Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bow_v	earth_n	knee_n	3,628	5	9.5783	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72940	A declaration of the recantation of Iohn Nichols (for the space almost of two yeeres the Popes scholer in the English Seminarie or Colledge at Rome) which desireth to be reconciled and receiued as a member into the true Church of Christ in England.	Nicholls, John, 1555-1584?	1581 (1581)	STC 18533; STC 18533.5; ESTC S113205	57,669	199

ninth chapter Eduxisti vinctos tuos de lacu in quo non erat aqua Thou hast deliuered thy prisoners out of the dungeon wherein there was no water Also in Ecclesiastes the 4. De carcere atque catenis interdum quis progreditur ad regnum Who at any time commeth from prisō and frō fetters vnto the Crowne You alledge the Psalme Transiuimus per ignem aquam nosque in refrigerium eduxisti We haue passed both fire and water and thou hast brought vs to a refreshing place Out of the newe Testament you bring this place where it is said that the sinne of the holy Ghost is not forgiuen neither in this worlde neither in the world to come Ergo say you in this life sinnes are forgiuen also in the life to come And out of Saint Matthewe you obiect Take him and binde him hand and foote and cast him into vtter darkenes and there let him stay vntill hee hath payde the vttermost peny Ergo say you he meaneth Purgatorie Also you obiect the historie of Lazarus and the rich glutton You alledge moreouer this place of the Apocalypse where it is sayd that nothing impure and defiled with sinne shall bee admitted to that holy citie of the Lorde And you thinke that these wordes of S. Paul doe serue to your purpose that al knees must bowe to God that be in heauen in earth and vnder the earth Finally you bring foorth this place of the Apocalypse that euery creature in heauen in earth and vnder the earth giueth prayses vnto the Lord. You thinke that these and such like places of Scripture doe make greatly for your purpose But it is knowen that amongst you Papists there be diuers opiniōs touching purgatorie Some say that it is a true opinion and an article of our fayth to teach and beleeue that there is a purgatory Others there be who not so firmely and constantly affirme the same but they either suspect or thinke that there is such a place First I will shewe that Purgatorie belongeth not to any article of our faith neither is it a necessarie thing to bee credited Secondly I will declare whether the suspition and opinion of purgatory standeth with reason and is iust I answere vnto them which say it is a necessary opinion and an article of our fayth to acknowledge that there is a purgatorie If it were a certaine and firme article of our faith it should then most euidently so appeare out of the testimonies of the scriptures For we do not descend into their sentēce which be fathers or will make men the authors of the matters of religion It should be a reproch vnto the holy Ghost if we should perswade our selues that whatsoeuer they write doth tend to our saluation and that the saluation of our soules doeth stand vpon their wordes What thing soeuer apperteyneth to our saluation the same by the vertue of the holy Ghost is expressed in the Scriptures Saint Paul to Timothie saith 2. Tim. 3.16 17. that the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good woorkes If you doe contende to set foorth any good woorke or any thing necessary to be credited which may not be confirmed by the scriptures I would take that to be neither good nor profitable if the Scriptures doe not plainly allow the same We must not beleeue your wordes to bee true whereas you say The Apostles haue not taught all things which touch the saluatiō of man This wil I graunt in politicall but not in spiritual matters that it should be true which you saye that all things are not conteyned in Scriptures which belong to the gouernement of a common weale But to proue that the scriptures wrote sufficiently touching our soules health Tertul. de praescrip Tertullian in libro de praescript sayth Foelix ecclesia cui totam doctrinam Apostoli cum sanguine profuderunt Happy is that church which hath receiued the whole doctrine confirmed with the bloud of the Apostles Our sauiour Christ saith Quae audiui a patre meo omnia feci nota vobis Those things which I haue heard of my father I haue reuealed vnto you Moreouer that I may returne to my matter often it is doubted of Purgatory The Greeke church