Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	pray_v	spirit_n	supplication_n	6,826	5	11.2274	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56211	The soveraigne povver of parliaments and kingdomes divided into foure parts· Together with an appendix: wherein the superiority of our owne, and most other foraine parliaments, states, kingdomes, magistrates, (collectively considered,) over and above their lawfull emperours, kings, princes, is abundantly evidenced, confirmed by pregnant reasons, resolutions, precedents, histories, authorities of all sorts; the contrary objections re-felled: the treachery and disloyalty of papists to their soveraignes, with their present plots to extirpate the Protestant religion demonstrated; and all materiall objections, calumnies, of the King, his counsell, royallists, malignants, delinquents, papists, against the present Parliaments proceedings, (pretended to be exceeding derogatory to the Kings supremacy, and subjects liberty) satisfactorily answered, refuted, dissipated in all particulars. By William Prynne, utter-barrester, of Lincolnes Inne. It is on this second day of August, 1643. ordered ... that this booke ... be printed by Michael Sparke ...; Soveraigne power of parliaments and kingdomes	Prynne, William, 1600-1669.	1643 (1643)	Wing P4087A; ESTC R203193	824,021	610

mans best security to preserve his life estate in peace against the violence of another whence the wisdom of the Common Law makes every mans house his Castle in the necessary defence wherof and of his person goods from the violence rape of others it gives him libertie to beate repulse yea kill injurious assailants which right of defence if once denyed would open a wide gap to all wickednesse injustice disorders whatsoever and speedily bring in absolute confusion subversion of all property Law Order As for Emperors Kings great Officers and other ungodly instruments armed with Princes unjust commissions who deeme themselves above the reach of humane Lawes censures and accountable for their unjust actions to none but God himselfe there is no other knowne barre or obstacle to hinder or restraine their armed violence Tyrannie oppressions but onely the feare of the oppressed assaulted subjects armed resistance which if once denyed to be lawfull all Royalties would soone be transformed into professed Tyranni●s all Kings Magistrates into Tyrants all Liberty into slavery property into communitie and every one would thereby be exposed as a voluntary prey to the arbitrary cruelty covetousnesse avarice lusts of the greatest men Therefore doubtlesse this armed resistance cannot but be lawfull necessary just in point of Law and Conscience to eschew these generall mischiefes Sixtly all will readily grant it lawfull in case of Conscience for subjects to resist a forraigne enemie which invades them with force of Armes though animated by the King himselfe to such invasion and why so but because they are their enemies who would wrongfully deprive them of their native inheritance Liberties estates and worke them harme upon which ground we read in the 2 Kings 3. 21. That when the Moabites heard that the Kings of Israel Iudah and Edom came up to fight against them with a great Army they gathered all that were able to put on armour and upward to withstand them and stood in the border and when ever the Midianites Phili●●ines Syrians Babylonians Aegyptians Cananites or other enemies came to assault the Israelites they presently assembled together in Armes to encounter and repulse them as the Histories of Ioshua Iudges Samuel the Kings Chronicles and Nehemiah abundantly evidence almost in every Chapter If then Subjects may with a good Conscience resist forragin enemies on this ground alone then likewise domestick foes and their Kings own Forces when they become open enemies to rob kill plunder destroy them as inhumanely as injuriously as the worst Forraigne foes there being the selfe same ground for the lawfulnesse of resistance of the one as the other and if the ballance encline to one side more than other an intestine enemie being more unnaturall unjust hurtfull dangerous and transgressing more Lawes of the Realme which obliege not strangers than a Forraigner and a Civill warre being far worse and more destructive than a Forraigne the resistance of an homebred enemy must be the more just and lawfull of the two even in point of Conscience Seventhly The very Law of God both alloweth and commands all men to resist their spirituall enemies with spirituall Armes Iam 4. 7. Resist the Devill and he will flee from you otherwise he would easily subdue and destroy us 1 Pet 5. 8. 9. Be sober and vigilant because your adversarie the devill as a roaring Lyon walketh about seeking whom he may devoure whom resist stedfast in the faith Ephes. 5. 10. to 19. Finally my brethren be strong in the Lord and in the power of his might Put on the whole Armour of God that ye may be able to stand against the wiles of the devill For we wrestle or warre not against flesh and blood but against Principalities against powers against the Rulers of the darkenesse of this world against Spirituall wickednesse or wicked spirits in high places Wherefore take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Stand therefore having your loynes girded about with truth c. Above all taking the sheild of faith wherewith ye shall be able to quench all the fiery darts of the wicked And take the helmet of Salvation and the sword of the spirit which is the Word of God Praying alwayes with all prayer and supplication Hence Christians are termed Souldiers of Iesus Christ and Ch●istianity a warf●●e against the world the flesh and Prince of the world the Devill 2 Tim. 2. 