Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	eat_v	father_n	manna_n	2,324	5	12.0199	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69095	The third part of the Defence of the Reformed Catholike against Doct. Bishops Second part of the Reformation of a Catholike, as the same was first guilefully published vnder that name, conteining only a large and most malicious preface to the reader, and an answer to M. Perkins his aduertisement to Romane Catholicks, &c. Whereunto is added an aduertisement for the time concerning the said Doct. Bishops reproofe, lately published against a little piece of the answer to his epistle to the King, with an answer to some few exceptions taken against the same, by M. T. Higgons latley become a proselyte of the Church of Rome. By R. Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 3	Abbot, Robert, 1560-1618.	1609 (1609)	STC 50.5; ESTC S100538	452,861	494

Prolog Quod vtique non ad diuinitatem eius sed ad carnem relatum est quae sitientium corda populorum perenni riuo sui sanguinis inundauit Which saith Ambrose is not referred to the godhead of Christ but to the flesh which did water and refresh the hearts of the thirsty people with the euerflowing streame or riuer of his bloud And thus S. Austin saith of Manna that it signified h Aug. in Ioan. tract 16. Hunc panem significauit Manna hunc panem significauit Altare dei Sacramenta ill fuerunt in signis diuersa sunt in re quae significatur pariasunt the same bread euen the body of Christ that is signified in the table of the Lord they are both Sacraments saith he in signes they are diuers but in the thing signified they are equall and alike Now if without any reall presence the faithfull in Manna did eat the flesh of Christ and in the water of the rocke did drinke the bloud of Christ then it followeth that there is no necessitie of the reall presence to our eating the flesh of Christ and our drinking of his bloud But I would yet further aske him how the reall presence maketh our Sacrament of greater grace and perfection then the old seeing the body of Christ is thereby made subiect to bee eaten of wicked and vngodly men who receiue no grace by it yea of swine and dogs and mice as they affirme which are not capable of any grace For if the very receiuing of Christs body into our bodies doe worke effect of grace then should grace bee wrought in these also But if the effect of grace be to be attributed vnto faith then the reall presence is needlesse because faith touching the Sacrament but as the hemme of Christs garment vpon earth receiueth vertue from the body of Christ in heauen to heale to feed and strengthen vs vnto eternall life That which hee bringeth for confirmation of his argument belongeth nothing therto Christ saith he preferreth the meat that he was to giue to his disciples before that of Manna which their fathers had eaten in the wildernesse And who doubteth thereof when as our Sauiour saith i Ioh. 6.48.51 I am the bread of life The bread which I will giue is my flesh which I will giue for the life of the world for who doubteth but that Christ or the flesh of Christ is to be preferred before Manna but that this flesh of Christ is to be eaten in the Sacrament really with the mouth and into the belly this place prooueth not Christ there compareth not their sacrament with ours but he compareth their sacrament as the signe with himselfe as the thing that was signified thereby k Augu. cont Faust. Manich. li. 12 c. 29. veterem figuram carnalitèr accip●entes mortui sunt Which signe or figure they who vnderstood no otherwise but carnally died and perished but they who vnderstood the same aright vnderstood Christ therein they did eat the flesh of Christ and drinke his bloud as before was said and obteine life by his name l Aug. in Ioan. tract 26. Visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauerunt vt spiritualitèr satiarentur The visible food saith Austin they vnderstood spiritually they spiritually hungred after it they spiritually tasted it that spiritually they might be satisfied So do we in our Sacrament and without any reall presence it is life to vs euen as it was to them 57. W. BISHOP Secondly Christ promised to giue to his Disciples his flesh to eat and his bloud to drinke and when they marueiled how that could be hee assured them Ioh. 6.55 that vnlesse they did eat his flesh they should not haue life in them and further certified them that his flesh was truely meat and his bloud truely drinke whence it is most plainely deduced that he who neuer faileth of his promise gaue them his true flesh to eate R. ABBOT We grant his conclusion that Christ gaue to his disciples and further giueth vnto vs his true flesh to eat but the question still is how or in what sort we eat it Christ indeed hath taught vs that a Iohn 6.55 his flesh is meat indeed and his blood is drinke indeed but will M. Bishop say that they are meat and drinke to the body that the body is