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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	creature_n	heaven_n	world_n	8,020	5	4.5844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37935	The doxology approven, or, The singing glory to the Father, Son and Holy Ghost in the worship of God its lawfulness and expediency proven from the Holy Scriptures, councils and Fathers, and the scruples of the weak thereanent cleared / by Mr. Robert Edward ...	Edward, Robert, ca. 1616-1696.	1683 (1683)	Wing E187; ESTC R31408	120,446	132

of the Lord Psal 107. Vers last and Psal 111. 2. The works of the Lord are great sought out of all them that have pleasure therein and the slighting of this pious and pleasant Duty is a great sin Psal 28. 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up I am confident your Lordship with much Spiritual-pleasure and joy in the Lord hath observed his loving Kindness to you as to another Moses drawn out of the Waters Exod. 2. 10. to be a selected Servant faithful in all the House of God Heb. 3. 5. another Eliakim on whose Shoulders the Lord hath laid the Government Isa 22. 20. and as your Lordships Father of blessed Memory died a Martyr for his Loyalty to his King with many other Worthies so our Kings Majesty matchless for Piety in Life and Death gave all these Worthies a meeting in dying a glorious and royal Martyr for the Liberty of his loving Subjects and as the wise and greatly beloved Daniel one of the children of the Babylonish Captivity of the seed of the Princes was so endowed with gifts and graces by the Father of the Fatherless that he was thought worthy to sit Judge in the gate of the Kingdom Dan. 2. vers last So your Lordship the son and heir of your Martyr Father being a Fatherless-child of the late sad Captivity in Scotland descending as the righteous heir from the ancient and honourable Family of the Barons of Haddo one of the ancient Families in this Kingdom of Scotland being cast upon the care of your heavenly Father having enabled you by more then ordinary gifts and graces and advanced you through many orderly steps of Dignity hath at last caused your Lordship to sit supream Judge in that very City and Judgment-seat where your Father suffered so sad and unjust a Sentence therefore shall Men say Verily there is a reward for the righteous verily there is a God that judgeth in the earth Psal 58. last verse The Fountain of Civil Honour is the Kings Majesty and that Power and Priviledge he hath received from the King of kings and accordingly Esther 6. 6. the word of the King was What shall be done to the man whom the King delighteth to honour but it is sure that the supream Fountain of this honour is the King of kings who giveth forth a Rivolet of this Priviledge of Honour to all Kings under Him so that when the King of kings by His over-ruling and gracious Providence puts it in the heart and hand of a Christian King under Him to set his heart and eye upon a deserving and worthy Person then the Glory of Gods stately steps of over-ruling Providence and a work beseeming a gracious and a just King joyned together is conspicuous and notour to every good Christian within that Sphere of Jurisdiction and this same is the happy juncto of the King of kings and his Vice-gerent in these united Lands for advancing your Lordship What more suitable then this for the son and heir of a royal Martyr Father to advance the son and heir of a loyal Martyr Subject As the Kings of kings is the Giver of every good Gift so of Riches and Honour and the Receiver is obliged to be thankful to the Giver which thankfulness is best demonstrate in his improving these Talents to the glory of the Giver to the good and comfort of his Neighbour but the more comfortable advantage is that to his own Soul a Spiritual gain of Peace with God which passeth all understanding and joy unspeakable and glorious which is Heaven upon Earth and conversing with better then Angels having his conversation in Heaven having the Heart mortified and crucified to the World and all its Riches and Honours which to them are loss and dross being put in the ballance with Christ Phil. 3. ● 8. and as this is rare to be found to be honourable and honoured of all Men and yet to be humble Riches to encrease and yet not to set the Heart upon them to abound in Plenty to the Cups running over and yet be temperate and the sensual and inferiour Powers of the Soul not