Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	king_n	lord_n	unquiet_a	12	3	17.1230	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43554	Theologia veterum, or, The summe of Christian theologie, positive, polemical, and philological, contained in the Apostles creed, or reducible to it according to the tendries of the antients both Greeks and Latines : in three books / by Peter Heylyn.	Heylyn, Peter, 1600-1662.	1654 (1654)	Wing H1738; ESTC R2191	813,321	541

power to do Non tam stultus sum ut diversitate explanationum tuarum me laedi putem quia nec tu laederis si nos contraria senserimus This was St. Hieromes resolution to St. Augustine in a point between them equally full of piety and Christian courage And of this temper was also Pope Sixtus the fift as stout and resolute a Prelate as ever wore the Triple Diadem and one who lived in the worst Ages of the Church of Rome when most ingaged in self-interresses and maintaining factions Of whom it is notwithstanding said by Cicarella non multum pugnare ut sua vinceret sententia sed potius ab aliis si ita res ferret facile passus est se vinci And to this blessed temper if we could attain diversity of opinions and interpretations so they hold the analogy of the faith may adde as much to the external beauty of the Church of Christ as it did ornament and lustre to the Spouse of Christ that her cloathing though of pure gold was wrought about with divers colours or wrought with curious needle-work as it after followeth But it is time that I look back upon our Saviour sitting at the right hand of God in whatsoever sense we conceive the words and sitting there to execute the Sacerdotal or Priestly function and so much of the Regal also as is to be discharged and exercised by him before his coming unto judgement Of which two functions by Gods grace I am next to speak The Attribute or Adjunct of the Father Almighty which we finde added to this branch of the Article hath been already handled in its proper place and therefore nothing need to be said here of it CHAP. XIII Of the Priesthood of our Lord and Saviour which he executeth sitting at the right hand of God wherein it was fore-signifyed by that of Melchisedech in what particulars it consisteth and of Melchisedech himself WE told you in the beginning of our former Chapter that they which do consider Christ in his several offices and did reduce each several office to some branch or other of the Creed did generally refer his office of high Priest unto this branch of sitting at the right hand of God the Father Almighty For being advanced to such a place of nearnesse to the throne of God he hath no doubt the better opportunities as a man may say of interceding with God in behalf of his people and offering up the peoples prayers to the throne of grace which are the two main parts of the Priestly function And yet this sitting at the right hand of God is not precisely proper and peculiar to him as he is our Priest but that he claimes the place also as he is our King and there doth execute so much of the Regall office as doth consist in governing his holy Church untill the coming unto judgment Certain I am that David findes him sitting on the right hand of God in both capacities as well King as Priest and so doth represent him to us The Lord saith he said unto my Lord sit thou at my right hand till I make thy enemies thy footstoole That David by those words My Lord meaneth Christ our Saviour is a thing past question We have the truth it self to bear witnesse to it the Lord himself applying it unto himself in his holy Gospels And that he meaneth it of Christ both King and Priest is no lesse evident from the rest of the Prophets words which do immediately follow on it For in the very next words he proceedeth thus The Lord shall send the rod of thy strength out of Zion Rule thou in the middest of thine enemies Thy people shall be willing in the day of thy power In which assuredly he looks upon him in his regal function And no lesse plainly it doth follow for the Priesthood also The Lord hath sworn saith he and shall not repent thou art a Priest for ever after the order of Melchisedech Touching the Regal office though here also executed we shall more fully and more fitly speak in the following Article that of his coming to judge the quick and dead the power of judicature being the richest flower of the regal diademe The Priesthod we shall treat of now T is the place most proper Christs Priesthood and his sitting at the right hand of God being often joyned together in the holy Scripture Nay therefore doth he sit at the right hand of God that so he might with more advantage execute the Priestly office Every Priest saith the Apostle standeth dayly ministring and offering oftentimes the same sacrifices which can never take away sinnes But this man that is Christ our Saviour the high Priest of the new Testament after he had offered one sacrifice for our sins is set down for ever at the right hand of God From hence forth tarrying till his enemies be made his footstool And in another place to the same purpose thus We have such an high Priest that sitteth on the right hand of the throne of the Majesty in the heavens A Minister of holy things and of the true Tabernacle c. Being therefore in this place to speak of