Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	king_n	tribe_n	2,061	5	9.5458	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77374	The vvounded conscience cured, the weak one strengthned, [sic] and the doubting satisfied By way of answer to Doctor Fearne. Where the main point is rightly stated, and objections throughly answered for the good of those who are willing not to be deceived. By William Bridge, preacher of Gods Word. It is ordered this 30. day of January, 1642. by the committee of the House of Commons in Parliament, concerning printing, that this answer to Dr. Fearnes book be printed. John White. The second edition, correced and amended. Whereunto are added three sermons of the same author; 1. Of courage, preached to the voluntiers. 2. Of stoppage in Gods mercies to England, with their [sic] remedies. 3. A preparation for suffering in these plundering times.	Bridge, William, 1600?-1670.	1643 (1643)	Wing B4476A; ESTC R223954	47,440	52

bound to it because he receiveth this power originall I speake not in opposition ●o God but I say originally from the people themselves as appears by the government of the Judges and Kings of Israel which government this Doctor saith was Monarchicall the best plat-forme for England For Judges 8. 22. The men of Israel come unto Gideon to make him their King and Judges the 9. 6. They gathered together and made Abimeleck their King and Judges 11. 8 9 10 11. The people covenanted with Jephtha and made him their King and as for Saul though he was designed by God to the Kingdome yet the people themselves chose the kinde of their government first when they said Give us a King to rule over us after the manner of the Nations After that God had annointed Saul it is said 1 Sam. 11. 15. And all the people went to Gilgall and there they made Saul King before the Lord in Gigall and as for David though he was annointed King by Samuel yet we finde that he continued a Subject unto Saul after that and the 2. of Sam. 2. He came unto Hebron and there the men of Judah were and there they anointed David King over the house of Judah v. 4. After that he was thus annointed by Judah to be King over them yet he did not rule over Israel till the other tribes also went out and made him King over them 1 Cron. 12. 38. It is said that all these men of warre came with a perfect heart to Hebron to make David King over all Israel as for Solomon though he was designed by God to the Kingdome yet it is said of him also 1 Chro. 29. 22. that all the Corgregation did eat and drinke before the Lord and they made Solomon the son of David King the second time and annointed him unto ●he Lord to be the chiefe Governour Solomon being dead the second of the Chron. 10. 1. It is said of Rehoboam that he went to Shechem where all Israell came to make him King and in the second of Sam. 16. 18. it is said thus And Hushai said unto Absolon God save the King God save the King and Absolon said unto Hushai Is this thy kindnesse unto thy friend why wentest thou not with thy friend And Hushai said unto Absolom againe nay but whom the Lord and this people and all the men of Israel chuse his will I be and with him will I abid● ● that wee see that these Monarchs both of the Judges and Kings ● Israel were chosen and entrusted by the people and had their powe● of governing from them 3. The Parliament also is immediatly trusted b● the people and Common-weal with the safety thereof as wel as the King though not to be King for they are the officers of the Kingdom and therefore chosen immediatly by the people and not designed by the King an● this kinde of officers was in Davids time also there were some Officer● then that were the Kings Officers his Cooks his Bakers the steward o● his house and the like Others were the officers of the Kingdome called the Elders and heads of the Tribes which though they were under him yet were they with him trusted in the affairs of the Kingdome whom therefore he did consult with in the great affaires of the State 1 Chron. 13. 1● wherefore seeing the King is to looke to the safety of the Kingdome and that because he is trusted therewith by the people and the Parliament ar● as well trusted by the people with the safety of the land it is their duty i● case of danger to looke to it which they are not able to do● and mak● good their trust unlesse they have power to take up Arms against an enemy when the Prince is misled or defective 4. From the being of a Parliament As it is a Parliament it is the highest Court of Justice in the Kingdome therfore hath power to ●●nd for by force those that are accused before them that they may come to thei● triall which power if I mistake not inferiour Courts have much more the highest 'T is out of doubt agreed on by all that the Parliament hath a power to send a Sergeant at Armes to bring up such an one as is accused before them and if they have a power to send one Sergeant at Arms then 20. if 20. be accused then a 100. if there be a 100. accused then a thousand if there be a thousand accused then tenne thousand if there be tenne thousand accused and so more or lesse as occasion serves for there is the same reason for two as for one and for 4. as for 2. and for a 100. as for 20. and for a 1000. as for a 100. and take away this power from the Parliament and 't is no longer a Parliament but the King● and his forefathers have by law setled these libertie● of Parliament and therefore according to Lawes they have a power to send for by force those that are accused to be tried before them which they cannot do unlesse they raise an army when the accused are kept from them by an army 5. From the common trust reposed on Princes and the end thereof which is to feed their people Psal 78. 70. He chose David his servant an● tooke him from the Sheep-fold to feed his people Jacob and his inheritance in Israel The end why the people have trusted the Prince is the s●fety and security of the Kingdome the safety and welfare of the State not that the King might be great and the Subjects slaves Now if a people should have no power to take up armes for their owne defence because they had trusted the Prince therewithall then by that trust they intended to make themselves slaves For suppose the King will let in a common enemy upon them or take his owne subjects and make the● slaves in Gallies if they may not take up armes for their owne defence because they had trusted their Prince therewithall what can this be but by their trust to make themselves slaves unto him 2. The caution that is to be premised is this notwithstanding all that I have said yet I doe not say that the subjects have power to depose their Prince neither doth our assertion or practice enforce such an inference Object But if the power of the Prince be derived from the people then they may take away that power againe Resp It followes not neither shall the people need to thinke of such an inference Indeed if the power were derived from the people to the Prince firstly and that the people should be so strait-laced that they should have no power left to defend themselves in case of danger when the Prince is misled or unfaithfull then the people might be occasioned to thinke of deposing their Prince but though the power of the Prince bee originally from them yet if they have so much power left as in times of danger to looke to their owne preservation what need they

