Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	jesus_n	power_n	6,099	5	4.7380	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63706	Clerus Domini, or, A discourse of the divine institution, necessity, sacredness, and separation of the office ministerial together with the nature and manner of its power and operation : written by the special command of King Charles the First / by Jer. Taylor.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Rules and advices to the clergy of the diocesse of Down and Connor.; Rust, George, d. 1670. Funeral sermon preached at the obsequies of the Right Reverend Father in God Jeremy Lord Bishop of Down.	1672 (1672)	Wing T299; ESTC R13445	91,915	82

people offering in their behalf not only their prayers but applying the Sacrifice of Christ to their prayers and representing them with glorious advantages and titles of acceptation which because it was so excellent celestial sacred mystical and supernatural it raised up the persons too that the ministeriael Priesthood in the Church might according to the nature of all great imployments pass an excellency and a value upon the Ministers And therefore according to the natural Reason of Religion and the devotion of all the world the Christians because they had the greatest reason so to do did honour their Clergy with the greatest veneration and esteem It is without a Metaphor regale Sacerdotium a royal Priesthood so S. Peter which although it be spoken in general of the Christian Church and in an improper large sence is verified of the people yet it is so to be expounded as that parallel place of the Books of Moses from whence the expression is borrowed Ye shall be a Kingdom of Priests and an holy Nation which plainly by the sence and Analogy of the Mosaick Law signifies a Nation blessed by God with Rites and Ceremonies of a separate Religion a Kingdom in which Priests are appointed by God a Kingdom in which nothing is more honourable than the Priesthood for it is certain the Nation was famous in all the world for an honourable Priesthood and yet the people were not Priests in any sence but of a violent Metaphor And therefore the Christian Ministery having greater priviledges and being honoured with attrectation of the body and blood of Christ and offices serving to a better Covenant may with greater argument be accounted excellent honourable and royal and all the Church be called a royal Priesthood the denomination being given to the whole from the most excellent part because they altogether make one body under Christ the head the medium of the union being the Priests the collectors of the Church and instrument of adunation and reddendo singula singulis dividing to each his portion of the expression the people is a peculiar people the Clergy a holy Priesthood and all in conjunction and for several excellencies a chosen Nation so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priesthood of the Kingdom that is the ministery of the Gospel for in the new Testament the Kingdom signifies the Gospel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingly is of or belonging to the Gospel for therefore it is observable it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not well rendered by the vulgar Latine regale sacerdotium as if Kingly were the Appellative or Epithete of this Priesthood it is regium a Priesthood appertaining to the Kingdom of the Gospel and the Priest being enumerated distinctly from the people the Priests of the Kingdom and the people of the Kingdom are all holy and chosen but in their several manner the Priests of the Kingdom those the people of the Kingdom these to bring or design a spiritual Sacrifice the Priest to offer it or all together to sacrifice the Priest by his proper Ministery the people by their assent conjunction and assistance chosen to serve God not only in their own forms but under the ministration of an honourable Priesthood And in all the descent of Christian Religion it was indeed honourable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostom the Christian Priesthood does its ministery and is perfected on earth but hath the beauty order and excellency of the heavenly hosts so that I shall not need to take notice of the Lamina aurea which Polycrates reports S. Iohn to have worn in token of his royal Priesthood a Wreath of Gold so also did Saint Iames Bishop of Ierusalem as Saint Hierom and Epiphanius report nor the exemption of the Clergy from Tribute their authority with the people their great donatives and titles of secular advantage these were accidental to the Ministery and relyed upon the favour of Princes and devotion of the people and if they had been more yet are less than the honours God had bestowed upon it for certainly there is not a greater degree of power in the world than to remit and retain sins and to consecrate the Sacramental Symbols into the mysteriousness of Christ's body and blood nor a greater honour than that God in Heaven should ratifie what the Priest does on earth and should admit him to handle the Sacrifice of the world and to present the same which in Heaven is presented by the eternal Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gregory Nazianzen describes the honour and mysteriousness of the Priest's power They minister the spiritual and unbloody sacrifice they are honourable Guardians of souls they bear the work of God in their hands And S. Hierom speaking of these words of S. Paul I am ordained