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	triumphant_a	4,427	5	11.4398	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

the Christian Church The Tabernacle was moueable and but for a time The Temple fixed and permanent the state of the Iewes vanishing to continue in their generations the state of Christians durable to continue vnto the worlds end More principally it shadoweth forth the state of the Church militant here on earth and triumphant in heauen vnto both the Prophet Dauid alludeth Lord who shall soiourne in thy Tabernacle Who shall rest in thine holy mountaine Psal 15. 1. There were in the same tract of ground three hills Sion Moria and mount Caluarie On Sion was the Citie and Castle of Dauid on Moria was the Temple and on mount Caluarie Christ was crucified a Genebrard in Chronog lib. 1. Anno Mundi 3146. But all these three were generally called by the name of Sion whence it is that though the Temple were built on Moria yet the Scripture speaketh of it commonly as if it were on mount Sion In the Temple there are these three things considerable 1. The Sancta Sanctorum the Holy of Holies answerable to our Quire in our Cathedrall Churches Secondly the Sanctum the Sanctuarie answerable to the body of the Church Thirdly the Atrium the Court answerable to the Church-yard In the Holy of Holies there were the golden censer and the Arke of the Testament Heb. 9. 4. In b Sunt qui illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Apostolum Heb. 9. 4. referunt ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dicant in tabernaculo secundo quod appellant Sancta Sanctorum fuisse vrnam mannae virgam Aaronis tabulasque foederis videl vrnam virgam ante Arcam ita Moses Kotsensis 210. 1. tabulas autèm in Arca. the Arke there were three things 1. The pot of Manna 2. Aarons rod that budded 3. The tables of the Testament Heb. 9. 4. Thus they were in Moses his time but afterward in the dayes of Solomon only the tables of the law were found in the Arke 1 King 8. 9. The couer of this Arke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory or Mercy seat because it couered and hid the law that it appeared not before God to pleade against man It was a type of Christ who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Propitiatory Rom. 3. 25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our propitiation 1 Iohn 2. 2. At each end of the Mercy seat stood a golden Chenub each Cherub stretched forth his wings and from betweene them as from an Oracle God gaue his answer Exod. 25. 22. Hence it is that the Lord is said to sit betweene the Cherubims Psal 99. 1. The positure of the Cherubims was such that their faces were each towards the other but both looking downe towards the Mercy seat they fitly shadowed out the people of the Iewes and Christians both looking toward each other but both expecting saluation in Christ onely In the Sanctuary there was the incense altar in the middle and the table with the twelue loaues of shewbread on it on the one side and the candlesticke on the other The incense altar was a type of our praiers Psal 141. 2. And that this Altar must bee once euery yeare sprinkled with the bloud of the sacrifice by the high Priest Exod. 30. 10. it teacheth that our very praiers except they bee purified by the bloud of Christ they are vnauaileable before God The twelue loaues were a type of the twelue Tribes and the candlesticke a type of the word of God In them all wee may see the necessity of both ordinances required Praier and Preaching if wee would bee presented acceptable vnto the Lord The Candlesticke was a type of Preaching Incense of Praier In Moses his Tabernacle there was but one table and one candlesticke in Solomons Temple there were ten Tables and ten Candlesticks as likewise in the Court of the Tabernacle there was but one brazen Lauer in the Court of the Temple there were ten and another great vessell wherein the Priests washed in the Tabernacle there were but two Siluer Trumpets in the Temple there were an hundred and twentie Priests sounding Trumpets The Courts of the Temple at first were but two Atrium sacerdotum the Priests Court and Atrium populi the Peoples Court. In the Priests Court were the brazen Altar for sacrifices and the Lauer for the washing both of the Priests and the sacrifices The Lauer and the Altar situated in the same court signified the same as the water and bloud issuing out of Christs side namely the necesary concurrence of these two graces in all that shall bee saued Sanctification and Iustification Sanctification intimated by the Lauer and Water Iustification by the Altar and bloud The Court for the Priests and the Court for the people c Ioseph l. 8. cap. 3. were separated each from other by a wall of three Cubits high The Court for the people was sometimes called the outward court sometimes the Temple sometimes Solomons Porch because it was built about with porches into which the people retired in rainy weather it had Solomons name either to continue his memory or because the porches had some resemblance of that porch which Solomon built before the Temple 1 Kings 6. 3. Iesus walked in the Temple in Solomons porch Iohn 10. 23. All the people ranne vnto the porch which was called Solomons Act. 3. 11. That is this outward Court In the middest of the peoples Court Solomon made a brazen skaffold for the King 2 Chron. 6. 13. This Court for the people went round about the Temple and though it was one entire court in the daies of Solomon yet afterward it was diuided by a low wall so that the men stood in the inward part of it and the women in the outward This diuision is thought to haue beene made in Iehosaphats time of whom wee reade that hee stood in the house of the Lord before the new Court 2 Chron. 20. 5. that is before the womens Court. There was an ascent of fifteeene steps or staiers betweene the womens Court and the mens d R. Dauid Kimchi Psa 120. vpon these steps the Leuites sung those fifteene Psalmes immediatly following the one hundred nineteenth vpon each step one Psalme whence those Psalmes are entitled Psalmi graduales Songs of degrees In the womens Court stood their treasurie or almes box as appeareth by the poore widowes casting in her two mites into it Luke 21. 1. In Hebrew it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban the chest of oblations the word signifieth barely an oblation or offering and accordingly Saint Luke 21. 4. faith they all haue of their superfluities cast into the offrings that is into the Korban or chest of offrings In Greeke it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 commeth the Latine word Gazophylacium A Treasurie That set vp by Iehoiada 2 King 12. 9. seemeth to haue beene different from this and to haue beene extraordinary only for the repairing of the Temple for that stood beside the

