Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	ordinance_n	power_n	resist_v	4,907	5	10.4011	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95803	Novemb. 18. 1642. The unlimited prerogative of kings subverted. Or a short treatise grounded upon scripture and reason, to prove that kings ought as well as others to bee accountable for their actions. By a well wisher to the church of God, his King and countrey. And dedicated to all such as love the truth.	Well wisher to the Church of God, his King and countrey.	1642 (1642)	Wing U84; Thomason E127_32; ESTC R16462	22,383	17

for his own part was none of the meanest being the greatest Monarch that was then in the world yet this did not belong unto him nor unto any King else whatsoever but was Gods sole Prerogative only to be responsall unto none for his actions By this you see how weak this place is for their purpose who from hence would prove Kings unlimited power as unaccountable to any save God whereas all that the W●se man aimes at is nothing but this to shew the extent of the power of Kings for their peoples good as by their Oaths they are tyed by all lawfull wayes to advance it and withall to signifie unto us what an awfull regard we ought to have of Kings whom God hath invested with such a power I But say they Kings are Gods and therfore are not accountable for any actions they doe and the Scripture calls them so Answ I● is true the Scripture doth so yet none I beleeve will be so blasphemous as to say they are 〈◊〉 such as have an infinite being of and from themselves from all eternity They will at most confesse them to be but Elohim and this name of God is communicable and is oftentimes in Scripture applyed unto other creatures both Angels and Men yet not to such Men only as have Kingly dignity but unto all Rulers and Governours whatsoever as we may see Psal 82.1 where it is said God stands in the Congregation of the mighty he judgeth among the Gods And in the words following the Psalmist incites and stirres them up to the performance of their duties in their place saying How long will ye judge unjustly and accept the persons of the wicked defend the poore and fatherl●sse doe justice to the affli●ted and needy deliver the poore and needie rid them out of the hand of the wicked Then in the 6. verse againe he saith I have said ye are gods c. In all this here we see there is not a word spoken of Kings in particular but generally this phrase is applyed unto all Rulers and Magistrates whatsoever and besides we know that the duties before spoken of are proper to them as well as unto Kings Moreover I doe not know in all the Scriptures where this word Elohim is so particularly applyed unto Kings as it so be in regard thereof they should be lesse accountable for their actions then any other Rulers So then if this be true as we plainly out of Scripture see it is that other Rulers as well as Kings are called Gods then Kings as well as other Rulers are accountable for their actions unlesse that we will say that all Rulers and Governours whatsoever are not accountable unto men for what they doe But say they Kings are the highest powers on earth how then can they be accountable unto those that are inferiour and under them which is not accidentall unto other Rulers and Governours because there are higher above them that they may give accompt unto but none are above Kings therfore they are to give accompt to none save only God Ans I deny that Kings on earth are the highest powers and this I say that the Kingdome is above the King and so consequently the representative body therof the whole power of all the body of the people of the Land being by generall consent transmitted over unto it and I prove it thus The end is alwayes greater then the meanes or the meanes are subordinate to the end and therfore must needs be inferiour for the meanes could never have bin but for such or such an end for which they were appointed no wise man that understands what he saith will deny but that the cause is greater then the effect but Kings were ordained for this end they were chosen and appointed both by God and Man to be a meanes for procuring of the good and welfare of their Kingdomes and had there bin no people there had bin no Kings by which it appeares that Kings have their dependance upon their People and that they were the primary cause and Kings but the ●effects proceeding from them therfore their Kingdomes are greater then they and so consequently the representative bodies therof And surely there is somwhat in it too that Kings are call'd the Ministers and Servants of the State and so all good Kings and Governours have acknowledged themselves to be Then againe Kings are but the ordinance of Man as the Apostle shews 1 Pet. 2.13 Submit you● s●lv●s to every ordinance of man for the Lords sake whether it be to the King as supreme Where the Apostle gives us this exhortation to submit to Kings though they be the ordinance of man How will any say that they which doe infuse a power into others are inferiour unto them into whom they doe infuse it that the power electing is inferiour to the power elected that the originall is inferiour to the consequence that the fountain head is inferiour to the streams that flow from it I beleeve there are none that are in their right sences will say it So then if the people are the originall of that power that is in Kings and that the power they have is borrowed from them as the streams slow from the Fountain let any judge whether is greater the King or his people Not any particular person among the people nor any particular Corporations or Assemblies therof but the whole body of the people I say considered together of those that by especiall consent of all the people do represent the whole But here it may be said How say you that Kings are the ordinance of man doth not the Apostle once and againe Rom. 13.1 c. call all Rulers and so consequently Kings the ordinance of God Let every soule be subject to the higher powers for there is no power but of God the powers that be are ordained of God Whosoever therfore resisteth the power resisteth the ordinance of God c. If they be the ordinance of God how be they the ordinance of Men then Answ Here give me leave to aske one Question Say any Politie or State chuse any kind of Government whether Kings or Dukes or Judges or the like and by generall consent for the good of the people they establish it by Law is not this then a humane ordinance this or that kind of Government that they have chosen yet I suppose you will not deny but that this is the ordinance of God that now they should submit themselvs thereto Therfore the Apostle speaking concerning Magistrates in Rom. 13. saith not a word concerning Kings as if they were more a divine Ordinance then other Rulers but in generall terms he saith that all rulers whatsoever are of God But when he comes to speak of Kings in particular as he doth 1 Pet. 2.13 he calls them the ordinance of man wherby he doth as it were comment upon and explain the meaning of those words of S. Paul Rom. 13 as if he should have said thus It is true

