Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	power_n	supremacy_n	2,252	5	10.5244	5	false

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