Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	king_n	law_n	tyranny_n	2,707	5	9.6492	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91256	A revindication of the anoynting and priviledges of faithfull subjects. Or, A briefe reply to an idle pamphlet, intituled, An answer and confutation of that groundlesse vindication of Psal. 105. 15. (touch not mine anoynted, and do my prophets no harme) from some trayterous exposition of schismaticks: declaring to the world, that this was spoken principally and peculiarly of kings, and not of inferiour subjects, &c. Wherein the insufficiency and ridiculousnesse this Answerers no-answer, is briefly demonstrated, the Vindication justified, and the text of Rom. 13. cleared from some misconstructions (against subjects taking up meere defensive armes in any cases) which the Answerer (out of Dr. Fernes Resolution of conscience, for want of matter of his own) hath thrust upon it, to delude some scrupulous consciences. With a briefe exhortation to peace, with truth, righteousnesse, and holinesse.	Prynne, William, 1600-1669.	1643 (1643)	Wing P4053; Thomason E244_40; ESTC R212568	15,035	8

great * Speed hist p. 1193 1194. 12●6 1237. Beza Epist Ded in Com. in 〈◊〉 Councel of Basil to The reason is cleare because their illegal actions commands and wars upon their subjects proceed not from their * In Fox Acts and ●onuments 〈…〉 just legal power which can do no wrong but from their private illegal wils and lusts which are no power and 〈…〉 cease to govern according to law in and as to it they cease to be Kings and 〈…〉 as King * Spee●… Parlia●… Eluther●… Epist S●…manni C●…cil T●… p. 34. F●… Acts an●… Monum●… v. 1. p. 88. Iames with others resolve 4ly That this Scripture as it enjoynes obedience to subjects so it prescribes bounds to Magistrates the highest powers which they must not exceed which truth as it is intimated in the word ordained the powers that are are ordained of God that is they are circumscribed with certain bounds and laws of justice and honesty within which unlesse they contain themselves they exorbitate from Gods ordinance So it is expresly resolved in the following words For Rulers are not a terror to good works but to evill c. For he is the Minister of God to thee for good c. The Minister of God and avenger to execute wrath upon him that doth evil for they are Gods ministers attending CONTINVALYON THIS VERY THING By which it is evident that God hath given Kings and Rulers no commission or power at all to plunder murther oppresse destroy or vex their subjects upon any occasion or to subvert religion lawes liberties and the states they govern but only to punish k Ps 10 ●… to the e●… Isa 32. 1●… 2 Sam. 2●… 2 Ch. 9●… malefactors in a legal way not shelter them from publique justice to protect reward and seek the temporall and spirituall l Neh 2. ●… Jere. 38. ●… 2 Sam. 5. ●… 1 Sam. 8. ●… 20 Isa 4●… 4. c. 49. 2●… welfare of their good subjects to execute equall justice to all without respect of persons and to rule them in such sort as God himself hath commanded and would have them governed whose ministers they are If they do otherwise they do but pervert that power which God and men have intrusted them with and rise up in * 1 Sam. ●… 22 23 24. Isa 1. 20. Eccl. 3. 1. Amo. 1. 2●… Ma. 3. 1. 2●… rebellion against God himself the King of Kings and Lord of Lords who by way of just retaliation ought causeth their subjects to n 2 Chr●… 10. 15 1●… 18 19 c. 1●… 4. c. 13. 5●… 7. 2 Kin●… 24. Rom●… 1. 1. c. 3. 5●… rebel and rise up in armes against them to their ruine and vexation 5ly That this text is meant only of the lawful power and authority of Magistrates and rulers which is alwaies just and good and the ordinance of God and so not to be resisted not of their exorbitant ●…il● which are oft times o Dan ●… 21. Ezec●… 21. 23. 