Selected quad for the lemma: heaven_n
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A04780
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A suruey of the new religion detecting manie grosse absurdities which it implieth. Set forth by Matthevv Kellison doctor and Professour of Diuinitie. Diuided into eight bookes.
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Kellison, Matthew.
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1603
(1603)
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STC 14912; ESTC S107995
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369,507
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806
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corners till at the length Luther vvhom God and his Church all that vvhile expected brought it to light again And all this vvhile bicause Ecclesiasticall histories conuince them they confess that ther vvas a Church commonly called Christian in vvhich Popes ruled and Kings and Princes vvere baptized but that say they vvas not the Church of Christ but the conuenticle of Papists and chappell of the deuill Io. â— and thus these euildoers fly the light This shifte serues them for tvvo purposes for first thus they vvill free them selues from all iudgemeÌ„t-seats for if you conuent them before Ecclesiasticall Iudges or the vvholle Church they vvill say that they are not lavvfull Iudges and that it is not the true Church vvhich summoneth them to appear and therfore they are not bound to stand to their sentence vvho haue all authoritie on their ovvn side And if you aske them from vvhome they had authoritie they vvill say that they had their predecessours to vvhom they succeed and their Church vvhose fayth they preach and that from them they haue authoritie if you then bid theÌ„ shevv some historie or ancieÌ„t monument of their Church they vvill ansvvere that it vvas inuisible and soe vvill say vvhat they liste and by noe Church paste or present shall you be able to controlle them for they haue a Gygas ring to goe inuisible by Secondly if the Church vvas inuisible you can not vrge them to shevv any continuall succession of it from the Apostles For they vvill say that their Church succeeded the Apostles and is the same vvhich they planted but after the Apostles tyme vvas neuer seen till Luther pulled avvay the bushell vvhich couered this light And truly I vvill easilie graunt that their Church before Luther vvas inuisible For that vvhich vvas not could not be seen but that the true Churche vvas at any tyme inuisible is altogegether improbable For vvhen hapned this darkeness I pray you Mat. 30 Psal â—â— The Church vvas once a citie vppon an hill and a tabernacle placed in the sonne hovv then could it on a sodain come to bee inuisible and noe man in the vvorld to note it Historiographers vvrite of earth-quakes and darknesses and all the vvorld noted the darkness vvhich hapned at Christes death and vvas ther no man to note this darkeness vvhich couered the vvholle face of the earth and hapned after so conspicuous a light Aristotle sayeth that the same sense iudgeth of the obiect and priuation as for example the eye vvhich beholdeth colours and light perceiueth also or at least giues occasion to the invvard sence called sensus communis to perceiue darkeness vvhen the light is gone vvhy then could not they vvhich had seen the Churche florish and shine conspicuously perceiue also vvhen first she lost her light And if they perceiued it hovve chaunceth it that none euer vvrote of so straung an accident But vvhat should I aske so many questioÌ„s vvhere I ame sure to finde noe reasonable ansvveres I vvill novv vvith one argument make all this darkeness of this erronious doctrine giue place to the light of the truth to vvit that the true Church can not be inuisible For Christ bidds vs vvhen our brother vvill not harken vnto our admonitions Mat. 18. to coÌ„playn on him to the Church Suppose theÌ„ that some heretike should preach false doctrine and being admonished to correct his errour vvould yet remain obstinate ther is no other remedie but to coÌ„playn on him to the Church and hovve shall this complaint be made if the Churche can not be found out as it can not if it bee inuisible Suppose again some Christian or infidell should beginne to doubt of his fayth and vvould fayne be instructed noe doubt his only remedie is to repayr vnto the Church for a resolution vvhere only truthe is taught and saluation is found but if the Churche be inuisible or decayed hovv shall he haue access to this Churche vvhich ether is not as they saye or at least is inuisible Truly if the Churche ether decayed or vvas inuisible then vvas the vvorld vvithout meanes of saluation for many hundred yeares But let me demaund of them hovv their Churche vvas inuisible vvhich consisteth of men and is gouerned