Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	judah_n	king_n	tribe_n	2,987	5	10.0544	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96595	Vindiciæ regum; or, The grand rebellion that is, a looking-glasse for rebels, whereby they may see, how by ten severall degrees they shall ascend to the height of their designe, and so throughly rebell, and utterly destroy themselves thereby. And, wherin is clearly proued by holy Scripturs, ancient fathers, constant martyrs, and our best modern writers, that it is no wayes lawfull for any private man, or any sort or degree of men, inferior magistrates, peeres of the kingdom, greatest nobility, lo. of the councel, senate, Parliament or Pope, for any cause, compelling to idolatry, exercising cruelty, prastizing [sic] tyranny, or any other pretext, how fair and specious soever it seems to be, to rebell, take armes, and resist the authority of their lawfull king; whom God will protect, and require all the blood that shall be spilt at the hands of the head rebels. And all the maine objections to the contrary are clearly answered. / By Gr. Williams, L. Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1643 (1643)	Wing W2675; Thomason E88_1; ESTC R204121	92,613	114

or make Magistrates to that end but they make choyce of them as I said to further them and not to hinder them to effect those things which they conceive to be most fit and just for the Magistrates that are over the people are under the King and doe all as you see in the name of the King All the inferiour Magistrates must doe all in the name of the superiour from whom they derive all the power that they have whereby it followeth that neither the people can resist the Magistrates whom the King appointeth nor those Magistrates resist their King without apparent sacriledge against God because the greater can never be judged nor condemned by the lesser but as the Apostle saith of Abraham and Melchisedech Heb. 7.7 that without contradiction the lesse is blessed of the better so I say that without all controversie the inferiour must be alwayes judged of the superiour and therefore if these Peeres Nobles or inferiour Magistrates have any wayes any power or authority over their Kings we must conclude against S. Peter that these are above the King and so they and not the King are the supereminent power But we finde no such power nor commandement that they have frow God to refraine Kings in all the holy Scriptures Et si mandatum non est presumptio est ad poenam proficiet non ad praemium and if there be no commandment for it it is presumption to doe it which deserveth punishment and not praise because it is to the reproach of the Creator that contemning the Lord we should worship the Servant and neglecting the Emperour we should adore or magnifie his Peeres as Saint Augustine saith And therefore both the learned and religious Fathers And the Homilie of the Church of England against wilfull rebellion and the best of our later Writers are flat against this Doctrine that any sort of men have any power over Kings but he that is the King of Kings as you may see what would be too tedious for me to set down in Iohan. Bodinus Apol. pro Regibus c. 27. de Repub. l. 2. c. 5. Barclaius contra Monarchom l. 3. c. 6. Berchetus in explicat controvers Gallicar c. 2. Saravia de imperator autorit l. 2. c. 36. Sigon de repub Hebraeor l. 7 c. 3. Bilson de perpet Eccles gubernat c. 7. Pet. Gregor Tholos de republ l. 5. c. 3. num 14 15 16. and many more 2. 2. Their examples answered For the examples that are produced to countenance Rebels against their Kings I answer that they are unlike or of some peculiar fact or unjust and therefore no warrant for any other to doe the like when as we are to live by the lawes and precept of God and not by the examples of men which many times contrary to equity do induce us to transgresse the divine verity but to runne over the particulars of their examples as briefe as I can 1. I say 1. Example answered that to conclude an ordinary rule from the doings of the Judges which were extraordinarily commanded by God to be done is no more lawfull for us to doe then it is for us to rob our neighbours because the Israelite robbed the Egyptians August in Jud c. 20. as Saint Augustine sheweth And therefore Aquinas if Aquinas be the Author of that booke De Regimine Princip saith excellent well Quibusdam visum est it seemes to some men that it pertaineth to the honour of valiant and heroicall men to take away a Tyrant and to expose themselves to the perill and danger of death for the liberty and freedome of the multitude whereof they have an example in the Old Testament where Ehud killed Eglon Judg. 3.21 But this agreeth not with the Apostolicall Doctrine for Saint Peter teacheth us to be subject not onely to the good but also to the froward because this is thanke worthy with God if for conscience sake we patiently suffer wrongs therefore when many of the Romane Emperours did most tyrannically persecute the faith of Christ Thom. de Regiminae Princip la. 1. c. 6. and a great and mighty multitude both of the Nobility Gentry and Commons were converted unto Christianity they are praised not for resisting but for suffering death A great deale of disterence betwixt a lawfull King and an Usurper Besides Eglon was not the lawfull King of Israel but an alien an usurper and a scourge to punish them for their sin and therefore no patterne for others to rebell against their lawfull King 2. 