Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	object_n	spiritual_a	temporal_a	3,180	5	9.8904	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57623	Reliquiæ Raleighanæ being discourses and sermons on several subjects / by the Reverend Dr. Walter Raleigh.	Raleigh, Walter, 1586-1646.	1679 (1679)	Wing R192; ESTC R29256	281,095	422

be subject to the higher powers But however this Spiritual power be not collateral simply but subordinate unto the Royal yet is it in regard of its original and derivation clearly independent as being not derivable into the Priesthood from any Prince or Potentate upon earth but immediately from him who hath it written on his Garment and on his Thigh The Lord of Lords and King of Kings And being thus distinct without derivation it is not possible the censures of the one should come forth in the name of the other but only indeed in Christs name and in their own persons who in this are the Ministers not of the King but of Christ as exercising no part of the power belonging to the Sword but only of those Keys that properly are their own and underivable too from any upon earth but those of their own Order However therefore these powers are subordinate yet two distinct powers they are and both as was said immediately from God and both therefore to be feared of men And sure this latter though the lesser yet not a little to be feared neither for though the Kings Laws bind the Conscience yet his revenge for the breaches of them cannot reach home unto the Soul His Sword is material and can but lash the Body though so lash it as sometimes to divide it from the Soul but St. Pauls Sword is spiritual and reacheth directly to the spirit dividing the Soul not indeed from its own Body but from the Church the Body of Christ and so from Christ too the head of the Body a power therefore in it self no way contemptible it is Christs own and he the more careful to vindicate it from contempt yea not it only but the power and person too of the meanest Priest amongst us for that of his concerns all He that despiseth you despiseth me and he that despiseth me despiseth him that sent me But yet all this were not that other Royal Power propitious upon earth I think would be of little force in these days to preserve them from contempt or confusion crushing confusion For did not the Sword of the Prince defend the Keys of the Priest they might well put them under their girdle if not under the door and be gone But blessed be God he that is the defender of the Faith and Doctrine of the Church in his Piety and Princely Goodness is pleased to be the Defender also of her Jurisdiction and Discipline Et defensoribus istis tempus eget for otherwise the Antihierarchical of these times and indeed Antimonarchical too as not well affecting any either Power or Prerogative but their own were it not for this would soon level all by their own Rule that is level with the ground lay all Power Ecclesiastick and Honour too like Davids in the dust if not rubbish even Monasterial But then they may do well to think of another dust too the dust of our heels which if but justly shaken there is one that assures us the sorrows of such Contemners will prove more insufferable than those of Sodom and Gomorrha in the day of Judgment It is but right therefore and well too that the Regal Power is the Superior that so as it is the Moderator and Governour of the temporal it might be also the Protector of the spiritual causing that fear and reverence which is due unto both to be paid also respectively unto either Neither in requiring this unto them do we divert from the right object of fear in my Text for it is but fear God still For God himself hath in a sort Deified Authority He hath given them of his own power and imparted his very Name unto their Persons I have said ye are Gods and ye are all sons of the most high And Gods indeed not only by appellation but in effect also for the great and universal benefit which they bring unto mankind For were not Man thus made a God unto Man Men would soon become Wolves unto themselves and devour one another And therefore to fear such Men is not to fear Men but God since the fear is not so much exhibited unto their naked persons as unto those beams and participations of the Divinity wherewith they are clothed And in this sort it is not amiss to say that God and not any thing else is to be feared And indeed he that thus fears God he only fears nothing else though the waves of the Sea rage horribly and though the Hills of the Earth be carried into the midst of the Sea nay as the Poet Si fractus illabatur orbis Impavidum ferient ruinae though the whole world should disjoint and fall he would be buried in the ruines of it without fear for he fears none but God and the offending of that God whom he fears That indeed he doth as desirous to obey him too as well as fear him and so we must all it is our Duty also for so it follows Fear God and keep his Commandments the second Part of our Conclusion keep his Commandments These two are inseparable ever and it is but just that they are not here only but so often joined together in Scripture The fear of the Lord saith David is the beginning of Wisdom and he subjoins but a good understanding have all they that do thereafter So God himself as Job testifies And unto man he said as if it were the product and total of all that is or may be said unto him the fear of the Lord that is wisdom and to depart from evil that is understanding The self same in substance with Solomon here Fear God and keep his Commandments Neither may it possibly be otherwise Nature hath linked them as close as Scripture for no man departs or can depart from the one the Law of God that doth not first depart from the other the Fear of God The soul and body of man have not a stricter union than these two the one the body the other the very soul of the new and interiour man And therefore the original hath it col ha adam for this is not the whole duty but the whole man the whole spiritual man indeed The outward works of the Law are wrought by the body and such righteousness of the body is but the body of righteousness but the fear of the Lord sanctifies the soul and the righteousness of the soul is the very soul of righteousness And the spiritual man created in holiness and true righteousness must have both these parts as well as the animal a soul and a body too Some mens righteousness indeed is all body do many things good and commanded but for ends upon by and vitious respects here is a Carcase of holiness but no soul to inform it only hypocrisy inhabits and gives it motion as the Devil sometimes they say doth the body of a dead man Others will be altogether Soul Fear God as much as you will every man likes it well and thinks he doth it