to blind and then enslave the rational Powers thereof is rare to be found and flows from more then ordinary Grace hence your Lordship may well infer that all the external Honour and Dignity which the Lord hath conferred upon you which are good Gifts in themselves and not to be slighted yet they are of far less value then the inward Spiritual and Heavenly Graces wherewith the God of all Grace hath beautified your Soul As it is a matter of sad lamentation to the Godly and of mourning in secret when they see the evil example of great Ones so prevalent upon the lives of others as Prophaneness to lift up the Horn and Satan to erect his Throne and Piety be Heart-broken then slighted then mocked all which Sins kindle much Wrath and bringeth down sore and inevitable Judgments upon a Land so in the contrary it is matter of great joy to all the Godly in the Land for which they render hearty Praises to the God of Heaven and looks upon it as a token for Good that the Lord will make us glad according to the days wherein he hath afflicted us and the years wherein we have seen evil even your Lordships good example for the good example of the great is more prevalent and effectual upon the Hearts and Lives of Men then the most eloquent Oratry or convincing Reasons can prevail upon them for the Orator is not able constantly to be beating upon the Ears of his Hearers but will weary on his part and the Hearers nauseat on their part but for the good and holy example of the pious Life of the Great is not an exhortation to Holiness once a Week or once a Day but continually without Interuption and cries aloud without Noise and insinuates without Affectation Therefore every pious Ruler first and most considereth the All-seeing-Eye of his Maker to whom he must give account so in the second place he considereth the Eye of his Inferiour looking upon him and ready to make the Rulers life and actions his Pattern shining with all Grace and Vertue will be so prevalent and conspicuous that it will cause Prophaneness to be afraid and hide it self and cause Piety and Vertue receive their due estimation and honour that so the Lord's Glory and the Kingdom of Jesus may be advanced and many Souls gained and saved and thus the Lord may take pleasure in his People and yet delight to do us good and say Psal 132. vers 14. This is my rest here will I dwell for ever for I have desired it and make our land Hephziba and Beula Which God of gods and Judge of all the Earth as He hath multiplied Honours upon your Lordship so it is the Hope Expectation and Prayer of all good Subjects in this Land that your

nec Homines debere nec audere colere essentiam divinam non una colere tres personas ut supra probatum hoc idem Athanasius ait detestandos ac procul abigendosesse Arianos dicentes ac si ipsi interfuissent angelos illos in primis vocibus exclamandi sanctus maxima voce usos esse in secundis autem non tam magna voce in tertia adhuc submissiori ac primam sanctificationem propriam legittimamque esse secundam autem inferioris notae tertiam adhuc gradatim deterioris conditionis esse In eandem sententiam scribit Caesarius Gregorij Nazianxeni frater dialogo primo responsione ad interrogationem 13. Epiphanius in ancorato § 10. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic hymnus Isaiah 6. 3. quem Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant canitur in liturgijs Basil Chrisostom Gregorij ut Damascenus lib. 3. Orthodoxae fidei cap. 10. interpretatur quod ter sanctus sit tribus personis trinitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordine baptismi secundū Aethiopes habetur Sanctus Sanctus Sanctus Pater Filius Spiritus Sanctus nunc semper in secula seculorum Amen Anno Dom. 451. Hic hymnus trisagius in Concil oecumen Chaledon 630. Episcoporum fuit cantatus inter actu hujus Concilij refertur postea Ecclesia universalis to hymno est usa ut colligitur ex Constantinopolitana Sinodo 5. Praesidente Menua ejus sedis Patriarcha ubi Petrus Gnapheus Antiochiae Episcopus damnatus quod in suae Ecclesiae Lyturgia Heretice trisagio Sanctus Sanctus Sanctus addidisset qui pro nobis crucifixus est ubi per ter sanctus interpretantur tres Personas Trinitatis ut videre est in Epistola monitoria ad eundem Gnapheum prioribus consentiunt Theodoretus sermone 2do de curandis Grec affecto Cyrillus in tum textum Augistinus sermone 38 de tempore Et haec eadem est sententia theologorum modernorum Calvini institut lib. 1. cap. 13. Is 6. cap. § 11. 