Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	child_n	israel_n	king_n	11,446	5	4.1231	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56228	A vindication of Psalme 105.15. (touch not mine anointed, and doe my prophets no harme) from some false glosses lately obtruded on it by Royalists 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 P4125A; ESTC R220573	13,148	10

thou art a dead man for the woman that thou hast taken for she is a mans wife c. Therefore I sufferred thee not to touch her Now therefore restore the man his wife for he is a Prophet where Touch not mine anoynted and do my Prophets no harme were litterally fulfilled and he shal pray for thee and thou shalt live and if thou restore her not know that thou shalt surely die thou and all that are thine whereupon Abimelech restor●d Abraham his wife and gave him Sheep Oxen Men-servants and Women-servants and leave to dwell in the Land where he pleased After which Isaac and his wife dwelling in Gerar and he telling the men of the place that she was his sister lest they should kill him for her because she was faire king Abimelech discovering her to be his wife charged all his people saying he that toucheth this man or his wife shall surely be put to death yea he kindly intreated him and did unto him nothing but good and sent her away in peace To which we may adde the story of Gods prohibiting and restraining both Laban and Esau who were as potent as Kings to hurt Jacob when they came out maliciously against him Gen. 31.24 29 52 55. ch. 33.1 2 3 4 c. This prohibition then Touch not mine anoynte● c. being given to Kings themselves not to touch or hurt these Patriarchs whiles they sojourned among them as forraigners and subjects as all expositours grant and not to subjects touching their Kings these two conclusions will hence necessarily follow 1. That this inhibition given to Kings themselves with reference to subjects and the people of God cannot properly be meant of Kings and Priests but of subjects fearing God It is most apparant that Kings Princes and Rulers of the earth have alwaies been the greatest enemies and persecutors of Gods anointed ones to wit of Christ and his chosen members witnesse Ps. 2.2 Act. 4.26 27. The Kings of the Earth set themselves and the Rulers take connsell together against the Lord against his anoynted For of a truth against thy holy child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together c. And now Lord behold their threatnings Which truth you may see exemplified by Ps. 119.23 161. Ier. 26.21 22 23. c. 36.26 c. 37.15 c. 38.4 5 6. Ezek. 22.6 7 27 28. Mich. 3.1 to 12 Zeph. 3 3. 1 Sam. 22.16 to 20. 2 Chron. 24 21. 1 King 22.26 27● c. 29.2.10 Rev. 17.12 13 14● c. 18 9 10. c. 19.18 19. Math. 10.17 18 Lu. 21.12 Iam 2.6 Act. 12.1 2 3. with sundry other Scriptures and by all ecclesiastical histories since In which regard God in his infinite wisdome gave this divine inhibition not to subjects and inferiour persons but to King● Princes and the greatest Potentates who deem their wils a law and think they may do what they * please to their godly subiects Touch not mine anointed and do my Prophets no harme which being spoken to Kings themselves it cannot be meant of Kings but subjects unlesse you wil make this nonsence exposition of it That Kings must not touch nor hurt themselves and that it is unlawfull for one King to make war against imprison depose or kill another which the practise of all age● with infinite * presidents in Scripture and story manifest to be lawful and not prohibited by this text which can properly be applied to none but subjects fearing God 2. That all Gods faithfull people are Gods anoynted as well as Kings and therefore as our Court Sycophants conclude from hence That Subj●cts may in no wise take up Armes though meerly defe●sive ag●inst their Kings because they are Gods anoynted so by the self-same reason the genuine proper meaning and expresse resolution of this text Kings ought not to take up Armes against their subjects especially those professing the true feare of God because they are Gods anoynted to as well as Kings If any Court-Chaplaine here demand how I prove beleeving Subjects fearing God to be his anoynted as wel as Kings or P●iests I answer first the Scripture resolves expresl● ●hat all true Christians are really in a spirituall sence both Kings and Pri●sts to God the Father though they be but subj●cts in a politicke sence yea God hath prepare● a heavenly kingdome● with an eternal Crown of glory for them where they shall raigne with C●rist for ever and ever M●th. 5.3 c. 25 34. Lu. 6.20 c 12.32 c. 22 29● 30. Col. 1.13 1 Thes. 2.12 Hebr. 12.28 ●im 2.5 2 P●t. ● 11 2 Tim. 4.8 1 Pet. 5.4 1 Cor 9.25 Reve. 22.5 2 Tim. 2.12 Being t●ere●ore thus r●ally Kings and Pri●sts and having an heavenly Kingdom and Cro●n of glory wherein they shall raigne with Christ for ever in this regard they may as truly be called G●d●●n●int●d a● any Kings and Priests wh●tsoever Secondly all true Christians are members of Christ and of his body flesh and bone and made one with Christ who dwelleth in them and they in him 1 Co● 12.12 17. Ephes. 