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	power_n	8,282	5	4.7469	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07368	Religion and alegiance [sic] in two sermons preached before the Kings Maiestie, the one on the fourth of Iuly, anno 1627. at Oatlands, the other on the 29. of Iuly the same yeere, at Alderton / by Roger Maynwaring ... ; by His Maiesties speciall command.	Maynwaring, Roger, 1590-1653.	1627 (1627)	STC 17751.5; ESTC S123212	43,779	94

Christ his Seruice while the world was in loue with Religion And to the King how farre the like Affections will goe may be seene by that Vnanimous Acclamation of those right-loyall and well-affected People to their Prince All that thou commandest vs will we doe and whithersoeuer thou sendest vs will we goe And further for a more full inlightning of our minds in this Point what force Religion hath to worke Obedience We must know that it is a Maxime Solemne with the Schoolemen That the Vertue of Religion is not onely a Transcendent amongst the other Vertues as well Diuine as Morall But that She doth also sit as Queene and Empresse of them all at who●e Soueraigne Command those sacred Habits of acquired and infused Graces are sent forth about the exercise of their seuerall Acts Saying to Faith Beleeue to Hope Relie to Loue Adhere to Prudence aduise well to Iustice diuide aright to Fortitude endure with Patience and doe valiantly to Temperance Abstaine to Repentance grieue for Sinne and to Obedience whatsoever thine hand findeth to doe doe it with thy might To draw then to a Conclusion of this Point As Men rule Beasts so Passions rule Men and Vertues command Passions and so God hath made Religion to command Vertues and to set them to and see them bestirre themselues about their seuerall Workes Religion therefore as Solomon saith of Wisdome hath built her selfe a House and therein a glorious Throne and sate Her down thereon with the Diuine Graces on her right hand on her left hand the Vertues morall Before her Throne Deuotion and Adoration Behind her Chaire of State Humility Repentance and Obedience And all These come to Her as did the People and the Publicans to Saint Iohn the Baptist to receiue their Charge Saying each One And what shall we doe If Men therfore are made as Philo saith to rule Beasts Let not rebellious and vnruly Passions ouer-rule vs Let Vertues sway our Passions and Religion command our Vertues both Diuine and Morall both toward God and his anointed King for both must goe together as in Gods Command and Solomons Counsell so in Mans Obedience And That which God hath ioyned Let no man dare to seuer And if we be Rationals let Reason guide vs if Morall men let Vertues rule vs if Christian men let Religion sway vs for this is Gods Reason Naturall Reason may be reasoned with cauill'd at and be it neuer so conuincing disputed against Religion may not What art thou O Man saith that great Apostle For so doth He rebate the Insolency of such as dare dispute with God Religiō perswades Angels makes Deuils tremble Good men it ouercomes and from the worst of Men it drawes some Good Great is the Power of true Religion and it preuailes All things in Heauen and Earth doe Her homage the greatest as feeling her Power the least as not exemp●ed from her Care And indeed of Her we can confesse no lesse then ●hi● That her Words are Oracles her Sayings are Sentences her Rules Irr●uocable Truths her Reasons Demonstrations her Certainties Syllogismes her Counsels peremptory Commands her Waies are Peace and the fruit of her Workes is Immortality Now for the third Point Most true it is as Tertullian saith That Christian Religion not being a home-borne but a Pilgrim here on earth most easie it is for Her in this case to finde few Friends and many Enemies For no sooner did the Feathers of this true Religion beginne to grow and Shee able to flie abroad into the world but presently the mortall Enemy coin'd This as a Rasor to clip her wings and cause her to fall downe into the Clutches of those Birds of Prey that were euerready to deuoure her Namely That Christian Religion was a fatall Superstition and the Professors thereof as Sueton calls them the Authors of new and scandalous Incantations Which misconceiued Enmity against the Gospell while the Truth and Goodnesse thereof was vnto the world vtterly vnknowne was in cause wherefore the Professors thereof were so cruelly hated condemned and persecuted for the space of 300. yeeres duting which time The Heathen raged and the People imagined a vaine thing The Kings of the Earth stood vp and the Rulers tooke Counsell against the Lord and against his Christ. For first They did quarrell the Christians as the cause of all those Troubles and calamities which at any time befell the Roman Common-weale which as Tertullian saith was but a Maske or Vaile for their Malice and as Saint Augustine obserues a ready way to create Mischiefe to the harmelesse Christians from such as had not Iudgement to weigh the cause If therefore any Fire or Combus●ion had fallen vpon any Towne or City if any fearefull