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	great_a	let_v	6,859	5	4.2631	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68595	A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.; Confessio Christianae fidei. English	Bèze, Théodore de, 1519-1605.; Fills, Robert, fl. 1562.	1565 (1565)	STC 2007; ESTC S101755	149,544	418

and not with corporall eyes in this world The effect of the Sacrament concerning the coniunction of the signe wyth the thing signified dependeth vppon the onely ordinaunce of God lawfully obserued and ministred And these contrarywise tyeth and byndeth their consecration to the intention of him whiche dothe consecrate so that no man can be assured whether he be an Idolater or no in worshypping of that whiche they would haue to be worshypped For if the intent for to consecrate be not in the Priest they say themselues there is but bread Nowe to woorship breade is very Idolatrie But who canne be assured of the intent of the Priest considering that men know for the most part what people they be The vertue and effecte of the Sacrament concerning the receyuing of the thing signified that is to say of the body and bloud of the Lorde consisteth in the fayth of him which receiueth the Sacrament bycause it is the onely meanes to receyue Iesus Chryst but these contrariwise will haue Iesus Chryst to be alwayes receiued as wel of the faithful as of the vnfaithfull which is as muche as to lodge God and the Deuill life and death togither Finally howe agréeth the garmentes and the apparell of these game players with the supper of the Lorde which is so much more excellent and celestial as the signe is homely and simple For we be no more comaunded to worshippe God by figures and shadowes but in spirite and veritie and if it were néedeful as yet to haue such apparel or figures can they finde any better than those whiche God himselfe appointed to his people by Moses But if God hath abolyshed those things yea namely forbidden them as thyngs shadowing and darkenyng the bright Sunne now that the cleare daye appeareth what other spirite but the spirit of the Prince of darknesse hath moued those whiche haue forged to vs and doe dayly inuent and forge new figures of their owne pleasure and after their owne desire and appetite As aulters Napkins Idolles Towels Corporas Chalices Couers Crewe●s Amises Albes Gyrdels Cappes Stoles Manipuls Crosses Missals Tape●s Torches Copes Tunicles Paxes Sensors Shippes Banners Apyshe thyngs on féete and handes demaundes and answeres neyther knowing what they demaund nor what they aunswere And in breefe suche a working and iugling that themselues be constrayned to laugh at them and turne to iesting and pastime euen at their owne folke Notwythstandyng they say we be Sacramentaries whiche holde vs to the verie simple ordinances of Iesus Christ in al feare and reuerence And these here which mocke god and the world which lyue to diminishe and bring to nothyng the sacrifice of Iesus Christ and which sell Iesus Christe dayly as muche as in them lyeth for as much or more money than Iudas dyd these I saye be the prelates of Christendome 12 In the papistry there is no ecclesiastical gouernement IT appeareth by this aboue sayde that there is neyther worde of God purely declared nor prayers duely made neyther Sacramentes ryghtly admynistred in the papistrie But all is notoriously reuersed and chaunged which be neuerthelesse the verie substantiall and true markes of the Christian church as hath ben said It foloweth that the Papistes or otherwise the Romishe Churche be in no wise the holy Catholike Churche that is to saye vniuersall the whyche wée doe beléeue for as muche as God hath euer preserued and kept his church as was aunswered to Elias in the time of the reuolting of the ten Trybes of Israell But bycause they alleadge to vs the succession of the Apostles as if that were a sure argument it muste be séene of what force thys reason is at the least in the gouernemente whyche they call the ecclesiasticall Hierarchie Fyrste I saye they presuppose a foundation vtterly false that is to wit the Churche to be ioyned or tyed to a certaine nation sée or place consydering that all the Scripture and the experience of that we sée wyth oure eyes be all together contrary Secondlye these whyche enter not by the doore of the house be not called pastoures neyther successours of true pastours although they occupy the same places but rather robbers theues And it is not ordayned that false pastoures or Prophets should be obayed as successoures of Prophets But we muste take heede and separate oure selues from euerie one that teacheth any other doctrine than this of God Also S. Paule sayd that he is accursed and to be cut off from the Churche whych shoulde bring any other Gospell that is to say any other doctrine of Saluation than his He excepteth not the Angels but he passeth further and propheūeth that those which shoulde do thus shoulde sit in the Temple