Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	king_n	son_n	stead_n	1,552	5	10.1534	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86678	The divine right of government: [brace] 1. naturall, and 2. politique. More particularly of monarchie; the onely legitimate and natural spece of politique government. VVherein the phansyed state-principles supereminencing salutem populi above the Kings honour: and legitimating the erection of polarchies, the popular elections of kings and magistrates, and the authoritative and compulsive establishment of a national conformity in evangelical and Christian dutyes, rites, and ceremonies, are manifested to be groundlesse absurdities both in policy and divinity. / By Mich: Hudson.	Hudson, Michael, 1605-1648.; Stent, Peter, fl. 1640-1667, engraver.	1647 (1647)	Wing H3261; Thomason E406_24; ESTC R201931	147,691	220

Gilgal to make him King 1 Sam. 11.15 And David which all the men of Judah anointed King at Hebron 2 Sam. 2.4 And who afterwards was anointed King over Israel at Hebron by all the Tribes of Israel 2.5.3 And Solomon who was likewise anointed by the people 1 Chron. 29.22 And Jeroboam whom the people made King over Israel 1 Kings 12 20. And Vzziah whom the people of the land made King 2 Kin. 14.21 And Iehoahaz who though he was but the second sonne of Iosiah younger then Eliakim was made King by the people in his fathers stead 2 Chron. 23.20 And Christ whom the people intended to have made a King Ioh. 6. And it must needs be presupposed they had a power to do so otherwise their attempts had been ridiculous And to adde further weight to this Argument we find this act of the peoples in making and anointing of Kings to be mentioned sometimes with an expresse approbation thereof from God as upon Sauls Investiture 1 Sam. 11.14 And David received this honour from the people by the Lords expresse Command enjoyning David to go to Hebron there to be anointed King by the people 2 Sam. 2.2 And David himself called all the people to the anointing of King Solomon 1 Chron. 29. 2. The reason alledged for the ground of this opinion is that the honour and submission which Kings receive is Originally in the people for honor est in honorante non in honorato according to Aristotles principles and from them derived unto the King And therefore they do not conceive it just or reasonable that the people should be obliged to yeeld honour and submission and performe dutyes of obedience to any person but him whom themselves shall judge worthy of it And so attest their judgement of his worth by their election of him to be their King and Soveraign 3. To these we may adde Saint Peters testimony who termes Regality an Ordinance of men 1 Pet. 2.13 which were false if it did proceed from God and not from the people for then it were an ordinance of God and not of man And therefore though God be the Vniversal cause of Royal Power as he is of all things else yet the people must be the Immediate and particular cause Now from these gounds they deduce two damnable and detestable Inferences and Corollaries to justifie Rebellion and Dethronement of Kings 1. That though the King be Major singulis yet he is minor Vniversis and therefore that it is no Rebellion but duty in the people meaning the Major part to resist or depose the King where the people judge it necessary in relation to the defence of their own safety which according to their Doctrine is Suprema Lex 2. That the King doth receive and enjoy this honour onely by virtue of a stipulation or Covenant between himself and the people the sole ground whereof they conclude to be salus populi And therefore if the King doth violate this Covenant and break the trust reposed in him by the people by any acts which are destructive ad salutem populi whereof they presuppose the people to be the Judges that then the people are absolved from their Alleagance grounded upon that trust and Covenant and may lawfully provide for their own safety and welfare either by resistance deposition dethronement or any such meanes as themselves judge to be most conducent to their owne security Before I returne particular answers to these Instances and the reason alledged for the peoples right to confer this supremacy which doth preheminence the King above all others in the same society and is the ground of the Monarchs title to his Crown and the two damnable Inferences thence I will premise those grounds and reasons which enunciate the errour and absurdity of this opinion And thereupon frame answers to all that is or I suppose can be alledged for the support of that popular prerogative The Arguments declaring the errour and absurdity of this opinion are partly Instantial partly Rational The Instances of Scripture are of two sorts the first manifest the peoples disprobations not to be