Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	angel_n	call_v	heaven_n	4,519	5	5.5450	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44705	[Eloheem], or, God and the magtistrate as it was delivered in a sermon before the honorable Baron Atkin and Justice Tirril, two of His Majestie's judges of assize, in the cathedral church of Lincoln, and in the shrievalty of the honorable Sir Edward Dymockek, and champion to His Scared Majestie / by Obadiah Howe ...	Howe, Obadiah, 1615 or 16-1683.	1663 (1663)	Wing H3050; ESTC R10259	38,248	64

Office and excellency of their Endowments had this honour to quarter their Escutcheons with God himself Upon this account Moses first in Deut. xxxiii 1. and David himself after both as Princes and David as Prince and Prophet each of them had this dignifying Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of God Nehem. xii 24. But this ariseth not to satisfaction in our present Case because here is not Elohim conjoyned but Elohim singly and the Judges not called Men of God but they being Men are called Gods To satisfie this last and great scruple we must know that the Word and Name Elohim is attributed either properly or improperly in Scriptures If properly then it s given to God himself Thus saith an Antient Jew Elohim est epitheton dominatoris aut judicis talis est vel universalis dominium habens in mundum universum vel particularis ut Iudex inter homines This Elohim is an Epithite or Name of Dominion and Judgement and this either universal to one that hath universal dominion over the whole World or particular as a Judge amongst men And thus it is given to God as the prime sole absolute Moderator of Heaven and Earth as one who is Judge himself as Psal l. 6. and Judge of all Gen. xix And this Name properly belongs to him or to any other as Judge passing Sentence and Execution Upon which ground our Saviour Christ speaking to him as a Iudge executing the severest right upon his Son cried not Iehovah Iehovah but Eli Eli or as Mark hath it Eloi Eloi Mark xv 34. And if we may take the received opinion of the Learned when this word Elohim is given to God there is a word of the Singular Number added to it as Gen. i. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creavit Dii The Gods created the Heaven and the Earth that hereby they might hold forth the Unity of Essence and the Trinity of Persons Lombard in Part. 1. and Quest. 2. is very expresse in it and Galatinus in lib. 2. De arcanis Catholicae veritatis cap. 9. is much more elaborate in it though the learned Buxtorf in his Philolog Theolog. Dissertation De Nominibus Dei brings against it nine cogent Reasons which I cannot now examine because at the best this will not serve our turn as not being to the case in hand Clear it is that Elohim is Gods Title but we are to examine how it s given to the Creatures We must therefore consider that this word Elohim is used improperly in Scripture and so it is used either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Irony on by a Metaphor Ironically and so it is attributed to the Idols which either the Heathen or the Israelites at any time ignorantly worshipped as Iudg. xvii 6. it 's said of Micah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had a house of Gods of Elohim the right name of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal xcvi 5. all their Elohim are Elilim some think so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi non dii because they are not Gods but this is something too short they may be something though they be not Gods I think rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil signifying nothing coming up to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. viii 4. An Idol is nothing in the world and if by a reverential mistake Idolaters will have the Elilim turn'd into Elohim God himself will by an Irony gratifie their desire and call them Elohim too but to shew that they are Gods but of a spurious extract The Rabbins make them to bear the note of Bastardy in their coat and call them in contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender But neither doth this relieve us in our present case Secondly Elohim is attributed to the Creatures by a Metaphor and so it is given either to Angels or Men. the Scripture ownes this distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. viii 5. called Gods in heaven and in earth Those that are called Gods in heaven are the blessed Angels and that they are so I shall not trouble you with many Scriptures only compare two which will put it beyond all doubt Psal viii 5. David saith Lord what is man that thou art mindfull of him thou hast made him little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Elohim But let Paul be David's Commentator and he will tell us that he made him a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Angels Heb. 2.7 because they have a tutelary power vested in them over the Saints being the Ministers of God for good to them that shall