Earthquake had shaken or swallowed vp as sometimes it did any City Towne or Territorie If any Goth Vandall or other barbarous Natian had made any Inrodes vpon the Bounds of the Roman Empire If Tybers swelling waues did but strike the walls of Rome and threaten Inundation If Nilus flowed not on the Fields to make them fertile If th● Heauens did at any time become Brasse and the Earth Iron If any Plague Famine or publike Calamity had wasted the People all was laid vpon the late Inchanting Superstition as they termed it of Christian Religion The Fathers therefore to purge the Christian Faith of such causelesse Imputations did by way of Retortion cause the edge of these Obiections to recoile vpon the Heathen What sore Calamities saith Tertullian befell those most famous and fortunate Islands Hierapolis Delos Rbodes and Choos Who in cause That the Atlantique Sea swallowed vp so vast a portion of the African and Asian Continents What in cause That Carthage gaue Rome such a defeat as that a whole Bushell was filled with the Rings that were taken from the fingers of the Slaine Where could they lay the fault when the Senones tooke the Capitoll All this being long before the Name of Christ or any of his Race was knowne or heard of in the world When thou hearest saith S. Cyprian such Complaints made by the Heathen of so often Warres Plagues and Famines and that all is cast vpon the Christians answer thus That as the Rebellious Iewes did impute it to Moses their Prince that so many Murmurers of Core and his Company were in a moment swallowed vp which indeed was for their Sinne of Murmuring against God and their King Euen so doe yee Heathen impute those things to Christ and his Followers which God most instly inflicts on you for your horrible Impieties And call to mind sa it Saint Augustine how Rome while the world was Heathen hath beene scourged and if any Plagues at this time light vpon the world it is for resisting that Gospell which God hath decreed to be preached to all Nations and for their hatefull endeuour to Suppresse that Church which God hath foretold

is selfe-able in al things and most puissant of himself and from and by no other All Powers created are of God no power vnlesse it bee giuen from aboue And all powers that are of this sort are ordained of God Among all the Powers that be ordained of God the Regall is most high strong and large Kings aboue all inferiour to none to no man to no multitudes of men to no Angell to no order of Angels For though in Nature Order and Place the Angels be superiour to men yet to Powers and persons Royall they are not in regard of any dependence that Princes haue of them Their Power then the highest No Power in the world or in the Hierarchy of the Church can lay restraint vpon these supreames therfore theirs the strongest And the largest it is for that no parts within their Dominions no persons vnder their Iurisdictions be they neuer so great can be priuiledged from their Power nor bee exempted from their care bee they neuer so meane To this Power the highest and greatest Peere must stoope and cast downe his Coronet at the footstoole of his Soueraigne The poorest creature which lyeth by the wall or goes by the high-way-side is not without sundry and sensible tokens of that sweet and Royall care and prouidence which extendeth it selfe to the lowest of his Subiects The way they passe by is the Kings high-way The Lawes which make prouision for their reliefe take their binding force from the Supreame will of their Liege-Lord The bread that feedes their hungry soules the poore ragges which hide their nakednes al are the fruit and superfluity of that happie plenty and abundance caused by a wise and peaceable gouernement Whereas if we should come to heare the dread-full and confused noyse of warre and to see those garments rowl'd in blood if plough-shares should bee turned into swords and sithes into speares then Famine of bread and cleannesse of teeth and dearth of al good things would bee the iu●t and most deserued punishment of all both their and our sinnes Now to this high large and most constraining Power of Kings not onely Nature but euen God himselfe giues from heauen most full and ample testimonie and that this Power is not meerely humane but Superhumane and indeed no lesse then a Power Diuine Though Maiesty saith Herodotus be shrouded vnder Mortality yet is it endowed with such a Power from aboue as beares no small resemblance with the Deity For if it were of men or if that Power which is dispersed in Communities and multitudes were collected and setled in the King then might this Power be thought humane and to rise from men But because God would haue men to conceiue quite otherwise of Regal Soueraignty therefore himselfe pronounceth this of them who weare Crownes on their heads sit vpon Thrones and with Scepters in their hands rule Nations I said yee are Gods That sublime Power therefore which resides in earthly Potentates is not a Deriuation or Collection of humane power scattered among many and gathered into one head but a participation