3 4. 2 Cor. 10. 3. 1 Tim. 1. 18. Iam. 41. 1 Pet. 2. 11. Rom. 7. 23. 2 Cor. 10. 4. 1 Cor. 9. 7. I say 41. 2. Rev. 12. 7. 17. In which warfare we must fight and resist even unto blood striving against sinne Heb. 12. 4. Vsing not onely prayers and teares but other spirituall weapons of warre mighty through God able to ●ast downe every high thing that exalteth it selfe to bring into Captivitie every thought to the obedience of Christ and to revenge all disobedien●e 2 Cor. 10. 4. 5. 6. If then we may and must manfully resist and fight against our Spirituall enemies though Principalities Powers Rulers wicked spirits in high Places and the Prince of this world himself the Devill when they ass●ult and seeke to devoure our soules then by the selfesame reason we l●wfully with a safe conscience may yea ought to resist repulse our corporall enemies when they maliciously un●u●●ly forcibly assault us against all rules of Law of Conscience to murther enslave destroy our bodies Soules Religion the Republicke which must be dearest to us though they be Principalities Powers Rulers wicked Spirits in high Places yea Princes of this world with all their under Officers and Instruments of cruelty not onely with prayers and teares but corporall Armes and force because they unnaturally tyrannically seeke the destruction of our bodies estates Liberties Republicke Religion there being no inhibition in Scripture not to resist the one or other but infinite Texts authorising men not onely to resist but warre against yea slay their malicious open enemies untill they be sub●ued or destroyed Exod. 23. 22. 27. Levi. 26. 7. 8. Num. 24. 8. Deut. 20. throughout Iosh. c. 8. to c. 13. 2 Sam. 22. 38. to 42. 1 Chron. 17. 8. 10. Esth. 9. 5. Neither doe the Texts of Mat. 5 39. Luk. 6. 29. But I say unto you that ye resist not ●vill but whosoever sh●ll s●●ite thee on the right cheek● turne to him the other also and hi● that taketh away thy cloake forbid not to take thy c●ate also prohibit all actuall resistance of publick violence offered by enemies to our persons goods or lawfull defensive warres which precept as is cleare by the context and resolved by Augustine Gratia● Alensis and f others extends onely to some private injuries and revenges and to the inward patient preparation of the mind to suffer two injuries rather thē maliciously to revenge a single one especially in cas●s where we want ability to resist not to an actuall

his Souldiers and Abishaies minds who would have slain him without any scruple of conscience that the reasons he spared him were First because he was Gods Annointed that is specially designed and made King of Israel by Gods own election which no kings at this day are so this reason extends not so fully to them as to Saul Secondly Because he was his Father and Lord too and so it would have been deemed somewhat an unnaturall act in him Thirdly because it had ●avoured onely of private self-revenge and ambitious aspiring to the Crown before due time which became not David the quarrell being then not publike but particular betwixt him and David onely who was next to succeed him after his death Fourthly because by this his lenity he would convince reclaim Saul frō his bloody pursuit and cleare his innocency to the world Fifthly to evidence his dependence upon God and his speciall promise that he should enjoy the Crown after Saul by divine appointment and therefore he would not seem to usurp it by taking Sauls life violently away Most of which considerations faile in cases of publike defence and the present controversie Thirdly that Saul himselfe as well as Davids Souldiers conceived that David might with safe conscience have slain as well as spared him witnesse his words 1 Sam. 24. 17 18 19 Thou art more righteous then I for thou hast rewarded me good whereas I have rewarded thee evill And thou hast shewed me this day how thou hast dealt well with me for as much as when the Lord had delivered me into thine hand THOV KILLEDST ME NOT. For if a man finde his enemy WIL HE LET HIM GO WEL AWAY Wherefore the Lord reward thee good for that thou hast done unto me this day c. And in 1. Sam. 26. 21. Then said Saul I have sinned returne my sonne David for I will no more do thee harm because my sovle was precious in thine eyes this day behold I have played the fool exceedingly c. But the former answers are so satisfactory that I shall not pray in ayd from these much lesse from that evasion of Dr. Fern who makes this and all other Davids demeanors in standing out against Saul EXTRAORDINARY for he was annointed and designed by the Lord to succeed Saul and therefore he might also use all extraordinary wayes of safeguarding his person which like wise insinua●es that this his scruple of conscience in sparing Sauls life was but extraordinary the rather because all his Souldiers and Abishai would have slain Saul without any such scruple and Saul himselfe conceived that any man else but David would have done it and so by consequence affirms that this his sparing of Saul is no wayes obl●gatory to other subjects but that they may lawfully in Davids case kill their Soveraigns But Davids resistance of Saul by a guard of men being only that ordinary way which all subjects in all ages have used in such cases and that which nature teacheth not onely men but all living creatures generally to use for their own defence and this evasion derogating exceedingly from the personall safety of Princes yea and exposing them to such perils as they have cause to con the Dr. small thanks for such a bad invention I shall reject it as the extraordinary fansie of the Dr. other loyalists void both of truth and loyalty The 7. Obiection out of the Old Testament is this 1 Sam. 8. 