Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

and make his way and work by far more facil and pleasant which that it may be the issue of this undertaking is heartily desired by him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. H. Each Chapter consists of all or most of these following particulars concerning each Father 1 § A Brief account of his Life and Travels in the Church 2 § His Elogy and the esteem he was held in 3 § His labors and writings whereof 1. Some are lost 2. Some remain of which 1. Some are dubious 2. Some are spurious 3. Some are genuine and of these 1. Their sum 2. Their censure 4. § His language and stile 5. § Some notable and select passages 6. § His slips and errors whereof 1. The Occasion and Ground 2. The Apology and Plea that may be made for some of them 7. § His end and death The FATHERS treated of in this Treatise viz. Page 1. Ignatius Antiochenus 1 2. Iustinus Martyr 22 3. Irenaeus Lugdunensis 51 4. Clemens Alexandrinus 79 5. Tertullianus 111 6. Origenes Adamantius 171 7. Cyprianus Carthaginensis 248 8. Lactantius Firmianus 314 9. Athanasius Alexandrinus 339 10. Hilarius Pictaviensis 390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A VIEW of Antiquity 1. Ignatius Antiochenus §1 AS touching Ignatius surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ancient and Eminent Bishop and Martyr what Country-man he was how brought up and Educated in what manner and by what means converted unto the Christian Faith and advanced unto the weightier functions in the Church is no where extant nor recorded in history The relation of Nicephorus seems fabulous and inconsistent with what is to be found in the Epistles attributed by some unto Ignatius himself wherein 't is said that he never saw Christ corporally or in the flesh He therefore could not be as the above-named Author reports him to have been that little Child that Christ called unto him and set in the midst of his Disciples commending simplicity unto them and saying Except ye be converted and become as little children ye shall not enter into the kingdom of heaven But though he so saw not the Lord Jesus yet did he live and familiarly converse with them that had so seen him being as is generally received the Disciple of the Apostle Iobn as were also his contemporaries Papias Bishop of Hierap●lis and Polycarp ordained by the said Apostle Bishop of Smyrna as was our Ignatius Bishop of Antioch by the Apostle Peter of whose right hand saith Theodoret he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Church he was the third Pastor or Bishop the Apostle Peter being the first to whom next succeeded Evodius one of the seventy Disciples as saith Dorotheus Eusebius makes Ev●dius the first and our Ignatius the second Pastor there which is true indeed of the fixed Bishops of that City for Peter stayed but a while there and then departed unto Ierusalem and other Eastern Regions If therefore the Apostle Peter begin the Catalogue as some make him to do then is he the third but if Evodint as others then the second Bishop of that place His zeal toward the house of God was exceeding great even burning hot for which he was had in as great esteem and most acceptable unto those of chiefest note especially Polycarp and the rest of the Asian Bishops whereof they gave an ample testimony by their flocking to him as the most famous man of all the East when they heard that he was lead bound toward Rome For in his way being at Smyrna the neighboring Churches having notice thereof sent each of them their messengers to salute and visit him in their behalf among whom were the Bishops of some of those places accompanied by the Elders and Deacons the like also was performed by the Bishop of Philadelphia upon his coming to Troas An evident demonstration of the high and more then ordinary respect which they bare unto him and his answerable worth who as they deemed deserved it from them § 2. He was accounted the first and chief of the Oriental Bishops as excelling them all both in the holiness of his life and his powerfulness in Preaching the Gospel as well as in the prerogative of his seat yea among the Fathers of the Primitive Church he holds the first place A Doctor in every regard blessed whom Bernard stiles by the name of the great Ignatius our Martyr with whose precious reliques saith he our poverty is inriched a most holy Man and altogether the most Ancient of all now extant one truly Divine and even unto our memory famous and in the mouthes of many a clear evidence of his admirable worth and that variety of the gifts of the holy Ghost wherewith he was choicely adorned a man of eminent Sanctity as also a singular and ●ervent lover of our Lord Jesus Christ in publishing the word of God very zealous and no less Learned in so much as his Learning as well as his vertues were celebrated of old amongst which the magnanimity of his spirit in the cause of Christ happily conjoyned with sweet humility and holy simplicity did add not the