Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	jacob_n	ladder_n	1,902	5	11.5153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

declaration of this frée mercy he reporteth it oftentimes that we are giuen vnto him of his Father as manifestaui nomen tuum ijs quos dedisti mihi I haue made knowne thy name vnto those which thou hast giuen me and tui erant mihi dedisti eos and omnia quae dedisti mihi a te sunt and serua eos quos dedisti mihi All things that thou hast giuen me are from thée Kéepe them that thou hast giuen me They were thine and thou hast giuen them me And that we should know that to be giuen to Christ is to be ioyned vnto him he addeth vt sint vnum sicut nos that they may be one as we are one This is also proued by all suche places of Scripture as shew that we be saued by grace Thus we sée our ioyning vnto God is first to be giuen vnto Iesus Christe of his Fathers owne good will And this is on Gods behalfe the eternall secrete purpose whereby we be made his The other way whereby we be made his is Faithe of his worde when by inspiration of the holy Ghost we apprehend in Christ the frée loue of his Father and that héereby we be ioyned vnto God it is in like manner often declared by the Scripture Now are you cleane saith Christ through the word which I haue spoken vnto you And in an other place I haue giuen vnto them the woords which thou gauest me and they haue receiued them and haue knowne surely that I came out from thée and haue beléeued that thou hast sent me Likewise Ioh. 16.27 Ioh. 17.14 I haue giuen them thy worde Againe sanctifie them with thy truthe thy worde is the truthe And to the ende we should all know this instruction were oures our Sauior saith further I pray not for these alone but for them also which shall beleue in me through their worde And now for proofe that this is our ioyning vnto God it foloweth that they all may be one as thou O Father art in me and I in thée euen that they may be also one in vs. This manner of ioyning vs vnto God was shewed vnto Iacob in that vision where he saw a ladder reaching from the earthe to heauen and Angels going vp and downe teaching vs that Christ was likewise the ladder by whome we climed vp and were ioyned to his Father This was likewise shewed in the thirde of Mathevve where the Heauens are opened and the holy Ghost descended vpon Christ signifying that he hath reconciled heauen and earth and ioyned vs againe vnto God and we by faith made partakers of that benefite Thus we sée the manner of our ioyning vnto God first in his eternal secrete purpose after apprehended of vs by faithe Now this standing thus that the promise might be certaine vnto all the séede God hath sealed this hope with the body bloud of Christ that we being partakers of those heauenly mysteries might assure our conscience of his eternall mercy that the gates of Hell should no more preuaile against vs. Thus are our Sacraments signes tokens warrantes gages pledges of our saluation and doe not as M. Harding teacheth ioyne vs vnto God but he sayth further they poure into vs life immortall and dothe boldly affirme it yet we may not beleue him without great preiudice to Christ himselfe I tel you plaine saithe M. Harding they put into vs eternall life but Christ saith I know that Gods commaundement is euerlasting life and to put it out of doubt what commaundement he meaneth he saith in an other place this is eternall life that they know thée to be the only very God and whom thou hast sent Iesus Christ. Then faith ioineth vs vnto God faithe putteth in to vs life Not in all Gods word there is one line whereby it may appeare this is wrought by the Sacrament Now resteth the second point to be considered whether the Sacraments containe grace and in déede hinc illae lachrymae Hereof maister Harding complaining came as the common Prouerbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whē he heard y e name of Sacraments he could not but gape after this Popish heresie This is a religious article in the Popes kingdome that Sacraments doe giue grace but what they doe it is sufficiently already declared beside that their names doe sufficiently beare witnesse of their efficacie They be called Testaments or couenaunts which cannot be the thing it selfe but the pledge of our iustification In Baptisme if Christ doe not baptise with fire and with the holy Ghost the water of regeneration doth not auaile Therfore S. Paule saith ye that are baptised into Christ haue put on Christ. By which one sentence all M. Hardings doctrine is ouerthrowne For neither the water ioyneth vs vnto God neither yet giueth vs grace but that is wrought only by our faith in Christ. And therfore S. Paule writeth of Circumcision that Abraham was first iustified and after receiued the signe of Circumcision as this seale of the rightuousnesse of faith which he had whē he was vncircumcised By all this it is manifest that grace is first giuen vs fréely from aboue and