1.22 23. c 3.17 c. 5.29 30.32 Iohn 6 51. c. 17 21● 23. In which respect they are not one●y stiled Christians in Scripture Act. 11. ●6 c. 26.28 1 Pet. 4. ●6 But Chr●st himselfe 1 Cor. 12.12 Ephes. 4.12 13. Now our Saviour himselfe is stiled Christ in Scripture in the abstract by way of excellency onely because he is the Lords anointed anointed with the oyle of gladn●sse above his fellows P●al. 45.7 Ps. 2.2 Esay 61.1 Act. 4.23 c. 10.38 Lu. 4.18 Heb. 1.9 Christos in the G●eek signifying anointed in English being derived from Chrio● to anoint An●Christians had this very title given them because they are Christs membe●s and have a spirituall * anoyntment in by and from Christ and his Spirit 1 Iohn 2.27 B●t the ANOYNTING which ye have received of him abideth in you and ye need not any man teach you but as the same ANOINTING teacheth you of all things Therefore they are r●ally and truely Gods anoynted and may be as properly so phrased as any Kings and Priests whatsoever Thirdly the Scripture in direct terms oft cals Gods people though subjects Gods anointed as Psal. 28.8 9. The Lord is their strength and he is the saving health o● his anoynted Now who those are expressed in the following words Save thy people blesse thine inheritance guide them and lift them up forever Gods people are here defined to be his anoynted So Psalm 18.50 And sheweth mercy to his anointed but who are they to David and to his seed for evermore that is to Christ and his elect children here called Gods anointed Habakuck 3.13 Thou wentest forth for the salvation of thy people even for salvation with thine anointed 2 Cor. 1.21 Now he which establisheth us in Christ and hath anointed us is God c. 1 Ioh. 2.27 The anointing which ye have received of him abideth in you●

c. All these with other Scriptures thus resolving Gods people though subjects to be his anointed ones they may be properly said to be the persons specified in this text Touch ●ot mine anointed being an injunction given to Kings themselves and not meant of Kings but of Gods people as I have formerly manifested I shall willingly and cordially professe that Kings in sacred writ are commonly called Gods anoynted because they were usually anointed with Oyle upon their inauguration to their Throns 1 Sam. 10.1 c● 15 17. c. 12.3 5. c. 16.3 c. 12.13 c. 24.6 10. c. 26.6 11 16● 23. 2 Sam. 1.14 16. c. 2 4.7 1 King 1.34 39.45 2 King 9.3 6 12. 2 Chron. 6.42 Psal. 20.6 Psal. 89.20 38● 51. Psalm 92.12 Psal. 132.10 17. Esay 45.1 Lam. 4.20 And in this regard their persons are sacred and no violence ought to be exercised upon their persons especially by their subjects as is cleare by the 1 Sam. 24.3 to 12 17 18 19. ch. 26.7 to 25. 2 Sam. 1.2 to ●7 And hereupon this text Touch not mine anointed and doe my Prophets no ha●me though not properly meant of Kings may yet be aptly applyed to their personal safety But then I say on the contrary part That all Gods Saints and people though subjects are his anointed ones as wel as Kings wherefore Kings must no more offer violence to their persons or estates without legal conviction and just cause then they offer violence to their Kings which I shall thus make cleare First because God hath given this expresse injunction even to Kings themselves Touch not mine anointed that is your subjects my faithful servants and doe my Prophets no harme Psal. 105.14.15 1 Chro. 16.21 12. Prohibiting Abimelech and he his subjects so much as to touch Abraham Sarah or Isaac Gen. 20.6 c. 26 11 29. and * B●laam to curse the Israelites at K. Balaks command Secondly because he that toucheth them to doe them harme toucheth the very apple of Gods eye Zeph. 2.8 Psal. 17.8 9. Deut. 32.9 10 11. Yea persecuteth God nay Christ himselfe Esay 63.9 Math. 25.45 Act. 9.4 5. And what Kings how great soever may or da●e touch or persecute God and Christ the King of Kings Thirdly because God himselfe hath quite extirpated * Kings and their posterities for offering violence to his servants though their subjects Thus Ahab Iezabel and their posterity were destroyed for putting Nab●th to death and s●izing on his Vineyard wrongfully with ut cause though under a pretext of law 1 King 21. 22. 2 King 9. So King Ioash exciting his people to stone the prophet Zachariah without good cause which they did at his commandement the Princes and people who did it were soon after destroyed by the Syrians and the Kings own servants conspired against him for the blood of Zachariah and slew him on his bed ●nd then buried him dishonourably not in the Sepulchre of the Kings So as his prayer at his death the Lord look upon it and require it was fully executed on the King and people 2 Chron. 24.20 to 27. Thus King Ieh●ahaz Iehoia●hin and Iehoiachim with all their Princes and people were carried away captive into Babylon and d●stroyed for mocking abusing and despising Gods messengers prophets and people 2 Chron. 