Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	peculiar_a	people_n	priesthood_n	1,265	5	9.7438	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91718	A revindication of Psalme 105. 15. Touch not mine anointed, &c. from some false glosses, now and heretofore obtruded upon it by Anabaptists: proving that this divine inhibition chiefly concerns subjects: who let them be never so Gods servants, yet are they not Gods anointed as well as kings. Being a reply to a late seditious pamphlet, called A vindication, &c.		1643 (1643)	Wing R1202; Thomason E245_28; ESTC R3804	12,963	16

vehemently urged proofs for his opinion viz. Psal 28.8 where the Anointed in the 8. verse he will have to bee the People mentioned in the 9 verse When as the 8. verse ha's the full sense in it self And not onely so but David there distinguishes betwixt the Plebs as they translate it and the Vnctus And speaks of them in the Plurall of himself for Gods annointed in the singular number Neither is it unlawfull for David in the Psalmes to speak of himself in the third Person as appears Psal 18.50 which is the next place he seeks to wrest to his purpose Where since he cannot deny his Anointed to be David and his seed he therefore will have David and his seed there to be Christ and his Elect. Which sense we deny not may be orthodoxally admitted in the allegorie but by his leave we may not suffer the genuine sense of the letter to be rejected unlesse he can make it plain there is such an absurdity in the literall that it cannot stand with reason but must necessarily therefore be transferred to another sense Now these words in the bare and expresse letter are fair and full sense either backwards or forwards His King his anointed David David his anointed his King Which words either way will primarily bear no other sense then this that David proposes himself to be Gods Anointed as he was a King And is not this a most excellent Vindicatour now and sincere that pretending as his main work to rescue and rectifie one verse of a Psalme according to the originall sense and meaning and yet to that purpose sticks not to falsifie and distort too His next Place is Hab. 3.13 Is It possible that the man should be so blinded as not to distinguish there betwixt for thy People and with thine anointed The words expressely teach that the Prophet there speaks of them as two As namely for them whose benefit was the end with him whose authority was the means It is very plain from the two preceding verses that by the People the Prophet intends the Israelites and by the anointed Joshua their Captain And I pray now whether was Joshua a Subject or a supreme Magistrate Thus he is quite out of the old Testament where Kings and Princes in a peculiar manner are above 30 times called Gods anointed Now let us see how he would fain help himself in the New viz. 2. Cor. 1.21 Now though I might here distinguish of anointing yet the exactnesse of the Apostles own expression bids me here save the labour Hath anointed saith S. Paul to the People of Corinth not you but us and hath established us with you it may be precisely interpreted of his Officiall rather then Personall unction as of his Apostleship preisthood ministry to which God had anointed or ordained him and had establisht or confirmed him with or amongst them But what say we to that Place he cites 1. Joh. 2.27 Here I yield that Gods faithfull People though Subjects have an anointing but I dare not therefore inferre hence that they are in all points Gods anointed much lesse as well as Kings For the Anointing here is the holy Ghost and his gifts who though he anoint all the Elect to the generall calling of Christians yet not to the speciall callings of Kings and Priests All true Christians are anointed with the spirituall unction that of regeneration but not with the regall unction that of inauguration nor with the sacerdotall unction that of ministration Lastly to those Places 1. Pet. 2.5 9. Rev. 1.6 and 5.10 Those Places are sufficiently cleared by all orthodox Divines whether you call them Lutherans or Calvinists against the Anabaptists who blindly presuming hence of an equall account with God would hereupon proudly account themselves equall with all men And thus abuse those places as arguments for their fanatick Parity both in Church and Common-wealth But the learned and orthodox as I say dissolve those arguments and in that resolve all good Christians by distinguishing As namely that all true Christians are Kings and Priests 1. Comparatively in reference to the heathen and uncalled as may well be gathered from those words in the old Testament Exod. 19.6 from which these in the New are taken and applied Yea and S. Peter expresses so much a royall Priesthood that is a chosen generation a peculiar people which in times past were not a People 2. Spiritually and in a large sense As S. Peter also expounds himself in the one place a royall Priesthood that is an holy nation to offer up spirituall sacrifices And so doth S. John in the other Kings and Priests not to men but to God Offering up sacrifices of prayers and praises reigning and ruling over their own carnall lusts and concupiscences And thus much the man himself cannot but confesse That all true Christians are Kings and Priests in a spirituall sense though they be but Subjects its a Politick sense Having said thus much himself I wonder what it is the Man would now contend for Let Christians be subject in a politick sense yet not merely politick neither but out of Conscience and with respect to the divine ordinance and who will deny them to be Kings and Priests in a spirituall sense Will any Christian King envy his Subjects the eternall crown of glory as he speaks and their reigning with Christ for ever so they intrench not upon his temporall Crown nor usurp to reigne with him here on Earth After this his own distinction mark now what is become of his Proposition That all the faithfull are Gods anointed as well as Kings Belike he means it onely in a spirituall sense and then it is no more then if he had said thus That all good Christians are Christians as well as Kings because Christian signifies Anointed Paradox That it is more unlawfull for Kings to make warre upon their subjects by way of offence then for subjects to take up armes against Kings by way of defence All this is besides the vindication of the Psalme I shall therefore be the lesse upon it Otherwise this very point were worth a treatise which is not to be lookt for in a pamphlets refutation That poore piece of the Psalme is but the pretense here is the matter intended While he stumbles about that he hopes the ignorant and ill-affected will swallow down this But he shall never resolve nor perswade wise men and consciencious unlesse he will take pains not to determine rashly but to discusse orderly and instruct soundly in these 3. points at least 1. What warre offensive and defensive is 2. How farre forth a man may be defensive onely and yet not offensive 3. Whether the defensive or offensive be on this side or that To determine all these aright were to satisfie consciences but to urge and inveigh upon supposalls is to intangle them so much the more Yet consider a little what he saies upon supposition It is more unlawfull that argues some unlawfulnesse as well on