in the councill of Florentine long stoode in doubt And the common places of the scripture which are brought foorth to proue this opinion let them expound them no otherwise then the proper and lawfull interpretation doeth require and there shall then bee left no place to proue Purgatorie Saint Cyprian in his first treatise against Demetrian saith thus After we be once departed out of this life there is no more place of repentance there is no more effect or working of satisfaction life is here either lost or wonne Euerlasting saluation is here prouided for by the due worshipping of God and the fruites of fayth Saint Augustine saieth de ciuitate Dei lib. 21. cap. 13. Quidam nullas poenas nisi purgatorias volunt esse post mortem Some men wil haue no punishment to be after death but onely the paynes of Purgatory Euen in Pauls time there were some 1. Cor. 15.29 that being aliue were baptized for the dead And by the Council of Carthage 3. canon 6. it appeareth there were some that vsed to thrust the sacrament into the mouth of the dead body meaning thereby as it maye bee thought to procure some reliefe of the soule The words be these Placuit vt corporibus defunctorum Eucharistia non detur Concil 3. Can. 6. Dictum est enim a domino Accipite edite Cadauera autem nec accipere possunt nec edere We thinke it good that the Sacrament be not giuen to the bodies of the dead For our Lorde sayeth Take and eate but dead bodies can neyther take nor eate These were auncient errours in olde time as it is easie to be seene As for the fantasie of purgatorie it sprang first from the heathen and was receiued amongst them in that time of darkenesse long before the comming of Christ as it may plainly appeare by Plato and Virgil. Plato in Timaeo Virgil. Aeneid 6. in whom you shal finde described at large the whole common weale and all the orders and degrees of Purgatorie Saint Augustine de ciuitate Dei lib. 7. cap. 7. sayeth The olde heathen Romanes had a sacrifice which they called Sacrum purgatorum A purgatorie Sacrifice You will say The Apostles of Christ haue taught vs purgatorie not by any worde that euer they wrote but by traditiō This is as true as that S. Peter sayd Masse in Rome with a golden Cope a triple crowne vnlesse perhaps some man will thinke whereas S. Paul sayth Homines priuati veritate existimātes quaestum esse pietatem They be men voide of trueth thinking that their gayne is godlinesse

father to kill his sonne Exod. 11.2 and he willeth the Hebrues to take with thē the goods of the Egyptians which thinges if men should doe or commaund they could not cleare themselues of a great offence committed against God The Lorde hath deliuered a law to men and to himselfe hath hee giuen no lawe for seeing that hee is the Authour of the lawe hee may thereof except what he lyst Wherefore it is to be graunted that hee hath done nothing without consideration and infinite iudgement I woulde gladly bee briefe therefore I refer you to the chapters which speake against Images Reade Exod. 20.4 Leui. 9.4 Num. 33.52 Deut. 4.15 Psal 115.4 Psal 135. Esa 40.18 Ierem. 10.5 Ezech. 6.6 Heb. 2.18 Wis 13.10 Baruc. 6. Act. 17.42 Rom. 14.3 1. Cor. 5.11 1. Cor. 6.6 Gal. 5.19 Iohn 4.5 21. You see my brethren in howe many places the scripture doeth forbid vs to haue images yet you will haue them though God say nay if your holy father the Pope doth allow them Let vs see now what the auncient Doctors and graue fathers haue sayd by your images Tertul. in lib. de Idololatria Tertulliā in his booke of Idolatrie sayeth God hath forbidden an image as well to bee made as to be worshipped As far as making goeth before worshipping so farre is it before that the thing be not made that may not be worshipped Some man will saye I make it but I worship it not as though hee durst not worshippe it for any other cause but onely for that same cause for which he ought not to make it I meane both wayes procure Gods displeasure Nay rather thou worshippest the image thou giuest the cause to other to worshippe it Some one or other that maintaine idolatrie wil say And why then did Moses make the image of the brasen Serpent in the wildernesse Num. 21.8 The olde idolaters founde out and vsed the same aboue fourteene hundreth yeres agoe One the same God hath by his generall Lawe both forbidden any image to be made and also by his extraordinarie speciall commandement he hath bidden an image of the serpent to be made If thou be obedient to the same God thou hast