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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	angel_n	king_n	zion_n	31	3	8.8889	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00670	A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.	Fenton, Roger, 1565-1616.; Utie, Emmanuel, d. 1661.	1617 (1617)	STC 10805; ESTC S102068	104,035	162

murthered them before they had any time to rule yet his aduice to take away the enemies of the common-wealth to restore the freedome of it to remoue abuses was concluded thus Melius hoc orando quam suggerendo A greater degree of diuine wisedome then was in St. Ambrose This turned to the King he turned to God farre from constraint that hee would scarse suggest And it seemes when Elias had the sword it was giuen him and then he tooke it perswaded by Propheticall motion directed by the worde which commands the death of Idolaters and permitted by the King but he turned not the sword against the King though hee were an Idolater no more then Michael did the sword of the Tongue against the Dragon neither the nature of an Angell with the right of his quarrell nor the aduantage of the place nor the multitude of an heauenly host must conquer but the bloud of the Lambe A King is like vnto Sina that must not bee touched but by Moses that carries within him the spirit of meekenesse there is more fire of courage in a King then in an ordinary person It must be quenched by preaching of the bloud of Christ Our Churches bedde is a bed of flowers Cant. 1. nothing in it but the sweetnesse of peace The Church may correct something in zeale suffer some things in meekenes some things in good consideration they may dissemble so they doe not approue thē And when the King waxes wanton in wickednesse like Ieroboam that worshipped the calfe It is enough that the Prophet reprooues it All shall bee well if wee neither eat the fat nor the bloud bee neither carnall nor cruell Leu 3 17. So then we commend S. Ambrose with Mr. Caluin for his constant refusing to appeare before Valentinian a young Emperour ruled by his mother that was an Arrian Institu 4 11 d 15. distinguishing rightly betwixt his authority in matters temporal and his iudgement in matters meerely spirituall but in this poynt leaue him to the censure of the King In the meane time our Religion is not a Religion of blood euen the Law onely prescribed the death of beasts not of men no humane sacrifice but Christ that came for the preseruation of men to sacrifice his bloud The same argument therefore that we haue against the religion of the Heathen gods their cruelty in desiring the slaughter of men and of the most innocent as virgins and children which proues it to be false The same we haue against this religion of Rome that makes a game of murder holds it an Aphorisme to kill the innocent praeter intentionem for the Catholike good Ephes 4. Ioh 12 32. Let vs bee reconciled to that Religion where is the vnity of the spirit in the bond of peace not to that which doth not draw vs but driue vs not draw vs like a wagon but driue vs like the horses and now by this time we are come to mooue you by the consideration of two poynts First what honour the fathers of the 600. yeeres gaue and vpon what ground Secondly what diuision that causes rather then reconciliation Wee stand not vpon this word Pope it is but a Father it was but giuen to Pastors to those that were worthy Pastours Ascribed to Fathers in Epistles and superscriptions as to Augustine a poore Bishop and to Paulinus a poore Deacon A name of reuerence now growen odious as tyrannus is for tyranny And when it was giuen it was an amplification in regard of worth of the persons not in regard of preeminence of place giuen to those that had nothing to do at Rome that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodosius called Ambrose in the temple of Constantinople and Illustrissimus Doctorum latinorū ascribed to S. Austin the large circuit S. Gregory entitles Cyprian withall euen all the 4 quarters of the world is rather a personall amplification then a iurisdiction of place indeed consisting with equality of a iurisdiction that others may challenge from Iohn Iames and Polycarpus and if Rome were wise they would take as great a priuiledge fro Paul as Peter I am sure Irenaeus is of that mind Lib. 3. Acts 6. all the priuiledge that the Counsell of Africke gaue him after Cyprians death was to be Primaescdis Episcopus not Princeps Sacerdotū no relation to the holy Synode of Priests and Bishops but to the place and to the place onely in a ciuill respect other institution it had none from Christ and in this no likelihood of succession from Peter A ciuill priority then not an Ecclesiasticall superiority Ciuill for the Scripture in the hottest contention of the Church in the 600. yeeres was neuer vrged for it It was found out in the grossest times of ignorance and then it began to bee thus ordered 1 Rome 2 Alexandria 3 Antioch 