Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	good_a	lord_n	9,702	5	3.6330	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88696	Vindiciæ contra tyrannos: a defence of liberty against tyrants. Or, of the lawfull power of the prince over the people, and of the people over the prince. Being a treatise written in Latin and French by Junius Brutus, and translated out of both into English. Questions discussed in this treatise. I. Whether subjects are bound, and ought to obey princes, if they command that which is against the law of God. II. Whether it be lawfull to resist a prince which doth infringe the law of God, or ruine the Church, by whom, how, and how farre it is lawfull. III. Whether it be lawfull to resist a prince which doth oppresse or ruine a publique state, and how farre such resistance may be extended, by whome, how, and by what right, or law it is permitted. IV. Whether neighbour princes or states may be, or are bound by law, to give succours to the subjects of other princes, afflicted to the cause of true religion, or oppressed by manifest tyranny.; Vindiciae contra tyrannos. English	Languet, Hubert, 1518-1581.; Walker, William, 17th cent.	1648 (1648)	Wing L415; Thomason E430_2; ESTC R34504	141,416	156

Throns by the just instigation of the Almighty revenging himselfe of them in the midst of their greatest strength and the people should not be so sack't and pillag'd and troden down It then belongs to Princes to know how farre they may extend their authority and to subjects in what they may obey them lest the one incroaching on that jurisdiction which no way belongs to them and the others obeying him which commandeth further then he ought they be both chastised when they shall give an account thereof before another Judge Now the end and scope of the question propounded whereof the Holy Scripture shall principally give the resolution is that which followeth The question is if subjects be bound to obey Kings in case they command that which is against the Law of God that is to say to which of the two God or the King must we rather obey when the question shall be resolved concerning the King to whom is attributed absolute power that concerning other Magistrates shall be also determined First the Holy Scripture doth teach that God reignes by his owne proper authority and Kings by derivation God from himselfe Kings from God that God hath a jurisdiction proper Kings Prov. 8. Iob 12. Wisd 6. 3. are his delegates It followes then that the jurisdiction of God hath no limits that of Kings bounded that the power of God is infinit that of Kings confin'd that the Kingdom of God extends it selfe to all places that of Kings is restrain'd within the confines of certaine countries In like manner God hath created of nothing both heaven and earth wherefore by good right he is Lord and true Proprietorie both of the one and the other All the Inhabitants of the earth hold of him that which they have and are but his tenants and farmers all the Princes and Governors of the world are his stipendaries and vassals and are bound to take and acknowledge their investitures from him Briefly God alone is the owner and Lord and all men of what degree or quality soever they be are his servants farmers officers and vassals and owe account and acknowledgement to him according to that which he hath committed to their dispensation the higher their place is the greater their account must be and according to the ranks whereunto God hath rais'd them must they make their reckoning before his divine Majesty which the Holy Scripture teacheth in infinit places and all the faithfull yea and the wisest amongst the Heathen have ever acknowledged The earth is the Lords and the fulnesse thereof so saith King David And to the end that Psal 24. men should not sacrifice to their owne industry the earth yeelds no increase without the dew of heaven Wherefore God commanded that his people should offer unto him the first of their fruits and the Heathens themselves have consecrated the same unto their gods to the end that God might be acknowledged Lord and they his grangers and vine dressers the heaven is the Throne Isay 66. 1. 1 Kings 1. 8 of the Lord and the earth his foot-stoole And therefore seeing all the Kings of the world are under his feet it is no marvail if God be called the King of kings and Lord of lords all Kings be termed his Ministers established to judge rightly and govern justly Prov. 8. 15 the world in the quality of Livetenants By me so saith the divine Wisdom Kings reigne and the Princes judge the earth If Job 1● 18. they doe it not he looseth the bonds of Kings and girdeth their loyns with a girdle As if he should say it is in my power to establish Dan. 2. 21. Kings in their Thrones or to thrust them out and from that occasion the Throne of Kings is called the Throre of God Blessed be the Lord thy God saith the Queen of Sheba to King Solomon 2 Chron. 