36.16 17. Many such * instances might be added but these may suffice and that of the King of Babilon Esay 14.4 19 20 21 22. But thou art cast out of thy grave as an abominable branch c. as a carcasse trodden under feet Thou shalt not be ioyned with them in buriall BECAUSE THOU HAST DESTROYED THY LAND AND SLAINE THY PEOPLE the seed of evil doers shall never be renowned Prepare ye slaughter for his children for the iniquity of their fathers that they do not rise nor possesse the Land nor fill the face of the world with cities For I will rise up against them saith the Lord of Hosts and cut off from Babylon the name and remembrance and sons and nephews saith the Lord A notable text for oppressing Princes to meditate upon Fourthly because God himselfe hath given an expresse command Ezek. 44.15 16 17. That the Prince shall not take of the peoples inheritance by oppressi●n to thrust them out of their possession but he shall give his sonnes inheritance out of his own possession Which wel interpreteth and fully answereth that much abused text in the 1 Sam. 8.11 12 19. and proves the Kings taking of their Fields Vineyards Oliveyards Seed and Sheep to give his servants there specified to be a meere oppression which should make them cry out in that day because of their King vers. 18. and no lawful act as some royalists glosse it If then Kings may not take away by violence or oppression their subjects lands or goods muchles may they offer violence to their persons being God● anointed yea his Temple 1 Cor. 6.19 c. 3.16 And if any man be he King or Emperour destroy the Temple of God him will God destroy for the Temple of God is holy which Temple they are 1 Cor. 3.17 Hence Ioab Davids General comming to besiege Abel to which Sheba fled a woman of that place thus expostulated with him thou se●k●st to destroy a City and mother in Israel why wilt thou swallow up the inheritance of the Lord Whereupon Ioab answered and said far be it far be it from me that I should swallow up or destroy 2 Sam. 20.19 20. Fiftly beeause no law of God or man hath given * any authority to Kings to injure or oppresse their subjects in body lands or goods but onely to feed defend protect them and to fight their battels for them not to wage war against them 2 Sam. 6.2 c. 23.3 Psal. 78.72 73 74. 2 Chron. 9.8 Pro. 20.8 26. c. 29 4 14. Esay 49.23 1 Tim. 2.3 Therefore Kings having no right at all to injure or oppresse their people they * neither lawfully can nor ought to do it either by themselves or instruments there being nothing more severely prohibited and censured in Scripture then Princes and Magistrates oppression of their Subjects Prov. 28 15 16. Zeph. 3.3 Michah 3 9 to 12. Ezek. 22.6 7 27. Take but one text for many Ezek. 45 8 9. My Princes shal no more oppresse my people and the rest of the land shal they give to the house of Israel according to their Tribes Thus saith the Lord God let it suffice you O Princes of Israel remove violence and spoyle or plundering and execute judgment and justice take away your exactions from my people saith the Lord See Esa. 1.23 c. 3.12 14 15. Sixtly● Because as there is a solemne * Oath of allegeance of the people to their Kings to honour and defend their persons So there is the like oath from kings to their people to protect their rights and persons goods estates lives lawes and liberties from all violence and injustice solemnly sworn at their Coronations By vertue of which oath Kings are as

strictly tyed not to wage war against their Subjects nor to oppresse or offer violence to their persons liberties or estates as their subjects are by their oath of allegiance not to rebel against them And seeing Kings were first created by and * for their subjects and not their subjects by and for them and are in verity but publike servants for their peoples welfare their subjects not being so much theirs as they their subjects from whom they * receive both their maintenance and royalties There is as little if not far lesse reason for Kings to oppresse and take up offensive armes against their subjects though perchance more undutiful and refractory then they expect as there is for people to take up offensive armes against their Princes in case they become more oppressive and invasive on their persons goods lawes liberties then they should The husband hath no more right or authority to injure or destroy the wife or the master the servant the head the inferiour members then they have to destroy the husband master or head And as the leudnesse of the King husband parent master must not cause the people wife child servant to rebel against them and utterly to reject their bonds of duty● so the undutifulnes or vices of the people wife child or servant must not cause the King husband parent or master as long as these relations remain actually undissolved to give over their care * protection and vigilancy over them or any waies injuriously to intreat them 1 Pet. 2.18 2 Chro. 10. 