Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	ghost_n	son_n	12,682	5	5.5144	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02608	A sermon preached before the Kings Most Excellent Maiestie in the Church of Beauly in Hampshire, the thirtieth of Iuly. M.DC.IX. By Christopher Hampton, Doctor in Diuinitie, and one of his Ma[jes]ties chapleines.	Hampton, Christopher, 1552-1625.	1620 (1620)	STC 12738; ESTC S120498	29,853	115

will haue it euer hee will neuer resigne it to any of his Apostles Hee sent them but as his Father sent him into the World that was without any Royaltie or Kingly power But after his Resurrection he saith All power is giuen mee both in Heauen and in Earth and addeth Go therefore vnto his Apostle By that power which was giuen him both in Heauen in Earth he sheweth that hee hath authoritie to send forth his Apostles so he addeth rightly Goe ye therfore But how shall they goe Suerly not with that fulnesse of Power ouer Heauen Earth which hee mentioned instantly before and then was the fittest time to haue giuen it But Goe teach all nations baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost teaching them to obserue all things that J haue commaunded you This is their Charter their Commission their Letters Patents and it containeth all the notes and markes of the Church Those things bee within their charge the preaching of the Gospell the administration of the Sacraments the setling not of any one modell but of that discipline that may bring men to the obedience obseruation of CHRIST his Commaundements For planting or transplanting of kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no Title in all their Commission Bellarmine makes much adoe about the translation of the Romane Empire from the Greekes to Charlemaine by the B. of Rome and pleaseth himselfe with coniecture more then his Iudicious Reader with soliditie of reason The verie trueth of that storie is that Charles the great had it not by the authoritie of the Pope but by Conquest and Transaction with Nicephorus the Greeke Emperor when he could hold it no longer But allow the Cardinall that which he cannot proue that Charles obtained the Empire by the Popes authoritie then he may call to minde That the restitution of the Romane Monarchie must be done by Antichrist as it is in the 13. Chap. of the Reuelation But Bellarmine tells vs that the B. of Rome effected the restitution of the Romane Empire therefore Bellarmine makes the Bishop of Rome to be Antichrist which I will not confute You haue heard how CHRIST his Censure doth deiect the Pope from his vsurped Monarchie Vos autem non sic You that be Ministers of the Gospel may not raigne like Kings And some of our Brethren alleage the same words also to dispossesse the Reuerend Bishops of this Church from their Superioritie But they set CHRISTS wordes vpon the tentar-hookes and stretch them too farre His meaning is not to make an equalitie amongst the Ministers but to set a difference betweene Kings the Ministers of the Word that none should inuade the right of Princes vnder the pretence of their Ministerie As for Aequalitie when one aduised Lycurgus to establish it amongst the Lacedaemonians whereby the least meanest might beare like sway and rule with the greatest The wise man answered that he which calleth for that should begin it first at home in his owne house And if all men be carefull to exclude Paritie out of their priuate families if men experienced in Policie and Gouernement will not admit it into the Common-wealth because that cannot bee preserued with equalitie but by authoritie and rule Why are not men as sensible of the House of God as of their own houses why should Aequalitie that is found intollerable in other Societies be obtruded to the Church Because distinctions and inequalitie of Pastors cannot bee proued by Scripture That is not so There were diuers Pastors vnder the Law so I thinke I may call the Priests but they were not equall for there was one High Priest as it were a Transcendent aboue them all But his eminencie was to expresse the Soueraignetie of IESVS CHRIST But then there were Captaines of euerie family of the Leuites and that proues an inequalitie Last of all there were two ioyned with the high Priest which are called Rulers in the House of God in the first Paralip Chap. 24. Vers 5. In the New Testament there was distinction and inequalitie betweene the Apostles themselues or else Paul would neuer haue called Peter Iames Iohn cheife pillars of the Apostles There was distinction inequalitie