Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bread_n	father_n	geve_v	1,887	5	11.2761	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15874	A briefe rehersal of the death resurrectio[n], [and] ascension of Christ gathered together oute of ye foure euangelistes and actes of the apostles by the most godly and great learned man Huldriche Zuinglius, written first in Latin, and now tra[n]slated into Englishe, that such as vnderstande not the Latin tongue should not wante the vse of so worthy and profitable a treatise. Perused and allowed according to the order appointed in the Quenes maiesties iniunctions.	Zwingli, Ulrich, 1484-1531.	1561 (1561)	STC 26135; ESTC S106617	105,568	216

that frō henceforth I shall not eate and drynke wyth you after the accustomed maner I shall with my bloud being shed confirme that testament which somtyme I established with Abrahā but after a new sorte not by the bloud of beastes as it was in the olde tyme but by myne owne bloud Neither shal my couenaunt stād with the Iewes only but with al mankind This worde braunche or fruite of the vine is a paraphrases of wyne and doth signifye not onely that to be wyne which Christ dranke in the cuppe and gaue vnto his disciples but it also declareth that it was bloud but such as came out of the vine and not powred out of his body as if a man would say this is of the fruite of wheat he shoulde by circumloqution signifie bread and therwithall declareth that it is not onely bread but also it is bread made of wheat and of no other graine For there is also bread made of Rye and of Otes c. And this emphasis haue all parephrases and specially the Hebrew parephrases So whē Christ calleth himselfe the sonne of man Therfore he saith henceforth I wil no more eat nor drink wherfore it is likely Christ him self also dyd eate and drinke namely after this sort but after an other sort and newe that is to say after my resurrectiō I wil thē eat with you whē as you shall eate with me at my table in the kingdom of my father but not after that sort as bodies are wonte to be fed but in the state of immortalitie Therfore the kingdom of god is either the time after the resurrection or els a more full knowledge of Christ The kingdom of God or els the eternal life after this life in the which the faith full shall eate and drinke vppon the table of Christ wiih Christ that most swete drinke of immortalitie as appeareth in the .xxii. chapi Luke As concerning the sence of these wordes of Christ this is my body and of the foode of the soule we haue spoken inoughe of in an other place Let vs not dispute how the bread is made the bodye of Christe but lette vs rather remember the benefitte performed vnto vs by the bodye of Christe that being inwardly satiated in our minds we may lift our hartes to him which sitteth at the right hand of the father that is in a certain limited place in heauen that we may loue one another that we may liue innocētly that we may geue thākes vnto the Lord and walk worthely in our vocatiō To eate of the body of Christ is none other thing but to beeleue that his body was geuen to the death to make satisfactiō for our sinnes To drinke the bloud of Christe is nothing els but to beleue that Christ his bloud was shed for the washing away of our sins neither is there any other eating of the bodye of Christ then that which is done by faith of the which Christ speaketh in the 6. chap of Iohn neither can it be done of any but of the godly But the eating of the simbolical and mistical bread is common both to the godly and also to the vngodly althoughe after a diuers sorte For there be some which do eate the bread of the supper vnworthely and drinke the wine vnworthely and by that meanes do get vnto themselues death and iudgement that is punishmēt And those although they eat drink with their mouth the sacramēts of the body bloud of the Lord yet neuerthelesse they eate not the body of Christ neither do they drinke his bloud vnlesse they will make Christ a lyar which farre be it from the euerlasting and infallible truth whē as he saith They which eate my fleshe and drinke my bloud abyde in me and I in them There is none I thinke that will affirme if he haue his right wittes that this agreeth with the vngodlye but as for the godly they do not onely eat with their teath the signes neither haue they ●are signs but besides the eating of the signes whiche is done with the mouth of the body they are inwardly fed in their mindes with the body and bloud of Christ by the eating of faith which faith the spirit of Christ kindleth within thē at such tyme as much to whō it pleaseth him For the operatiō of his spirit is not boūd to the signes neither is grace so put in them that it shuld be brought vnto them as it were in a wagon but Christ that chief and eternall bishop doth feede the faithfull with his body and bloud the minister only administring the sacraments outwardly vnto whome he setteth before their eyes putteth in remēbraūce