9. 8. which delighted in thee to set thee on his Throne to be King for the Lord thy God to doe judgement and justice In like manner we reade in another place that Solomon sate on the Throne of the 2 Chron. 2● ●3 1 Sam. 9. 1● and 10. 1. Lord or on the Throne of the Lords Kingdome By the same reason the people is alwayes called the Lords people and the Lords inheritance and the Kings Governor of this inheritance and Conductor or Leader of his people of God which is the title given to David to Solomon to Ezechias and to other good Princes 2 Sam. 6. 21. 2 Kings ●0 5. 2 Chron. 1 9. 2 King 11. 2 Chron. 33. 16. 2 Chron. 20. 6. when also the Covenant is passed betwixt God and the King it is upon condition that the people be and remaine alwayes the people of God to shew that God will not in any case despoyle himselfe of his propriety and possession when he gives to Kings the government of the people but establish them to take charge of and well use them no more nor lesse then he which makes choyse of a Shepheard to looke to his flocks remains notwithstanding himselfe still Master and owner of them This was alwayes knowne to those good Kings David Solomon Jehosaphat and others which acknowledged God to bee the Lord of their Kingdomes and nations and yet lost no priviledge that justly belongs to reall power yea they reigned much more happily in that they employed themselves cheerfully in the service of God and in obedience to his Commandements Nebuchadnezer although hee were a Heathen and a mighty Emperour did yet at the end acknowledge Dan 2. 3● and 4. 14. this for though Daniel called him the King of Kings to whom thee King of Heaven had granted power and Royall Majesty above all others Yet on the contrary said hee Thy God O Daniel is truly the God of Gods and Lord of Lords giving Kingdomes to whom he pleaseth yea to the most wretched of the world For which cause Zenephon said at the Coronation of Cyrus let us sacrifice to God And prophane Writers in many places doe magnifie God the most mighty and Sovereigne King At this day at the Inaugurating of Kings and Christian Princes they are called the servants of God destinated to governe his people Seeing then that Kings are only the Leiutenants of God established in the Throne of God by the Lord God himselfe and the people are the people of God and that the honour which is done to these Leiutenants proceeds from the reverence which is borne to those that sent them to this service it followes of necessity that Kings must bee obeyed for Gods cause and not against God and then when they serve and obey God and not otherwayes It may be Divisum imperium cum Jove Caesar habet that the flatterers of the Court wil reply that God hath resigned his power unto Kings reserving Heaven for himselfe and allowing the Earth to them to reign and govern there according to their owne phancies briefly that the great ones of

Vindiciae contra Tyrannos A Defence of Liberty against Tyrants OR Of the lawfull power of the Prince over the people and of the people over the Prince BEING A Treatise written in Latin and French by Junius Brutus and translated out of both into ENGLISH Questions discussed in this Treatise I. Whether Subjects are bound and ought to obey Princes if they command that which is against the Law of God II. Whether it be lawfull to resist a Prince which doth infringe the Law of God or ruine the Church by whom how and how farre it is lawfull III. Whether it be lawfull to resist a Prince which doth oppresse or ruine a publique State and how farre such resistance may be extended by whom how and by what right or law it is permitted IV. Whether neighbour Princes or States may be or are bound by Law to give succours to the Subjects of other Princes afflicted for the cause of true Religion or oppressed by manifest tyranny LONDON Printed by Matthew Simmons and Robert Ibbitson in Smithfield neer the Queens-head Tavern 1648. THE Emperors Theodosias and Valentinian TO VOLVSIANVS Great Provost of the Empire IT is a thing well-becomming the Majesty of an Emperour to acknowledge himself bound to obey the Laws Our authority depending on the authority of the Laws and in very deed to submit the principallity to Law is a greater thing then to beare rule We therfore make it known unto all men by the Declaration of this our Edict that Wee doe not allow Our selves or repute it lawfull to doe any thing contrary to this Justine in the second Book speaks thus of Lycargns Law-giver to the Lacedemonians He gave Laws to the Spartans which had not any and was as much renowned for his diligent observing of them himself as for his discreet Inventing of them For he made no Laws for others to the obedience whereof he did not first submit himself Fashioning the people to obey willingly and the Prince to