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	place_n	9,103	5	4.9729	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06531	A defence of the Roman Church VVherin is treated, vvhether the said Church of Rome hath fallen in faith, or no? Written in Latin by the R. F. Martinus Becanus of the Society of Iesus, Professour in Diuinity: and now translated into English.	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1612 (1612)	STC 1700; ESTC S115571	18,025	50

5. VVe call predestination that eternall decree of God whereby he had it determined with himselfe what he willed to become of euery man For all are not created to a like condition but to some eternall life to other some eternall damnation is preordained Therefore as to one of these two endes euery man is ordayned so we say he is predestinate either to life or to death And Cap. 22. § 7. But wheresoeuer this pleasure of God raigneth there no workes come to be considered And. c. 23. § 1. It is in no wise meete to assigne the preparing to destruction to any other thing then to the secret counsel of God And § 2. Men by the bare will of God without their owne deseruing are predestinate to eternall death And § 5. I say that they were created of the Lord whome he without doubt foreknew were to goe into destruction and that it was so done because he so willed 3. That Christs body is not in the Eucharist but in heauen only Caluin in his Consent with the Tigurines in the matter of the Sacrament All locall imagination of presence must be taken away sor when the signes are heere in this world wee see them with our eyes we seele them with our handes Christ as he is man is no other where to be sought for then in heauen nor otherwise then with the mynde and vnderstanding of saith Peruerse therfore impious superstition it is to include him vnder the elements of this world VVherfore such as in the solene words of the Supper Hoc est corpus meū Hic est sangius meus do precisely vrge the litterall sense as they say let vs reiect them as preposterous interpreters For we hold it to be without all controuersy that they are to be taken figuratiuely and that the bread wine are said to be that which they do signify Neither ought this to seeme either new or insolent that the name of the thing figured should by the figure called Metonymia be transferred vnto the signe seing such like speaches do euery where occurr in Scriptures Neither do we by so speaking say any thing more then what is extant amongst all the ancientest best approued writers of the Church And yet againe Because the body of Christ is finite conteined in heauen as in a place it must needes be so far distant from vs as Heauen is from Earth 4. That Baptisme is not necessary to Saluatiō for children of faithfull parents because that such childrē are sanctified from their mothers womb are heires of eternal life through that promise Gen. 17. 7. I will be thy God and of thy seede after thee Calu. in Antidot Cōcil Trident. sess 6. cap. 5. But it hath pleased the Councell to driue such Children away from the Kingdome of God as are first taken out of this life before they could be offered vnto Baptisme as though it were said in vaine that such are borne holy that are borne of faithfull parents For vnlesse the promise of life should already belong to them before he should profane Baptisme whosoeuer should giue it them But if that God haue adopted thē vnto his Kingdome how great an iniury is there done to the promise as if it were not sufficient of it selfe vnto their saluation The contrary opinion I confesse hath borne sway but it is an vniust thing that Gods truth should be ouerwhelmed with mans errour though of neuer so long continuance The saluation of children is included in the promise by which God testifieth to the faithfull that he will be a God to them and to their seed In this respect did he pronounce such to be borne vnto him as came from Abraham Not from baptisme therefore hath their saluatiō beginning but that which was already founded in the word is now sealed by Baptisme 5. That Originall Sinne is not taken away by Baptisme but still remaineth in vs so long as we liue Cal l. 2. Inst c. 1. § 8. This peruersnesse neuer cesseth in vs. And. l. 4. c. 15. § 10. Now it is cleare how false it is that by baptisme wee are loosed and deliuered from Originall sinne And in Antidoto Conc. Trid. sess 5. Sinne truly abideth in vs neither is it by Baptisme extinguished 6. That only faith doth iustifie and is sufficient to Saluatiō Cal. Inst l. 3. c. 11. § 18. VVe say that man is iustified by saith only And a little after Doth not he perfectly inough giue all things vnto saith that taketh all things frō workes And in Antid Conc. Trid. sess 6. can 11. Vim iustificandi ac facultatem fidei in solidum vindicamus And in the same place can 20. VVe are to knowe that the trust of Saluation in no wise dependeth of keeping the cōmaundements For that sentence of Paul euer standeth That the Ghospell differeth from the Law in this that it promiseth life not vnder the condition of works as it did but through Faith 7. That all the works of the Iust are defilings mortal sinns Cal. l. Inst 3. c. 12. § 4. All the workes of men are nothing else but defilings filthines that which amongst the cōmon sort is accompted righteousnesse is before God meere iniquity And c. 14. § 9. Thus haue we shewed that not so much as one good work cōmeth out of holy mē which if it be iudged in it self deserueth not the iust reward of shame And § 11. Vpon these 2. points we must firmely stād that there was neuer yet any work of a godly man which if it were examined by the seuere Iudgmēt of God was not dānable Againe If any such worke were shewed which is not possible for man yet being corrupted defiled with sinne wherwith most certaine it is that the doer of it is burdened defiled it looseth grace And c. 15. § 3. Nothing cōmeth out of any man how perfect soeuer he be which is not defiled with some spot 8. That the law of God is impossible to be kept neither by any man though neuer so holy was it euer yet kept or can possibly be kept hereafter Caluin l. 2. Inst c. 7. § 5. VVheras we said the keping of the Law was impossible that is in few words both to be expounded proued And in Antid Conc. Trid. sess 6. c. 12. It sufficeth me aboūdantly that there neuer was any yet that satisfied the law of God neither can there be any such found Againe He denyeth that the Prophets Patriarches godly Kinges how soeuer they might be holpen by the spirit of God were not meet or able to beare the yoake of the Law neither doth he doubtfully pronoūce that the keeping of the Law was impossible 9. That faith holinesse is proper to the elect that being once had it cānot be lost any more Cal. l. 3. c. 2. § 11. Therfore as God doth regenerate only the elect with incorruptible seed for euer so that the seed of life planted in their harts may neuer