Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	lord_n	8,214	5	3.8032	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57354	A sermon preach'd at the Cathedral of Norwich upon the annual solemnity of the Mayors admission to his office, being June 17, 1679 by B. Rively ...	Riveley, Benedict, 1627 or 8-1695.	1679 (1679)	Wing R1549; ESTC R428	15,315	42

to by a Bond that nothing can untie even by Conscience and that both natural and enlightned Reason and Revelation guide and hold us to it 'T is not only a prudential thing to live in subjection to them that are set over us in the Lord as we would avoid the punishment threatned to resistance in the verse foregoing but 't is a chief part of our Integrity and Conscience both as we are honest men and good Christians And by the way this is worthy of serious consideration to such as would pretend conscience against obedience to Governors in such Cases wherein they have a power to Command But I forbear going further at this general rate Thus much was necessary to find out where the words of my Text are they are part of the Argument fetcht from the use and end of Civil Government as it relates either to good or evil men and they have as you see coherence with the antecedent and subsequent part of the Apostles discourse and are as efficacious towards the pressing of the primary Injunction of Subjection and Obedience as any of the others and so I shall handle them under this proposition or principal head viz. That Civil Government is by no means to be counted a vain and useless thing in the world for so much the words do naturally import though they be concretively exprest and only with reference as some think to the coercive part of the Magistrates Office He beareth not the sword in vain The He in my Text is the Power the Potestas in ver foregoing Wilt thou not be afraid of the power do that which is c for he is c. So that the power is spoken of as vested in some subject and the Power and the Impowered mutually suppose one another And then for the Sword I take it to be comprehensive of the whole power the Jus vitae as well as Necis and a Symbol of the defence of the virtuous as well as of the offence of the vicious And especially when our Apostle expresseth both for the praise of c. as well as for the punishment of c. and when he speaks not of drawingthe Sword but of bearing it 'T is not amiss so to understand it This then I shall endeavour to make good upon this occasion That Magistratical power whereever it is lodged either in the Prince or his Deputy is not a vain or empty thing 1. 'T is not so in its Institution and designe 2. It ought not to be so in its execution and effect The First will evince the Doctrine and the Second will apply it and both will absolve my present undertaking ●o the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistratical power is not a vain thing in its Institution and Designe because 't is neither without Author nor End and they both such as will abundantly excuse it from vanity for it hath God for its Founder and it serves very useful and necessary purposes First it hath God for its Founder so far it is from having no Author at all which is one notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text that it hath the best Author of all He that is the only wise God and the God of Order that can do nothing amiss and has done all things well is in another stile called the Blessed and only Potentate and the King of Kings and the Lord of Lords 1 Tim. 6. 15. that is the Source of all governing Power whence all other powers derive For these words must be understood as the following as he only hath in ver 16. God is the only Potentate Immortality i. e. originally and fundamentally 'T is true Angels and the Souls of men are immortal but 't is by dependance and derivation from God and from the same Fountain come these several Authorities and great Commands of Men in the world David describes this most Divinely in 1 Chro. 29. 11 12. Thine O Lord is the greatness and the Power and the Glory and the Victory and the Majesty for all that is in Heaven and Earth is thine thine is the Kingdom O Lord and thou art exalted as head above all both Riches and Honor come of thee and thou reignest over all and in thine hand is power and might and in thine hand it is to make great and to give strength unto all Solomon also saith the same thing Prov. 8. 15 16. By me Kings Reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth Besides what other sence can you make of that general and familiar Title of the Kings of Israel The Lords anointed or of Cyrus and Nebuchadnezzar Heathen Princes being called God's servants as they are several times in Scripture Moreover our blessed Lord himself authorizes this Doctrine in Jo. 19. 11. where he looks through the Person of Pilate to his Power as he confesseth given him from above And in Jo. 10. 34 35. Where he plainly consures the Jews unbelief of his Divine extract by a concession of no less to their own Rulers And as the Master so have his Schollars I mean the Divine Apostles and their successors been always thought to teach I am sure St Paul is direct to our purpose in that first sentence There is no power but of God and the powers that be i. e. the then obtaining powers though Heathenish are ordained of God all of them whether supream or subordinate for the superscription is the same upon greater and lesser coin and to confirmation of this he abounds with words in ver 1. you have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I before hinted in ver 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor doth St. Peter contradict this if rightly understood for when 1 Ep. 2. ch 13 14. he calls for submission to the King and his Deputies as to an Ordinance of Man Submit your self to every ordinance of man whether to the king as Supream or to Governors sent by him c. This is by no means said exclusively of God in their original Institution as appeareth by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annext Submit to every Ordinance of man for the Lords sake God is not shut out in the main though there may be an allowance of human skill and policy in the particular rankings and mouldings of civil power 't is as if the Apostle had said Submit your selves to your Governors by whatsoever human Model or Creation they do hold that Government whether by Natural Inheritance or Legal Succession or by election for Life or for a certain Tearm for writing to scatterd Christians as in the first Verse of this Epistle How could he better accommodate his Discourse Besides Pareus himself no forward Man for a jus divinum in Civil Authority fayes t is here called an Human Ordinance or Creation not casually as if it were devised or brought in only by the fancy of Men but