be Heirs of Salvation Heb. 1. ult not so much out of Courtesie as Charge for so he gives his Angels charge to keep them in their waies as also to be the Instruments of his Vengeance upon his Enemies They are called Gods but yet this satisfies not let us go but one step further and it will bring us thither where we should be and that is to the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods that are upon earth and thus by a Metaphor it is Secondly attributed to Men and so to Princes Magistrates and Judges thus they are called all over the Scriptures In the Old Law it frequently occurreth to us Exod. xxi 6. If the Servant will not depart from his Master he shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to read it well to the Judges though in the text it is to the Gods and Exod. xxii 9. If the Thief be not found the Master of the House shall be brought el-Haelohim to the Judges and 1 Sam. ii 25. If one man sin against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judge shall Judge him Rabbi Moses Ben. Majmon indeed as if he intended to blunder the Magistrates Commission that it might not be distinctly read he asserts that this Name Elohim is properly attributed to man and but improperly to God whom A. Barbanel that Learned Jew undertaketh as well he may in this contest save onely that he drives his shafts too far and in avoiding Scylla he falleth into Charibdis and striving to refel that Rabbin who said that Elohim was properly attributed to the Magistrate he doth it by the other extream and proves that Elohim is not either properly or improperly attributed to the Judges And as for those Texts before cited Exod. xxi 6. Exod xxii 8 9. where the man is to be brought we read before the Iudges He likes not that but thinks by an Ellipsis some word being understood must be added to make up the sense as in Exod. xxi 6. his Master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would read it ad Iudicium Dei to the judgement of God not of the Gods so the Elohim to denote not Man but God And he is confirmed in it not onely by the Septuagint who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the

take their share both in the Dignity and Duty in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Judges dignity they are Gods 2. The Judges Commission they are said to be so 3. The validity of that Commission it 's said by one that may say it 4. This is applicable to all Magistrates and Judges wholly their Place and Office are so and as to all so to you My Lords he hath said Ye are Gods The Text being thus well spelled if as well put together as it shapes out work for a Judge so it stirreth up a Judge to his work in laying before him this Doctrinal Consectary which I intend by the divine assistance for the matter of my ensuing discourse That Magistrates and Judges are not less then Gods and God himself hath said it Thus your Commission is broke open and my first task discharged with ease The second I am now come to which is to read your Commission and so distinctly that all may hear and fear and the reading of your Commission is the due understanding of the Text and that I may do it clearly I must speak a word first of the Ani secondly of the Amarti thirdly of the Elohim First for the Ani I have said who is this I in the Text that saith You are Gods That Question is apposite here that is put Acts viii 34. Doth the Prophet speak of himself or some other man Doth David speak of himself as if he said it who was but a man and may speak out of mistaken thoughts as Ahaz who sacrificed to the gods of Damascus that smote him 2 Chr. 28.3 Those would be low and imaginary Gods which are of mans making And here there may be as great a mistake as in the men of Lystra who said of the Apostles who were but men that Gods were come down in the likeness of men The Magistrates authority is weak enough untill we know who this I is in the Text. Suppose that it be David that here saith yet the authority will be strong enough his inspiration for a Penman of Holy Scripture licenceth him to call them in spirit Gods as it did to call Christ in spirit Lord Mat. xxii 48. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of David the Apostle owns and gives us a reason why we should do so Acts ii 30. He being a Prophet and knowing that God had sworn with an oath and seeing this before he thus spake David either speaks it out of Scripture or it is Scripture because he speaks it Propheta eis in persona sacram Scripturam docentis ait Ego dixi saith Cajetan that is He saith Cajetan in Lo● com I have said in the person of one who is dictating holy Writ And Christ himself when he takes cognizance of it John x. 34. brings it in with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not written in your Law Davids say if it be his must pass for their Law But yet we are short in the Ani it reacheth beyond a David even to God himself Potest hoc accipi in in Dei persona saith Marlorat Marlorat in loc It may be taken in the person