nourished and fed with the body and blood of Christ and that the same is turned by digestion into the substance of our bodies If not then it cannot be said that with the body wee eat the flesh of Christ and drinke his blood but this must necessarily be vnderstood to be an action of the minde Therefore Cyprian saith that for the doing hereof b Cyprian de caena domini Haec quoties agimus non dentes ad mordendum acu imus sed fide syncera panem sanctum frangimus we doe not sharpen our teeth to bite but with sincere faith we breake the sacred bread and Austin questioneth c Aug. Cur paras dentes ventrem crede manducasti why preparest thou thy teeth and thy belly beleeue and thou hast eaten and defineth it d Idem in Ioan. tract 26. Qui manducat intus non foris qui manducat corde non qui premit dente to be eating within not without to be eating with the heart not crushing with the teeth And otherwise to vnderstand it of eating the very flesh of Christ with the mouth what is it but the grosse error of the Capernaits literally vnderstanding the words of Christ because they were no other but carnall men e Tertul. de resurr carnis Durum intolerabilem existimauerunt sermonem eius quasi verè carnē suam illis edendam determinass●t They thought his speech to be hard intollerable saith Tertullian as though he had determined that they should verily eat his flesh But if they had been intelligent hearers and men spiritually minded they would haue discerned by the other words of Christ the true meaning of this speech For when he attributeth the same to beleeuing in him that he doth to the eating of his flesh and drinking of his blood that f Iohn 6.47 whoso beleeueth in him hath euerlasting life he plainly giueth to vnderstand that the eating of his flesh and drinking of his blood is to be expounded by beleeuing And so doth S. Austin construe it when hee saith g August in Ioan tract 26. Credere in Christum hoc est manducare panem viuum qui credit manducat To beleeue in Christ that is to eat the bread of life he that beleeueth eateth Againe when he perceiued their repining at his words he saith vnto them h ver 61.62 Doth this offend you What then if ye shall see the sonne of man ascend where he was before i Aug. vt supra ille putabant eum erogaturū corpus suum ille autem dixit se ascensurū in

hold it impossible for him to remooue thence at any time before the last iudgement for feare they should otherwise be inforced to confesse that his body may be in two places at once which is to make him not Lord of the place but some poore prisoner therein And as for Christs sitting one the right hand of his Father they are not yet agreed what it signifieth See Conrad * L. 2. Insti c. 14 ss 3. Caluin plainely saith that after the latter iudgement hee shall sit there no longer That God shall then render to euery man according to his workes as holy Scripture very often doth testifie all the packe of them doth vtterly denie R. ABBOT I doe not know any of our writers that denieth Christ in his resurrection resumed his blood againe but that Christ in his resurrection by his almighty power resumed his bloud againe He quoteth M. Caluin and M. Perkins affirming the contrary but I could not finde that which he mentioneth of them For my part I resolue that if any of them or any other haue said so they haue erred therein because I beleeue that it is true both of the whole and euery part of the body of Christ which Dauid saith a Psal 16.10 Thou wilt not suffer thine holy one to see corruption Saint Austin resolueth that b Aug. de ciu Dei lib. 22. ca. 19. Non quòd existimē corpori cuiquam periturum quod naturaliter inerat of our bodies there shall nothing perish that is naturally belonging thereto and groundeth vpon the words of Christ that c Ibid. cap. 14. 20 Luk. 21.18 not a haire of our head shall perish If then it be so in our bodies much more are wee so to conceiue of the body of Christ that nothing at all perished that did belong to the substance of it As for the now remaining of the print of the nailes in the hands feete of Christ of the wound in his side M. Bishop can giue no reason why Caluin might not well account it an old wiues dreame For whereas he alleageth that Christ after his resurrection did shew the same to his Disciples it may well be answered that so Christ after his resurrection did eate and drinke with his Disciples and yet it doth not follow that therefore now Christ doth eate and drinke Both these Saint Austin holdeth to be of like vse to giue to his Disciples assurance of his resurrection whereas now there is no such vse and therefore no reason of the remaining of them d August de ciui dei lib. 22. cap. 19. Quando ille à suis ita deberet attendi vt p●ss●t agnosci Quò pertinuit etiam vt contrectantibus ostenderet suorum vulnerum cicatrices vt etiam cibum potumque sumeret non alimentorum indigentia sed ea qua et hoc poterat potestate He was so to be seene of them saith he as that he