of God that is to say should hold the place of Pastours and Elders And S. Iohn declareth sufficiently in hys Apocalips that it shoulde be namely within Rome as the auncient writers haue vnderstand it And for to shewe in fewe wordes there is not one among them from the gretest to the lest which after this reckning is not a robber and a theefe if the word of Iesus Christe maye take place I say not one excepted as their Prouisions Presentations Collations Signatures Bulles Mandates Preuentions Dates Consentes Permutations Concordates Resignations Pencions Annates Vacantes Proces Fulmines takynges of possessions Dispensations which be the windowes where thorow they enter in bee dyrectlye against nature against al right and reason against the holy scripture against all the auncient counsels and decrées agaynst all the wrytinges of the auncient Gréekes and Latines briefly they be things of them selues most vyle infamous execrable in the Churche of God That neuer since the worlde was a worlde ▪ was there any such abomination nor so open marchandise of that which of it selfe is more precious then Heauen and earth that is to wéete the poore soules of the Christians bought with the precious bloud of Iesus Christe the Sonne of God And let all kings and Princes of Christendome vnderstand that they shal render a ●o●●ts to the great Kyng of Heauen and earth for that they suffer thée●ery and robbery to haue place in their lands countries which hath no title or cullor of ryght eyther diuine or humaine Thyrdly if they be the successours of the Apostles then must the Apostles be theyr Predecessours But that case is cleane contrary for in their ecciesiastical regiment there be two sortes of estates of the which one of them was vtterlye vnknowen not only to the Apostles but also to al the Christian church the which maye not neyther ought to be maintayned or supported in any case The other concerning their names be not nowe in the Church but notwithstanding they be so disguised in effect as the light is no more contrary to the darknes then these be contrary to those ▪ whose names they beare Then I conclude that there is nought in all their case but an horryble confusion declaring sufficiently of what father they be chyldren In

body formed of y e substance of y e virgin Mary daughter of Dauid by the vertue of the holye Ghost was by this meanes conceyued and borne of the same virgin Marye deliuerance both after and before her deliuerance al this was done for the accomplishment of our reconciliation 24. The summe of the accomplishement of oure saluation in Iesus christ HE therfore came down on earth for to drawe vs vp to heauen He hath borne the paine dewe to our sins clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō He hath fulfilled perfectly al righteousnes for to couer our vnrighteousnesse he hath declared to vs all y e wyl of God his father both by workes and also by words to the end to shew vs the trew way of saluation In fine for 〈◊〉 〈◊〉 whole ful satisfaction for our sinnes which he toke vpon him he was bound to vnbind vs condempned for to delyuer vs he suffred great and infinite shame for to deliuer vs from all confusion he was nailed on the crosse for to fasten thereon our sinnes he died and sustained y e curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made hee was buried to approue verify his death and to vanquishe deathe euen to the house thereof that is to say euen to the graue wherin he felt no corruption for to declare that euen in dying he had ouercome vanquished death He was raised againe in tripūhe as a conquerer to y e end that al our corruption being dead buried we should be renued into a new spirituall euerlasting life that therby the first death should be no more to vs a punishmēt dew for sinne as it were an entraunce into the second death but cōtrariwise a finishing and ende of y ● death of our corruption and an entrance into eternal life Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō He ascended visible verily into heauen where he is set on the right hande of god his father and hath taken possession m of his eternal kingdom for vs and for our behoue for whose sake also he is y e only mediatour n and aduocate o gouerning his church by his holy spirite vntil the nōber of y e elected of god his father be accomplished and fulfylled 25. Hovve Iesus christ beinge ascended into heuen is neuertheles here on earth vvith his flocke WE vnderstande that glory hathe brought immortality to y e body of Iesus Christ but hath not taken away the nature of his body therfore concerninge his humayne nature hee hathe taken it from vs into heauen where he shal dwell vntil the time he shall come to iudge the quyck and the dead but concerning his dyuinitye and the workinge of the holye spirite he is with his elect and shalbe vntyll the ende of the world ▪ as Christ hath sayde the poore shall yee haue alwayes with you but me shal ye not haue And also as the Angelles sayd