Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	judgement_n	11,581	5	5.9316	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14241	A speech delivered in the castle-chamber at Dublin, the XXII. of November, anno 1622 At the censuring of certaine officers, who refused to take the Oath of Supremacie. By Iames Bishop of Meath.	Ussher, James, 1581-1656.	1631 (1631)	STC 24555; ESTC S118952	5,567	16

A SPEECH DELIVERED IN THE CASTLE-CHAMBER AT DVBLIN the XXII of November Anno 1622. AT THE CENSVRING of certaine Officers who refused to take the Oath of SUPREMACIE BY IAMES Bishop of Meath LONDON Printed by R. Y. for the Partners of the Irish Stocke 1631. A Speech delivered in the CASTLE-CHAMBER concerning the Oath of SUPREMACIE WHat the danger of the Law is for refusing this Oath hath beene sufficiently opened by my Lords the Iudges and the qualitie and quantitie of that offence hath been aggravated to the full by those that have spoken after them The part which is most proper for me to deale in is the information of the Conscience touching the truth and equitie of the matters contained in the Oath which I also have made choice the rather to insist upon because both the forme of the Oath it selfe requireth herein a full resolution of the conscience as appeareth by those words in the very beginning thereof I doe utterly testifie and declare in my conscience c. and the persons that stand here to be censured for refusing the same have alledged nothing in their owne defence but only the simple plea of Ignorance That this point therefore may bee cleared and all needlesse scruples removed out of mens minds two maine branches there bee of this Oath which require speciall consideration The one positive acknowledging the Supremacy of the governement of these Realmes in all causes whatsoever to rest in the Kings Highnesse onely The other negative renouncing all iurisdictions and authorities of any forreine Prince or Prelate within his Maiesties dominions For the better understanding of the former we are in the first place to call unto our remembrance that exhortation of St. Peter Submit your selves unto every ordinance of man for the Lords sake whether it bee unto the King as having the preheminence or unto Governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that doe well By this we are taught to respect the King not as the only governour of his dominions simply for wee see there bee other Governours placed under him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as him that excelleth and hath the preeminence over the rest that is to say according to the tenure of the Oath as him that is the onely supreme Governour of his Realmes Vpon which ground we may safely build this conclusion that whatsoever power is incident unto the King by vertue of his place must be acknowledged to be in him supreme there being nothing so contrary to the nature of Soveraigntie as to have another superiour power to over-rule it Qui Rex est Regem Maxime non habeat In the second place wee are to consider that God for the better settling of piety and honesty among men and the repressing of prophanenesse and other vices hath established two distinct powers upon earth the one of the Keyes committed to the Church the other of the Sword committed to the Civill Magistrate That of the Keyes is ordained to worke upon the inner man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting externall punishment upon the rebellious and disobedient By the former the spirituall officers of the Church of Christ are inabled to governe well to speak and exhort and rebuke with all authoritie to loose such as are penitent to commit others unto the Lords prison untill their amendment or to binde them over unto the iudgment of the great day if they shal persist in their wilfulnesse and obstinacie By the other Princes have an imperious power assigned by God unto them for the defence of such as doe well and executing revenge and wrath upon such as doe evill whether by death or banishment or confiscation of goods or imprisonment according to the qualitie of the offence When St. Peter that had the Keyes committed unto him made bold to draw the Sword he was commanded to put it up as a weapon that he had no authoritie to meddle withall And on the other side when Vzziah the King would venture upon the execution of the Priests office it was said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burne incense Let this therefore be our second conclusion that the power of the Sword and of the Keyes are two distinct ordinances of God and that the Prince hath no more authoritie to enter upon the execution of any part of the Priests function than the Priest hath to intrude upon any part of the office of the Prince In the third place we are to observe that the power of the civill sword the supreme managing wherof belongeth to the King alone is not to bee restrained unto temporall causes only but is by Gods ordinance to be extended likewise unto all Spirituall or Ecclesiasticall things and causes that as the spirituall Rulers of the Church doe exercise their kinde of governement in bringing men unto obedience not of the duties of the first Table alone which concerneth piety and the religious service which man is bound to performe unto his Creator but also of the second which respecteth morall honesty and the offices that man doth owe unto man so the civill Magistrate is to use his authority also in redressing the abuses committed against the first Table aswell as against the second that is to say aswell in punishing of an heretick or an idolater or a blasphemer as of a thiefe or a murtherer or a traytor and in providing by all good meanes that such as live under his government may leade a quiet and peaceable life in all piety and honesty And howsoever by this meanes we make both Prince and Priest to bee in their severall places Custodes utriusque tabulae Keepers of both Gods tables yet do we not hereby any way confound both of their offices together for though the matter wherein their government is exercised may be the same yet is the forme and manner of governing therein alwaies different the one reaching to the outward man onely the other to the inward the one binding or loosing the soule the other laying hold on the body and the things belonging thereunto the one having speciall reference to the iudgement of the world to come the other respecting the present retaining or loosing of some of the comforts of this life That there is such a civill government as this in causes spirituall or Ecclesiasticall no man of iudgement can deny For must not Heresie for example bee acknowledged to be a cause meerly spirituall or Ecclesiasticall and yet by what power is an Hereticke put to death The officers of the Church have no authority to take away the life of any man it must be done therefore per brachium seculare and