Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	abraham_n	isaac_n	jacob_n	2,441	5	7.8618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91315	A vindication of Psalme 105.15. (touch not mine anoynted, and doe my prophets no harme) from some false glosses lately obtruded on it by Royallists. Proving that this divine inhibition was given to kings, not subjects; to restraine them from injuring and oppressing Gods servants, and their subjects; who are Gods anoynted, as well as kings: and that it is more unlawfull for kings to plunder and make war upon their subjects, by way of offence, then for subjects to take up armes against kings in such cases by way of defence. With a briefe exhortation to peace and unity.	Prynne, William, 1600-1669.	1642 (1642)	Wing P4125; Thomason E244_1; ESTC R3017	12,342	10

A VINDICATION Of PSALME 105.15 Touch not mine Anoynted and doe my Prophets no harme from some false Glosses lately obtruded on it by Royallists PROVING That this Divine Inhibition was given to Kings not Subjects to restraine them from injuring and oppressing Gods servants and their Subjects who are Gods Anoynted as well as Kings And that it is more unlawfull for Kings to plunder and make War upon their Subjects by way of offence then for Subjects to take up Armes against Kings in such cases by way of defence With a briefe exhortation to peace and unity 2 Samuel 23.3 He that ruleth over men must be just ruling in the feare of God Ecclesiastes 4.1 2. I returned and considered all the Oppressions that are done under the Sunne and behold the teares of such as were oppressed and they had no Comforter and on the side of their oppressors there was power but they had no Comforter Wherefore I praised the dead which are already dead more then the living which are yet alive Proverbs 28.15 16. As a roaring Lyon and a ranging Beare so is a wicked Ruler over the poore people The Prince that wanteth understanding is also a great oppressour but he that hateth covetousnesse shall prolong his daies Galathians 5.15 But if ye bite and devoure one another take heed that ye be not consumed one of another Printed 1642. THere is nothing more pernicious to the souls of men or destructive to the republique in distracted times then Clergy-mens wresting of Scriptures from their genuine sense to ensnare mens consciences the better to accomplish some sinister designes How sundry sacred texts have been thus perverted of later yeers not by the * 2 Pet. 2.16 unlearned and unstable vulgar but by the greatest Seraphicall Doctors in our Church is too apparent unto all and among others that of the Psalmist Psal 105.15 which is repeated 1 Chron. 16.22 Touch not mine Anoynted and do my Prophets no harm hath not had the least violence offered it both in Presse and Pulpit to cry up the absolute irresistable Prerogative of Kings in all their exorbitant proceedings and beat down the just liberties of the Subject without the least defensive opposition when as this text in real verity is rather a direct precept given to Kings themselves not to oppresse or injure their faithful subjects then an injunction given to subjects not to defend themselves against the oppressive destructive wars and projects of their Princes In which regard it wil be no unseasonable nor ungratefull worke to cleare this text from all false Glosses and restore it to its proper construction In former ages when popery domineered the popish Clergy grounded their pretended exemption from all temporall jurisdiction on this Scripture suggesting that they onely at least principally were Gods Anointed here intended and therefore ought not be touched nor apprehended by Kings or temporall Iudges for any crimes But this false Glosse being long since exploded many Court Divines not so much to secure as flatter Kings have applyed it primarily unto Kings and secundarily to Priests as meant of them alone excluding their faithfull Subjects out of its protection and limits when as the text is meant of none else but they in general and of Abraham Isaac and Jacob with their families in particular 1. To put this out of question you must first observe that this Psalm from the 5 verse to the end is meerely historicall The 7 first verses of it are but a gratulatory preamble interlaced with some exhortations to the subsequent historicall narration as he that reads them advisedly will at first acknowledge In the 8 9 10 11. verses the Psalmist begins his history with the covenant which God made to Abraham and the oath which he sware to Isaac and confirmed the same unto Jacob for a law and to Israel for an everlasting testament saying unto thee will I give the land of Canaan the lot of your inheritance In the 12 13 14 15. verses he expresseth the special care and protection of God over Abraham Isaac and Jacob and their several families after his covenant thus made unto them in these words When they to wit Abraham Isaac and Jacob with their families were but a few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdom to another people which cannot possibly be expounded of Kings and Priests but onely of those Patriarcks He suffered no man to doe them wrong but reproved even Kings for their sakes saying Touch not mine Aroynted and doe my Prophets no harme Then in the very next verse to the end of the Psalm he proceeds with the story of the famine in Egypt and of Iosephs sending thither beforehand by God c. So that by the expresse words and series of the story in this Psalm these persons of whom God said Touch not mine anointed and do my Prophets no harme were Abraham Isaac and Iacob and their families as S. Augustin with sundry other Expositers of this Psalm conclude who in truth were neither Kings nor Priests by office but onely Gods peculiar people and servants of whom he took special care Whence I thus reason in the first place These words Touch not mine anointed c. were originally spoken and intended only of Abraham Isaac and Iacob and their families who were neither actual Kings not Priests they were meant of them not as they were Kings or Priests but only as they were the servants and chosen people of God as is evident by the 6 verse of this Psalm O ye seed of Abraham his SERVANT ye children of Jacob his CHOSEN Therefore they are to be so interpreted and to be applyed not to Kings and Priests as they are such but only to the faithful servants and chosen people of God though and as subjects Secondly Consider to whom these words were spoken not to Subjects but to Kings themselves as the Psalmist resolves in expresse terms Vers 14. He suffered no man to do them wrong but reproved even KINGS for their sakes saying even to Kings themselves Touch not mine anointed and do my Prophets no harme Now that these words were spoken to Kings themselves is apparent by those histories to which these words relate recorded at large Genes 12.10 to 20 Gen. 20. throughout and Gen. 26.1 to 17. and vers 29. Where when Abraham by reason of the famine went down into Egypt with Sarah his wife and King Pharaoh tooke her into his house God first permitted neither Fharaoh nor his servants to do either of them any injury though Abraham out of over-much feare suspected they would have killed him and therefore made Sarah say she was his sister and likewise plagued Pharaoh and his servants because of Sarah Abrahams wife whereupon they and all theirs went away in safety After which Abraham and his wife sojourning in Gerar Abimelech king of Gerar sent and took Sarah But God said to Abimelech in a dream behold