Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	earth_n	person_n	1,879	5	4.6050	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44504	Truth's triumph over deceit, or, A further demonstration that the people called Quakers be deceivers, and such as people ought to accompt accursed in their doctrines and principles in vindication of a former proof of that charge, made good against them, from the sorry shifts and evasions from it, and cavils of George Whitehead against it, in a pamphlet of his, called The Quakers no deceivers / written by John Horne ... as a further preservation of people from following any of their pernitious principles ...	Horn, John, 1614-1676.	1660 (1660)	Wing H2810; ESTC R41721	58,074	54

figure and why is it translated image instead of figure if the word there used is none of those words elsewhere in the Scriptures translated by the word figure besides that he corrupts the text and saies the figure of his substance instead of the image of his person but what if it had been read the expresse figure of his Fathers substance doth that prove his coming was a figure too so then to prove him a Deceiver I have denyed and do deny what he saies to be true if in his question he imply affirmatively either that those words be so read or that they prove Richards saying that he defends the falsenesse of what he adds to what he calls my reason is before spoken to 2. His answer to my third question prevaricates for Rich. Hubberthorne by G. Whiteheads pleading for his saying said more than he supposes that Christ was an example or the expresse figure of the Fathers substance but what is it all one to be an example and the expresse figure of the Fathers substance that they are put so together as if they amounted to the same thing are all examples then in the Scripture the expresse figure of the Fathers substance but besides that he in answering leaves out and durst not touch the tearms of my question as that Jesus was a real man consisting of a real humane body and Soul and that he was really conceived and born in the natural womb of a corporal Virgin in such fence a Virgin as other Virgins be c. he durst not speak so distinctly but hides himself in such general tearmes as might keep him from being so easily seen 3. He gives the go by to the fourth question too and plaies the prevaricator in the last clauses of it as is before sufficiently noted 4. He hides himself in his answer to the 5th and leaves out the latter part of it for in the former part the word● by which their sins are taken away those words by which are equivocal and are so subtilly placed as he may mean that by their receiving him their sins are taken away and not by the suffering and dying of the man Jesus c. 5. In his answer to the sixth he plainly enough casts mists before his readers eyes to dazle him that he might not discerne that he believes no Angles or created spirits distinct from God and the spirits of men and that are in other visible creatures and yet his intimate joyning with the Sadduces in denying them appears clearly enough to those whose eyes can see through his mists for he implyes it 's to believe above what is written to believe that there are Angels or created spirits distinct from men and what is in man and in other visible creatures and by his question where I read that there is any created Angels or created spirits distinct from God which is in man and from all other visible creatures what doth he but imply his unbelief or denyal of any such thing To answer briefly to the question I say that though I do not read in just so many words put together that saying yet I find it clearly in the Scriptures in every part of it as to say 1. That there are Angels and Spirits I read in Heb. 1.7.14 that they are created is also both there implyed and in Ephe. 3.9 where it is said that God created all things by Jesus Christ and in Col. 1.16 all things were created by him that are in heaven and that are in earth whether visible and invisible c. so then there being such things as Angels and spirits those Angels things in heaven Mark 13.32 Angels in heaven and all things in heaven and earth being created of God by Christ it necessarily followes that they be creatures and created also 3. That they are distinct from God whether as in man or in heaven as more usually he is said to be is as evident if we first shew what it is to be distinct now that is distinct from another thing that is not that thing as the Soul is distinct from the body because it is not the body and the body is distinct from the Soul because it is not the Soul and the eye is distinct from the sight because the eye may be without sight and the servant is distinct from the master because he is not the master so the Angels are distinct from God and Christ because they are not God nor Christ but created by God and Christ and made ministring spirits and sent forth from God to such purpose and that they are distinct from all other visible creatures is evident because they are not any of the other creatures visible or invisible but are a distinct kind of creature themselves distinctly named from them and that have distinctly some of them appeared when made visible to the sight of men without the bodys and beings of all other creatures as in those that ministred to Christ and that appeared to Daniel to Peter to Paul to Cornelius and divers others which were neither properly men nor women nor any other