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
A91487	Severall speeches delivered at a conference concerning the power of Parliament, to proeeed [sic] against their King for misgovernment. In which is stated: I. That government by blood is not by law of nature, or divine, but only by humane and positive laws of every particular common-wealth, and may upon just causes be altered. II. The particular forme of monarchies and kingdomes, and the different laws whereby they are to be obtained, holden and governed ... III. The great reverence and respect due to kings, ... IV. The lawfulnesse of proceeding against princes: ... V. The coronation of princes, ... VI. What is due to onely succession by birth, and what interest or right an heire apparent hath to the crown, ... VII. How the next in succession by propinquity of blood, have often times been put back by the common-wealth, ... VIII. Divers other examples out of the states of France and England, for proofe that the next in blood are sometimes put back from succession, ... IX. What are the principall points which a common-wealth ought to respect in admitting or excluding their king, wherein is handled largely also of the diversity of religions, and other such causes.	Parsons, Robert, 1546-1610, attributed name.	1648 (1648)	Wing P573; Thomason E521_1; ESTC R203152	104,974	80

Saul though he were elected by God to that royal Thron yet was he slain by the Philistims by God's order as it was foretold him for his disobedience and not fulfilling the law and limits prescribed unto him Amon was lawfull King also and that by natural discent and succession for he was son and heir to king Manasses whom he succeeded and yet was he slain by his own people Quia non ambulavit in via Domini for that he walked not in the way prescribed unto him by God and unto these two kings so deprived God gave two Successours as I have named the like whereof are not to be found in the whole ranke of kings for a thousand yeares together for of Josias it is written Fecit quod crat rectum in conspectu Domini non declinavit neque ad dextram neque ad sinistram 2. Paralip 34. 5. He did that which was right in the sight of God neither did he decline unto the right hand nor the left he reigned 31 yeares 2. Paralip 35. And Jeremias the prophet that lived in his time loved so extremely this good king as he never ceased afterwards to lament his death as the Scripture saith 2 Chron. 34. 35. Chapters As for king David it shall not be needfull to say any thing how excellent a king he was for as many learned men do note he was a most perfect paterne for al kings that should follow in the World not as king Cyrus whom Xenophon did paint out more according to his own imagination of a perfect king that he wished then to the truth of the story but rather as one that passed farre in acts that which is written of him and this not onely in matters of religion piety and devotion but also of chivalry valour wisedom and policy neither is it true which Nicholas Maehiavel the Florentine N. Mach. l. 2. c. 2. in Tit. Liv. And some others of his new unchristian school do affirme for defacing of Christian vertue That religion and piety are le ts oftentimes to politique and wise Government and do break or weaken the high spirits of magnanimous men to take in hand great enterprises for the Common-wealth Aug. l●de Gran. This I say is extreme false for that as Divines are wont to say and it is most true Grace doth not destroy or corrupt but perfect Nature so so as he which by Nature is valiant wise liberal or politique shall be the more if also he be pious and religious which we see evidently in king David who notwithstanding all his piety yet omitted he nothing appertaining to the state and government of a noble wise and politique Prince for first of al he began with reformation of his own Court and Realm in matter of good lif and service of God wherein he used the counsel and direction of God and of Nathan the Prophet as also of Abiathar and Hiram the chief Priests and of Heman his wise Councellour 1. Par. 15. He reduced the whole Clergy into 24. degrees appointing 4000. Singers with divers sorts of musical instruments under Asaph Heman and other principal men that should be Heads of the Quire psal 22. 25. He appointed all Officers needfull both for his Court and also the Common-wealth with the Armes of the Crown which was a Lion in remembrance of the Lion which he had slain with his own hands when he was a childe he ordained a mynt with a peculiar forme of money to be stamped took order for distributing relief unto the poor and other like acts of a prudent and pious Prince After all this he turned himselfe to his old exercise of Warres to which he was given from his child hood being wonderfull valiant of his own person as appeareth by the Lion and Bear that he slew with his own hands and the courage wherewith he took upon him the combat with Goliah and as he had shewed himselfe a great Warriour and renowned Captain many yeares in the service of Saul against the Philistims and had gained many noble victories so much more did he after he was king himselfe for that he conquered not onely the philistims but also the Amorites Idumeans Moabites with the kings and people of Damasco and all Syria