then the Sacrament is lefte vnto vs as a warrant that Gods promisse shall be fulfilled Thus we sée that touching the Sacramentes M. Iuel saithe nothing otherwise than the Scripture teacheth and the vntruthe that M. Harding would so faine note is nothing else but his owne heresie And now for as muche as M. Harding hath called vs into so long a discourse of Gods Sacraments I desire of thée good Christian reader to marke indifferently the great difference in this behalf betwene the Christian and the papall Religion thou wilt soone as I doubt not abhorre their great deprauing of Christes institution which in that sinagoge is so miserably rent in pieces that scarce any parte of it is kept inuiolate Christ did institute his supper for this purpose that he might Communicate with his disciples They appoint their Masses that they may receiue alone Christ in his supper was the only offerer they in their Masses will offer as wel as he Christ blessed with giuing thanks they blesse with making Crosses Christ did Consecrate with the preaching of the word of faithe they doo Consecrate with whisperings and breathings Christ said take and eate this is my body they say neither take nor eate yet it is his body Christs Disciples sate downe and eate it they bid vs fall downe and worship it Christ said he would drinke no more of the fruite of the vine they say there is no fruit of the vine at all Christ saithe drinke ye all of this they say drinke no man but the Priest alone Christ saith doe this in my remembraunce that is shew forthe my death vntill I come they of Christes death and passion doe not preache a worde I will prosecute this repugnancie no further It greueth me to remember their opē sacriledge God turne

is greater than I yet Christ and his Father in deitie were one In the Gospell some were called the brothers of Christ yet it is knowen they were but his Kynsmen Iohn was called the sonne of Mary and Mary Iohns mother yet it is manifest the meaning is not so These places are 〈◊〉 sufficient to instruct vs that somtime in the scripture we must haue spirituall vnderstanding He that requireth further manye places are playne of Christes corporall departure It is good for you that I goe hence sayth Christ in the Gospell And agayne but now I go away to him that sent me And in the same chapiter twyse I go to my Father And least of these sayings we make any straunge meaning the Disciples doe make aunswere loe now speakest thou playnly and thou speakest no parable It is like that other where is spoken you shall haue the poore alwayes with you but me ye shall not haue alwayes And yet an other most vndoubted testimonie of his bodilye absence Nowe am I no more in the world but these are in the world and I come vnto thée And in the actes of the Apostles Steuen did sée him standing on the right hand of his Father And it is written that in his returne he shall come agayne euen as he was taken vp which could not be so if the Priest might fet him agayne with whisperings and incantations This maye suffice the Christian Reader concerning this transubstantiation which M. Harding so vpholdeth God giue his children grace that such brightnes of his holye woord may illumine their darke harts that they may behold clerely what is his truth And thus much of his first marke Another is that he neuer shot at the externall sacrifice of the church meaning hereby that the priest doth offer vp Christ vnto his Father a sacrifice propitiatorie for the quicke and the dead This romish presumption of the childe of perdition though it sufficiently be beaten downe by disproofe of transubstantion yet bicause M. Harding will néedes make this an other marke I wyll speake somewhat of it Let vs first lay downe this straunge opinion in plaine woords euen as they teach it so shall we the more easily remember what they say the more effectually hate their wicked doctrine Thus then they teach The priest daily at the aultare doth offer vp Christ vnto his father a sacrifice propiciatorie and vnbloudy both for the quicke and for the dead Out of this one outrageous sentence all the froth and filth of the sea of Rome in manner floweth There are in it welnigh as manie lyes as ther are woordes For as it is héere ment we haue nowe no Priest no dayly Oblation no Aultare no offring vp of Christ vnto his father no propitiatory Sacrifice no Masse no remission of Sinnes with out bloud no Sacrificing for the dead All these thinges being proued by testimonie of the scriptures I trust all godly consciences shalbe quieted and all Maister Hardings sacrificing imaginations shalbe buried againe in that pit of iniquity out of which they are spronge First then as touching this name Priest we haue to consider both what the scriptures doo attribute vnto our sauiour Christ and againe what commission he hath giuē vnto his ministers Of Christ S. Paule saith pontifex factus in aeternum he is made priest for euer euen as the prophet saith thou art a priest