Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	act_n	moses_n	258	3	6.9848	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49562	The death of Charles the First lamented, with the restauration of Charles the Second congratulated delivered in a speech at the ploclaming [sic] of our gratious King, at his town of Wellington, May 17, 1660 : to which are added short reflections of government, governours, and persons governed, the duty of kings and subjects, the unlawfulness of resistance, with other things of moment, and worthy consideration / by William Langley ...	Langley, William, b. 1609 or 10.	1660 (1660)	Wing L406; ESTC R7376	37,260	124

was in their paths and the way of place they did not know growing proud of their victorious mischiefs Their very path ruine and they ruine themselves flesht with fortunate wickedness triumphing in their unblest gain riding over mens heads mocking innocence preying on estates Regicides are Regnicides Quo tendit saeva libido whither will their madness run none knows what further mischiefs they intended had not God who puts bounds to the Sea limited their fury and put a hook in their nostrils Job 38.11 and a bridle in their mouths who whips the rebellious with a rod of Iron and the backs of Atheists with Scorpions never long suffering those to prosper that cannot endure to see his Churnh prosper But blessed be the name of God and ever blessed Cause of joy after a long sadness that hath opened a door of Hope that these clouds will be disperst and the nasty door of Janus Temple shut by restoring our gracious Soveraigne Tacitus censures Galba that he was capax imperit nisi imperasset King Charles to his undoubted right who is Dignissimus Regno si non natus ad Regnum worthy of a Kingdom if he were not born to a Kingdom There are three wayes of choosing Kings 1. By an immediate nomination from God 2. An election of the People the former is ceas'd the later hath been found dangerous 3. A succession of Blood as when this Honour comes of Blood and one Prince is born of another this is more usuall Lips Pol. l. 2. c. 4. Tacitus and in appearance the better because there is less danger in acceptation 2. Hist then in the election of a Prince and it hinders commotions when the change of things gives opportunity to great and strange attempts and disheartens the hopes of ambitious persons In corrupt Monarchy there can be but one Tyrant when they are assured they cannot succeed and as Kingly government is best so this is the best and safest way In Aristocracy more then one For Aristocracy which is the government by the Nobility as in the Signory of Venice and Democracy In Democtacy many which is popular and consists of many as of Genoa and Cantons of the Switzers have their inconveniencies and those no small ones the former through covetuousness ambition cruelty of the persons In Anarchy all are Tyrants turns to Tyranny for as Maecenas saith the State of a few Lords is the State of Tyrants The other is converted into a licentious liberty and is much subject to alterations through its inconstancy the truth of this we have lately seen by sad experience so that Kingly government is the best more the Authority greater the obedience fewer their determinations firmer their Councels speedier their resolutitions and more prompt the execution of their designs It is best first because the most ancient all Nations of former Ages did first yeild obedience unto Kings Cic. 3. deleg Salus Cat. and this government was first spread on the earth in the beginning of things the dominion of Countries and Nations was in the hands of Kings Justin l. 1. 2. Most agreeable to nature and this other living creatures teach in whom we may be hold this Image of government Amongst the Cranes there is Dux a Captain in a flock of Sheep a Leader amongst Birds the Eagle amongst Beasts the Lion amongst Serpents the Basilisk amongst Fishes the Whale amongst Bees the master Bee the Pismires have their governours the Grashoppers go forth by bands and hath not God who hath made an order in nature made a chief Supreme amongst men without doubt and it concerns the common quiet of all Lips Pol. l. 2. c. 2. that all Authority be given to one the power of many and concord can never long dwell together and there is no better remedie to appease discords and dissentions then by men submitting to the govenment of one 3. It consenteth most with reason the body is ruled by one soul and cometh neerest to unity and hath similitude with what is divine Per me Reges regnant per me Principes imperant by me Kings rule and Princes decree justice 4. It is most lasting and durable freest from faction confusion and tyranny for whereas no Aristocraticall or popular State hath lasted longer then six hundred years and few so long many Monarchys have continued twice as long in the same estate I mean not an absolute Monarchy for command is a mad man and power lunatique but such as must be tyed to the Laws as far forth as it is comprehended under the Law have the advice of sound Judgments in their undertakings therefore this Kingdom is happy in its constitution not shufled into a popular government nor cut in pieces by a headless head-strong Aristocracy 5. T' is the most flourishing for never came Rome to be Mistress of the world till she was reduced to a Monarchy in the times of Aug. Caesar And now 2. Object Answ for answer to some Fanatick spirits let me tell them First that the spirituall Kingdom of the Church Christs kingdom and Caesars distinct and the civil kingdom of Caesar are distinct and separate each of them being included in his bounds may not enter upon the borders of the other the Scripture shews evidently The one abrogates not the other that the Kingdom of Christ abrogates not the kingdom of Caesar but that the Gospel is a good friend to kingdoms teaching Princes how to govern and the people how to be subject It was a question propounded to our Saviour Mat. 22.17 Is it lawfull to give tribute unto Caesar or no he replies v. 21. Render unto Caesar the things that are Caesars and unto God the things that are Gods This I adde to confute their madness that say We own no King but Jesus whether this be more impotence or impudence I will not dispute the best conviction is the Magistrates power who bears not the sword in vain Others say 2. ob Kings stand not with the peoples liberty thus did Corah and his Complices The language of some men amongst us Kings stand with liberty Num. 16.3 they said unto Moses and Aaron you take too much upon you seeing all the Congregation are holy every one of them and the Lord is amongst them wherefore then lift ye up your selves above the congregation of the Lord But how is this act esteemed to be a gathering together against the Lord a murmuring against God v. 11. as it was not ordinary they did not dye an ordinary death 29 30 31. The Argument here used is sottish and seditious must one that is holy have none to be over him may there be no Magistrate where the people are all Saints Vaine men St. Peter saith omnis anima let every Soul be subject not all Saints onely but all Souls must be subject to the higher powers he that will say with the sons of Belial who is

