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
A87515	Obedience active and passive due to the supream povver, by the word of God, reason, and the consent of divers moderne and orthodox divines; written not out of faction, but conscience, and with desire to informe the ignorant, and undeceive the seduced: by W.J. a welwiller to peace and truth.	W. J., welwiller to peace and truth.	1643 (1643)	Wing J52; Thomason E90_19; ESTC R19937	23,430	31

that after this life he may attaine everlasting joy and felicity Thirdly We must feare him as S. Paul wills us Rom. 13.7 Give Feare to whom feare is due and as Salomon Councells us Pro. 24.21 saying My Sonne feare thou the Lord and the King and that with a feare of love least any hurt come to him and a feare of awe least we offend and disobey him Salomon joynes them together because he that is a true servant of God and feareth him will be a true subject to the King and feare him also For it is but one and the same Religious feare which first honoureth God and then the King And as Time Deum makes a good Christian so Time Regem a good Subject and the better Christian the better Subject And to speake Truth it is God that causeth this Feare in Subjects towards their King for as S. Anselme speaketh very rightly Nunquam potest fieri nisi operatione Dei ut tot homines vni servirent quem considerant vnius esse cum ipsis fragilitatis naturae Sed quia Deus inspirat Subditis timorem obediendi voluntatem contingit ita Fourthly we must not murmur against him For Exod. 16.8 and Num. 16.11 They that murmur against their Governours are said to murmur against the Lord because they murmur against his ordinance and against his Ministers for they judge not for men but for the Lord 2 Chron. 19.6 and Pro 8.15 by me Princes decree Iustice saith God and therefore what Christ saith in another case Luk. 10.16 may not unfitly be applied to them He that despiseth you despiseth me for as the Apostles were the Messengers of Christ so Kings are the Lieutenants of God Fiftly We must not touch him with a virulent Tongue like them in Ieremy Ier. 18.18 who said Come let us smite him with the Tongue that is We must not speake evill of him no though we receive wrong from him by S. Paule's example Acts 23.5 towards Ananias for so soone as he knew him to be the high Priest he corrects himselfe with a Scriptum est out of Exod. 22.28 Thou shalt not speake evill of the Ruler of my people Sixtly We must not accuse him for where the word of a King is there is power and who may say to him what dost thou saith Salomon Eccles 8.4 and Elihu in Iob Is it fit to say to a King Thou art wicked Or to Princes yee are ungodly Iob. 34.18 And therefore we should be so farre from judging amisse of his actions That we should rather excuse what is done amisse by him then accuse him for it and withall to suppose him so free in himselfe from doing any Act of Injustice that we should be ready to answer him as did both that wise woman of Tekoah 2 Sam 14 17 and also Mephibosheth 2 Sam. 19.27 My Lord the King is as an Angell of God to discerne both good and bad doe therefore what is good in thine eyes Wherefore though his actions may seem blame-worthy yet we must not suppose them such and much lesse accuse him for them and so Plantus though an Heathen could tell us That Indigna digna habenda sunt Rex quae facit Seventhly We must not curse him for God hath prohibited it Exod. 22.28 Thou shalt not curse the Ruler of my people and Salomon gives us this lesson by way of causion Eccles 10.20 Curse not the King no not in thy thought for a bird of the ayre shall cary the voyce and that which hath winges shall tell the matter to teach us That though Kinge and Governors have infirmities and vices which being men they are equally subject too with others and so perchance may often do evill yet we ought not to revile them or curse them therefore Yea though thou mayst know the King to doe evill and the land to suffer evill by his doing yea though thou mayst know it by thine owne suffering of evil from him yet let not so much as thine hearts thought curse him as Doctor Iermyne in his Comments on that booke of Ecclesiastes hath observed upon that text from S. Cyprian Eighthly We must not touch him violently nor lift up our hands against him God hath inhibited it 1 Chro 16.22 and Psal 10● 15 Saying Touch not mine annoynted to wit so as to doe him harme or kill him for as David saith to Abishai 1 Sam. 