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	descend_v	ladder_n	1,870	5	11.7110	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27115	The royal charter granted unto kings, by God himself and collected out of his Holy Word, in both Testaments / by T.B. ... ; whereunto is added by the same author, a short treatise, wherein Episcopacy is proved to be jure divino.	Bayly, Thomas, d. 1657?	1649 (1649)	Wing B1514; ESTC R17476	64,496	181

but if Episcopacy be Anti-Christian then the gates of Hel have not only prevailed against it a long time but all along As all Judgements are given in the Kings name and all records run Rege presente though the King be not there in person but in power so the universall and un-interrupted and continued and generally received Discipline of his holy Catholick Church which Church we are bound to believe by the Apostolical Creed is Christo presente Ergo Jure Divino though Christ be not there in person but in power which power he conferr'd upon those who were to be his successours which were called Apostles as my Father sent me so send I you and he that heareth y●u heareth me and loe I will be with you alwayes unto the end of the world surely this Discipline of one over many call it what you will is to descend and continue unto the end of the world Object But it may be objected How can you prove that Christ commanded any such thing or that Christ gave to the Apostles any such power as to make successors in their steads with a warrant for it to continue from age to age Sol. Where do you find that Christ gave the Sacrament to any but his Disciples drike ye all of this but they were all Apostles to whom he said so where did you find that Christ administred the Sacrament or commanded it to be administred unto any Lay-men or women therefore is not the Sacrament given unto them Jure Divino because the words were left out in the conveyance when there grew a disputation concerning Divorcements Christ sends us to the Originall Sic autem not fuit ab initio if Christs rule be good then the Bishops are well enough for they may say concerning Episcopacy I mean one over many and that safely too sic erat ab origine some are very unwilling that this Episcopacy should be intaild by Christ upon his Apostles and their successours out of these words Mat. 28.20 I will be with you alwaies to the end of the world they will not have it to mean in their successours but the meaning to be this I will be with you alwayes unto the end of the world that is to say in the efficacy and power of my word and Gospel to all ages why may it not signifie this and that too that it doth one is no argument but that it may do both God made all things in number weight and measure and will you ●●●ike his word shall sensus factus thrust out sensus destinatus out of the Scriptures the first Ministers of the Gospel must adequate to the first Minister of the Law and behold the same method observed in both their institutions what difference is there between Christs words to his Disciples I am with you alwayes unto the end of the world Mat. 28.20 and Gods words unto Aaron at his setting him a part for the High Priests office This shall be a Statute for ever unto thee and to thy seed after thee Exod. 28.43 Certainly if the Gospel be nothing else but the Law revealed and the Law be nothing else but the Gospel hidden whatsoever is written or said of the Ministers of the one must needs have reference also to the Ministers of the other and I shall desire you to look a little back upon the words which God said to Aaron when God speakes of the seed of Aaron he only maketh mention of the seed after him but when he speakes of the Statute he saith it shall be for ever if I do not flatter my own judgement that tels me that this Statute of High Priest-hood or Episcopacy call it what you will must have heires after the seed of Abraham is expired and did not the Catholick Church all along call the receiving of the holy Ghost the order of Priest-hood did ever any record above seven years date call it making of Ministers and why are they angry with the word Priest is it because the Prophet Isaiah Prophecying of the glory of Christs Church tels us we shall be named Priests of the Lord but that men shall call us Ministers of God Isay 61 6. If the Ministration of the Law be glorious shall not the Ministration of the Gospel be much more glorious 2 Cor. 1.3 and shall the Ministers of the same Gospel be lesse glorious when you see a man that cannot abide to see anothers glory you may be sure he is no kin to him or very far off so you may be assured that these are no true sons of the Church nor no right children who thinke a Chaire too great state for their fathers to sit in In the Apostles time these Bishops or if you will Superintendents which are all one in signification only a good Greek word chang'd by Mr John Calvin into a bad Latin word were stiled Embassadours of the Almighty Stars of Heaven Angels of the Church ●c but now these Embassadours are ●sed like vagabonds these Stars are ●ot Stars but fallings and the Angels ●re no where to be found bu● ascending ●nd descending Jacobs Ladder whilst ●his reputation was given unto the Church and to its officers the stones ●f its building were in unity but as it ●s now it seemes no otherwise then as a Corps kept under ground seemingly in●ire but once touch'd soon fals to dust and ashes Never was there such a monster as this ruling and thus consti●uted Pre●bytery the father of it Rebel●ion the mother Insurrection the midwife Sacriledge the nurse Covetousnesse the milke Schism the coats Armour the rattle Drums a Bloudy Sword the corrall Money the babies it delights to play withall it grows up to be a stripling and goes to school to a Councel of War its lesson is on the Trumpet its fescue a Pistoll its going out of school in ranke and file its play-dayes the dayes of Battaile and blackmunday the day of Judgement it comes of age and is Married with a Solemn League and Covenant it begets children like it self whose blessing upon them is the power of the Sword an● whose Imposition of hands are broke● pates this monster cries downe th●● truely Antient Catholick and Apostollick power which the Bishops exercised and then take it up againe and use it themselves in a higher nature then eve● any Bishops or Apostles themselves did or durst have done even to the excommunication and deposement of their Kings to the delivering of them up unto Satan and to Hang-men if they stood but in their way to whom the Apostles taught submission how faulty so ever they were and if not obedience yet submission to every one of their ordinances if not for their own sakes yet for the Lords sake and for Conscience sake these men cry down the same authority as Popish whilst they exalt themselves above all that are called Gods in a higher manner then ever any Pope of Rome ever yet did we will begin with this Monster in the very place of its Nativity

