Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	son_n	trinity_n	2,147	5	9.6792	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19747	A protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1607 (1607)	STC 6172; ESTC S117486	16,972	41

A PROTESTATION AGAINST POPERY BY way of a Confession of Christian Religion collected for the benefit of private friends Apoc. cap. 18. ver 2. Cecidit Cecidit Babylon illa magna Senec. in Troas Haemanus Troiam erigent Nullas habet spes Troia sitales habet AT OXFORD Printed by Joseph Barnes Printer to the Vniversitie 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vnfainedlie beleeue that there is one immortall vncompounded vnlimited Essence which created this world furnished the shop thereof with wonderfull variety who since doth guide and gouerne the same by a prescribed and regular order taking immediate notice not only of Angels offices and mens actions but of every yea the smallest and basest thing in the world not permitting any thinge to the lust of fortune or command of destiny this supernall power J call God and avow him to be the maintainer and rewarder of vertue the revenger and iudg of wickednes and J ascribe vnto him heauen for his throne and the ball of the earth for his footstoole and J subiect vnto his absolute command all the powers of heauen and earth render vnto him obedience praier and thankesgiuing for his tribute That there is such a God J appeale vnto the cōscience of the most desperate forlorne wretch in the world tell me whosoever thou be that hast thy conscience most deaded seared with a hott iron when thou committest a sinne and thinkest that thou hast a vaile cast before the eies of God resoluest thus in thy hart Who seeth me J am compassed about with darknes the walles couer me whome need J to feare the most high will not remember my sinnes yet tell me J say why is thy hart so disquieted within thee why is thy coūtenance cast downe for shame why do thy knees smite togither and thy ioints shiuer for feare Jf there be no power that doth knowe or cā punish thy fault what need this anguish But J wot well that these stiring motions within thee are as so many summons to put thee in mind that there is a God in thy conscience which seeth thy sinne wil arraigne thee for the same and award condēnation against thee if thou prevent not his iudgment by repentance I beleeue this God is one as it is said in Deuteronomie Audi Israel Deus tuus Deus vnus est there is not for every kingdome a God a God for Zidon a God for Amon a God for Moab and a God for Ekron but one alone God manageth the affaiers of the whole world for if it be true in government of an earthly kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more in the being of a Deitie for a multitude of Gods would crosse and incumber the designes one of another and none should be omnipotēt and so there should be a tumultuous disorder in the gouernment of the world which Ovide pointeth out vnto vs saying Mulciber in Troiam pro T'roiâ stabat Apollo And Homer in the 21. of his Jliades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This God is simply one in nature essence yet this one God doth subsist in three persons each of them severally communicating in the whole of that one nature and essence yet so as we cannot say that there are three Gods but one God for though the persons be distinguished in number yet they be not devided in Essence which is a mistery to which mans vnderstanding must vaile bonnet seeing that it hath not pleased God wholie to reveale it to the sonnes of men and that the Cherubins do couer their faces before it as beeing not able to apprehend the persit view therof wherfore let vs say with holy Moses Hidde things belonge vnto thee ô lord but revealed thinges vnto vs and our children and let vs onlie learne as much of this vnitie Trinitie as it hath pleased God to reveale vnto vs in his word alwaies remembring that saieing of Arnobius De Deo loqui etiam vera periculosissimum est That there are three persons in the Deitie the father the sonne and the holy Ghost as it may be proued by manie pregnant places of scripture so it is evident frō the baptisme of Christ in Iordan where the Sonne was baptised by Iohn the holie Ghost descended in the visible forme of a doue the father gaue witnes from heauen that this was his welbeloued sonne etc. vpon which place St. Augustine giueth the note Qui nescis trinitatē ito ad Iordanem And yet