of God himself Propheta ducit Deum ipsum loquentem saith Mollerus Mollerus The Prophet produceth God himself speaking thus I have said And so best answering to the words of Christ John x. 34. If he called them Gods to whom the Word of the Lord came His word bespeaketh them Gods whose word sanctifieth the Son and sent him into the world and if so the Magistrates authority is undoubted for Gods word must stand thongh every man be a liar yet God must be true and his word shall stand when mans shall fall Let Tyrus though a mighty Prince say it nay with the Emphasis of the Language Ezek. xxviii 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numquid dicendo dices In saying thou shalt say In saying he said it that he was God as if he would take no controll either from earth or heaven yet it did not stand because God did not say it there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too for Herod the people cried and said that Herod was God said it so as not to whisper him so in a corner but as with drum and trumpet to proclaim him so by popular suffrage and yet it did not stand because God said it not Acts xii 22. But here in the Text this Ani I say it and it shall stand and the Scripture cannot be broken Secondly The Amarti I have said it may be demanded Hath the Magistrate and Judges onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Almighty for their Sanction Titles of honour and dignities especial executive powers are not looked upon as valid without hand and seal as well as word their Commission seems to be but slenderly fortified that hath but his say for it But it s enough in this case There needs no farther sanction of any thing under the Sun then according to the known language of Scripture The mouth of the Lord hath spoken it Jesus Christ hath no more for his regal power which he universally exerciseth over the Church or the whole world and Supremacy is strongly enough vested in him by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Father Psal ii The Lord hath said Thou art my Son this day have I begotten thee Consult the Linguists and they will tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in the Text signifies his cogitavit his dixit his jussit his constituit his purpose his declaration his precept his institution so that by his Word he as well constituteth as declareth It was so in his first Creation his dixit was his fecit he spake the word and every thing was made It is so also in the methods of his Government he calls things that are not as if they were and they are that thing they were not it was so as to Jesus Christ So David our Psalmist telleth us Psalm ii His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one verse is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse In one ver it is I have said in the other constitui I have set my King upon my holy hill of Sion which telleth us that the Fathers saying was an authoritative constitution of the Son as King And thus the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. viii 5. is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. xiii 1. His calling them Gods in one Text is his ordaining them Powers in the other Text as if he would tell us that his calling is their valid and authoritative ordination Hence is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substantive signifies autoritas and potestas as well as verbum authority and power as well as word as if power and authority was truly derived from the Fathers word And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Princeps or Judex to tell us that there needeth not farther a corroborandum to a Judges power and authority then this in the

give you in better terms then in the words of Iehoshaphat to the Judges 2 Chron. 29.6 Take heed what ye do ye judge not for man but for the Lord. Let the fear of God be upon you take heed and do it You are Gods then I have these two things to lay before you 1. Because you are Gods let God be your end in Judgement and his Glory the mark you aime at His Glory is his own end and his Glory should be your end God makes all things for himself and all powers that are of him should tend thither as to their noblest end 2 Chron. 19.6 Ye judge not for man but for the Lord and David was King for the Lord his God 2 Chron. ix 8. Non quae sunt hominis sed quae sunt dei judicatis As Iehoshaphat told them The matters of the Lord as well as the Kings matters 2 Chron. xix 11. Power and Rule was not intended as a preservative of Humane onely but chiefly of Divine Interest not bounds onely to mans Injustice but to his Impiety also Not onely that men might not like fishes of the Sea who have no Ruler devour one another Hab. i. 13 14. but that they might not trespasse against the Lord 2 Chron. xix 10. The Apostle gives us the reason why prayers and supplications are to be made for Kings and all in Authority 1 Tim. ii 1 2. that we might lead not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely quiet and peaceable lives