11. Finally the * Hebrew Midwives notwithstanding K. Pharohs command would by no means kil the Israelites male children though but bondmen● and no free subjects and God blessed and built them houses for it but * drowned Pharoah and his host in the red sea for drowning them and transgressing this inhibition Touch not mine anointed When * K. Saul commanded his footmen and guard to turn and slay the Priests of the Lord at Nob because their hand was with David whom he deemed a traytor and knew when he fled and did not shew it him they all refused this his royall unjust command though not only his Subjects but servants too and would not put their hand to fall upon them being Gods anointed And because Doeg the Edemite slew them by Sauls command Saul himself was soon after slaine by his own hand 1 Sam. 31.4 When * K. Saul had twice sol●mnly vowed to put his innocent son and subject Ionathan causelesly to death onely for tasting a little honey his subjects were so far from as●isting him in this unjust action that they presently said to their King Shal Ionathan die who hath wrought so great salvation in Israel God forbid As the Lord liveth there shal not one haire of his head fall to the ground So the people RESCVED Ionathan that he died not notwithstanding Sauls double vow to the contrary and Ionathans being not only his subject but son too which is more neither are they taxed of disobedience or treason but commended for it When * K. Rehoboam raised an army to fight against the ten tribes who revolted from and rebelled against him for giving them harsh language by the advice of his yong Counsellors electing a new King over them God himself by his Prophet Shemiah spake thus to Rehoboam and his army * Ye shal not go up nor fight against your brethren return every man to his house for this thing is done of me Whereupon they all obeyed the words of the Lord and returned neither King nor subject daring to fight against them contrary to Gods expresse command though rebels how much lesse then may Kings wage war upon their innocent loyall subjects When * K. I●h●ram in his fury mad● thi● rash vow● God d● so and more also to me if the head of Elisha his subject shal stand on him this day and withall sent a messenger to Elisha his house to take away his head This Prophet was so far from submitting to this his unjust design that he commanded the Elders sitting with him to look when the messenger c●me and shut the doore and hold him fast though the sound of his masters the Kings feet were behind him● which they did not suffering the messenger or King to do him violence Yea the great * Prophet Eliah when K. Ahaziah sent two Captains with their fif●ies one after another to apprehend and bring him down to him by violence was so far from rendering himself into their hands that in his own defence he commanded fire twice together to come down frō heaven which consumed these two Captains and their men though sent by the King his Soveraign Which divine miracle from heaven wrought by God himself manifests That it is lawful for subj●cts to defend themselves against the unjust violence of their Kings and that it is dangerous for Kings themselves or any of their officers by their commands to offer violence or injury to their subjects * This may be further cleared by Gods exemplary judgement upon K. Ieroboam who stretching forth his hand to smite the Prophet * which prophecied against his idolatrous Altar it dried up forthwith so that he could not pull it in again Upon those Princes who caused Daniel to be unjustly cast into the Lyons den where he was preserved safe from danger but they their wives and children had there their bones broken in pieces by the Lyons er ever they came at the bottom of the den And upon those * mighty men in Nebuchadnezzars army who bound Shadrach Mesech and Abednego and cast them into the burni●g fiery fornace by the kings speciall command because they peremptorily refused to worship the golden image which he hath set up who for executing this his unjust precept were by Gods just vengence slain by the flame of the fiery furnace when as those three godly persons unjustly cast into it by the Kings command were miraculously preserved in the midst of the fiery furnace without any harme there being not an haire of their heads singed neither their coates changed nor the smell of fire passed upon them So safe is it for people to * obey God rather then men then kings thems●lves in their unjust commands so dangerous and destructive is it for Kings or others upon their unjust commands to offer any injury or violence to their subjects or violate this injunction Touch not min● annointed c. In a word I read Ier. 22● 3. to 12. that God commanded King Shallum to execute judgment and righteousnes and deliver the spoiled out of the hands of the oppressor do no wrong nor violence to the stranger fatherles or widow neither shed innocent blood in this place Adding But if ye shal not heare these words I swear by my selfe saith the Lord that this house even the kings house of Iudah shal become a desolation I wil make it a wildernesse and prepare destroyers