Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	church_n	militant_a	triumphant_a	2,791	5	11.4510	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

feare of offence saith Saint Augustine So great so reverend that the Prophet David will have us extoll the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at Jah his Name How in or at Even Laud abiliter nominando by mentioning it worthily And so worthily that he invites us to bend the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the faces representations or Symboles whereby he is principally knowne Psal 95.6 But he is principally knowne by the Name above every name at the Name then and in that speciall manner What was therefore prophesied and confirmed by oath Isa 45.23 is spoken of our Saviour in that Chapter applyed to Christ Rom. 14.11 and fulfilled according to this Text Phil. 2.10 For that bowing to him in Isaiah without the mentioning of his Name is here expressely at the Name As if it had beene said to me who am the Saviour and though when I will be in the flesh I shall be contemned yet after my exaltation at my Name shall every knee bow As these Texts then are paralleled by the Fathers the last leaves not out the former but sets them forth unto the full Tertullian thought so There is saith he one Christ Ad quem se curvare genu plane omne fatetur to whom every knee doth visibly shew it selfe to bow Bishop Andrewes could find no ancient Writer save he that turned all into Allegories but literally understands it Save he who is that Indeed there are now extant that strangely transforme every Text which makes against them but who if the Parenthesis be his must be understood there I confesse I know not Not Origen I am sure for he speakes it out Quia Nomen Jesus est super omne nomen idcirco in nomine Jesu omne genu flectitur because the Name Jesus is above every name therefore at the name of Jesus every knee is bowed Againe Non in hoc vocati sumus c. ut genua flectamus diabolo sed ut flectamus genua in nomine Domini Jesu we are not called unto this that we should bow the knees unto the devill but that we might bow the knees at the Name of the Lord Jesus Againe Vocabulum Jesu omni adoratu cultuque appel ari c. the glorious Name of Jesus ought to be named with all manner of adoration and worship And againe Omnes hi qui in Nomine Jesu flectentes per hoc ipsum subjectionis suae insignia declararunt all these who are bowers at the name of Jesus by this very thing have given notable tokens of their subjection Saint Cyprian is as plaine God the Father commanded that his Sonne should be worshipped and the Apostle Saint Paul mindfull of the precept Ponit dicit in Nomine c. sets downe how and saith at the Name Novatianus saith omne se in Nomine ejus genu flecter● t every knee should bow it selfe at the name of him Saint Athanasius tels us the Sonne of God Homo factus Jesus appellatus made man and called Jesus hath this honour that every Creature doth flectere sibi in Nomine suo bow the knees to him at his Name And in another place he saith that the Church did and shall bow in nomine Jesu at the name of Jesus Saint Ambrose hath no other Exposition of it nor other hath Ruffinus Saint Hierome on the Text Vnto me every knee shall bow recites this of the Apostle and saith Perspicue significatur populus Christianus there is plainely signified the Christian people Moris enim Ecclesiastici c. For so to bow is the custome of the Church Saint Chrysostome denies it not to be the glory of Christ but saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest glory to bow at his name Saint Augustine affirmes that Christ after his suffering received Quae consequenter contexit Apostolos all that the Apostle by consequence hath linked together at Philip. 2.9 10 11. As if the Exaltation of his person appeared not but by our Exalting of his Name Cyrillus Alexandrinus cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most significant Sacrament declaring that Christ one is God in and with the humane nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaining still what he was before And at the same councell of Ephesus in his Oration he saith this is illustrious to shew that Christs obedience made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both glorious and worthy of admiration and conciliative of all goodnesse unto us The Fathers in the Councels render it in or at the Name and I find it not otherwise interpreted in any Church It seemes there was either neglect or irreverent performance of it among some at the time of the Councell of Basil For there it was constituted that when the glorious Name of Jesus was mentioned whereat every knee ought to bow Omnes caput inclinent all should bow the head The devout faithfull audito Nomine hearing the name Jesus bow the head or bend the knee so Alphonsus Abulensis According to the custome of the ancient Christians Soli Nomini Jesu quando nominatur fit reverentia reverence is done to the Name when it is named so