Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28607	The history of Athanasius with the rise, growth, and down-fall of the Arian heresie / by Nathaniel Bacon, Esq.	N. B., 1598-1676.	1664 (1664)	Wing B350; ESTC R10044	126,487	235

Constantine was the first Christian Emperour and is commended to posterity by the example of so worthy a man as Athanasius was who was the first lèader herein Nor was the Emperour scrupulous in admitting the appeal however himself was interested in the act of the Council by the Presidency of his Lievtenant there but did appoint the matter to be heard before himself at Constantinople Neither did the Arian Bishops now in Council at Tyrus disclaim the trial before the Emperour for though they were the first president of a schism in a general Council yet they did not independ upon the supream Christian Magistrate but sent their Procters to appear before the Emperour to justifie their proceedings as well as they could Soz. lib. 2. cap. 27. But I must leave the appeal depending till I glance upon some passages between the Emperour and Arius which preceded the appearance of Athanasius before the Council and had their influence upon Athanasius afterward The Arian Party under the conduct of Eusebius Sect. 2. had made it their design ever since the Council at Nice to gain back Arius to Alexandria and to restore him to communion with the Church there for which purpose a Presbyter of their own sect was made become familiarly acquainted with Constantia the Emperours sister Soz. lib. 2 cap. 26. and having gained her favour told her that it was much for the Emperours dishonour that Arius should so long remain secluded from his Church at Alexandria upon such mistake and by information of some that envied him for the great opinion that the people have of him all which will be made apparent if the Emperour would but admit him to speak for himself and therefore he prayed her to move the Emperour therein It is supposed that Constantia did this accordingly soon after but it might be left out of mind For afterward Constantia falling sick of her last sickness and the Emperour coming to visit her amongst other things she glanced upon the matter concerning Arius and therein spake much in commendation of her Presbyter and commended him to the Emperors favour telling him that her Presbyter was a man of parts zealous of the Emperours honour and a very godly man The Emperour taking this as her last request for she died soon after did accordingly for he sent for the Presbyter and commanded him to wait upon him This act of the Emperour though but an act of love to his sister and might seem of small importance yet as the times then stood proved the great hinge upon which the affairs of the Empire in relation to the Church did turn So dangerous a thing it is for them in authority to intrust their favour unto any private relation especially to a woman whose affections many times are strong and predominate and in the general are more skilfull at making of fires then men are This new favourite that Constantine had so easily gained crept up by degrees into his bosome Sect. 3. Soc. lib 1. cap. 19 20. Soz. lib 2. cap. 26. and after that he found that he had gained possession within his Buttons he also adventured to tell the the Emperour how much he was wounded in his repute by the long restraint of Arius from Alexandria where he was in so great esteem especially upon mistaking grounds concerning his opinion which is commonly known to be in no manner contrary to the Nicene Faith as was reported And he further told the Emperour that if he would please to admit Arius into his presence Arius was very desirous to give the Emperour full satisfaction therein The Emperour was well pleased herewith and told the Presbyter That if Arius be of the same judgment with the Nicene Council the Emperour would not only admit him into his presence but he would restore him to his Church at Alexandria and for further assurance herein the Emperour wrote his Letters to Arius signifying his pleasure that Arius should come and speak with the Emperour Hereupon Arius with Eusebius come to Constantinople Epiphan and being admitted into the Emperours presence he asked Arius if he did agree to the Nicene Faith and they both answered that they did agree thereto The Emperour then required them to set down their faith in writing which thing they after also did and presented the same as the faith of them and their followers to this purpose Soz. lib. 2 cap. 26. We believe in one God the Father Almighty and in one Lord Jesus Christ his Son begotten of him before all ages True God by whom all things are made in Heaven and in Earth who descended and is incarnate and suffered and rose again and ascended into Heaven and shall come again to judg both the quick and the dead And in the Holy Ghost in the resurrection of the flesh in eternal life in the Kingdom of Heaven In one Catholick Church of God extending throughout all the Earth This Faith they said they received from the Gospel the Lord Jesus Christ saying to his Disciples Go and teach all nations sanctifying them in the Name of the Father Son and Holy Ghost as the whole Catholick Church and Scriptures do teach in which said they we wholly believe God is our Judg both now and at the last judgment This writing the Emperour perused and asked Arius if he had ought more to say and whether from his heart he did truly own what he did profess To which Arius answered that he had not ought more to say nor hath he written or said other or otherwise then according to his judgment The Emperor hereto replied If your faith be right you have sworn truly but if otherwise know that God will be revenged on you for your perjury and from Heaven reveal his Justice upon you It seems the Emperour was not yet satisfied with the reality of these men Sect. 4. and therefore will determine nothing herein without Counsel contrary to the determinations of the Council at Tyrus which is in his opinion meet for the purpose But a matter of piety comes in his way he had built a famous Temple upon Mount Calvary nigh to Hierusalem and it being now finished he will repair thither for the dedication of the same And he writes to the Council at Tyrus Theod. lib. 1. c. 30. to adjourn their meeting to Hierusalem to assist him in that work and they are as forward therein as himself For building of Churches and a pompous devotion will solder well enough with Arianism to overlay the same with the gold of seeming holiness And unto this Council at Hierusalem Constantine refers the matter concerning Arius sending him thither with his Confession of Faith by him subscribed requiring them to examine him strictly concerning the same and if they find him and the Confession good then to shew him favour So is Athanasius his appeal deferred till the dedication be past and he gone to Alexandria Sozom. lib. 2. c. 26. But the Council being met at