even unto the River Euphates and left all these Countries peaceable to his Successour 2 Reg. 8. and in three or four Battailes wherein David himselfe was present within the space of two or three yeares almost a hundred thousand Horse and Foot slain by him 8. paral 18. and that himselfe flew in his dayes eight hundred with his own hands 2 reg 13. Joseph l. 7. antiqu c. 10. and that he made by his example thirty and seven such Captaines as each one of them was able to lead and governe a whole Army and yet among all these expences of Warres had he care to lay up so much money and treasure as was sufficient for the building of that huge and wonderfull Temple after him which hee recommended to his son Salomon and amidst all this valour and courage of so warlike a King and Captaine had he so much humility as to humble himselfe to Nathan the Prophet when he came to rebuke him for his fault and so much patience and charity as to pardon Semci that reviled him and threw stones at him in the high way as he went and among so many and continuall businesses both Martiall and Civill and great affaires of the Commonwealth he had time to write so many Psalmes as we see and to sing prayses seven times a day to Almighty God and to feel that devotion at his death which we read of and finally he so lived and so dyed as never Prince I thinke before him nor perhaps after him so joyned together both valour and vertue courage and humility wisdome and piety government and devotion nobility and religion Wherefore though I have been somewhat longer then I would in this example yet hath it not been from the purpose to note somewhat in particular what two worthy Kings were put up by God in place of two other by him deprived and deposed And now if we will leave the Hebrews and returne to the 〈◊〉 of whom we spake before we shall finde divers things notable in that state also to the purpose we have in hand For before Romulus their first King having by little and little declined into tyranny 〈◊〉 thine and cut in peeces by the Senate 〈◊〉 1. which at that time contained an hundred in number and in his place was chosen Numa Pompilius the notablest King that ever they had wh● prescribed all their order of Religion and manner of sacrifices imitating therein and in divers other points the rites and ceremonies of the Jewes as Ter●ul● and other Fathers does note 〈…〉 contrahaeres Iustin Martyr apolog Hee began also the building of their Capitol added the two months of January and February to the yeare and did other such notable things for that Commonwealth Againe when Tarqui●ius

words in th● name of all the Cleargie and Churches of France Sir that which we require at your handes this day is that you promise unto us that you will keep all canonicall priviledges law and Justice due to be kept and d●fend●d as a good King is bound to do in his Realme and to every Bishop and Church to him Committed whereunto the King answered I do promise and avow to every one of you and to every Church to you committed that I will keep and maintaine all canonicall priviledges law and Justice due to every man to the uttermost of my power and by Gods helpe shall defend you as a good King is bound to doe in his Realme This being done the King did sweare and make his Oath laying his handes upon the Gospell in these words following Au●nom de Iesus Christ ie Jure promots aw peuple Christi●n a may suject cos thoses c. Which is in English in the name of Jesus Christ I do sweare and promise to all Christian people subject unto me these poiuts ensuing first to procure that all my subjects be kept in the union of the Church and I will defend them from all excesse rapin extortion and iniquitie Secondly I will take order that in all iudgments justice shall be kept with equity and mercy to the end that God of his mercy may conserve unto me with my people his holy grace and mercy 3. I shall endeavour as much as possibly shall lie in me to chuse and drive out all my Realm and all my Dominions all such as the Church hath or shall declare for Heriticks as God shall help me and his holy Gospells Thus sweareth the King and then kisseth the Gospells and immediately is sung Te Deum laudamus and after that are said many particular prayers by the Arch-Bishop and then is the King vested and the ring scepter Crown and other Kingly Ornaments and Ensignes are brought and put upon him with Declaration first what they signifie and then particuler prayers are made to God that their signification may be by the King fulfilled And after all ended the Arch-Bishop with the Bishops do blesse him and say these words unto him God which reigneth in Heaven and governeth all Kingdoms blesse you c. Be you stable and constant and hold your place and right from henceforth which here is committed and layd upon you by the Authority of Almighty God and by this present tradition and delivery which we the Bishops and other Servants of God do make unto you of the same and remember you in place convenient to bear so much more respect and reverence unto the Clergy by how much nearer then other men you have seene them to approach to Gods Alter to the end that Jesus Christ Mediatour of God and man may confirme maintaine you by the Clergy and people in this your Royall Seat and Throne who