Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	good_a	king_n	power_n	4,538	5	4.8909	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28553	A view of the threats and punishments recorded in the Scriptures, alphabetically composed with some briefe observations upon severall texts / by Zachary Bogan ...	Bogan, Zachary, 1625-1659.	1653 (1653)	Wing B3442; ESTC R19311	343,742	654

liberality to the rich and he used also the same word that is here used by the Apostle viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate recompence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least they also bid thee againe and a recompence be made thee Luk 14 12. he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without relation as I conceive of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to what was spoken before whereby the evill of having a mans reward now is more fully expressed as if he would have a man by all meanes take heed of having or desiring or being content with a reward in this present world But to give you all that I have to say of those words of the Psalmist I observe that not only the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it is likely that the Septuagint red it signifying recompence is more especially meant of the recompence of bad works as in Isaiah ch 34. 8. and else where but also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to reward is diverse times so used as if it were properly appliable only to rewarding by punishment as Prov. 11. 31. Psal 31 23 c. Blindnesse see Ignorance Boasters of Holinesse Boasters of holinesse have cause to feare 1 God 's not justifying them because of their justifying themselves for both can never be The Pharisee said God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the weeke I give tithes of all that I possesse Luk. 18. 11. 12. But our Saviour saies of the Publican who would not so much as lift up his eyes to heaven but smote upon his breast saying God be mercifull to me a sinner I tell you this man went downe to his house justified rather then the other vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rather according to Beza's potius not More either magis as Austin translates or plus as Hierom or prae as Erasmus to shew that the Pharisee was not justified at all but rather condemn'd which may be gathered also by the words immediatly following For every one that exalteth himselfe shall be abased and he that abaseth himselfe shall be exalted v. 14. The connexion of these words with the former is such as appeares by the conjunction For that as it is here said of exalting and abasing so I may boldly say of justifying and condemning For every one that justifieth himselfe shall be condemned and he that condemneth himselfe shall be justified Theophylact puts the question why the Pharisee should be thus condemned for speaking but a few words in justification of himselfe and there should be no notice any where taken of Job for speaking so many But the answer may be this First a sin of the old Testament is not the lesse for not mentioning in the New 2. The Pharisee spake to God and without any provocation whereas Job spake the most of what he spake to men to cleare himselfe of their false accusations 3. It appears that Job condemned himselfe afterward for his justifying himselfe and that God hereupon accepted him Chap. 40. 4 5. and c. 42. 3. 9. 2. God's being exceedingly displeased with them for thus he speaks of the Jewes who despised the Gentiles for their barrennesse as Hagar did Sara Gen. 16. 4. notwithstanding the prophecy that the children of the desolate should be more then the children of ehe married wife Isa 54. 1. which perhaps for that reason was the sooner fulfilled which say stand by thy selfe come not neer me for I am holier then thou these are a smoake in my nose a b fire that burneth all the day Behold it is written before me I will not keep silence but will recompence and recompence into their bosome Isa 65. 5 6. Bribery Bribery is threatned 1. With punishment unavoidable Thus saith the Lord for three transgressions and for foure I will not turne away the punishment thereof speaking of Judah because they sold the righteous for silver and the poore for a paire of shooes Amos 2 6. I take it to bee as much as if he had said There be many other sins which I meane to punish the Jewes for but I will especially make them smart for this viz because their judges have condemned him that had right on his side and him that had poverty to plead for him only for love of a little gaine 2. A Curse Cursed be he that taketh reward to slay an innocent person Deut. 27 25. 3. If not the destruction of them and their family at lest the consumption of that wealth which they have gotten by Bribery Fire shall consume the tabernacles of bribery Job 15. 34. bribe* So the Chaldee Paraphrase understanding thereby tabernacles or houses and estates purchased with mony taken for bribes which is a more plaine setting forth of the punishment of this sin being this way most severely and most usually punished then if we translated after the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacles of those that receive bribes for then they might be punisht notwithstanding for some other sin and God's anger against a sinne is never more visible then when he punishes the offender in that member or in that creature by taking it away or making it hurtful or troublesome or uselesse with which he committed it 4. The desolation of that countrey where it is practised The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they leane upon the Lord and say is not the Lord among us none evill can come upon us Therefore shall Zion for your sakes bee plowed as a field and Jerusalem shall become heapes c. Mic. 3. 12. See also Ezek. 22. 12. 13 14 15. It were good therefore to prevent this sin that those laws were observed which ordaine that none shall be a judge or in place of power and authoritie but such as have a competent estate or at least that none who are in places of power and authority might be without a competent estate Those words in the Proverbs The King by judgement stablisheth the land but he that receiveth gifts overthroweth it Prov. 29. 4. the Talmudists saies Buxtorf interpret thus When the judge is a King needs nothing then he establisheth a land but when he is as a Priest and beggs at every mans barne he destroyes it The Rabbins say that those six Lions placed upon each side of the six steps that went up to Solomons judgement seat 1 King 10 9. had every one of them in one of their paws a precept and the other he held open as it were ready to teare to shew that if he that sate in that seat neglected his duty the hand of God was ready to punish him and teare him in pieces Now one of those six precepts was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not receive

