Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	earth_n	militant_a	5,036	5	12.4963	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15733	An ansvvere to a popish pamphlet, of late newly forbished, and the second time printed, entituled: Certaine articles, or forcible reasons discouering the palpable absurdities, and most notorious errors of the Protestants religion. By Anthony Wotton	Wotton, Anthony, 1561?-1626.; Wright, Thomas, d. 1624. Certaine articles or forcible reasons.	1605 (1605)	STC 26002; ESTC S120304	112,048	194

Glosta in extrau 102 22. de verborum signif c. quum inter non●ullos Such Papists as you are care not what they say so it be Ad bonum Ecclesiae for the behoofe of your Lord God the Pope Papist The Protestants know not what they beleeue nor why A. they beleeue That they know not why they beleeue I haue shewed before for the ground of their beliefe is not the authoritie of Scripture of Councills of Doctors nor of the Church but their owne fancie And that they know B. Proofe of the article 1. not what they beleeue is manifest because they haue no rule whereby to know what is matter of faith and what is not Some say the sphere of their faith is extended solely and C. 2. wholy to the word of God set downe in holy writte what there is deliuered that they beleeue what there is concealed lyeth without the circumference of their beliefe Alas poore ignorance what heretick beleeueth not so much Certainly few or none so that by this meanes all damned hereticks which beleeue the Scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that he beleeueth the Scripture in a true sense truly expounded and all other heretickes in an erroneous sense and falsly interpreted And they will say as much of their religion and beleefe and hold your exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the Canticles or Song of Solomon as a part of your faith and where find you in the scripture deliuered that such a booke is Gods word and as such an one ought by faith to be beleeued That Sunday should be kept holy-day and Saturday the Iewes Sabbath prophaned in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is conteined in the Scripture is a generall confused folded implicite saith when we demand what a man is bound to beleeue we aske what he is obliged to beleeue expresly distinctly explicitely To beleeue al the Scripture distinctly explicitely cannot be performed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing D. ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether we ought to beleeue that the Scripture is the word of God That Baptisme is a Sacrament That in the Eucharist is the body of Christ by faith to what article should these be reduced seeing they are not conteined in the creed or how shall we know infalliblie how these be matters of faith since they are not conteined in the creed Others deny some articles of their creed also for the Protestants E. deny three and the Puritans fiue 1. The first is the Catholick Church Credo ecclesiam sanctā 1. F. Catholicam I beleeue the holy catholick church the which in very deed they do not beleeue because catholick is vniuersall and so the church of Christ which we are bound to beleeue must be vniuersall for all a time comprehending all Mat. 16. Psal 60. Psal 2. ages b vniuersall for place comprehending all Nations but that church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeeres or in very deed was neuer seene before Luthers dayes therefore that church they beleeue cannot be catholick Neither is it vniuersal in place being conteined within the narrow bounds of England which is accounted but as a corner of the world for the Lutherans in Germany the Hugenots in France and the Gui●es in Flaunders d●est their religion almost as much as the catholicks neither ●ill they ioyne issue with them in diuers essentiall points And therefore the Protestants church which they beleeue can no more be called catholick or vniuersal then England the vniuersall world or Kent the kingdome of England or a pr●●ed bowe a whole tree or a dead finger a man or a rotten tooth the whole head 2. ● 2. The second article is the communion of Saints the which they many wayes deny First by not beleeuing that Christ hath instituted seauen sacraments wherin the Saints of his church cōmunicate specially the true reall presence of our sauiour Christ in the Eucharist by which all the faithfull receauers participating of one the selfe same body 1. Cor. 10. 17. are made one body as all the parts of a mans body are made one liuing thing by participating of one soule Secondly they deny the communion of the Church militant H. Gē ●8 16. Apoc. 1. 14 and triumphant by exclayming a against inuocation of Saints by which holy excercise those blessed Saints in heauen we in earth communicate we by prayer glorifying them and they by mediation obtaining our requests Thirdly they deny the Communion of the church militant I. 1. Cor. 3. 15. 