and declareth the grace of god he bringeth it not to them he geueth it not neither doth he distribute it to thē Therfore a faithful mind doth receaue the body and bloud and hauing receaued it the spirite of God doth with heat disgest it poureth it into the inwarde bowels of the soule of the which springeth a maruelous and inwarde refreshing vnto a godly mynde when we celebrate therfore the Supper of the Lord or thankes geuing let vs remember that only sacrifice which was offred vppon the crosse with thankes geuyng For we are admonished that by the flesh and bloud of the onely begotten sonne of God offred vppon the crosse for vs we are redemed from euerlasting death and that the same are made to vs spirituall foode to norish and kepe vs in euerlasting life for as much as Christ hath offred vp himselfe a most acceptable sacrifice for vs vnto the father in geuing his body to the deth powred forth his bloud to wash vs wtall it is wholy our partes to meditate and to preache abroad so great a loue and so wōderfull great a benefit and to geue thanks for so liuely a death and by that meanes our faythe will more encrease towardes God the father also his loue and good will towards vs will be more and more kindled Moreouer we are admonished by this most holy Supper to offer and vowe our selues wholy bodye soule vnto Christ for a sacrifice considering that he hath suffred death to restore vs vnto life and desire not to lyue nowe to our selues but to Christ Finally the remembraūce of the body geuē and of the bloudshed is therfore set before the church of Christ in the holy signes of the supper that by the same it might more certainly receaue as it were a certain priuy tokē of her redemption and might cal into memory that we are so compacte by faithe into one bodye that we are made the members of one head Christ It is therfore mete that we bee bound together with a singuler charitie amōgest our selues and with doyng good one to an other Let the death of Christ therfore neuer slip out of our heartes let vs alwayes remember that Christe is wholly made oures that we should also be his by faith and charitie and our neighbors by charitie

nature in Christ and reuoke from hel Marcyons opinion Christs body was not in the sepulchre after his resurrection when as it appeared vnto Marye Magdalene neyther was it wyth the eleuen at Ierusalē when as it was with the two which went toward Emaus No more can it be in the breade when as according to the scriptures it was taken vp to heauē and setteth at the right hand of God the father For Christ went from the father and came into the worlde againe he left the world and went to the father But he left not the worlde in respecte that he is God when as he is with vs to the end of the world therfore left he the worlde as concerninge his manhed that is he caried into heauen the body which he toke of the virgin Mary into the glorye of the father This is the foundation of the Catholike and Christian faythe and the hope of all the elect which whilest they denye or stirre let them take heede what they make of Chryste or howe they are to be counted for Christians Let them take heede I saye what foundation they stick vnto The flesh of Christ also is glorified after his resurrection and yet for all that is it flesh in deede and putteth not of the nature of flesh and although it be spirituall yet is it not conuerted into a spirite and much lesse into God A spyrite sayth Christe hath neyther flesh nor bone as ye see me haue The body therfore of Christ is in heauen and not in the bread of the supper which coulde be neyther necessarye nor profitable yea it was caried vp is heauen after the resurrection in the sight of the Apostles which was so expedient for theyr fayth which fayth they could neuer establysh by the suppenor by the presence of his body glorified but that thei alwaies wauered and doubted til suche time as they were confyrmed by the holy ghost We must therefore transferre our minde from all corporal and visible thing into heauen where Christ sitteth at the right hand of god beleue that Christe hath geuen his body to the death for vs. After this sorte is the body of Christ eaten not with the teeth of the body but by the contemplacion of fayth For fayth in dede which cleaueth only to God may vse corporall things but not as though saluation were bounde to those things and be deliuered to vs thorough them but to put in practise fayth and charitie Euen so we cary about the bread and wine in the Supper we distribute it amongest vs and we eate not to merite any thing of God by the same as it were by a certayn worshipping but bycause by these outward signes our senses are stirred vp to weigh consider more diligentlye the grace of God geuen vs by the death of Christ and to lift vp our mindes to Christe the bread of lyfe which for our sakes descended frō heauen For our weakenesse therefore are the sacramentes instituted of Christ as it were certayne signes of the grace and