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
A42965	Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ...	Godwin, Thomas, 1586 or 7-1642.	1685 (1685)	Wing G984A; ESTC R40480	198,206	288

having reference unto this second The occasion of this Faction was thus When Cyrenius levied this Tax and seized upon Achelaus Herod's sons goods then arose this Judas opposing this Tribute and telling the people that Tribute was a manifest token of servitude and that they ought to call none Lord but only him who was Lord of Lords the God of heaven and earth Whence those that adhered unto him were called Gaulonitae they were also called Galileans It was their blood that Pilate mixed with their sacrifices Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans The reason of this mixture is thought to be because the Galileans forbade sacrifices to be offered for the Roman Empire or for the safety of the Emperour whereupon Pilate being incensed with anger slew them whilst they were sacrificing To this faction belonged those murderers termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Acts 21. 38. Concerning the Herodians those that number them among Hereticks make the heresie to consist in two things First in that they took Herod the Great for the promised Messias because in his Reign he being a stranger the Scepter was departed from Judah which was the promised time of the Messiah his coming Secondly they honoured him with superstitious solemnities annually performed upon his Birth-day Of Herod his Birth-day the Poet speaketh Cùm Heredis venêre dies unctâque fenestrâ Dispositae pinguem nebulam vomuere lucernae Portantes violas rubrumque amplexa catinum Cauda natat thynni tumet alta fidelia vino Pers Sat. 1. Now whether this latter may be referred to Herod the Great I much doubt because I find not any Author among the Ancients to speak of Herod the Great his Birth-day It was another Herod Tetrarch of Galilee otherwise called Antipas whose Birth-day we read celebrated Mark 6. 21. The former point that the Herodians received Herod as their Messiah though it hath many grave Authors avouching it yet others justly question the truth thereof for if the Herodians were Jews as most think how then could they imagine that Herod a stranger could be the Messiah seeing that it was so commonly preached by the Prophets and known unto the People that the Messiah must be a Jew born of the Tribe of Jadah and of the house of David Others say that the Herodians were certain flatterers in Herod his Court varying and changing many points of their Religion with Herod their King To omit many other conjectures utterly improbable I incline to Saint Hierom whose Opinion is that the Herodians were those who stood stifly for tribute to be paid to Caesar It concerned Herod who at first received his Grown from Caesar to further Caesar's tribute not only in way of thankfulness but also in way of policy to prevent a possible deposing or disceptring for it was in Caesar's power to take away the Crown again when it pleased him Now in respect that Herod sought to kill Christ and the Herodians with the Pharisees took counsel against him unto this our Saviour might have reference saying Mar. 8. 15. Beware of the leaven of the Pharisees and of the leaven of Herod Viz. Of their contagious Doctrine and fox-like subtleties THE SECOND BOOK TREATETH OF PLACES CHAP. I. Their Temple VVHen the Israelites came out of Aegypt Moses was commanded to build a Tabernacle for the place of Gods publick worship Afterward when they were settled in the Promised Land then Solomon was commanded to build a Temple These two shadowed the difference between the Jews Synagogue and the Christian Church The Tabernacle was movable and but for a time The Temple fixed and permanent the state of the Jews vanishing to continue in their generations the state of Christians durable to continue unto the worlds end More principally it shadoweth forth the state of the Church Militant here on earth and triumphant in heaven Unto both the Prophet David alludeth Lord Who shall sojourn in thy Tabornrcle Who shall rest in thine holy Mountain Psal 15. 1. There were in the same tract of ground three hills Sion Moria and Mount Calvary On Sion was the City and Castle of David on Moria was the Temple and on Mount Calvary Christ was crucified 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 upon Mount Sion In the Temple there are these three things considerable First the Sancta Sanctorum the Holy of Holies answerable to our Quire in the Cathedral Churches Secondly the Sanctum the Sanctuary 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 Ark of the Testament Heb. 9. 4. In the Ark there were three things First the pot of Manna secondly Aaron's rod that budded thirdly the Tables of the Testament Heb. 9. 4. Thus they were in Moses his time but afterwards in the days of Solomon only the Tables of the Law were found in the Ark 1 King 8. 9. The cover of this Ark was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory or Mercy-seat because it covered and hid the Law that it appeared not before God to plead against man It was a type of Christ who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Propitiation Rom. 3. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory 1 John 2. 2. At each end of the Mercy seat stood a golden Cherub each Cherub stretched forth his wings and from between them as from an Oracle God gave his answer Exod. 25. 22. Hence it is that the Lord is said to sit between the Cherubims Ps 99. 1. The positure of the Cherubims was such that their faces were each towards the other but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews and Christians both looking toward each other but both expecting salvation in Christ only In the Sanctuary there was the Incense altar in the middle and the Table with the twelve Loaves of Shew-bread on it on the one side and the Candlestick on the other The Incense altar was a type of our prayers Psal 141. 2. And that this Altar must be once every year sprinkled with the blood of the Sacrifice by the High-priest Exod. 30. 10. It teacheth that our very prayers except they be purified by the blood of Christ they are unavailable before God The twelve loaves were a type of the twelve Tribes and the Candlestick a type of the Word of God In them all we may see the necessity of both ordinances required Prayer and Preaching if we would be presented acceptable unto the Lord The Candlestick was a type of Preaching Incense of Prayer In Moses his Tabernacle there was but one Table and one Candlestick In Solomon's Temple there were ten Tables and ten Candlesticks as likewise in the