4 Ierusalem And alas see the indisposition Alexandria before Antioch the seate of Marke before his Master Peter at Antioch A malice discouered to the Apostle of loue is Ephesus of no account where Iohn preached he preached too vnhappily and foretold the trickes of Babylon and that 's the reason why the Church that hee founded was not Patriarchall And Ierusalem the Iast because traditions did not begin there but the Gospell first at Ierusalem had his originall Luke 24. so that it was not Christ nor his Apostles that made Churches Patriarchall They were dead before Constantinople was made one It was propter Imperium as the Councell of Chalcedon defined notwithstanding the instances of Leo's Legates It is true some of the fathers did inuest the old Rome with priuiledges aboue the rest but 152. Bishops gaue the yonger Rome equality because there was an Empire and Senate as well adorned Magnificent titles the Grecians gaue poore Grecians like schoole-boyes to their Pedagogues Reuerendissimo Maximo so did they write for Rome was then the scourge of the world And for that vnlimited title of vniuersality it is so trust vp of late that I must onely gird it vp with one of Iustin Martyrs interpretations vpon that All of euery beast which Peter saw in his vision Act. 10.12 Quest 2. ad Orthod 89. which All hee doth restraine to the vncleane As Christ who is the head of euery man that is of the faithfull who are the body of Christ not of the vnfaithfull so they may expound vniuersall if they wil of all in Rome not in the world and if the comparison hold then shall they haue no doubt a company of cleanly beasts except they be mended since S. Bernards time he describes them hand somely in that Chapter which he entitles of the manners of the Romanes to be a want on people intractable tumultuous rebellious proud sacrilegious seditious inhumane vnfaithfull importable vnthankfull De consid 4. c. 2. deceitfull hypocriticall It is enough for the Pope to dresse his owne stables all the world is too much ô but Rome is too little

author of all Ego posui te saith the Lord I haue set thee that is I haue made thee a Cherub with my holy oyle haue I annoynted thee I haue couered and protected thee in the middest of all dangers to the end that thou might couer and protect my Church neither is it vnfitly added by the Translater I haue set thee in Honour for there cannot be a greater honor then to protect the Church of Christ nor a more lasting honor for all posterity euen 14. generations I dare be bould to say this title of couering Cherub is a more honourable and glorious title then Prince King Emperour or Monarch of the world If all this honour was done to and for shadowes what shall be done to the body it selfe for Hiram and Salomon and his Temple and the Cherub and the Arke were but all shadowes of these blessings we enioy what honour is it to protect that Church for which the King of heauen hath taken such paines as hee could not doe more for his Vineyard That Church for which the King of glory that fils heauen and earth with his glory became a lumpe of flesh Who bindes Kings with chaines and Nobles with linkes of Iron was himselfe swadled in clouts and laid in a manger what honour is it to be a nursing Father and to giue milke to that which was bought and is daily fedde with the flesh and bloud of the Sonne of God what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter and hee alludes vnto the Cherubs that were made bowing and looking into the Arke and Mercy seate so the blessed Angels in Heauen who continually behold the face of our Heauenly Father they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation which wee on earth doe enioy Which that this Church may enioy while the Sun Moone endureth beseech wee him who dwells amongst the Cherubs and blessed Angels to blesse vs and our Cherub to the honour and glory of his blessed name and our euerlasting comfort in Christ Iesus To whom with the Father and holy Spirit three persons one eternall euerliuing and onely wise God be all honor praise and thankes this day and for euer Amen FINIS THE POSSESSION OF A KING Another Sermon before the KING GENESIS 28.13 The land whereupon thou sleepest will I giue thee and thy seede THis short sentence deliuered without curiosity doth speake three things 1 The land of Promise 2. The promise of the Land 3. The persons to whom the Land is by promise assured 1. The Land of Promise specified in the word whereupon 2. The promise of the Land deliuered in the worde Dabo 3. The parties first Iacob himselfe in person then his posterity after him The Land whereupon thou sleepest will I giue thee and thy seede this is the effect of the Text. But if I should rent it from the premises I should offer iniury to the context for it is not entire of it selfe neyther can it stand alone 1 While Iacob was sollicitous for a biding place vpon earth Vers 12. God points him the way to heauen in the