joyned too in man their subject the ywill make up that compleat fear which indeed is the full and compleat worship internal worship and service of God And therefore in the Scripture it is usually taken even for our whole Religion Piety and Adoration of the Divinity according to that of David O come hither and I will teach you the fear of the Lord that is the worship of the Lord. So Jonah unto the Mariners that enquired of him I am an Hebrew saith he and I fear the God of heaven and that made the Sea and the dry land So Jacob in like manner when he sware unto Laban he swore by the fear of his Father Isaac to wit by that God whom his Father Isaac feared that is worshiped and served Whence it is that what Moses terms fear Thou shalt fear the Lord thy God that the Septuagint and our Saviour himself renders by worship Thou shalt worship the Lord thy God and him only shalt thou serve And therefore we shall not need to scruple much at the enquiry why the Text saith not Believe or Love or the like but rather Fear God and keep his Commndments for he that hath said Fear hath said all no word can go beyond this It includes both faith and hope and love and all yea something more than all Not the meanest of these fears the fear of punishment but implies faith and the fear of offence both faith and hope and love also but the reverential fear is love and something more than love even Veneration too as acknowledging the love to be not like that of ordinary friendships inter Pares between Companions but at a distance and such an infinite distance on Gods part as requires the lowest Reverence and Adoration from all that love him For though it hath pleased his goodness to make and stile us his friends yet I hope we do not cease to be his servants nor he to be our Lord every way our Supream and Soveraign Lord So indeed our Lips stile him at every word and by that stile and Title too he himself requires his fear at our hands if I be your Lord ubi Timor meus where is my fear Where indeed his fear of Reverence for he is Lord of Majesty and Glory Where the fear of offence for he is the Lord no less good than glorious and as terrible as either to his contemners where then the fear of his wrath And sure the question is pertinent enough and it is but right that he demands where it is or what may become of it It seems to be fled with Astraea to Heaven sure I am it may trouble a man to find it out any where upon earth His judgments are far off as David speaks even out of our sight at least they seem yet to be beheld with such security as a Man would think most Men were in a league with death and at a Covenant with Hell as the Prophet speaks so little fear is there of his revenge And sure they that fear not punishment will hardly be restrained by any filial the fear of offence Indeed it were something well if we did not offend with less trouble than any thing else And as for the other the fear of reverence and that principally in the holy place where his special presence hath made it especially due that is so far from regard as it seems to have gotten an ill name of late we are grown some of us into such a familiarity with God as the reverence of his Sanctuary or of him in it or any decency or dignity that may serve thereunto is suspected now a days for an out-work of Popery God grant we do not make it Idolatry too to reverence even God himself in his Temple Is not the question just then in these times also ubi timor meus where is his fear indeed where any of his fears sure they have all left this world and it seems left in it little but worldly fear behind them That indeed and that alone runs through the world and only prevails For her we duck like Die-dappers at every Pebble that is thrown at us by a powerful hand and yet can stand up sturdily like Capaneus upon the walls of Thebes against the Thunderbolts of the Almighty we are become as he said well Gyants yea even Gods against God but Slaves unto Men whose Bodies and Consciences are sometimes equally rotten The revenge of the Law and shame of the world is for the most part all our fear so we may avoid these save our goods from loss our names from disgrace our skin from hurt our bodies from death we can sin on merrily it little matters for him that can cast both body and soul into Hell fire This is the whole of most mens fears but fear not ye their fear neither be afraid but sanctify the Lord himself Is metus vester is pavor esto let him be your fear let him be your dread But what then is God only to be feared and nothing besides surely yes God and not any thing else if any thing shall stand in competition or opposition with God but yet under God and in subordination unto him we are to fear God and others too for Gods sake And all the people feared exceedingly God and his servant Moses So the Apostle fear to whom fear and honour to whom honour appertaineth and both sure appertain to all Superiors but eminently above all to him that is Supream Reverential fear for he hath a character of the Divinity upon him Fear obediential and filial fear too for he is Pater Patriae And fear of his wrath also for he is Gods Minister for vengeance And therefore fear the King for he carrieth not the sword in vain Yea and I must tell you fear the Church too and those in the Church that have power over us also another kind of power indeed but yet such as renders them Gods Ministers in like manner and your Ghostly Fathers and therefore will require in their degree obedience and reverence too yea and fear of their wrath also for they want it not for the wicked when occasions serve and therefore fear these too for they carry not the Keys in vain The Powers that are they are all of God and he that resisteth the power whether Temporal or Spiritual resisteth the ordinance of God and receiveth damnation unto himself It is true these are two distinct powers yet is it as true also they are not simply collateral but subordinate ever subordinate when the Prince is Christian as having though not all power in himself yet a Princely dominion over all Persons and that in all Causes whatsoever neither is more claimed and less cannot be denied For two Supremacies in a Kingdom are no less inconsistent than two Omnipotencies in the world And therefore the Apostle gives unto him universal subjection and conscientious too Let every one yea omnis anima let every soul