15. ●9 and the soules in purgatory bereauing them of that christian charity which charitable compassion mercifull pitty requireth by mutuall affection the members of one body help one another The third Article is remission of sinnes for they acknowledge 3. K. no such effect in the Sacrament of Baptisme but only account it as an externall signe or seale of a prereceaued grace or fauour of God by his eternall predestination against the expresse word of God which therefore calleth this sacrament the c Lauer of regeneration for that in it the Tit. 3. soule dead by sinne is newly regenerated by grace L. Iohn 20 Moreouer they allow not the sacrament of penance wherin al actuall d sinnes cōmitted after Baptisme are cancelled And that which exceedeth all in absurdity is to deny that our sinnes are perfectly forgiuen but only not imputed and as it were vayled or couered with the passion of Christ all the botches and biles the silth and abhomination of sinne still remayning and as it were exhaling a most pestiferous sent in the sight of God For let them shift ●●emselues as they list and skarfe their soares according to their fancies yet no veile or mantle can couer the deformitie of sin from the eies of Gods perfect vnderstanding from which nothing can be concealed The Puritans in effect deny that Christ is the sonne of 4. m. Ioh. 8. v. 24. Ioh. 16. v. 13. And D. Bucley cōtendeth to proue it in h●s aunswer to this article albeit he vnderstand not the reason heere alleaged for if he did he were too absurd to deni● it If you vnderstood his aunsvver you vvould neuer say so fo● shame God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinity from his father the which position flatly taketh away the nature of a sonne for the nature of a sonne is to receaue

●s in all substantiall points 〈◊〉 doctrine They that beleeue not 〈◊〉 that Christ hath instituted G. seauen sacraments do some 〈◊〉 the communion of saints When it is proued that there were 〈◊〉 instituted by Christ I will grant this propo● 〈◊〉 then any man may make as good a reason of 〈◊〉 700. or 7000. By true and reall presence which no Protestant euer denyed you meane the bodily and carnall presence which besides the Papists no man euer confest Therefore to this Argument the former answere sufficeth and so to both the other But for the further confirmation of this bodily presence because it is the Papists darling there is some shew of proofe added Being many we are one bread and body all that participate 1. Cor. ●● 17. of one body as themselues in the Rhemish Testament translate the text by which he would perswade the simple that they that beleeue not the bodily presence of Christ in the Sacrament deny that the faithfull are one body But first it is to be obserued that the Apostle doth not say They are made one body by participating but That they which participate are one body Secondly we must vnderstand that the faithfull are not one body Cârnally but Spiritually To the which it is sufficient that Christ be Spiritually receaued and therefore the Apostle calles it Bread Thirdly who knowes not that all that can receaue any benefit by the Sacrament of our Sauiour Christs body and bloud are before members of his mysticall body Els all they that dye before they receaue that Sacrament are out of Christs body and so vncapable of saluation And if this be an effect of that Sacrament since it is of it selfe alwaies alike effectuall it must needes be that euery time we receaue it we are made one body with Christ yea although we haue not committed any deadly sinne since the last receauing of it But this is absurd that he that is the member of Christ already should now by receauing become the member of Christ Indeed he may be cōfirmed strengthned for his better continuance in Christs body which grace al that worthily receiue the sacrament obtaine of God euery one in their measure but it is vnpossible that he should euery time of receauing be made a member of Christs spiritual body being already one when he comes to receaue They say you that deny the Church militant and triumphant H. by exclaiming against inuocation of Saints and praiers for the soules in purgatory deny the article of beleeuing the communion of saints But the Protestants deny the Communion of the Church militant and triumphant by exclaiming against inuocation of saints and prayers for the soules in purgatory Ergo they deny the communion of saints If the communion of saints beleeued in the Creed belong to the catholicke Church in the same Creed How can it implie any fellowship with those that are departed whether they be in heauen or in purgatory For by the catholicke Church our papists vnderstand not the church triumphant but militant only for they hold that the catholick church mentioned in the Creed must alwaies be visible and famous And what an vnworthy wrong is it to Christ and his saints in Heauen for any man to imagine that the Reprobate in earth of whom there is no small store in the outward congregations do communicate with the elect departed in the priuiledges which Christ hath purchased by his precious bloud for his owne members But the best is malice it selfe dare not charge vs with simple denying all communion betwixt the Saints in Heauen and them in earth but only with the deniall of it in some few points One whereof viz. Inuocation of saints this papist would proue by scripture The Gen. 48. 