26.9 who can stretch forth his hands against the Lords annoynted and be guiltlesse and therfore forbeare to destroy him And we know how Davids heart smote him when as he onely did but cut off the skirt from King Sauls garment 1 Sam. 24.5 though he kild him not For on whom Gods hand hath beene to annoynt them he cannot endure any others hand should be to violate them For there is such neere alliance as it were betweene God and them Christ and them and the Holy Ghost and them as that they are not to be harmed the least way if either God or Christ or the Holy Ghost can keepe us from it For Kings participat with the name of God Psal 82.6 I have said yee are Gods and with the name of Christ for they are called Christi Domini The Lords Annoynted frequently in Scripture and if they be annoynted it is with the Holy Ghost and power from above Acts 10. ●● as that learned and reverend Bishop Andrewes in his Second Sermon of the conspiracy of the Gowries So in that they be annoynted with oyle not tooke from the Marchants warehouse or the Apothecaryes shop but from the Sanctuary it shewes us That Sacred is the office whereunto they are designed Sacred the power wherwith they are endued Sacred the persons wherto it is applied therfore at no hand to be touched either virulently with the Tongue or violently with the hand Ninthly We should not desert him in his troubles and necessity but adhere to him and endure the extremity of Fortune with him and even then answer him as Davids Servants said to him when David was to flee with them from Absolom 1 Sam. 15 15. Behold thy servants are ready to doe whatsoever my Lord the King shall appoint and likewise with Ittai the Gittite to say and doe as he did then to King David at verse the 21. As the Lord liveth and as my Lord the King liveth Surely in what place my Lord the King shall be whether in life or death even there also will thy Servant be Tenthly In time of warre if he goe forth to battaile and there expose himselfe to danger for the animation and incouragement of his Hoast then because he is worth ten thousand of us as the people said of King David 2 Sam. 18.3 We must therefore be sure that we be ready to rescue him and to venture our life for his deliverance as wee read Abishai one of Davids Generalls valiant men did to succour David from the hands of Isbbi-benob the Philistim Gyant 2 Sam. 21 17. And then withall out of a feare

appeares that what Saint Paul saith Rom. 13.1 is very true That there is no power but of God and the powers that bee are ordained of God And therefore in that very place hee willeth and enjoyneth That every Soule be subject to the higher powers And writing unto Titus hee willeth him Tit. 3.1 To put the people in mind that they be subject to principalities and powers and that they be obedient in which places by subjection hee includes a necessity of not resisting For such who shall either dis-respect the person or disobey the just power of the King resist the Ordinance of God and shall receive to themselves condemnation as our Old but damnation as our New translation renders Rom. 13.2 Philo the Iew in his booke de vita Moysis thus speakes of the office of Kings Regis officium est jubere quae oportet fi●ri votare à quibus abstinere decet caeterum jussio faciendorum interdictio cavendorum propriè ad legem pertinet atque ita consequitur quod Rex animata lex sit lex vero sit Rex justissimus And our most gratious Soveraigne not onely performes that good office but withall admits of that rule and for his peoples satisfaction hath further protested before almighty God not to governe them by any Arbitrary power of his owne but to admit and propose the knowne lawes of this Realme for his guide and the exact rule of his government unto which I suppose every good Christian will adhibite faith and unto whom I hope every loyall subject will yeild due obedience and therefore how great a cause have wee to prayse God whose gratiousnesse is pleased to set such over us as do set him in all their wayes before them and how great cause have wee in all respects to honour him who ruling us in goodnesse doth also rule himselfe by goodnesse Long may hee live among us ever may he raigne by himselfe and royall posterity over us in glory and renoune Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreame c. saith Saint Peter 1 Epist 2.13 Not that Kings are ordained by men or that men invented that government for the powers that