that there is likwise an vnitie of Essence of which without inequalitie the whole Trinitie doth participate may be proued by an vsuall forme of speech in the Hebrew original when speaking of God a nowne of the plural number is ioined with a verb of the singular as in the begining of Genesis 1.5 In principio creavit Elohim 1 Dij caelum et terram-Dij for the persons in the plurall number creauit to note the vnity of the Essence in the singular number This Trinity of persons thus conspiring in the vnitie of Essence is notwithstanding distinguished by attributes and proprieties These attributes or proprieties are twofold 1 Incommunicable and 2 Communicable Incommunicable proprieties are 1. Of the father to be vnbegotten 2. Of the sonne to be begotten the curious search of whose generation is sealed vp with that saying of Gregory Nazianzene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of the holy Ghost to be proceeding How the generation of the sonne and the procession of the holy ghost do differ J cannot tell only J say with St. Augustine that they doe differ sed ego distinguere nescio non valeo non sufficio The cōmunicable proprieties are simple infinite immutable eternal iust merciful only wise omnipotent of which the three persons doe inseparablie communicate Out of these proprieties doe issue Apotelesmata and actions in which the Trinitie doe likewise severally yet inseperablie communicate These outward actions of the Trinity doe belōg vnto one of these three heads viz 1. Creation 2. Redemption 3. Sanctification Creation is 1. Of the world in generall 2. Of man in speciall God created the fabrick of the world of nothing bestowing but six daies for the making and adorning of the same euer since by his watchful eie of prouidence hath and doth carefully gouerne the same Which Plato could teach vs who avoweth it to be one and the selfe same supreame powers office to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We condemne therfore the blasphemy of the Epicures which make our God an idle and carelesse God like vnto Baal in the book of Kings which was asleep and must be awaked as also the opinion of Auerroes vpon how goodly pretence soever builded who hemd the prouidence of god within the circle of the moone saying as it is in Iob The clouds hide him that he cānot see he walketh in the circle of heauē thinking it absurd ad hoc deducere Dei maiestatem vt sciat quot culices

from the spirit of God for a lying spirit may speak in the mouths of such Prophets In all ●… 270 B●… and of out of 187 a●… make this r●… Olaus●…nus wa●…tled ●… of vps●… Go thi●… Rob. V●…tius Arm●… of Ar●… Irelan●… whence neuer ●…ed pen●… commo●…●… Duo ip●… depreh●… in adu●… occij●… whit●…e●… Nor 3 with the Pope that Tarpeian oracle for J find not warranted by scripture any infallibility in his iudgmēt seeing he may erre Nor 4 with Coūcels for they cannot be called so often as the Church may want decision for sence 2 they are often times an assembly of malignant persons against the Godly as the councell at Carmell against Elias and at Gilead against Micheas at Trent against the Protestants howsoever Campian be Hyperbolicall in its Commendation Bone Deus quae Gentium varietas qui delectus episcoporum totius orbis qui Regum et Rerum pub splendor quae medulla Theologorum quae sanctitas quae lachry mae quae teiunia qui flores Accademici quae linguae quanta subtilitas quantus labor quam infinitae lectio quantae virtutum et studiorum divitiae Augustum illud sacrarium impleuerunt Nor 5 with fathers for they are men and may and doe erre againe they abrogate this authoritie from themselues Quos non sy●… flores s●…tius v●… nomina Humf for so S. Augustine Talis ego sum in scriptis aliorum quales ego esse volo intellectores meorum and how did S. Augustine read other fathers writings he will tell you himselfe Cypriani literas non vt Canonicas habeo sed considero ex Canonicis But with any Child of God I say with any child of God who hath the gift of interpreting whō J would haue not vpon any Praetorian authority to command men to beleue whatsoeuer he list as they in the Poet Quod volumus sanctum est but to proue his sence of scripture by scripture and to follow these 6 rules following 1 To be acquainted with the wordes Phrases of Scripture 2 To humble himselfe in praier vnto Almighty God vpon this hope Qui dedit vt quaeras addet vt invenias 3 To marke antecedents and consequences 4 To obserue heedfully the