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
A87515	Obedience active and passive due to the supream povver, by the word of God, reason, and the consent of divers moderne and orthodox divines; written not out of faction, but conscience, and with desire to informe the ignorant, and undeceive the seduced: by W.J. a welwiller to peace and truth.	W. J., welwiller to peace and truth.	1643 (1643)	Wing J52; Thomason E90_19; ESTC R19937	23,430	31

OBEDIENCE ACTIVE and PASSIVE DUE TO THE SVPREAM POVVER By the word of God Reason and the Consent of divers moderne and Orthodox Divines Written not out of Faction but Conscience and with desire to informe the Ignorant and undeceive the Seduced By W. J. a Welwiller to Peace and Truth TIT. 3.1 Put them in mind to bee subject to principalities and powers and that they bee obedient c. ROM 13.1 Let every Soule bee subject to the Higher powers Principi summum rerum judicium dii dederunt Subditis obsequii Gloria relicta est Tacitus lib. 6. Histor Scutum potius quàm gladium subditis in Tyrannose esse sumendum quos modestia patientia subditorum mitigat contumacia verò exasperat Titus Livius lib. 3. OXFORD Printed by Leonard Litchfeild Printer to the Vniversity Anno 1643. To the Reader IT is a time wherein many are become rather wilfully then really ignorant and more conceitedly then truly desirous of Peace with Truth to rectifie if not satisfie whom this little treatise is communicated unto publike view wherein they shall find toward accomplishing their desire Truth from Heaven tending toward peace on Earth Truth being the matter therof Peace the end whereto it conduceth And I supposed there could bee no better meane under God toward the compassing and procuring that Peace then by rightly informing each Subject of his duty from the word of God which is Truth and therefore I dare bebold to say that if the Truth herein sincerely and cleerely delivered be but lovingly embraced and henceforth constantly practised by us all wee shall prove both better servants to God our Father and more loyall subjects to the King our Soveraigne and so not onely againe acquire that great blessing of internall externall and eternall Peace to our selves with confluence of all concommitant felicity but withall suddenly procure from God and the King that happy and all desired Vnion of his most sacred Majesty with his Parliament and People whereby all our lawfull desires may bee fully effected which is the constant fervent and dayly prayer of the Authour Farewell The SVBIECTS duty to there lawfull KING Consisting in ACTIVE and PASSIVE Obedience THat the King is the Head of the people is evident by 1 Sam. 15.17 where the Prophet Samuel saith thus unto King Saul from the Lord When thou was little in thine owne sight wast thou not made the Head of the Tribes of Israel and the Lord annointed thee to be King over Israel And by the 1 Kings 14.7 where Ahijah the Prophet bids King Jeroboams wife Goe tell Ieroboam Thus saith the Lord God of Israel I exalted thee from among the people and made thee Prince over my people Israel And 1 Kings 16.2 where Jehu the Prophet saith to King Baasha from the Lord I exalted thee from the dust and made thee Prince over my people Israel Which occasioned Optatus to say Super Imperatorem non est nisi qui fecit Imperatorem from which our Law too dissents not for in the yeare booke of 1. Henr. 7.10 and Finch fol. 81. it is said That the King is the head of the Common-wealth immediate under God and therewith agreeth the more ancient Law which tels us Quod omnes sub eo ipse autem sub nullo nisi tantum sub Deo Bracton lib. 1. cap. 8. And therefore is it that S. Peter 1 Epist 2.13 Exhorts all men to submit themselves unto the King as to the Supreame who is placed in that degree of eminency over the people Not by himselfe for Kings themselves acknowledge in their styles that they are such Dei gratia and therefore may not unfitly say with the Psalmist Psal 100.3 He it is that made us and not wee our selves Neither by the people for the Iewes confesse Nehem. 