Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	high_a	soul_n	subject_a	9,970	5	7.5146	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32832	A sermon preach'd upon the first Sunday after the proclamation of the High and Mighty Prince, James the II, by the grace of God, King of England, Scotland, France, and Ireland, &c., which was made at Leicester, February the 10th, 1684/5 by Benj. Camfield ...	Camfield, Benjamin, 1638-1693.	1685 (1685)	Wing C386; ESTC R5823	16,477	30

chosen to put my name there So therefore it is recorded of this King Abijah notwithstanding the provocation of his sins whose heart was not perfect with the Lord his God as the heart of David his Great-Grandfather Nevertheless faith the Text for David's sake did the Lord his God give him a Lamp in Jerusalem to set up his Son after him and to establish Jerusalem c. 1 Kings 15.4 5. And so afterwards in the Reign of Jehoram the Son of Jehosaphat notwithstanding his provocations 2 Kings 8.19 Yet the Lord would not destroy Judah for David his Servant's sake as he promised to give to him always a Light Lamp or Candle and to his Children And so it is repeted 2 Chron. 21.7 Howbeit the Lord would not destroy the house of David because of the Covenant which he had made with David and as he promised to give a Light to him and to his Sons for ever And to this you have a reference Psal 132.10 c. For thy Servant David's sake turn not away the face of thine Anointed The Lord hath sworn in truth unto David he will not turn from it Of the Fruit of thy body will I set upon the Throne If thy Children will keep my Covenant and my Testimony that I shall teach them their Children also shall sit upon thy Throne for evermore There should never have been any such thing known as a rent of the Kingdom or state of Captivity and Bondage For the Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever here will I dwell c. There will I make the Horn of David to bud I have ordained a Lamp Candle or Light as before for mine Anointed His enemies will I cloath with shame but upon himself shall his Crown flourish Whatever Diminutions or Interruptions happen'd in the Succession it was only an Affliction or punishment for the wickedness both of Princes and People * See Eccl●● 47.20 21. But God resolved to continue a Lineal Descent of Kings from David until the coming of Christ the Son of David and of the seed of David as the Scripture speaks And therefore saith he even in the case of the division of the Kingdom upon the transgression of David 's Children I will for this afflict the Seed of David but not for ever 1 Kings 11.39 which seems to refer unto the Messiah who was to be King of all the Tribes of Israel and of the Gentiles too as Grotius notes And this now is the Covenant of Salt or perpetual incorruptible inviolable Covenant which King Abijah in the Text refers to and bottoms his claim upon Ought ye not to know c. In which words he appeals unto them as to Four points especially I. The Supremacy of the King over all his Subjects called therefore here The Kingdom over Israel II. The Divine Right of that Dominion or Supremacy That the Lord God of Israel gave the Kingdom over Israel unto David III. The Claim of Succession to this Hereditary Kingdom Even to him and to his Sons for ever And IV. The Vnalterableness of this Claim grounded upon a particular Covenant of God here in the Case Even to him and his Sons by a Covenant of Salt As to all these points I say he appeals to their own knowledge and conscience Ought ye not to know This I will but briefly run over the particulars First here is couch'd the unquestionable Supremacy of the King over all his Subjects 'T is the Kingdom over Israel The Head of the Tribes of Israel therefore is a phrase equivalent with King over Israel 1 Sam. 15.17 When thou wast little in thine own sight faith he unto Saul wast thou not made the Head of the Tribes of Israel and the Lord anointed thee King over Israel The very anointing typified as much it being the known property of Oil to swim on the top of other Liquors And so of David The Lord said unto thee Feed my people Israel and thou shalt be a Captain over Israel 2 Sam. 5.2 And for such a Pastor and Leader of the people the Elders of Israel acknowledg'd him The several Tribes had their respective Heads and Chieftains but the King was the Head of all those Tribes and their Heads too And therefore saith St. Peter To the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Supreme 1 Ep. 2.13 And whoever teach otherwise Et Apostolorum doctrinae repugnant Imperia turbant as Grotius well expresseth it do both contradict the Apostles Doctrine and disturb Governments Now 't is the nature of the Supreme to admit of neither Superior nor Equal upon Earth ‡ Ea est summi conditio us nihil aliud adaequet nedum superet Tertull Thus St. Chrysostom speaks of Theodosius the Emperour * Hom. 11. ad pop Antioch Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As having none of like Honour for a King saith he is the very top and head of all men upon Earth He is in the highest place and highest power and consequently all in his Dominions Every soul of them * Rom. 13.1 2 5. are oblig'd to be subject to him None may presume to judge or resist him violently There can be nothing justifiable on the Subjects part but Obedience and Submission ‡ Rogamus Auguste non pugnamus -Aliter nec debeo nec possum resistere Ambros Orat. cont Auxent Epist ad Marcell The rest must be referr'd to God alone the only Ruler of Princes For Secondly It is by him that Kings reign Their Power and Authority is derived from him and his Ministers and Vicegerents they are 'T is he that gives the Kingdom over Israel even the Lord God of Israel There is no Power but of God The Powers that be are ordained or ordered of God Rom. 13. * Nos judicium Dei suspicimus in Imperatoribus qui gentibus illos praefecit c. Tertull Apologet. He only hath the original power of life and death and no one else can pretend to it but by virtue of his Commission And then again He in his Providence disposeth of Kingdoms both as to good and evil shaking or settling renting or uniting lessening or enlarging the giving and taking away of Kings either in his Wrath or Mercy putting down one and setting up another c. * Ps 105.7 8. And Nebuchadnezzar you read was sent out a grazing among the beasts of the field till he came to know and acknowledge This That the most High ruleth in the Kingdom of men and giveth it to whomsoever he will Dan. 4.25 Thus much was owned by Julius Caesar in that excellent saying of his Suetonius Reges plurimùm inter homines pollent Deorum ipsi in potestate sunt Reges Kings have the chiefest power among men but Kings themselves are in the power of God Horace elegantly varies it Regum timendorum in proprios greges Reges in ipsos imperium est Jovis Thirdly Of all sorts of Monarchy