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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	find_v	scripture_n	word_n	3,449	5	4.1562	3	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

the state will breed convulsion fits each contending who shall come forth in government one of them at length will come forth with scarlet strings on his hands and bloudie banners If a body have two heads they will not easily agree upon motion To end this questioning by Magistrates wee will call Tertullian Reges sunt super omnes homines ante omnes Deos And that proverb of the Rabines Nulla Creatura Iudicat Rogem Quis e populo May dare say unto the KING what doest thou GOd blesse this poore people it is totus in questionibus busie in speculations questions concerning things that do not much concerne them they have beene in Divinitie long agoe as whether faith onely or good workes justifie and such like questions the Divines have been vehement in those disputes and the people conceivd straight matter of salvation to be in the knowledge of them then they undertake to discusse the question in conclusion believe nothing but their own phantasies and resolve to do no good works at all Then whether the Common-prayer be not diservice new English for the new Religion of whom it may be fitly said as Tullie of Antho●y for his pientissimus quod verbum latino sermone non est id ad tuam singularem pretatem exprimendam inventum est Whether kneeling at the Sacrament that tremendum mysterium of the commemoration of Christs passion bee not Idolatry whether Jesu-worship be lawfull and that resolved to their hands whether to worship God in entrance to his house in the presence of his Angels saith Terullian be not superstitione O tempora Whether we may repeate the Lords Prayer that Idol O mores whether the signe of the Crosse used in Tertullians time be not now popery O ridiculum but I may not excusse the rest by name so few come wee neerer to the Text whether if our Clergie will not preach unto us such Pharisiacall seditious ignorant Diabolicall doctrine wee may not chuse others in a case so concerning the destruction of our soules And then whether if the King Himselfe will not conforme to our vaine senselesse religions so many now for number infinite for qualitie so blasphemous that it is impossible for one man to know them all and for rationall man to practice any of them wee may not question his government whether to make the question more semblable a King in a State bee not like a Marriner in a ship if one will not another must The Marriners thought so in the last tumult vix vera esse nisi cunctanter crederem nisi his oculis videram In sum whether both for Religion and civil policie we may not as we have done to the Clergie so to the King put up insolent questions Quid agis Why dost thou rule otherwise then we please to be ruled our selves O that my head were a fountaine of teares c. Jerem. 1. For Religion We read of rebellion intended against Ahashuerus 2 Hester ver 21.22 No reason set downe but in diebus illis and what were those dayes you might know them by the story Ahasuerus had married Ester his Queene a vertuous woman but of another Religion Bigthan and Thares T is like were crossed in the match but see they draw their arguments from popular heads to interest 127. provinces in the rebellion Ahasuerus our King matcheth with a Jew one of a Religion hated among us one that cares neither for Mithra nor Wamasdres one brought in to ruinate the establish'd religion in Persia which by our Law ought not to be altered Thus they are zealous on the suddaine as the fashion of the world is This jealousie delivered downe and digested by a prevailing faction in the people they forthwith although there be no cause are ready tumultuatim to runne up to the King with Quid agis Why dost thou change our Religion Good people for so I may rhetorically call them if you intend a new religion take not rebellion in your way for a thing that I will tell you in Luthers reformation when was more need then now is the rule of obedience was not duely observed and there fell in or upon that reformation 100. thousand of the people before then that you need a reformation before you adventure upon the dangers Barclay accuseth Luther for it I dare not defend him I finde him in his booke Contra regem Angliae very familiar and impudent to the King stoliditas vestra asinitas vestra cornicula avum aut regem nasci aut fatuum and I wish there be no such Sheimies such felly tounged reformers abroad in this our pious reformation Barclay chargeth Luther yet farther of the death of all those people that when he had moved them to rebellion and could not accomplish his owne ends he was the first that moved the Magistrate to ruine and destroy them all how true God knowes but this the people may know is true in Policie in States men under the larve of Religion to draw the people to one side but if they faile in their plots and ambitious Projects they to preferre themselves must be the first and most active in cutting the peoples Throates whom they have stirred up Againe in the Reformation after the death of so many thousands and there issued forth so many Schismes from the Anarchie that holy Melancton who loved not Poperie confessed for unities sake they must all returne to the Church of Rome againe and Prot in his An on Cass Porf speaks little lesse better to endure one extreamitie then Twentie better admit of one tyrannicall Religion then a hundred And I pray God it bee not the effect and resultance of our many Schismes and distractions in our Church at this day To come with questions contradiction to a King for Religion was not heard of in the Iewish Government The Law in Deutren mie 13.6 was if thy brother or thy sonne or thy wife or thy friend intice thee to Idolatry sistas coscoram judice not if thy Father or thy Husband or thy Judge for certaine not thy King The manner of Balthasars deposition for abusing Gods Religion and Temple is very remarkable by all good Subjects None of his Subjects must dare to draw up the order no a hand writing out of the wall from God must declare it and when it was there none of all the people were able to read it so strange a thing to a subject is a deposition of his King no nor the Astrologers nor South-sayers no nor the Devill himselfe is able to understand it Daniell is sent for he only by divine revelation is able to read and what is it Mene Mene tekell uparsin God not the people hath numbred thy Kingdome and finished it Joseph 17. chap. 36. Tells us of the sect of the Pharisees who to the number of sixe thousand in zeale to their hypocriticall Religion were in a covenant by themselves against Caesar some of that number came to our Saviour with that question for that