beneuolence of God towardes vs which do stirre vs vp to consider the promises of God wherein our fayth is exercised For they whiche vse these signes doe testifye that they haue fayth in the promises of God and that they bee of the number of those which acknowledge God for theyr God whom they worship in spirite in whom they trust to whō they geue thanks c. And whē doth god more declare shewe him selfe to be our God most louing Father thē when he promiseth to geue vs hys sonne and also performeth it Roma viii For how can he not geue vs all thinges with hys sonne Or what can he denye whiche hath geuen vs his only begotten Sonne Iohn iii. And he hath geuen him vnto vs not to punishe and condemne vs as we iustly haue deserued but that by him we might be saued and haue euerlasting lyfe For he gaue him to be ours al whole to be our righteousnesse wisedome hollynesse redemption saluation and life What a great loue is thys what a great grace the eternal Sonne of God descendeth and taketh vpon hym selfe our nature that we being made newe by his grace might ascend taking after a sort the diuine nature He descended that we creping on the groūd might be thoroughe him transferred and lift vp to his glory The Lord of al things taketh vpon him the shape of a seruaūt to make vs which are by nature seruaunts oppressed with most greuous bondage the sonnes of God He taketh vpō him selfe our weakenes to strengthē vs with his spirite He is made man to transforme vs by his grace in a manner into Gods He hath communicated with vs in fleshe and bloude being made partaker of the same that also the children namely we might haue euerlasting fellowship with him In fine he would be made like to hys brethren in al thyngs Hebr. 3. that we myghte see that we haue a mercifull and faythfull high prieste to doe all those thinges which we haue to do with God which maketh satisfaction by his bloude for all our sinnes He hath taken vpon hym selfe all that is ours to participate vnto vs what so euer he him selfe is and hath And thys is it which he sayeth to Magdalene I ascende to my Father and your father my God and your God See what a loue the father hath geuē vs both to be named and to be the Sonnes of God i. Iohn iii For the which cause he is not ashamed to cal vs brethren saying God to my brethren c. For his spirite beareth witnes to our spirit that we are the sōnes of God For we haue not receaued a spirite of bondage to be affeard Roma viii but the spirite of Adoption by the which we crye Abba Father God therefore is our Father and our God and we are hys children with whom he hath made a new couenaunte and confyrmed it by the bloud of hys Sonne that we might nowe haue fellowship mutuall perticipacion with the father hys sōne Iesus Christ These benefites so great and most ample are geuen vnto vs of God ii Cor. iii. i. Cor. xiii but they are receaued of vs only by faith which selfe fayth is also the gifte of God and are felt inwardly in spirite For as yet we doe not beholde the glorye of the Lorde with open face for partlye we knowe and perceaue by a glasse in a riddell and it hath not yet appeared what we shall be which is done to our profit that the father should not make vs fully perfecte whilest we liue in this fleshe but doth geue vs the knowledge and fruition of him selfe by certain degrees that we might learne to think humblye of oure selues to walke before oure heauenly father in the feare of God and to depend al wholly vpō him we are therfore made safe but yet in hope whiche hope is not nowe sene fullye otherwise it shoulde be no hope

of concupiscence do not only reygn in city and court but also there be very few which set them selues a brasen wal agaynst them and mend agayne the breach of the hedge Ieremy 1 Ezechiel 22 Let these men remember what loue they beare to Chryst and also consider how great a treasor is committed to their keaping namely a flock gotten by the bloud of Christ Math. 24. Let them diligentlye weigh with what punishment the Lord wyl punysh the vnfaith full ministers when he retourneth to take accompt he wil cut him in twayne saith Christ and put his parte with hipocrites Verely verely I say vnto the whē thou wast young thou girdest thy self diddest walke whither thou wouldest but when thou art olde thou shalt stretche forth thi hādes an other shal gird the lead thee whither thou wouldst not And this he spake signifing by what death he should glorifye God when he had spoken this he sayd vnto hī folow me Peter turned about saw that disciple whō Iesus loued following who also leaned on his brest at supper had said lord which is he that betrayeth thee when Peter therfore saw him he said to Iesus lord what shal this man do Iesus said vnto him If I wil haue him tary til I come what is that to thee Folow thou me Then went this saieng abrode amōg the brethern that that disciple shuld not dy yet Iesus said not to hī he shal not die but if I wil that he tary til I cōe what is that to thee The