Power Magistracie and Government is the ordinance of God and by divine institution but so are not Kings nor this nor that nor any other kind of government they are of man and through his appointment So that I say Kings for their kind of government are the ordinance of man For God hath not tied any people in his Word that they shall be governed by Kings or by Dukes or by Judges or Estates or the like but referres that unto themselvs for their choice according as they shall see most convenient for their good and prosperity but when this or that kind of government is ordained and established by generall consent of the people this is the ordinance of God which the Apostle gives a charge that every one be subject unto according to the old saying Vox Populi vox Dei The voice of the people is Gods voice which they that resist shall receive to themselvs damnation So that still you see there is a power on earth above Kings as I said before which lies in the generallity of the people from whence they doe receive as from their Fountain head their Soveraignty and Kingly dignitie Now then from what hath bin said followes this consequence of necessitie that if there be a greater power on earth then Kings are Then Kings are accountable for their actions therunto and ought to be subject as well as others as appeares by that in Rom 13 1. Let every soul be subject to the higher powers for there is no power but of God the powers that be are ordained of God c. Whosoever therfore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation In which words we see the Apostle gives a generall charge to all inferiours to submit themselves to their superiours therfore if Kings be inferiour to their Kingdomes and so consequently to the representative bodies therof then Kings ought by vertue of this charge to be subject thereunto as well as others But how ought they to submit what in doing only and in matter of obedience are they discharged there so as though they abuse their power never so exorbitantly to spoile oppresse and destroy their people censure may not passe upon them nor punishment be inflicted surely I find no such distinction in all the word of God Nay we are commanded the contrary and the law of nature teacheth us as much that if there be a festred and a gangreen'd member in the body that would destroy the whole to cut it off for the preservation of the whose I it is true will they say if there be any festred or corrupted member in the body that would destroy the whole we ought to cut it off rather then to suffer all the body to perish the Law of God and nature teacheth us thus much but in case the head should have any Gangreene in it and you cut that off you doe immediatly destroy the body the life can not be preserved when the Head is gone So in like manner the King he is the Head of the State and in that respect he hath such an influence upon the State that if you cut Him off you destroy the whole State together with Him as you destroy the body when you take away the head therof therfore be he never so wicked He is to be suffered and borne withall Answ This similitude or resemblance here doth not hold good therfore we must distinguish between a naturall head and a civill head for if the naturall head of the body of man be taken away the body dies but it is not so with the civill Head of the State as experience doth sufficiently shew by the death of Kings But if it were possible in the body of man when one head is taken away to find another to put in his place and so to preserve the life as it may be done in the State surely Heads would oftentimes be changed and cut off as well as other members So that if we will thus reason that the Head of the State should be in respect of His body as the head of man in respect of the body of man then it doth necessarily follow that the Head being dead the body should die also as is manifest in the body of man But it doth not hold so in the head of the State as it doth in the head of the body of man that if the head of the State be cut off the State dies as doth the body of man therfore the King who is the Head of the State if a corrupted and a festred Member that may indanger the destruction of the body of the State ought to be cut off for the preservation of the whole for Salus populi suprena lex nothing ought to be so much regarded as the Peoples safety which is the end of all Law and government whatsoever This similitude though it hold not good as it is above proposed yet it doth in the contrary that if a King by his wicked and Tyrannicall courses doth destroy his Kingdome he doth destroy himselfe as when the naturall body is destroyed the head of necessity must perish with it I but will some say this is strange Where in all the Scripture doe you find that the people have with Gods likeing and approbation so much as resisted their Kings how much lesse censured them or brought them to tryall or punishment for any actions that ever they have done For the first of these I Answer that Kings in their wicked and ungodly courses have bin resisted by their people the Spirit of God speaking by way of commendation of them for it or at least wise not disapproving the same This is evident by divers places of Scripture As first of all we have an example hereof in Ionathans case 1 Sam. 14 44. where because that lonathan had eaten a little Honey contrary to the Commandement of his Father Saul who was then King of Israel he would have put him to death thereupon the people stand up in his just defence against Saul his Father saying Shall Ionathan die who hath wrought this great salvation in Israel God forbid as the Lord lives there shall not one haire of his head fall to the ground for he hath wrought with God this day Then it followes the people rescued Ionathan that he died not Did they not think you resist Saul when the people rescued him out of his hand whether he would or no and contrary to the Oath that he had sworne Secondly we have the example of David in Keilah 1 Sam. 23.7 c. where David being at Keilah and Saul hearing of it thought he had got now his oportunity to take him that he might kill him as oftentimes he had before indeavoured but it so pleased God that this came to Davids eares that Saul secretly practised mischief against him to come and take away his life Hereupon David inquires of God First to know whether it were so or no as