Estius We bow the knee and uncover the head Ad mentionem Domini Jesu at the mentioning of the Lord Jesus so Osiander In hoc Nomine quod est Jesus at this name which is Jesus so Gorran Musculus tels us Omnino in usurpatione Nominis Dei declaratur quam sancte reverenter de Deo sentiamus that the usage of Gods Name doth declare our esteeme of God For he that Religiously thinkes of him cannot usurpe his name irreligiously You shall see many saith he that will put off their caps and shew some other token of reverence when any mention is made of the King to declare how reverently they doe judge of their Ruler And among Christian men you may find many that make mention of God the Father of his Sonne Christ Jesu our Lord and Saviour and of the Holy Ghost and heare it also of others without any token of honour Stupiditas ista plane indicium leniter de Deo sentientis quicquid tandem ore proferatur this blockishnesse doth verily betoken a light opinion of God in heart whatsoever be said in word I know Master Calvin is of no small esteeme and he brings this for an argument of our Saviours Deity that God gave a Name to his Christ whereat every knee should bow If Zanchius have any repute it is required that signification of reverence be given ad Nomen Dei ● um prosertur at the Name of God when it is pronounced as many men doe when they heare the name of their King May he be of note among us then in or at the name is ad solam momi● nem Nominis at the onely mentioning of the Name of Jesus for so he expounds it Nor doubted he but thence the most ancient custome arose in the Churches that when

second Precept this order is commanded the practise frequent in the Old Testament in the New Christ himselfe fell on his face and prayed the Apostles after him and the Churches too betooke themselves unto their knees at their devotions As if bowing were a proper preparative to the service of God or a gesture so peculiar that the outward man nothing else might declare the humble heart For this cause we entring the house of prayer bow our selves unto the Father and because we must some way bow toward the East observe we the custome of the Church Secondly though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be copulative it doth not binde the knee and the tongue inseparably together As if the knee might not bow unlesse the tongue speake out For these are duties under an affirmative precept and being humane acts are limited by circumstances They are duties necessary non ad semper but not at all times to salvation saith Aquinas Their times they have and keepe both in their place Both may goe together and when they may for Gods sake let them And let them in that place and at that time where and when the omission of either substracts Gods honour and gives ill example to our brethren When the tongue confesseth be sure to bow at the Name though when the knee bowes at the Name the tongue doth not ever confesse For this last includes the first as the greater the lesse The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore doth not tie the open confession to the implicit but rather the implicit as subservient to the open Yea it brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse hither and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after in the ninth verse In which respect our English translatours render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply and but with the finall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Thereby denoting that this duty hath the same ground with the former and the former the same end with this For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lookes backward and forward Backward for the tongue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did for the knee unto the exalted Person and the Name exalted by the union and for our salvation Forward to direct the knee and tongue unto the glory of God the Father As the knee should bow at the Name to the Person whose Name it is so likewise should the tongue confesse what one he is who is so named And both knee and tongue to the honour of God which exalted him and his Name that his Name and he might be so acknowledged by us Before we brought all to humble the knee and every knee now all is at the tongue every spirit to give breath and every tongue to be a Trumpet of his glory who is so illustrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that proper instrument whereby we speake We admit no Metonymie a Synecdoche we doe The tongue is not mentall onely nor onely corporall The tongue moves from the heart and the heart should goe with the tongue Not the tongue extraordinarily indued onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every tongue of what speech dialect or language soever in the world stands charged with this duty Dan 7.14 In token hereof the title on the Crosse was written in the three principall or sacred tongues as Isidore termes them Hebrew Greeke and Latin Not that these and no other be