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	ascend_v	descend_v	3,285	5	8.6611	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

an inferiour truth To view it then according to the propertie that is the elevation of this place we must understand and confesse a King to be a Father a Subject to be a Sonne and therefore Honour to be by Nature most due from the naturall Subject to the naturall King All Dominion of Man over Man is from God and the first of all was delivered by Generation Thus Adam had by the leasure of Birth a posterity of Subjects and as in Paradise though he was debarr'd one tree he was allow'd all the rest so afterwards though paradise was not admitted him for his Court he was allow'd all the world besides Then was a Family a Kingdome and Eldership Royalty except where God for sinne prevented the ordinary succession as in the speciall case of Cain who happily might have been Abels King had he not been his murderer He kill'd his Subject in reversion staining himselfe not only with his Brothers bloud but also with indiscretion and probably did not survive his Father who liv'd above nine hundred years The next derivation of Dominion if not in Time yet in congruity was by choice Royalty by Birth was the sweetest way of Majesty a King and a Father compounded into one being of a temper like unto God Justice and Mercy But a King by choyce even the first though by divine choyce was turn'd into a punishment Indeed the people chose the King but God the Man They would no longer be content with the invisible Monarchy of God and God dismis'd them to the palpable dominion of Saul And though Gods mercy made the next choyce in David a blessing yet by a greater blessing because a surer he left not Soveraignty to the perilous art of Election but to the safer Innocency of Birth The laft way that is the most remote from purer nature in deriving Royalty is by force a foraigne force raised by God's judgement as in the Assyrian against Israel which whiles it chastises the persons and destroys their vices comes like a Father though with a rod of Iron Terrour there sometimes is rather then ruine and whiles not properly ruine but correction the mercy that proclaimes a Father claimes likewise the obedience due to a Father Behold with diligence and content the justice of this debt behold the speciall moments of Fatherhood in Soveraignty which though a dazling eye may mistake to be glory and pleasure a more fixt discernes to be Care and Danger Royalty is a duty Towards man though not To him being a duty only to God who alone can command Kings to command but unto man 't is only a blessing flowing from that duty Would you see the parts of this blessing behold the partakers of it behold all that faithfully enjoy subjection Owe yee your food to the taske of the Husbandman and owe yee not Him to the royall providence which as truly orders Him as Hee his Acres whiles it neither permitts him to neglect them nor diminish them Does the Merchant more provide for you the softest rayment such as they weare in Kings houses then his Soveraigne provides for him Safety and Imployment What were the Indies without a Court The Merchant indeed is imployd There but Here the Merchandise The Physitian cannot preserve the Body if hee be not preserv'd The Politique Head is the Soveraigne Physitian of the Body Naturall What were the Lawyer nay the Law without the Law-maker And surely Land of Inheritance might without an Earth-qvake be reckon'd amongst our moveable goods were it not for a Supreme guardian If Children were without instruction might we sitly call them the issue of the body or rather the issue of the mind and which were News to the Philosopher adde them to the number of the perturbations Yet what were their Instructions and all their Rules without a supreame Rule And how could their instructers cherish so many tender minds if a more tender mind did not with wisdome and bounty tender them Thus is the Pelican ready to empty her own veins to fill her young ones as if her life consisted not in her bloud but in her Love Thus then is a Parent in joyd in a King the Subjects sasety being the effect of His Danger the Subjects pleasure being the work of his Care When Jacob in his journey and dreame saw Angells ascending and descending between Heaven and Earth he said when hee awak'd Surely the Lord is in this place and I knew it not Shall any in this World of troubles have the blessing of Peace a Heaven on Earth and wee not think on it And should they not as Jacoh who did then erect a Pillar and poure oile on it should they not raise a like thankfull monument of Grace and Peace And as a Father must thus be acknowledged in a King so Nature and Gratitude must present a Sonne in a Subject a Sonne perfected into a Subject Does the Sonne receave a Naturall life The Subject enjoys a Civill one that 's but the matter this the Forme the Father but prepares 't is a King actuates Does a Sonne whiles a Sonne much differ from a Servant Maintenance he receives but in junctions for the use of it so that it is the matter rather of service then choyce But a Subject a little removed from his Fathers charge enjoyes his estate as the argument as much of his wisdome as of his subjection and so is no lesse Honoured then Imployed Does the Sonne learne Action from the Father yet all his activity is but in the Epicycle of a Family whereas a Subjects motion is in a larger Orbe Does a Sonne enjoy defence by a Father the joy can yet but equall the defence which being but like the petty danger ends rather in Quietnesse then in Triumph But the protection of Subjects being an act Royall of goodnesse is by the danger advanced in Love and Honour Yet is this more then commandment or desert And is not the first part of this duty the Priest's to teach it Nay should it not be also the ioy of a good subject to performe the part of a good subject And this duty chiefely is obedience a taske for the proportion as due by the divine will from the Subject to the King as by the Divine power from the Angells to God his owne prerogative flowing from his Selfe-Right of creating the world a Kings prerogative flowing from his derived right care of preserving the subject But as some of the Angells did scarce sooner receive then breake the Law of Obedience so some men by an vnhappy imitation of such Angells are more ready to slander the weight of their yoke then to beare it forgetting that even the most easy yoke may gaule onely by the struggling in it Yet such reluctance might peradventure be neglected if it disturb'd not the supreme Revenue Reputation that being as the bloud this as the soule Without the first there is no strength without the latter there is no life what is it then to