least lustre to this accomplish'd Martyr § 3. The remains of his Learning and labors are only some few Epistles written by him unto several Churches and Persons not long before his death which as a certain well drawn picture do excellently represent and give us a lively image of him for therein are notably discovered his vigorous and singular love to Christ his fervent zeal for God and his glory his admirable and undaunted courage and magnanimity in his cause accompanied with such sweet humility and exemplary meekness of Spirit that as in all he shewed himself to be a true Disciple and follower of Christ so may he well serve as a pattern for the imitation of succeeding generation Talis erat sublimis illius animi submissio è contra ejusdem submissi animi sublimitas ut mirâ quadam connexione summis ima conjungat quae admiratione delectatione animum simul afficiant Such was the submission of that sublime soul and on the other side such the sublimity of that submisse soul that with a certain admirable connexion he joyned together the lowest with the highest both which may well affect the mind with wonderment and delight These Epistles do amount as now extant unto the number of fifteen and may be divided or ranked in three sorts 1. Such as are Genuine and for the main and bulk of them by most apprehended and granted to be his of which Casaubon thus For the Epistles of Ignatius to deny them to be those of that most ancient Martyr and Bishop of Antioch would be Heresie at this day and verily as for some of them we shall else where if it shall please the Lord defend their antiquity by new reasons These are six in number though commonly thought to be seven

appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consumma●ion of them 7. He finds the number of the Beasts name viz. 666. i● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet vo●abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him

of those inhabiting both the City and Country where are read as time will permit the Writings of the Prophets and Apostles the Reader having ended the Pastor or President makes an exhortation instructing and stirring them up to imitation of things that are honest Afterward we all rise up together and offer up Prayers which concluded there is brought forth Bread and Wine and Water then the Pastor according to his ability offers up Prayers and Thanksgivings the people saying Amen Then being consecrated they are distributed unto every one and sent to such as are absent by the Deacon The wealthier sort if they please contribute somewhat as they will and what is gathered is deposited with the Pastor who therewith relieves Orphans Widdows and such as through sickness or any other necessity are in want as also such as are in bonds and strangers briefly he takes care of all that are poor And therefore do we meet upon Sunday because upon it God dispelling the darkness and informing the first matter created the World and also because upon that day Jesus Christ our Saviour rose again from the dead And a little before he thus speaks of the same Matter After Baptism we bring him that believes and is added to us to the place where the Brethren as they are called are congregated making their joynt Prayers for themselves or he that is Illuminated or Baptized and for all others every where with all their might Prayers being ended we mutually salute one another with a kiss then is there offered unto the Pastor or President Bread and a Cup of Water and Wine he receiving them returns or sends up Praise and Glory unto the Father of all things through the name of the Son and holy Spirit and largely gives thanks for that he accounted us worthy of these gifts when he hath finished the Prayers and Thanksgiving all the people that are present follow him with their well-wishing acclamations saying Amen And Amen in the Hebrew Tongue signifies be it so Then after that the President hath ended the Thanksgiving and all the people have given their acclamations and approbations they that with us are called Deacons distribute to every one of those that are present that each may partake of that Bread Wine and Water that hath been blessed and carry it unto those that are absent And this nourishment or food among us is called the Eucharist Whereof it is not lawful for any to partake but only such a one as believes our Doctrine to be true and hath been washed in the laver for remission of sins and unto regeneration and lives so as Christ hath delivered or taught In this plain and simple manner were the Ordinances according to Christs institution then administred without all those pompous Observations Ceremonies and superstitious Additions which in after times by degrees were brought in practised and prevailed to the great dishonour of God detriment of Souls disturbance of the Church and despoiling of the Ordinances themselves of much of their beauty and lustre which then shines forth most when they are preserved in their native purity and kept most