2 King ●… 24. Ps 94 20 21. Mich. 3. ●… 3. vile wicked yea detestable both to God and man Or if you wil it is intended of Magistrates considered meerly and chiefly in their just politick not naturall capacities whence it is that the text useth the word higher powers the powers that are the power c. in the general nor naming any particular kind of power or pensons invested with it which consideration together with that of Bracton l. 3. f. 107. answers the main arguments of Dr. Ferne and others against resisting superiours or Kings even when they prove subverters of laws liberties religion and turne open bloody tyrants Say they The powers then when the Apostle forbids to resist were subverters of that which was good and just and persecutors of religion Caligula Chaudius and Nero being Emperours about that time If these then by the Apostles doctrine though such publike enemies to the republike religion and transcendent tyrants were not to be resisted but submitted to then no other Kings nor Magistrates though they trace their footsteps To which I answer that these men confound their lawful power unjust pleasures wils lusts and persons all together which the Apostle really distinguisheth Their Imperiall power and soveraignty was just good ordained of God to punish evil and countenance good ●…in therefore the Apostle commandeth every soul to submit thereto and not resis●… it but their persons invested with this power together with their wils and actions were evill perverting their authority against Gods institution to tyranny bloodshed subversion of religion laws liberties and in this regard their unjust illegall commands and proceedings of this nature not warranted by their just power nor any part therof were not to be obeyed or submitted to but resisted as I have formerly proved by other Scriptures in the third proposition This the Doctor himself confesseth when he writes That personall defence is lawfull against the sudden illegall assaults not onely of the Kings messengers but of the King himself thus far to ward his blows to hold his hands and the like not to endanger his person c. And indeed how ever the Christian Romans expounded this text of the Apostle certain I am the pagans amongst them were so far from believing they might in no case resist those tyrannizing Emperors that they made no conscience to murther them * See Suet●…nius Eurr●…pius Zon●…ras Opme●…rus Grimston and others in their th●… lives Charea and his confederates giving Caligula no lesse than 30 wounds whereof he died Claudius was poysoned Nero by the * Sena●us●… sententia constitut●… est ut mud●… perpublic●… ductus fur●…c●llo eius inserta vi●…gis usque ●… mortem ●… deretur ●… Senato assembled for his tyranny and oppression was adjudged an enemy to his Country and condemned to die for it to avoyd which judgment bring sought for he became his own executioner murthering himself without 〈…〉 his death being known in Rome the joy which the Senate and people conceived was incredible and 〈…〉 Christians and Pagans came sorth into the streets to congratulate one another with bonnets on their heads which was a signe of liberty The Dr. therefore might wel have forborn to instance in these examples and to question what the Senate then might do 6. Admit this text prohibits the resisting of the abused power and persons of Kings Magistrates themselves in any case yet questionlesse it extends not to their wicked unlawfull instruments and armies raised to plunder 〈…〉 murder destroy their subjects persons houses goods laws liberties or to subvert religion but that these Realm to commit such outrages and being in truth meere robbers theeves ●elons murtherers and trespass●●● if not rebels and traytors to their Country by the lawes of God and man may lawfully be resisted and in a meere just necessary desensive war destroyed without any danger of murther and damnation threatned by this text the very * 〈◊〉 Co●●● 192 〈◊〉 258 〈◊〉 246