disciple is he which beareth witnes to these things wrote these things we know that his witnes is tru Ther ar also many other things which Iesus did the which if they should be writtē euery one I suppose the world could not conteyne the bokes that should be written THat which is spoken by christ to Peter let vs thinke the same to be spoken vnto vs al namely that we should follow christ vnseperably cleaue vnto him keepinge our selues safe frō straunge things Let euery man be vigilant in his own office and not curiouslye searche and enquire out other mens sayings and doyngs And let not affection be of more force with vs thē the gouernmēt of god Let Gods wil be the rule of our life wherof to aske a reason of God is moste wicked And althoughe these thinges are spoken vnto all men yet chieflye they pertayn to the ministers the word that they shuld earnestly follow Christ wtout any tarying setting al other thīgs apart beīg redy for his glory not ōly to lose their goods but also their life The seruāt is not greater thē his lord there can be no greater glory then to suffer death for Christs sake And the eleuē disciples departed to Galiley to a mountaine where Iesus had appointed thē And when thei saw him they worshipped him but some of them doubted whose vnbelief after he had rebuked he saide These are the woordes which I spake vnto you while I was yet with you that al things must nedes be fulfylled whiche were written of me in the law of Moyses in the prophetes in the psalmes Then opened he their mind that thei might vnderstād the scriptures he saied vnto them Thus is it written thus it behoued Christ to suffer to rise again frō the ded the iii. day and that repentance and remissiō of synnes shoulde be preached in his name amōg al natiōs begīning first at Ierusalem And ye are witnesses of these thinges and behold I sende the promise of my father vpon you But tary ye in the city of Ierusalē vntill ye be endewed with powre from aboue THe shepherd being strikē the shepe were scattered as saith the prophet but afttr that I am risen againe saith Christ I wil goe before you into Galile Marh 26. zach 13. the angel rehersynge these words sayth Go tel the disciples that the Lorde is risen agayne and will goe before you into Galile This to be nowe accōplished the Euāgelist Mathew testifieth we haue declared before what it is to preach repentance forgeuenes of sins through the name of Christ Math. 26. And the beginninge was made at Ierusalem first amonge the Iewes for whose sake Iesus came Esay 2. ●om 11. yet in the mean time Let vs reioyse that we also are called vnto thesame lot let vs be thāful lest we be cut of again It behoued that Christ should suffer that he might be made a sacrifyce to pacify god for our sins by the which sacrifice gods iustice myght be satisfyed It behoued hym to arise againe from the dead to make vs beinge raysed from the death of sinnes righteous vnto God the father and partakers of the life to come ☞ And Iesus came spake vnto hys Disciples saying Al power is geuē to me in heauen and in earth As my father sente me so sende I you also when he had spoken these things he breathed vpon them and said vn-them Receaue the holy ghost whose sinnes so euer ye shall forgeue they are forgeuē them and whose so euer synnes ye shall retayne they are retayned Go ye therefore teache al nations baptising them in the name of the Father and of the Sonne and of the holy Ghost teaching them to obserue all thinges what so euer I haue commaunded you And behold I am with you alwayes euen to the end of the world Goe ye into al the world and Preache the Gospell to all creatures He that beleueth and is baptised shal be saued but he that beleueth not shal be dāpned Moreouer these are the signes that shal followe them which shal beleue In my name they shall cast out deuils they shall speake with newe tonges they shall driue away serpentes if they drinke any deadly drinke it shall not hurt them Thei shal lay their hands on the sicke and they shal recouer AFter Christ had manifestly proued to his Disciples hys Resurrection he sheweth thē what great glory he shall be exalted vnto that they also might abide vnder the crosse knowing that eternal glory is prepared for thē with Christ He sayth that all power is geuen him as well of heauē as of earth to make vs to vnderstand how great a lord we haue in whose hands all things are put And no man hath in his hands the dominion ouer all thinges but he must nedes be god also For god geueth not his glory to an other Esay 42. as witnesseth Esay Let vs not therefore be affeard if vile men threatē vs and conspyre agaynste vs But let vs flye vnto the Lord vnder whose tuition we shal be safe Luk. xix Psalm ii And although there be some which do say we wil not haue him to reigne ouer vs let vs caste away theyr bondes from our neckes neither will yet acknowledge such and so great a Sauiour and king but go aboute to cut of his kingdome such rebelles neuerthelesse shall