friends to Rehoboam they were not friends to the King though perhaps they loved his person well What qualifications necessary in subordinate officers yet they were enemies to his kingdom the qualities of persons for such employment are numbered in the 18. of Exod. and 1. of Deutr. to be seven First men of courage Secondly fearing God Thirdly men of truth Fourthly hating filthy lucre Fifthly the chief of the Tribes Sixtly wise Sevently known men such as had experience of the people and the people of them and without these conditions they are very unfit helpers For what is Magistrate without courage but a Lion without his heart They will do no good unless thus qualified or courage without the fear of God but arm'd injustice or what fear of the true God where his truth is neglected or how can truth consist with filthy gain or if their persons be contemptible how shall the people regard them or if they have not wisdom what are they but as an eye without seeing and lastly they must be tried and approved by the sight of their vertues May our Soveraign be blessed with a good Council May our gratious Soveraign be blessed with such a Council that will make Gods Law the stern to guide all their counsels the end the good of Church and State and their progress by continuall prayer to enlighten their hearts Bonum est consilium sed bonorum B. Lat. illuminate their understandings and dictate unto them what they are to do for there are so many contingencies in humane things that mans wisdom is not always sufficient to determine the best Alex. Sever. never determined any thing of moment without twelve or twenty Lawyers or hitt aright in Councils unless the Holy Ghost be intervenient interpose it self and assist in them for let them beat out their brains with plodding and plotting never so vigilant never so studious they shall err in their aim and shoot beside the Butt if he direct not the error of their counsel A wicked Councol and wisdom When men lay their heads together for the dishonour of God defacing of his Religion discountenancing Orthodox Ministers study Machavil more then the Gospel mind policy more then Gods worship when his fear lies at the threshold of their Council-house is to make themselves such Counsellours as Alecto called in Claudian Concilium deforme vocat glomerentur in unum innumerae pestes erebi No more such sweet God These are not pillars props of a Commonwealth but mischiefs and plagues which hell hath cast up from which Good Lord deliver this Land Emp. Ch. 5. Charles the fifth used to say that Princes should be served by men that were learned and vertuous as only fit for employment Alexander Severus made choyce of honest and vertuous Counsellors Aetas senecturis vita immaculata displacing the vitious and unjust We will not with Fredericus Furius dispute their age not under thirty nor above sixty Certainly age is a great Master which doth graduate men in the knowledge of things Young wits cannot weild weighy matters it is the mother of Council in the ancient is wisdom and in much time prudence saith Job therefore some have thought that the shadow of an old man is better then the eloquence of a young But alas these sayings Seneca Baldus and others with which men delight themselves how ever they may seem rationall yet it must be considered that good counsell is not in our heads but in Gods hands who can bring all counsell to naught and make all devices of Princes of none effect this our eyes have lately seen and Gods immediate hand is to be admired The Saduces Herodians and Pharisees sectaries of diverse adverse factions all combin'd in one against God and his annointed Nimrod and Achitophel laid their heads together Herod and the Jews agreed but blessed be God who hath catcht them in their own craftiness and overthrown all their wicked Counsels insomuch that we must give him the glory and say Psal 109.27 It is thy hand thou Lord hast done it CHAP. III. The Duty of Kings deduced from their severall names and how they are called Gods By Analogie Deputation Participation GOD is an invisible King Psal 82.6 the King is a visible God I have said ye are Gods Gods in name not in nature 1. By Analogie By Analogie as God hath his seat of Judgement in Heaven so these their tribunalls and thrones on Earth Tanquam in hoc Deum imitantes as it were imitating God in this their Authority is without the controll of any Theod. in Psal 82. save of the King of kings Regna à Deo Reges dari They are Stewards of Gods appointment whom he judgeth fit to be employed and must onely to God give an account By deput 2. They are Gods by deputation in that they judge not for men but for the Lord 2 Chron. 19.6 The Judgment is Gods saith Moses being his mouth to pronounce and his hands to execute it Appointed to this very end saith the Appostle to be the Ministers of God for good R. 13.4 and the Revengers to execute wrath upon him that doth evill By participation 3. Gods by Participation God dealing with them as Kings with their children Aust. to whom they communicated some part of their Glory Participando sunt dii As Starrs participate their Light from the sun the primum Lucidum so these their Authority from the suprem majesty Being the Sourse and Fountaine from whence their Power proceedeth insomuch as all the descendants bear a certaine character and shew a kind of Lustre causing all men to acknowledege them authorizing them without further tryall of their sufficiency then this onely honour an heriditary title we read that Joseph Azarias pricked with an Envious emulation 1 Mac. c. 5. conceived a designe to gaine reputation as the Macabees did but faild T was so lately in England and were foyld for saith the text they were not of the race of them from whom the safety of Israel ought to come a bastard brood and not those instruments he design'd for the common safety of Kingdoms Charles of the blood royall nor of the Lyon Race and Family pickt out above all others He made choyse of that Family of Abraham to conserve the worship of his name that of Levi for the Priesthood Vaine ambitious men why do you aspire and that of Judah for the Crowne Aspire not then you Mushrooms whither will your Ambition lead you will you allways climb nevor forecast how to come down consider how glad your carkases would once have bin of a warme covering that are now richer then Lillyes more gorgeous then May Solomon in all his glory not arrayed like one of you resolving with Agripina Neroes mother let your sorrow be what it will so your Sons may succeede in your new honours But alas no Honour is