suffer by Infamie than by Execution He only requires the repaire of all their Petitions unto Him who will comfort them no less with Dispatch than than with Justice But must All come to him why then this very Traitour is not the veriest traitonr His Reason is corrupt it is not Lost Though Hell were his Tutour yet he hates Anarchie he cannot find it There there is a Prince of Darkness and so there are Superiour and Inferiour Devils which though they are unruly are yet under Rule He hates Democracy his humane wisdome knows it to be Folly to n●t the Sword of Authoritie into a Madman's hand Though he was Graceless he was not witless He was Unnatural but not a Natural nor so unnatural He thought it monstrous to make the People a King to make the Horse in whom there is no understanding to become the Rider He hares Aristocracy He knows that many though Great yea become Great are neerer to Ruine by Emulation than to safety by Counsaile Frailty being more common to man than Virtue so that not only his Pride but his Judgment approves Monarchie which is the best Government and the Highest Indeed has it not Precedency by Divine Right whiles it does imitate Divine perfection Regal power being in Virtue not only as much but more than Many Many starres making but a Night whereas one Sun makes a Day But Absalom that does justly preferre Monarchy does unjustly desire to preferre Himselfe to it Yet to Attaine it he uses Eloquence and pretends to use Justice If they will be favourable to Him He will be favourable to Them he says indeed he will be Just to them But he invites them to give him the Power which is not in their Power and He undertakes to perfect it into the Performance of doing Right They have the Word of a Reformer for it I will do him Justice And I will doe him Justice Hope and Silliness are as Commodious for a Conspiratour to worke upon as Malice and Zeale But the Union of them is the most desperate Preparative to Division Can Greatness want Attendants Can Justice then the Greatness of Greatness though but in Promise want Attendents Will they not press-in like Hopes and Injuries Justice makes a King in Virtue like God it makes a Subject in Happiness like a King It makes a man mistake himselfe to be out of the world before he is out of it It makes him differ from the Angels rather in Place than in Condition bestowing on him whiles on Earth a Portion of Heaven content and Safety Justice is sweeter then Revenge delighting Nature without Ruder passion It makes humane Felicity like Justice Unchangeable and though it Prevents not Complaint it satisfies it Justice is the Cure of Slander helping the Infamie of the Innocent by the Infamie of the Guilty It is the Cure of Oppression whiles it makes the Oppressed if not by Restitution yet by Comparison in better state than the Oppressour depriving him of his wealth the Joy of his Oppression It is the Cure of Murder making the slaine Live in the Fame of his Innocency and the Content of his Freinds whiles they see the Murderer not so happy as to be forgotten But will Absalom doe Justice why then he will Rule according to Law hee will by Law rule Others if not Himselfe He will then neither Cunningly Pretend a Law nor Dangerously Change a Law He is so Subtile if not so Honest as Equally to disclaime Forgery and Innovation Where there is no Law there is no Sinne which is a breach of Law They shall have the Law therefore as much in their Eie as in their Heart and so to take off the Envie from himselfe be sooner condem'd if Guilty by Conscience than by him And though by his Rebellion he might seeme to dishonour his Father he does pretend to honour his Forefathers whiles he pretends to honour their Laws It seemes he thought the Preservation of Old Laws to be of more moment than the making of New and the Preservation of Laws to be of more moment than the making of them Indeed is it not Folly that Innovation in Religion should be counted folly but Innovation in State should be counted Wisdome as if Humane Wisdome and Divine were rather Contrary then Subordinate Zaleucus the wisest Locrian made it by Law the hazard of Life to Propose a New Law if it prov'd not as well to be approv'd as propos'd whereby they knew but one New Law in Two Hundered yeares T was certainly an argument of as much wisdome as Constancy And as the Natural Body so the Politique lasts longest that is Least Temper'd with To honour ones Parents has a Promise of Long Life to honour our Forefathers in Honouring their Laws cannot want the blessing of Continuance to a Nation Heaven more delighting to be bountitiful to many than to Few where the Divine wisdome does not specially restraine God's Jealousy delighting in Glory which being the Lustre of his Goodness is in it selfe as boundless as his Goodness Since the beginning of the World the Divine Wisdome never made but one Eminent Change in the Church the Ateration of the Jewish Service into the Christian the Mosaical Worship not Abrogating but Perfecting and Enlarging the Patriarchal And for the Christian Service it has not so properly suffered an Innovation as a Renovation rather a Purification than a Change having the same Primitive Mettal though Refin'd Since then the Divine Wisdome makes so rare a Change in so Vast a Time Humane Wisdome may well feare in a farre less time to make Any at all Yet if New Laws are to be made story and Use might present to our Consideration if not to our Choise some Acts the Monuments of Ancient Law Such was that Lycian Law whereby in their Great Council Votes were differenced according to the difference of men's Interests in the State So that a Person a Towne a City a County and consequently an Order of Men were not only not forgotten but proportiond By which Happiness of Equity every one was a Able and wary to preserve Freedome that Optimacy could not creep in under the device of Close-Conveighance audaciously to enthraule a Government and People Such was that Theban Law which excluded Artificers and Merchants as unprepared for Government unless for Ten years space they had left their trade thinking them else fitter for Bargaine than for Counsaile and so below the right Splendour and Experience of State Such was the Cretian Law which forbid all Young men to Censure the Laws of their Country as the business not of their Search but of their Reverence and thought them to be excluded as much by their Age as by the Law But Absalom will not abrogate establish'd Law though he Violate it Justice he will Doe but will he doe it in his own Person It seemes not then either Novelty or Injustice for a King where he excludes not himselfe to be as well the Judge as the King of