Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	saul_n	12,106	5	9.9774	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37249	De jure uniformitatis ecclesiasticæ, or, Three books of the rights belonging to an uniformity in churches in which the chief things, of the lawes of nature, and nations, and of the divine law, concerning the consistency of the ecclesiastical estate with the civil are unfolded / by Hugh Davis ...	Davis, Hugh.	1669 (1669)	Wing D417; ESTC R5997	338,525	358

away from the Kings of the Canaanites c. So Psal 82.6 I have said ye are Gods So Prov. 8.15 16. By me Kings Reign and Princes Decree Justice By me Princes Rule and Nobles even all the Judges of the Earth And Dan. 2.21 He removeth Kings and setteth up Kings What can be more expresly said So also in particular concerning particular persons So concerning Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitui te a wicked King Exod. 9.16 And in very deed for this cause have I raised thee up So concerning Saul 1 Sam. 15.11 It repenteth me that I have set up Saul to be King And concerning David 2 Sam. 12.7 Thus saith the Lord God of Israel I annointed thee King over Israel And concerning Jeroboam in relation to Solomon 1 Kin. 11.35 But I will take the Kingdome out of his Son's hands and will give it unto thee and vers 37. And I will take thee c. And so lastly concerning Nebuchadnezzar Dan. 2.37 Thou O King art a King of Kings for the God of Heaven hath given thee a kingdome power and strength and glory And the like many other Texts might be recited 2. From the Law of Christ and the voice of it So in the General as above mentioned Rom. 13.1 Supra Sect. 3. The Powers that be are ordained of God and vers 4. for he is the Minister of God and the like So also in particular as Christ himself concerning Pilate Joh. 19.11 Thou couldst have no power at all against me except it were given thee from above i. e. derivatively from the Supreme Magistrate And the like other Texts might be mention'd all which and their Parallel Texts speak Emphatically of the person of God as from whom immediatly and authoritatively in a special manner and not only by his general concurrence and neer Approbation as our Adversaries say the Magistrates Power is deriv'd Neither can they otherwise be interpreted without taking away their significancy and accent and putting an impropriety of speech upon them And if there were but any Scriptures comparably so pregnant on the other part of the Question as the constant Current of Scripture we see is on this I say again it would add more credit to the cause of our Antagonists But otherwise it is against all reason and rules of Interpretation whatsoever to expound what is more evident by what is more dubious and not rather what is more dubious by what is more evident XVI Let us come then to the other place of Argument Secondly from the voice of Nature and Nations and that is from the general consent of men which is a popular Argument That the Tenent proceeds from the voice of nature alike generally dictating it in them and that there is no such thing as any Charter for conferring power on Magistrates neither from the natural nor the Divine Law nor that of Nations Hic Supra §. 14. Hic supra §. 4. neither as we recited above was asserted by Covarruvias and other Canonists concerning this Question conceded to the People We might instance it in the Jewes amongst whom we have said it is constantly held That the first Parents were the first Magistrates invested with power of dominion from God and Nature Mare Claus Lib. 1. Cap. 4. And Mr. Selden writes it as an Ancient Tradition which hath obtained repute every where concerning Noah That he as the Dominus fundi after the Floud was Author of the distribution of the World into private Dominions and that also by the appointment of a voice or Oracle from God he did confirm it by his last will and Testament c. We might instance also in the writings of the Heathens some of which we have mentioned already and of others aliene from Christianity Hic supra §. 11. Et alibi But we rather come to the Christian Church and to see what hath been the temper of that And that 1. In it 's Primitive writers and 2ly In the late reformed Churches and others 1. In it 's primitive Writers And they did constantly affirme the Magistrates power to be so from God And that both in the name of themselves and also of the community of Christians their contemporaries Apologia secunda ad Antonin Pium circa princip floriat circa Ann Christi 140. So Justine Martyr in his time in his Apologie to Antoninus Pius Where he sayes that if they respect not the Christians laying themselves freely open to all the world they shall have no harm but they believe rather that every one shall receive according to his works And poynting at the Emperours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the measure sayes he of Power which they have receiv'd of God Ad Scapulam in princip floruit circa Ann. Christi 190. So Tertullian also in his time writing to Scapula the President of Carthage Christianus nullius est Hostis nedum imperatoris quem sciens à Deo suo constitutum necesse est ut ipsum diligat revereatur honoret c. That a Christian is the enemy of no man much less of the Emperour whom knowing to be constituted by his God it is of necessity that he should love him reverence and honour him And again Colimus Imperatorem ut hominem à Deo secundum et quicquid est à Deo consecutum solo Deo minorem We Honour the Emperour as a man next to God and whatsoever is succeeding from God as being only lesser then God And in his Apologetick In Apologet adversu● gentes cap 30. sayes he of the Emperours Eum Deum esse solum in cujus solius sunt Potestate à quo sunt secundi post quem primì ante omnes super omnes Deos That it is God alone in whose only power they are and next to whom they are second in the world and after whom they are first before all and above all Gods The like sayes Origen In numeror cap. 27. Homil. 22. floruit circa Ann Christi 220. on the 27th of Numbers he puts the question to Moses Quomodo non oras Deum pro ipsis i. e. filiis tuis ut eos constituat populi duces How is it that thou dost not pray to God for them i. e. thy sons that he would make them Captaines of the People And the like Athanasius In Epistolâ Synodali ad August Constant Et floruit circa Ann. Christi 330. In Rom. 13. in princip Et floruit circa Ann. Christi 380. after him speaking of the preceeding Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their faith was preserved even to his time by Christ through whom he ruled even to them And the like St. Ambrose after him on Rom. 13. Principes hos sayes he Reges dicit qui propter corrigendam vitam et prohibenda adversa creantur Dei habentes imaginem ut sub uno sint caeteri That by these Princes he means Kings who are made so on