of Gods owne Omnipotency which hee neuer did communicate to any multitudes of men in the world but onely and immediately to his owne Vicegerents And that is his meaning when he saith By me Kings raigne Kings they are by m● immediate constitution and by me also doe they Rule and exercise their so high and large Authoritie This therefore may be well conceiued to be the cause wherfore God doth pleade in Scripture and that so mainely not onely for the Souer aignty but also for the Security of his Anointed I said yee are Gods and he saith it in no secret but stāding in Synagoga Deorum for so the Psalme begins as if he would haue all the world take knowledge of what he said Then Per me Reges regnant After that Nolite tangere Christos meos And lastly Curse not the King Ne detrahas Regi sayes the Vulgar Traduce not detract not from the King Put all together 1. I said yee are Cods 2. By me Kings raigne 3. Touch not mine Anointed 4. And speake not amisse of the King no not in thy secret thought And take we these sentences asunder againe thus 1. I said yee are Gods there 's their sublime and independent Soueraigntie 2. Per me Reges regnant there 's their vnresistable Authority 3. Nolite tangere Christos meos there 's their sacred and anointed Maiestie with the security of their royall State and persons 4. In cogitatione tuâ Regi ne detrahas speake not ill of the King in thy thought there 's the tendering and preseruing of their great and pretious Names from obloquie and the safety and indemnity of their Royall fame and glorie To put then an end to this first point Royalty is an Honour wherein Kings are stated immediately from God Fathers they are who gaue Fathers Authority ouer their Families but hee alone from whom all the Father hood in heauen and earth is named The power of Princes then is both Naturall and Diuine not from any consent or allowance of men And hee that gaine-saies this transgreditur terminos quos posuêrunt Patres saith Antonine Not therefore in any consent of Men not in Grace not in any Municipall Law or Locall custome not in any law Nationall nor yet in the law of Nations which consent of men and tract of time hath made forcible not finally in the Pope or any People is Regall preheminencie founded for Adam had Dominion setled in him before euer there was either Pope or People neither Popes nor Populous Multitudes haue any right to giue or take in this case So that Royalty is a Prehemencie wherein Monarches are inuested immediately from a God For by him doe they raigne And likewise Sacred to God himselfe For hee who toucheth them toucheth the apple of Gods owne eye and therefore Touch not mine anointed Supreame also it is and Independent vpon any Man Men or Angels and for this saith he They are Gods whose glorious and dreadfull Names must not bee medled with by any wicked tongues or pennes nor mingled with any lewd peruerse or deprauing thoughts and for this Curse not the King in thy thought And yet notwithstanding this they are to bee sustained and supplied by the hands and helpes of men for The King himselfe is serued by the field Re●dite quae Caesaris Casari Render as due not giue as arbitrary for for this cause pay wee tribute saith the great Apostle God alone it is who hath set Crownes on their heads put scepters yea and reuenging swords into their hands setled them in their thrones for this doe their Royalties render to God as a due debt that great Care Paines and Prouidence which they sustaine in the ruling ouer and preseruing of their people in wealth peace and godlinesse

It offers vp Praise and Thanksgiuing Obserues daies assigned honours Places consecrated to his Seruice and desiring to yeeld no Reuerence to any false Deitie doth thereby shun the one Extreme of Superstition and labouring to giue all Reuerence to the True and Liuing God doth hereby also bawke the common Roade of Prophanation With most willing and deuout Obedience paies Shee Vowes to God Tithes to the Tribe of his Inheritance and Tribute to his anointed Kings labouring euer by most dutifull Obedience to submit wherein it is commanded and by sorrowfull Repentance to satisfie wherein it hath offended And all this in that most deere affection with that most sweet Deuotion in that most pure Intention and humble Adoration of that God whose it is and whom it desires to Obey For euen as the vertue of Obedience euer eyes the Precept or Command So Religion teaches to refer Obedience to the honour glory of that high God who giues the Precept To conclude then this first Point Religion is our Vow It is the Tye and Bond that doth knit our Soules to God and the Mistresse that learnes vs to refer all our Actions to his Glory Without Religion therefore and without God Take away Religion faith Lactantius and men haue no more to doe with Heauen If therefore we had no faith toward God No feare of the holy One No loue of things not seene but eternall in the Heauens No taste of the Powers of the Life to come No expectance of a Resurrection nor hope of that Reward laid vp for righteous soules but liued without all