the Priesthood of CHRIST we will consider it in all those particulars which may make the calling warrantable to himself and comfortable unto us To make it warrantable in respect of himself we must behold him in his calling in his consecration and finally in the order it self which was that of Melchisedech to which he was so called and consecrated To make it comfortable in regard of us we will behold him in the excercise of those three great duties wherein the Priesthood did consist viz. the offering of sacrifice for the sins of the people the offering of prayers in behalf of the people and lastly in the act of benediction or of blessing the people To these heads all may be reduced which concernes this argument and of all these according to the method now delivered which I think most natural a little shall be said to instruct the reader First for his calling to the Priesthood it was very necessary as well to satisfie himself as prevent objections For Christ our Saviour being of the line of Iudah he could not ordinarily and of common right intermedle with the Priestly function which was entailed by God to the house of Aaron and therefore he required a special and extraordinary warrant such as God gave Aaron and the sons of Aaron to authorize him thereunto No person whatsoever he was was to take this honour to himself but he that was called of God as Aaron was as St. Paul averreth Now such a calling to the Priesthood as that of Aaron our blessed Saviour had and a better too for he was called to be an high Priest after the order of Melchisedech Where this word called imports more then a name or title as if he were called Priest but indeed was none but a solemne calling

fire not Metaphorical but reall The Conclusion of all THe immortality of the soul asserted by the holy Scriptures denyed by some Heretical Christians abetted and defended generally by the learned Gentiles That the world shall have an end and that it shall have an end by fire proved by the old Poets and Philosophers A place of everlasting rest and happinesse designed by the learned both Greeks and Romans for the souls of just and vertuous men to inhabit in with a description of the place so by them designed That the Patriarchs and other holy men of God were nourished in the hopes of eternal life maintained by the Church of England and by the plain Texts of holy Scripture denyed by Servetus the whole Sect of the Anabaptists and by some of our great Masters in the Church of Rome Eternal life frequently promised in the new Testament to the true believer the severall names by which it is presented to us and the glories of it That the Saints shall have a full knowledge of one another in the state of glory proved by clear evidence of Scripture Severall estates of glory and degrees of happinesse amongst the Saints proved by the Scriptures and the Fathers The consideration of those glories of what great power and efficacy on a pious soul. Hell paines designed for the ungodly Of Hades Abyssus Tartarus and Gehenna by which names both the place and names of Hell are represented in the new Testament and what they do amount to being laid together That the Scriptures mentioning hell fire are literally not Metaphorically to be understood proved by the word it self by the authority of the Fathers and the light of Reason Arguments from the same topicks to prove the pains of hell to be everlasting contrary to the fancies of latter Hereticks The end of all FINIS Addend Fol. 453 lin 37. May believe in others Nor doth it any way disagree with the Analogy of Faith or the proceedings in like cases that it should be so that the confession of the Faith made by the sureties or sponsores the Godfathers and Godmothers as we call them now in the Infants name should be accepted by the Lord to the best advantage of the Infant for whom they stipulate Not to the Analogie of the faith for finde we not in the 7. Chapter of St. Luke that the Centurions sick Servant was healed by Christ of his bodily diseases upon the faith of his Master only And is it not expresly said Mat. 9.2 that Christ pronounced the forgivenesse of sins to the sick of the Palsie upon the faith of them that brought him which story we finde more at large Marke 2.3 Luke 5.18 but all concentring on this truth that it was not the faith of the sickman but of them that brought him which did procure the sentence of Absolution or Remission of sins from the hands of Christ. Not with proceedings in like cases for by the Laws the Stipulation made by Sureties or such as have the charge of Guardianship of Infants made in their name and to their advantage in the improvement or establishment of their Estates is taken for as good and valid as if it had been made by himself in his riper years And of this we have a fair example in King Iames the sixt of Scotland and the first Monarch of Great Britain who was crowned King of the Scots and received for such upon the Oath of some Noble men swearing and promising in his Name that he should govern that Realm and People according to the Laws established which I finde urged by that King in the conference at Hampton Court in justification of the Interrogatories proposed to Infants in their Baptism and of the Answers made thereto by the mouth of their Sureties And to say truth