to the Apostles after his ascension Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen as S. Peter sayd to the Iewes that heauens must hold him vntil the restoring of al thinges Whervpon saint Augustin said well agreeing with the scripture that we ought to take heede that we do not so confirme the diuinity that we deny the verity of the body and not to make this conclusion that those things which are in god be euerye where as God is euery where 29. There can be no other nevve religion then this IN this mistery of our redemption which mans reason cānot attaine god is declared to be very god y ● is to saye perfectlye righteous and perfetly merciful First perfectly righteous in y ● hee hath punished al our sins very sharply in his persō who made himself a satisfaction pledge to wit in Iesus Christ moreouer doeth not receiue vs nor allow vs as his childrē except we be couered clothed with the innocencie holines perfect rightousnes of Iesus Christ On the other part he declareth himself to be perfectly mercifull in y ● he finding in vs nothing but cause and matter of damnation yet would that his sonne should take our nature in whom he foūd a remedy to appease his iustice whom also he doth cōmunicat to vs freely with all his treasures to y e end that we may be partakers of eternal life by his only goodnes and mercy so that by faith we lay hold on Iesus Christ as shalbe shewed hereafter But contrariwise al religion whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righteousnes satisfaction of Iesus Christe apprehended by fayth spoyled god of his perfecte righteousnes and mercy and consequently ought to be holden for false and deceitful as shalbe declared in the seuenth poynte Of the holy ghost The fourth point The firste article of the person of the holye Ghoste VVE beléeue in the holy ghoste whyche is the coeternall and consubstanciall power of the father and the Sonne in whom he is resident from whom proceedeth being one God with them and neuertheles distynct in person 2. Of the effectes properlie considered in the holie ghost THe infynit force vertue of him is declared in the creation and preseruation of all creatures frō the beginning of the world and principally shalbe considered by vs in this present Treatise according to y ● effects which he bringeth forth in the chyldrē of God in bringing with him his grace to make them feele the efficacie and vertue thereof and briefe to bring thē from degrée to degrée to the right ende mark whervnto they be predestined before the foundation of the world 3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie THe holye ghost then is the same by whome the Father doeth put kéepe his electe in possession of Iesus Christ his sonne consequently of all the graces which bee necessarye to their saluation But first it behoued y ● the same holy spirit make vs capable and méete to receyue the same Iesus Christe the which he doth in creating within vs by his méere diuyne goodnes and mercye that whyche we call Fayth the onely instrument to take holde of Iesus Christ when he is offered to vs and the onlye vessell to receyue him 4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs. HE vseth two ordinarie meanes neuertheles without cōmunicating his vertue to them but working by them for to create in vs thys instrument of fayth and also to mayntayne and confirme it more and more That is to saye by

as Autentyke seales tende to one onely Iesus Christ For it is he onelye which is declared to vs and represented with all his goodnes treasours by the signes of sacramentes and by that word which is ioyned with it for to quicken and confirme ou● fayth wherewith we doo embrace him and to aduertise vs of our duety a●well towarde him as towardes our neyghboures 44. The thirde poynt is how Iesus Christ is ioyned with the signes THe thing signified that is to saye Iesus Christe with al his benefits is alwayes presented ●●●itably and without any fraud on Gods pa●te which is true in his premis so that the signe and the thing signified be alwayes knyt together in this respect that is to say God offereth both the one the other truly ▪ not by the vertue of woordes pronounced for it is for●ery to speake so nor by a naturall and local coniunction for the body of Iesus Christ is not a fantastical body nor an inuisible body which occupieth no place nor by the holines of him which pronounceth the wordes ordayned of God or ministreth the Sacramentes For the Sonne of man cannot make voyde the will of God but by the vertue of the holye Ghoste ▪ which worketh that notwithstāding Iesus Christ being as he is man corporallye in heauē absent from vs as the scripture witnesseth yet neuerthelesse is presented truly and verely to vs so that our fayth do embrace him in spirit inwardlye as the signes do represent to vs outwardly lysting vp our mindes into heauen for to enioy and possesse him more effectually and ioyne vs to him 45. The distinction of signes and of the