free from all debasing mixtures of mens devices and adventitious supposed Ornament which rather deform than deck and adorn them 2. O● the sufferings of the Christians their joy in them with 〈◊〉 ground thereof and the 〈…〉 thus speaks 〈…〉 we are slain we rejoyce having this perswasion that God will raise us up by his Christ. There is none that can terrifie or bring us into bondage who by believing have given up our names to Jesus this is manifested through all the earth For when we are slain with the sword crucified and punished with bonds fire and all kind of torments it is sufficiently known that we forsake not our profession and the more we are tormented the more is the number of Believers and such as embrace the true Religion through the name of Jesus increased For as by pruning the Vine spreads and becomes more fruitful so fares it with us for his people are a Vine or Vineyard planted by God and our Saviour 3. He shews that the gift of casting out Devils of Prophesie and other extraordinary gifts of the holy Ghost continued unto this time Whereof he thus speaks We call Jesus Christ our Helper and Redeemer the virtue of whose Name the Devils tremble at and fear and even at this day being adjured by the Name of Jesus Christ who was crucified under Pontius Pilate the Governour of Iudea they obey us that thence also it may appear unto all that the Father hath given him so great power that even the Devils are subject to his Name and to the Oecomony or dispensation of his Passion Now if the Oeconomy of his Passion be shewn to have obtained and to obtain so great power how great will it be at his glorious appearing Concerning this we have another passage to the same purpose in his first as it s ordinarily accounted Apology as also no less than twice more doth he make report thereof in his Dialogue with Tryphon In the last of which places which I therefore set down as his Creed because it contains the sum of the Articles of the Apostles Creed that respect Jesus Christ he thus saith By the Name of this very Son of God and first born of every Creature born of the Virgin and made a Man subject to sufferings crucified under Ponti●● Pilate by your Nation who died and rose again from the dead and ascended into Heaven every Devil adjured is overcome and brought into subjection But if ye should adjure them by any name of the Kings or just Men or Prophets or Patriarchs that have been among you not one of them should yield obedience Again mentioning that Prophesie I will pour out my Spirit upon all flesh and upon my Servants and upon mine Handmaids and they shall prophesie Among us saith he you may see both women and men having gifts from the Spirit of God Lastly among us even unto this day there are prophetical gifts from whence you ought to understand that those gifts which of old time were in your Nation are now translated unto us Of such places of Scripture as do seem to contradict one another he declares what he himself doth and others should think of them I shall never dare to think or say that the Scriptures are contrary one unto another but if any Scripture be propounded which seems to be such and to have a shew of being contrary to some other I being throughly perswaded that no one Scripture is contrary unto another will rather confess that I do not understand the things that are spoken and will endeavour that those who suspect the Scriptures to be contrary would rather be of the same mind with me So great was the reverence and respect that he bare unto the sacred Scriptures 5. Unto what persons and in what manner Baptism

it is that most Mens stiles do differ as well as their faces suus cuique stilus est inquit Erasmus quisque suum quendam habet gustum peculiarem every one hath somewhat peculiar to him in this partic●lar Accordingly our Author being a Man ●cris vehementis Ingenii of a rough sharp and vehement spirit makes use of a stile answerable viz. quick and crabbed and consequently harsh and obscure which he did of purpose affecting it as most agreeable to his Genius so that his expressions are such even in things that are plain and easie This Rhenanus renders as the reason why his writings had so many faults or Errataes in them viz. ●eglectus aut●ris quo multis annis non est lectotum manibus tritus ips●m dicendi g●nus affectatum Africanum affectati stili durities molestiam addit quod etiam magis effecit ut minùs leg●retur quàm quidvis aliud Which betided the Poet Persius qui consul●ò est obscurus suisque scriptis caliginem tenebras exindustriâ objecit for being by one taken in hand and perceived to be so dark and cloudy he was fairly laid aside with such like words as these Si nol●t intelligi non legetur 4. His converse in the Greek Authors whom he diligently read being very skilful in that Tongue idenim temporis nihil extaba● inquit Rhenanus apud Latinos in sacris praeter testamentum utrumque tantum Victor Apollonius scripserant opuscula hence it is that transcribing much from them he retains their