Sect. 1. Soc. lib. 2. cap. 24 25.26 Soz. lib. 4. cap. 5. when as Photinus began to act his part and it incensed him not a little that such innovations durst put up head in his own presence and therefore he is easily induced to call a Council there whereas Photinns was at that time Bishop The Arians furthered him also therein being as earnest therein as himself and procured the Emperour also to send for Hossius whom once gained they hoped to gain many more and he came though unwillingly as he had cause In the transaction thereof the Arians dealt cunningly For they made a Confession of Faith that on the one side aimed to strike Photinus in the right vein and which also on the other side may go down with Hossius and others of his way and yet must be safe for the Arians to approve For the Council consisted most of such And this Confession is thus framed We believe in one God Father Almighty the Maker and Framer of all things of whom all the Father-hood in Heaven and Earth is named And in his onely begotten Son our Lord Jesus Christ before all ages begotten of the Father God of God Light of Light by whom all things are made which are in Heaven and in Earth visible and invisible Who is the Word Wisdom True Light and Life Who in these last dayes is made Man for us born of the Holy Virgin crucified dead and who arose from the dead the third day and ascended into Heaven sits at the right hand of God the Father and shall come at the end of the World to judge the Living and the Dead and to render to every man according to his works of whose Kingdome there is no end but remaineth for ever For He shall sit at the right hand of the Father not onely whilst this World last but also in the World to come And in the Holy Ghost that is the Comforter whom the Lord promised to send after his Ascention unto his Disciples that He might teach them and mind them all things and did send Him by whom the souls of such as sincerely believe in Him are sanctified 1. Those therefore that affirm that the Son is of things which are not or of any other substance then of God the Father Or that there was time or age when He was not are accursed 2. So if any man affirm that the Father and the Son are two Gods 3. Or that Christ was God before all ages and therewith doth not confesse that the Son of God with the Father made all things 4. Or that the Son of God or any part of Him is begotten of Mary 5. Or that the Son is born of Mary according to fore-knowledge and not before all ages begotten of the Father and was with God and that by Him all things were made 6. Or that the substance of God may be dilated or contracted 7. Or that the essence of God dilated makes the Son or shall call the Son as it were the dildting of His Essence 8. Or shall call the Son the Word of God in the mind of the Father seated or the Word brought forth 9. Or that God Man is begotten of the Virgin Mary understanding thereby that God is begotten 10. Or that shall expound these words besides Me there is no God to exclude thereby the onely begotten who is God from everlasting 11. Or shall expound those words the Word was made Flesh to be transmutation into Flesh 12. Or by crucifying the onely begotten Son of God shall understand that the Son of God did undergo passion destruction change diminution or annihilation 13. Or that shall expound these words Let us make man c. as spoken from God the Father to himself and not to God the Son 14. Or that shall affirm that Jacob wrastled with God as God or with God the Father and not with the Son as Man 15. Or shall expound those words the Lord gained from the Lord not of the Father and the Son but the Father rained from Himself 16. Or that shall expound those forms of speech God the Father or God the Son or God of God to determine two Gods thereby 17. Or when he saith Lord of Lords shall thereby understand two Gods For we do not place the Son in the same degree with the Father but we make Him subject to the Father 18. Or shall affirm the Father Son and Holy Spirit to be one Person 19. Or that calling the Holy Ghost the Comforter shall intend thereby God begotten 20. Or that shall call any the Comforter besides whom the Son of God hath so called 21. Or that shall affirm the Holy Ghost to be part of the Father and the Son 22. Or that the Son as one of the Creatures is made by the will of the Father 23. Or that the Son is begotten without the will of the Father 24. Or that Jesus Christ the Son of God is not from Eternity but to be the Son and Christ onely when he was born of Mary and began then to be God as Samosetanus said This Confession thus framed as on the one side it doth not assert that the Son is consubstantial with the Father so on the other side it saith not in so many words that he is like to the Father So being as it were silent in the point of similitude they hoped both the Orthodox and the Arian would subscribe thereto and agree in the condemning of Photinus if he should prove obstinate Besides this Confession thus framed Sect. 2. there were two other Confessions offered which were suffered to passe abroad but which of all these was offered to Photinus to subscribe appeareth not by the History but it appeareth that Photinus resused to subscribe and unde took to desend his opinions by dispute yet not satisfying the Council they declared him excommunicated and banished him and accordingly he retired himself all his dayes Neverthelesse he published a discourse against all Heresies For even Hereticks will condemne Heresies Of these two other Confessions one is wholy concealed by the Historians Sect. 3. onely they say that therein that the words Substance and Consubstantial were not onely omitted but expresly forbidden to be used either in teaching or disputation For the way to bring in Heresie is to do it by degrees they first conceal the words that do difference truth from crrour and then afterwards foist in words that may lead in their errours But this is not all for in the same Confession thus concealed they affirm That the Father is greater then the Son in Honour Dignity and Deity and in the Name Father And that the Father is without beginning and that the Generation of the Son is known onely to the Father But as touching the third Confession although it be not concealed yet it seems it was reserved to be owned by another Council as not so fitting for the present purpose where such divers Confessions were propounded and the members each of