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	lord_n	saul_n	9,635	5	10.3237	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20451	Justice vindicated from the false fucus [i.e. focus] put upon it, by [brace] Thomas White gent., Mr. Thomas Hobbs, and Hugo Grotius as also elements of power & subjection, wherein is demonstrated the cause of all humane, Christian, and legal society : and as a previous introduction to these, is shewed, the method by which men must necessarily attain arts & sciences / by Roger Coke.; Reports. Part 10. French	Coke, Roger, fl. 1696.	1660 (1660)	Wing C4979	450,561	399

that Saul did unjustly persecute To resist Princes though commanding unjustly is contrary to faith in the Old Testament 1 Sam. 24. 6. cap. 26. 9. David with an intention to take away his life Yet when David might twice have resisted Saul and taken away his life 1 Sam. cap. 24 cap. 26. he refused to do it and the reason was because he was the Lords Anointed And who can lay his hand upon the Lords Anointed and be guiltless c. Nebuchadnezzar King of the Assyrians not only destroyed the land of Palestine with fire and sword not only destroyed Jorusalem laying it level with the ground burnt the Temple carried all things consecrated and dedicated to Gods service to Babylon converting them to prophane uses not only killed their King carried the Jews themselves into most miserable servitude but also to the contumely and dishonor of Gods Majesty erected an Image to be divinely adored upon no less penalty then to be thrown into the fiery fornace Yet were these most holy men Shadrach Meshach and Dan. 3. Abednego so far from resisting the King though they could not obey him that they patiently submitted themselves to the fornace made seven times hotter for their sakes and the blessed men were so far from seeking revenge that upon Gods denouncing judgment to Nebuchadnezzar in a dream Daniel whose mischief was no whit less intended prayeth that the dream might be to them who hate his Lord and the interpretation thereof to his adversaries Far unlike to the spirit of Calvin who commenting upon Daniel makes Kings to divest themselves of all power when they command in dishonor to God and to spit upon their heads rather then obey them c. And though Nebuchadnezzar were so wicked yet being Jer. 25. 9. a King Gods calls him his servant 25. S. Peter teacheth that it is thanksworthy if a man for conscience Against the faith of the New Testament 1 Pet. cap. 2. 19 20 21 c. towards God endure grief and suffer wrong undeservedly For what praise is it if when we be buffeted for our faults we take it patiently But if when we do well we suffer wrong and shall take it patiently then is there thank with God For hereunto were we called for Christ also suffered for us leaving us an example that we should follow his steps who did no sin neither was guile found in his mouth who when he was reviled reviled not again when he suffered he threatned not but committed the vengeance to him that judgeth righteously What more plain lesson can be given to Christians to suffer and not to resist Princes for the testimony of a good Conscience And if ever man had just cause to resist then had our Saviour and S. Peter in his defence yet would not our Saviour allow it but tells him that whoso takes the sword Mat. 29. 52. shall perish by the sword 26. That which I as a private man may assume to my self as a man Destructive to all Humane Society is due to another as a man otherwise it were a great arrogance in me to allow that to my self which I condemn in another But if I may ascribe to my self a power of judging when I may resist my Prince then ought I to allow it in another and so by consequence every man should have a power of judging how long he shall continue in obedience and not resist his Soveraign Now what Society there can be where any man may make himself free from all Humane Laws without which there can be no Society and resist them when he sees occasion for where men may resist there can be no subjection let any man judge Nay where men did ever ascribe to themselves a right or power of resisting their Soveraigns they did never stay there but made all the unjust usurpation and hostile invasion they could upon them who continued in obedience to their Prince And what Law of God or Man or Rule of Society gives me a liberty to kill and murder innocent men because I have sinned in resisting where I ought not By our Country-Laws if a man assaulted another who goeth back to some hedge ditch or wall c. beyond which he cannot pass and then in his own defence kills the assaulter yet such a tender care had the Common-Law of a mans life that though this were done by inevitable necessity in the preservation of an innocent mans life that he should have suffered death therefore And though by the Statute of Glocester he shall save his life yet he shall forfeit his goods and chattels Nor is this damnable opinion of resisting Princes Inst 3 par p. 55 56. less destructive to other men then the Assertors For why may not any man do that to them which they of themselves have done to their rightful Soveraign and his obedient Subjects 27. It is Humanum errare Fallibility is concomitant with humane Wherein Princes commanding unjustly ought to be obeyed actively nature And no doubt but Princes being men are subject to humane frailty Yet as Humane Laws will admit of although not intend a mischief to particular men rather then endure an Inconvenience so the Laws of Nature will admit of many things contrary to Nature rather then endure a Vacuity I say therefore that there are many things so inherent in the Prince individually that they are incommunicable to any other And therefore the Prince offending herein either through humane frailty or passion yet if he command unjustly the sin is his in so commanding and not the Subjects in obeying As if a Prince makes unjust War yet if the Subject obey him it is not the Subjects sin in obeying but the Princes in making such a War For if Subjects might judge whether a War were justly undertaken or not and so be freed from his obedience when he would judge it unlawful then any or all Subjects either through fear or faction might desert their Prince in any War and so the Prince left destitute of protecting himself or Subjects whenas Salus populi est suprema lex and of this is the Prince the sole and individual Judge If Princes give unjust Judgment the Executioners of Judgment ought to execute the Sentence although unjust for they are not obliged to take notice of the Injustice of the Sentence but of the Sentence The Act of Parliament against Cromwell Earl of Essex did oblige although unjust he being in peaceable times Inst 4. par 37. without any urgent necessity condemned unheard yet was it no sin in the Executioner to execute it 28. Monarchy is where the Empire or power of governing is in one What is Monarchy Person from whom all Humane Laws Magistracie and Protection of Subjects is to be expected 29. Hereditary Monarchy is where this Right Title or Empire descends What is Hereditary Monarchy to the Heir General or Male and this latter is proper only to France and that by a

