Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	great_a	light_n	rule_v	7,400	5	10.4091	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61710	A sermon preach'd before the King at White-Hall, Jan. 30, 1674/5 at the anniversary commemoration of the martyrdom of King Charles I / by George Stradling ...	Stradling, George, 1621-1688.	1675 (1675)	Wing S5782; ESTC R17016	25,074	38

that be are ordained of God and that all degrees and orders of men are from Him is as evident For God never design'd such a Parity as some men dream of A thing as contrary to Nature so to all Reason and Religion What is commonly said That all men are born Equal that Innocence knew no Superiour but God and that subjection came in with sin is speciously but very falsly alledg'd That Slavery came in with sin I grant not Civil subjection As there was at first a plain distinction and inequality between Father and Son so the different gifts of men imply it some being born with such Heroick Spirits as if design'd by God to govern others whose stronger abilities of body than of mind seem to have fitted them only for subjection This the Philosopher seems to make the ground of all Civil Government Polit. 1. And indeed without such an Inequality there could be None For every man standing in a Ring or Circle where the roundness takes away all distinction none can be before or after another Every single person shall then be a Monarch and a Subject as 't was in that Cyclopedian Anarchy describ'd by Euripides which the Levelling Doctrine does inevitably introduce as against all reason so against the very interest of the Designers themselves Against Reason as a thing utterly impracticable To reduce all men to the same pitch of Government being as unreasonable a Tyranny as was that of Procrustes who would fit all Bodies to one bed Against the interest of the Designers too who would have all equal indeed besides themselves and I may add Against Religion For Christ allows no such thing and those Higher Powers mention'd by St. Paul clearly imply a distinction And who those Higher Powers were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Verse declare The Powers then in being which can be understood of none but the Roman Emperours These were then the Highest Powers on Earth To these St. Peter commands subjection as to the Supream 1 Pet. 2. 13. 1 Pet. 2. 13. These as our Lord tells us did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 25. 2 Cor. 1. 24. that is as the words import exercise such an absolute and supream authority over men as Masters have over their Servants and Lords over their Vassals And so far was Christ from disputing them this their just Authority Matth. 17. 27. that He not only paid them Tribute in token of his own subjection though not without the expence of a Miracle but expresly commands all his to do so 22. 21. Render unto Caesar the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restore to Him his due as if it were not so much a Gift as a Debt Thus did our Lord and thus did his Apostles teach us Nor do we find that any of the Primitive Fathers taught otherwise than to own Kings as supream and depending only upon God 'T is a known saying that of Tertullian Ad Scapulam Colimus Imperatorem ut hominem à Deo secundum solo Deo minorem and that of Optatus to the like purpose Adversus Parmen lib. 3. Supra Imperatorem non est nisi Deus qui fecit Imperatorem I should be infinite if I should cite Fathers to this purpose and I think it needless it being impossible for any to produced one single passage out of the Antient Fathers to the contrary That which some object out of 1 Pet. 2. 13. 1 Pet. 2. 13. That Kings are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ordinance of Man signifies no more than this That Kingly Government as all other is exercised by men and design'd for the good of humane society not that it is not of a Divine Institution For the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there recalls us to God as to its Author and in the very same Verse we find it rais'd to a divine workmanship Submit your selves to every Ordinance of man for the Lords sake Who as he is called the Ordinance of man by St. Peter so is he expresly styl'd the Ordinance of God by St. Paul Rom. 13. 2. But then secondly May not the Priest now under the Gospel claim a Superiority over Princes St. Peter sayes nothing to countenance that claim he strongly implyes the contrary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. but his pretended Successor will by all means have it so 2 Thess 2. 4. He who exalteth himself above all that is called God to whose Mitre all Crowns must vail and that by virtue of a Dabo tibi Claves which Keys he can easily turn into a Sword as oft as he finds occasion to imploy it against Soveraign Princes and then any pretence shall warrant the use of it Moses sayes Aquinas Comment in 1 Pet. 2. 9. Exod. 19. 6. 1 Pet. 2. 9. styles the Jews a Priestly Kingdom Exod. 19. 6. And St. Peter us Christians a Kingly Priesthood 1 Pet. 2. 9. and from thence he strongly concludes that as Judaism did stand through the Kings superiority over Priests which is more by the bye than what Bellarmine and his Associates will grant him so Christianity through the Priests superiority over Kings An argument much like that once made use of to prove the Pope to be above the Emperour because 't is said Gen. 1. 16. That God made a Greater light to rule the day and a lesser to rule the night But to this I shall oppose St. Paul's practice● and precept His practice we have clear Acts 25. 11. Acts 25. 10 11. where he appeals to Caesar as to the highest Judge on Earth where he sayes he ought to be judged and that as 't is very observable in a matter of spiritual concern as it will plainly appear by comparing v. 19. here with the sixth Verse of Chap. 23. v. 19. Chap. 23. 6. where he tells us that Of the hope and Resurrection of the dead he was called in question This was his practice and he did no more than what he commands all men to do to be subject to the Higher Power that is to that very Roman Emperour to whom he appeals and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Soul includes all whether Apostle Evangelist or Prophet in the Judgement of far better and more Authentick Interpreters than any of the Romanists a Hom. 23. in Rom. St. Chrysostom b In locum Si omnis Anima etiam vestra Quis vos excepit ab Universitate Qui tentat excipere conatur decipere Bernard ad Henr. Senones f. 1. Ep. 42. Greg. M. lib. 2. Epist ad Mauritium 72. Et ad Theodoric Reg. Fancorum lib. 9. Epist 53. Theodoret Theophylact Oecumenius and even St. Bernard too To which I shall add the practice of Gregory the Great himself a Pope but much more mannerly than his successors whose humble Addresses to Mauritius the Emperour whom he styles his Lord as also to