creature distinct from Angels or ministring spirits c. So that that question implies great ignorance and unbelief of the Scriptures as also his adding that if I can shew him any such Angel or created spirit that is distinct both from him which did create it and from all other things created then I show some ground for such a faith this with his changing my words which were distinct from men from what is in man in other visible creatures into another form viz. distinct from him that made them and from all other creatures implies that he thinks there is no creature but what is visible or may be seen sure his other senses may confute such a fancy for did he ever see any mans Soul or see the wind that blows and yet I trow these be creatures but why will he not believe more then I can shew him Angels be of themselves invisible pitch their tents about men who yet see them not as Ps 34.7 with 2 Kin. 6.16 17. but I have shewed him in the Scripture if he have any eyes of understanding to see with that there was and truly is an Angel Gabriel sent of God and not God himself who is distinct from all other men Angels and creatures besides him they none of them being him yea many thousand such shal Christ appear with at his coming as in Mat. 16.27 2 Thes 1.7 so that his falshood and impiety appears in what followes in the answer as that the Scriptures is not a rule for any such faith nor doth speak any such thing 6. And his Answer to the 7th Query joyned with his former answer proves him a direct Sadducee to them that can understand him for as his answer to the 6th denies intimately and yet plainly enough that there be many such Angels and Spirits as the Scripture declares so his answer to the 7th denies the resurrection of the body as will appear if he will clearly speak out his minde in explication of his said answer for to that query what it is of men that shall rise again after the bodily death he answers That which shall rise againe after death out of the grave is the seeds and each seed with its own body for there are two seeds and two bodies which shall arise the one into everlasting life and the other into condemnation which though it be the most positive answer of any he gives freest from reviling language yet cannot be understood unlesse it be known what be those two seeds whether they be not the wheat and the Tares spoken of Mat. 13.37 38 or what else they be and who sowes or sowed them and when and where they be sown and what be the graves they be in and whether they be but two seeds in all the world over or two in every man one the incorruptible seed the other the corruptible seed and whether they be sown or raised after the bodily death of men or only after some spiritual death of the feeds for I named after the bodily death and he leaves out the word bodily and so speaks equivocally and whether be each of these seeds a man seeing the Apostle saies not every seed but every man shall rise in his own order and whether did the Apostle forget one of those seeds when he saies it is sown in weaknesse it is raised in power when of two he should have said they are sown in weaknesse they are raised in power and whether is either of these seeds when it s sown a natural body and either of them when they rise a spiritual body seeing the Apostle saies it is sown a natural body it is raised a spiritual body and what be the two bodies they shall rise with are they two in every man or be they humane bodies or bodies of men and why saies he the one into everlasting life the other into condemnation and why not unto everlasting life and unto condemnation and why is not the condemnation said to be everlasting by him as well as the life Those things I challenge him for explaining his answer before it can be seen to agree with the Apostles Doctrine of the Resurrection 7. For the eighth query he in his answer leaves out the word Bodily again and so tels us not of any hell men go into or their souls after the death of their bodies but prevaricates and hides himself again nor proves that eternal wrath shall give up any that shall be in it as it 's said hell and Death shall 〈◊〉 20.13 But if Hell be the reward of all Lyers Deceivers Hirelings and Hypocrites what will become of Richard Hubberthorne who hath told so many falshoods and delt so deceitfully and hypocritically in those his answers if he repent not let the Reader judge John Horne FINIS

and devotions as the Pharisees and some false Apostles did who yet were of the world though they had avoluntary humility and shew of wisdome therein in neglecting the body c. Col. 2.18 23. And much men may have that way and great appearance of having overcome the world because they can and do deny themselves of many grosser comforts and vanities of it and indure much voluntary hardship or sufferings from others of it as the Priests of Baal 1 Kings 18.28 40. And the old Philosophers and wordly religious amongst both Turks and Papists who also glory in such things and yet are deeply in the spirit of the world even as by that description of the overcomer of the world here given by Iohn the Quakers so called are evidenced to them that judgement carnally by outward appearance as most do which makes them have so many Proselites but by the spirituall eye of faith however they bost themselves as perfect and vaunt themselves as out of and overcomers of the world yet they are most deeply and dangerously though most mystically and to the