a few men in number yea very few c. He suffered no man to do THEM wrong but reproved even Kings for THEIR sakes saying Touch not mine anointed c. all in the plurall number Now admit these Patria●kes themselves as this Answerer would perswade us were Kings and Princes yet their wives children and servants were no King nor Princes therefore these words being spoken of their wives children and servants as well as of themselves they were uttered of them not as Kings and Princes but inferiour subjects and Gods faithfull chosen servants as is resolved Psal 105. 6. Esay 41. 8. cap. 44. 1 2. 2. These words were uttered of them not in the time of their greatnesse and prosperity when or where they ruled like Kings and Princes and had the government of Church and State as this Answerer dreams but as the Psalmist directly resolves ver 12 13. When they were but a few men in number * See Gen. 12. 20. 26. yea very few and strangers in the Land when they went from one Nation and Kingdoms to another and sojourned privately in an obscure manner in Egypt and Gerar under King Pharaoh and Abimelech not as Kings and Rulers but as strangers and subjects therefore they were spoken of them not as Kings and Princes but as strangers and subjects fearing God 3. These Patriarcks were no actuall Kings nor Princes as this Answerer fableth for 1. they had no Kingdoms Principalities or Teritories of their own over which to raigne but only their own familes which were very small as the Psalmist determines vers 12. When they were but few men yea very few in number and Jacob himselfe too Gen. 34. 30. And I being few in number but 70. soules at most Gen. 46. 26 27. they shall gather themselves against me and slay me c. Yea they with their families had then no certain habitation but went like pilgrims and strangers from one Kingdom and Nation to another confessing that they were but pilgrims and strangers upon earth Psal 105. 13. Heb. 11. 13. Gen. 17. 8. c. 36. 7. c. 37. 1. Deut. 23. 7. Ps 39. 12. therefore they were no actuall Princes Kings and Rulers 2. The Scripture never cals them Kings or Princes and if they had carried themselves as such they should have been but usurpers upon those Kings and Princes Crownes and Royalties in whose Kingdoms they alwaies sojourned not at Kings and Princes but strangers and subjects in some sort True it is that the Scripture cals them and others Patriarcks but it was many ages after and that in the New-testament not the Old not in regard of any Regall power or authority actually vested in them as Kings but because they were the * Heb. 7. 42 Act. 7. 8 9. e 2 29. fathers and most eminent men of their families both for antiquity and piety Whence Abraham is stiled not onely * Num. 1. 2. c. 20. 15. Psal 21. 4. father Abraham but the * Acts 7. 2. 12 15. c. 3. 17. R●m 9. 5. Heb. 1. 1. 1 Ioh. 2. ●3 Iohn 8. 13. Luk. 1. 55. father of the faithfull 3. This answerer confesseth that the Regall government preceded the Patriarchall therefore the Patriarchall was not Regall nor the Patriarcks Kings by his own confession Which words of his if absolutely intended to wit that those three Patriarcks * Ioh. 8. 39 53. Rom. 4. 1 12. Iam. 2. 11. Luk. 1. 73. c. 16. 24. Abraham * Rom. 4. 11 16 17 18. Isaac and Jacob were before there were any Kings are fals for there were Kings before them Gen. 14. 1. to 19. If relatively in reference only to the Israelites then it is true that the Regall government succeeded the Patriarchicall yet nor immediately for they were governed by h Josh 1. 5 16 17. 18. Judges throughout 1 Sam. 12. 6. to 13. Moses Iosuah and sundry Iudges who were no Kings many hundred yeeres after these Patriarkes their government being not Regal till Saul was anointed their king by Samuel at their earnest request Which very desire of changing the government into a Monarchy and setting up a King in stead of Iudges is charged on them as a great sin 1 Sam. 8. 6 7 8. 19 20. c. 10. 19. c. 12. 17 19 20 25. Saul then being their first King these Patriarks and Judges were certainly no Kings as this blind Doctor fancieth them against Scripture and story a King I answer that the Hebrew phrase as the Margin of our Bibles renders it is not a mighty Prince Answ but a Prince of God amongst us that is a spirituall Prince not temporall or one whom God doth principally blesse and favour so Gen. 26. 28 c. 32. 28. Psa 45. 16. Rev. 1. 5. 