16. Apoc. 1. 4. Aagell that deliuered me from all euills blesse these children Grace and peace from him that is was and that is to come and from the seauen spirits which are in the sight of his throne Iacob and Iohn pray that we may be protected blessed of God by the ministery of the Angells therefore the communion of Saints signifieth that the Saints in Heauen pray for vs and we must pray to them Need I to write one word in answere to this reason but I am desirous that all men should see the weakenesse of this proofe First it is doubted by very good writers ancient and latter whether Iacob meane Christ or some speciall Angell whether the seauen spirits signifie the holy Ghost or the armies of Angells Secondly no Papist that euer I read confounds Angells with Saints or interprets the communion of saints by the ministery of Angells Thirdly these consequences are feeble first The Angells are ministring spirits Therefore the saints departed pray for vs. secondly The Angells protect vs and are ministers of Grace and peace from God to vs therefore by mediation they obtaine our requests Thirdly what strēgth is there in this conclusiō The Angells pray for vs Therfore we are bound to glorifie thē by praying to them that is to dis●onour God by honouring them For I demaund whether we may at any time pray to God without their mediation or noe If we may not then the Lords prayer is taught vs in vaine because that cannot belong to any Angel or saint If we may I aske why not at one time as wel as at another Why not in one matter as wel as in an other Vrge not your carnall comparison betwixt God and earthly Princes for both it is as forcible for one time and matter as another and thereby you rob God of the glory and thankes he should receaue of vs for the granting of our requests and vs of the comfort we might haue by the feeling perswasion of Gods loue in hearing our praiers and satisfiing our desires If the Prince receaue my petition at my owne hands and yeeld vnto it I haue reason to perswade my selfe of his loue to mee and to giue all thankes to him for his princely bounty If any besides my selfe commend my suite to him and it be obtained I am perhaps neuer a whit beholding to him because it may be he knows not me nor cares what I am but only doth some fauorite of his owne that kindnesse Now let any reasonable man iudge whether all the poore recompence I can make all the thankfulnesse I can shew be not due to the partie by whose graciousnesse with the Prince I attayned to that I sought for so that if I content him in some measure though I neuer honour nor loue the Prince one iot the more yet I do as much as iustly can be required of me Yea if I would enforce my selfe to be thankfull to the Prince both he might disdayne my presumption and he that preferred my suite be offended with my vnthankfulnesse that would not giue him all the thanks that procured all the fauour They say you that deny the communion of the church militant and the soules in purgatory deny

the communion of saints some way Then belike there be saints in purgatory and the members of the Church militant are Saints But why say you nothing of the saints in heauen Is there no cōmunion betwixt thē those in purgatory yet are they al mēbers of one body I pray you what cōmunion is there betwixt these three kindes of Saints What do the saints in purgatorie in requitall of the triumphant and militant Saints kindnesse What nothing at all Why then what necessity is there to inforce any such duty on our parts towards the Saints in Heauen We as you say do not only pray but offer vp a bodily and spirituall sacrifice for them in purgatorie to God what reason is there then they should not pray to vs as well as wee praye to the Saints triumphant who do but halfe so much for vs and the lesse halfe too As for the places in the Margine no blast be it neuer so great can kindle the fire of purgatory by any heate that 1. Cor. 3. 13. 15. will arise from them the former is concerning the tryall of doctrine by the fire of Gods word Some mens workes shall burne therefore there are some in purgatorie burning Some What workes sayes the Apostle not men If any mans worke ver 15. burne he shall loose his labour but himselfe shall be saued yet as it were by fire Therefore there are some Saints burning in the fire of purgatory but that neither all mens workes are spoken of nor any assay is to be made by purging fire nor these places meant of purgatory it may appeare by these reasons 1. There are not any two places in all the new testament of any one point so full of controuersy for interpretation as these Therefore are they vnfit and vnsufficient to proue so doubtfull a matter as this of purgatory 2. Besides the former of them is wholly Allegoricall Theologia symbolic a non est argum entatiua Foundation Maister-builder Gould siluer Wood Hay Straw and therefore by the rules of disputation in diuinitie altogeather vnmeete for proofe of doctrine in matters of controuersie 3. The fire of Purgatory purges all bad workes this here medles with nothing but false doctrine as it is manifest 1. Because the Apostle speakes of builders onely such as himselfe Apollos vers 6. 