2. Example answered For the example of Ezechias rebelling against the King of Assyria it is most impertinently alleadged for Ezechias was the lawfull King of Iudah and the King of Assyria had no right at all in his Dominions An impertinent example but being greedily desirous to enlarge his territories he incroached upon the others right and for his injustice was overcome by the sword in a just battell and therefore to conclude from hence that because the King of Iudah trefused to obey the King of Assyria therefore the inferiour Magistrates or Peeres of any Kingdome may resist and remove their lawfull Prince for his tyranny or impiety surely this deserves rather Fustibus tutundi quàm rationibus refellt to be beaten with rods then confuted with reasons as Saint Bernard speaketh of the like Argument And whereas they reply that it skilleth not whether the Tyrant be forreine as Eglon and the King of Assyria wero or domestique Saul Achab and Manasses were because the domestique is worse then the forreigne The absurdity of their replication and there fore the rather to be suppressed I will shew you the validity of this argument by the like the seditious Preachers are the generation of vipers nay far worse then vipers because they hurt but the body onely and these are pernitious both to body and soule therefore as a man may lawfully kill a viper so he may more lawfully kill a seditious Preacher But to omit their absurdity let us looke into the comparison betwixt domestique and extranean Tyrants Quia dare absurdam non est solvere argumentum and we shall finde that domestique Tyrants are lawfully placed over us by God who cōmandeth us to obey them forbiddeth us to refist them in every place for the Scripture makes no distinction betwixt a good Prince and a Tyrant in respect of the honour reverence and obediecce that we owe unto our superiors as you see the Lord doth not say touch not a good King and obey righteous Princes but as God saith Honour thy father and thy mother be they good or bad so he saith Touch not the King resist not your Governours speake not evill of the Rulers be they good or be they bad and therefore Saint Paul when he was strictly charged for reviling the wicked high Priest answered wisely I wist not brethren that he was Gods high Priest for if I had knowne him

families of the Tribe of Reuben A subtle practise of that pestiferous Serpent to joyn Simeon and Levi Clergy and Laity in this wicked faction of Rebellion the one under colour of dissembled sanctity the other with their power and usurped authority to seduce the more to make the greater breach of obedience And so it hath been alwaies that we scarce read of any Rebellion but some base Priests the Chaplaines of the Devill have begot it and then the Nobles of the people arripientes ansam taking hold of this their desired opportunity do foster that which they would have willingly fathered as besides this Rebellion of Corah that of Jacke Cade in the reigne of Henry the sixth and that of Perkin Warbeck in the time of Henry the seventh and many more that you may finde at home in the lives of our owne Kings may make this point plaine enough But they should have thought on what our Saviour tells us that Every Kingdome divided against it selfe is brought to desolatiou and every Citie or House devided against it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not stand What a mischiefe then was it for these men to make such a division among their owne Tribe and in their owne Campe Nondum tibi defuit hostiis had they not the Egyptians and the Canaanites and the Amalckites and enough besides to fight against but they must raise a civill discord in their owne house could not their thoughts be as devout as the heathen Poets which saith Lucan Pharsal lib. 1. Omnibus hostes Reddite nos populis civile avertite bellum And therefore this makes the sinne of home-bred Rebells the more intollerable because they bring such an Ilias malorum so many sorts of unusuall calamities and grievous miquities upon their owne brethren 3. These Rebels were of their owne Religion 3. Of the same Religion professing the same faith that the others did Et religio dicitur à religando