a Preacher and an Apostle Quod Paulus ait Apostolus Iesu Christi tale mihi videtur quasi dixisset Praefectus praetorio Augusti Caesaris Magister exercitus Tiberii Imperatoris And a little after Grandem inter Christianos sibi vindicans dignitatem Apostolorum se Christi titulo praenotavit ut ex ipsa lecturos nominis authoritate deterreret indicans omnes qui Christo crederent debere esse sibi subjectos And therefore S. Chrysostome sayes it is the trick of Hereticks not to give to Bishops titles of their eminency and honour which God hath vouchsafed them Ut Diabolus ita etiam quilibet facit haereticus vehementissimus in tempore persecutionis loquens cum Pontifice nec eum vocat Pontificem nec Archiepiscopum nec Religiosissimum nec sanctum sed quid Reverentia tua c. nomina illi adducit communia ejus negans authoritatem Diabolus hoc tunc fecit in Deo It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separating and purifying order of men so Dionysius calls it but Nazianzen speaks greater and more glorious words yet and yet what is no more than a sober truth for he calls the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He stands with Angels and is magnified with Archangels he sends Sacrifices to a celestial Altar and is consecrated in the Priesthood of Christ a divine person and an instrument of making others so too I shall add no more as to this particular The express precepts of God in Scripture are written in great characters there is a double honour to be given to the Ecclesiastical Rulers Rulers that also labour in the word and doctrine There is obedience due to them obedience in all things and estimation and love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very abundantly esteem such very highly for their works sake a communicating to them in all good things and their offices are described to be great separate busie eminent and profitable they are Rulers

at least an argument she intended to leave the question undetermined if at least that omission of the clause was not also a rejection of the Article Only this Epiphanius objects against the Marcionites and Tertullian against the Gnosticks that they did permit women to baptize I cannot say but they made it an ordinary imployment and a thing besides the case of necessity I know not whether they did or no. But if they be permitted it is considerable whither the example may drive Petulans mulier quae usurpavit docere an non utique tingendi jus sibi pariet that I may turn Tertullians Thesis into an Interrogative The women usurp the office of teaching if also they may be permitted to baptize they may in time arrogate and invade other ministeries or if they do not by reason of the natural and political incapacity of their persons yet others may upon the same stock for necessity consists not in a Mathematical point but hath latitude which may be expounded to inconvenience and that I say truth and fear reasonably I need no other testimony than the Greek Church for amongst them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absence of the Priest is necessity enough for a woman to baptize for so sayes Gabriel Philadelphiensis In the absence of a Priest a Christian Laick may baptize whether it be man or woman either may do it and whether that be not only of danger in the sequel but in it self a very dissolution of all discipline I leave it to the Church of England to determine as for her own particular that at least the Sacrament be left intirely to Clerical dispensation according to divine commandment Onething I offer to consideration that since the keyes of the Kingdom of Heaven be most notoriously and signally used in Baptism in which the Kingdom of Heaven the Gospel and all its promises is opened to all Believers and though as certainly yet less principally in reconciling penitents and admitting them to the communion of the faithful it may be of ill consequence to let them be usurped by hands to whom they were not consigned Certain it is S. Peter used his Keyes and opened the Kingdom of Heaven first when he said Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost However as to the main question we have not only the universal Doctrine of Christendom but also express authority and commission in Scripture sending out Apostles and Apostolical men persons of choice and special designation to baptize all Nations and to entertain them into the services and institution of the holy Jesus SECT V. I Shall instance but once more but it is in the most solemn sacred and divinest mystery in our Religion that in which the Clergy in their appointed ministery do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand between God and the people and do fulfil a special and incomprehensible ministery which the Angels themselves do look into with admiration to which the people if they come without fear cannot come without sin and this of so sacred and reserved mysteriousness that but few have dared to offer at with unconsecrated hands some have But the Eucharist is the fulness of all the mysteriousness of our Religion and the Clergy when they officiate here are most truly in the phrase of Saint Paul Dispensatores mysteriorum Dei dispensers of the great mysteries of the Kingdom For to use the words of Saint Cyprian Iesus Christ is our high Priest and himself become our Sacrifice which he finished upon the Cross in a real performance and now in his office of Mediatorship makes intercession for us by a perpetual