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
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

their ancient and acoustomed liberties regiments and lawes they may not well be accounted rebells And the title of that page is the Law sometimes permits resistance and the margent is in some cases the Nobles and Commons may stand for their publicke regiment and laws of their Kingdome All which judgements of severall Divines I doe not bring forth as if I were of their mindes for deposing or punishing of Princes by the people which we plead not for in Hereditary Princes but to shew how the Doctors Dr. Willet Co. on Ro. 13. Q. 17. judgement is different from the judgement of the Divines of all Protestant Countries notwithstanding he would insinuate that our Divines of England are of his judgement and that our judgement is no Bilsons true difference between Christ●an subjection and unchristian rebellion p. 5. 251. new upstart opinion you see what was the judgement of the Divines in the Counsell of Basil where one of them saith thus That in every well ordered Kingdome it ought specially to be desired that the whole Realme ought to be of more authority then the King which if it happened contrary it is not to be called a Kingdome but tyranny so likewise doth he thinke of the Church c. And presently another of the Divines of the s●me Co●●●●ll saith thus For the Pope is in the Church as the King is in his Kingdome and for a King to be of more authority then his Kingdome this were too absurd ergo neither ought the Pope to be above the Church for like as oftentimes Kings which doe wickedly rule the Common-weale and exercise cruelty are deprived of their Kingdomes even so it is not to he doubted but that the Bishops of Rome may be dep●sed by the Church that is to say by the generall Councell neither doe I herein allow them which attribute so large and ample authority unto Kings that they will not have them bound under any Lawes for such as doe so say are but flatterers who do talke otherwise then they think For albeit that they doe say that the moderation of the law is alwaies in the Princes power● that do I thus understand that when as reason shall perswade hee ought to digresse from the rigour of the law for he is called a King who careth and provideth for the Common-weale taketh pleasure in the profit and commodity of the subjects and in all his doings hath respect to the commodity of those over whom he ruleth which if he doe not he is not to be accounted a King● but a Tyrant whose property it is only to suck his owne profit For in this point a King differeth from a Tyrant that the one seeketh the cōmodity profit of them whom he ruleth the other only his owne The which to make more manifest the cause is also to be alledged wherefore Kings were ordained At the beginning as Cicero in his Offices saith It is certaine that there was a certaine time when the people lived without Kings but afterward when ●and and possessions began to be divided according to the custome of every Nation then were Kings ordained for no other cause but only to execute Justice For when as at the beginning the common people were oppressed by rich and mighty men they ran by and by to some good and vertuous man who should defend the poore from injury and ordaine Lawes whereby the rich and poore should dwell together But when as yet under the rule of Kings the poore were oft oppressed lawes were ordained and instituted the which should judge neither for hatred nor favour and give like care unto the poore as unto the rich whereby we doe understand not only the people but the King to be subject unto the Lawes Then the Doctor tells us that he is against the Arbitrary way of government For saith he we may and ought to deny obedience to such commands of the Prince as are unlawfull by the Law of God yea by the established Lawes of the Kingdome Ans This reason doth no way destroy Arbitrary government but rather erect it For government is not said to be Arbitrary because the subjects may deny in word and so left to suffer For then the Tur●ish government is not arbitrary For when the great Turke commands his subjects to doe any thing if they will deny and suffer for their deniall they may and doe sometimes deny their obedience If there be lawes whereby a King is to rule which he shall command his subjects to breake and his subjects are neither bound to obey him nor suffer by him then his government is not arbitrary but if there be lawes made and he may inforce his subjects either to keepe them or breake them and punish them at his pleasure that shall refuse and the whole kingdome bound in conscience to suffer whatsoever he shall inflict for not breaking those Lawes then is his government arbitrary for arbitrary government is that whereby a Prince doth rule ex arbitrio which he doth when either there is no law to rule by but his owne will or when hee hath a power to breake those lawes at his will and to punish the subject at his pleasure for not breaking them and in truth this latter is rather an arbitrary government then the former as it shewes more liberty in the will that it hath a power to act when reason perswades to the contrary then if there were no reason disswading and else there should be no arbitrary government in the world For no State but hath some lawes whereby they rule and are ruled even the very Indians onely here lyes the arbitrarinesse of a government that notwithstanding the law the Ruler may pro arbitrio force his subjects according to his owne pleasure Then the Doctor saith We must consider that they which plead for resistance in such a case as is supposed doe grant that it must be concluded upon Omnibus ordinibus regni consentientibus that is with the generall and unanimous consent of the two houses Ans 1. First these words are ill translated for omnes ordines regni may consentire and yet there may not be an unanimous and generall consent of the Members of the two houses as of one man 2. If so that the Doctor grant this to be our Sentence why then doth he object against us that the Christians in the primitive times did not take up armes for the defence of themselves against the Emperors seeing they had not the consent of all the orders of the Empire and therefore their case is nothing to ours as hee pretends afterward But if they had the whole Senate of Rome with them the representative body of the Empire then their case had beene more like unto ours and then no question but they would have taken up armes for the defence of themselves Then the Doctor saith We suppose that the Prince must be so and so disposed bent to overthrow Religion Liberties Lawes c. Ans Here he takes that