as the holy fathers wryteth as it is credibly thought after thei had receiued y e holy gost the gift of tonges by which they coulde speake all maner of languages and muste departe a sondre into dyuers countries to preache the faith of Christ. They thought it necessarye to make a gatheryng of the sayd articles and laye them together to be taught to all people that so they might by the same shotte or gatherynge knowe that as well they among them selues as all people of their teaching varied not but agreed in one faithe euen like as souldiours vnder one Capitaine vseth one badge and one watche word And according to the nombre and names of the sayde Apostles I shall in my processe diuide the said articles They be called articles that is to saye truthes of God and of hys gracious effects compact and knit into short sentences binding vs without ambiguitie or wauering to beleue them THe first article saint Peter layde to thys collation and shotte or gatheringe and it is this I beleue in God the father almightie maker of heauen and earth In whiche article ye must note the order of the words Fyrst it is said I beleue to declare that it is no point of our charge to discusse and reason the highe iudgement and secrets of God nor to require and aske these busye questions when how or why but plainelye and stedfastly to leane to our fayth beleuyng on one God It is not sufficient to beleue that there is one God for the deuils in hell beleue that and so did the Paynym Philosophers but they dyd not glorifie hym as God but played the fooles in theyr fansies as other idolatours did It is not sufficient to beleue GOD as thou beleuest thy neighbour or thy brother whē thou thinkest that hys saying is true for so doth manye a synnefull person and yet noughte wyll doe accordyng to Gods wordes which he beleueth to be true But we must beleue on God or in God that is to say ▪ with our beliefe we must extende and set fourth our selues with loue to God so to be incorporate to him and made one spirite with him and thys is the good and parfit faith adorned and decked with charitie which onely shall saue vs. And in case thou be in deadly synne out of charitye yet ceasse not to say this thy belefe in this gathering or shotte of the Apostles called the Crede for it is the belefe of the vniuersal church which doubtles is not without charitie and so by the merite of the whole congregation of Christen people thou as the vnfrutefull membre mayst labour to come to the beliefe of the whole then trulye to say that thou for thine own part beleuest in god which afore was not true but in the voyce of the whole church If thou beleue on God thou must beleue he is of infinite power but one no more for it is not possible twoo powers infinite to be Then the superstitious erroures of Paygnyms worshipping creatures as theyr gods as Iupiter Mars Venus Sunne Moone or anye element must nedes be false And the heresie of Maniche making twoo first causes or twoo Gods one of good thinges which after him were onely things inuisible and the other he put the causer and maker of all yll thinges He called all visible creatures yll and nought moued by a rude imagination because they may hurt or do yll as the fyre burneth him that cōmeth to nigh vnto it and is yll to hym therefore he sayde it was yll by kinde and made by the deuyll And water because it choketh hym that is drowned in it and so is yll to hym therefore he sayd it was nought by nature and the effecte of the naughtye God And all they that vse sorcery charmes wytchecraftes by inuocation and callynge on dampned spirites that first taught men and women to vse such folishnes and to giue faith to thē loking for reuelatiō of secrets or for knowledge of thinges to come or for healpe of the deuils whych they ought to looke for onely of God And generallye who soeuer obeyeth man more then God doing that for the pleasure of hys Lorde or mayster or for affection or carnall fauoure to hys worldlye frende or louer which he would not do to please God or doing for his louers sake that is cōtrary to Gods pleasure Al such maketh their frendes theyr God so do al they that labour to satisfie theyr carnall lust or theyr bellies more then to subdue them to Gods pleasure All suche make theyr flesh or bellies theyr Gods and do not beleue on one God as is afore declared It foloweth in this first article The father almightye in which is expressed the first parson in trinitie the original foūtain of the whole trinitie by whose frutefull memorye the second parson in Godhed the