exhibition of himself of his own person in Heaven which is a continual actually represented argument to move God to mercy to all that believe in and obey the Holy Iesus Now Christ did also establish a number of select persons to be Ministers of this great Sacrifice finished upon the Cross that they also should exhibit and represent to God in the manner which their Lord appointed them this Sacrifice commemorating the action and suffering of the great Priest and by way of prayers and impetration offering up that action in behalf of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzen expresses it sending up Sacrifices to be laid upon the Altar in Heaven that the Church might be truly united unto Christ their Head and in the way of their ministery may do what he does in Heaven for he exhibits the sacrifice that is himself actually and presentially in Heaven the Priest on earth commemorates the same and by his prayers represents it to God in behalf of the whole Catholick Church presentially too by another and more mysterious way of presence but both Christ in Heaven and his Ministers on Earth do actuate that Sacrifice and apply it to its purposed design by praying to God in the vertue and merit of that Sacrifice Christ himself in a high and glorious manner the Ministers of his Priesthood as it becomes Ministers humbly sacramentally and according to the energy of humane advocation and intercession This is the sum and great mysteriousness of Christianity and is now to be proved This is expresly described in Scripture that part concerning Christ is the Doctrine of S. Paul who disputes largely concerning Christ's Priesthood affirming that Christ is a Priest for ever he hath therefore an unchangeable Priesthood because he continueth for ever and he lives for ever to make intercession for us this he does as Priest and therefore it must be by offering a Sacrifice for every high Priest is ordained to offer Gifts and Sacrifices and therefore it is necessary he also have something to offer as long as he is a Priest that is for ever till the consummation of all things since therefore he hath nothing new to offer and something he must continually offer it is evident he offers himself as the medium of advocation and the instance and argument of a prevailing intercession and this he calls a more excellent Ministery and by it Iesus is a Minister of the Sanctuary and of the true Tabernacle that is He as our high Priest officiates in Heaven in the great office of a Mediator in the merit and power of his Death and Resurrection Now what Christ does alwayes in a proper and most glorious manner the Ministers of the Gospel also do in theirs commemorating the Sacrifice upon the Cross giving thanks and celebrating a perpetual Eucharist for it and by declaring the death of Christ and praying to God in the vertue of it for all the Members of the Church and all persons capable it is in genere orationis a Sacrifice and an instrument of propitiation as all holy prayers are in their several proportions And this was by a precept of Christ Hoc facite Do this in remembrance of me Now this

Apostolical as it was an office extraordinary circumstantionate definite and to expire all that was promised should descend upon them after Christs ascension and was verified in Pentecost for to that purpose to bring all things to their mind all of Christs Doctrine and all that was necessary of his life and miracles and a power from above to enable them to speak boldly and learnedly and with tongues all that besides the other parts of ordinary power was given them ten days after the Ascension And therefore the breathing the Holy Ghost upon the Apostles in the octaves of the Resurrection and this mission with such a power was their ordinary mission a sending them as ordinary Pastors and Curates of Souls with a power to govern binding and loosing can mean no less and they were the words of the promise with a power to minister reconciliation for so Saint Paul expounds remitting and retaining which two were the great hinges of the Gospel the one to invite and collect a Church the other to govern it the one to dispense the greatest blessing in the world the other to keep them in capacities of enjoying it For since the holy Ghost was now actually given to these purposes here expressed and yet in order to all their extraordinaries and temporary needs was promised to descend after this there is no collection from hence more reasonable than to conclude all this to be part of their commission of ordinary Apostleship to which the ministers of religion were in all Ages to succeed In attestation of all which who please may see the united testimony of S. Cyril S. Chrysostome S. Ambrose S. Gregory and the Author of the questions of the old and new Testament who unless by their calling shall rather be called persons interess'd than by reason of their famous piety and integrity shall be accepted as competent are a very credible and fair representment of this truth and that it was a doctrine of Christianity that Christ gave this power to the Apostles for themselves and their successors for ever and that therefore as Christ in the first donation so also some Churches in the tradition of that power used the same form of words intending the collation of the same power and separating persons for that work of that ministery I end this with the counsel S. Augustine gives to all publick penitents Veniat ad Antistites per quos illis in Ecclesia