there is the same reason for them both the Infant in the one case which is that of Baptism being bound in conscience to perform that when he comes unto riper years which his God-fathers and God-mothers did vow and promise in his Name And in the other case which is that of civill contract or stipulation he is bound by law to make that good which in his name and for his benefit and advantage his Guardians or Curators had so undertaken ERRATA In the Epistle Dedicatory for already read clearly In that to the Reader fol. 2. f. subsequent r. subservient In the Preface●ol ●ol 11. f. calling in r. casting in f. creating r. preaching f. decurrisse r. decursu f. 21. f. mo●e r. promote ● new opinions r. no opinions f. 21. f. consent r. consult In the Book it self f. 2. f. traditio r. tradito f. Evang r. ●xani f. 17. f. Eubemerus r. Eubemerus f. 20. f. fellows r. followers f. 27. f. Numens r. Nations f. 31. f. ne se r. ne sic f. 34. f. his land r. his hand f. 37. f. the name r. the means f. 39. f. godly r. goodly f. 41. f. compassion are r. compassionate f. 42. f. in time r. in fine f. 50. l. 52. f. powerful world r. powerful word f. 52. f. materials r. immaterials f. 73. f. Panaon r. Panarion f. 76. f. Gigamire r. Gigantine f 81. f. repertimes r. reperiemus f. 91. f. divinam r. divinatio f. not to make r● not only to make f. 93. f. may acts r. many acts f. 95. f. justification r. institution f. 96. f. been r. had been f. 101. f. valendinem r. valeludinem f. 104. f Galcalus Martius r. Galeatius Martius f. 107. f. kindred r. children f. 122. f. internal r. infernal f. 139. f. suffered him r. suffered himself f. these lazie lives r. the lazie lives f. 152. f. doties r. does f. 157. f. his r. this f. 170. f. imuition r. intuition f. 180. f. blinde him r. blinde him f. 197. for which the speaks of r. for which the Gospel speaks of f. 200. f. skin r. shin f. 202. f. Arius r. Aerius f. 231. f. meuth r. meath f. 233. f. being then found out r. being not then found out f. 234. f. I must confess r. to which I must confess f. 240. f. by beleeving only r. by feeling only f. 241. f. moral r. mortal f. 246. f. descent r. desert f. 251. f. Kalender r. Kalends f. 269. f. how all this doctrine r. how ill this doctrine f. 275. f. more then in there vertues read more in their vertues f. 280. f. strongest r. strong f. 282. f. happiness r. holiness f. 294. f. the Priesthood r. the Priest stood f. 305. f. transubstiated r. transubstantiated f. on the r. in the. f. 308. f. certainly r. as certainly f. 310. f. nor new r. or new f. 314. f. gravora r. graviora f. to great r. to so great f. 315. f. any other sight r. any other light f. 315. f. day of days r. the days f. 322. f. Loyal r. Loyola f. 328. f. utraque r. utroque f. 374. f. now give r. not give del application f. 379. f. the same r. the name

and did apply it to the birth of Christ born of a most immaculate Virgin as a more punctual fulfilling of that sacred Prophesie then what before had hapned in the days of Ahaz But MARY as she was a Virgin a Virgin and the heir of the promise which was made to Eve and made to Eve when she was yet a Virgin though espoused to Adam so was she also a daughter if not an heir to all those blessings which God had promised unto David the heir as some suppose of the Royal Fami●y and thereby gave our Saviour an unquestioned title to the Realm of Iewry But this I take to be a supposition so ill grounded though I see great pains taken in defence thereof that I dare not lay any part of my building on it 'T is true the Iews who knew of his descent from David and greedily laid hold upon all occasions for the recovery of their lost liberties sought after him to make him King But this they did not on an opinion that he was the next heir unto the Crown but because they thought him best able to make good the Title For having seen him feed so many thousands of men with no more provision then only a few Barly loaves and two small fishes they presently conceived that he was able to raise victuals for a greater Army then could be possibly withstood by the powers of Rome The text and context make this plain to a Vulgar Reader For no sooner had the people beheld the miracle but presently they said of a truth this was the Prophet whom they did expect and if a Prophet and that Prophet whom they did expect then who more fit then he to be made their King Nor to say truth was our Redeemer a Descendent of the Royal line but the collateral line of David none of which ever claimed the Kingdome or the title of King or exercised any special power save Zorobabel only and that but temporary for the better setling of the people after the Captivity The Crown being entailed on Solomon and his posterity ended in Ieconiah the last King of that race on whom this curse was laid by the Lord himself that no man of his seed should prosper CHRIST therefore could not be of the seed of that wretched Prince because we know his work did prosper in his hands and that he is the Author of all prosperity both to Iew and Gentile And more then so the self same Prophet telleth us in the following chapter that the Lord would raise unto David a righteous branch a King which should both reign and prosper which is directly contradictory to that before whose name should be the Lord our righteousness