Phrophets likewise nei●her did it rest there but it extended to the Tabernacle it selfe and ran down to the vessels thereof even to the very Fireforks Ashpans and snuffers but unto whom said he at any time tu es● Christus meus Heb. 1.4 5. but unto Christ and Kings to Christ once Luke 2.26 to Kings thirty two times throughout the Bible four times by God himself Kings are called Christ● mei mine Anointed six times to God Christi tui thine Anointed ten times of God Christi ejus his Anointed twelve times in termes terminant Christi Domini the Lords Anointed and therefore the old Translator observed it rightly when in the same word in the Hebrew and the Greek he speakes of the Priest he translates it unctus but when of the King alwayes Christus And as they are not uncti but Christi so they are not Christi populi but Christ● Domini not the peoples Anointed but the Lords Anointed there may be a master of the ceremonies but ther● must be no master of the substance they are the Lords Christs and they hol● their kingdomes under him in King● service neither are the kingdomes o● the earth any bodies else but Gods T●● kingdomes are Gods Dan. 4.17 neither ●are they at any mans disposing but his He giveth them to whom he pleaseth loco citato therefore for whose they are they are the Lords and for what they ●re they may thanke him and none else Secondly they are the Lords because that by him and in him and ●hrough him they have their Dominion and regiment from him they have ●heir Crowns from his hands their Coronation Diadema Regis in ●manu Dei Esay 60.3 the Royal Diadem is in the hand of God and out of that hand ●e will not part with it so much as for ●nother to place it upon the Kings ●ead but it must be tu Posuisti tu Domine Thou O Lord hast set a Crown of pure gold upon his heard Psal. 21.3 The Emperours used to stamp their Coyne with a hand coming out of the Clouds holding a Crown and placing it upon their heads We have no ●uch Hierogliphicks in our Coyne as a hand coming out of a cloud but we have grace from heaven Dei gra●ia so that there is not a King but may say with the Apostle Gratia Dei sum qui sum by the grace of God I am that I am and indeed Kings are Kings as Paul was an Apostle not of men neither by man but by God Thirdly they are the Lords Christs because not only their Crowns are in the hands of the Lord but he puts the Scepter into theirs nay the Scepters which Princes hold in their hands are Gods Scepters being there virga Dei i● manibus ejus It is Gods rod that is in their hands Exod. 17.9 and therefore right is the Motto and reason is it that they should be esteemed the Lords Anointed DIEV ET MON DRO IT GOD AND MY RIGHT none else have to do with it the Scepter of a kingdome in the hands of a King is the livery and seison which is given him by God of the whole Militia within his Dominion they that take away that put a reed into the hand of Christs Anointed and why should it be expected that they should deal otherwise with Christs Anointed then they did with Christ himself first put a reed in his hand and afterwards a Spear into his heart Fourthly Kings are the Lords Anointed because they sit upon his Throne sideba● Solomon in Throno Dei Solomon sate upon Gods Throne 1 Cor. 29.23 but if Solomon should have lived in these our dayes instead of his six steps ●o his great Throne of gold and Ivory he should have six steppers to his Throne for the Gold and Ivory sake instead of having a Foot-stoole of Gold under his feet he should have much adoe to keep a Crown of pure Gold upon his head instead of hands to stay his Throne he should have hands enough to pull it down and cast it to the ground and instead of two and twelve Lyons fixed on each side as a guard unto his Throne he should have found many Lyons without regard running up and downe seeking how they might destroy him Lastly Kings are the Lords Anointed because they are Anointed with his own oyl Oleo sancto meo with my holy oyl have I Anointed him Psal. ●9 20 It is not with any common or vulgar oyl or oyl that any laies claime ●o but himself but it is Oleo meo my oyl neither is it oyl that was fetch'd o●● of any common Shop or Warehous● b●t it is Oleo sancto with holy oyl oyl out of the Sanctuary And no question but this is a maine reason if they would speak out why some have such an aking tooth at the Sanctuaries because they maintain in them oyl for the Anointing of Kings but if the Alablaster box were broken the ointment would soon be lost If they could perswade the King out of the Church into the Barne they would soon pull a Reed out of the thatch to put into his hand instead of a Scepter or if they could get him to hear Sermons under a hedge there would not be materials wanting to make a Crown of Thornes to pleat it on his head Thus you see the the reasons why Kings are called the Lords Anointed because the Lord hath appropriated them unto himself not in a common and generall way but in a particular and exclusive manner my King my Kingdome my Crown my Scepter my Throne my Oyl where is there left any place for claime pride may thrust down Angels out of heaven and violence may crucifie the Son of God But all these things considered who can stretch forth his hand against the Lords Anointed and be guiltlesse 1 Sam. 26.9 CHAP. V. Whether bad Kings be the Lords Anointed or not THey are for they are of the Lords sending and appointment as well as the good I will set an evill man to rule over them said God and I gave them a King in mine anger Hosea 13.11 which King was Saul which Saul was a Tyrant which Tyrant was the Lords Anointed when he was at the worst you cannot have two better witnesses then David and the Holy Ghost 1 Sam. 26. Cyrus was a Heathen Persian and one that knew not God yet for all that Haec dicit Dominus Cyro Christo meo Thus saith the Lord to Cyrus mine Antinted Esay 43.4 Nero was no good Emperour but a Monster of man-kind yet Saint Peter in whose day●s he wrote his Epistle commanded all Christians to submit to him 1 Pet. 2.13 Hasaell whom the Lord fore-saw and fore-shewed unto his Prophet Elisha to be the destroyer of his people of Israel and one that should make them like the du●● by threshing 2 Kings 13.7 on that wil●set their strong holds on fire slay their young men with the sword dash their children again●● the wall and rip up their women with