Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	monarchy_n	time_n	2,137	5	3.6336	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87575	The angel of the Church of Ephesus no bishop of Ephesus, distinguished in order from, and superior in power to a presbyter. As it was lately delivered in a collation before the Reverend Assembly of divines. By Constant Jessop Minister of the Word at Fifeild in Essex. Imprimatur Charles Herle.	Jessop, Constantine, 1601 or 2-1658.	1644 (1644)	Wing J699; Thomason E42_22; ESTC R11787	72,800	73

multitude Now for as much as this is gain-said by our Hierarchists as a ridiculous evasion I will therefore confirme it against their contradiction and endeavour to make it evident that under one many may be many are meant This is the language and usuall stile of the holy Ghost 1. In visionall speeches Daniel in the narration and interpretation of the Kings dreame faith to Nebuchadnezzar f Dan. 2.38 Thou art this head of gold after thee shall arise another Kingdome inferiour unto thee The speech is directed to Nebuchadnezzar in his own person yet under one many are meant for not he alone but all the Kings precedent and succeeding in that Monarchie are the head of gold as Interpreters doe unanimously consent It is said in the verse following After thee shall another Kingdome arise yet all that have any insight in history both sacred and profane doe know that the Persian Monarchie which is the Kingdome there spoken of did not arise immediately upon the death of Nebuchadnezzar the Great to whom this dreame and interpretation of it is made knowne but upon the death of Belshazzar his Grand-childe So that under the Person of one many of the same order and degree are here necessarily to be understood The Lord represents to g Chap. 1.18 19 20 21. If any desire more instances of this kinde for the confirmation of this I refer him to the reply to Dr Downhams defence part 1. l. 3. c. ● sect 7. Zechariah in a vision soure hornes which did scatter Judah and Jerusalem and foure Carpenters which were sent to fray them away and to repaire Jerusalem Will any sober man hence conclude the Persons which scattered Judah were individually foure no more nor no lesse and the Repairers of Jerusalem just foure and no more yet this inference will hold as well as that which our Prelates make from this vision in the Revelation Christ holdeth in his hand seven starres which seven starres are the Angels of the Churches therefore the Angels of the Churches are just seven and no more They may with as much colour of reason and truth extort another conclusion also thus Christ holdeth in his hand seven starres of the first magnitude and none but them which seven starres are the Angels by a fixed superioritie Therefore Christ hath care of the direction and protection of none but the Bishops which are the starres of the first magnitude the Angels by a fixed superiority Take one instance more When the Apostle speakes of that grand Apostate Antichrist he speakes of him in the singular number h ● Thes 2.3 That man of sinne the sonne of perdition now albeit the i Bell tib 3. de Rom. Pent. ● 2. K. Secudus locus Graeci contrabunt significationem ad unam tem certam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem in cōmuni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominem singularem fignificet Et sanè mirum est nullum adversariorum qui tamen jact ant linguarum peritiam hoc animadvertisse Romish Cardinall doe from the article prefixed when he is st●●ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that maen of sinne the sonne of perdition that wicked one plead for a restriction to one individuall person and wonder at it that none of the adversaries doe take notice of it notwithstanding all their skill in the tongues of which they so much boast yet how ridiculous a conceit this is you all know Our Polemicall Divines have sufficiently discovered the falshood and vanitie of this assertiō of which I may truly say as our learned Fulk doth in his reply to the Rhemists who trod in the steps of their fellow Jesuite fore-mentioned k in 2 Thes 2. ver 3. annot ● This is so false that young children which have scarce tasted of the Greek tongue are able to disprove it by infinite Examples 2. In other places of Scripture where the speech is directed unto one yet under that one others of the same order and societie are meant Our Saviour Christ said to Peter l Matth. 