Authentick to Illegitimate the title of a lawful King or Monarch For the Books of Exodus and Numbers record ten several disprobations and murmurings of the people against Moses yet did not all these disannul Moses his Title For we see with what fearful judgements upon the people the Lord himself did Vindicate the same Exod. 32. Num. 12. and Ch. 14. and Ch. 16. And all the people of the land from Dan to Beersheba rejected David upon Absaloms conspiracy yet did not that nullifie Davids Right and title to the Crown for he was justly and truly King when he fled but with six hundred of his servants and the Lord did afterwards Vindicate his Right and title thereunto by a mighty destruction of his enemies 2 Sam. 18. Neither did the peoples disprobation of his just Power when the ten tribes forsook David and followed Sheba the sonne of Bichri unking David or Illegitimate his Right and title to the Kingdome of Israel For the Lord did quickly judge his cause by a suddaine vengeance upon that traitor 2 Sam. 20. The second sort of Instances manifest the peoples approbation and endeavours not to be Authentick or effectual to create a lawful title to the Crown for the golden Calf was honoured and received and proclaimed a God and guide in Moses stead by Aaron and all the Israelites Yet did not that popular election legitimate that Calfs power and title Exod. 32. Absalom was proclaimed King by all the thousands of Israel yet did not that act of the peoples legitimate Absaloms title to the Crown For the holy Ghost termeth it but a conspiracy when it was in the very height 2. Sam. 15.12 Sheba had ten Tribes for him when David had but one for him and yet was he never termed a King but a man of Belial 2 Sam. 20. Adonijah confesseth that although the faces of all Israel were set on him to make him King yet he never had any just Right or title to the Kingdome because the Lord had designed it for his Brother Solomon 1 Kings 2.15 2. The reasons evincing the errour and absurdity of this opinion are four 1. The first is taken from the nature of Monarchie to which this opinion is absolutely destructive For it is the very Essence of Monarchie that one man should enjoy the supremacy but if the supremacy be delegated to the King from the people and may be resumed by the people at pleasure upon their own judgements then the supremacy is absolutely and primarily in the people and but derivatively and secondarily in the King and by consequence all Government is virtually Democratical nay indeed every Government is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is generally acknowledged to be the worst kind of Government the end and conclusion whereof all Statists even the most zealous for Polarchy agree to be confusion and desolation 2. The second reason

imploy their utmost endeavours for the Reducement of that Polarchy to the Pristine Government by restitution of their Lawful Soveraign to his just Power and his proper Rights and Revenues The detaining of the latter being manifest injustice and the usurping of the former manifest Rebellion for suppressing whereof in regard as I said before and shall in the eleventh Chapter fully prove it is a sinne Immediately against the Honour of God every man ought to engage both his life and fortune 2. In order to those Polarchs and Polarchists who are the maintainers and managers of such a Polarchy during the life of that King or of any other of the Blood-Royal who by descent from him can make a just claim and title unto that Crown And all these are partakers of the same sinnes with their predecessors who were the Original Authors thereof and therefore equally obliged to the like reducement which the Authors themselves are 3. In order to those Polarchs Polarchists who are survivers to all the blood-Royal in whom the case comes to be the same with those which we formerly mentioned living under a Polarchy erected without opposition For where the Blood-Royal is absolutely extinct God doth thereby declare his wil concerning the deposition of that family from the Government as in the cases of Jeroboam and Ahab though it be effected by never so wicked instruments and the subjects thereby freed from all obligation of obedience to that family and obliged to such an obedience to the present Governours though Polarchs and such a Reducement of that to a Monarchy as may not render them guilty of any act of resistance or opposition to those Polarchical Governours For as he that is lame in his legs and feet which are gifts of nature may lawfully use crutches til it please God to restore him to his native perfection So must subjects be content to undergoe this curse and punishment of a Polarchy til it please God to restore them unto the blessing of Monarchie but we must not seek to regain it by rebellion or any sinful