Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	holy_a	word_n	6,788	5	4.3458	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85710	A sermon preached in the Citie of London by a lover of truth. Touching the power of a king, and proving out of the word of God, that the authoritie of a king is onely from God and not of man.	Griffith, Matthew, 1599?-1665.	1643 (1643)	Wing G2017; Thomason E104_17; ESTC R22414	21,757	29

A SERMON PREACHED IN THE CITIE OF LONDON By a Lover of Truth Touching the Power of a KING and proving out of the Word of GOD that the Authoritie of a King is onely from GOD and not of Man ECCL 8.4 Where the word of a King is there is power and who may say unto him what doest thou London Printed 1643. Eccles 8.4 Where the word of a King is there is power And who may say unto him what doest thou BEfore I shall adventure to apply this Text for to expound it is needlesse to such persons both in Towne and Countrie who make it their only Religion to but prate rebellious questions concerning the priviledges and actions of Kings I were best bee assured I can prove my Text to be the expresse Word of God or else those people who question Kings will be sure to question me There is but one that ever questioned this Preacher and if Tertullians rule be true Quicunque est unus est haereticus wee must rather assent to the generall tradition of antiquitie by the words you will know that one to bee Martin Luther he saith this booke is like a man on horse-backe without boots or spurres never keeping a certaine pace but you all know the driving of that man was like Iehu he drave furiously both against Church and Kings Every spirit that moved not Luther pace bee it the spirit of Solomon the wisest prince in the world yea although that spirit be a fresh inspired by Gods spirit yet Cessator est ego calcaribus but of the two rather thinke Luthors tounge wanted a bridle wee therefore in the feare of God and authority of his holy Church will acknowledge the spirit and power of God to be in this booke and in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will say unto our King in the words of the Psalme Ride on we wish thee good lucke in the name of the Lord. Where the word of a King c. IT is well wee finde in Scipture terminis terminentibus or else wee might have lost him Ego dixi dij estis there might be some evasions hence there is mention of Judges and under-Magistrates in the Land Psalme 82.6 they might assume this unquestioned power and question those whom we call Kings Saint Paul he names some in authority but the Pope may come in for his supremacie In the latter time there are Calvins Magistratus Populares Beza's superiores potestates Brutus Iunius optimates regni Daneus ordines regni Buchanus publica administrationis participes Althasius Ephori Paraus inferiores potestates so many names as head of the beast in the Apocalip But here wee have Melecke a King be not subject to subjects or inferiour Magistrates but subjecti estote regi tanquam supereminenti 1 Pet. 2.13 Whence and what Kings are are doctrines I thinke sutable both to this Text and these times their originall is from God a good beginning Per me reges regnant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome The ancient forme of salutation used by the Bishop of Rome was In eo per quem reges regnant then was it not his owne holinesse Rex regum is written upon Christ owne thigh Apoc. 19.16 and Melchisedeck his owne first type and King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father or Mother Kings are not the off-spring of man but the generation of God Ego dixi Dij estis God help Kings if people undertake to make them if they may turne Gods verse to nos diximus Dij estis if they may change Christs words from thou shouldest have no power over mee unlesse it were given thee from above to thou shouldst have no power over me unlesse it were granted thee de subter from beneath No all Kings and Kingdomes are Gods Cujus jussu nascunter homines ejus jussu Constituuntur Principes Iraen Inde suis potestas unde spiritus Tert. Even all their ornaments and imperiall ensignes are from God Diadomae regis in manu dei Esay 62. His their Crowne Tuposuisti Psalme 21. Hee puts it on The Emperours stampe on their Coines was a hand comming forth out of the Clouds holding a Crowne putting it on their heads His is their Scepter Virga dei in manibus ejus His their Throne Reges in solie coll●cat in perpetuum saith Iob. He fastens them in it for ever His also their annointing Touch not mine Annointed I have annointed David my servant annointed with oyle for supremacie and continuance in his Throne not uncti as Priests but Christi Domini saith the Bishop of Winchester thirtie three times so stiled in the Old Testament and once in the New Their manner of annointing also was diverse from the Priests They were annointed on the forehead Kings on the head saith Erotius in his annotations to Cassenders consultations in a word saith Saint August they are uncti ante unctionem before we can touch them v. e. decreto Kings whether good or bad they are from God Per me Reges regnant was spoken when there was but one good King upon the face of the earth Solomon Haec dicit Dominus Cyro uncto meo He a Persian a Heathen It repented God of what that he had made Saul King Ego dedi vobis in ira mea regem Hos 13.11 Angry I was when I gave you I gave him through and there in that honour he must remains though he become Onus Populi an heavie burthen upon the necke of all his subjects Nebuchadnezar who slew and kept alive whom he pleased I gave him His Majesty Dan. 9. I have raised up Pharaoh and placed him in his Throne to make my power knowne on him who had deserved it that is one sence whatsoever is the other And the Holy Ghost in Scripture stiles not only David and Salomon Kings but takes in the rest Hiram and Pharaoh and Hadad and where the Scripture doth not distinguish neither may wee be their religion or manners what please them by God they are made and may not bee marrd by the people In nature every thing is dissolved by the same meanes it came together in Law institution and destitution belong to one in Divinity also the Prophet in one and the same verse saith Ego dedi vobis regem in the former and in one breath abstuli eum in the latter Dominus dedit Dominus abstulit and then and not till then the people to say benedictum sit nomen dei And well it is that God hath placed them so neere himselfe post Deum primus secundum Deum proximi Tert. Humani Ioves Plant the subiect then may not come so neere him as Nathan to tell him tu es homo without Nathans Commission but tu es Rex tu es Deus Terra a God on earth so neare and so one are Kings with God that the accusation of Naboth whereby the story he spake nothing of God but of the King they bring in the verdict Naboth Maledixi Deo Regi