meant of doing or not doing after an oath to the contrary whereby a man does as I may say unsweare himselfe or make his swearing null and void and not of doing or speaking first then adding an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it or for it adding But shalt performe unto the the Lord thine oathes But as for the words of our Saviour I conceive he relates the cōmandement as the Scribes Pharisees related it according to their glosse not that he knew no such wordes as those which I first produced or that he thought the meaning of them extended no further then is expressed in these And as for these words which I have quoted in the originall one might think they sound cleane contrary viz rather for an assertory falsity then a promissory both because of the word translated in vaine signifying more properly FOR or TO vaine as it is in Leviticus 19. 12. He shall not sweare by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Lye as if it were said thou shalt not use the name of the Lord thy God to or for the confirmation of a falsehood and because of the word Taking For in promissory perjury men may usually do take God's name not in vaine i. e. they have a resolution when they take it to keep their oathes though they break them afterwards hold him guiltlesse or let him goe unpunished for so much the Hebrew will signifie and so it is used and translated Jer. 30. 11 and c. 46. 28. And me thinks both in this and other threats against this sinne there seemes to be insinuated that God may and many times doth let such men alone for a while Et St quis primo perjuria celat sera tamen tacitis poena venit pedibus but that notwithstanding he doth not hold them guiltlesse but will certainely punish them one time or other Nay I may adde I will not hold him guiltlesse that is I will most severely punish him for that is a common Hebraisme in the Scriptures by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extenuation in the negative to intend the positive in the highest degree Oathes and Covenants Such as doe not Keep them Threatened With Certaine and unavoidable punishment And thus I speake because in most of the threats against this sinne there is an expression of the certainty and of Gods resolution also not to change his mind As first in that concerning Zedekiah for breaking his Oath of subjection even to the King of Babylon Shall he breake the covenant and be delivered It cannot be Ezek. 17. 15. the Septuagint translate without an Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. IF he shall escape or be delivered after the manner of swearing used in Scripture as if God had sworne that he should not and so indeed he did afterward and you have his oath twice related viz. v. 16. vers 19. and in vers 16. with notable aggravations both of his sin and his punishment As I live saith the Lord God surely in the place where the King dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the midst of Babylon he shall die The Chal. P. in those verses for breaking the Covenant translates changing the Covenant and so Zedekiah did in revolting from the Assyrian to the Egyptian Now a man hath the greater cause to feare God's punishment when hee doth not onely not doe what he promised but doe and promise to doe the contrary 2 In that threat to the people of Tyre for breaking the Oath of friendship which Hiram their King had made with Solomon in selling the Jewes for bond-slaves to the Edomites who were their inveterate enemies and would use them cruelly Thus saith the Lord For three transgressions of Tyrus and for foure I will not turne away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brotherly Covenant Amos 1. 9. This punishment was the destruction of that city by Nebuchadnezar which accordingly came to passe after a siege of 30 yeares so that as I said in the former chapter their punishment for breaking Covenant was long a comming yet came at last 3 Severe punishment and many judgements They have spoken words swearing falsly in making a Covenant thus or therefore judgment springeth up as hemlocke in the furrowes of the field Hos 10. 4. The Chaldee Paraphrase runnes thus They sweare falsly and they make a Covenant in vaine Now will I bring against them the heads of noysome serpents as a judgement for their lies upon the borders of their Countrey And they that thus take this place interpret those words Springeth up as hemlocke c. of the great number of God's judgements which should come as thick as hemlock in a furrowed or tilled field which me thinkes seems better then to interpret judgement of judgment among men i. e. justice making it not a threat but a complaint viz that judgement was so corrupted that it became as hatefull to the people when they had occasion to use it as hemlock is to the palat 3 The like hurt as they intended or must necessarily doe to others by their perjury Thus Zedekiah is threatned in the place above cited As I live surely what expressions here are to make it certaine mine oath that he hath despised and my covenant that hee hath broken even it will I recompence upon his own head Ezek 17. 19. But especially those that promise a man help in his misery if they break their oaths must look to bee punished because they doe most hurt and men depend upon them they are like a rotten weak staffe which when a man leanes upon it breaks and runs into his body The Egyptians for dealing thus with the Israelites are thus threatned When they tooke hold of thee thou didst break rent all their shoulder and when they leaned upon thee thou brakest and madest all their loynes to be at a stand therefore thus saith the Lord God Behold I will bring a sword upon thee and cut off man and beast out of thee Ezek 29. 7 8. Certainly God is as angry and therefore men are likely to be as severely punished for this sinne as for any Even among men creatures exceeding contemptible in comparison nothing will provoke to anger more then contempt and slighting especially if men are slighted as if they wanted that which they have viz power or autority or knowledge or the like Now he that breakes an oath despises God as if he had not power or knowledge or justice enough to execute that vengeance which he himselfe submitted himselfe unto in case of breach and therefore in that chapter of Ezekiel before quote● God complaines twice of DESPISING the oath and vers 20. where we translate trespassed against me Hierom renders despised mee Now as men in such a case will doe something to shew that which they have which