Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	king_n	people_n	samuel_n	1,198	5	10.5950	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58824	Children of Beliall, or, The rebells wherein these three questions are discussed : I. whether God or the people be the author and efficient of monarchie? II. whether the King be singulis major, but universis minor? III. whether it be lawfull for subjects to beare armes or to contribute for the maintenance of a warre against the King?	T. S.; Scott, Thomas, 1580?-1626.; Swadlin, Thomas, 1600-1670.	1647 (1647)	Wing S2082; ESTC R8516	17,999	28

e. of the Divell because they by his example and tentation sought to shake and cast off the yoke of obedience And therefore they barely apprehended the King as a creature of their owne and chosen by themselves or of faction amongst themselves saying How shall this man save us And this brings me to the examination of the first question viz. whether God or the People be the Author of Monarchie To this is is answered by the children of Belial for the people saying How shall this man This man and no more save us But by the Prophet of God it is resolved for God saying see you him whom the Lord hath chosen And now Beloved judge your selves whether it is fitter to obey God or man as the Apostles spake in another case Whether it be fitter to believe the children of Belial who from their Father have learnt to speake nothing but lies or the Prophet of God who from the spirit of God can speake nothing but truth If I thought there were any children of Belial here I would for their sakes examine this question to the full either to call them by repentance to acknowledge the truth and doe their duty or that they might with more security and lesse excuse wander to hell If there be any such Divell in Samuels mantle here any complyer here with the children of Belial elsewhere let him at least know the truth and if he will be blessed let him doe it too The very worke of creation speaks this truth God made many Angels he made but one man and yet he could if he would have made as many Legions of men upō earth as of Angels in Heaven He could but he would not would you know the reason of it Truely I dare not prie into this Cabinet such secrets of State are not for the Commons yet according to my evidence I shall dare shew you the outside of it thus God found not heaven it selfe free from mutinie amongst a multitude of inhabitants and therefore to take off all colour of Rebellion and to prevent all pretence to disobedience against Soveraignty he made but one man one and no more hereby teaching us That the power of a King over his Subjects is as naturall as the power of a Father over his children that the power and person of a Monarch is from God and not from the people and so to be acknowledged by the people Sic fuit ab initio And this is acknowledged by Aristotle who was led only by the light of nature and saw as far into the Lawes of nature as ever man did At first saith he Regall Power belonged to the Father of the Familie and he gives this reason for it because in the infancie of the world the Fathers were so grandevous lived so long that each Father begot such a numerous Posterity as might people a whole Country And therfore Regal power over them as Subjects was no lesse from God then Paternall power over them as children Will you heare another Naturalist little inferiour to this say the same Principio rerum Gentium nationumque Imperium penes Reges erat The Rule of Nations of all Nations was in the hands of Kings from the beginning and the people had no more right to chuse their Kings then they had to chuse their fathers because the Kingly Right appertained to the Father of the Family Sic fuit ab initio And so it hath continued ever since and in all places Looke else upon Moses the first Catholick and visible King of the Jewes the Sanhedrim was but his great Counsell He was fully perswaded that God had appointed him to be Israels deliverer And when God called him he alone called him not with the people not to the people for their approbation by vote but to Pharoh for the execution of his owne justice And all this to tell the people that yet they had nothing to doe in the appointment of a King That God himselfe and he only he inclusively and he exclusively is the efficient of Monarchie When afterward God left them to themselves and gave them no Kings and that monster the Multitude took the power into their owne hands O what hideous births did they produce Licentiousnesse instead of the Subjects Libertie Rapes and Rapines instead of the Subjects propriety enough to affright people from affecting any kinde of government whereof God himselfe is not the immediate efficient And he is not so the immediate efficient of any kinde of government as of Monarchy Well afterwards when God in mercy looked upon their misery and gave them a little refreshment in the succession of two Judges Eli Samuel they were weary of this government and would needes have a King to governe them as the Nations had Why even then God did not give them leave to chuse one themselves but he himselfe appointed one over them even Saul of whom Samuel saies see yee him whom the Lord hath chosen It is still to tell them that God is the Author of Monarchie and not the people And was it not so afterwards What else meanes Solomons Per me Reges regnant That 's for the Jewes you le say It is true and it is as true of the Nations too what else meanes Isaiah's Vnctus Cyrus Daniel speakes them both The most high ruleth in the Kingdome of men and giveth it to whomsoever he will marke it God gives it not the people and God gives it to whomsoever he will not to whomsoever the people will Thus it was in the daies of Moses and the Prophets and was it not thus in the dayes of Christ and his Apostles Why else did Christ acknowledge Pilates power to be de super Why else doth St. Paul say the Powers that bee are ordained of God That Objection of Jeroboam that he was a King of the peoples making doth not soile this truth a jot for Jeroboam confesses himselfe to be but an usurper saying This people will returne to their owne Lord if they doe sacrifice in Jerusalem We have good hope if ever our old Religion be set up this new rebellion must goe downe And it concernes you Gentlemen to looke to it to the establishing of our Religion Nor does that reply from Saint Peter any more helpe this lame cause where he calls Monarchie the Ordinance of man For Saint Peter speakes of the finall cause of Monarchie It is for the good of man and Saint Paul speakes of the efficient cause it is ordained of God Pareus himselfe Pareus confesseth as much saying The very word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ad Deum primum authorem nos revocat this word Creation shewes plainely that God is the author of Monarchie Thus it was in the dayes of Moses and the Prophets thus it was in the dayes of Christ and his Apostles and hath it not been so in the dayes of Christians ever since