Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	david_n	king_n	saul_n	2,575	5	9.7545	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

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

Magistrate Kings and Princes therefore are not sent to abolish this power and order but where they find the same to nourish it yea and to see that it goe on and doe that which shall be for the glory of God and the good of the Church For wherreas Church officers might be resisted and disabled without the assistance of such a chiefe governour and whereas they might bee either negligent or otherwise in their office then beseemes them it is the goodnesse of God to send Christian Kings as chiefe fathers both for and over them that thereby all may goe well among such as professe the name of Christ in a Christian Church To which purpose the words of Saint Austin are not impertinent In hoc Reges Deo serviunt sicut eis divinitus praecipitur Aug. contra C●esconium lib. 3. c. 15. in quantum sunt Reges si in suo Regno bena jubeant mala prohibeant non solum quae pertinent ad humanam societatem verum etiam quae ad divinam religionem Meaning that Kings herein serve God as it is commanded them from above in that they be Kings if within their Kingdome they command good things and forbid evill not onely in things pertaining to humane fellowship or civill order but also in things pertaining to Gods Religion Now hee that does this must needs bee supreame Governour over all persons in all causes as well Ecclesiasticall as civill within his owne dominions or else he cannot doe it But seeing God hath given him this power doth he not therefore call Councels to have Lawes and orders made and matters where need is to be setled for the good of his Church Yea and because this power of supremacie comes to him from aboue it cannot be in Man to take it from him Factibi et erunt tibi saith * B●●… Andr in his Sermon upon Numb 〈◊〉 1.2 one of whom we may learne to speake was that which God said to Moses and to him onely There was no Fac tibi said to Aaron And therefore the propriety or right of both Trumpets commanded to be made for the calling of Assemblies both in the Church and State must rest in Moses From whence it came to passe that ever after whosoever was in Moses his place must have the same right and power that Moses had Sometimes I confesse there was no such magistrate but no sooner did God send one againe then that this power was put in practise witnesse Nehemias after the captivity Neh. 7.64 1 Mac. 14 4● Simon after the fury of Antiochus yea and witnesse also that famous Constantine whom God raysed up to overthrow the power of the persecuting Dragons and to reduce things to their former order Yet neverthelesse this power of correcting ordering calling and disposing of men in matters of the Church gives no authoritie to Kings or cheife Magistrates to make new Articles of faith to preach the Gospell administer the Sacraments denounce excommuication or exercise the function of the Priests in their Church-service For in these things Princes must forbeare to meddle and acknowledge Priests to bee their pastours submitting their greatnesse to be obedient to them in their directions yea even to the meanest of Gods Ministers sincerely declaring the will of God For though they may force the Priests where they find them negligent to doe their duties yet the duties themselves they cannot doe Defence of the Apolog part 6. cap. 9 Divi● 1. ● pa. 558. Whereto agreeth that of Bishop Iewell Christ saith he is evermore mindfull of his promise for when hee seeth his Church defaced and laid waste hee raiseth up faithfull Magistrates and godly Princes not to doe the Priests or Bishops duties but to force the priests and Bishops to doe their duties The duties themselves then must not be done but by the Priests and doing of them Princes must bee obedient to them not despising as hath beene said the meanest of Gods Ministers sincerely declaring the will of God For as Gods Ambassadours they beseech exhort admonish and reprove even them if need be as well as any other of Gods heritage Num c. 16 c. 17. Who can be ignorant that it was a Corah and his company which would have all the Congreation alike holy whereas it was Aarons rod among all the rods of the Tribes that flourished 1 Sam. 13. 2 Chron 26. So●om lib. 7. cap. 4. Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel and Vzziah that invades the Priests office But it was the part of a good Theodosius to * So also did K. David to the ●●ssage of the Prophet Nathan 2 Sam 1● 13 〈◊〉 in ●●ronol submit to the censure of an upright and holy Ambrose And yet neverthelesse the said Father granted that it was the right and power of Princes to summon Councels For about the yeare of our Lord 381. there was a Synod at Aquileia in which Saint Ambrose was president Who with the rest there assembled did fully testifie that by the appointment of the Emperour and power of his authoritie they held their Synod And hereupon it was that they gave notice to him of all their proceedings therein These are the first SECTION II. THE second follow and they are those whom the * So King Iames cals the Puritans in his Basilicon Doron lib. 1. pag. 41. Pests of the Church but not the scriptures or primitive times account abhominable I meane the reverend Hierarchie of renowned Bishops so much condemned by the fiery Zelots of our peevish Puritans whom nothing can please but their owne fancies They contend for parity and would have all be intitle as high as Aaron They would that all should be Governours rather then private Ministers whereupon they urge that of right there are no Diocesan but onely parochiall Bishops That the authoritie and jurisdiction and rights of a Bishop are no other then what belongeth to all Parsons and Vicars of parish Churches and consequently that every such Parson and Vicar is as good a Bishop as the best Neither doe some but thinke that the Church cannot or ought not to bee governed without a wise worshipfull company of Lay Elders which may annually be removed and returne at the years end to their trades and occupations againe But that these and the like are but idle fancies appeareth both in regard of Christs owne order or institution when he laid the foundation of his Church in regard of the Apostles owne times and also in regard of the Primitive times after them As for the first thus it was The Apostles did not ordaine the difference They onely proceeded as Christ had ordained For as there were chiefe and inferiour Priests in the times before Christ in like manner at the first preaching of the Gospell the foundation of the Church was so laid that all Priests were not in all things equall for the twelue Apostles were first called and sent