for euer after the order of Melchisedech And againe bicause he endureth for euer he hath an euerlasting priesthoode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priesthood that cānot be transferred vnto an other Therfore al other are blasphemous y t either make thē selues his successours or pretend any other sacrifice And yet for an absolute proofe that onely Christ is nowe a priest and no other the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly giuen vnto him alone in all the newe Testament Neyther Paule nor Peter nor any other Apostle or Euāgelist did euer claim it but called them selues commonly the ministers of Christ Christ alone beinge our highe priest Wherby we sée these massing sacrifices first in the name rob Christ of his honour and in their further arrogancie contempneth the name of minister wherin S. Paule did so often glory And thus much of the priesthood of our sauiour Iesus Christ. Now it resteth we should see what authority he hath giuen to his Apostels and this we are taught by S. Mathevv where Christ giueth his Apostles their commission altogither indifferently saying to euery one goo and teach all nacions baptizing them in the name of the father the sonne the holy ghost teaching them to obserue althings whatsoeuer I haue cōmaunded you And loe I am with you alway vnto the end of y e world Here is the whole authority of the minister out of the new Testament expressed For thei ar told what they should do y t is docete teach baptize c. and how far they shall go docete cos c. teaching them to obserue althings which I haue cōmaunded you And in the woordes following loe I am with you alway he confirmeth that authority which before speakinge vnto Peter he had giuen vnto al that whosoeuer they bound in earth should be bounde in heauen and what soeuer they did loose on earth shoulde be loosed in heauen This selfe commission is likewise expressed by S. Iohn when Christ saith to his Discipels As my father sent me so also I send you where immediatly followeth and when he saide it c. whose sinnes ye remit they are remitted And in what sorte God sent his sonne it is likewise expressed by the prophet sayinge as S. Luke resiteth it Spiritus Domini super me c. The Spirit of the Lorde is vpon me bicause he hath anointed me that I should preach the Gospell to the poore he hath sent me that I should heale the broken harted that I shoulde preach deliuerance to the Captiues and recouering of sight to the blinde that I should set at liberty them that are brused and that I should preach the acceptable yeare of the Lord. Thus in these thrée is the whole office of the minister to preach to minister the sacramentes to remit sinnes no one woorde concerning sacrificing And this is the miserable blindnes of the whole papacie to foster vp and norish that incestuous Religion wher euery one committeth whooredome with his owne deuises yet the chiefest keies of their religion hath no one woorde for warrant in the scriptures What manner of lanterne do they make the word of God What maner of light to guide our steps What maner of rule to correct our euil wayes and what maner a testamēt that is sealed with the bloud of Christ if so manie thinges are necessary which our onely sauiour and his eternall worde haue not commaunded But the Apostle hath spoken and it must be fulfilled that the tyme should come when mens eares would itch

God was offended with the same Harding The .119 vntruthe God was not offended with keping the sacrament but with the presumption of the woman which opened the cheast with vnworthy handes Dering M. Iuel sheweth out of Nicephorus that by like examples it may appeare God was offended with that reseruing of the Sacrament M. Harding without reason without aucthoritie without example of Gods word dothe boldely pronounce vpon Gods meaning and saith the example was shewed bicause she opened hir cheast with vnworthy hands Suche pronouncing of Gods doing should be grounded in Gods scriptures or else suche noting of vntruthes are rash and wicked I graunt it is in S. Cyprian cum manibus indignis tentasset aperire when she assayed to open it with vnworthy handes But whether for hir vnworthinesse God sheweth y e miracle that M. Harding addeth of his owne But what if Cyprian had said this we must not therfore haue beleued it He was a good member of the Churche of God but yet he was a man sometime deceiued He taught that Christ made satisfaction for original sinne only yet we know that was a wicked opinion He wryteth that it was in his time .6000 yeares sith the Deuill did assault man which is a grose error And in some places he thought not reuerently of the Maiestie of the holy Ghost God forbid we should yelde to any thing what so euer a good man doeth write But it is well in this place Cyprian saith no suche thing as M. Harding wold haue him and therfore his rashe vntruthe is not yet proued But to proue the contrary and that M. Iuel saith true we haue