6. compared together expound it 2. Though the word Prince in Scripture doth sometimes signifie a King yet usually it denotes nothing but a great Noble man the head or chief person of a Tribe or family some great Officer Counsellor of State or Ruler under Kings or superiour Magistrates witnesse Gen. 34. 2. c. 12. 15. Num. 1. 16. c. 7. 2. 3. 10. 11. c. 17. 2 6. 7. Josh 9. 15. 18. c. 22. 14. 32. 1 Sam. 29 3. 2 Sam. 10. 3. 1 Chro. 4. 38. 2 Chro. 12. 5. 6. c. 32. 3. Ester 1. 3. 11. 14. Neh. 9. 32. 34. prov 28. 2. Jer. 2. 28. * 1 King 14 7. c. 16. 2. with infinite other texts The stiling then of Abraham a Prince is no proof at all that he was a King for then all great Subjects and Officers of State usually called princes should by this argument become actuall Kings and Gods anoynted in a politicke sense as wel as their Soveraignes which this Answerer under pain of high treason dares not grant 3. This injunction Touch not mine anoynted was given to King Pharaoh and Abimelech with reference to Abraham Isaac and their families whiles they were but in a low condition and their houshold very few in number v. 12. 13. not when they were in their princely greatnesse and rich estate This text therefore wil no waies prove that it was spoken of them as Kings and Princes As for Abimelecks speech to Isaac Goe from us for thou art much mightier then I and Gods giving Jacob the dew of Heaven and fatnesse of the earth it proves them no more to be actuall Kings and Princes then the Scriptures styling all the men * Josh 10. 2. 2 Sam. 23. ● 16 17. of Gedeon mighty men and Boaz with others mighty men of wealth sheweth them to be Kings and Princes too All which considered I thinke all indifferent men will and must conclude for the Vindicator against the Answerer that Touch not mine anointed * Ruth 2. 1 2. Kin. 15 20. was not spoken principally and peculiarly of Kings or of Abraham Isaac and Iacob as they were Patriarks Kings and Rulers but of inferiour subjects and of those Patriarks as they were strangers and subjects fearing God

213. 214. King James his answer to Cardinall Perron Fox Acts and Monuments Ed. 3. fol. 1. p. 88. to Mr. Goodwins Anti-cavalarisme M. Burroughs his Glorious name of God the Lord of Hosts newly published and others who have amply handled this controversie which I pray and wish from my very soule we may have no more occasion to debate And to that notable ancient resolution of the most excellent heathen Emperour Trajan who * Ecclesiasticae Hist. l. 3. c. 23. Speed hist. p. 9● as Nicephorus Calistus records was so studious of law and justice and so far estranged from dishonesty that upon a time be gave a sword to a governour of the City in the publique view of all saying take this sword and if I shall govern the Empire well use it for me sin aliter CONTRA ME if otherwise USE IT AGAINST ME. A pregnant evidence that this best of all the heathnish Roman Emperours who upon his election sent an * Op●…us opus Chr 〈…〉 Edict to the his command was of this Judgment that no● only an inferiour King but even the Roman Emperour himself the greatest and most absolute Monarch might be lawfully resisted with force of armes by the Governour of Rome much more then by the Roman Senate it selfe which not onely elected 〈◊〉 con firmed but oft times exercised a judiciary power over their Emperours to coerti●n deprivation and death it self as the * Suetonius Eu●ropius ●●p●scus Her●●ian Sabellicus Opme●rus and Grimston in the ●ives of Nero Domi●ian Nerva A●rian Commodus Didius Iu●ianus Heliogaba●●is Maxi●inus Gallienus Philip Iovinianus Tacitus Probus and others Roman Histories manifest against Dr. Fernes mistake though the Christians used no force against them being then but private men not the Senate and their religion quite contrary to the religion lawes and government of the Empire in which case whiles these lawes were in force and they no Senators they might onely fly or suffer and resist onely with prayers teares and passive disobedience not with force of armes prohibited in such cases by this text which no waies resembles the case now in question All I shal say to this text of the Romans and to this case of conscience shal be briefly comprised in these subsequent propositions which I hope wil rectifie all extremities and mistakes on both sides First that this text expressely commands subjection and obedience to all civil Magistrates whatsoever whose Soveraignties and powers are either ordained or approved of God in all their lawful commands and penal executions extending as fully to all Governors Rulers and subordinate Magistrates as to Kings themselves as is evident by the expresse words of the text and by Tit. 3. 