occasiō of the text the maine scope and circumstances thereof 5 To parallelle like places 6 To haue alwaies before his eies for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of faith in the Articles of the Creede Of the Church 1 The authority thereof 2 The matter 3 The forme 4 The affections 5 The head 6 The Notes 1 I confesse that by this immortall seede of the word God hath begotten him a Church So that the Scripture is the mother of the Church and the Church the daughter of the Scripture how preposterous then I will not say blasphemous is the iudgmēt of the Church of Rome who set Hagar aboue Sara and the daughters foote in the necke of the mother subject the oracles of God to the censure of men avowing the authoritie of the Scriptures to be such and such only as the Church doth afford it yea more blasphemouslie that the Scripture without the censure and approbation of the Church is in it selfe no more no more to be esteemed then Aesops fables know yee not ye Vatican Rabsakes that blasphemers al lyers shal haue their part in the lake which burneth with fire brimstone Yea they debase the authority of the Scripture so farre belowe the Church as that they say expresly non omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccatum that every obliquity to the law of God is not a sin and yet Andradius erecting himselfe vpon his Portingall buskin proclaimeth Quic quid a pralatorum Ecclesia ac maxime a Rom. pontificis iussu dissidet immane esse peccatū and againe maiori scelere inuolui cum qui pontificias quam qui diuinas leges prefregerit and they account none to be obedient sonnes to their Sea but such as will say with Erasmus that although indeed he did knowe another sence then that of the Pope of Rome to be more consonant vnto the Text of scripture yet Sed tamen si hoc ecclesiae iusserit credam captiuabo n. intellectum meum in obsequium Ecclesiae The matter of this Church is 1 Angells 2 men 1 Angels for not to conceale anie thing I knowe I like not the sentence of M Beza and M Perkins be it spoken with reuerence to so worthy men ●…o bi●…e tus 〈◊〉 sta ●…lt no●…icit e●…etus est but chose rather to tread in the paths of Antiquity seing the learned Zanchius is perswaded that Angels be parts of the mysticall body of Christ and members of the Church seing they receaue by the mediatiō of Christ these benefits ensewing 1 To be confirmed in their blessed estate 2 To haue a more perfit Revelation of the will of God touching the calling of the Gentiles 3 To be reconciled to man from whom they were averse before as beeing executioners of Gods wrath vpon our sinnes and hence is their ioie for our severall conversions And I beleeue that this opinion is stronglie mainetained and abetted with these places of Scripture Ephes 1.10 Coloss 1.20 2 Men. 1 Not Hypocrites or wicked men for howsoever they carry an outwarde profession of Sanctity and the livery of Christians yet indeed are they not true and living members of Christs body for otherwise this would follow that the Hypocrite being to receiue his portion in the fiery lake that Christ should condemne into hell his owne members only I must advise you that in the iudgment of Charity you doe esteeme all those for true members of Christ which fashion thēselues to an outward cōformity in the church alwaies remembring what St. Augustine answered Petilian charging him to be a reprobate In area domini sum vel frumentum vel palea sed huius area ventilabrum non est lingua Petiliani But 2. holy men elect children Saints of God for their sinnes beeing washed away in the bloud of the Lambe they only are cloathed with the stole of righteousnes and haue palmes in their hands and doe follow the lambe whither-soever he goeth singing honour and praise and immortality to him that sitteth vpon the throne to the Lambe for evermore 3 The inward forme of this Church is the bōd of the spirit by which the Saints of God dispersed ouer the whole earth of diuerse times are knit together and linked in a vnion to Christ their head and a communion amongst themselues 4 I beleeue this Church to be inuisible in respect of this inward forme for although Momus desired yet God neuer granted a window to the breast of man so that we cannot enter with a Cādle to see their faith their election the Graces of the holie Ghost in respect of the better part to wit the Saints blessed in heauē to whō as we cānot extend the tormēts of mallice or the scourge of our tongue so