claves ministrantur à praepositis sacrorum accipiant satisfactionis suae modum let them come to the Presidents of Religion by whom the Keys are ministred and from the Governours of holy things let them receive those injunctions which shall exercise and signifie their repentance SECT III. THe second power I instance in is preaching the Gospel for which work he not only at first designed Apostles but others also were appointed for the same work for ever to all generations of the Church This Commission was signed immediately before Christ's Ascension All power is given to me in Heaven and in Earth Go ye therefore and teach all Nations teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world First Christ declared his own commission all power is given him into his hand he was now made King of all the Creatures and Prince of the Catholick Church and therefore as it concerned his care and providence to look to his cure and flock so he had power to make deputations accordingly Go ye therefore implying that the sending them to this purpose was an issue of his power either because the authorizing certain persons was an act of power or else because the making them Doctors of the Church and teachers of the Nations was a placing them in an eminency above their scholars and converts and so also was an emanation of that power which derived upon Christ from his Father from him descended upon the Apostles And the wiser persons of the world have always understood that a power of teaching was a Presidency and Authority for since all dominion is naturally founded in the understanding although civil government accidentally and by inevitable publick necessity relies upon other titles yet where the greatest understanding and power of teaching is there is a natural preheminence and superiority eatenus that is according to the proportion of the excellency and therefore in the instance of S. Paul we are taught the style of the Court and Disciples sit at the feet of their Masters as he did at the feet of his Tutor Gamaliel which implies duty submission and subordination and indeed it is the highest of any kind not only because it is founded upon nature but because it is a submission of the most imperious faculty we have even of that faculty which when we are removed from our Tutors is submitted to none but God for no man hath power over the understanding faculty and therefore so long as we are under Tutors and Instructors we give to them that duty in the succession of which claim none can succeed but God himself because none else can satisfie the understanding but he Now then because the Apostles were created Doctors of all the world hoc ipso they had power given them over the understandings of their disciples and they were therefore fitted with an infallible spirit and grew to be so authentick that their determination was the last address of all inquiries in questions of Christianity and although they were not absolute Lords of their faith and understandings as their Lord was yet they had under God a supreme care and presidency to order to guide to instruct and to satisfie their understandings and those whom they sent out upon the same errand according to the proportion and excellency of their spirit had also a degree of superiority and eminency and therefore they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in the word and doctrine were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters that were Presidents and Rulers of the Church and this eminency is for ever to be retained according as the unskilfulness of the Disciple retains him in the form of Catechumens or as the excellency of the instructor still keeps the distance or else as the office of teaching being orderly and regularly assigned makes a legal political and positive authority to which all those persons are for orders sake to submit who possibly in respect of their personal abilities might be exempt from that authority Upon this ground it is that learning amongst wise persons is esteemed a title of nobility and secular eminency Ego enim quid aliud munificentiae adhibere potui ut studia ut sic dixerim in umbra educata è quibus claritudo venit said Seneca to Nero. And Aristotle and A. Gellius affirm that not only excellency of extraction or great fortunes but learning also makes noble circum undique sedentibus multis doctrinâ aut genere

that love him and It does not yet appear what we shall be said that beloved Disciple that lay in the bosom of our Saviour You will not now expect that I should give you a relation of that which cannot be utter'd nor so much as conceiv'd or declare unto you what our Eagle-sighted Evangelist tells us does not yet appear But that you may understand that that which sets this state of Happiness so beyond the reach of all imagination is only its transcendent excellency I shall tell you something of what does already appear of it and may be known concerning it First of all we are assur'd that we shall then be freed from all the evils and miseries that we now labour under Vanity and Misery they are two words that speak the whole of this present World the enjoyments of it are dreams and fancies and shadows and appearances and if any thing be it is only Evil and Misery that is real and substantial Vanity and folly labour and pains cares and fears crosses and disappointments sickness and diseases they make up the whole of our portion here This life it is begun in a Cry and it ends in a