Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	king_n	ordinance_n	resist_v	5,553	5	9.4425	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93663	Christophilos. The true Christian subiect decyphered in a sermon preached at Saint Pauls London, on the seventh of August, Anno 1642. By Benjamin Spencer, Minister of St. Thomas Parish in Southwarke.	Spencer, Benjamin, b. 1595?	1642 (1642)	Wing S4943; Thomason E123_7	16,848	32

came to the river Strymon they then prayed to God the yee might hold till they got over Secondly Others feare God ignorantly as Children are afraid to goe in the darke 2. Ignorant feare they know not aright the God of their fathers and therefore as some worship him wrong by doing aliquid magis though not majus somwhat more though nothing greater than God requires so others are afraid to worship him right by that inanis timer deorum also of which Cicero speakes a vaine feare of God like the idle servant who said hee knew his master was an hard man and would exact account of every dort and therefore he for feare of loosing any hid it in a Napkin and so lost all the gaine he might have made so this ignorant feare makes some too superstitious in maintaining Ceremonies that are nocent and others too scrupulous in gaine saying Ceremonies that are innocent Of both which Saint Paul warneth us Colos 2.8.20 21. Some have the feare of diffidence 3. Feare of diffidence that God cannot or will not save as Israel said can God give meate to his people this feare makes them to value Christ at too low a rate by selling the price of the Redemption under the price of the Redeemer as Iudas did who thought the price of Redemption could nor buy out the sin by which he set so small a price on the Redeemer Some have only the feare which is begotten by the spirit of bondage 4. Feare of the Spirit of bondage Psalme by which they feare only God for his judgments but they never thinke there is mercy with thee therfore thou shalt be feared but they looke only upon one attribute of God viz. his Justice which preventing them of the faith of affiance they reject also the faith of adherence which is as good though not so strong Psalme 42.11 Some againe feare God onely with neglect of those whom hee bids them to feare also 5. Feare of God single and so separates that which God hath coupled But as to feare God is wisedome so to depart from such evill is understanding saith Iob 28.28 Therfore the precept saith also Feare the King feare the King To shew us there is duty belongs to men as well as to God Give to Caesar that which is Caesars and to God that which is Gods feare God for his owne sake feare the King for Gods sake I might say for your owne sakes for hee that resisteth the power resisteth the Ordinance of God and receives to himselfe damnation So that as God must have his feare so the King must have his And as Gods feare must bee partly for his judgement though it be better for his goodnesse Rom. 15.5 so wee must feare the King not onely for wrath but also for conscience Yet his wrath is not to be slighted for Salomon saith It is like the roaring of a Lion Amos 3.8 Prov. 20.2 And shall the Lion reare and shall not the beasts of the forrest tremble but as David said of God so may it be said of Kings when terras Astraea reliquit Justice hath left the world and those dog dayes are come of whom Saint Paul speaks Psalme 90.11 Romans 13. 2 Tim. 3.1 who then regards the power of his wrath Yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revenger of wrath though not of his own nor in his owne wrath must hee take revenge yet he beareth not the sword in vaine And therefore it is an happy thing when people so beare themselves towards Kings as ever to keep in them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parentall affection and not rowse up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath which is seldome raised that ever it will be layed againe without satisfaction except in those milde Princes who like heavenly natures had rather conquer their subjects ferendo by bearing than feriendo by smiting Object What if men live not under a King Answ Then they must feare him or them that are Vice Regum in place of Kings The true feare of a King due from his subjects Wherein consisteth the feare of a King Eccles 10.20 consisteth First in having a reverene conceit of him as Eccl. 10.20 Curse not or disrespect not the King in thy privy Chamber not in the privatest chamber which is thy heart though hee be evill or hath done thee some evill as Saul did to David For as God smote the Bethshemites to the number of 50000. for looking into the Arke with too narrow and curious eyes so will he those that prye into Princes with the eye of envie or curiosity The Bethshemites thought because it had been among the Philistins in captivity Euscherius they might play with it as many suppose they may with authority in the evening or declining of it when the Lion grew weake saith the fable every beast did beard him yea the very Asse kicked him When David was in distresse Nabal the foole cryeth who is David and Shemei opens too wide upon him and Sheba bloweth the Trumpet crying we have no part in the sonne of Iesse Secondly therefore the feare of the King consists in reverend speeches of him as Saint Cyprian notes well upon Christs speech to him that smote him before the High Priest Hee did not rayle at the High Priest for keeping such bad officers but docens sacerdotalem honorem servari oportere contra pontificem nihil dixit sed innocentiam suam tantummode purgavit he did only defend his owne innocency shewing that authority ought not to bee rayled at but indeed ought rather to bee preserved like Sanctuaries which as they are not to be violated Psalme 89.51 so neither is the footsteps of Gods Annointed to be slandered Jude 13. Christians must not bee like the Sea which by every little winde swelleth into raging Waves which foame out their own shame by casting up myre and dirt Isaiah 57.20 Thirdly the feare of a King consists in Obedience when hee commands us that which is good Doe well and thou shalt have praise of the same Romans 13 3. saith Saint Paul Fourthly It consists in patience if he commands thee evill to suffer rather but beware of resisting the power for fiat voluntas tua thy will be done extends to suffering as well as doing for hereunto you are called saith Saint Peter to bee subject to the froward as to the gentle 1 Peter 3.21 Let no man mistake there is great difference in patience there is a patience without sense such as is in things insensible as Fields which suffer themselves to bee overflowed by waters because they want sense and power to stop the inundation So there is a patience with sense as the patience of the Asse who feeleth his wrongs but wanteth reason to redresse them Then there is the patience grounded upon reason of men knit together in a body politicke who are taught by reason patience in some wrongs least the body bee disjoynted