phrases though he quote not his Authors which was the manner of the first ages viz. to cite none by name but the sacred Scriptures only especially if they had drawn the Water out of the Wells of the Greeks and imitates their manner of speaking By his assiduous perusal of their Books saith Pamelius adeò Graecas loquendi formulas imbiberit ut etiam Latinè seribens illarum oblivisci nequiret he so drank in their forms of speech that when he comes to write in Latin he cannot forget them and both himself and Rhenanus have taken notice of many phrases in him which he borrows from the Greeks and wherein he conforms unto them Most of these I find observed by that Learned French-man Mr. Iohn Daille in his choice Treatise concerning the right use of the Fathers What shall I say saith he of Tertullian who besides his natural harshness and roughness which you meet with in him throughout and that Carthagmian spirit and genius which is common to him with the rest of the African writers hath yet shadowed and over-cast his conceptions with so much learning and with so many new terms and passages out of the Law and with such variety of all visions subtilties and nice points as that the greatest stock both of learning and attention that you can bring with you will be all little enough to fit you for a perfect understanding of him § 5. This father is full fraught with and abounds in grave and excellent sentences some few whereof I shall here insert which may serve a little to acquaint us with the state of those times in reference unto both the Doctrine and Discipline then professed and practised in the Chuches of Christ. 1. Take a view of his Symbol or Creed containing a summary of the faith which was generally received and maintained in his time Altogether one the only immoveable and irreformable rule as he stiles it which is this To believe that there is but one God nor he any other beside the Creator of the world who made all things of nought by his word first of all sent forth Colos. 1. 16 17. That word to be call'd his Son in the name of God variously seen by the Patriarchs always heard by the Prophets last of all brought down by the Spirit of God the Father and Power into the Virgin Mary made flesh in her womb and of her born a man and that he is Jesus Christ moreover that he preached a new law and a new promise of the Kingdom of Heaven that he wrought or did wonders was fastned to the Cross arose the third day that being taken up into heaven he sate down on the right of the Father sent the power of the Ghost in his stead that he might guide or act believers that he shall come in glory to take the Saints into the fruition of eternal life and heavenly promises and to adjudge the wicked unto perpetual fire a resurrection of each part being made with the restitution of the flesh This rule instituted by Christ as shall be proved hath no question made of it among us but which Heresies bring in and which makes Hereticks A compend or brief hereof is to be seen in the beginning of his book of the veiling of Virgins as also in that against Praxeas the Heretick unto which he subjoyns these words This Law of Faith remaining other things that concern discipline and conversation do admit of a newness of Correction the grace of God working and making a proficiency unto the end So that where there is a consent in the fundamental and substantial truths of the Gospel differences in things of less moment may be born with nor should they cause divisions among Christians That rule holding here that Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds that this rule hath ran down from the beginning of the Gospel even before any heresie sprung up insomuch as from hence this appears to be a firm Truth id esse verum quodcunque primum id esse adulterum quodcunque posterius Again The Church acknowledgeth one God Creatour of the universe and Jesus Christ of the Virgine Mary the Son of God the Creator and the resurrection of the flesh it mingleth the Law and the Prophets with the Evangelical and Apostolical writings and from thence drinks in that faith It signs with water clotheth with the holy Ghost which Pamelius understands of confirmation feeds with the Eucharist exhorteth with Martyrdom and so receives none against this institution 2. He prescribes and lays down this for a sure rule by which the truth may be known viz. If the Lord Jesus Christ did send out the Apostles to Preach other Preachers are not to be received then those whom Christ did institute because neither doth any other know the Father but the Son and he to whom the Son hath revealed him neither doth the Son seem to have revealed him unto any others save to the Apostles whom he sent to Preach Now what they have preached i.e. what Christ revealed to them ought no other way to be proved then by the same Churches which the Apostles themselves founded preaching unto them as well by a lively voice as they say as afterward by Epistles If these things be so it is then evident that