Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	earth_n	militant_a	5,036	5	12.4963	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31115	[Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B996; ESTC R21325	100,426	115

none have priviledge in Hell All that shall come to the generall judgement what ever they be should confesse all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should confesse At Isa 45.23 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint published by Sixtus Quintus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we translate shall sweare Nor doth this crosse the Apostles words nay his explain this For it is granted by all Expositours that juramentum an oath is cultus divini species and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often put for the whole worship of God As Isa 19.18 where swearing by the Lord of Hosts is the true profession of him So in Jer. 4.2 Thou shalt sweare the Lord liveth c. Swearing pro confessione dicitur is used for confession said Saint Hierome And in this sense Psal 63.11 to sweare by him is from the heart to worship him as Tremellius hath observed That therefore which the Prophet calleth swearing Isa 45.23 the Apostle calleth confessing unto God Rom. 14.11 And in the Copie Saint Hierome had of the Seventy Interpreters was expressed both jurabit confitebitur every tongue shall sweare and confesse Both tend to one For as Beza noteth swearing is no other then vera aperta ejus Dei confessio quem ut testem perjurii vindicem appellamus a true and open acknowledgement of that God whom we call as the witnesse and avenger of perjury A confession that it is and with the highest witnesse Of God and to God it of and to him above all We are right and to satisfie that we are see what may be had from the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should confesse The Latin translatours all signifie no more then our English Saint Chrysostome saith the meaning is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all should speak out But the reverend Bishop considered three things it it I will shew foure and in each one three First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak we must say somewhat Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe it together not some speak and some sit mute Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake out not whisperingly or betweene the teeth but clearely and audibly So farre his the next from the forme of the Verb is this The duty set out in futuro being an universall truth is required now To day whilest it is to day doe it now shift it not off to the last day to be done then Now and then the Tence containes both These foure make all square looke back and see how First here is speech and that Cordis oris operis of the heart the mouth the life in and by them speake we Secondly an harmony and that consensus ordinis finis with one consent in one order and to one end All as one in every one Thirdly an open expression and that sidei spei charitatis of faith hope and charity All shew gracious lips though every one yeeld not one and the same measure of grace Fourthly a time for the performance and that necessitatis voluntatis coactionis of necessity will and compulsion When the honour of God or the good of our neighbour may be advanced then because we ought we will doe it and who will not then shall be constrained when they would not Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the confession of the Church is sincere without dissimulation unanimous without distortion loud without mumbling and voluntary without coaction Omnia offerantur Deo sensus sermo vox there may be nothing at any time wanting in the house of God not gold nor silver nor brasse not faith nor profession nor dialects The sense the sentence the language all must be offered unto God saith Origen Si sufficeret fides cordis non creasset tibi Deus os if faith in the heart might suffice God would not have created the tongue said Chrysostome And to the tongue Saint Augustine ascribes as much as any Non perfecte credunt qui quod credunt loqui nolunt they beleeve not perfectly who will not speake out what in heart they beleeve Because David beleeved he therefore spake Psal 116.10 If faith be in the heart confession will be with the mouth Rom. 10.10 And if both be right our deeds are answerable faith is consummate by worke James 2.22 Nam multi confitentur verbis sed factis negant for many in tongue professe but in life deny Christ Binde these together and our Sacrifice is reasonable A Sacrifice living holy and acceptable unto God Rom. 12.1 2. Isaiah prophesied of this confession and Saint Hierome saith it is fulfilled in Christi ecclesiis in the Churches of Christ Not in the Jewes Synagogues they containe not all tongues but in the Christian Churches these doe Matthew 18.18 19. It ever was and shall be ever their practise When Christ was borne the Angels confessed whilest Christ was on earth he himselfe confessed and taught his Disciples so to doe witnesse the foure Evangelists The Apostles kept it in use their time witnesse their Acts and Epistles The Churches after witnesse the Apostles Creed and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt confession of the 318. Bishops at the Councell of Nice Anno 335. Of the 150. at Constantinople Anno 381. Of the 270. at Ephesus Anno 431. Of the 630. at Chalcedon Anno 451. No question of it in the Primitive times and performed with such alacrity that their Amen was like a clap of thunder satth Saint Hierome and their Hallelujah as the roaring of the Sea Through the corrupted times downeward came the Symbole or Confession of the Apostles a second of Nice and Constantinople a third of Saint Athanasius and a fourth in the Canticle of Saint Ambrose and Saint Augustine And still doe the Devill and his agents what they can these God be thanked remaine with us and we doe and and will use them still What hath ever beene in the Church be it ever Ever confessours militant on earth that of all times there may in Heaven be confessours triumphant ever It is most kindly for Saints to be seen in that exercise here wherein the glorious shall delight hereafter Holy holy holy Lord God of Hoasts Isa 6.3 And blessing and honour and glory and power be unto him that sitteth on the Throne and the Lamb for evermore is the loud cry of the blessed Rev. 5.11 12 13. and of them prostrated Rev. 4.10 If this be not hearty and humble confession what is If it be why are we stiffe and bend not tongue-tied and confesse not Are we ashamed to doe that below which all exult in above or be there but two duties in the text and will we suppresse them both I know not what our reserved Zelots meane who either cast away the Creeds or be as still at the time of confession as if they had no tongues or will not or cannot give any reason of this or other their crosse presumptions Is not Christ the high