by men and mainteined by visible gouerment visible Sacraments and audible preaching They liued not allvvayes in holes some tymes they came abroad and comming abroad and carying the name of Christians they vvere by Papists allvvayes enforced to frequent Masse and sacramentes and to professe their religion else had they been excommunicated and deliuered to seculare povver vvhence it must needs follovv that ether Luthers and Caluines Churche vvas neuer before them selues beganne to preach or that their Churche dissembled against conscience for fifteen hundred yeares But vvhat do I fight against shadovves and that vvhich neuer vvas or neuer vvas seen Let mee conclude novv that vv ch I intended The ghospellers can not deny but that the true Churche vvas once plaÌ„ted and that therfore novve that is the true Church vvhich can by succession be deriued from it for to say that the Church fayled or vvas inuisible is but a vayne imagination and seing that Catholikes can by all Histories and monuments shevv that their Church is descended from that vvhich vvas in the tyme of the Apostles theirs is the Church and they are the true Christians and seing that the reformers can not thus deriue their Church from the Apostles bicause before Luthers preaching it vvas neuer seen hard nor felt it follovveth that their Church is not Apostolicall but rather apostaticall and hereticall and they noe true Christianes but heretikes The sixt chapter handleth the sixt marke of an heretike vvhich is dissension in doctrine in vvhich chapter is proued that peace is a marke of the true Church and that the dissentious ghosppellers are heretikes if euer any vvere CIcero that famous oratour and Merchaunt of vvords Philippica 13. speaking of peace giues it this vvorthy commendation Pacis nomen dulce est res vero ipsa cum iucunda tum salutaris The name of peace is svveet but the thing it selfe is bothe pleasaunt and soueraine To vvhich opinion of his all men vvill easilie subscribe if they enter into consideratioÌ„ of the nature of peace For vvhat is more pleasaunt then that vvhich all things desire and vvhat more healthfull and souerayne then that vvhich preserueth all things So pleasaunt is peace that euen senseles creaturs seem vvholly to desire it The heauens moue all from the east to the vvest caryed vvith the svvay of the first heauen called primum mobile and yet by their proper motions at the same tyme they moue also from the vvest to the East some svviftly some slovvly yet vvith such vniformitie aggrement as though they desired nothing more then peace and feared nothing more then iarring and disagreeing in their motions The ElemeÌ„tes vvhen they are out of their naturall places do moue speedily and make great hast to get
bodyes healthe and besides it is the trompet of the voice The sence of feeling is dispersed throughe out all partes of the bodye vvhose office is to feele vvhatsoeuer approcheth or toucheth the body therby to fly it if it bee hurtefull as fier is or to take commoditie of it if it bee conuenient The mouthe receueth the sustenaunce and meare vvhich is necessarie for the bodye the toungue besides that it is the instrument of speaking and the interpretour of the mynd is to taste this meate and to iudge of it before it passe any farther vvhich iudgement beinge giuen the throate svvallovveth it dovvne The sto make boyleth and disgesteth it the liuer makes blood of it the veines coÌ„ueighe this blood to all partes of the body and nothing ther is not necessarie or expedient not so much as the guttes vvhose office as it is base bicause they are as it vvere the sinkes of the Kitchin to passe the filthe and excrementes so is it so necessarie that othervvise the body vvould bee poisoned and infected Tell me novv ô godless Atheist vvho it is that hathe sett dovvne this order vvho is he that so rulethe the motion of the heauens that they moue at the same tyme from East to vvest and backvvard againe and one vvithin another and one more slovvly then another and yet so that they hinder not one another Vvho hathe established a perpetuall peace amongest the fovvre elementes vvhich yet by reason of their contrarie qualities are of a iarring nature And vvho hathe so placed them as they may best aggree for the aire aggreethe vvith the fier in heat and therfore is placed nexte vnto him the vvater in moysture aggreeth vvith the ayre and in cold vvith the earthe and therfore is lodged betvvixte them vvheras if the vvater vvere placed next the fier and the ayr next vnto the earthe they vvould make vvarre coÌ„tinually one vppon another and neuer vvould bee satisfied vvithout the ruine of one another bicause they disagree in bothe qualities the fier being hoate and drye the vvater cold and most the aire hoat and moyst and the earthe cold and drye Vvho hathe so ordered the partes of the bodyes