intended but these being put downe as the excellent no other what where or whose soever are left out Bishop Andrewes saith the tongues sent from Heaven were the praeludium For thereby every Nation under Heaven each in their owne tongue heard spoken Magnalia Dei the glad tidings of the Gospel Acts 2.6 Every Nation then for every Nation hath a peculiar tongue And every one that speakes the tongue of his Nation For all peoples since the confusion being set forth by tongues every tongue implies every one of all peoples so distinguished None may deny the Authour what he made Not one of the Angels Let all the Angels of God worship him Heb. 1.6 Not one of the Gods on earth Worship him all yee Gods Psal 97.7 Not one of the Saints above They all say Thou O Lord art worthy to receive glory and honour and power Rev. 4.10 11. Not one of the Saints below They all cry out with the Prophet Exalt the Lord our God for the Lord our God is holy Psal 99.5 Who will not feare thee O Lord and glorifie thy Name Rev. 15.4 Nay who will not shall in the end gnaw their tongues and roare out Vicisti Galilaee Devils and all in Hell are forced to yeeld their very tongues unto the divine justice Rev. 16.10 The tongues then of Angels and men good and bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Chrysostome expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good in Heaven and on earth and the bad on earth and in Hell are the full of every tongue at Isa 45.23 and Rom. 14.11 and Phil. 2.11 We have tongues and the Angels too as we have our and they their knees We know ours and they theirs They doe their part we must doe ours Accept the Synecdoche now and every man from the soule by his tongue and every Angel in his power conclude every tongue that should confesse Their faculty of speaking is required of them and ours of us Not of us in one sexe onely and not in the other but of us in both For the Hebrew word at Isa 45.23 is of the common gender Women and every woman come within every tongue Whose tongues be very profuse at other times may not be oversparing in this Nor doe we contradict the Apostle who will have women silent in the Churches 1 Cor. 14.34 For there he inhibits them the authority of teaching in publike convent Prophetisses have no liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a shame for a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak vers 35. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach in the Church 1 Tim. 2.12 For as Saint Chrysostome said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women once taught and she subverted all things Appositely here might I take up the complaint of the same Father against this fault in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now there is a great tumult much clamour debate exceeding nor are womens tongues any where more liberall not in the Market not at the Bathes then within the Church of spirituall and secular affaires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this this very thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are topsiturvie I heartily wish that these dayes may no longer in this dangerous evill parallel those Let women learne to pray and praise God with the Congregation as they ought but for them to prescribe and administer is to prophane the sacred things of the Temple We see the tongue is universall as the knee in Heaven none are excepted on earth none and

this and who will not doe deny the speciall operation of the Holy Ghost Thirdly thus confessing we conclude our owne happinesse For the Angel saith that Jesus saves us from our sinnes We summe up all our goods at this worke and shew not a freedome from evill transient onely but that this object of our faith hath vindicated us a peccatis from the perpetuall servitude of sin tyranny of Satan Herein we wonderfully spread abroad his Deity Solius enim Dei est ignoscere peccatum for it is God onely that forgiveth sinnes was the confession of his enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Saviour then and such a Saviour there can be no such confessed who is not confessed God is the inference of Cyrillus Alexandrinus From the bondage of Egypt out of the hands of the Canaanites and Philistims or from the captivity of Babylon such deliverance did but typifie this For this let his Name be high among men on earth Let it be so and cried up in spight of Jewes Turkes Atheists Philosophers Puritans Brownists and who ever contemne or neglect the reverend esteeme of it If any thing be precious Nomen Jesu quam carum How deare is the Name of Jesus quam vile quam salubre how vile was it made in which was so great salvation si vile non esset mihi non effunderetur if it had not beene vile it had not beene poured out for me saith Saint Bernard if it had not beene saving it had not been gaine to me It was poured out that it might be my gaine Sure my love of it may show sense of sin and my honouring it truth of love But can no more make me a Jesuit then my confession