the humane nature given fitted and personally united in time Heb. 2.16 To him according to both natures was given in time the office of a Mediatour betweene God offended and men offending To him as God and man was the Name above all Names given and in that Name doth the Father the Sonne and the Holy Ghost in time above and below of Angels and men receive the glory of our redemption Rev. 5.13 Saint Ambrose and others expound it of Christ as the Sonne of God Hoc natus accepit ut post crucem manifestaretur quid a Patre dum generaretur acceperit this Name he received being borne that what he received of the Father in his generation might be manifested after he was crucified That is as Zanchius openeth the Fathers minde in the eternall generation God the Father communicated to the Sonne that hee should be true God remaine so in the assumed flesh and after the Resurrection be every where so proclaimed The truth is both these are to be conjoyned For he that was ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour according to his Deity is now for ever and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inchangeably Jesus according to his humanity also Not that what the sonne of God is as the Sonne of man is he Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially God is man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Union The Deity is united really to the flesh but not communicated really By the identity of the Person the Name reacheth both natures Jesus is the sonne of God and the Sonne of Man is Jesus Tota res Nominis est persona the whole thing of the Name is the Person God onely is not it nor onely Man it God and Man one Christ is all The Name then includes all the Attributes of God and Man and more then of God and Man seorsum severally all of God and Man united And here the Argument for the exaltation of the Name is yet more evident Such a person is Christ as not the like and therefore such a Name is Jesus as no such Not that this Name addes an higher degree to Gods essence or to his essentiall glory But this Name shewing the Union of God and man shewes also that in this Name God will by his Church in Heaven and on Earth and by his enemies on Earth and in Hell be most glorified Nor that his Name doth make an inequality in the Trinity For as Saint Ambrose said on Matthew 11.27 Plus dixit de filio quam de patre non quod plus habet quam pater sed quod ne minus esse videatur the text speaketh more of the Sonne then of the Father not because the Sonne hath more authority then the Father but because the Sonne should not seeme to be inferiour to the Father So is it said the Father hath given all authority to him and all things are put under him 1 Cor. 15.27 Not that he is exalted above the Father but there is nothing which shall not be subject unto Christ he excepted who subjecteth all things to him And though he be the Judge of quicke and dead he is not Judge onely but he and not the Father doth judge in forma visibili in a visible forme So neither doth the Name given him above all names seclude the Father and the Holy Ghost from the act of Salvation but sheweth that our Salvation appointed by the eternall purpose was finished in the person of the Son And because all was finished in Jesus that Name is the Name wherein the glorious Trinity as appeares throughout the New Testament will be honoured for ever and ever So be it now and ever and let all people say Amen The Marcionits who affirme that Christ is not the Sonne of God the Creatour the Benosians that he is an adopted Sonne the Samosatenians that he was not God before the Incarnation the Nativitaries that he was with before he was begotten of the Father the Symonians that he was not the word Incarnate the Sabellians that the Father was made flesh and the Theodotians that what Christ was was all mortall are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the giving there is the then manifesting of God the Sonne in the flesh The Jewes who terme Christ a Demoniake the Gnosticks that separate Jesus from Christ as two persons the Menandrians that stiled Menander the Saviour of the World the Ophits that conferr'd the Name on the Serpent and the Sethians that attributed Salvation unto Seth are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Name which no man could receive who was not God also none but God could give The Arrians who hold that Christ was God by grace the Donatists that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall with the Father the Melchisedecians that make him inferiour to Melchisedec the Acatians that will have him onely like the Father in substance the Eunomians that thinke him in all things unlike the Father the Dulians that call him the servant of the Father and our Catharists Anabaptists Brownists Precisians who are so farre from esteeming the Name above all Names that they count it beneath all other Names of Christ and use the most sacred Name Jesus carelesly very blasphemously often are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is consubstantiall with the Father and the Name of Jesus above every Name in many respects is in no respect inferiour to any The Nestorians that seigne one person of the Deity another of the humanity the Apollinarists that convert the word into the flesh the Arrians that yeeld the Name to Christ as man made a God in repute not as God made man indeed and the Jesuits who presumptuously arrogate Christs saving Name are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to the Person of Christ not to the one or other nature onely to him onely and to be for ever his was the Name above all Names given This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our Salvation True Christians we considering wherefore God exalted Christ beleeve that for the Union and for us he spread abroad his Name God and Man being knowne to be one we know that men have grace with God He being notified to us wee take notice of him The Essence of things is brought to our understanding by second notions For in the cloud of our first fall we so lost the sight of all things in their being that now we see not the Essence but by expression Of the highest expression the substance is the highest That Name then which containes all God and us and our salvation is the fullest That God fully manifested by the visible sending of the Holy Ghost and that is acknowledged in Heaven on Hearth and in Hell to be Jesus This sounds glory to God in the highest on Earth peace to the elect and in Hell terrour to the Devils No name like this for sweetnesse it

