Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	hold_v	lord_n	tenure_n	2,321	5	12.3228	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43730	A sermon preached July 26, 1682, in the Cathedral Church of St. Peter in York at the assizes for that county / by James Hickson ...	Hickson, James, b. 1650.	1682 (1682)	Wing H1930; ESTC R34939	12,130	28

Iniquity and the punishing of it the one whereby he beholds what Iniquities are predominant which indanger and threaten his Throne and the other whereby he looks that Punishments be inflicted upon Malefactors that they be inflicted not only by the Sentence but by the execution of the Sentence 'T is the execution of the Penal Laws which destroyes Evil for a bare beholding of Iniquity without punishing of it is but to mock Justice One of the Fathers upon the Devils expostulating with our Saviour St. Mark Chap. 1. Ver. 24. What have we to do with thee thou Jesus of Nazareth art thou come to destroy us saith upon our Saviours reply Hold thy peace That our Saviour would not be praised by the Devils voice but by his Torments and one applying it to our Subject saith That their is no greater praise of a King than his sitting upon the Throne of Judgment and destroying Wickedness by punishing the Authors of it for their Ruin is his Glory In most Expositors which I have met with upon our Subject I find 'em quoting this Proverb Oculus Heri saginat Equum and thus they apply it as the Masters Eye fats the Horse so the Kings Eye disperseth Evil blasts the increase of it and by his Eye Justice flourisheth Cyrus the first Persian Monarch signifies the Sun in their Dialect and thus I find the King compared to the Sun upon several Accounts For First As the Sun arising and being gloriously seated as it were in his Charitor upon his Throne disperseth Mists and Darkness and likewise causeth Thieves Traytors Murtherers Adulterers and whose works hate the light to conceal themselves least their Works of Darkness should be discover'd and made manifest so a Wise and Just King by his Sun-like inspection scattereth by his Justice the Ungodly and Workers of Iniquity Secondly As the Sun in his course not only views successively the parts of the Earth but also makes them fruitful by his auspicious influence so the King by his Delegates and Representatives suppresseth Iniquity by his presence composeth the Differences of Litigious men helps those to right who suffer wrong and are oppress'd and puts a Curb into the mouth 's of such unreasonable men who would if let alone turn Religion into Rebellion and Faith into Faction Thirdly As the Sun is pleasant and delightful to sound Eyes but to the unsound very troublesom and vexatious so the King's Eye towards the good is pleasant but to Malefactors 't is terrible though he only looks upon 'em through his Delegates and inferior Magistrates The words of our Subject may be likewise mystically understood as well as literally for as generally it belongs to all Kings so peculiarly it is appropriate to the King of Kings our Lord and Saviour to whom God has given all Power all Judgment for when he shall come to Judge all the Earth at the great Day of Account he shall have no need of Prisons or Chains he shall not stand in need of Military Forces to compel them but by his very look he shall scatter and confound the Wicked in their own Devices The Proverbial sence of our Subject is this That Authority being ready and constant in doing Justice upon Malefactors doth drive away all Evil with the very look of it Or in a Phrase equally intelligible the puting of the Penal Laws in Execution is the most proper if not only method to restrain and curb the growing Vices of the Age. From the Words themselves we shall deduce Three Observables First As the word King denotes Power so we shall remind you that Magistracy and especially Monarchy is Gods Ordinance Secondly We shall shew you that as the Kings Throne is Gods so God hath constituted him over his People for the punishment of Wickedness and Vice to execute Vengeance upon Malefactors as well as for the praise of them that do Well Thirdly That none may flatter themselves who make no Conscience to disoby the Lawful Commands of a Lawful Authority because of their present impunity we shall remind such that although they may for the present escape the Temporal Sword by their Politick Contrivances yet the Judg of all the Earth shall meet with 'em for as there is a Reward for the Righteous so doubtless there is a God that Judgeth the Earth First then as the word King denotes Power we shall remind you that Majesty and especially Monarchy is God's Ordinance A King that sits in the Throne of Judgment In the eighth Chapter of Ecclesiastes at the fourth Verse the Wise man tells us that where the Word of a King is there is Power Another Translation reads it There is in the word of a King a kind of Power 'T is most true of God that his Will effects his Work and his Word gives Power and God having made Kings his Vicegerents hear on Earth has in some sort communicated his Power to them Magistracy is an Office of Gods own institution and there is Divinity impress'd and Stamp'd upon the very Face of it As Moses so every Princes Face shines with the Glorious Beams of Divine Power communicated to them He is the Fountain of all Lawful Authority for all Power belongs unto God and he gives it to whom he pleaseth Such Promotion says the Psalmist comes neither from the East nor from the West nor from any point in the Compass but 't is God that sets up and appoints Magistracy Therefore did S. Paul plainly tell the Romans in the Thirteenth Chapter what Majesty was viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinance of God And God himself declares in the Eighth Chapter of the Proverbs Verse 15. That by him Kings Reign and Princes decree Justice For me Kings Reign saith another Vertion It is the Tenure but of some men to hold their Lands in chief immediately from the King but it is the Tenure of all Kings to hold their Crowns in chief of the Lord of Heaven and Earth 'T is the Royal Charter which God himself hath granted to Kings that they wear their Crowns not by his Permission only but by his Commission they Reign not only by his Sufferance but by his Ordinance And though St. Peter in his first Epistle Chapter the second Verse the thirteenth calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ordinance of man yet it is not so to be understood as if it were of mans invention But because man is the Subject man is the Object man is the End of it because 't is executed by them exercis'd concerning them and intended for their good so upon these accounts 't is call'd an Ordinance of man The forms of Adminstrations indeed may be of man but the Original institution is of God For says the Prophet Daniel it is the most High that Ruleth in the Kingdom of men and he giveth it to whomsoever he will Daniel the fourth Nay even wicked Rulers derive their Power from God And thus our Saviour himself told Pilate St. John the Ninetenth Thou could'st have no