Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	good_a	time_n	15,200	5	5.0979	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85413	Right and might well met. Or, A briefe and unpartiall enquiry into the late and present proceedings of the Army under the command of His Excellency the Lord Fairfax. Wherein the equity and regularnesse of the said proceedings are demonstratively vindicated upon undeniable principles, as well of reason, as religion. Together with satisfactory answers to all materiall objections against them. / By John Goodwin.	Goodwin, John, 1594?-1665.	1648 (1648)	Wing G1200A; Thomason E536_28; ESTC R188135	40,195	49

it by argument v z. That it is lawfull for subjects though meere private men in case a Tyrant shall assault or set upon them as Thieves use to doe and offer them violence in case they want opportunity to implore the ordinary power for their reliefe and can by no other means escape the danger to defend themselves and theirs in the case of present danger against this Tyrant as against a private robber upon the high way b Subditis tamen merè privatis si tyrannus tanquam latro et grassator aut stuprator in ipsos faciat impetū et ipsi nec potestatem ordinariam implorare nec aliâ ratione effugere periculū possint in presenti periculo se et suos contrà tyrannum ficut contrà privatumgrassatorem defendere licet But concerning the true sence of the place Sect. 53. Calvin's apprehensions are of best comportance with the words which properly and primarily speake of magistraticall power or Authority in the abstract and this under such a circumscription and consideration onely as it proceeds from and is authorized by God and not of the persons of Magistrates at all otherwise then they administer this power in a regular and due order to the end intended by God in it which is as hath beene shewed from vers 4. the good of those that live under it First he doth not say let every soule be subject to the higher Magistrates but to the higher powers 2. Nor doth he say There is no Magistrate but of God but there is no power but of God Nor 3. doth he say the Magistrates that are but the powers that are are ordained of God Nor 4. Whosoeer acsisteth the Magistrate but whosoever resisteth the power resisteth the ordinance of God and they that resist viz. the power not the person shall receive to themselves damnation 5. He demands Wilt thou then not be affraid of the power not of the Ruler or Magistrate Chrysostome takes speciall notice of these expressions and thereupon commentarieth the place thus What sayest thou Paul Is then every Ruler ordeyned by God No saith he I say not so nor doe I now speake of particular Rulers or Magistrates but of the thing or matter it selfe 1. of the order or power of ruling For that there should be powers or Magistracy and that some should rule and some be ruled and that all things should not runne loosely and hand over head or the people bee like the waves of the Sea carryed hither and thither I affirme it to he the worke of the wisedome of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus himselfe likewise carryeth the words directly to the same point Hee names powers saith hee rather then Kings Princes c. because he would bee understood to speake not so much of the persons as of the order or ordinance it selfe of ruling For in the persons of Rulers vice oft times and causes of not obeying are found therefore he would have the powers to be differenced from the persons b Vocat autem potestates potius quàm Reges Principes c. ut non tamde persoins quàm de ordine ipso loqui intelligatur Nam in personis saepe sunt vitia caufa non obediendi ideò à personis discerni vult potestates It is true the Apostle names Rulers ver 3. where he saith Rulers are not a terrour to good workes but to the evill And ver 4. of the Magistrate or Ruler he saith that hee is the Minister of God to thee for Good and afterwards that he is a revenger to execute wrath upon him that doth evill But evident it is that in these passages hee speakes of Rulers and Magistrates not simply or at large but under the precise consideration of persons exercising the power which they have received in a due subordination unto God and with a single eye to the procurement of that good which God intended unto those who are to obey in his ordination of such powers So that nothing can be more cleere then that the adequate scope of the Apostle in the Scripture before us was to perswade Christians to owne and to subject themselves unto civill Authority as the ordinance of God so farre Sect. 54. and in such cases as it should be administred by the persons invested in it in a regular and due proportion to the benefit and good of those i. of those communities of men respectively who live under them and from whom obedience and subjection are upon such an account due unto them This supposed we may safely and without the least occasion of fcruple conclude that there is nothing applyable in the Scripture in hand to the ease of the Army hither to argued unlesse haply it should be supposed and the supposition will not be altogether without ground that the Apostle inforcing subjection unto civill Authority meerely as or because the ordinance of God and as administred according to the gracious intentions of the founder and ordainer of it tacitly and in a consequentiall way implyeth a liberty in men to decline this subjection when the administrations of it are irregular and the gracious intentions of God violated in them For in many cases when an action is pressed in the nature of a duty upon a speciall consideration or ground the consideration failing the action loseth the nature and relation of a duty Now if this supposition be admitted it is a cleare case that the Scripture under debate is altogether with and not at all against the Army I know nothing of moment Sect. 55. that can be opposed against the lawfulnesse of the action hitherto apologised and justified in these papers beyond what hath been already bought and sold I meane urged and answered at sufficient rates The lawfullnesse of the action we speake of being supposed the honour and worth of it are of much more easie demonstration For what better savour can a Christianly-heroique Spirit spread abroad of it selfe then when men shall put their lives in their hand and in this posture stand up to take Lyons by the beards when they are ready to teare in peeces and devouce the Sheepe of the fold to attempt the wresting of an Iron Sceptre out of those hands which were now lifting it up to breake a poore Nation in peecs like a potters vessell What the Army hath done in this behalfe calleth to minde the unparallelable example of the Lord Jesus Christ blessed for ever who descended into the lower parts of the Earth went downe into the chambers of death from thence to bring up with him a lost World It was the saying of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to doe good to as many as we can is to be like unto God But to doe good to as many as we can as well enemies as friends by an exposall of our owne lives unto death for the accomplishment of it is a lineament of that face of divine goodnesse which Plato it is like never saw It was the manner of almost all Nations as the Roman Orator observeth to place the Assertors of their Countries liberties next to the immortall Gods themselves at the Table of honour And I make no question but when the Inhabitants of this Nation shall have dranke a while of the sweet waters of that Well of liberty which the Army have dig'd and opened with their Swords after it had been for a long time stop'd and fil'd up with earth by the Philistims they wil generally recover of that Mallgnant feaver which now distempereth many of them and be in a good posture of sobriety and strength to rise up early and call their Benefactors Blessed However the good will of him that dwelt in the Bush be upon the head of such Warriors who pursue that blessed victory of overcomming evill by doing good and according to the method of the warfare of Heaven feeke to reconcile a Nation unto themselves by not imputing their unthankfulnesse or other their evill intreaties unto them but in the midst of their owne sufferings from them set themselves with heart and soule to set them at liberty from their Oppressort Faulit escaped P. 11. l. 19. for palbably r. palpably p. 19. l. 28. for these r. their p. 26. l. 11. dele we p. 35. l. 35. for dangerout r. dangerous FINIS