Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

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

are Gods and children of the highest that thereby the dignity of him who swayes the Scepter and royall prerogative of a lawfull King may be made apparent to the purblind opposites of a crooked generation And verily all this the Queene of Sheba uttered to the very full for when she came from the South to heare the wisedome of Solomon Blessed saith shee bee the Lord thy God which delighted in thee to set thee on his throne that thou mighrest bee King for the Lord thy God 2 Chron. 9.8 Howbeit as if climats altered truths these men wil granthim no prerogative but what they please Will he do they thinke who hath said ye are Gods and children of the highest be wel pleased to see the people limit the power of a King to their owne tedder or hath he set up Kings so high in place dignity as that their throns are said to be his and all this with an intent or purpose that the people should curb them surely no For as a King may do whatsoever hee pleaseth so none saith the scripture may say unto him what dost thou Eccles 8.3.4 Si quis é nobis O rex justitiae tramites transcendere voluerit ate corripi potest si vero tu accesseris quis te corripiet was that which Gregory of Tours said once to a King of France And so a Lawyer likewise of our owne kingdome a long while since Omnem esse sub Rege et ipsum sub nullo sed tantum sub Deo meaning that all are under their King and he under none but God alone Nor did the heathen but acknowledge it and therefore Horace hath expresly said Reges in ipsos imperium est Iovis that is Against Kings themselves there is no power but that of Iupiter Why then I say seeing the case stands thus doe these men grant him no prerogative but what they please Why do they limit his power to their ownetedder make him but the Bailiffe of the Common weale or why doe they not tremble to maintaine that it resteth in the peoples hands to set the crowne upon whose head they please yea that which is worse why doe they in some cases expose him to the violence of the multitude to kill correct or otherwise to punish as they list ò infandum facinus This last is more divelish then all the rest because Kings are Gods annointed ones and may not vel eo nomine even in that respect be touched with any virulent tongue nor invectives of a bitter penne much lesse with any violent or lessive hand for so the destroying Spider useth to give a touch to the painfull and laborious Bee But Nolite tangere Christos meos Touch not mine annointed and doe my Prophets no harme is that which cries against such desperate wickednesse Bish Andr. Serm. upon those words of touch not mine annointed ones Nay saith one whose words are admirable There is a further matter yet for if we marke it well it is not Ne tangite but Nolite tangere Nolite that is have not so much as the will once to goe about it So that not onely tactus the touch is forbidden but voluntas tangendi the very will to doe it And therefore I am sure that in no case that which these factious braines dare be bold to vent may be done without treason to a lawfull soveraigne no though hee be a tyrant that reignes over them or an heathen for Religion This therefore is a true rule and worthy of observation that if it bee the hard hap of any people to be oppressed with the too heavie hands of their supreame Governours they must not doe as Alsted teacheth Alsted Syst Polit. 2. cap. 3. Buch. de jure regni Iobannes Sarisberienses de nugis curial lib. 8. cap. 20 that is take away the government from them which use it not well and set up others in their stead nor as Buchanan directeth kill them like wolues or beares nor pray for them in such fort as for theeues that is pray for them both and punish them both but let them alone They must bee untouched So that the people have no more to doe but this They must fly to the patronage of Gods mercy and with devoute prayer strive to turn away the whip wherewith they are scourged Peccata enim delinquentium sunt vires tyrannorum The sinnes of offenders are the strength of tyrants whereupon it is that the Lord doth not onely sometimes set up a wicked man to reigne over a nation but sometimes also useth the forraigne power of wicked Princes to scourge a sinfull people And if so then by no meanes may the people seeke a remedy by rebellion against those though wicked who are over them for civill obedience is due even to such as these And so long as they command nothing which is certainly knowne to be contrary to the word of God it is the duty of their loyall subjects to performe obedience to their precepts not out of constraint but willingly freely and ex animo for though it be indeed most certaine that in things which are directly contrarie to the Law of God and such as carry in them a plain and manifest impietie there is no question to be made but it is better to obey God than man Act. 4.19 yet neverthelesse when the matter is either not so at all or onely seemeth so in misapplying or mis-vnderstanding the word of God then the subject is bound to obey not for feare of wrath alone but for conscience sake Rom. 13.5 And now for further inlargement of this truth who hath not heard of Saul how like a * 1 Sam. 22.18.23 and chap. 24.12 tyrant he hunted David as a Partridge and how hee gave command to Doeg to runne with violence upon the Priests and slay them Howbeit neither did the Priests either by themselves or others raise head against him Nor yet would David lay violent hands upon him no not in the cave when there was as fit an opportunity as could be offered for without any conflict hee might have changed a publike warre into a private slaughter and have ended those troubles which by the meanes of this Kings cruelty were fallen upon him shall we say that he was a Coward and therefore did it not He was no coward sure witnesse the Lyon and the Beare and that great Goliah subdued by him There was nothing then that hindred him but the unlawfulnesse of the act 'T was this and only this which kept his hand from the sword and that from the blood of Saul For oh victorie saith one in the behalfe of David thou dost in vain provoke and invite me with thy triumphs I would willingly conquer mine enmie but I must rather keepe the Commandements of my God I will not saith he lay my hands upon the Lords annointed And so saith Optatus he repressed his hand together with his sword and whilst he feared the oyle he saved his enemy of which