9.37 That Kings are set over them by God and therefore we often read in Scripture That the King is called Gods Annoynted and the Lords Annoynted but never the people 's Annoynted And then if neither by himselfe nor by the people then surely by God alone and truly God so asserteth Prov. 8.15 They raigne not by themselves they raigne not by the people But saith he By mee Kings raigne that is by my ordination and appointment being first setled since upheld and sometimes miraculously preserved in their raignes by mee and by my will as the cause For as the Prophets Ieremiah and Daniel tell us The most high beareth rule over the Kingdomes of men and giveth them to whomsoever hee will Ier. 27.5.6 and Dan. 4.17 He having the sole property of them and therefore Daniel speaking to Nebuchadnezzar Dan. 2.37 saith The God of Heaven hath given thee a Kingdome c. And so Cyrus acknowledgeth Ezra 1.2 saying The Lord God of Heaven hath given mee all the Kingdomes of the Earth Wee read Deut. 17.14.15 That if the people would have a King like other Nations Then they should in any wise set him King over them whom the Lord their God should choose And 1 Sam. 9.17 we read that God chose Saul to raigne over his people and 1 Sam. 10.1 and 1 Sam. 15.1 The Lord sent Samuel to annoynt Saul to be King over his people Israel And in the 1 Sam. 16.1 God saith to Samuel I will send thee to Jesse the Bethleemite for I have provided mee a King among his Sonnes to wit David and at the 13. Verse Samuel annoynted him And 2 Sam. 12.7 God saith to David I annoynted thee King over Israel And David himselfe after he was King 1 Chron. 28.4 did acknowledge that hee did not set up himselfe to be King neither was chose by the people but saith hee The Lord chose mee that I should be King over Israel And hereto agreeable was the Divinity of the Primitive Church concerning Kings which had least cause to favour them in regard they were its persecuters and yet Ireneus saith of them Cujus jussu nascuntur homines ejus jussu constituuntur Principes Thus wee see that Kings are provided for the people and appointed by God annoynted by his Prophets and lastly onely approved of by the people and truly such people as are his doubtlesse will approve both his choyce and institution as wee read the Iewes did 1. Sam. 10 24. who when they saw Saul whom God had appointed chose and annoynted for their King they all showted and said God save the King Now as the institution and office so also the power of a King is derived from God for as was before said by Daniel to Nebuchadnezzar Dan. 2.37 The God of Heaven hath given thee a Kingdome so likewise doth hee adde thereto power strength and glory whereby it appeareth Kings have power from God which our Saviour likewise acknowledgeth Iohn 19.11 where speaking to Pilate he saith Thou couldest have no power except it were given thee from above and therefore saith Tertullian Inde illis potestas est unde Spiritus and that wee know is from God not from the people whereby it

from God under him and by him Or else he is Gods Iron Rod and Scourge and so the Mirrour of his Iustice as he saith of the Kings of Assiria Esay 10.5 by whom God doth afflict and chastise his people many times permitting him to impose taxes and hard lawes upon them yea and sometimes the sword it selfe too when their sins arive at that height as to provoke Gods patience and call for just and deserved vengeance For God sends wicked Princes for the punishment of sinners so Dan. 8.23 When tho Transgressors are come to the full a King of a fierce Countenance shall stand up and he permits Hypocrites to raigne Job 34.30 which both the vulgar and Osiander read Qui fecit regnare hypocritam hominem propter peccata populi So that we see if Kings be good then as S. Paul saith Rom. 13.4 They are the Ministers of God for our good but if evill we must with the Iewes Nehem. 9.37 acknowledge that they are set over us for our sinnes and yet both good and evill by and from God And truely however some men dare adventure to call their lawfull though evill Kings Tyants that so they might thereby shake of their due obedience to them yet both Gods Word and his owne peoples example teach us otherwise viz. to acknowledge that even such Kings though Heathens are his Annointed as he saith of Cyrus Esay 45.1 and so we read 1 Kings 19 15. That the Lord sent Elijah the Prophet to annoint Hazael to be King over Syria Yea though wicked persons yet are his Servants as he saith of Nebuchadnezzar Ier. 25.9 and 27.6 and therefore to be obeyed for saith God at the 8 verse of that last Chapter That that Nation that will not put their necke under the yoke of Nebuchadnezzar the King of Babilon I will punish saith the Lord with the Sword and with the Famine and with the Pestilence thereby teaching us not to resist or rebell against evill Kings because they are by him advanced to that Royall Majestie and made his scourges to punish us for our sinnes And as Gods word so his owne peoples example teacheth us obedience to wicked Kings For the Israelites while they were in Egypt were we know aswell the Subjects of