15. 28. Zanchij tomo 1. lib. 1. cap. 2. Isa 6. cap. Seraphim occinunt Patri Filio Spiritui Sancto quod etiamsi Antitrinitarij Transilvanij negent hunc textum nunquam mihi eripient Polani syntagmate lib. 9. cap. 15. Professores Leidenses disp 7. thesi 16. Bucan loco 3. § 7. Ames meduli lib. 1. cap. 5 § 17. The second Part of the Chapter containing the twelfth Reason it is taken from Isaiah cap. 6. v. 1 2. 3. The Prophet Isaiah in a vision saw the Lord sitting on a Throne and the heavenly seraphims crying one to another holy holy holy is the Lord of hosts the whole earth is full of his glory Here the learned prove that this song is sung to the Sacred Trinity as if these Seraphims had said Holy Father Holy Son Holy Ghost for that same Lord of Hosts in the 8. v. speaks in the plural number who will go for us just so Gen. 1. 26. And God said let us make man after our likeness which speech the learned agree to be spoken by the Sacred Trinity Secondly We shall prove that glory to the three distinct Persons of the Trinity is meant here First That glory to the Father is meant none will deny no not the Arian nor Socinian Secondly we prove that glory to the Son is also meant here for God the Son was also here for the Prophet Isaiah saw His glory here which is proven John 12. 41. The Prophet Isaiah saw Christs glory and spake of Him even then when the Lord blinded their eyes and hardened their hearts Verse 40. which commission Isaiah received Isaiah 6. 10. after he had seen Christs glory then if God the Son was here the 2d holy is to him Thirdly the Holy Ghost was here which I prove it was the Holy Ghost here which spake to the Prophet Isai 6. 9. The Lord said go tell this people but Acts 28. 25. That same Lord is the Holy Ghost well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying Go unto this people and say hearing ye shall hear and shal not understand c. Then seing the Scriptures prove the three Persons expresly were here it cannot be denyed but the three holies were to the three Persons therefore the Doctors of the Ancient Church and universal Councills and approven Orthodox Divines unanimously teach that here the Seraphims in their Chore are singing a Doxology to the blessed Trinity and consequently this Doxology is a Scripture Song therefore the Divines of Westminster Synod in their Notes upon Revel 4. at the 8. Verse singing the like three Holies with them in the 6. of Isaiah 3. Verse which they also quoat and coment thus They contiually praise God and set out the Trinity of the Persons in the Godhead Did not the Angels in this 6. of Isaiah sing the Doxology to the Glorious Trinity The universall Church in their General Councill have taught so and also practised accordingly The Fathers both before and after that Councill with Calvine and the rest of the reformed Church teached so and the Synod of Divines in their Notes on the Revelation teached so will ye not then go along with the Universall and Reformed Church or will ye go along with the Synod of Divines on the Revelation to that Synod you gave the Credit to draw up your Creed or Confession of Faith and Catechisms and will ye not give them credit in the matter of the Doxology that the Heavenly Seraphims sang Glory to Father Son and Holy Ghost shall the Angels come from Heaven to Earth to give you a good example to sing the Doxology will neither the Universal Church on Earth nor Angels in Heaven move you to follow their holy example I answer it will move all these on whom that Judgement hath not fallen pronounced Isaiah 6. 9 10. Hear indeed but understand not make the heart of this people fat As ye love your Souls bewar of that Judgement which is my prayer for you at the Throne of Grace CHAP VIII 13. Reason from that Song Revel 5. 9. 14. From Gods Command 1 Chr. 16. 20. Illustrat by Councils and Fathers THe thirteenth reason is taken from the 5. Chap. of the Book of Revelation thus collected John the Divine saw a vision in Heaven and heard them sing a new Song vers 9. continuing to the end of the Chapter and vers 13. Every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever Here the university of singing is so great that it comprehends the universal Church of all Christians yea of all the Angels in Heaven and all Saints in Heaven and Earth both the Church Militant and Triumphant 2. What are they singing Blessing honour glory and power 3. To whom do