Govern uprightly The first Question Whether Subjects are bound and ought to obey Printes if they command that which is against the Law of God THIS question happily may seeme at the first view to be altogether superfluous and unprofitable for that it seems to make a doubt of an axiome allways held infallible amongst Christians confirmed by many testimonies in Holy Scripture divers examples of the histories of all ages and by the death of all the Holy Martyrs for it may be well demanded wherefore Christians have endured so many afflictions but that they were alwayes perswaded that God must be obeyed simply and absolutly and Kings with this exception that they command not that which is repugnant to the law of God Otherways wherfore should the Apostles have answered that God must rather be obeyed than men and also Act. 4. 19. seeing that the only wil of God is always just and that of men may be and is oftentimes unjust who can doubt but that we must always obey Gods commandements without any exception and mens ever with limitation But for so much as there are many Princes in these days calling themselves Christians which arrogantly assumes an unlimited power over which God himselfe hath no command and that they have no want of flatterers which adore them as Gods upon earth many others also which for feare or by constraint either seem or else do beleeve that Princes ought to be obeyed in all things and by all men And withall seeing the unhappines of these times is such that there is nothing so firme certain or pure which is not shaken disgraced or polluted I feare me that whosoever shall neerly and throughly consider these things will confesse this question to be not only most profitable but also the times considered most necessary For my owne part when I consider the cause of the many calamities wherewith Christendome hath been afflicted for these late yeares I cannot but remember that of the Prophet Hosea The Princes of Judah were like them Hos 5. 10. 11. that remove the bounds wherefore I will power out my self like water Ephraim is oppressed and broken in judgement because he willingly walked after the Commandement Here you see the sin of the Princes and people dispersed in these two words 〈◊〉 〈◊〉 The Princes exceed their bounds not contenting themselves with that authority which the Almighty and all good God hath given them but seeke to usurpe that sovereignty which he hath reserved to himselfe over all men being not content to command the bodys and goods of their Subjects at their pleasure but assume licence to themselves to inforce the Consciences which appertaines chiefly to Jesus Christ holding the earth not great enough for their ambition they will climbe and conquor heaven it selfe The people on the other side walkes after the commandement when they yeeld to the desire of Princes who command them that which is against the law of God and as it were burn incense to and adore these earthy Gods and instead of resisting them if they have means and occasion suffer them to usurp the place of God making no conscience to give that to Caesar which belongs properly and only to God Now is there any man that sees not this if a man disobey a Prince commanding that which is wicked and unlawfull hee shall presently bee esteemed a Rebell a Traytor and guilty of High Treason our Saviour Christ the Apostles and all the Christians of the Primitive Church were charged with these Calumnies If any after the example of Ezra and Nehemiah dispose himselfe to the building of the Temple of the Ezra 4. Nehe. 5 7. Lord It wil be said he aspires to the Crowne hatches innovations and seeks the ruine of the State then you shall presently see a million of these Minnious and flatterers of Princes tickling their eares with an opinion that if they once suffer this Temple to be re-builded they may bid their Kingdome farewell and never look to raise impost or taxes on these men But what a madnesse is this There are no estates which ought to be esteemed firme and stable but those in whom the Temple of God is built and which are indeed the Temple it selfe and these we may truly call Kings which reigne with God seeing that it is by him only that Kings reign On the contrary what beastly foolishnesse is it to think that the State and Kingdome cannot subsist if God Almighty be not excluded and his Temple demolished From hence proceeds so many Tyrannous enterprises unhappy and tragick death of Kings and ruines of people If these Sicophants knew what difference there is between God and Caesar between the King of Kings and a simple King between the Lord and the Vassal and what tributs this Lord requires of his Subjects and what authority he gives to Kings over those his Subjects certainly so many Princes would not strive to trouble the Kingdome of God and we should not see some of them precipitated from their