1. 1 Tim. 2. 2. 1 Pet. 2● 13 14. Heb. 13. 17. Ephes 6. 1. 5. Col. 3. 18 20 23. 1 Tim. 6. 1 2. Josh 1. 16 17 18. Ezra 7. 25 26. Therefore to the Parliament the highest Court as wel as to the King Secondly that it enjoynes subjection obedience and prohibits resistance to higher powers and rulers only so far forth as they are Gods Ordinance and as they are * Concil Paris●a An. 829. l. 2. c. 8. lawfully executed for the common good of the people the praise and incouragement of wel doers and the just punishment of malefactors as is evident by v. 3. 4. 6 For Rulers are not a terror to good works but to evil wilt thou not then be afraid of the power do that which is good and thou shalt have praise of the same For he is the Minister of God to thee for good but if thou do that which is evill be affraid for he beareth not the sword in vain For he is the Minister of God a revenger to execute wrath upon him that doth evil c. For they are Gods Ministers attending continually upon this very thing compared with 1 Pet. 2. 13 14. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as to the supream or unto the Governours as unto them that are sent by him for the punishment of evill doers the praise of them that do wel And with Esa 32. 1 2. c. 56. 1 2. c. 9. 7. c. 16. 5. 2 Sam. 23. 3. 2 Chr. 9. 8. Ezek. 44. 15 16 17. c. 45. 8 9. Deut. 17. 15. to the end Ps 78. 72 73. 74. 1 Tim. 2. 2 3. Prov. 1. 3. c. 21. 3. c. 20. 8. 26. c. 29. 4. 14. Psal 101. 2. to the end 1 Sam. 8. 20. 2 Sam. 8. 15. Ier. 22. 15. Amo. 5. 15. 1 King 3. 9. 28. c. 10. 9. Ps 97. 2. Ps 122. 5. Mich. 3. 1 2 3. Thirdly that subjects are no waies obliged by this text to obey or not resist the higher powers as they are either abused or perverted by unjust or wicked Magistrates to oppression injustice rapine subversion of religion lawes liberties state people or when as they command unlawfull things contrary to the laws of God or the states they govern but in such cases as these quite out of this Scriptures verge and intention they may must be disobeyed and in some cases not only passively but actually resisted as is evident by Exod. 1. 15. to 20. Num. 22. 12. 13. 18. 22. 34. 35. c. 23. 7 8. 11. 12. 13. 20. 21. 22. 23. 25. 26. c. 24. 1. to 15. 1 Sam. 14. 38. to 46. c. 22. 17. 18. c. 12. to 27. 1 King 11. 20. to 25. 2 King 1. 9. to 16. c. 6. 31 32. 2 Chro. 11. 4. c. 26. 17. to 22. Esther 3. 2. 3 4. 1 King 21. 2. 3. 4. Dan. 3. 8. to 29. c. 7. 4. to 15. Ioh. 7. 33. to 46. Act. 4. 19 20. c. 5. 28. 29. 40. 52. 2 Kin. 11. 4. to 17. Ezek. 21. 25. 25. 26. 27. 2 Kin. 18. 7. By the * Rex à rectè agend● vocatur si ●ustè piè ●●isericorditer regit 〈◊〉 Rex appellatur si his caruorit non Rex sed ●yrannus est Concil Pa●is An. 829 l. 2. c. 1 2. practice and resolution of all the protestant Churches in Germany Bohemia France Scotland Holland Switzerland approved yea assisted in their defensive wars against their popish Soveraignes both by * See Selidā Hist l. 8. 18 22. Bishop Bilson his true difference c. part 3. 509 to 522. K. Iames his answer to Perron Qu. Elizabeth our learned K. Iames and our present Soveraigne K. Charles with the consent of their Parliaments and people and by the expresse resolution not only of our King and present Parliament in their late Act of pacification and oblivion but of 4. ancient Parliaments more in these 4. several Kings raignes namely 15. E. 2. in the Act intituled Exilium Hugonis de spencer c. 1 E. 3. c. 1. 2. 3. 11. R. 2. c. 1. 2. 3. 4. 5. 1 H. 4. c. 2. 3 4. which you may read at large and find the very case of resistance now in question resolved in them to be lawful and in the