the aucthoritie of many Our sauior Christ bad doe that which he did in his remembraunce But he said vnto his disciples take and eate he said not lay vp in your chests And so Cyprian him selfe if it be Cyprian saith likewise recipitur non includitur the Sacrament is receiued it is not shut vp So likewise sayth Origen panis quem dominus dedit discipulis suis iussit accipi manducari non differri aut seruari in crastinum The bread which the Lord God gaue to his Disciples he bad them take it and eate it He bad them not defer it and kepe it till to morow Thus we sée M. Iuels saying may be sufficiently proued and maister Hardings bolde vntruthe is without any reason The B. of Sarisb The thing which our bodily mouthe receiueth is very breade Both the scriptures and also the olde Catholike fathers put it out of doubt Harding The .120 vntruthe It is the very body of Christ. The .121 vntruthe The holy fathers say not that the substāce of bread remaineth Dering This first vntruthe is all one with the .74 the .102 the 104. But suche must be had or how shal vntruthes rise Yet reason wold as I haue said that he shold proue his transubstanciation before he quote so fast these vntruthes Concerning this other vntruthe though it be one with this former and is now .v. times repeated that no wise man would thinke well of maister Hardings doing yet bicause he is so well pleased with it through his importunitie I must néedes say somewhat bothe for trial of his truthe and satisfying the christian reader First our sauiour Christ after consecration calleth it the fruit of the vine and a testament S. Paule v. times breade and the table of the Lord S. Luke calleth the whole Communion the breaking of bread Theodoretus an auncient father saithe Qui se ipsum appellauit vitem illa Symbola signa quae videntur appellatione corporis sanguinis honorauit naturam non mutans sed naturae adijcit gratiam He that called himselfe a vine did vouchsafe to honor those tokens and signes which are séene with the name of his owne body not chaunging their natures but ioyning grace vnto it And againe he saythe signa mystica post sanctificationem non recedunt a natura sua sed manent in priori substātia The mysticall signes after sanctification doe not goe from their owne nature but kepe the same substance that they had before that denyeth transubstantiation Gelasius saithe non desinit esse substantia vel natura panis vini the substaunce or nature of bread and wine ceaseth not Vigilius saithe of Christes humanitie quando in terra fuit non erat vtique in caelo nunc quia in caelo est non est vtique in terra when he was on earthe he was not in heauen now he is in heauen he is not therefore in earthe and in his first boke against Eutiches he likewise saith abstulit de hoc mundo naturam quam susceperat a nobis he hath taken from the worlde that nature which he receiued of vs. Chrysostome saithe natura panis in sacramento remanet The nature of breade abideth in the Sacrament Augustine saythe quod videtis panis est that which you sée is breade Origen saith Non materia panis sed super illum dictus sermo est qui prodest Not the matter of bread but the worde which is spoken ouer it dothe helpe Cyril sayth Christus credentibus discipulis fragmenta panis dedit Christ gaue vnto his beleuing disciples the breakings of bread Irenaeus saith Eucharistia ex duabus naturis constat terrena caelesti the Eucharist consisteth of two natures the one earthly which is breade the other heauenly which is by faith the féeding of our soules with the body of Christ. Reade maister Iuels bookes thou shalt sée suche other aucthorities in great number Thus thou séest Christian reader that the Doctors beare witnesse there is the nature of bread in the sacrament when M. Harding is able to answer these or bring any for himself then let the vntruthe stand The B. of Saris. The .18 Diuision This sole receiuing was an abuse and therfore abolished Harding The .122 vntruthe Sole receiuing in the time of persecution was no abuse Dering Héere M. Harding doeth fréely graunt that sole receiuing is an abuse whē the people may freely resort vnto the church Where is then the priuate Masse of our time This vntruth though it be worthe no answere yet for want of better it was once noted afore The B. of Saris. In M. Hardings Masse the whole people eateth by the mouthe of the priest Harding The .123 vntruthe They eate not by the mouthe of the priest as M. Iuel meaneth Dering M. Harding is driuen to narowe straightes that maketh suche raw vntruths with so many vnripe distinctions In the former vntruthe he putteth in in the time of persecution In this vntruthe as M. Iuel meaneth His helping hande must come to or there is no vntruth to be found This is M. Hard. plaine doctrine the people doe receiue by the mouthe of the priest If he can make two senses of these words his doubtful speaking is full of deceitfull meaning But this is too shamelesse wrangling No man in the world