hope and without God in the world then were we not only of all Men but euen of all Creatures the most miserable and so much the more by how much God hath giuen vs more Vnderstanding then the Beasts of the Field and made vs wiser then the Fowles of the Aire whereby we become able to Reflect vpon our owne wretchednesse which to doe the Beasts of the Field are in no wise able The second Circumstance is What force Religion hath to winne Obedience to the God of Heauen and to all that is called God on Earth And that appeares by This That the Wisest of Men perswades to Obedience by it And yet farther then this The Power of Religion is seene by her Property This Property is a Passion This Passion is Loue and that kinde of Loue which by the Diuines is called Appretiatiue the Loue of singular esteeme regard and honour which true Religion euer beares to Powers and Persons Royall And this affection of Religion is expressed in this That Regall Sublimity is by her Command placed so neere the Presence of the Deitie For as the Honour and Reuerence which is due to God and the King doe both in some manner appertaine to one Table so is it for the most part conioyned in one Text thorowout the Scriptures My Sonne feare God and the King Giue to Caesar the Things that are Caesars and to God the Things that are Gods Feare God Honour the King Keepe the Kings Commandement And that in regard of the Oath of God So that if it speake of Feare or Reuerence of Supply or Maintenance of Honour or Obedience Religion is the Reason to perswade All Because It hath the Affection and Perswades because It Loues and nothing is more dutifull then Loue that beareth all things Now if we demand the Reason why Religion doth thus associate God and the King It may be conceiued to be from three Causes Either from the Communion of Names For God is not onely said to be Standing in Synagôga Deorum in the Assembly of Princes as One of them But doth also vouchsafe them the Participation of his owne most blessed Name A Priuilege which He neuer did impart to any Creature but onely vnto such as are most neere and deare vnto him namely to Kings Angels and Priests whom alone the Scriptures honour with that high and noble Grace to be called Gods Or else from the Propinquitie and neere-bordering of such Offences as reflect vpon God and his anointed King That the Sinne of the next affinity vnto Sacrilege is Disloyalty vnto Princes was the Rule of Vlpian The highest Crime saith he that can reflect vpon heauenly Maiesty is Sacrilege the next doore to This is Rebellion and Disobedience vnto Kings And hence it comes to passe from this N●erenesse that Sacrilegious Persons who are not afraid to rob God of his Tithes and Christ of his Patrimony the onely Tribute which the World must for euer owe and pay to God for his Vniuersall Dominion and Prouidence ouer the World fall incontinently vpon Kings and make no bones to tie their hands or clip their wings or depresse that Regale Culmen vnto which God hath aduanced them with his owne immediate hand Or else from that Paritie of Beneficence which Men enioy from God and sacred Kings Impossible it is for any Creature in the world to answer or proportion diuine Beneficence My Goodnesse extendeth not vnto thee saith Dauid Nor likewise can a King receiue ought from the People that may consist in that Indiuisibility of Iustice or haue that Condignity as to Merit or Recompence in rigour Imperiall Excellence in it selfe or Regall Prouidence ouer the World For there is no way as yet in the world found out for Men to Recompence God or Children to requite their Parents much lesse Him who is Pater Patriae and hath the Care of all and is as ● may terme him a generall Parent Now as Iustice properly so called intercedes not betweene God and Man nor betweene the Prince being a Father and the People as Children for Iustice is betweene Equals So cannot Iustice●e ●e any Rule or Medium whereby to giue God or the King his Right Those Parts of Iustice therefore which the Diuines call Potentiall as Religion Pietie Deuotion Gratitude and most dutifull and submisse Obedience all which respect not Equals but Superiours are chosen and assigned to pay God and the King their right in some proportion For though the Acts of these Vertues haue not any exact definition of or hold any equall proportion with Iustice yet some semblance they may bee said to haue therewith forasmuch as the affections of these Graces are of great extent and largenesse and are euer labouring most durifully to Submit in what they are inioyned and most abundantly to Satisfie and make amends wherein they haue Transgressed And how farre a Religiously-affected Mind a pious and deuout Affection the Impression of true Thankfulnesse will reach and extend it selfe towards God may easily be discerned by Maries Oile and Martha's Toile to entertaine their Lord by Zacheu's halfe and Peters All left for their Lords sake by those willing Hearts and ready hands to pull out of their heads so many Eies to please their deare Apostle by that world of Treasures poured out vpon