former verse Behold a ladder whose top reached vnto heauen and the Angels of God went vp and downe by it 2 To assure him that that way was open for him he reneweth the couenant made vnto his Fathers in this verse I am the Lord God of Abraham thy Father and the God of Isaac 3 Then followes my text The Land will I giue thee c. teaching Iacob euer to set heauen before earth euen then when he most desired and stood in greatest need of a place vpon earth to prouide for his mansion in Heauen I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen Gen. 27.39 but in Iacobs blessing it is quite contrary God giue thee of the dew of heauen and the fatnesse of the earth Vers 28. howsoeuer this I am sure of that our Sauiour plainely asseuers that if wee first seeke the kingdome of God and the righteousnesse thereof all these shall bee ministred according to our seueral places the whole land wherupon he sleepeth to Iacob and his seede First T is not an vnknowne land a farre off which I will giue thee but euen this whereupon thou sleepest and secondly a fruitfull and plentifull land that floweth with milke and honey and thirdly which is more a blessed and holy land whereupon thou sleepest and sleeping dreamest and dreaming beholdest the gate of heauen and the way to eternall happinesse There bee prophane spirits in the world farre be they from the pallaces of Iacob who would perswade vs that Religion and this gate of heauen is but a dreame but let them know that the foolishnesse of God is wiser then the wisedome of men and the weakenesse of God stronger then men whose power and wisedome doe by silly meanes shine the most glorious what is counted more idle then a Dreame What is of greater importance then the way to life What 's weaker then water What 's stronger then the house of God yet he that laid the beames of his chambers in the waters hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth and the most quicke disputers of the world could neuer finde broad waking Iacob slept vpon the land which God gaue him and might sleepe soundly for he was weary but his sleepe was a troubled sleepe and great matters did runne in his head by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime content with broken sleepe when meaner persons sleepe more securely vnder the shadow of their wings we that little know what belongs to these can reade in our bookes Tali nocte dormire non potuit Rex as good King Dauids eye-lids slumbers and Iacobs vpon his stony pillow Our Sauiour did once sleepe in a shippe and then suffer a tempest to rise to intimate that while Gouernours sleep in security there is some danger of a Tempest yet see the mildnesse of him that was able to command all that when his Disciples did presume to awaken him he was not offended This land whereupon thou sleepest whereon thou takest though a troublesome yet a most happy and heauenly sleepe this land will I giue thee and thy seede and so wee passe to the 2 Dabo Iacob might claime this land by right of inheritance by his discent from Abraham and Isaac by the same right that Abraham is called the heyre of the world Rom 4.13 Romanes the 4. yet Dabo I will giue is that vpon which Iacob relieth Gods gift is the best inheritance

some zealous fury that he would breake the tables or doe some mischeefe to the written Law It stung the Serpent that Gods Law should be written in tables of stone to continue that from time to time it might discouer all falfe Oracles and keepe the verity of God entire from his vnwritten vanities 2. A great Benefit to haue the Law written 2 Magnum beneficium but greater fauour that Comments also of Moses and the Prophets together with their Prophesies and the Mysteries of saluation giuen by diuine inspiration should bee committed to writing that Christ in his person might confirme his Apostles as heere with So it is written and that the Apostles vpon the same testimony might preach the same Gospell to all nations beginning at Ierusalem 3. 3. Magna misericordia But of all mercies this the greatest that to Moses and the Prophets are added Christ and the Apostles that all things needefull to saluation bee now perfected exactly written admirably preserued sealed vp with a curse in the end of the booke to any that shall adde or diminish whether of the sect of Montanus or Seruetus or any fantasticke spirit of latter time that expects further Reuelation or whether they that make the traditions of men or the voice of a Counsell equiualent that is of equall infallibilitye with the Word written this is so absolute it selfe and of it selfe that Vincentius Lirinensis so approoued by our aduersaries doth auerre Solus sufficit ad omnia satis superque An absolute canon it is but for what for the mysteries of our saluation wrought by the death and perfected by the resurrection of Christ An absolute canon for prescript of all essentiall parts of Gods worship and the directing of our soules to euerlasting