is sufficient for any mans salvation without the blasphemous expositions of these times So in the point of obedience unto Kings a maine principle in Christian doctrine without which no man shall enter into the Kingdome of heaven it is very plentifull and plaine among the rest this is one Where the word of a King is there is power The word of a King IT is as the roaring of a Lion It is Divalis jussio say the councells Eloquium divinum est in ore regis saith Salomon and Barclay cites three fundamentall lawes in Scotland in honour of the word of a KING Si quis in alterius quam regis verba juraverit capitale esto Si quis in jussu regis without his word homines in armis habuerit morte crimen expiatur Solius Regis nomine jus onme redditur conventus judicatur concilia convocanter But I chose rather to apply my selfe to Gods Word and then will prove the power of the word of a King There are two powers of Kings plaine in two places of Gods Word the first is Potestas What hee may and ought to doe in equitie That is set downe In capite volum Deut. 17. The second is Potentia jus impunitatis what he may doe and yet may not be questioned by his subjects for so doing This is in 1 Sam. 8.12 and to the 19. The former is his owne rule as he will answer God if he transgresse the latter is his peoples rule for their obedience The former power what is religious and just towards God and his people his grave Divines and skilfull Lawyers who are about his person are bound to explaine The one to rehearse Otho Frigensis his sentence to him or such like concerning the day of judgment Cum horre dum sit omni mortali incidere in manus dei viventis Regibus tamen eo erit horribilius quo ipsi caeteris possent peccare liberius They should be informed that Kings come from Christs owne thigh Apoc. 19. On his thigh is written King of Kings and Lord of Lords That they come from the thigh of God their government ought to bee paternall and easie to use his subjects as his owne Children as God useth man that they ought not to weare Reheboams fingers much lesse his Fathers loynes but Abrahams yea Christs loynes more compassionate and kinde to his people under the time of Christi●nitie then before That their Scepters are not given them to dish out the braines of their innocent subjects but that it was derived from Davids sheep-hooke to lead his people by the waters of comfort that the people are not to be goared with whips and Scorpions and intolerable taxes and oppressions but to be led like sheepe by the hands of Moses and Aaron That they are anointed with oyle in token to make glad the hearts of all their subjects not besmeare them ore with Vineger And not only religion but also in Policie his Councellours and Lawyers are bound in Conscience to exhort him to keep within the bounds of equity and imperrall right Catose counsell oft repeated to him Potentes parce uti debere potestate ut diu possint They ought to advise him that few Lawes whether in Church or Common wealth are admirable preservatives both of Kings and kingdoms The government of the Iewes had not continued long under the Ceremoniall Law the burden too heavie for them to beare had not God watched over them with severe judgements And if many Lawes be enacted and those not closely united to reason but only depending on the placitum of the Law-maker if also thereby he tye both their Consciences and purses to which the Consciences of most men are tyed it is not morally possible but such a kingdome by the malice of men will shortly after bee confounded They ought to informe that he ought to rule more Turcico His people are not mancipia nor more valdesiano they have possessions under him neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fault in the subject to be in his power But that his subjects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in subordination and subjection only That a little leaven leaveneth the whole lump a little oppression makes all his subjects source especially if the people bee aforehand seasoned with the leaven of the Pharisees with hypocrisie who have nothing of Religion ssave names of faith and tread-water-grace inspirations markes of Election of their owne choosing reprobating all besides themselves even Kings if they please them not having the forme of godlinesse but denying the power thereof even the power the Kings The power they are bound to advise the King of who are imployed about his person Wee who have to deale with the people are bound to deliver his secundam power nifi impunitatis who may say unto the King if he doe amisse What doest thou Kings are not to be questioned The first wee finde in this sacrilegious forme to Moses a Deputie no King was Corah and his complices and as their way was not the common way of obedient subjects so neither was their death the common death of men For say they could charge Moses and Aaron with intrusion into their rights must the form needs be by the way of question interrogative Cur elevamini there are many other wayes to have done it more meekely and if you marke it it is no ordinary quare lamma but an imperious terme umaddans what is the reason Ephori like we require an account of the administration of the Common wealth This saucy forme of questioning the Jewes kept till our Sauiours time Is not this the Carpenters sonne Is it lawfull to pay tribute unto Caesar who made thee a ruler over us It was the Donatists forme in Saint Augustine Quid nobis imperatores It is the Popes forme It is the Presbyterians-factious form It is the devils form of coming to Kings with insolent questions Quid agis we expect satisfaction not the word of a King only for what hath bin governed amisse Quanquam dignus sit haec contum lia c. Here in the Text is an answer as large though not as unreasonable and that in the same way by way of question Who may say unto him 1. Quis e clero 2. Quis ex optimatibus 3. Quis e Magistratibus regni 4. Ques e Populo may dare say to Him Him annointed with oyle for supremacie and continuance in his Throne Him unctum but Christum Domini Him Not man but God what subject what profane person what mortall man may dare say unto him What doest thou I. Quis e Clero WHo of all the Church for matters of Religion or Sacriledge may question the authoritie of a King Begin wee with our Lord and Master of Religion our Saviour Christ hee suffered not Saint Peter to resist the Magistrate Saint Austin reprehends both Moses and Saint Peter Contra Manich ille fraterno hic domanico amore peccavit nec pro fratre