his Lawe Make thou no image but if thou haue a regard to the image of the Serpent that was made afterwarde by Moses then doe thou as Moses did Make not any image against the law vnlesse God commaunde thee as hee did Moses Origen libr. 7. contra Celsum Origen sayth We make no image of God as knowing him to be inuisible wtout bodie Againe he sayeth Ibid. lib. 4. contra Celsum The minde of the Lawe was this that they shoulde in all thinges so behaue themselues as the trueth required and that they shoulde beside the trueth counterfeite nothing representing the shape of a man or woman Cyprian in lib. de Idolorum vanitate Cyprian sayth Images were first drawen thereby to keepe the countenance of the dead in remembrance vpon occasion whereof thinges grewe at length vnto holinesse that at the first were taken onely for solace Againe Ibid. tract 1. in Demetrian what doest thou bowe thy captiue bodie before foolish images earthly counterfaites God hath made thee vpright and whereas all the beasts of the earth are depressed in shape bending downe to the groundward thou hast a loftie state towardes heauen and to God thy countenance is erected Then looke vp thither thither cast vp thine eies seeke God aboue that thou maist want hell belowe lift vp thy doubtfull heart to hygh and heauenly thinges What doest thou throwe thy selfe with the deuill whome thou seruest into the pit of death Clement sayth Clement to Iames the supposed brother of our Lord. The deuill by the mouth of other is wōt to bring forth such words We to the worship of the inuisible God worship the visible images And this is most certeinly false For if you will truely worship Gods Image you should by being beneficial vnto man worship the true image of God in him What honour of God is this to runne about the counterfeites of timber and of stone and to worship the shapes that are without soule despise man in whom is the true shape of God Arnobius in his eight bookes against the Gētiles We neither worship nor wish for crosses you that consecrate wodden gods peraduenture worship your wodden crosses as partes of your gods If you had not this image should Christ be ignorant that he were serued of you Will you thinke that there is no honor done him Then doeth he receyue your seruings and worshippines by certaine traynes by other put in trust before he to whome the worship is due haue any feeling of the matter you doe your sacrifice vnto the image and send him but the scrappes from another mans boorde And what can be deuised more iniurious slaunderous vncourteous then to acknowledge one God and make thy sute to any other thing to hope for helpe of God and powre out thy prayers to a senselesse image Is not this as the Prouerbe sayth to haue a quarrell to Alfonsus fight with Ferdinando and where thou seekest for aduise of men to aske the sentence first of porkelings and of asses Is not this an errour Is it not properly a madnes in trembling wise to make thy humble sute to a thing that thou madest thy self And whereas thou doest knowe and art assured that it is thine owne workemanship the fruites of thine owne fingers to fall groueling vpon thy face before it Very children knowe that your images haue eyes and see not mouthes and speake not Wherefore then doeth the holy Ghost so often teach vs and admonish vs the same thing in the Scriptures as if we knewe it not For that the very shape and proportion of a man set aloft after it once beginneth to bee adored and honoured of the multitude it breedeth in euery man that most vile affection of error that although he find there no naturall mouing or token of life yet he thinketh some god or godly thing is within it and so being deceyued partly by the forme that he seeth and partly by the waye of authoritie and credite of the authors makers of it whome they take to be wise and partly also by the example and deuotion of the people whome they see obedient to the same he thinketh that the image being so like a liuing bodie cā not be without some liuing thing vnderneath it Lact. sayeth in plaine wordes Non est dubium quin religio nulla sit vbicunque simulachrū est Out of all doubt there is no religion wheresoeuer there is an Image S. Aug. speaking of the image of God the Father sayeth thus Tale simulachrum Deo fingere nefarium est To deuise such an Image of God it is abominable Theodorus the Bishop of Ancyra saith Sanctorum imagines species ex materialibus coloribus formari minimè decorū putamus manifestum