bee are ordained of God Rom. 13.1 and that Kings are is plainely manifested before as also by 1 Sam. 15.11 where God complaineth saying It repenteth mee not that the people but that I have set up Saul to be King But he cals Kingly Government an ordinance of man as Calvin Beza Marlorate Aretius Piscator Bucanus Gerardus and Weemse have observed upon that text because the power that is conferr'd by God upon men is proper to men exercised by men and towards men it is called an humane ordinance subjective because men are the subject of it and objective because it handles humane affaires and lastly in respect of the end being instituted for the good of man and the conservation of humane society So it appeareth by what hath beene said That Kings and Supreame Magistrates are not politique institutions of men nor at first ordained by men nor the power they are invested with committed to them from men but from God And therefore let every soule bee subject to them and as omnis anima so ex omni animo which shewes the manner not with the body onely but the mind also not in shew alone but indeed and in truth withall and that to all just commands yea and to their unjust demands if not contradictory to the will or word of God by our Saviours example Matth. 17.27 who payed Tribute to the Polegatherers for quietnesse sake rather then offend or resist although nothing was due but if their commands and demands bee contrary to Gods then Deo potius quàm hominibus better obey God then man by the example of Saint Peter and Saint Iohn Acts 4.19 Yet so bee they bee not dissonant or discrepant from Gods then Scripture wils us to yeild obedience thereto not onely as Saint Peter exhorts 1 Pet. 2.13 for the Lords sake that so hee may bee honoured who hath ordained Kings and powers and would that we should bee obedient to them as Aretius Piscator and Lucas Osiander observe in their Comments upon that text but withall as Saint Paul enjoynes us for conscience sake also Rom. 13.5 That so wee may retaine a good conscience which wee must keepe voyd of offence both towards God and towards Men. Acts 24.16 That it may witnesse for us that wee have not resisted Authority for no man with a good conscience can resist him to whose power God hath made him subject as the same Piscator and Osiander together with Calvin and Bucanus have noted upon that text of Saint Paul Rom. 3.5 And therefore because wee must bee subject both for the Lords sake and for Conscience sake too it will not bee amisse to consider what a subjects duty to his Soveraigne is and in what particulars it consists And first wee must honour him Give honour to whom honour is due saith Saint Paul Rom. 13.7 and honour the King saith Saint Peter 1 Pet. 2.17 and that must be by a reverend esteeme of him and an acknowledgement of him for our Superiour by giving him due respect in our behaviour and Titles of reverence in our words as David did to Saul 1 Sam. 24.8 he stooped with his face toward the earth and bowed himselfe and said My Lord the King And as Arauna did to David 2 Sam. 24.20.21 and Nathan to David 1 Kings 23.24 and Bathsheba to David at the 31. verse of that Chapter Who bowed her face to the earth and did reverence to the King and said Let my Lord King David live for ever Secondly We must pray and give thanks to God for him as S. Paul exhorts 1 Tim. 2.1.2 I exhort therefore that first of all Prayers Supplications and Thankesgiving be made for all men for Kings c. and that as the Psalmist Psal 80.17 Let thy hand be upon the man of thy right hand upon the sonne of man whom thou madest strong for thy selfe that is O Lord let thy hand of Providence Power and Mercy be upon the man of thy right hand and thine annoynted the King ever redily and mightily to defend preserve and protect him and upon him whom though thou reckonest among the Gods of the Earth Psal 82.1 and 6. yet indeed is but the son of man whom thou hast made strong by Majestie and power for thy selfe to governe thy people as thy Vicegerant or as our owne Liturgie teacheth us That God would be pleased to be his defender and keeper and give him the victory over all his enemies that God would so dispose governe and rule the heart of our Gracious King and Governour that he might evermore have affiance in him and in all his thoughts words and works ever seeke Gods honour and glory and study to preserve the people committed to his charge in wealth peace and godlinesse and finally