Pharaoh as the Egyptians and yet notwithstanding the many cruelties and oppressions inflicted on them by Pharaoh King of Egypt and the Egyptians who as we reade Exod. 1.14 made the Israelites lives bitter with hard bondage in Mortar and in Bricke and in all manner of service in the field all their service wherein they made them serve was with rigour Yet for all this we doe not read that ever they resisted or opposed him but patiently endured those afflictions untill God saw their miseries and how they sighed by reason of the bondage and they cried and their cry came up unto him Ex 2.23 and 3.7 and then he sent his Servant Moses to deliver them as we read Exod. 3.10 and who when he was sent had not that we read of any power committed to him to incite the people to take up armes against Pharaoh their King thereby to free themselves from their bondage but was only to intreat Pharaoh to let them goe Exod. 3.18 and to shew him Gods wonders his plagues and judgements if so be he refused And after when as God was pleased fully to avenge himselfe on Pharaoh for so oppressing his people He chose rather miraculously to defeate and overthrow Pharaoh and his Host in the Red-Sea Exod. 14.27.28 and so wholly to deliver his people both from their afflictions and the hands of their enemies Then he would permit them any liberty to assume armes whereby to avenge themselves for their injuries on their lawfull though tyranous and cruell King And againe we have their example when they were lead Captives into Babylon Nehem. cap. 9. Where after confession of Gods great goodnesse and mercy towards them of old and of their own wickednesse and the justnesse of Gods punishment speaking of the Babilonish Kings to whom they were subjected they likewise confesse and acknowledge that they were set over them by God for their Sinnes and that they had Dominion over their bodies at verse the 37. And therefore the Prophet Ieremiah chapter 29. exhorts them from God not to rebell against those Kings to whom God rendered them subject that so they might regaine their liberty but at the 7. verse to pray for the peace of Babylon to the Lord for in the peace thereof they should have peace and at the 10. verse to waite Gods leisure for their deliverance from that Captivily and bondage for saith he Thus saith the Lord After seventy yeares be accomplished at Babylon I will visit you and performe my good words towards you in causing you to returne And after when God did fullfill his word to them and delivered them we know that it was not by stirring up their Spirits to Sedition Resistance or Rebellion but as Ezra the Scribe hath recorded it Ezra 1.1.3 by stirring up the Spirit of King Cyrus freely to dismisse them and manumit them by his regall proclamacon by both which examples of the people of God recorded in the Word of God we are plainely taught Passive obedience to the Supreame Power under afflictions and to leave the redresse and revenge to God alone to whom it properly appertaineth And tauely by the harmonious consent of many notorious and approved good Authors of the Protestant profession of Religion that I have consulted to wit Calvin Zanchy Polanus Piscator Martinius Wollebius Aretius Bucer Bullinger Pomeranus Marlorate Bucanus Szegedine Wendelinus Sharpius Crotius Alstedius Althusius Hugo Grotius and the famous Authors of the Synopsis Purioris Theologiae viz. Polyander Rivet Wallens and Thysius most of them publicke professors of Divinity and our owne learned Bishop Andrewes and Doctor Boys Master Perkins and Master Downeham all Orthodox men and good writers besides Osiander Vogelius Dietericus Gerardus Brochmandus Gravius Casmannus and Schroderus Lutherans and the two famous Frenchmen Peter Charon and Peter de la Primanday who grounding their judgements upon Scripture doe all conclude That we ought to obey Princes though wicked men in all things that contradict not the revealed will or Word of God but if so be they command things unlawfull and which are against that Rule of Gods will and Word then as we must not obey them by doing so neither resist them by rebelling but either patiently suffer their wills to be done on us though not by us or otherwise fly from them as David did from Saul 1 Sam. 19.12 18. and as our Saviour Christ did from Herod Mat. 2.13 and as he adviseth his Desciples to doe Mat. 10.23 When they persecute you in one City fly into another And thus we see That though Kings be not godly but wicked persons yet honour and obedience is to be done unto them because it is God that hath set them up over us though in his wrath