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A01712 A catechisme conteining the summe of Christian religion, giuing a most excellent light to all those that seek to enter the path-way to saluation: Newlie set foorth by G.G. Preacher of Gods word at Malden in Essex Gifford, George, d. 1620. 1583 (1583) STC 11848; ESTC S114965 69,171 182

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was in the shape of God he thought it no robbery to be equal with God t Phil. 2.6 The holy Ghost doth proceede from the father and the sonne v Ioh. 15.26 Q. Proceede vnto the wordes of the articles which is the first part A. I beleeue in God the father almighty maker of heauen and earth Q. In what sense is heere mention of the almightye power of GOD and that hee is the maker of Heauen and earth A. This is expressed to shewe that our faith is in the true God For the Gods that made not heauen and earth shal perish from vnder heauen w Ier 10 1● and this God is the Father of our Lorde Iesus Christe x. Ephe. 1.3 Q. The builder must haue stuffe or els he can set vp no frame Of what stuffe did God make heauen and earth A. He made them of nothing y. Heb. 11.3 For hee only was without beginning of himselfe and herein God doth most wonderfully excell al creatures which are not able to make so much as an haire of nothing Q. When God had created al other creatures then it is saide that hee made man Whereof made hee him A. Hee made the body of man of clay or as Moses saith Of the dust of the earth z. Gen. 2.7 Of the soule it is saide God breathed in his face the breath of life a. Gene. 2.7 Q. It is saide that God made man in his owne likenesse b. Gen. 1.26 What meaneth that A. It is not meant that there was any resemblance of proportion or shape for so neather the bodie nor soule of man was the image or likenesse of God But in gifts and qualities of the body and minde hee did resemble God and therein hee did farre excell all the creatures heere belowe in dignitie and happinesse for none of them were like God Q. What are those qualities gifts in which hee did resemble God A. A pure cleere vnderstanding in the knowledge of God c. Col. 3.100 true holines rightteousnesse d. Ephe. 4.24 for the law of God was written in his hearte as in a pure booke and hee did perfectly both vnderstand it keepe it Q. How is it to be proued that hee had the law which we now haue A. It is manifest by the knowledge of the law which is naturally in the heartes of all his children which we call the law of nature for the Gentiles which shewed as the Apostle calleth it the worke of the law written in their heartes Rom. 2. e had neuer the lawe written but that which was in them was from Adam Q. Ye do affirm thē that God created all things good Shew how men became sinners A. It could not be otherwise for how could euill come frō him which is goodnes it selfe or darkenes out of the most pure light againe how should God be an enemie vnto euill to hate punish it if he had brought it forth But our first parēts sinned fell frō God and by that meanes we are al become sinners Q. By what meanes did they fal frō the dignitie of their creation A. The Diuell in the Serpent did seduce the woman perswading her that their estate shoulde bee bettered by eating of the fruite forbidden she entised the man and so they sinned f Gen. 3. Q. Were the Diuels which brought sinne into the world created by God A. God created them yet he created thē not deuils but holy Angels Q. When were they created and howe fell they A. For the time of their creation it is not to be doubted but they were created whē the other creatures were because it is sayde that in sixe dayes GOD made heauen and earth the Sea and all that in them is Exod. 20. For the manner of their fall we are to be curious no further then the Scriptures doe teach It is sayd that God spared not the Angels that sinned but cast them downe into 〈◊〉 it is also saide they kepte not their first habitations 2. Pet. 2.4 Iude uer 6. Q. What moued the Diuels to seeke the destruction of man A. Malice and hatred both against God and man For seeing they were cast downe into miserie from a blessed estate and no hope of recouery lefte they did burne in furie agaynst God and sought to deface his glorie Also they did enuie the happy estate of man and sought his decay Q. How long was it after the creation that this fall was A. It is not expressed in the scriptures how long it was after the creation But it is to bee thought that they stoode a verye fewe daies because there be great reasons for that and none to the contrary Q. Shew some one reason to proue it A. The ignorance of the woman in the state of the beastes that she did not perceiue the Serpentes tongue to haue a further skil then his owne doeth shewe a small time of conuersation Also there was no generation betweene the man and the woman before the fall Q. When yee confesse that GOD made heauen earth doe ye therin also meane that he doth gouern both in heauen and earth A. That is most certaine for hee that made all doth gouerne all He did not onely shewe his power in making all thinges but also he doth exercise the same in gouerning and preseruing thē k Heb. 1. And this is the prouidence of God which leaueth no place vnto fortune or chaunce no not in the smallest thinges as the haires of a mans head or falling of a sparow vpon the ground l Mat. 10. Q. If ye take it that this prouidēce of God should extend it self so far as vnto all motions and actions whatsoeuer then what saie yee to al the euil and wicked deeds which are wrought by the deuils by wicked men is ther any further prouidence of God then a sufferaunce A. There is more then sufferance for our God is in heauen and doth whatsoeuer he wil m. Psal 115. there is nothing done against his wil his power prouidence and will goe together Q. This seemeth to charge God to be the authour of euil which is a moste horrible blasphemy For no euill canne come from the Almightie A. It may seeme so to those which be of weake vnderstanding but in trueth the matter is not so For although the prouidence power and will of God are ioyned in those actions which are most sinnefull yet God is cleere from al blame The actions of themselues as they come from God are good the sin which is in them is to be laide vppon the instruments which God dooth vse as the deuils and wicked men Q This then is the sum of your answer that in the selfe same actions God worketh the deuil the wicked worke whom he vseth as his instrumēts that the action as it is Gods is holy good as it is theirs it is sinful wicked Shew this by som