Groan and he that lives most happily his life is checker'd with black and white and his dayes are not all Sun-shine but some are cloudy and gloomy and there is a Worm at the root of all his joy that soon eats out the sap and heart of it and the Gourd in whose shade he now so much pleases himself by to morrow will be wither'd and gone But Heaven is not subject to these mixtures and uncertainties it is a region of calmness and serenity and the Soul is there gotten above the Clouds and is not annoyed with those storms and tempests that are here below All tears shall then be wiped from our Eyes and though sorrow may endure for the night of this World yet joy will spring up in the morning of Eternity We are sure we shall be freed from this earthly and cloath'd with 〈◊〉 heavenly and glorified Body These bodies of ours they are the graves and sepulchres the prisons and dungeons of our Heaven-born Souls and though we deck and adorn them and pride our selves in their beauty and comeliness yet when all is done they are but sinks of corruption and defilement they expose us to many pains and diseases and incline us to many lusts and passions and the more we pamper them the greater burden they are unto our minds they impose upon our reasons and by their steams and vapours cast a mist before our understandings they clog our affections and like a heavy weight depress us unto this earth and keep us from soaring aloft among the winged Inhabitants of the upper Regions But those Robes of light and glory which we shall be cloath'd withall at the Resurrection of the Just and those Heavenly Bodies which the Gospel hath then assur'd untous they are not subject to any of these mischiefs and inconveniencies but are fit and accommodate instruments for the Soul in its highest Exaltations And this is an argument that the Gospel does dwell much upon viz. the Redemption of our Bodies that He shall change our vile bodies that they may be like unto his glorious Body and we are taught to look upon it as one great piece of our Reward that we shall be cloath'd upon with our house which is from Heaven that this corruptible shall put on incorruption and this mortal immortality that as we have born the image of the earthly so we must bear the image of the heavenly Adam who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven heavenly as the first man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth earthy And therefore I think the Schools put too mean a rate upon this great Promise of the Gospel The Resurrection of our Bodies and I believe it might be demonstrated from the principles of sound Philosophy That this Article of our Christian Faith which the Atheist makes so much sport withall is so far from being chargeable with any absurdity that it is founded upon the Highest Reason for seeing we find by too great an experience that the Soul has so close and necessary a dependance upon this gross and earthy Mass that we now carry about with us it may be disputed with some probability whether it be ever able to act independently of all matter whatsoever at least we are assur'd that the state of conjunction is most connatural to her and that Intellectual pleasure it self is not only multiplied but the better felt by its redundancy upon the body and spirits and if it be so then the purer and more defecate the Body is the better will the Soul be appointed for the exercise of its noblest Operations and it will be no mean piece of our reward hereafter that that which is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal shall be raised a heavenly body We are sure that we shall then be free from sin and all those foolish lusts and passions that we are now enslaved unto The life of a Christian it is a continual Warfare and he endures many sore conflicts and makes many sad complaints and often bemoans himself after such a manner as this Wo is me that I am forc'd to dwell in Meshech and to have my habitation in the Tents of Kedar that there should be so many Goliah's within me that defie the Host of Israel so many sons of Anak that hinder my entrance into the Land of Promise and the Rest of God that I should toil and labour among the bricks and live in bondage unto these worse than Egyptian Task-Masters Thus does he sit down by the Rivers of Babylon and weep over those ruines and desolations that these worse than Assyrian Armies have made in the City and House of his God And many a time does he cry out in the bitterness of his Soul Wretched creature that I am Who shall deliver me from this body of death And though through his faith and courage and constancy he be daily getting ground of his Spiritual enemies yet it is but by inches and every step he takes he must fight for it and living as he does in an Enemies Countrey he is forc'd alwayes to be upon his Guard and if he slumber never so little presently he is surpriz'd by a watchful Adversary This is our portion here and our lot is this but when we arrive unto those Regions of bliss and glory that are above we shall then stand safely upon the shore and and see all our enemies Pharaoh and all his Host drown'd and destroy'd in the Rea-Sea and being deliver'd from the World and the Flesh and the Devil Death and Sin and Hell we shall sing the Song of Moses and of the Lamb an Epinicion and Song of eternal Triumph unto the God of our Salvation We shall be sure to meet with the best company that Earth or Heaven affords Good Company it is the great pleasure of