Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	chronicle_n	king_n	samuel_n	2,348	5	9.6126	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13216	Redde debitum. Or, A discourse in defence of three chiefe fatherhoods grounded upon a text dilated to the latitude of the fift Commandement; and is therfore grounded thereupon, because 'twas first intended for the pulpit, and should have beene concluded in one or two sermons, but is extended since to a larger tract; and written chiefely in confutation of all disobedient and factious kinde of people, who are enemies both to the Church and state. By John Svvan.	Swan, John, d. 1671.	1640 (1640)	STC 23514; ESTC S118031	127,775	278

Achan by the name of son Iosh 7.19 Now sonne by way of relation implyes a Father as even in the termes of Logick is apparent where both the relative and correlative answer to one another David also in the first booke of Samuel spake thus unto the King and said 1 Sam. 24.11 My father see yea see the skirt of thy robe in my hand So also in the second booke of the Chronicles the cheife rulers are called the chiefe fathers of Israel 2 Chron. 23.2 Neither doe the scriptures but affirme that king Hezekiah was a father over the fathers of his people even over the Priests and therfore much more over the rest of his subjects as it is in 2 Chron. 29.11 And againe Kings and Queenes are stiled by the prophet Esay Esay 49.23 nursing fathers and nursing mothers of the Church and are therefore the nursing fathers and mothers of the Common-weale these two societies having such a mutuall dependance that the welfare of the one is the prosperity of the other For as mine authour speaketh tam arcto inter se nenu colligatae funt D●●s et Re● pag 〈◊〉 ut altera ab alterius salute et incolumitate pendere quodammodo videatur Whereto agreeth that exquisite saying of Gulielmus Occam to the Emperour Lewis the fift Domine Imperator defende me gladio et ego te defendam calamo Protect thou mee with thy sword Lord Emperour and I will defend thee with my Pen. So also when the government was in the hands of awoman The inhabitants of the villages ceased they ceased saith shee in Israel untill that I deborah arose that I arose a Mother in Israel Iudg. 5.7 And of Ioseph it is againe recorded that God made him a father with Pharaoh as Iunius readeth it Gen. 45.8 A father with him although not above him for in this both he and all the other governours must be inferiour A King is the primum mobile and from him it is that the other moove A King is like the sun in the firmament from whom the other starres receiue their light He may have many fathers with him but none at all above him for this is that one of which Sr. Peter speaketh 1 Pet. 2.13 who is supereminent and high aboue the rest to which even all the rest either as they are powers subordinate Rom. 13.1.5 or as they are men and so members of some society must out of dutie and for conscience sake be subject and obedient Here then the fierce frenzie of Anabaptisticall Doctrine knowes not how to abolish Magistiacie as abhominable Nor may the Consistorian tenets of dangerous puritans be granted as authenticall Kings hold their crownes of God and are not to bee limited at the peoples pleasure they erre who thinke they may correct or punish them Nor may the bloody practise of Pope and Puritane-papists be allowed The Miter may not trample on the neckes of Princes and dispose of kingdomes when and where it pleaseth no not in ordine ad spiritualia Not in defence of Christs spouse the Church because there is no firme warrant for such a practise as by degrees shall bee further shewed both out of the Scriptures and the Fathers But before I make myful encounter with these adversaries severally and apart I have to tell them in the generall that they are mischievous miscreants and doe but give their right hands of fellowship to that wicked generation here mentioned who curse their father and doe not blesse their Mother If it were otherwise the scriptures would not teach that we may not curse the King no not in our thoughts Eccles 10.20 Nor that it were unlawfull to revile or curse the ruler of the people Mat. 15.4 Prov. 20.20 30.11 Exod. 22.28 Nor that we should honour our fathers and blesse our mothers Deut. 27.16 Nor that every soule should bee subject to the higher powers Rom. 13.1 Nor that the birds of prey should be our punishers For as hath been said The eye that mocketh at his Father Prov. 30.17 and dispiseth to obey his Mother the Ravens of the vallie shall picke it out and the young Eagles shall eate it Where againe observe that the blessing or duty which is pertinent to the Mother who is the weaker vessell may in this place stand to signifie that not the meanest officer which the King our supreame governour here on earth shall constitute may bee cursed or despised For know that such honour and dutie as is proportionable to the places wherein they are must be conferred nay rather must be rendred as a thing which of right belongeth to them For this in some sort is that exequation formerly mentioned wherein the mother is blessed as well as the Father and wherein the children are taught the full extent of their duties not finding all to bee fully done untill the Mother and the Father bee proportionably honoured The Mother then as herein doth well appeare stands not for a meere cypher and therefore secondly shee also must see that shee bee more then a cypher to fill up roome in the place wherein shee is Scar-crowes and no more are to little purpose They be but as David speaketh of the heathen Images who have eyes and see not mouths and speake not eares and heare not and therefore such as are unfit to beare an office For the life of the law is the execution thereof whilst on the contrary through ignorance floth briberie feare or favour it is either dead or lives a languishing life to all offenders I hold it therefore requisite that an officer be endued chiefly with two things Knowledge and Practice The Knowledge requires Cor sapiens a wise heart Kin. 3.9 such a one as Solomon prayed for shadowes will not serve the turne where substance is required Nor scarre-crowes frey but where the birds are foolish perhaps at the first they may affright but afterwards being knowne to be what they are vices grow impudent and like unto the fearelesse birds boldly take their swindg without any regard at all to those who are set to looke at what is done And next for the execution of this knowledg there must be Cor magnanimum a magnanimous heart Not an heart of waxe which will meltinto feare nor an heart of lead which will bend into favour but a coutagious stout and valiant heart Kin. 10 20. To which purpose let Solomons throne be looked on view well the manner or fashion thereof and it will so one appeare that it was not for nothing that every of those stept unto his throue of judgement were supported by Lyons because it fitly served to teach Kings and all Magistrates that a Lyon-like courage and resolution was to be of no meane importance or regard among them Beside which that the execution may be just as well as fearelesse there must be also Cor honestum An honest upright and religious heart Such an heart as will not suffer envie or malicious

