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
A19505	Seuen dayes conference betweene a catholicke christian, and a catholicke Romane. Concerning some controuersies of religion. By William Cowper, B. of Galloway.	Cowper, William, 1568-1619.	1613 (1613)	STC 5934; ESTC S112854	58,489	262

here that the Apostle repeating this so oft that Christ was once offered for taking away our sinnes destroyeth all other pretended sacrifices for sinne and specially that sacrifice of the Masse which they say is a propitiatorie sacrifice for the sinnes of the quicke and the dead R. Truely the places are so plaine that very children may vnderstand them and I would God that these poore people who of a blind mind dote after Masses thinking by it to gette the pardon of their sinnes had this benefite of Gods word as you haue it that so by the light of it they might come to the knowledge of the truth C. And I wish the same from my heart But now to confirm you yet further I pray you mark how blasphemous and deceitfull a thing their Masse is First is not this a mockerie of GOD the Father To desire him to accept his owne Sonne Is Christ out of the fauour of his Father said he not He is my Son in whom I am well pleased shall a mortal miserable sinful Priest be a Mediatour or Peacemaker betweene the Father and the Sonne praying the Father that he would accept his Sonne and send downe an Angell to take vp his bodie into Heauen R. Fie vpon it It is a vile blasphemie C. Secondly see you not how it inverts Gods ordinance for where hee hath ordained a Sacrament wherein God offers and giues his Sonne to vs they haue changed it into a sacrifice wherein they offer vp the Son to the Father R. I see that also C. Thirdly Is it not an iniurious thing to Christ to say that any can offer him vp to God but himselfe R. It is inde●de for as no other Sacrifice can satisfie Gods iustice so no other sacrificer can bee worthie to offer him but himselfe as is cleare out of your former Testimonies C. Fourthly Is it not a deceiuing of the people to say that an vnbloudie Sacrifice such as they say the Masse is can bee propitiatorie to obtaine remission of sinnes R. It is indeed and expresly against the Word of God you haue alledged Without shedding of bloud there is no remission they grant themselues that in the Masse there is no shedding of bloud and how then can it giue pardon or remission of sinnes C. Well then since by this you see how they derogate frō Christs sacrifice which is the first part of Christes priestly office I will now let you see how they also cut away the other namely his intercession Marke that place of the Apostle There is one God and one Mediator of God and Man the Man Christ Iesus R. They haue a distinction for that and say there is but one Mediator of redemption but for Intercession many C. But will you consider the place and you shall see where the Apostle sayes there is but one Mediator he is speaking of Intercession and praying and so his meaning must be There is one Mediator of Intercession read the place and see R. I see it is so indeed C. Now with it wil you but ioyne this place of Augustine Qui pro omnibus interpellat pro quo autem nullus is verus vnicus mediator est He that interceeds for al for whom none interceedes is the onely true Mediator And there hee sayes it should bee a great absurdity if Paul were called a Mediator for so there should be many Mediators of Intercession R. But should not Christians interceede one of them for an other as wee are commanded One of you pray for an other C. They should indeed but you must vnderstand that this and the like precepts are for Christians here militant on earth in one communion wherin alike one of them is bound to helpe an other by their praiers R. But do not they who are in heauen pray for the Church militant on earth C. I thinke they doe in general but not vpon any particular knowledge of our priuat necessities troubles or tentations R. How can that be C. You may soon vnderstand how for if they know your griefes it is either by hearing of your words or vnderstanding of your thoughts or by some Reuelation made to them Thinke yee they know your thoghts R. No indeed that is proper to God C. Think you they hear your voice when you expresse in prayer your thoughts by your words R. I cannot thinke that neither since they want their bodies which haue the organs of hearing C. Then they must know it by Reuelation R. It is most likely that when wee pray God tels them our necessities C. What neede you then to pray them to interceede for you R. But how shall wee goe to a King but by his Courtiers C. What a silly refuge is that You haue forgotten what you answered euen now See you not here how that similitude vsed by Papists is destroied to wit That as wee goe to earthly Kings by Courtiers so we shold goe to the King of Heauen by heauenly Courtiers for here it is not the Courtier that shewes our necessities to the King but the King you see shewes them to his Courtiers And would you not think him a foole who may haue the King himselfe to speake to and knowes hee will be welcome if he speake as hee should and yet passeth by the King and depends vpon Courtiers to haue his turne done by them R. I thinke no lesse then you say but how is it then they pray for vs in generall C. I will shew you how there are foure sorts of prayer one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we craue ●uill to be diuerted from vs an other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby wee s●●ke some good wee want to bee giuen vnto vs the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby one of vs interceedes for an other and the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiuing for good receiued Now they who are in heauen are freede from tentation and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not ascribed to them neither yet is euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy scripture giuen them They rest from their labours they are not busied to be patrones to seueral Countries Cities and Companies of people hauing the particular cures of seuerall diseases parted among them that is but a doting dreame of Papistri● but you will finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiuing ascribed to them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too in generall whereby they pray for some good they yet want but look to enioy as is euident out of their owne words How long Lord for this is the voice of these who want some thing they would faine haue R. Tell me I pray you what want they who are in heauen C. First these glorified spirits want their bodies without the which they can neuer haue full contentment for the soule and body were created companions the perfection of both stands in the promised vnion of both R. I vnderstand that very well but want they no other thing for which they cry