being Lord of Lords and King of Kings make you raigne with him and his Father in the life and glory everlasting Thus saith the Arch-Bishop unto him and after this he is led by him and the other Peeres unto the seat Royall where the Crown is put upon his head and many other large Ceremonies used which may be read in the Author aforesaid and are to long for this place And yet have I bin the larger in this matter of France for that I do not think it to be improbable which this Author and others do note to wit that most Nations round about have taken their particuler formes of Anointing and Crowning their Kings from this ancient Custome of France though the substance thereof I meane of their sacring and Anointing be deduced from examples of far more antiquity to wit from the very first Kings among the people of Israel 1. Reg. 10. 16. 2. Reg. 2. whom God caused to be anointed by his Priests and Prophets in token of his election and as a singuler priviledge of honour and preheminence unto them whereof King David made so great accompt when he said to the Souldier that had kissed Saul his enemy in the war 2. Reg. 1. quaere non to ●uisti mittere manum tuam in Christum Domini Why diddest thou not feare to lay thy hands upon the Anointed of God and he put him to death for it notwithstanding Saul had been long before deposed and rejected by God and that himselfe had lawfully borne Armes against him for many dayes so much was that ceremony of Anointing estemed in those daies and so hath it been ever since among Christian people also for that Kings hereby are made sacred and doe not only participate with Priests but also with Christ himselfe who hath his name of this circumstance of Anointing as all the world knoweth Probable then I say it is that albeit the substance of this ceremony of Anointing King be much elder then the Christian Kingdom of France yet is this particuler rule and maiesticall manner of doing the same by way of Coronation the most ancient in Frauce aboue all other Kingdomes round about especially if it began with their first Christian King Clodovious not full 500. Yeares after Christ as French Authors doe hold At what time also they recount a great miracle of holy Oyle sent from Heaven by an Angell for Anointing Clodou●us whereof they say they have still remaining for the Anointing of their Kings at Rhemes which point I will not stand to treat or discourse in this place but rather will referr my reader to the foresaid Chapter of Francis Belforest Chronicler of France Belfo. l. 3. Cap. 17. who alleadgeth divers writers of almost 500. year antiquitie that write of the same but howsoever that be very propable it seemeth that all the ceremonies of Coronation in Germany and Polonia before receited which had their begining long after the reigne of Clodoneus might be taken from thence so the affinity likenesse of one to the other doth seeme to agree and Garibay also the Chronicler of Spaine and Nauarra in his 22. Booke Estevan Garribay lib. 22. c. 1. talking of this custome of annointing and Crowning the Kings of Nauarra saith that this excellent custome began there I meane in Nauara about 800. yeares past and was brought in by certain Earls of Champain of France named Theobaldes who comming to attaine that Crowne brought with them that reverent ceremony of Anointing and Crowning their Kings according to the use of the French which custome endureth untill this day in that part of Navarra that is under the house of Vandome albeit in the other that is under the Spaniards which is firr the greater it was left of in the Year 1513. when Fardinande surnamed the Cathol que King of Spaine entred thereupon for the Spanish Kings are never Anointed nor Crowned but otherwise admitted by the Common wealth But among all other Kingdomes it seemeth that England hath most particularly taken this custome Ceremony from France not only for the reason before

worst The second Forme which is called Oligarchia or Aristocratia for that a few and those presumed to be the best are joyned together in Authority as it doth participate something of both the other Governments to wit of Monarchia and Democratia or rather tempereth them both so hath it both good and evil in it but yet inclineth more to the evil for the dis-union that commonly by man's infirmity and malice is among those Heads for which cause the States before named of Venice and Genua which were wont to have simply this Government of Aristocratia in that their Regiment was by certain chose Senatours were enforced in the end to chuse Dukes also as Heads of their Senates for avoiding of dissention and so they have at this day though their Authority be but small as hath been said We see also by the examples of Carthage and Rome where Government of Aristocratia took place that the division and factions among the Senatours of Carthage was the cause why aid and succour was not sent to Hannibal their Captain in Italy after his so great and important victory at Cannas which was the very cause of the saving of the Roman Empire and the losse of their own and also afterwards the emulations discord and dis union of the Roman Senatours among themselves in the affaires and contentions of Marius and Sylla and of Pompry and Caesar was the occasion of all their destruction and of their Common-wealth with them Tit. Liv. l. 30. Entrop l. 3. Oros l. 5. 