and must be meant of Christ and of none but him Though Ioseph might naturally spring from this Ieconiah though it remain a question undecided to this very day whether Salathiel were his natural or adopted son yet this derives no title unto CHRIST our Saviour who was not of the seed of Ioseph though supposed his son Our Saviours own direct line by his Virgin-Mother was not from Solomon but Nathan the son of David of whom the holy Ghost saith nothing as concerning the Kingdome for Mary was the daughter of Heli the son of Matthat the son of Levi and so forth ascendendo till we come to Adam according as it is laid down in the third of Luke And this I call the line of Christ by his Virgin Mother on the authority of St. Augustine in some tracts of his the Author of the Book called De ortu Virginis extant amongst the works of Hierome and many late Writers of good credit besides the testimony of Rabbi Haccanas the son of Nehemiah a Doctor of great esteem amongst the Iews who telleth us that there was a Virgin in Bethlehem Iudah whose name was Mary the daughter of Heli of the kindred of Zerubbabel the son of Salathiel of the Tribe of Iudah who was betrothed to one Ioseph of the same kindred and Tribe Nor can I see to what end St. Luke writing after St. Matthew and having doubtless seen his Gospel should make another pedegree for Ioseph then was made already and that so different from it in the whole composure from Christ to David I take it therefore for a certain and undoubted truth that St. Luke reckoneth the descent of our Lord and Saviour by the line of his Mother the daughter of Heli Ioachim he is called in our Vulgar stories who is said to be the Father of Ioseph because he married his said daughter as Ioseph is there said to be the Father of Christ because he was husband to his Mother Some other difference there is in these two Genealogies as that St. Matthew goes no higher then Abraham and St. Luke followeth his as high as Adam the reason of the which is both plain and plausible For Matthew being himself a Iew and writing his Gospel originally in the Hebrew language for the instruction of that people could not bethink himself of a better way to gain upon them then to make proof that Christ our blessed Saviour was the Son of Abraham in whose seed the whole Nation did expect their blessedness And on the other side St. Luke being by birth a Gentile of the City of Antioch and so by consequence not within the Covenant which was made to Abraham carryeth on the descent of Christ as high as Adam who was the common Father both of Iews and Gentiles to shew that even the Gentiles were within the Covenant which was made in Paradise touching the restauration of lost man by the Promised seed For Maries birth and parentage I think this sufficient A little more may here be added of the title of Virgin because called in this Article the Virgin as by way of eminency The Virgin Mary saith the Article and not a Virgin known or called by the name of Mary Somewhat there is in this there is no doubt of that whether so much as many do from hence infer may be made a question That she continued still a Virgin after Christs nativity I am well resolved of notwithstanding all the cavils made against it by the Ebionites Helvidius Iovinian and the Eunomian Hereticks For who can think that Ioseph after such a revelation from the God of Heaven that she had conceived with childe of the holy Ghost should offer to converse with her in a conjugal manner or that the blessed Virgin if he had attempted it would have permitted that pure womb which had been made a Temple of the holy Ghost to be polluted and profaned with the lust of man The piety of both parties is a forcible argument to free them from an act so different from all sense of piety And yet Helvidius and his fellows had some Scripture for it for even the Devil could come in with his Scriptum est namely that passage in St. Matthew where it is said of Ioseph that he knew her not

doth exclude a Metaphor Nor do there want good Reasons to confirm this truth against the cavils and exceptions of unquiet men For first considering that the fire of Hell is so often threatned in the Scriptures to ungodly men unless we hold fast to this good old Rule in expounding Scripture to take it in the literal sense according as the native meaning of the words import but where the same may be against the truth of faith and honesty of manners it is St. Augustines Rule we shall leave nothing safe nor sound in the Book of God And then it is to be considered That Christ our Saviour shall pronounce this sentence in the day judgment Depart from me ye cursed into everlasting fire prepared for the devil and his angels Which if it be not spoken in the literal sense according to the plain meaning of the words neither the guilty can perceive what they are to suffer nor the Ministers what they are to execute nor the Saints what belongs to them to approve and applaud but all things will be left in most strange perplexities Besides it was the custom of our Lord and Saviour when he had spoken to the Iews in Tropes and Parables to make an exposition of them to his own Disciples and in that exposition to speak so plainly that every one might be able to understand him As in the Parables of the Tares and the