might be knowen Thereto it serued that to them handling him he shewed the skarres of his wounds as also that he did eate and drinke not for want of food but by that power whereby he could so doe at his owne pleasure But of Christ ascending he saith e August in Psal 23. Contrecta cicatrices senties reparatas immortalitati redditam humanam infirmitatem The heauens gaue way to Christs body in his ascension Handle his skarres and thou shalt perceiue them to be repaired and that humane infirmity is restored to immortality That in the ascension of Christ the heauens opened way and passage to his body we beleeue and that necessarily it was so because Christ had a true body which was glorified in taking possession of heauen where is the place of glory albeit in the glorifying of it f August epi. 57. Cui profectò immortalitatem dedit naturam non abstulit he gaue it immortality but tooke not from it the nature of a body so that g Ibid. sub finem In aliquo cali loco propter veri corporis modum it is in some certaine place of heauen because of the condition of a true body Thus Saint Austin saith that he ascended h Idem in Psal 23. Patefactis sibi caelestibus the heauens being made open for him So where the Psalme saith Lift vp your heads O yee gates Saint Hierome saith that i Hieron in Psal 23. Ipse dominus nunc regna caelestia repetens nunciatur c. Tollite portas c. Hoc est reserate caelestes aditus pateat aeternalis ingressus therby is set foorth Christ ascending to heauen and expoundeth the words thus Open yee the entrances of heauen let the euerlasting entry be set open As for M. Bishops foolish Philosophy we regard it not in this case we would know of him by his Philosophy how Saint Steuen said k Act. 7.56 Behold I see the heauens open and the Sonne of man slanding at the right hand of God We wish him to remember that in the measuring of matters of faith by rules of Philosophy Tertullian saith that l Tertul. adu Hermog Philosophi haereticorum patriarch Philosophers were the Patriarchs of heretikes the Apostle therefore giuing warning m Col. 2.18 Beware lest any man spoile you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not according to Christ We aske him againe how it standeth with his Philosophy that n 2. Kin. 2.11 Elias in a whirlewind ascended into heauen We beleeue that the heauens yeelded him way to goe thorow and M. Bishop will not say that he had as yet a glorified body to goe otherwise What he will affirme otherwise The soules of the faithfull in heauen before Christs incarnation let him prooue it or else he shall not finde vs very hasty to beleeue it Now that Elias ascended into heauen the text plainly affirmeth as I haue alleaged and therefore we beleeue vndoubtedly that he did so The same Elias with Moses o Luk. 9.31 appeared vnto Christ in glory and to his Disciples which glory they could not bring with them from the Popish Limbus patrum and therefore wee cannot doubt but they brought it with them from heauen We cannot doubt therefore but that the soules of the faithfull that died before the incarnation of Christ were receiued into heauen For as by the faith of Christs death and resurrection they were acquitted from hel euen so doe we beleeue that by the faith of Christs ascension they were receiued to heauen And of faith the Apostle telleth vs that p Heb. 11.1 it is the subsistence of things hoped for the demonstration or euidence of things which are not seene to which in effect and after a sort the things are which yet indeed are not By faith Abraham so long before q Iohn 8.56 saw the day of Christ and was glad thereof To faith Christ was r Reuel 13.8 the

calum vtique integrum Cum vid eritis filium hominis c. certè vel tunc videbitis quia nō eo modo quo putatis erogat corpus suum certè vel tunc videbitis quia gratia eius non consumitur morsibus They thought saith Austin that he would impart to them his very body but he telleth them that he will goe vp to heauen euen whole When ye shall see the sonne of man ascend where he was before surely then ye shall see that he doth not impart his body in that maner as you thinke ye shall then vnderstand that his grace is not deuoured by morsells Now if the ascending of Christ into heauen were an argument for the reforming of their fancy and correcting of their error then it must needs be a misconstruction of eating and drinking the flesh and blood of Christ whereby the same is said to be done by his being really present vpon the earth And that it might not be so vnderstood he further saith k vers 63. The words which I speake vnto you are spirit and life it is the spirit that quickneth the flesh profiteth nothing thereby aduertising them as S. Austin giueth to vnderstand that l Aug ibi Quomodo quidem edatur quisnam sit manducandi modus ignoratis they knew not in what sort his flesh was eaten or what the maner thereof is and that they should spiritually conceiue the doing of it in such maner as was before expressed