meanes for that is to forsake God and to runne to the Devil for help and deliverance from our griefes and afflictions CHAP. VI. Of the true ground and cause of that Supremacy from which all Monarchs do Derive their Titles to the Crown where first of the Title of popular Election IN Crowns as in all other nay much more then in any other possessions he that entreth not in by the door of Right and justice but climbeth up another way by an Illegal usurpation or intrusion is a Thief and a Robber and what Pious pretences soever he make for justification of his wickednesse of zeal and care for the peoples security in their persons from Tyrannical violence in their estates from Illegal invasions in their liberties from Arbitrary innovations yet certainly his intent is but to rob and to steal whereby to satisfie his own ambition and avarice as the constant event hath manifested in all usurping Traitors as Abimelech Absalom Baasha Zimri Omri and many others But whether it be lawful to compasse a Crown per fas aut nefas is not the point in question for all men who understand any thing in Religion and Christianity do acknowledge that no man ought to usurp the Crown or Regal Government but he who is Legally invested with that supremacy which creates a Right and Title thereunto But from whence the investiture of that supremacy is derived is the point in difference For the true stating and decision whereof we must observe in the first place that there is a two-fold ground and cause of this supremacy viz Principal and Instrumental 1. Principal and that is God by whom all Power is ordained Rom. 13.1 For he is the Universal principal and primary cause both efficient and final of all things sin only excepted Rom. 11. last 2. Instrumental which is the secondary meanes which God doth make use of for the Immediate collation of this supremacy upon any man whereby to entitle him to the Regal diademe and this again is two-fold viz Extraordinary and Ordinary 1 Extraordinary when God doth declare his will and pleasure concerning the advancement of any person to this Soveraign Power and preheminence by Extraordinary revelations and this again is two-fold viz Gratious and Vindicative 1. Gratious when the Lord doth thus declare his wil by Angel or Prophet or some such Extraordinary meanes for the advancement of a person to this honour for a blessing to his people by making him a Minister of favours and mercies as in Moses Ioshua David Solomon 2. Vindicative when Gods wil is so declared concerning the advancement of such a person whom he doth make the executioner of his curses and judgements for a punishment of their sinnes as in Jeroboam Jehu Salmaneser King of Assyria and Nebuchad-nezzer King of Babylon 2. Ordinary when God doth advance a man to this Regal dignity and honour by those ordinary wayes and meanes which are constant Rules for us to judge of whereby to acknowledge this soveraignty and yeeld our obedience this likewise is two-fold viz Gratious and Vindicative 1 Gratious when the soveraign Power is attained by those ordinary wayes and meanes which are approved and warranted by the word of God and the Rules of reason and equity 2. Vindicative when the same Power is attained by violence and Injustice and such cursed wayes and meanes as are Repugnant to the word of God and the Rules of justice and equity The dispute of the former would be arrogant and impious for the Extraordinary wayes of God are farre above our judgement and further above our Imitation For God never intended such for a president whereby to frame our actions but onely our submissions thereunto And therefore passing over them I shall insist onely upon those ordinary meanes which God hath ordained to be a Rule for our actions in this kind i. e. both for a ground of the Monarchs claim and Title to the soveraignty and also for the peoples submission and obedience to the person who is distinguished from and preheminenced above all others in that society by a lawful Right and Title to the same The ordinary meanes as you heard is two-fold viz Gratious and Vindicative 1 Gratious when the meanes are approved and warranted by the word of God concerning which there are two different opinions 1. The former which I confesse is attested by some Authors of eminency is that the Right of the Royal Investiture pertaineth to the people Whereof in this Chapter 2. The latter more truly doth impute it to Birth-right and Hereditary succession Whereof in the next Chapter The Arguments whereupon they ground the former opinion are partly Instantial partly Rational 1. The Instances alledged for the propugnation thereof are the Inaugurations of those Kings which the Scriptures mention to be made or anointed by the people as Saul concerning whom the Text saith that all the people of the land came to