for granted which was never given but wee say not that we suppose but seeing and finding experimentally that a Prince is misled by those about him that would overthrow religion liberties lawes that then it is lawfull to take up armes to deliver the King from them and to bring them to condigne punishment Then hee proceeds to propound three Generalls which he endeavoureth to prove in his following Discourse which I shall speake to in order Sect. II. THe Doctor saith that the principle is untrue upon which they goe that resist and the conscience cannot finde cleare ground to rest upon for making resistance for it heares the Apostle expresly say Whosoever resist shall receive to themselves damnation Poenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic malo quam condemnationem p●to enim hoc intelligendū de poe●â quam insert magistratus sicut verba frequentis declarant sic verbū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acc●p●tur pro puni●e 1 Cor. 6. 11. Piscat Rom. 13. 1 Sam. 14. Ans In this his resolving of Conscience he endeavours to scare those that are tender with the word of damnation and forbids this resistance upon paine of damnation but the word in the Greeke is rather to be● translated judgement and punishment and as Piscator observes thereby i● not meant eternall damnation but the punishment of the Magistrate in this life as appeares by the following words which are given by the Apostle as a reason of the former thus They that resist shall receive to themselves judgement for rulers are not a terror to good workes but to evill Then he proceeds to some examples of Scripture which are brough● by us to strengthen our Doctrine wherein he takes what hee pleaseth and leaves out what he lists The first example alledged is that of the peoples rescuing Ionathan out of the hands of Saul to which he answers the people drew not into armes of themselves but being there by Saul's comman● did by a loving violence and importunity hinder the execution of a particular passionate and unlawfull command Ans First here the Doctor grants that the people used a violence which is that that we would prove but hee doth not make it out by tha● Scripture that it was a loving violence which is the thing hee shoul● prove Neither is there any thing in that place which doth argue that he was delivered by love for it is said that the people rescued him and wha● is the rescue by men in armes but a violence 2. According to the Doctors position they should not have rescued him but onely have defende● themselves by prayers and teares and left Ionathan to suffer and therefore though he grants but a rescue by loving violence he gives away h● cause in the threshold of his worke The second example alledged saith the Doctor is Davids resisting ● Saul to which he answers that Davids guard which he had about him was on●ly to secure his person against the cruelty of Saul who sent to take away his life Ans Therefore according to his owne grounds a Parliament may tak● up a guard to secure their persons against the cut-throats that are abo●● a King and this is more then prayers or teares or meere sufferings whic● the Doctor onely allowes in the following part of his discourse 2. Herein also he gives his cause for if Davids guard was to secure his person against the cut-throats of Saul if sent to take away his life as he sayes they could not secure David but by fighting against those messengers of the King and if he grants that messengers sent by the king may be resisted by armes he grants all that his adversaries contend for 2. The Doctor saith this practice of Davids was a meere defence without all violence offered to Saul Ans But what think you then of Davids words which he used to Achisb in 1 Sam. 29. 8. And David said unto Achish what have I done and what hast thou sound in thy servant so long as I have beene with thee to this day that I may not goe fight against the enemies of my Lord the King amongst which enemies was Saul and his cut-throats as the Doctor calls them but 2. His adversaries desire no more from this instance of David but an hostile defence for where there is an hostile defence though there bee no blowes given yet the defender would strike if there were cause else why is he in armes 3. David also was but one subject and if it were lawfull for one subject to defend himselfe by way of hostility much more for the representative body of the whole Kingdome 4. According to the Doctors principles David ought to have done no more then to have sought God with teares and prayers and given up himselfe in a suffering way to the fury of Saul and therefore though it were meerly an hostile defence yet it is more then his doctrine teacheth and so in granting of this he is contrary to what he sayes afterwards For the matter of Keilah the Doctor answers our supposition as he cals it with his own saying but whether David would have defended Keilah against Saul I leave to the conscience of the Reader considering that this only is made the reason of his removing from Keilah because the men of Keilah would not be faithfull unto him for he did not enquire of the Lord whether it were lawfull for him to abide in Keilah but having enquired whether Saul would come downe against him and whether Keilah would deliver him up into Sauls hand he removed from Keilah because the Lord answered him that they would deliver him up not because it was unlawfull for him to keepe the City but because the City would be false to him And whereas the Doctor saith that in all this the example of David was extraordinary for he was anointed and designed by the Lord to succeed Saul Ans I answer though David was Gods Anointed yet he was Sauls subject and though God did extraordinarily protect David yet his extraordinary protection doth not argue that his practice was unlawfull but doth rather argue it to be more lawfull and commendable for Go● will not give extraordinary protections to unlawfull actions and if Davids demeanour herein was extraordinary then he had an extraordinary command for what he did For it is not lawfull for a man to step fro● Gods ordinary way but by some speciall commandement from God and if he had such a command then how is that true which the Doctor saith afterward that there is no command in Scripture for such a practice o● kinde of resistance as this 3. In the words immediately before the Doctor saith this practice ●● David was a meere defence without all violence offered to Saul and if so ho● was his demeanour in standing out against Saul a worke extraordinary 〈◊〉 if it were a worke extraordinary then it was not a meere defence without all violence for that is an ordinary worke of the subjects toward