life for which It is written Ioh 20 21. But shall wee therefore from sufficiency of the written word require the proofe of all particulars without limitation Doubtlesse vnder this pretence we may go too farre Must yee haue a proofe out of Scripture that the plague is not infectious or will yee not beleeue it shall wee exact a prescription out of the word of God How to build Churches for diuine seruice or How to shape decent garments for the Cleargie shall the Scripture define in particular each ceremony and circumstance any waies annexed or appertaining to externall Worship shall the Preacher looke for speciall direction out of Gods Book in what maner to branch his Text to order his speech to enforce the Argument for the best edifying of each particular auditory shall the people waite till we can giue expresse charge out of this Booke when to sit stand or kneele at diuine Seruice what euer is against the second Commandement I feare this is against the third for it takes Gods name in vaine and stands not with the Maiesty of that word written for matters of greater importance Vers 13. The Apostle being to reforme abuses concerning Praier and Prophesing in the Church of Corinth 1 Corin. 11. doth for some things referre himselfe to their owne discretion iudge in your selues is it comely doth not nature it selfe teach as if for decency in the Church common sence or the light of reason could say somewhat to which if you adde the general direction of Scripture may not the Church of Christ out of these grounds determine the particulars Nature it selfe teacheth that the most solemne act in euery kinde is most solemnely to bee performed and religion teacheth what act of religion is most solemne may not the Church then determine of particulars within the compasse of Generall rules of Scripture T was the sentence of that famous Oracle of Geneua in his comment vpon the same chapter vers the 2. where shewing the Apostle to speake de ijs quae pertinent ad ordinem politiam hee inferreth Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam vtilem quia Dominus nihil certi prescripserit wee know saith Caluin he makes no Quere vpon it for matters of Order we know that euery Church hath her liberty to institute a forme of gouernement fit and profitable for her selfe because the Lord hath prescribed no certaine thing Paul planteth hee left Apollos to water The Master builders haue set vp Gods house and haue left the fitting of the roomes by generall directions to the ouerseers of the building The eye of the handmaid waites vpon the hand of her mistresse not so simple as to be pointed to euery particular within compasse of discretion no shee hath beene better brought vp then so when shee was a childe shee was taught as a child but now she is stronger by the assistance of that spirit which leadeth her into all truth pray we to God for that spirit of truth and sobriety vpon his Church that shee may so carry her selfe in all her proceedings that still she haue an eye to God and his word till hee haue mercy vpon her and restore her to the Peace of Sion and so wee come vnto the worke So it is written 2 So it behoued Christ to suffer Christ is the Sonne of the liuing God The worke therefore most free not subiect to necessity necessary it is therefore that we in the first place distinguish of oportuit a necessity was of Christs suffering not imposed vpon him but assumed by him voluntarily a necessity not primatiue but by consequent not absolute but presupposing the ordinance of God which two kindes were distinguished by Christ at his Passion 1 In the fourteenth of Marke Mar. 14.36 Abba Father al things are possible to thee take away this Cup therefore no absolute necessity to drinke of it 2 In the 26. of Matthew Father if this Cup cannot passe but I must drinke of it thy will be done therefore a secondary necessity there was 1 Of the first in the 53. verse Thinkest thou that I cannot pray to my Father and he will giue me more then twelue Legions of Angels therefore not an absolute necessity to yeeld himselfe 2 Of the second in the 54. verse How then shall the Scripture be fulfilled which is the very consequent of this Text So it is written therefore So it behooued So God hath ordeined whose decree is vnchangeable so hath he reuealed his Ordinance by writing whereof one title shall not passe therefore So behoued Christ to suffer The reasons of this necessity will appeare in the consideration of the three points implied in this sentence 1 It behooued there should be a suffering 2 That Christ should suffer 3 That he should so suffer Sic oportuit Christum pati 1 The Law of God was broken by sinne which behooued vs to haue kept therefore it must be restored by iudgement the glory of God was obscured by sinne therefore it must be cleared by expiation The iustice of God was offended by sinne therefore it must bee satisfied by punishment The wrath of God was kindled by sinne therefore