thing signified NOtwithstanding such coniunction we confounde not the signes with the thing signified nor abolish the substaunce of the signes but make a distinction of that which is conioyned 94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed FOr asmuch as the signe and the thing signified as we haue said be so knyt and ioyned together yet neuerthelesse not confounded the one w t the other ▪ but a distinction betweene thē concerning y ● exterior outwarde signe it is receiued by a corporal natural maner aswel of y ● faithful as y ● vnfaithful but to diuers ends purposes For the faithful receiuing the thing signified w t the signe do perceyue augmentation and encrease of theyr faith vnto saluation eternal life But the vnfaythfull not receyuing but the bare signe onely receyue it to theyr condemnation because that refusing the thing signifyed which is offered to them of God with the signe they polute dishonor it as much as in them is Thus much concerning the communicating of the signe But concerning the thing signifyed which is Iesus Christe with all his benefits and goodnesse We haue already declared that the onely meane to cōmunicate with hym is by true fayth And therfore he that bringeth not true fayth cannot receyue hym but he that bryngeth fayth receyueth him truelye effectuallye but not with teeth nor by the bellye after a corporall manner but spirituallye by fayth embrasing that which God promiseth vs by his worde and offreth to vs by the exteriour signe or to speake yet more properly in ioyenynge our selues more nerer then we were before vnto Iesus Christ For the vertue and power of fayth is suche that in steade to brynge Iesus Christe downe on earthe whiche can not bee vntyl the daye that Iudgemente it ascended vp from the earthe into heauen and there doeth knytte and incorporate vs with Iesus Christe whiche was the cause of the primatiue Church did singe sursum Corda that is lyfte vp your hartes 47. Application of all that is before said of the facrament of Baptisme THe signe of Baptisme in water the substaunce of the ceremonies agréeing with the Scripture to the which maye not bee added or diminished without sacriledge bee these the parson is weat with water and then the water tarieth a certain space before it be cleane dried or passed a way and finallye the water vanisheth and consumeth The thing signified and verely represented is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins imputation of righteousnes Also by the exterior wetting with water is signified y ● mortification sepulture or burying of our olde man that is to saye of our natural corruption dead buried by the bertue of the death burying of Iesus Christ is signified by this that the person is wet continueth vnder the water or the water vpon him a certain time And finallye the generation of the new man with a certayne and sure hope of the resurrection of Iesus Christ is signifyed by this that he which is Baptised commeth out of the water clean purged and washed Besyde this Baptisme is an exteryour and solemne profession of the Christian religion by the which wee all doe bynde our selues to accept and take Iesus Christe for our onelye Sauiour and to lyue in brotherlye charitie as beynge all together but one boddye baptysed with one Baptisme and by one spirit vnited and knit in him The word that is to say the ordinaunce of Iesus Christ ioyned with the promise sincerely as God spake it is this to Baptise in the name of the father the sonne and the holy Ghost whosoeuer shall beléeue and be Baptised shalbe saued The accorde and agreement of that sygne is most proper and méete because the water is the element most conuenient of all thyngs to washe and putte away all bodily fyithynesse and therfore is most mate to fygure and represent the blond of Iesus Christ the sonne of god by the which onely the Church is made clean Moreouer one vniformity is appointed and common to al and to one end and purpose which declareth the concorde and charitye whiche wee ought to haue together The meane whereby this is communicated to vs is y e holy ghost fréely cōmunicated to the electe who condiscendynge to our infyrmitye will be serued by a mortall mā ordained appointed in the Churche for that ende Secondlye with the worde truelye and intelligybly pronounced expounded so that it may be vnderstād beleued And for the third y ● exterior oroutward signe with the ceremonies aforesayd yet neuertheles w tout cōmunicating his vertues to any of these instruments but as S. Paule sayth he that planteth and he that watereth is nothing but GOD which geueth the encrease ▪ The meanes of our parte is fayth acording as fayeth S. Augustine The word maketh vs cleane not being spoken or pronounced onely but being beleued Now this fayth commeth not of our selues but is freelye geuen vs in dewe tyme ●o that we be of the number of the elected the which secrete wee leaue to god to iudge For it is he which knoweth those that be his