but in all godliness and honesty religione sanctimonia morum in all religion and holinesse of life could you my Lords so order it that we might sit under our own Vines and Figtrees in Peace it would be very unequal for us to be refreshed with the shadow of the Vine and God to eat the sowre grapes of it he might say of your Judgement as he did of Israel fasting Zach. vii 5. Have ye at all judged for me even for me O House of Israel The Magistrate is Custos utriusque tabulae and in Gods order and method too who saith the first is the great Command to be observed and preserved by man God himself is most jealous for his own glory So should a Magistrate Non tantum pacis Custos Armentarius sed pietatis Minister Dei saith Melancthon The Jews tell us that of the six Inscriptions that were upon the Steps to Solomons Throne the three lowest concerned Justice towards man and the three highest Religion towards God to let him know that when he sate in Judgement Religion should be the nearest his heart and first in his eye Power and Rule should be as Jacob's Ladder whereof as one end stood upon the Earth the other end reached up to Heaven and it 's a good observation that one makes of Magistracy that their motion should be as the motion of the Planets to the Primum Mobile Philosophers tell us they are swist in the motion of the First Mover and slow in their own So they should see that a Nation be not carried down a torrent of violence but more that it be not carried down the torrent of wickednesse Then I hope I may tell you that all that Atheistical contempt of Gods holy Worship all those irreligious and horrid blasphemies oaths and cursings of those whose language is of Ashdod and their tongues swords and spears to God himself all that impious prophanation of the Lords Day That Torrent of Belial and Inundation of Debauchery that comes in upon us as a Flood and abounds in every corner and well were it if it would content it self with corners whereby not onely the power and heart but the forme and face of Religion seems to be lost Such as these are Iniquities to be punished by the Iudges David cries out in this case It is time for the Lord to work for men have made void thy Law Psal cxix 126. and if it be time for God to work I am sure it is no time for the Gods to sleep to whom should we as the Lords Advocares fly but to you who are the Gods and so to judge for the Lord. Awake up to Judgement that men may not say that God hath forsaken the Earth because the Gods seem to do so It 's observable that David and Solomon when they were imployed in the Civil Affairs of the Kingdome they are said to sit upon their own Throne and upon the Throne of their Father but when they looked higher to reforme Religion to promote Godlinesse to make them forsake their strange Wives as well as their strange Gods then they are said to sit upon the Throne of the Lord 2 Chron. ix 8. 1 Chron. xxix 23. The end of Magistracy is as Isa i. 26. to purge away our drosse and take away our Tinne that we might be called the City of Righteousness and to that end he gives Judges as at first and Counsellors as at the beginning His promise is to make our Officers peace and our Exactors righteousnesse Isa lx 17. that we might be a holy people Isa lxii 12. then may we expect a blessing when we are the Mountain of Holinesse as well as the Habitation of Iustice Ier. xxxi 23. It is neither glory to God nor honour to a Magistrate when the people is Gomorrah or they called the rulers of Sodom as Isa 1.10 My Lords you bear the sword and its the sword of the Lood Act by his example who alluding from the sword in his hand to the sword in his mouth saith Gen. vi 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non erit tanquam gladius in vagina detentus my spirit shall not be always as a sword in its sheath Where God sets his face against you must not hide your eyes from where God stretcheth out his arm you must not have yours in your bosome where God draws his sword you must not sheath it Gods sword is drawn and sharpened and furbished against iniquity Hold you it in your hand that iniquity may be afraid you bear it not in vain but as the Minister of God for good a terrour to the evil and let it appear so A Christian Magistrate should go as far as Gallio went who told them when they complained of St. Paul that if there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any wrong or wicked lewdness wrong to man or lewdness against God it was then reason he should hear them Acts xviii 14. And David is their example who said he would as Pater patriae early destroy all the wicked doers out of the Land Psal ci 8. as the Wise-man saith A King sitting upon his Throne of Judgement scattereth away all evil with his eyes Let it not be as it was said of Laish Judg. xviii 7. No Magistrate to put them to shame in any thing The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no heir of restraint Power and rule should be as its prime end a restraint to evil the Law being