16.19 I will give unto thee the keyes of the Kingdome of Heaven though at Rome under the Popes nose in a conclave of Cardinals the limitation of this to Peters person as Christs Vicar would be readily embraced yet you all know Reverend and Beloved how repugnant this is to Scripture in which regard he would be hooted at as having a Pope in his belly that should in any Reformed Church confine the power of the Keyes to Peters person Yea m de rep eccles lib. 1. cap. 7. n. 3. Antonius de Dominis will tell us that it would be a monstrous thing indeed to deny that our Lord did there direct his speech to Peter and promise him the Keyes which he did after wards infallibly conferre on him But it would be monstri majoris simile more monstrous by farre so to limit this promise and the execution thereof unto Peter as that it should imply an exclusion of the rest of the Apostles Hence divers of the Fathers have observed that there under the Person of One to wit Peter to whom the speech is primarily directed is an united multitude the Church to be understood Thus Austin sundry times speaks n Tract 50. in Evang. Iohan. Iudas malus Corpus malorum significat quomodo Petrus corpus bonorum corpus ecclesiae imò corpus ecclesiae sed in bonis nam si in Petro non esset sacramentum Ecclesiae non ●i diceret Dominus Tibi dabo claves regni ●oelorum Wicked Judas signifieth the body of the wicked as Peter the body of the good the body of the Church which consisteth of the good otherwise the Lord would not say to him● I will give unto thee the Keyes of the Kingdome of Heaven And elsewhere o Tract 124. in idem Evang. Ecclesiae Petrus Apostolus prop●er Apostolatus sui primatum gerebat figurata generalitate personam Quad enim ad ipsum propriè pertinet natura unus homo erat gratia unus Christianus abundantiore gratia ur us idemq primus Apostolus sed quando et dietum Tibi dabo claves regni coelorum universam significabat ecclesiam Peter in respect of himself was properly by nature one man by grace one Christian by a more abundant grace one and the same a chief Apostle But when it was said to him I will give unto thee the Keyes of the Kingdome of Heaven he did signifie the whole Church c. So he more testimonies might be produced but these are sufficient he that desireth to see this truth confirmed by more suffrages of the ancients may consult p Loc. cit n. 4. seq Spalatensis and receive abundant satisfaction As then in the fore-mentioned speech of our Saviour under one a collected body of Apostles and Beleevers is understood so here by one Angel is meant the united body of Angels and what is spoken unto one is to be understood as spoken to all of them as by

of Secundum sub supra All this comes from composition and agreement of men amongst themselves Wherfore this abuse of Christianity to make it a Lackey to ambition is a vice for which I have no extraordinary name of Ignominie and an ordinary I will not give it lest you should take so transcendent a vice to be but triviall Thus the forementioned Divine clearly overthrowing their superiority by Divine right from which if our Prelaticall men be beaten let them not wonder that they should be cashiered as Usurpers and Intruders For not to insist on their doome out of the book of God we will be content to take them at their owne word if they dare stand to it and let them have their option You know what a Bravado the Humble Remonstrant hath made as being willing to put it to this issue if they be not able to prove their Divine Institution they are content to be hissed out of all Christian Congregations The like brag and challenge is made by a late f Bishop Hall part 2. §. 10. p. 129. Patron of Episcopacie who seemeth to be very neere of kinne to the Remonstrant in confidence and silken language As for continuance in their places and dignities Jure humano by the Law of man First of all they scorne you see and all the world knowes it that tenure and therefore it is not fit that they should have the benefit of it Secondly Though they should be willing to stick to it yet it is neither convenient nor necessary that they should here plead custome and prescription at leastwise that the plea should be in force inviolably against an alteration Ludovicus Arelatensis in his speech against Panormitan in the Councell of Basil having proved out of the Fathers that by the Word of God there is no difference between a Bishop and a Presbyter hath foretold the g Si pront Hieronymo placet Episcopt sunt sola confuetudine praelati pres byteris utique fie ri potest ut consuetudinem toltat contraria consuetudo Aen. Syl lib. ●● de gest con● Basil ap Orth. Gra. in fascia rer expet fol. 12. Possibility of changing this frame of government brought into the Church meerly by custome Especially