be most true which is most ancient C. I say that same yet And that you may conceiue it the better I pray you consider that truth and errour suppose they came not of the same parents yet in regard of time they are like two twinnes but the vantage of time that is truth hath it suppose very little R. I pray you let me heare that at more length for I see it will greatly helpe to cleare this point C. Will you goe vp to the Church in Paradise and you shall see the first voice that sounded there was Gods voice For in the first two Chapters of Genesis you will heare nothing but Deus dixit God said but incontinent in the third Chapter comes in Et Serpens dixit and the Serpent said R. I see that clearely C. And I am glad you doe so But I pray you consider wil any man be so mad as to thinke that Sathans lies shall bee receiued for a truth because they are now neere sixe thousand yeares old R. It were no reason indeed because albeit his lies ●ee olde yet as you haue said there is a Truth elder C. I pray you remember that that it may confirme you against the craft of Sathan when hee would couer errour with a shew of Antiquitie R. I hope to doe so C. Now will yee come down againe to the dayes of Christ Iesus may you not see that when our Lord sent out his Apostles Sathan also sent out his false Apostles and when Simon Peter comes out to Preach the Gospell Simon Magus is stirred vp to Preach heresies R. I see that also C. Then let vs agree in this since Truth is to bee sought from our fathers according as we are commanded Enquire for the good and olde way we will goe seeke it from our most ancient fathers R. Truely it caries with it I thinke a reason that we should not be mooued with the opinion of any father where they varie from the doctrine of the first fathers C. You speake now as you should and as before I shewed you was the mind of that ancient father Iustine Martyr when it was obiected to him such a father thought such a thing he answered Sed pater patrum Apostolus aliter sensit And herein to confirme you if controuersies of Religion were decided as our Sauiour decided the question of Polygamie the debate betweene vs and the Romish Church were soone ended R. How did Christ resolue that contro●ersie of Polygamie C. By this rule It was not so from the beginning Leauing this to vs as a maxime in Religion and a most sure rule whereby to trie truth from falshood What hath not be●ne from the beginning let it bee reiected as a noueltie And herein the ancient fathers agree with vs. Be yee sollowers of me saith the Apostle as I am of Christ if I or an Angel c. Mihi antiquitas Iesi● Christus est cui non obedire manifestus est irremissibilis interitus Ignat Epist. ad Philad Non attendendum quid quis ante nos faciendum putauerit sed quid qui ante omnes est Christus prior fecerit Cypri lib. 2. Epist. 3. Neque enim hominis consue●udinem sed Deiveritatem sequi oportet Ibid. Non est de consuetudine praescribendum sed ratione vincendum Ad Quintinum Obstinatio est praesumptio humanam traditionem diuinae dispositioni antepone●e nec animadvertere ●ndignaeri irasci deum quoties diuina praecepta soluit praeterit humana traditio Ad Pompeium Consuetudo sine veritate vetustas est erroris Ibid. Si ad diuinae traditionis caput originem reuertamur cessat error humanus Ibid Frustrà quidam quiratione vincuntur consuetudinem nòbis opponunt q●asi con●uetudo sit mator ver●●●● ●d ●uba●anum Nec 〈◊〉 n●c m●iorum erro● seq●●●●● e●● sed au●horitas Script●r●r●● ●●i docem is imper●●●m 〈◊〉 ●●●iaei po●● Baalim abieruns quos ●idicerunt a patribus Hie●on in lerem cap. 9. Omnes h●retici aetati Eccle●ie vniuer sa●is comparati minores tempore congrue vocantur quia ipsi ab eâ non autem ipsa egressa est ●b illis Greg. in Iob. lib. 10. Sect. 37. Sicut in omnibus veritas imaginem antecedit postremò similitudo succedit ita prior veritas quam haeresis Tertul. praescrip aduersus haeret R. But what makes these against the Church of Rome C. Yea very much for all these nouelties which shee hath inuented and intruded into the Church she colours them with the shadow of ancient custome and so very craftily vnder the name of Antiquitie fights against Antiquitie R. It is not enough to affirme that vnlesse yee qualifie it C. I will make it cleare to you if first yee heare a notable testimonie o● Vincentius to this same purpose R. What sayes he C. It is a propertie of Christian modestie not to deliuer their owne things to the after-commers but to keepe things receiued from their fore-beers R. Very well that place makes ●gainst you who will not keepe the Religion of your fore-beers C. It makes not against vs but against the Church of Rome who hath departed from the Religion of them who are theirs and our fore●eer● also as the remnant of his words will declare vnto you R. Reade them out then C. Hee is expounding heere he Apostles words If I or an Angell from heauen should bring to you another doctrine then that which yee haue receiued let him be accursed R. What sayes hee of it C. These are his words If Peter if Andrew if Iohn yea if the whole Apostles would Preach to you an other way then is deliuered in the Gospell let them be accursed To Preach vnto Christian Catholickes besides ●hat which we haue receiued was neuer is neuer shall neuer be lawfull R. Let it bee so the Church of Rome hath deliuered no doctrine but that shee hath rec●iued C. Yes but shee hath and now once for all I will giue you amongst many one cleare example of it In the thirteenth Session of the Councell of Constance as is Recorded by Carranza one of your owne and Registred in your Canon Law there is an Act made of this tenour Licet in Primitiuâ Ecclesiâ huiusmodi Sacramentum reciperetur a fidelibus sub vtraque specie tamen haec consuetudo ad euitandum aliqua pericula scandala est rationa●iliter introducta quòd a conficientibus sub vtraque specie a laicis tantummodo sub specie panis suscipiatur Albeit in the Primitiue Church this Sacrament was receiued of the faithful vnder both the kinds yet to eschewe some perils and offences this custome now with very good reason is brought in that the Priest should receiue it vnder both the kinds but the people should receiue the bread onely and not the cup. What thinke yee now of this place Hath not the Church of Rome here deliuered a Doctrine which shee hath not receiued Is there not heere a manifest changing