Name is Oyle poured forth Ecce Christus Ecce Jesus behold Christ behold Jesus both poured out to the Angels both poured forth on men Shall it be poured forth to them and not be received or how can they receive and not take notice of it It was the hope of all the Fathers and the joy of the Martyrs in the Church that they should magnifie this Name in Heaven which they professed on earth And if we examine the moderne writers no Divines will be found that deny the fulfilling of Phil. 2.10 in the life to come Yea they who not onely neglect but decry also the duty here confesse the full payment hereafter What discording musicke is theirs Hereafter it shall be perfectly performed and yet the Name never named hereafter When their doctrine is knowne to be at oddes they will stand amazed and keepe the distance of those men that frighten each other It is time to conclude who will not beleeve can never learne their duty because a duty is never learned till it be practised nor practised till it be well beleeved Have some faith and we shall have more and the more we have the greater will our practise be The Name is most glorious in Heaven therefore the blessed bow at the Name The Name is most sweete to Christians on earth therefore good Christians beginne here to bow at the Name The Name is most dreadfull in Hell therefore the damned bow at the Name These against the will most willingly the other The Simonians Caimies Angelicies c. that against the Scriptures bring in and maintaine the worshipping of Angels the Collirydians Papists that adore the Virgin Mary also pray unto Saints and bow the knee at their Images the Aristotelians and the Fanatiks of our time that make the Angels such simple intelligences as may no way bow the knee are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Angels and Saints receive no divine worship but submissively bow downe at the Name The Manichees that say Jesus is the Redeemer of the soule onely and therefore yeeld not the body unto his honour the Jewes Turkes Pagans Infidels that on earth deny his Name the Zuinglians and our very late Reformists that stand covered as stiffe as stakes or sit as senslesse of Grace without any expression of honour at the Name of Jesus are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there beleeving Christians hoping to partake of glory with their Saviour shew their delight in and high esteeme of him by bowing at his Name The Carpocratians Marcits Severians that fall downe before familiar Devils the Pythagoreans Origenists and many prophane Famulists in these dayes that teach a revolution of soules as if Hell were but for a time and in time the Devill and all the wicked with him should remove thence as the Popelings say soules doe out of Purgatory are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there the Devill his Angels and all the Damned chained for ever on their knees justifie the righteousnesse of our Saviour in bowing with horrour at the Name of Jesus This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we beleeve that though the Angels have not knees like ours yet will bend the knees they have We thinke them not elementary spirituall they be Devoid of body in respect of us but if God be considered corporeall they For where now they are they cannot now be elsewhere and being ministers to us must have such a being wherein they may administer In a being they assist us which sometimes they either make visible or assume another visible and by the same in an analogy to us humbly expresse the honour due unto our Saviour Not coacted but with alacrity and such as if we could behold it our hottest zeale would seeme stone-cold They are indued above us and can doe much much more yet we in a holy emulation praying to doe as they doe contend after them We shift nothing off that ought to be done because when we have done the most it is knowne we have done too little here If the Angels and Spirits good and bad properly have no knees it is certaine we have Whom it concernes looke we to ourselves We cannot be too forward no feare of that in goodnesse but our backwardnesse brings evill enough on us Whilest others then be backward we will be as forward as we can that our forwardnesse may prevene Gods anger We dare not forbeare the knees and with-hold what else we owe at the Name lest he take his Name from and we be not reputed his To whom he is most precious most honourable he among sinners Whilest therefore we have the use of our bodies they shall set forth our obedience For we finde who will because they will be in contempt shall at last be compelled with smiting knees to honour that Name wherein they will then despaire of comfort We may conceive the Devils in their kinde and the other damned in theirs manacled without hope of release crouching at the Name of Jesus under the immense and eternal waight of Gods wrath So it is decreed and cannot be altered that who will not now doe what he should shall against the will hereafter doe what he would not Jesus will be honoured in Heaven and in Hell we are in the middest to make our choyce who will have Heaven doth his duty unto Christ voluntarily on earth who doth not so shall be tormented to it in Hell For God hath given him a Name above every Name that at the Name of Jesus every knee should bow of things in Heaven and in earth and under the earth Tract VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that every tongue should confesse c. VVE are now at the duty which is generall of the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tongue Secondly evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should confesse Thirdly veridicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Jesus Christ is Lord And then kindly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the glory of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferres this necessary as the former nay more Not exclusively more as if this being done the other may not at all be done But necessary more as more excellent the subject And so excellent is the tongue that of all other members the Psalmist cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our glory Psal 16.9 Nor is it spoken thereof the soule for the Apostle expounds it of the tongue Acts 2.26 The tongue is the vocall instrument wherewith we glorifie God the other make but dumbe acknowledgements The knee then being set before the tongue doth not challenge the more worth nor the tongue lose any of its owne They be marshalled right said the reverend Bishop For having by the knee bowed put our selves in minde of due regard we are the fitter to speake of and to our Saviour with meete respect In the