of Jesus in the Creed doth proclaime me Antichristian Happy man who is sheltred under the skirts of God and man unto salvation Doubtlesse to confesse Jesus by knee and tongue is no shame For he is not incidently a Saviour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annointed to that end Above his fellowes annointed Psal 45.7 Annointed to all the three offices which God from the beginning erected to save his people To all the three which never met in any other that nothing in him might be wanting to the perfecting of this worke said the late Oracle of our times As to the Romans indumentum purpurae insigne est regiae dignitatis assumptae the putting on of purple is an ensigne of regality assumed so with the Jewes unctio sacri unguenti nomen ac potestatem Regiam conferebat the sacred unction conferred the Regall Name and power saith Lactantius And not the Name and power of a King onely but of Priest and Prophet also say the Scriptures For Aaron the Priest was annointed Levit. 8.12 So was Elisha the Prophet 1 King 19.16 and Saul the King 1 Sam. 10.1 And though Lactantius Isidore and others call the Name Christ nuncupatio potestatis a declaration of power yet they and we confesse with Tertullian that this vestitus Nominis is the investing of Jesus unto his three-fold office and expresseth saith Damascene his full prerogative of grace To be a Priest after the order of Melchisedec Psal 110.4 Ad purgandum to purge us from the evill we gained induing with the grace we lost A Priest that did not onely offer but himselfe was the offering and the Altar The two first for the man Christ Jesus gave himselfe a ransome for all 1 Tim. 2.5.6 The third too for unctio humanitatis est divinitas as the Altar doth sanctifie the gift his Godhead sanctified the manhood By his bloud he redeemed the Church Acts 20.28 by his Deity his bloud obtained power to sanctifie the elect Heb. 9.14 The vertue of Christs death lies on the eternall Spirit that dwelleth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on nothing else saith Saint Chrysostome And thus Christ is made unto us wisdome sanctification righteousnesse and redemption He is Redemptor precium as Saint Hierome the Redeemer and the price All that may be that who leave all for him may finde him for all The exultation of the Psalmist is the highest for every one Pars mea Dominus the Lord is my portion To be a Prophet Isa 61.1 When Moses should be silent Deut. 18.18 Acts 3.22 Ad illuminandum to save us from the by-paths of errour guiding our feete in the way of peace By his prophesie in externall promulgation and internall illumination his Fathers will is before us He is the Legate the Angel of God and of the Covenant Mal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Doctour Mat. 23.8 10. in whom are the hidden mines of all knowledge Col. 2.3 Via veritas vita the way the truth the life walking trusting abiding in him we shall never be lost Quà vis ire ego sum via Quo vis ire ego sum veritas Vbi vis permanere ego sum via said Saint Augustine on the words of Christ In the way in the truth in the life is no danger no detriment no death In whom we live move and have our being be we move we live we and through this valley of humility he will exalt us unto the height of glory To be King Psal 2.6 whose Name should be the Lord our righteousnesse Jer. 32.6 Ad perficiendum to defend us by his power essentially upholding us in goodnesse by his grace personally Inchoatively here hereafter perfectly He sets going keepes all right and protecting in the Wildernesse conducts unto Canaan For over sinne death and the Law God hath given us victory through our Lord Jesus Christ 1 Cor. 15.57 In all things we are more then conquerours through him Rom. 8.37 Be we wounded by enemies in our pilgrimage Our King is the Chirurgian to heale Fall we into a burning Feaver fons est he is the Fountaine to refresh Are we over-burdened with sinne justitia est he is the righteousnesse to justifie Faint we virtus est he is the power to sustaine Are we in darknesse Lux est he is the light to enlighten Feare we death vita est he is the life to enlive us Desire we Heaven via est Christus Christ is the way to attaine it saith Saint Ambrose Looke now on the three degrees of our misery ignorantiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reatum First ignorance as well of evill wherein we were drowned as of good whereof we were deprived tNext he disorder and confusion which seised on all the faculties of soule and body Thirdly the guilt contracted from both the other This done confessing Christ we acknowledge that Moses Prophet expels our ignorance Jeremiahs King orders our faculties and Davids Priest expiates our guilt Is thus much gotten and yet not lawfull to confesse the protecting-instructing Mediatour Where nothing can be repayed it is gratitude to speake out the super-abundant grace of the Donour A blessed confession sure and most comfortable this that a Saviour and he annointed to