of Christ doth mortifie and kill sinne in vs so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life Therefore the Apostle saith If yee be rysen with Christe seeke those thinges which are aboue where Christe sitteth at the right hand of God Set your affections vpon things which are aboue l. Col. 3.1.2 and not vpon things which are vpon earth Q. What is then the true faithe in the resurrection of Christe A. To bee partaker of the power of his resurrection and to bee raysed with him Therefore the blessed Apostle did still couet to knowe him and the power of his resurrection m. Phil. 3.10 Q. Doe ye conclude vpon this that suche doe not beleeue the resurrection of Christe as are not indued with true holinesse A. It is without all controuersie that those bee flat infidels which feele not the power of the resurrection of Christe All is in vaine which they holde of Christe for if they were partakers of his death to bee grafted with him in the similitude of his death they shoulde also be grafted to the similitude of his resurrection n. Rom. 6.5 Q. What saye yee to that which followeth A. I do beleeue that this Christ in his body is ascended into heauen Q. What benefite and comforte is there in this article A. Very great if wee consider it well For hee being our great high Priest is entred into the most holy place euen vnto the throne of glory there to present vs and to deale for vs for so long as hee is there and doth make intercessiō for vs it cānot but go well with vs Because we may nowe come boldly thither and present our selues our prayers and wee are accepted because god is well pleased with him o. Heb. 4.16 Q. Is there no more but this in his ascention into heauen A. Yes hee is there exalted and set at the right hande of God For as hee is there our Priest so also hee is our Lord and king hauing the highest rule and power committed into his handes Q. How doe you gather that A. Because it is saide that he sitteth at the right hand of God p. Ephe. 1.20 which is as much in effect as to say as that God doth by him gouerne and administer all thinges both in heauen and earth Q. Is this thing set foorth plainely in the worde A. It is expressed most plainely For hee saide all power is giuen vnto me in heauen and earth q. Mat. 28.18 The Apostle saith that hee is exalted farre aboue principalities and powers and aboue euery name that is named not only in this world but also in the world to come r. Ephe. 1.21 Also hee saith that God exalted him and gaue him a name which is aboue al names that in the name of Iesus euery knee shoulde bowe of thinges in heauen thinges in earth and thinges vnder the earth ſ. Phi. 2.10 Q. What say yee further as concerning his glory A. His authoritie and glory is suche that hee shall come at the last day to iudge the whole worlde both the quicke and the dead Q. What is the sense of the words A. He shall come downe from heauen where hee sitteth at the right hande of God with so great power and glory that at his commandement the dead shall be raised vp The diuels and all the rebels shal be forced by his might to come before him and to receiue their doome hee shall haue power in his hand to cast them into hel and to execute iudgement and on the other side to bring those which obey him vnto eternall glory t. Mat. 25.34.41 Heb. 5.9 Q. Proceede vnto the third part of our beliefe A. I beleeue in the holy ghoste Q. It hath bin proued that the holy ghoste is the same God with the father and the sonne so that hee can if we respect the Godhead bee no more a spirite nor no more holy then the father and the sonne Tel me therefore in what respect he is thus called distinguished from them A. He is distinguished from the father and the sonne by these names not in respect of that which he is in himselfe but in respect of his operation worke which he worketh in men whom he doth enspire santifie Q. This must bee opened more fully beeing so great an article of our faith A. The father hath giuen his sonne for the redemption of the worlde the sonne hath humbled himselfe in obedience vnto death so hath perfourmed the same but the holy ghost doth make vs partakers of it or els we are neuer the neere Q. What is then the worke of the holy ghoste A. Hee openeth the heart and giueth faith in the gospel He doth couple vs vnto Christe and make vs members of his body he doth wash vs with the blood of Christ he doth regenerate vs by mortifiyng in vs all carnall affections by making vs feele the power of the death of Christ he doth giue vs all heauenly vertues and good desires by the power of the resurrection of Christ hee doth seale vp the faith of the promises in our heartes and testifie vnto our spirits the we are the childrē of god he doth teach vs all truth Finally it is he which doth teach vs to pray and to call vpon God v. Rom. 8.16.26 Q. Doe none beleeue in the holy Ghost but those that haue this A. The truth is that none beleeue in the holy Ghoste neither are they partakers of Christe vnlesse they bee indued with the holy Ghoste For whosoeuer hath not the spirite of Christe is none of his w. Rom. 8.9 Q. Doe those then which are abhominable sinners declare themselues to bee infidels A. What can bee more manifest For howe can that man commit sinne and haue it raigne in him which is ledde by the holie Ghoste Q. Are yee then of their minde which affirme that after they haue once receiued the spirite they sinne no more For as they say hee is a perfect spirite and because hee is most holy hee cannot dwell in sinfull fleshe A. I am farre from the minde of suche abhominable heretikes although I confesse that the power of the holy ghoste is such in all those whom hee doth sanctifie that hee doth mortifie and kil sinne in them so farre that albeit it trouble and vex them yet it doeth not raigne ouer them neyther doe they willingly obeye it They fall into this deuillish errour beecause they doe not put difference beetweene the essence of the spirite and his giftes and graces For it is most true that if the essence and substance of the holy Ghost shoulde be in men they must needes be perfect for euerye such man shoulde be a God but wee receiue the working and graces of the spirite not in full perfection but in such measure as that wee may still increase Q. Can yee shewe by the scriptures that those which were indued
yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