Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	zion_n	2,766	5	12.0182	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14216	The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.; Doctrinae Christianae compendium. English	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.	1587 (1587)	STC 24532; ESTC S118924	903,317	1,074

the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatiō is not wrought but by the holy ghost whō Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I s●s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which

attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of

of his disease Yet these benefites stretch no further than the commodities of this life and as other thinges which befall vnto the wicked in this life whether good or bad are turned to their destructiō but serue for the defence deliuery of the chosen for whose sakes God oftentimes like as he punisheth the wicked so also enricheth them with his benefits They are the ministers of the Elect by Christ The ministerie then and gard of Angels properly belongeth to the Saintes and chosen vnto whom that beeing lost by sinne is restored by the merite and benefite of Christ For hee is the heade of the Church which consisteth of Angels and men restoring that good will and coniunction which is betweene the members of the same bodie betweene men and Angels and vsing at his good pleasure the ministerie of Angels to safegard and defend his Eph. 1. That hee might gather together in one all thinges which are in heauen and in earth in Christ Psalme 97. and Hebrewes 1. Let all the Angels of god worship him Math. 13. Hee shall send his Angels Heb. 12.22 Ye are come vnto the mount Syon and to the Citie of the liuing god the celestiall Ierusalem and to the companie of innumerable Angels And Gen. 28.12 Iacob sawe a ladder which reached from earth to heauen on which the Lorde stoode and the Angels went vp and downe by it which signified Christ God man the Mediator Iohn 1.51 Ye shall see heauen open and the Angels of god ascending and descending vpon the sonne of man Now god doth manie things by Angels and sometimes by many together which he coulde as wel doe either without them Why God vseth the ministry of Angels beeing able to bring what hee will to passe whithout them or by anie one of them Partlie in fauour and regard of our infirmitie which vnlesse it see it selfe inuironed with many succours defences and instrumentes of his diuine power and bountifulnes falleth presently to doubting of the prouidence safegard and presence of god as it is manifest by the example of Elisaeus seruant 2. Kings 6. and by those consolations and incouragementes which promise vnto the Church the aid of Angels Partly to shewe his power also ouer his Angels who vseth their labour and ministerie as his pleasure Hereof 2. Thes 1. The Angels are called the powers of the lord Iesus when he shal shew himselfe frō heauen that is by whō he exerciseth his power Likewise Ep. 1. Colos 1. They are called principalities might powers dominions created by the sonne of God subiect vnto him being exalted at the right hand of God Because by them he sheweth and exerciseth his principalitie or rule might power and dominion Likewise Psalm 103. 148.1 King 22. Apoc. 19. The host of the Lord and the host of heauen Because both the number of them is huge and great and God ruleth ouer all of them as a Captain ouer his souldiours and doth by them whatsoeuer he will Hereof also are they called Cherubins that is flying or winged because they performe and execute with all readines and celeritie the hostes and commaundementes of god and doe each their owne partes and dueties Wherevpon wee pray Let thy will be done in earth as it is in heauen They are also called gods Psal 8. Heb. 2. Because the nature and Maiestie of god shineth in their strength vertues functions and maruelous woorkes Which is also signified both by the name of Gabriel that is the strength of god by the name of Raphael that is the medicine of god For the same cause also the name of Michael that is who is like god Dan. 10. 12. in the Epistle of Iude and in the Reuelation cap. 12. Is giuen to the son of God and an Angel who is called the Archangel either because the sonne of god is head of the Angels or because god doth according to that measure which seemeth best to him distribute his giftes to the Angels and shewe forth his powerfull operation by them Of euil spirits or Angels THEY which now are euill spirites or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnes and blessednesse wherewith the rest were yet notwithstanding by their own will that free therefore by their owne fault they auerted themselues from GOD and reuoulted from his loue and from obedience due vnto him so that they left the habitation of God and no longer continued their conformitie with God but euer burne with a horrible hatred of GOD and men and that they maie despite GOD force men to sinne and by force and sleightes attempt to cast all downe head-long into destruction 2. Pet. 2.4 God spared not the Angels that had sinned but cast them downe into hell and deliuered them into chaines of darkenesse to bee kept vnto damnation And Iude. The Angels which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great daie Ioh 8.44 Yee are of your father the Diuel and the lustes of your father yee will doe He was a murtherer from the beginning and abode not in the trueth When he speaketh a lie then speaketh hee of his owne for hee is a lyar and the father thereof 1. Iohn 3.8 Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning Iohn 13. Satan entered into Iudas Actes 5. Satan filled Ananias heart that hee shoulde lie vnto the holie Ghost and keepe awaie part of the price of the possession Ephes 2. According to the course of this woorlde and after the Prince that ruleth in the aire the spirite that nowe woorketh in the children of disobedience 2. Thessal 2. it is saide of Antichrist Whose comming is by the woorcking of Satan with all power and signes and lying woonders and in all deceiueablenesse of vnrighteousnesse among them that perishe because they receiued not the loue of the trueth that they might bee saued And therefore hee is called the wicked 1. Iohn 3.12 Caine which was of the wicked Ephes 6.16 That yee maie quench al the fierie dartes of the wicked And euerie where in the Scripture hee is called Satanas that is the aduersarie of god and men 1. Chronic 21.1 And Satan stoode vp against Israel and prouoked Dauid to nomber Israel And he is in like maner called Diabolus Diuel because hee depraueth the woorde of God and is a slanderer of men as in Paradise Iob. 1. 2. And the Dragon or old Serpent Reuel 12. 20. because speaking by a Serpent in Paradise he seduced mankind through his subtilty neither ceaseth he to seduce them stil Gen. 3.2 Cor. 11. Apoc. 12. The great Dragon that olde Serpent called the diuell and satan was cast out which deceiueth all the world Again The accuser of our brethren which accused them before our GOD day and night And Cap. 9. he