Persons thus devoted were termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devoted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding in the Apostles time both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a second degree of Excommunication differing from the sormer First because it was not done in a private Court but published in the audience of the whole Church Secondly maledictions and curses were added out of the Law of Moses At the publishing hereof Candles were lighted and when the curses were ended they put out the Candles in token that the excommunicate person was deprived of the light of Heaven This kind of excommunication was exercised against the incestuous person And against Hymaneus and Alexander The third was called in the New Test by the Syriack name Maranatha 1 Cor. 16. that is the Lord cometh Maran signifieth the Lord and Atha cometh and this they say was instituted by Enoch Judg 14. The Jews called it Schammatha the Etymology of which word I find to be twofold Some say it soundeth as much as Maran-Atha the Lord cometh Schem signifying the Lord and Atha Cometh others say it soundeth There is death Schem signifying there and Mitha death Hence we may render it an excommunication to death And this is thought to be the reason of that phrase 1 John 5. 16. There is a sin unto death i. which deserveth excommunication to death R. Gersom forbade the breaking open of letters under the penalty of all three sorts of excommunication And this was termed Excommunicatio in secreto nominis tetragrammati see the form hereof in the Chapter of the Sadduces In the Greek Church there were four degrees of this censure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those were censured with this degree who were only barred the Lords Table as for entrance into the Church hearing the word praying with the Congregations they enjoyed equal liberty with other Christians they might stand by and behold others receive the Sacrament but themselves did partake thereof whence they were called Stantes 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this censure all that I read of it is thus that he that is thus censured hath admittance into the Church but his place must be behind the Pulpit and he must depart with the Catechumeni that is such Pagans who were gained to the Christian Faith but not fully admitted into the Church because they wanted baptism and therefore that they might not pray promiscuously with other Christians there was a place behind the Quire of the Church in manner of Cloysters allotted to them and was from them called Catechumenum This I take to be the place for this second degree of Excommunication so that the force of this censure I think to consist in these three things First they were barred the Lords Table Secondly they might not stand by at the Administration of the Lords Supper which was allowed in the first degree and this appeareth clearly because the Chatechumeni departed always at the celebration of the Communion for to them principally it was said Ite missaest Thirdly though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall down on their knees and pray and were thence called Succumbentes yet this they might not do in the Congregation but only in that place behind the quire or pulpit which was allotted to the Catechumeni and in this also this second degree differeth from the first The third sort of censure was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the party thus censured was permitted to come no further than the Church Porch where it was lawful for him to hear the Scriptures read but not to joyn in prayer nor to approach the Lords Table whence such were termed Audientes The fourth and last sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons under this censure stood quite without the Church requesting those that entred in with tears and weeping to petition the Lord for mercy toward them whence they were called Plorantes Seeing it is commonly thought that Cain was censured by the first degree of Excommunication called Niddui and that the last called Schammatha was of Enochs constitution both these being of such antiquity I dare not say that the three degrees of Excommunication were borrowed from the three sorts of uncleanness which excluded people out of the three Camps though there was an observable proportion between them Niddui may be parallel'd with the exclusion out of the Camp of God alone which befel those that were defiled by touch of the dead Cherem may be compared to the exclusion out of the Camp of God and the Camp of Levi which befel those that were defiled of an issue Schammatha may be compared with the exclusion out of all three Camps the Camp of God the Camp of Levi and the Camp of Israel this befel those that were defiled of leprosie and from the Jews it is probable that the Greek and Latine Churches borrowed their degrees of Excommunication CHAP. III. Their Civil Consistories what persons were necessarily present in them IN many things men might be sinful in respect of Gods Law though not liable to punishment in respect of mans thou shalt not avenge nor be mindful of wrong Levit. 19. 18. which the Hebrews explain thus To avenge is to deny a good turn to one who formerly denied him To be mindful of a wrong is to do a good turn to one who formerly would not do so much for him but at the doing thereof to upbraid the other of his unkindness They illustrate it thus when Reuben saith to Simeon Lend me thy Hatchet he answereth I will not lend him Afterward Simeon hath need to borrow an Hatchet of Reuben and saith unto him lend me thy Hatchet Reuben saith unto him I will not lend him thou wouldst not lend me thine this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima Avengement Now when Reuben saith to Simeon Lend me thy Hatchet he answereth I will not lend him afterwards Simeon borroweth an Hatchet of Reubem Reubem saith lo I will ●end it thee I will not deal with thee as thou dealedst with me this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira Mindfulness both these were sinful but not liable to mans judgment In all civil Courts five sorts of persons were always present 1. Judges 2. Officers 3. Pleaders 4. Notaries 5. Witnesses In the supream Court there was one that was chief over all the other Judges they called him in Hebrew Nasi in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince His leave was craved for the tryal of actions The Witnesses were at least two Deut. 19 15. If they were false they punish'd them with a Talio the same punishment which he intended against his brother Deut. 19. 19. The Notaries were two one stood on the right hand to write the sentence of Absolution and what was spoken in defence of the party the other stood on the left hand to write the sentence of condemnation and the objections against the party Drusius thinks