Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	law_n	read_v	3,266	5	6.5822	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

as if hee could not bu blaspheme God that spake ill of his King though of Ahab Nequissimus regum They are much mistaken who think that God was offended with the Jewes for chosing royall government in opposition to the jud●ciall or the Shawhedrim established by God under Moses for Royall government hath beene most ancient and universall in the world in the Law of nature before the Ta●les Saint Chrisostome saith therefore Eve was taken out of man not out of the earth that mankinde might acknowledge one head one Superiour one King and Sir Wal. Raleigh in his second book of the Hist of the world Royall Government from Paternall which indeed are or ought to bee both in one effect and so we reade of Abraham the Patrarch is termed a Prince Genesis 23.6 And David the KING is named a Patriarch let mee speake boldly to you of David the Patriarch jus regum comes from jus paternum both have one commandement Honour thy Father as God alone rules the whole world and as the Sunne gives light to all creatures so the people of one Land doe most naturally yeeld obedience to one head one King All Nations were first governed by this forme Assyrians Gresians Aegyptians Iewes Percians Scythians Turkes Tartares English French Spaniards Poles Danes and in the Iudges Neither doth sacred Scripture make mention of other Rulers then Kings He that will know more in so cleere a case may if he please read Plato Herodotus Zen●phon Saint Cyprian Saint Ierome Soveraignty in one person is most naturall most reasonable most honourable most necessary most divine So that God was not angry at the choyce of the kinde of government but that he thereby was cast forth from being King of the Iewes whom hee in the place of a King had governed for above three hundred and fiftie yeares for neither Moses nor the Sawhedrim nor any Judge in Israel had in themselves jus imperatorium the Right of a King but onely jus hortatorium punitivum if they transgressed the written Law of God God only was their King who faine would still besides the generall protection of the world have ruled as an earthly King among the rest and a patterne to them but they would no longer live by faith and expectation of his wonted direction in government and deliverance but rather to be as the Nations round about them they chose a man and refused the living GOD Hee is ejected from his immediate Royalty This the ground of Gods displeasure at the Iewes for choosing them a KING Ancient and universall hath beene the government of the world by Kings Saint Ierom● in one of his Epistles saith that two Governours in a Common-wealth are like Esau and Iacob two Princes in the wombe of Rebecca so they in one Kingdome rend and teare in peeces Rome would not endure two brothers In navi unus guberrator in Ecclesia unus Episcopus in Domo unus Dominus in exercitu unum signum in imperio unus imperator The onely way to recover and preserve unity and peace among us is one King This for the Originall and antiquitie of Kings whence they are and when Now secondly what they are which is best knowne by that whereby they are formaliter or finaliter tales their power Where the Word of a King is there is power c. Salomon the wisest of men as well as Kings Proverbs 8.15 placeth Kings before the Creation of the world better not to bee at all then under no Governement which is none without power and that power if to any purpose must bee such as with which no earthly power may contest the owner of it is evermore Alkum one against whom there ought to bee no rising nor any rebellion at all Darius his three servants in Esdras wrote their wise sentences 1. Forte est vinum 2. Fortis est Rex 3. Fortiores surt mulieres sed supra omnia est veritas I am somewhat afeard it was a Prophesie they are indeed at this day stronger then our Darius Their fond Pharasaicall and seditious religions are as ridiculous and as changeable as their fashions and attires their ungrounded zeales their nourishing and feeding of the vulgar and rebellious of the Clergie those illiterate talkers in the Pulpit will nisi supra omnia sit veritas if the God of truth doe not speedily offend be stronger then either King or Church David although a man of valour and pietie yet complaines he that the sonnes of Zervia were to hard for him But our Kings and Church may both complaine of the daughters of this Land That they are and will be to hard for us nisi supra omnia veritas unlesse God support the integrity of our King and the sincerity of the Protestant Religion A more pregnant place for the power of Kings is in Wisdome 26 2. speaking of the extreme vengeance which God will bring upon the heads of evill Kings at the last day he proves the certainty thereof by an argument which will seeme very strange in these rebellious dayes Quoniam Dominus non vevebitur faciem cujusque unto you O Kings doe I speake hee is not afraid of the persons of Kings hee dares call them to account A very vaine idle argument to prove his unmastered deity and power in that he is not afraid of Kings Who is afraid of them Doth God indeed say Ego dixi Dij estis Wee can take up the next verse and be even with him he shall fall when we please like one of the Princes No such great matter of feare is the person or power of a King now a dayes when every poore ignorant pesant or shop-man can define confine and pinch up the prerogative of the King when the vulgar Clergie those Gibeanites not fit to draw water for learned men can pricke and gird the person of the King for the space of three or foure houres When every petty but insolent Towne can neglect if not contemne his presence when be vouchsafes to come and see us So that if God will prove his securitie to us hee must quit the old argument of feare due unto Kings from all but himselfe and fetch one sutable to our late religions and governments in Church and Common-Wealth As that he is not afraid of the Popes holinesse or of a presbysteriall discipline or a popular discipline Thus Scripture and reason the arguments of the wise must bee turned to and fro to follow the unconstant humour of this present world But we in feare of God and honour of his King will lay the ground of our allegiance fast and such as whereupon wee may build up a peece of obedience that may procure us a Crowne of immortality at the last day by Saint Gregories rule arcessemus Rivum fidelitatis de fonte pietatis not only from customes and fundamentall lawes in a private land who are most-what both imperfect and obscure but from the plaine and easie Text of Gods owne Law which as it