Princes or secular Iudges sitting in the gate he was absoluted and discharged vers 16. yea although the tyranny of Antiochus and the troublesome times ensuing had bred such a confusion in matters of gouernment among the Iewes that an euident distinction can hardly be found in the new Testament yet some footsteps and imperfect tokens of both courts are there obseruable Principally Matth. 21. 23. It Matth. 26. 3. The chiefe Priests and the Elders of the people are named as two distinct Consistories and each Consistory seemeth to bee differenced by its proper name the secular Consistorie termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A councell the spirituall termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue They will deliuer you vp to the councells and they will scourge you in their Synagogues Mat. 10. 17. Hence that great assembly of Prophets and holy men called together by Esra for the reformation of the Church after their returne from Babylon is called Synagoga magna Their great Synagogue The office of the Ecclesiasticall Court was to put a difference betweene things holy and vnholy and betweene cleane and vncleane Leuit. 10. 10. and to determine appeales in controuersies of difficulty It was a representatiue Church Hence is that Dic Ecclesiae Mat. 18. 16. Tell the Church because vnto them belonged the power of Excommunication the seuerall sorts of which censure follow in the next Chapter Onely here take notice that as in the ciuill Consistories consisting of seuentie Iudges which was the supreme Court there were two sate as chiefe namely one whom they termed Nasi the Lord chiefe Iustice and the other whom they termed Ab beth din the Father of the Senate so in the Ecclesiasticall Consistory the high Priest and his Sagan or second high Priest sate chiefe there 2 King 23. 4. b Moses Kotsens in Sanhedrin That the high Priest sate in the Sanhedrim necessarily is an error for he was not elected into that company except he were a man of extraordinary wisedome Againe note that sometimes both Consistories assembled together as often as the matters to be determined were partly Ceremoniall partly Ciuill partly belonging to the Church partly to the Common-wealth which being not noted causeth the Courts not to bee distinguished by many Expositors This meeting and ioyning of both Consistories often appeareth in the Gospell The chiefe Priests and the Elders meet together CHAP. II. Of their Excommunication THey had three degrees of excommunication The first was called in the N. T. a casting out of the Synagogue Ioh. 9. 22. by the Iewes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat haec vox Separationem Elongationem deducitur à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separauit Hinc etiam proscriptus profligatus aut separatus quispiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui i. a separation or putting away b Buxtorf ex Rabbinis Epistol Hebr. p. 55. It signified a separation from all commerce or society with any man or woman for the distance of foure cubits also from eating or drinking with any from the vse of the mariage bed from shauing washing or the like according to the pleasure of the Iudge and the quality of the offence It was offorce thirty dayes yet so that they might bee shortened vpon repentance Hee that was thus excommunicated had power to bee present at Diuine seruice to teach others and learne of others he hired seruants and was hired himselfe but alwaies on condition of the foresaid separation If hee remained impenitent according to the pleasure of the Iudge his punishment was increased either to the doubling or the tripling of the time or to the extending of it to his liues end his male children were not circumcised if he died without repentance then by the sentence of the Iudge a stone was cast vpon his coffin or beire to shew that he was worthy to be stoned They mourned not for such a one with solemne lamentation they followed him not vnto the graue nor buried him with common buriall The second was called in the N. T. a giuing one ouer to Satan 1 Cor. 5. 5. By the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherem For the better vnderstanding of this word we must know that it is not vsed in this sense in the Old Test There we shall finde it applyed to persons or to things if to persons then it signifieth a deuoting of them to God by their death Leuit. 27. 29. If to things then it signifieth a deuoting of them vnto God by separating them from ordinary vse hence it is that Achan is punisht for stealing the deuoted thing Iosh 7. c Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitradit homines sacros Persons thus deuoted were termed by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deuoted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding in the Apostles time both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a second degree of excommunication differing from the former First because it was not done in a priuate court but published in the audienee of the whole Church Secondly maledictions and curses were added out of the law of Moses At the publishing hereof candles were tinned and when the curses were ended they put out the candles in token that the excommunicate person was depriued the light of heauen This kinde of excommunication was exercised against the incestuous person 1 Cor. 5. 5. And against Hymenaeus and Alexander 1 Tim. 1. 20. The third was called in the N. Test by the Syriake name Maranatha 1 Cor. 16. That is the Lord commeth Maran signifieth the Lord and Atha commeth and this they say was instituted by Enoch Iudg. 14. The Iewes called it Schammatha the etymology of which word I finde to be twofold Some say it soundeth as much as Maran-atha the Lord commeth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit Schem signifying the Lord and Atha commeth e Elias Thisbites in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others say it soundeth There is death Scham signifying there and Mitha death Hence we may render it an excommunication to death f Bertram de Politia Iudaic. cap. 2. p. 21. And this is thought to be the reason of that phrase 1 Ioh. 5. 16. There is a sinne vnto death i. which deserueth excommunication to death g Buxtorf Epist Hebr. p. 59. in dorso epistolae subjici solebat haec abbreuiatura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. prohibitum est per an ithema K. Gersom luminis capitiuitatis scil resignare has literas R. Gersom forbad the breaking open of letters vnder the penalty of all three sorts of excommunication And this was termed Excommunication in secrete nominis tetragrammati see the forme hereof in the Chapter of the Sadduces In the Greeke Church there were h Vid. Iustelli notas in cod●cem canonum Eccles vniuers ad canon 25. Bellarminus de poenit l. 1. c. 22. Casubon Exercit. p. 552. obseruant qumtum gradum quem ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