out of Austin And hereof Origen saith m Ori. in Leuit. hom 7. Est in nouo testamēto litera quae occidit eum qui non spiritualiter aduertit Nam si secundū literamsequaris id quod dictum est Nisi manducaueritis carnem c. litera illa occidit There is in the new Testament a letter which killeth him that doth not spiritually listen to it for if thou folow according to the letter that which is written Except yee eat the flesh of the sonne of man and drinke his blood that letter killeth Therefore S. Austin deliuering certaine rules whereby figuratiue speeches are to be knowen doth by his rule find that this speech of Christ is not properly or literally to be vnderstood but by a figure n Aug. de doct Christ l. 3. c. 16. si flagitium aut facinus videtur iubere aut vtilitatem beneficentiā vitare figurata est Nisi manduca●eritis carnem filij hominis c. facinus vel flagitium videtur iubere figura ergò est praecipiens passioni domini esse cōmunicandum suauitèr atque vtiliter recondendum in memoria quod car● eius pro nobis crucifixa vulnerata sit If any speeche seem to command a hainous or wicked act or to forbid well doing or any profitable thing it is a figuratiue speech Where Christ saith Except yee eat the flesh of the sonne of man and drinke his blood c. he seemeth to command a hainous thing It is therefore a figure instructing that we are to communicate of the passion of the Lord and sweetly and profitably to lay vp in minde that his flesh was crucified and wounded for vs. In which sort S. Bernard also expoundeth that o Bernar de verb. Habac. super custodiā c. sub edendi corporis sus mysterio discipulos ad commun●● andum passionibus suis aumonens vnder the mystery of eating his body Christ admonisheth his disciples to communicate of his passions Here is therefore no other but a spirituall action of the heart and soule which requireth no reall presence because the spirit of man by faith climbeth vp to heauen and looketh backe vnto the crosse of Christ and there receiueth nourishment and strength of him to liue by him for euer 58. W. BISHOP Thirdly Christ said in most cleere tearmes this is my body this is my blood What could be more certaine or more perspicuous R. ABBOT The words as wee expound them out of the circumstance of the text and the consent of ancient fathers are indeed perspicuous and cleere yeelding this meaning This bread is my body this wine is my blood that is the signe the sacrament the participation of my body and blood But M. Bishop for his life cannot make any certaine and definite meaning of them whereby their transubstantiation and reall presence may be made good If the words be so perspicuous and cleere for them how commeth it about that they haue so tossed and tumbled them and yet there is no certaine meaning thereof concluded amongst them till this day I need not stand hereupon hauing before said what is sufficient for this purpose in the eight and fortieth section 59. W. BISHOP Fourthly These words of the institution are recorded by three Euangelists and by S. Paul and they all vniformely deliuer it to be not the figure of Christs body but his body and that his body which should be giuen for our redemption on the crosse ergo it was that his true reall body which was nailed to the crosse for vs. R. ABBOT Euen so three Euangelists and S. Paul doe vniformely deliuer that the cup is the bloud of Christ or the new testament in his bloud as hath been a Sect. 50. before said and yet M. Bishop will not say I hope that the cup is really the bloud or testament of Christ That the Sacrament is the figure of Christs body is no new speech S. Austin saith that b Aug in Psal 3. Conuinium in quo corporu sanguinis sui figuram discipu●usuis co●mendauit tradidit Christ commended and deliuered to his disciples the figure of his bodie and bloud Tertullian expoundeth thus c Tertul. cont Marcion ●● 4. Ac●eptum panem corpus suum fecit dic●●do hoc est corsus meum id est figura corporis mei This is my body that is to say a figure of my body Gelasius the Bishop of Rome saith that d Gelas cont Eutych Nest. Et certo imago similitudo corporis sanguinis domini in actione mysteriorum celebratur an image and semblance of the body and bloud of Christ is celebrated in the administration of the Sacraments Chrysostome saith that e Chrysost Opimperf in Mat. hom 11. In quibus non verum corpus Christi sed myst●rium corporu eius continetur in the sacred vessels not the true body of Christ but the mysterie of his body is conteined The ancient Liturgies doe vsually call the Sacraments f Constit Clem. l. 7. c. 26. Antitypa corporis c. Iacob● Liturg Typus corporis sanguinis Christi tui the signes of the body and bloud of Christ and so g Carol. Magn. epist. ad A cuin Panem fregit calic●m pa●iter dedit eis in figuram corporis sanguinis sui Charles the great stileth them in his epistle to Alcuinus It should not therefore seeme strange to M. Bishop that wee also should expound the sacrament to