when the inconveniencies of that custome which came in by degrees and was embraced at first under a plausible pretence of good and benefit shall be discovered and the burthen of it become insufferable This is that which Beza doth intimate upon my text that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President should not have been perpetuall however h Bishop Hall loc cit p. 125. one of late looking on his words with an Episcopall paire of spectacles blesseth himselfe at the reading of them as if some foul feind or other did fright him threatning to pull the Mytre off his head the Rochet off his backe and wrest the Crozier Staffe out of his hands Let the impartiall and unprejudicated Reader peruse his i Imòne perpetuum quidem istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munm esse necessariò oportuisse sicut exortae inde ●yrannis ol●garchica oujus apex est Anticbristians bestia certissima cuns totius non ecclesiae ●●do s●d 〈…〉 ●rbis pernicie nunc tandem declarat Bez. in Ap●c 2.1 words and if I mistake not you will finde no more but this he shewes by the evil consequents which followed viz. the tyrannie of Prelates and promotion of Antichrist to the ruine of the Church and confusion of the whole world almost which followed upon that perpetuall Presidentship that it should not have been perpetuall he doth not question whether it were perpetuall or not nor say it was not as the Prelate doth wrest his words but saith it appeareth now at length it ought not to have been for as much as it proved in the end of such dangerous consequence and so pernitious unto both Church and States If on the fore-mentioned and other grounds which might be named we all agree to renounce it and cast it off we herein doe no more then what we have a dispensation for from a great Master of the ceremonies yet one whom for his learning and elaborate paines against the Papists I shall ever honour who having maintained the Position of Protestants concerning the indistinction of a Bishop and Presbyter by the Word of God by the testimonies of Papists themselves as his usuall course is and vindicated it from the imputation of Aerianisme and Heresic k Absit ut praxin Ecclesiasticam quae ad tollendum schisma instituta suit per schisma perrunpere velimus non potiùs cam sancte humiliter colamus dummodo quod in esclesia vestr● Patres conci●orum gravitèr dolebant schismatis remedium non pariat venenum tyrannidis Mortō Apo. Cath. lib. 1. cap. 33. in sine doth indeed dislike a schismaticall opposition against Episcopacy and the practise of the Church therein desiring it should be observed holily and with humility yet with this Proviso So that the remedie of schisme doe not produce the poyson of tyrannie So that by his own concession when once the remedie is turned into poyson and so become not only as bad but also worse then the disease it is then by all means lawfull and possible to be expelled If this satisfie not but our Hierarchists will still quarrell and complaine of schisme faction and disorderly proceedings I shall return them the same answer which Dr Bilson a man sufficiently Hierarchicall gives the Jesuites who complained that matters of Religion were in Queene Elizabeths dayes established by a Lay-Parliament who were not to meddle with Church affaires without consent of the Prelates and their popish Clergie l D●ffer betvv Christ subject unchrist rebell part 3. p. 299. caii Lond. an 1586. The Christian Princes take which you will that first received and after wards restored the faith in their Empires and Kingdomes tyed not themselves to the voyces and suffrages of their Clergie which were in present possession of their Churches but eft-eft-times removed them without counsell or common consultation And a little after Why restraine you truth to the assemblies and sentences of Popes and Prelates as though they must be gently entreated and fairely offered by Christ before he might attempt or should recover his own When the Jesuites reply We would have things done in order The Doctor returneth them this answer Call you that order where Christ shall stand without doores till your Clergie consent to bring him in Afterwards when the Jesuites urge a Commission and lawfull authoritie m Pag 300. He that is sent to preach saith the Doctor may not hold his tongue till my Lord the Pope you may thinke if you please on him who would faine be reinvested in that title which once his Predecessor had being accounted alterius orbis Papa the Pope of the other world and his mytred fathers can intend to meet and list to consent to the ruine as they coceive