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lord_n blood_n body_n jesus_n 12,126 5 6.1739 4 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A56832 The loyall convert Quarles, Francis, 1592-1644. 1644 (1644) Wing Q107; ESTC R6161 14,154 26

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higher Powers for there is no power but of God the Powers that be are ordained of God whosoever therefore r●sisteth the Power resisteth the Ordinance of God they that resist shall receive to themselves damnation This Power this King to whom S. Paul commandeth this subjection was Nero the bloody persecutor of all that honoured the blessed Name of Jesus Christ Gods Command should be a sufficient Argument {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is enough But when he adds a Reason too he answers all Objections But when he threatens a punishment no lesse then damnation upon the resistance thereof he hath used all means to perswade a necessitie of obedience Let every soule be subject Not equall much lesse superiour And what is taking up of Armes but an implyed supposition of at least equalitie What are the hopes of conquest but an Ambition of Superioritie What is condemning judging or deposing but Supremacie For it is against the nature of an Inferiour to condemne judge or depose a Superiour And lest the Rebellious should confine his obedience to a good Prince the next words reply For there is no Power but of God Power in it selfe is neither good nor evill but as it is in subjecto the person If an evill King an evill Power if a good King a good Power God sends the one in Mercy and we must be subject the other in Judgement and we must be subject in things lawfull actively in things unlawfull passively If a good King he must have our praise and our plyance If an evill King he must have our Prayers and our Patience He that resisteth the Power whether good or evill for all power is of God resists an Ordinance of God Ordinances of men are not resisted without ruine and whosoever resisteth shall receive but what {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} damnation to themselves Now compare this place with th●t 1. Cor. 11. 29. He that shall eat this Bread drink this cup of the Lord unworthily eateth and drinketh What {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} damnation to himself If then there be proportion betwixt the Sin and the Punishment you may hereby gather the heynousnesse of disobedience the punishment whereof is the very same with his that is guilty of the Body blood of our Lord to the one for not discerning the Lords Body to the other for not discerning the Lords Annoynted The Lords Annoynted And who is he None but the regenerate Christ is not Christ to any to whom Jesus is not Jesus Gods Word answers your silly Objection not I was not Saul Gods Annoynted Was not Cyrus Gods Annoynted and many more whom God acknowledges so yet wicked Kings Cyrus is mine Annointed yet he hath not known me The first example for our Obedience the Old Testament proposeth to our imitation Dan. 3. 16. Nebuchadnezzar the King of Babylon sets up a golden Image Shadrach Meshach and Abednego were commanded to fall down worship it The King a knowne Pagan commands grosse Idolatry did these men conspire Or being Rulers of the Province of Babel did they invite the Jewes into a Rebellion did these to strengthen their own Faction blast their Soveraignes Name with Tyranny and Faganisme Did they endeavour by Scandals and impious Aspersions to render him odious to his people Did they encourage their Provinces to take up Arms for the defence of their Liberties or Religion Did they seize upon or stop his Revenues or annihilate his Power did they estrange themselves from his Presence Murther his Messengers Or would they have slighted his gracious Offers No being called by their Prince they came being commanded to give actuall obedience to his unlawfull commands observe the modestie of their first answer We are not carefull to answer thee in this matter and being urged ma●ke their pious Resolution in the second Be it knowne O King we will not serve thy Gods nor worship the golden Image which thou hast set up The King threatens the Fornace they yeeld their bodies to the Fornane say God whom we serve wil deliver us out of thy hands and not he will deliver Thee into our hands They expect deliverance rather in their passive Obedience then in their actuall resistance But they were few in number and their Forces not considerable Admit that which all Histories deny Was not God as able to subdue Him with so few as to deliver them from so many Had their weaknesse lesse Reason for the Cause of Gods apparent dishonour to expect a miraculous assistance in those daies of frequent miracles then we after so long a cessation of Miacles Gods glory will not be vindicated by unlawfull means or unwarrantable proceedings I but we take up Armes not against the King but against his evill Counsellours Adherents ye meane A rare distinction And tell me whose power have his Adherents The Kings By which appeares ye take up Armes against the Kings power He that resisteth the power it is not said the Prince shall receive damation Againe Where the word of a King is there is power God joyned the King and his power and who dare separate them They that take up Armes against the Parliaments power you say take up Armes against the Parliament doe not they then that take up Armes against the Kings power by the same reason take up Armes against the King Now look back upon your intricate distinction and blush But if the King betray the Trust reposed in him by his Subjects they may suspend their obedience and resist him Kings are Gods Vicegerents cannot be compelled to give an accompt to any but to God Against thee against thee only have I sinned That is to thee to thee only must I give an accompt Though I have sinned against ●riah by my Act and against my people by my Example yet against Thee have I only sinned You cannot deprive or limit them in what you never gave them God gave them their Power and who are thou that darest resist it By me Kings Raigne But his Crown was set upon his Head by his Subjects upon such and such conditions Why was the penaltie upon the faile not expressed them Coronation is but a humane Ceremonie And was he not Proclaimed before he was crowned Proclaimed But what A King And did not you at the same instant by relative consequence proclaime your selves Subjects And shall Subjects condition with their King or will Kings bind themselves to their Subjects upon the sorfeiture of their power after they have received their Regall Authoritie But the King hath by Writ given his power to his Parliament and therefore what they doe they doe by vertue of his Power The King by his Writ gives not away his power but communicates it By the vertue of which Writ they are called ad tractandum consulendum de arduis Regni to treat and advise