such And herein there is one thing more which I grieve to utter that hospitalitie charity and means of doing good should in a manner be quite dead and gone And why is that but by reason that all is too little to maintaine this their apish pride these their foolish fashions with other as vaine and idle spendings for by how much we are the more in wast unto our selves by so much we are the lesse to God the King the poore and honest neighbourly societie Whereas on the contrary if every one would be orderly contained within their owne bounds and unthrifts wast lesse by unwarrantable courses I dare be bold to say that many sorts of men might have where with all the better to shew their zeale to the Church and state wherein they live might be hospitable charitable yea and might entertaine many friends and acquaintance with that which to the entertaining of a Prince or Prince his Ambassadour is scarce so much as the Widdowes two mites cast into the treasury Beside all which with much more that are the charges of a watchfull Prince there be times also of more then ordinary necessity and then a King may not spare out of his royall prerogative to raise an Army or presse of men from among his subjects and have a stricter hand over mens persons children and goods then at other times The testimony of which truth is in the first booke of Samuel the 8. chapter at the 11. ● Sam. 8.11 verse and so on to the end of the 17. verse where the words be these This shall be the manner or right of the King that shal reigne over you Hee shall take your sonnes and appoint them for himselfe for his charets and to be his horsemen and some to runne before his charet Hee shall appoint some to be captaines over thousands and captaines over fifties and some to make him weapons for the warre He shall take your daughters your fields the tenth of your seed your Men-servants and Maid-servants together with the best of your yong-men and Asses And at the 17. verse The tenth of your sheepe and ye also shall be his servants But to this perhaps it may be objected Object that the drift or intent of the foresaid speech was to deterre the people from having a King and not to shew the rights or the Royalties of a King Whereto I answer that the main drift was indeed to deterre them Answ But as there cannot be an effect without a cause so that the thing intended might be effected he sheweth how farre the power and right of a King once set over them might extend it selfe I say might For it no where appeareth that Saul put in practise all these things here mentioned And therefore should it in the second place be objected that Samuel deterres them not by shewing the lawfull power of a King but by declaring the customes of a Tyrant it must be granted that Saul was to be such a one as is there described or else in my judgement they are wide from the matter Saul I grant was tyrannous enough in his cruelties against David and bloodie practises against the Priests formerly mentioned But if in case of necessity he had beene forced to doe what this scripture declareth I doubt not but he might have done it without the imputation of injustice or of any tyrannous usurpation For be it granted that if the extreamity of this were ordinarily urged by a King or put in practise upon every triviall slight occasion or without just cause it were not better then tyrannie as wee are taught in Deut. 17.20 yet on the contrarie for a King to exercise such or the like authoritie over his Subjects when any imminent danger or knowne necessity shall compell him to it is no tyrannie but the toppe and high branch of his regall power and royall prerogative For if not in such cases then in what is it that A King may doe whatsoever he pleaseth where his word is there is power Ecelos 8.3.4 and who may say unto him what dost thou And be it granted that this be not done out of tyrannie but necessity it serues not onely for safetie but for tryall also of a subjects inclination or affection towards his Prince Yea and thus also may be said even when we speake more generally not onely of this but of all the foresaid occasions comparing one time and businesse with another Neither do I finde that there is or can be any time wherein the head ought not to bee strengthened For by suffering the head to bee weake how can the body prosper Or if the Kings treasury be not like a spring how can the waters of safetie be conveyed into the Cisternes of his subjects And therefore to bee as some are so much be witched to what wee have that we had rather loose all then part with some argues as well folly as malignity For as the Moone and starres would fall infinitely short of that bright lustre which now they have if the Sunne were stripped of his abundant shining So take from a King his Royall prerogative with the Consistorians and their peevish adherents stint him to the modicums of the churlish Nabalists and let him be as if hee were a King and no King and then his very people will in a short space find that as from his flourishing comes their happinesse So from his want comes their miserie But here perhaps will some man object Object out of Deut. 17.17 That a King may not gather unto himselfe much silver and gold and therefore it is in vaine to urge that he should have a full treasury To which I answer Answ that this text toucheth none but those who are tyrannous cruell griping oppressing Princes who ayme at nothing more then at their owne private profit no whit regarding the safety and welfare of their subjects whom God hath committed to their care trust But as for others whose care and employments are such as I have alredy mētioned it meddles not with them for they may not onely have tribute paid them Subjectionis testificandae gratia in token of subjection but also that they may be inabled to undergoe with cheerefulnesse the costs and charges appertaining to the manifold and unknowne affaires of the common-weale together with the education of their off-spring which in hereditarie Kingdomes cannot but be acknowledged among loyall subjects as the welcome Stemmes and hopefull branches for the future times For these are indeed those royall spirits of life which can put full measures of wished joy into a peoples heart for where the case stands thus though the Sunne may set no night appeares but the day is still kept in brightnesse by the happie arising of another Sunne In a word therfore to looke yet once againe unto our selues our land hath beene and still is a treasury and a storehouse for Gods blessings but God grant that among our other sinnes our disobedience ryot pride and