betweene the twelue Apostles the seuentie Disciples Paulus Appellat seipsum Architectum Wee reade of many Pastors at Ephesus Act. 20. in the Reuelat. John writeth To the Angel of the Church of Ephesus which euicteth necessarily that there was one greater then the rest Par in partem non habet Imperium One equall hath no power ouer another But Paul gaue Timothy authoritie ouer Pastors Therefore he intended ordained an inequalitie no paritie amongst the Pastors of the Church The reasōs of those that call for equalitie in the Ministers of the Church are not made to build vp and they are too weake to pull doune Zeale is good a sweet thing it is to vow your hearts vnto God but euery Sacrifice must be seasoned with Salt least yee goe about to reform the Church with one hand to subuert the state with the other Abraham sayes grauely vnto Lot Let there be no Contentions betweene mee and thee for wee are Brethren That is one reason And it is both good pleasant for Brethren to dwell together Againe The Chananite the Peryzite are yet in the land that is another motiue In which case who knows not that the aduersaries of our doctrin wil sooner be ouercom with vnited thē distracted forces And so we that fight the Lords battels cannot dis-joyne our selues without preuarication bootie Away then with all singularitie and admiring our owne opinions know ye not that it is the Seminary of inward Contention The spirit of the Prophets must be subiect vnto the Prophets Let vs haue but one heart one way that we may fill the Lords House with Garlands of victories that wee may beat our Aduersaries from humane merits and bring them to the diuine mercies from Free-will and the possibilities of Nature to the Grace of God from Traditions to the written Word from Eleuation Adoration Circumgestation Transubstantiation of the Sacrament to the Commemoration of Christs death a sweet fruition thereof by Faith from their Hierarchy visible Monarchy to the Headship of our Lord IESVS CHRIST from superstition to the true worship of God Oh how glorious are these holy triumphes how instantly doe they call vpon vs to combine our selues together that the Conuersion Offering vp of the Papists may be acceptable and sanctified And thus much for Concord to my Brethren of the Ministerie I would not dismiss you of the Laity after this long discourse of contention without som short exhortatiō to peace The very name of Peace is a sweete word but the worke is sweeter I cannot alwayes speak of it but that which I cannot speake of alwayes you

it followeth in the storie that at length hee made peace with all the nations round about Concerning Officers Rex Assuerus Aman quamuis alienigenam ad id honoris euexit vt cunctis Persarum Medorum Principibus anteferretur Et Mordechaium totius honoris dignitatis eius successorē constituit The Book of Kings and Chronicles yeeld cleere testimonies that these Offices were in the Kings dispose hee placed and displaced them all euen the high-Priests too Pope Boniface the 8. would haue put himselfe into these rights in Frāce But he got a Great fooliship for this attempt Sciat maxima tua fatuetas c. and then was quiet Who can doubt of the matter of appeale that reads Pauls prouocation vnto Cesar I stand at Cesars iudgement seate where I ought to be iudged not only in respect of himselfe because hee could not decline that iurisdiction but of all others besides for none could exempt him because Cesar had the last resort and supreame Iudicature Last of all the grace of deliuerance and pardoning criminalls was in the King else Ioab was mistaken in the middest of his subtilitie when he sent the woman of Tekoah to Dauid Dauid Salomon were mistaken too the one when hee pardoned Absolon and Shemey the other when he gaue to Abiathar the high priest his life Thou art worthy of death but I will not kill thee goe to Anathoth to thine owne fields Hee did confine him Now who can denie the Kings Supremacie seeing all the particulars of Soueraignetie meete together in his person Peter graunts it Submit yourselues to all maner ordinance of man for the Lords sake whether it bee to the King as hauing more then all that is the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in my poor vnderstāding he that hath power boue all must needes bee Supreame But why doth Peter call it a humane ordinance The Kings power is like to Pearles that are found heere below but carrie a resemblance of Heauen in their brightnesse and Orient colours Such is the authority that I treat of S. Peter calls it a humane