of liuing and mouing creaturs as they may best serue their turnes and by their proportion and disposition bee the greatest ornament Vvho sorteth all beasts vvith their kinde and placeth them in roomes fittest for their nature some in the vvater as fishes some in the aire as birds some on the earthe as beastes and plantes some in the fier as the Crekit and Salamandre Vvho setteth the plantes and hearbes and giues them a roote as a mouthe to receiue their conueniente nourriture and veines to conueighe it eueÌ„ from the roote to the highest bovves yea leaues and frutes and giues to euery one of them a seed or some other thing in steed of seed by vvhich they propagate them selues and retain a posteritie Vvho I pray thee ô vngodly Impe considering this goodly order and disposition vvhoe I pray thee beholding this goodly Pallace of God and men I mean the vvorlde in vvhich is all this furniture prouision order and disposition vvill not thinke of an artificer of intelligence vvhoe builded it and of a hovvs-keper most vvise and prouident vvho ruleth and disposeth of all in the same Thou vvilt say vvith Epicure and such gracelesse godlesse and vvitlesse companions that all this goodly order happened by a chaunce and that by the like chaunce this goodlye pallace vvith all the partes and vvorkmanship therof vvas framed and effectuated By chaunce sayest thou o man or rather no man but some monster of mankinde Considerest thou vvell vvhat it is vvhich thou auerrest to haue been effectuated by chaunce The printer shall neuer bee able to set his printe by casting his letters together at all aduentures the painter by a careles casting of his colours vppon a clothe or table shall neuer dravve his intended picture The mason by throvving of stones one at another shall neuer builde his goodly pallace And canst thou thinke that all this goodly order vvhich is set dovvne in the vvorlde that this curiouse peece of vvorke of the vvorlde at vvhich men and Angells stande astonished vvas framed and established by chaunce meddlie If thou shouldst enter into a vvestminster-Halle a Non-Such or Royall exchaunge in Ingland into a Louver in Paris or a Scurial in Spaine vvhere thou shouldst see statelie building aspiringe turrets loftie roofes vvittie conueighauÌ„ce of Roomes and chambers and orderly disposition of vvindovves pillers chimnies vvouldest thou or couldest thou imagin these artificiall vvorkes and buildinges to haue beene vvrought by a chauncing flight of stones froÌ„ the Quarrie and not rather by the arte and skill of some ingenious Artificer And canst thou entering into the sumptuouse building and pallace of the vvorld vvhose pauement is the earth paued vvith so ritche stones and metalls and rushed vvith the greenes of all hearbes and plantes vvhose foundation is the ceÌ„ter vvhich stayeth all vvhose roofe are the heauens siled so ritchely vvith so many bright and glittering starres vvhose vvalles are the same heaueÌ„s vvhich do not only couer but also compasse all aboat vvhose diuers roomes and lodgings are the fovvre elements in vvhich diuers creaturs according to their diuers naturs are diuersly lodged vvhole indvveller and inhabitaunt is man vvho vnder God also is Lord ouer all vvhose prouisioÌ„s and moueables are the goodes and fruites of the sea and lande layed vp in store for mans prouision Vvho I say entering into this Princely pallace so vvell ordered and gouerned can imagin all this to proceed from chaunce and not rather from an intelligent Artificer vvho vvorkes these vvonders and miracles of nature and a prouident prince vvho gouerneth and ruleth all so vvisely and like a pilot sitteth at the sterne guiding and directing the course of this vvorlde and of euerye creaturs actions l. 2. de natura deâ—rum For as Cicero that famouse Oratour and Philosopher auoucheth nothing is so open and so euident vvhen vvee looke vppon the heauens and the celestial bodies as that there is some diuine povver of most excellent vnderstanding by vvhome these thinges as they vvere first framed so are they still conserued and gouerned Fourthly against these vvitlesse Atheistes the very brute beastes shall argue for their Creatoure vvhose operations are so vvittye and agreable to the ende vvhich is to them by God and nature prescribed as if thy had discourse and vvere indevved vvith reasoÌ„ They feare those thinges vvhich are contrarie to their good and distinguishe the good from badd as if they had the science of good and badde The sheepe yea the younge lambe eueÌ„ at the first discerneth the vvoolfe from the dogge and quaketh at the very sight of him althoughe hee differeth litle froÌ„ the dogge vvhich hee ferreth not The chicken can put a difference betvvixe the kite and the Peacocke and feareth that litle caring for this althoughe in body bigger The byrdes feare the sparavv havvke