saith Lactantius and therefore this bond should have tyed them together firmer then the former for if equall manners do most of all binde affections Es similitudo morum parit amiciciam as the Orator teacheth then hoc magnum est hoc mirum that men should not love those of the same Religion And if the profession of the same trades and actions is so forcible not onely to maintaine peace but also to increase love and amity JACOB REX in Ep. to all Christian Monarchs as we see in all Societies and corporations of any mechanick craft or handy-work they do inviolably observe that maxime of the Civill Law to give an interest unto those qui fovent consimilem causam so that as birds of the same feather they will cluster all in one and be zealous for the preservation of them that are of the same craft or society why then should not the profession of the same Religion if not increase affection yet at least detaine men from dissention For though diversities of Religion non bene conveniunt can seldome containe themselves for any while in the same Kingdome without civill distractions especially if each party be of a neer equall power which should move all Governours to doe herein as Haniball did with his army that was a mixture of all Nations to keepe the most suspected under and ranke them so that they durst not kicke against his Carthaginians or is Henry the fourth did with the Brittaines to make such laws that they were never able to rebell so should the discreet Magistrate not root out a people that they be no more a Nation but so subordinate the furthest from truth to the best professors that they shall never be able any wayes to endanger the true Religion yet where the same Religion is universally professed excepting small differences in adiaphorall things Quae non diversificant species as the Schooles speake it is more then unnaturall for any one to make a Schisme and much more transcendently heynous to rebell against his Governours But indeed no sinne is so unnaturall no offence so heynous but that swelling pride and discontented natures will soon perpetrate no bonds nor bounds can keep them in And therefore Corah must rebell and ever since in all Societies even among the Levites and among the Priests the disordered spirits have rebelled against their Governours fecerunt unitatem contra unitatem erecting Altars against Altars as the Fathers speak they have made confederacies and conspiracies against the truth and thereby they have at all times drawne after them many multitudes of ignorant soules unto perdition This is no new thing but a true saying and therefore our Saviour biddeth us to Take heed of false Prophets and of rebellious spirits that as Saint John saith went from us but were not of us but are indeed the poyson and incendiaries both of Church and Common-wealth 4 These Rebells had received many favours and great benefits from their Governours 4 Much obliged for many favours that Governour for they were delivered è lutulentis manuum operibus as St. Augustine speaketh and as the Prophet saith They had eased their shoulders from their burthens and their hands from making of pots they had broken the Rod of their oppressors and as Moses tells them they had separated them from the rest of the multitude of Israel Numb 16.9 and set them neer to God himselfe to doe the service of the Tabernacle of the Lord and therefore the light of nature tells us that they were most ungratefull and as inhumane as the brood of Serpents that would sting him to death which to preserve his life would bring him home in his bosome And it seems this was the transcendencie of Judas his sinne and that which grieved our Saviour most of al that he whom he had called to be one of the 12. Apostles whom he had made his Steward and Treasurer of all his wealth for whom he had done more then for thousands of others should betray him into the hands of sinners for if it had been another saith the Psalmist that had done me this dishonour I could well have bornc it but seeing it was thou my familiar friend which didst eat and drinke at my table it must needes trouble me for though in others it might be pardonable yet in thee it is intolerable and therefore of all others he saith of Judas vae illi homini woe be unto that man by whom the Sonne of man is betrayed it had beene better for him he had never been borne as if his sin were greater then the sinnes of Ananias Caiphas of Pilate But the old saying is most true Improbus à nullo flectitur obsequio no service can satisfie a froward soule no favour no benefit no preferment can appease the rebellious thoughts of discontented spirits And therefore notwithstanding Moses had done all this for Corah yet Corah must rebell against Moses So many times though Kings have given great honours unto their subjects made them their Peeres their