ordinance because it is conuersant here vpon earth and exercised amongst men But it may iustly challenge an higher parentage when the beautie therof is marked and the emoluments considered Then it is like to Daniels goodly Tree of whose fruite all mortall men doe tast and eat vnder whose shadow they also take rest and comfort How often haue those holy Fathers run to the defence and succour of this Tree in stormes which now in their faire Sunne-shine goe about to shroude lopp the branches O vnthankefull remembrancers But to the point If this power be of men how is it sacred and if it be from heauen why should it not be Soueraigne The Royall Law is this Thou shalt make him King ouer thee whom the Lord thy God shall choose The people haue no authoritie to make a King no voyces nor interest in the businesse when they desire a King God reserueth that power to himselfe You know who saith it Acts 13. When the people of Jsrael desired a King God gaue vnto them Saul the Sonne of Cys Samuel did not appoint him the people did not chuse him but God To morrow about this time I will send thee a Man him shalt thou annoynt There is Samuels warrant And will you see what part the people had Samuel assembled the people the tribe of Benjamin was taken So Saul the sonne of Cys was taken And Samuel said see you not him whom the Lord hath chosen Nor Priest nor Prophet nor people had Nomination Election or Approbation of the King but God did all according to the reseruation of his own Law The people were beholders no actors they did take Conditions they could make none Hoc erit ius Regis This shall bee whether you translate it the Kings right or his manner It is an Item to Subiects that they can neuer Capitulate with their Prince If you translate it the Kings right then that may not be inuaded If you translate it His manner or custome that creates an other right and cannot handsomely be auoyded Heere is the difference between a Law that giueth right a Custome that maks a manner in the former there is an expresse allowance in the second a secret consent The appointment of the second King was like vnto the first and the third also was assigned to Dauid by God The greatest diffrence was that Gods Election began then to be hereditarie and to bee declared by succession But mens inheritances take not away Gods right they confirme it rather because he appointeth heires Ego dixi dij estis He calleth them Gods to whom the Word of God came Which speech of Christ is an Hebraisme signifying that Kingdomes Gouernments come not by authority or practise of men but by Gods holy Ordinance and Commission The Word of God must come vnto them before they can be called Gods And so I will shut vp this point with that which they say Peter spake to Birthwould a Moncke of Glassenburie when hee was anoynting Edward the Confessor as I remember The Moncke was inquisitiue who should succeed him in the kingdome And Peter answered Ne talia cures Sir Moncke trouble not your head with such cares Regnum enim Angliae Dei regnum est For the Kingdome of England is Gods kingdome Euen so Lord IESVS let it euer continue that it may bee safe vnder the shadow of thy wings If the Monckes vision were true it brings our Superuisors of kingdomes a Supersedeas from Peter that should be of some force amongst those that crie nothing but Peter Peter If it be not true yet it shews what the opinion of the world was then namely That the disposition of kingdomes belongeth to God alone And that the Care of Titles and Successions was no fit Meditation for Monckes and Parsons of that rancke Thus much for the Supremacie of the Kings power Now the stile of Kings followeth which our SAVIOVR in this place would haue proportionable to the Maiestie of their places wee are commanded To giue honour to whom honour belongeth Surely none hath such right vnto it as the King And the first part of honour consisteth in Tearmes and Titles of respect My sonne feare the Lord and the King and meddle not with them that are seditious God and the King are proposed ioyntly and made the Obiects of our feare therefore the Holy Ghost inioyneth vs to performe no perfunctorie or vulgar reuerence to Kings but that which is Sacred Cordiall Bring such reuerence all Complements of Honour will follow to content Christian Princes And remember that as they haue Gods Chaire and represent Gods image so hee hath communicated his Name vnto them which containeth the amplitude of all Honour Heere the Sonne of God calleth them Benefactors or gracious Lords a Title anciently