Casting Net delivered in the thirteenth of St. Matthews Gospel the Disciples understood not what he meant by either but were as ignorant of his scope and purpose as the rest of the Iews But when he did expound himself unto them in private touching the sending of his Angels in the day of judgment to sever the wicked from the just and to cast them being severed so into the furnace of fire and then demanded if they understood what was said unto them they made answer yea It must not therefore be a Metaphor but a proper Speech by which our Saviour Christ did expound his meaning and open the obscurity of the said two Parables for to expound a Parable by a Trope or Metaphor had neither been agreeable to our Saviours goodness nor any way conducing to their Edification So then the fire of Hell shall be true and real not Figurative and Metaphorical and as it is a real fire a devouring fire so is it ignis inextinguibilis an unquenchable fire in the third and ignis aeternus an everlasting fire in the five and twentieth of Matthew The smoke whereof goeth up for ever saith the Prophet Isaiah A fire which feedeth both on the body and the soul yet shall never consume them and such a fire as breeds a kinde of worm within it which shall never die but always gnaw upon the conscience of the man condemned and create far more anguish to him than all bodily torments And of this worm it is which St. Basil speaketh where reckoning up the terrors which shall be presented to the wicked in the day of judgment amongst them he recounteth a darkish fire which though it hath lost his light shall retain its burning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a most venemous kinde of worm feeding on flesh and raising intolerable torments with continual biting See to this purpose also that of Gregory Nyssen in his Homily De Resurrectione Christi nor is it thus delivered in the writings of the Christians onely Iosephus also hath the like a Iew but a learned and a modest Iew in an Oration of his which he made to the Grecians not extant in his works indeed but mentioned by Damascene and preserved by Zonaras For speaking also his opinion of the final judgment to be executed by the Messiah in the last day he saith That there remaineth for the lovers of wickedness an unquenchable and never ending fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And a fiery worm not dying nor destroying the body but breaking forth of the body with unceasing anguish And to this truth as to the miserable state of those in Hell all the old Catholick Doctors do attest unanimously whether Greeks or Latines Tatianus one of the most antientest of the Grecian Doctors calleth the estate of the damned in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a death which never dieth an immortal misery Tertullian the most antient Latin Cruciatum non diuturnum sed sempiternum Not onely a long and lingring torrant but an everlasting one St. Augustine answerably unto that of Tatianus doth call it Mortem sine morte adding more over of those sires Punire non finire corpora that they torment the body but destroy it not Tertullian he goeth further yet saith That it burns the body but repairs it also and calls it poenam nutrientem A fire which so devoureth that it also nourisheth With him Lactantius doth consent so also doth Minutius Felix Prudentius Cassiodorus and indeed who not And why should this be thought a wonder so far beyond the reason and belief of a meer natural man or such who taking on themselves the names of Christians will yet believe no more than will stand with reason Doth not the Scripture tell us of a burning bush a bush that burned with the fire and was not consumed And the Historians of the Hills of Aetna and Vesuvius which do almost continually send out dreadful flames and yet never waste And the Philosophers of a Worm or Beast which they call the Salamander whose natural habitation is in the midst of the fire and the Poets of Prometheus and Titius Vultures which having fed so many hundred years upon their Bowels had not yet devoured them Doth not experience tell us daily That the lightning glanceth on our Bodies often but doth seldom hurt us And doth not Ovid say expresly Nec mortis poenas mors altera finiet hujus That there is a second death which shall never end yet I confess that the prevailing Heresie which pretends to such wit and piety hath no small reason to declare Interire posse animas aut ab exitio liberari That the souls of wicked and impenitent men shall either be annihilated or in fine released For we may safely say of these new Pretenders as once Minutius did of the old Philosophers Malunt penitus extingui quam ad supplicia reparari Considering how they have subverted all the Fundamentals of the Christian Faith it is all the reason in the world that they should rather wish to be annihilated than survive to torments such torments as shall know neither end nor measure BUt blessed JESUS why do we waste our time in such nice disputes in proving and disproving points of so clear an evidence which were much better spent in pursutes of those ways and courses by which we might have hope to flie from the wrath to come Thou Lord hast set before us both Heaven and Hell commandest us to choose the one and avoid the other and tracedst