he will not deny that the supreme power was in Deborah and yet sure he will not affirm that she had the Sacerdotal power And whereas Mr. Hobbs says That the Kings of Israel had power over the Cap. 11. ar 16. prope finem High-Priests and instanceth in Solomons deposing Abiathar If he means that they had power over their persons he disputes without an adversary for me But it does not follow from thence that they had the Sacerdotal power in them for Solomon did restore Sadoc who was of the line of Eleazer to whom he ascribes so much power whereas Abiathar was of the family of Ithamar one of Aarons younger sons whereof Eli was the first Jos de antiq Jud. l. 8. c. 1. And he may as well infer that the Regal power was subject to the High-Priest because Jehojada restored Jehoash after he had slain Athalia And ch 16 art 16. whereas he says That the Kings being constituted there is no doubt but both powers were in them It is false For if the Sacerdotal power were in the King then might the King execute his power but Uzziah transgressed 2 Chro. 26. 16. against the Lord his God when he went into the temple of the Lord to burn incense upon the altar of incense For as Azariah the Priest told him ver 18. It appertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burn incense c. See Num. 18. 7. Exod. 30. 7. And the Lord smote him with leprosie and Ahaziah thrust him out v. 20. See the manner more at large Joseph lib. 9. cap. 11. de antiq Judaeor And Saul was therefore rejected from being King because in case of extreme danger he did offer sacrifice 1 Sam. 13. 14. 7. That our Saviour Jesus Christ God and Man foretold by all the Prophets The new and last Covenant and Revelation of God to Mankind by his Son most especially by that most noble Prophet Isaiah descended from the Kings of Judah took our nature upon him in Augustus Cesars reign when Janus Temple was shut and an universal peace over all the world who by himself once offered for us under Pontius Pilate the deputy was a fulfilling of the ceremonial Law being but a type of him to come and a sufficient propitiation and satisfaction for the sinns of the whole world beleeving on him being the foundation of all Christian faith I will not dispute Note Reader that our Saviour being the Prince of Peace this Prince Nota Bene of Peace was born into the world when there was an universal Peace so being the King of Peace was born as if there could be no peace without it when as there was none but Monarchy and that not elective in all the world 8. But because parum est lex nisi sunt qui possunt jura gerere it had been What Order our Saviour took in his life time for executing of his last Will and Testament and how executed to no purpose for our Saviour to have made his last Will and Testament if he had not made Executors to have executed it he chose and ordained twelve Apostles seventy Disciples or Evangelists his Executors note that in the Gospells the Evangelists are usually called Christs Disciples as well as Apostles but the Disciples the Evangelists are never called his Apostles After our Saviours passion St. Peter in his exhortation for the choosing of another in the place of Judas who had betrayed his Master saies Acts. 1. 20. Let his habitation be void and no man dwelling therein and his Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let another take Here the Apostles who are also called Disciples appointed Joseph and Mathias but the lot fell upon Mathias these Appostles created seven Deacons Acts 6. 6. chosen by the multitude after prayer having laid their hands upon them Peter and John Act. 8. 17. confirm and lay hands on the Samaritans converted by the preaching of Philip. Saul is called to the Apostleship after he was striken blind and had seen Jesus whom he had persecuted Act. 9. 3 4 5. Barnabas was sent to confirm the beleevers converted by them who were scattered upon St. Stevens persecution at Phenice and Cyprus Act. 11. 22 23. Paul and Barnabas confirm the Soules of the Disciples and ordain Elders in every Church Act. 14. 22 23. Paul said to Barnabas let us visit our brethren in every City where we have preached Act. 15. 36. neither can it be shewed that any in the Acts did ordain lay on their hands confirme or visit but only the Apostles so that as Apostles that is men sent not only to preach confirm ordain visit c. every where were none made but by our Saviour For St. Paul and Barnabas were Acts. 15. 2. miraculously chosen by him And the Lot fell upon Mathias Act. 1. 26. and the Lot is of the Lord. 9. But because our Saviour would not leave his Church in so short-lived a states as to be but of one Ages continuance God having left with the Jewes Our Saviours promise to his Church sufficient power for the propagation of the Jewish priesthood untill all should be fulfilled by our Saviour he saies Behold I am with you even unto the end of the world Amen St. Matth. 28. 20. But preaching the Gospel ordaining laying on of hands confirming c. are necessary fundamentals for the constituting of a Christian Church unto the end of the world c. Our Saviour therefore will be with his Church unto the end of the world in Preaching the Gospel in ordaining laying on of hands confirming c. 10. It being evident that the Apostles did preach ordain c. our The Apostles did ordain Bishops Presbyters and Deacons Saviour having promised to be with the Apostles and Disciples i. e. the Church unto the end of the world therefore after the Apostles preaching the Gospel ordaining c. should be in the Church let us see to whom our Saviour did bequeath this ghostly power after the Apostles The Apostles did ordain Bishops Elders and Deacons Episcopos Presbyteros Act. 14. 21. Diaconos That Presbyter is not the name of Age but Office is most manifest for when St. Paul had ordained Presbyters or Elders in every City sure he made them no elder then they were Besides he made Timothy a Presbyter when he was but a young man 1 Tim. 4. 12. 10. As our Saviour did usually call his Apostles his Disciples but never The difference between a Presbiter and a Bishop called his Disciples or Evangelists his Apostles so the Apostles did usually call Bishops Presbyters but never called Presbyters Bishops As Act. 20. 17. whom St. Paul calls Elders of the Church v. 28. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. John the Apostle Ep. 2. 3. v. 1. calls himself the elder It is true therefore that every Bishop is