6. Evident then it is that of all other Governments the Monarchy is the best and least subject to the inconveniences that other Governments have and if the Prince that governeth alone and hath supreme authority to himselfe as he resembleth God in this point of sole Government so could he resemble him also in wise discreet and just Government and in ruling without passion no doubt but that nothing more excellent in the World could be desired for the perfect felicity of his Subjects but for that a King or Prince is a man as others be and thereby not onely subject to errours in judgement but also to passionate affections in his will for this cause it was necessary that the Common-wealth as it gave him this great power over them so it should assigne him also the best helpes that might be for directing and rectifying both his will and judgement and make him therein as like in Government to God whom he representeth as man's frailty can reach unto For this consideration they assigned to him first of all the assistance and direction of Law whereby to governe which Law Aristotle saith Est meus quaelam nulle perturbata affectu Arist l. 3. Pol. c. ult It is a certain minde disquieted with no disordinate affection as mens mindes commonly be for that when a Law is made for the most part it is made upon due considlration and deliberation and without perturbation of evil affections as anger envy hatred rashnesse or the like passions and it is referred to some good end and commodity of the Common-wealth which Law being once made remaineth so still without alteration or partial affection being indifferent to all and partial to none but telleth one tale to every man and in this it resembleth the perfection as it were of God himselfe for the which cause the said Philosopher in the same place addeth a notable wise saying to wit That he which joyneth a Law to governe with the Prince joyneth God to the Prince but be that joyneth to the Prince his affection to governe joyneth a beast Ar. l. 3. Pol. c. 12. For that mens affections and concupiscences are common also to Beasts so that a Prince ruling by Law is more than a man or a man deified and a Prince ruling by affections is lesse than a man or a man brutified In another place also the same Philosopher saith that a Prince that leaveth Law and ruleth himselfe and others by his own appetite and affections Of all creatures is the worst and of all beasts is the most furious and dangerous Arist l. 1. Pol. c. 2. For that nothing is so outragious as injustice armed and no armour is so strong as wit and authority whereof the first he hath in that he is a man and the other in that he is a Prince For this cause then all Common-wealths have prescribed Lawes unto their Princes to govern thereby as by a most excellent certain and immutable rule to which sense Cicero said Leges sunt inventae ut omnibus semper una eadem voce loquerentur Lawes were invented to the end they should speak in one and the selfe same sense to all men Cic. l. 2. Offic. For which very reason in like manner these Lawes have been called by Philosophers a rule or square inflexible and by Aristotle in particular a minde without passion as hath been said but the Prophet David who was also a Prince and King seemeth to call it by the name of Discipline for that as Discipline doth keep all the parts of a man or of a particular house in order so Law well ministred keepeth all the parts of a Common-wealth in good order and to shew how securely God exacteth this at all Princes hands he saith these words And now learn ye Kings and be instructed ye that judge the World serve God in fear and rejoyce in him with trembling imbrace ye discipline least he enter into wrath and so ye perish from the way of righteousnesse Psal 2. Which words being uttered by a Prophet and King do contain divers points of much consideration for this purpose as first that Kings and Princes are bound to learne Law and Discipline and secondly to observe the same with great humility and fear of Gods wrath and thirdly that if they do not they shall perish from the way of righteousnesse as though the greatest plague of all to a Prince were to lose the way of righteousnesse law and reason in his Government and to give himselfe over to passion and his own will whereby they are sure to come to shipwracke and thus much of the first helpe The second helpe that Common-wealths have given to their Kings and Princes especially in later Ages hath been certain Councels and Councelours with whom to consult in matters of most importance as we see the Parliaments in England and France the Courts in Spain and Diets in Germany without which no matter of great moment can be concluded and besides this commonly every King hath his Privy Councel whom he is bound to hear and this was done to temper somewhat the absolute forme of a Monarchy whose danger is by reason of his sole Authority to fall into tyranny as Aristotle wisely noteth in his fourth Book of Politiques shewing the inconvenience or dangers of this Government which is the cause that we have few or no simple Monarchies now in the World especially among Christians but all are mixt lightly with divers points