Lord. So in the 20. verse againe it is said That Tilgath Pilnezer King of Assyria came unto him and distressed him but strengthned him not for Ahaz took a portion out of the house of the Lord and out of the house of the King and of the Princes and gave it unto the King of Assyria but he helped him not There you see was also so much of the treasure of the land lost Again it is said that in the time of his distresse he did trespasse yet more against the Lord. This is that King Ahaz for he sacrificed unto the Gods of Damascus which smote him and he said because the Gods of the Kings of Syria helpe them therfore will I sacrifice to them that they may help me but they were the ruine of him and of all Israel To this lamentable condition was Israel now brought through the wickednesse of this man How much better had it bin for them to have executed the judgement of the Lord upon him who in his most just and righteous Law required that all Idolaters without respect of persons should be destroyed and had given more then an ordinary charge concerning this particular then by the neglect of the execution of justice to have brought themselvs to that miserable condition wherin they were both in respect of their soules and bodies And who knows whether God might not lay the heavier load upon them for this their contempt in not obeying his Commandement whereas if so be they had done this they might still have continued in the favour of God and bin a blessed and renowned people as their predecessours were But if it shall be said Why did they not execute justice in this kind upon him and other their Idolatrous Kings it seems there was somwhat more then ordinary in it in that it was omitted I answer It was no marvaile they did neglect the execution of justice in this regard upon their Kings when as they were so carelesse to doe it upon common and private persons for we never read that ever there was so much as any one person after they were come into the promised possession of the Land of Canaan that they did put to death for their Idolatry of what kind or condition soever they were and if this were thus omitted upon persons of ordinary and mean ranke and qualitie how should it be expected that it should be executed upon their Kings Yet besides all this that hath bin said to shew the unreasonablenesse and falsenesse of this Deposition that Kings are unaccountable for their actions and may not be resisted though they doe those things that are never so dishonourable to God and prejudiciall and hurtfull to their Subjects there may somwhat more be said with reference to the Wisdome of God For how is it possible to be imagined that He who is so infinitely wise having in His unsearchable understanding appointed Government as the only meanes for his peoples happy and well being here on earth should leave His people in such a condition that if so be the meanes and instruments which he hath ordained for their good should rise up against them to their destruction they should have no power lest them to help themselvs nor meanes to provide for their own safety but must be faine to submit themselvs to their wills and pleasures How doth this exceedingly reflect upon the Wisdome and Providence of God and is it not manifest and apparent that Gods ends and intentions in Government are hereby quite frustrated and void so as that that which he hath appointed for his peoples greatest benefit and security should turn to their greatest hurt and mischief And this were the next way instead of making God the authour of peace 1 Cor. 14 33. to make him the chiefest authour of all disorder and confusion For let any man judge that hath but the ordinary understanding of a man if this be not occasion sufficient to make even the best of Kings if God doe not give them more then an ordinary measure of his Grace to become Tyrants and to live as they list when they are perswaded that they may doe what they list and none may controule them Therfore for the more full clearing of that which hath bin already said it will not be amisse to search a little narrowly into the meaning of that place Rom 13.1 c. and so to acquaint our selves what that power is which the Apostle there calls the ordinance of God Let every soule be subject unto the higher powers for there is no power but of God the powers that be are ordain'd of God They are Magistrates that are here meant by these powers and these powers the Apostle saith are of God Now I aske did ever God give a power unto any for the destruction of his people and of those that are committed to their charge is this the Ordinance of God for Kings and Rulers to seek the undoing and ruine of their people Surely no. God did appoint them for his peoples good as before was shewed and thus much also the Apostle declares to us here in the words following verse 3. Rulers are not a terrour to good works but to the evill Wilt thou not be afraid of the power doe that which is good and thou shalt have praise of the same for he is the minister of God to thee for good c. Here by the way this shews unto us that the acts of Kings for the good of their people are not acts of Grace as some flatterers would make them but they are acts of Dutie which God requires from them towards their people And besides let us have a respect unto Kings and Governours too as they are a humane ordinance as the Apostle calls them as you heard before 1 Pet. 2.13 c. Did ever the people who elected them give them any such power as to rule them according to their wills and pleasures If they have what made they those good Laws for according to which they Covenanted for to govern them And therfore as the Apostle before saith they are the ordinance of God with respect to their peoples good so here the Apostle saith they are the ordinance of man with respect to the same For so he saith Submit your selves to every ordinance of man for the Lords sake whether unto the King as supreme or unto Governours as they that are sent by him What for Or to what end surely not for their destruction but to be instruments of their well being for so it followes for the punishment of evill doers and for the praise of them that doe well Therfore hence I say If Kings who are Ordained by God and Chosen by Men for this end to be instruments of good to their People doe contrarily abuse their Authority wherewithall they are intrusted both by God and Man to the hurt and destruction of their People if in this case the People to preserve themselvs doe stand upon their own Defence and take