2. The reward that shal be receaued vers 14. is to be geuen according to the labour of the Minister vers 8. 3. The People what good workes soeuer they haue are in this place considered but as the building or Husbandrie vers 9. 4. The fire of Purgatory doth not burne the worke but the soule of the worker but this fire shall burne the worke not the workeman vers 1. 3. 14. 15. 5. The fire of Purgatory doth not consume but purifie this fire doth not purifie but consume vers 15. 6. All mens workes must be tryed by this fire vers 12. 13. but not by the fire of Purgatory for that belongs to them onely that haue not made satisfaction for their sinnes or not bin absolued from them by the Sacrament of penance Since it is for the most part agreed vpon that the fier vers 13. doth not signifie Purgatory what reason shall perswade vs that this doth vers 15. The other place hath troubled all the Diuines that euer 1. Cor. 15. 29. writ vpon it both for the Grammar and the sense of it It shal be therefore sufficient for me to answere that till the Popish interpretation be better proued we haue no reason to seeke for the fier of Purgatory in the Baptisme of or for the dead especially since no ancient writer hath so expounded it Neither can it serue Saint Paules purpose being so vnderstood For how can the Resurrection of the body be proued by praying for the soules in Purgatorie But oh the heate of Popish charitie that can abide to let so many soules frie in Purgatory whereas multiplying of Masses would quench the fire and free the poore wretches or at least their holy father the Pope may deliuer as many as pleaseth him by plenarie indulgences and yet these men crie out vpon vs for want of charitie because we will not helpe them by prayer for whom we are sure that all the prayers that can be made are either needlesse or bootelesse Are these th● reasons that must perswade men of Iudgment c. They that acknowledge not remission of sinnes as an effect in K. the Sacrament of Baptisme denie the Article of remission of sinnes Then it should seeme the meaning of the Article is that we beleeue the remission of sinnes as an effect of Baptisme I maruell how many popish Priests would giue a man this exposition that should aske them the meaning of this Article of the Creed There is more reason to say I beleeue that remission of sinnes is a priuiledge belonging to the holy Catholicke church which our Sauiour Christ hath purchased with his bloud But if the meaning be of Baptisme then we haue found in the Creed that Baptisme is a Sacrament which a little afore was denyed to shew the insufficiencie of the Creed to be the rule and limit of our beleefe He that confesses that Iesus Christ hath paide the ransome for the sinnes of his church by his bloud and procured the pardon of them cannot iustly be charged with denying this article of remission howsoeuer he do erre in iudging of the force and vse of baptisme But the Protestants say you acknowledge not remission of sinnes as an effect of the Sacrament of Baptisme The Protestants acknowledge the same effect in the sacrament of baptisme which the church of God acknowledged and receaued in the sacrament of circumcision that the Patriarches and fathers of Christs church before his comming receaued the forgiuenesse of sinnes no Christian can doubt that either they had it by the effect of the sacrament or that your sacrament hath another effect in substance then theirs had no Papist can proue at least this man hath not proued But shortly to deliuer our opinion we beleeue and professe that euery one who is effectually baptised hath receaued forgiuenesse of all his sinnes originall actuall past to come and if you will mortall and veniall for the guilt and for the punishment for the eternall and temporall punishment But we deny first that al which haue Baptismum Fluminis the baptisme of water haue also Baptismum Flaminis the baptisme of the spirit Secondly that none haue forgiuenesse but they which are baptised Thirdly that euery man that is baptised receaues forgiuenesse of sinnes which may thus appeare because many a man baptised is euerlastingly damned but no man that hath his sinnes forgeuen him is damned If you say they were forgiuen but now are not you destroy the nature of forgiuenesse which depends not vpon any condition to come If it do then can it not be truly affirmed that a man by Baptisme receaues forgiuenesse absolutely of those