world-ward indiscernably overcome of the world and the spirit of the world as being most out of and reprobate concerning the faith that overcomes the world viz. That Jesus is the Christ the Son of God they accounting his coming in the flesh as Rich. Hubberthorne seconded by G. W. to be but a figure and touching his being in heaven and work there and coming thence being most dangerously corrupt and unbelievers having their rejoycing and glorying not in that person of Jesus and his sufferings and sacrifice according to the Scripture as their book in answer to us and their writings generally evidence but in themselves their sinlesnesse pretended and in their actings and sufferings by which it is evident that they are not born of God nor have overcome the world whatever outsideappearances they walke and glory in 2. Because I produced according to Johns testimony without distinction or alteration and meant it only of true believing 3. He saies it's true of true believers as if he would imply that Paul and the other holy men when they said they had sin in them were not true believers though in some other false sense believes that Jesus is the Christ what were the Apostles hypocrites when they said they had sin in them that George thinks them not then to have been true believers For if they were not true believers they were feigned believers and we may well bear G. W.'s railing language of us and his judging us to be hypocrites if he judged the Apostles when Apostles were such sure G. W. did better before when he waved it and fled before the power of God in it than to rake up such an evasion as implies his taxing the Apostles to be no true believers when they confessed their sins or that they ●ad not overcome the world when they were translated out of it into Christ and held forth the faith of Christ against all oppositions of the World then he is guilty of falsehood in saying John describes the true believers to be from under the bondage of corruption when he makes no mention of the bondage of corruption though that they are so in some sense is true but then he saies false and belies me in saying that I own not such while men are here for in such a sense as true believers are free from the bondage of corruption that is from being detained under the guilt of sin and condemnation for it or the dominion of it so as to inslave them to it I own believers though not from the being of it in their members is it all one to have corruption in a man yea and in many things to offend and to be under the bondage of corruption Was James under the bondage of corruption as corruption signifies sin when he said in many things we offended all or John when he said If we say we have no sin we deceive our selves c. Surely G. W. had need to goe to school to learn more understanding before he be a teacher that cannot distinguish things that so broadly differ He saies A man must believe that Jesus is the Christ and believe in him too before he be born of God as Christ said believed in the light 〈◊〉 ye may be the children of the light What is this but to fight against the Apostle John and to tell him Nay John thou saist not truly in saying who ever believes that Jesus is the Christ is born of God Men may believe that and yet not be born of God for that goes before a mans being born of God and yet some things are before others in order of nature that yet are not without them as he that hath life hath breath yet in order of nature life is before breath so though it be true that men must believe in the light that they may be the children of the light yet it followes not that some do believe in it that are not the children of it and yet even they that are born of God and so are children of the light may be further born of it and so more the children of God that is like unto God as the Disciples when born of God for God was their Father yet Christ bids them to love their enemies c. That they might be the children of their Father Mat. 6.44 45. And yet again There is some difference between believing in the light and believing Jesus to be the Christ some did believe in the light before they believed that Jesus is the Christ as Nathaniel and Cornelius and divers others So that here is nothing in Geo. yet but deceit and opposition to the Scripture sayings nay G is broadly contradictory to John the Apostle and sticks not to make him a lyer plainly afterward as well as safely to perswade people that some of his party perceived my deceit For saith he What people are there of any understanding even among those Priests which this Priest Horne calls greedy dogs strong to appetite that doe not believe that Jesus is the Christ Are they therefore born of God What is this but to cast the lye upon John for being so rash as to say whosoever believeth Jesus is the Christ is born of God when as he saies such as he reviles as the worst of men do that and yet are not born of God Judge Reader Whom shall we here believe the Apostle John or Geo. Whitehead Is it not better and truer to say what ever men perswade themselves of and what ever they pretend they do not believe Jesus to be the Christ that are not born of God than thus rashly to give the Apostle the lye That George fled to another shift when beat by that Scripture from his former answer that the Apostles were not born of God while they confessed sin he denies not but indeavours to justifie here what he therein said For he saies here again that The