upon any pettie occasions and government utterly dissolved upon small greevances Lastly There is the Christian patience begot by the precept and patterne of Christ Iesus who left us an example 1 Peter 3. that we should follow his steps This patience is to bee used especially when Christian Religion is assaulted of which patience is both the badge and proofe Patience therefore must be used to shew our reverence unto Kings Not but that the powers may be reverenced and yet the goods of the Subject may bee by them defended by Law from rapine and their persons by Legall powers from illegall violence For herein the power is not resisted but the exuberancy and overflowing of the power is stopped and turned into his true Current For example wee resist not the current of a River when wee stop the aestuation of it from drowning our Lands and Houses but wee labour to keepe it in his Channell Romans 13. for as the River is ordained for our benefit so is the power for our good But indeed the power by our impatience is resisted when just obedience is refused the just authority infringed or the person indued with authority is assailed or violated Wee see then there is a feare severally and properly belongs to God and the King God and the King conjunctly Now conjunctly for God hath joyned the King in Commission with himselfe and that so close as nothing comes betweene but a conjunction copulative no power of the Pope nor any other for Non habet parem super terram 〈◊〉 Optat. Com. Tari lib. 3. 1 Pet. 2.13 for hee is next and immediately under God Super imperatorem non est nisi qui fecit imperatorem and therefore saith Saint Peter submit your selfe to the King as to the supreame Namely when there is a King but if there be none then unto those that rule Vice Regis in the place of Kings and so unto Governours as to those that are sent of him or them And these are well joyned together for wee are apt to doe our duty by halfes as either to feare God and contemne the Magistrate and so become religious Rebels or else to feare the King and neglect God and so make the Prince an Idoll but joyned together they must bee and that without any interposition Colimus imperatorem ut hominem a deo secundum solo deo minorem Tert. ad Scap. Yet distinguish them we may separate them we may not Iulians Souldiers would not sacrifice with the Emperour and yet would fight for him disjoyned they may not bee God hath given them to us both together to observe as the two tables of the Law thereby teaching us to avoyd Heresie and faction either of which will observe one table with a damage to the other Heresie with faire shews of good workes to men cover the injuries it doth to GODS Truth So Faction and Hypocrisie by a shew of Holinesse to GOD cloakes the wrong it doth unto men Therefore seperate neither least you spoyle both Wee see therefore that the feare of God and the King must go together not that hereby we make Kings equall with God nor attribute to them indefinite power much lesse infinite power as some flatterers have to the Pope who make him beleeve hee is infallible in knowledge and Almighty in his power Nor do we marry Minerva to our Kings as the Athenians offered to Anthony as if there were no wisdome but in his breast Nor doe wee make them Gods as the Grecians did Alexander but wee teach people to obey them by the word though they rule not alwayes by the word for the neglect of their duty will not excuse the neglect of ours For though they indeed that rule well are worthy of double honour 1 Tim. 5 17. yet wee cannot deny to any our single duty of feare and reverence This therefore may serve to consute the Anabaptists who will know no Magistrate Anabaptists condemned but seperate the reverence of Magistrates from the feare of God and so Ecclipses the glory of Kings and the duty of Subjects by interposing pretences of Christian Liberty against their authority and so turne it into libertinisme even to the subjugating of Princes if they can finde power enough to doe it Anno 1533. as you may read in the History of Thomas Munt zerus Iohn Laydon and Cniperdoling all which made insurrections against Governours though themselves liked well to rule as powerfully and as proudly and tyrannically as the Turke himselfe But this Text will not allow to feare God and contemne the King nor feare God and affright the King but commands us to feare GOD and feare the King Least as saith Optatus Optatus Dum Donatus super imperatorem se extollit non veretur cum qui post Deum So the Papist his Doctrine is here condemned which boasteth of his Catholicke faith Papists condemned but teacheth not true Christian feare The Pope it seemes hath absolved them from it and the Papists ghostly Father comforted them against it as Mortimer did King Edward the seconds keepers with this sentence Nolite occidere reges timere bonum est It is good to doe say they what I feare to name There be others who say they abhor the Papists Seditious Sectaries condemned and can as ill endure the Anabaptists and yet have involved themselves in their opinions of not fearing Kings as well as they witnesse those dangerous positions written in the time of Queene Elizabeth Mart. in Libel 3. pag. 28. which for my part I adhorre to mention though some doe not to preach and practise them Dr. B. Dangerous positions by which opinions as they are tyed together like Sampsons Foxes by the Tayles so there is a firebrand betweene them which is able to set an whole kingdome in a combustion Of such as these one may say as Saint Paul said to Titus there be many unruly men vaine talkers and deceivers who doe subvert whole houses speaking things they ought not Tit. 1.10.11 whose mouthes must be stopped least they subvert whole kingdomes But now as we must feare God and the King 3. Orderly Feare God first and then the King so wee must feare God first and then the King the feare of God will teach us so to doe and not feare the King the lesse for that but the more and the better The first must bee the grand worke of the last piety the foundation of fidelity Obedience to God produceth allegiance to Kings God must bee first and chiefly served Kings in him and for him In him because my obedience active must bee governed by his precepts For him because my obedience passive must be regulated by his example and sulcepted for his sake who suffered himselfe not only to bee baptized with death by wicked Pilate He that observes not this order will confound his service by disorderly feare and give the feare which he oweth God to the King

him who intended so to carry Tamberlin Nor Perillus thought not that he should have roared first in his brazen Bull. Thirdly Wee know not how long it may last for it may reach so farre as I know even to hell for who knows whe● it will end 1 Sam. 10 26. Isaiah 30 33. We know that Tophet is ordained of old yea for evill Kings it is prepared and I believe not leffe for evill subjects if they be such Tophets such fooles to bee led aside Deut. 1.1 or such Achitophels such kinsmen to fooles as that they neither feare God Romans 13. nor the King for Saint Paul tells us that such receive to themselves damnation If we would avoyd the penalty then avoyd the finne otherwise it will fall upon us Upon them that feares neither God nor King which is meere Atheisme and Libertisme mixed together or God without the King which is to make a shew of godlinesse and deny the power of it 2 Tim. 3.5 to keepe a forme of piety in the first Table and deface it in the second Or that feare the King without God which is to love the praise of man more than the praise of God Or that feare God before the King which is meere flattery if not Idolatry Prov. 28.21 and such men will transgresse for a piece of bread Therefore let us avoyd all these and feare GOD not without the King For if GOD said Amen to Davids Curse on the Mountaines of Gilboa as Saint Ambrose observes Amb. in Lib. off Aruerunt montes maledicto prophetico after Sauls death upon them they dried away and the grasse did not thrive there how much more will the imprecations of good men take effect upon those who regard not these precept It cost Absolom the hanging and Achitophell an halter of his own purchasing Ioab his life after hee had taken sanctuary Abiathar his Priest-hood The Citie of Abell a seige and it might have proved a sacking if there had not been one woman in it wiser than all the men Sheba his head and Sichem an utter ruine even to the sowing of salt upon it to season all posterity Coreh and his company such a ruine as who knoweth how farre it went even to the lowest pit so farre as we know Besides all this it is wise counsell Wise Counsell For it is spoken to the wise It is such as wise men useth to give and take Of which wee may say as the Angell said in the Revelation Here is wisedome Let him that readeth it consider Rivel 13.18 It is not spoken to fooles whom if we bray in a Morter yet will not be the wiser But to those that either are wise and judicative and this may make wiser or those that are wise optative in wish seekers for wisedome Or those that thinke themselves wise and are onely wise supposative and are the great active braines and stirring spirits and by that meanes would be thought wise Let none of these refuse this honest counsell this holy advice Nor those that are the stickling malignant spirits who thinke themselves wiser than King Parliament or the whole State b●side let not them refuse it but let them remember to be subject not only to the King but to those that are sent of him For in them they are subject to him If they be or would be wise let them not strive to divide the body from he head and make the State like the Serpent called Amph soena who had an head at either end Rom. 14.19 which by diversity of attraction bred distraction and so broke the body a sunder in the middest And let us all study in the feare of God the thing which belongs to peace that there be no breaking in nor leading out nor no complaining in our streets Psalme 144.14 I speake as to wise men judge you what I sa● saith Paul And here the only wise God and the wisest King speaks though the weakest preacher Cape tu quod suum for wisedome quod tuum for duty remitte quod meum for infirmity sake or in charity at least And let us all pray for the King to God and for all that are in authority That God would give the King his judgements and his Righteousn sse to the Kings Son that whensoever we looke how he reigneth wee may remember also by whom hee reigneth In whose strength Let the King rejoyce O Lord Psalme 21.2 Pro. 20.28 and make him exceeding glad of thy salvation Mercy and truth preserve the King and let his Throne be established by mercy that by his m●ckenesse and vertue and the wisd●me of his great Councell the Parliament meeting together thy people may bee comforted and thy inheritance blessed in this world with the Truth of the Gospell in peace and obtaine at l●st those heavenly places appointed for them i● Iesus Christ to whom together with the father and the Holy Spirit three persons and one only true God be given all honour and glory for ever Amen FINIS ERRATA In the Epistle Dediatory Red for read PAge 5. line 25. leave out him or p. 10. l. 31. after baptized read with water by Saint Iohn Baptist but also page 11. l. 10. read pitcher for picture p. 15. l. 10. leave out and p. 19. leave out must p. 22. line 31. read that feare the King afore God page 23. line 24. reade Indicative