11. Samuel tells the people how they should be oppressed under kings yet all that violence and injustice that should be done unto them is no just cause of resistance for they have NO REMEDY LEFT THEM BVT CRYING TO THE LORD v. 18. And ye shall cry out in that day because of the King which ye shall have chosen you and the Lord will not hear you in that day To this I answer 1. that by the Doctors own confession this text of Samuel much urged by some of his fellows to prove an absolute divine Prerogative in Kings is quite contrary to their suggestion and meant onely of the oppression violence and in●u● not lawfull power of Kings which should cause them thus to cry out to God This truth we have clearly gained by this obiection for which some Royallists will renounce their champion 2. It is but a meer fallacie and absurdity not warranted by the Text which saith not that they shall onely cry out or that they shall use no remedy or resistance but crying out which had been materiall but barely ye shall cry out in that day c. Ergo they must and should onely crie out and not resist at all is a grosse Non-sequitur which Argument because much cryed up I shall demonstrate the palpable absurdity of it by many parallell instances First Every Christian is bound to pray for Kings and Magistrates 1 Tim. 2. 1 2. Ergo they must onely pray and not fight for them nor yeeld tribute or obedience to them Kings and their Subjects too are bound to crie out and pray to God against forraign enemies that come to war against them as Moses did against Pharaoh and his Host David against his enemies Hezekiah against Sennacherib and his Hoste Asa against his enemies Abijah and the men of Iudah against Ieroboam and the Israelites their enemies and as all Christians usually do against their enemies Yea I make no doubt but the Doctor and other Court-Chaplains inform his Majesty and the Cavalleers that they must cry to God against the Parliamenteers and Roundheads now in Arms to resist them Ergo they must onely pray but in no wise resist or fight against them All men must pray to God for their daily bread Ergo they must onely pray and not labour for it Sick persons must pray to God to restore their health Ergo they must take no Physick but onely pray All men are expresly commanded to crie and call upon God in the day of trouble Ergo they must use no meanes but prayer to free themselves from trouble pretty Logick Reason Divinity fitter for deri●ion then any serious Answer This is all this Text concludes and that grosly mistaken Speech of Saint Ambrose Christians weapons are Prayers and Tears of which anon in its due place In one word prayer no more excludes resistance then resistance prayer both of them may and sometimes when defence is necessary as now ought to concurre so that our Court Doctors may as well argue as some Prelates not long since did in word and deed Ministers ought to pray and Gods House is an Oratory for prayer Ergo they must not Preach atleast very seldom nor make his House an Auditory for Preaching Or as rationally reason from this Text That Subjects must cry out to God against their kings oppressions Ergo they must not petition their Kings much lesse complain to their Parliament for relief as conclude from thence Ergo they may in no case resist

treacherously contrary to his League and Oath Berthgwin the 14. Bishop of Landaffe hearing thereof assembled a Synod of his Clergy at Landaffe and solemnly excommunicated the King with all his Progeny and Kingdom by uncovering the Altars casting down the Crosses on the earth and depriving the Countrey both of Baptisme and the Eucharist Whereupon the King unable to endure so great an excommunication with great deiection submitted himselfe to the Bishop and leaving his Kingdom went on pilgrimage into forraign parts for a long space after which returning by the intercession of king Morcant he obtained ab●olution from the Bishop to whose enioyned penance he submitted himself conferring divers Lands upon the Church And in another Synod at Landaffe under this Bishop King Gurcan for living incestuously with his Mother-in-law was solemnly excommunicated in form aforesaid whereupon he craved pardon resolved to put away his Mother-in-law promised satisfaction by k. ●udhail his Intercessor upon which he was absolved upon promise of amendment of life with fasting prayer and almes after which he bestowed divers Lands on the Church Houell king of Gleuissig contrary to his Oath League trecherously circumverring and slaying Gallun hereupon Cerenhir the 18. Bishop of Landaffe calling a Synod solemnly excommunicated him by laying all the crosses on the ground overturning the Bells taking the Reliques from the Altar and casting them on the ground depriving him of all Christian communion under which excommunication he remained almost a whole yeers space After which this king came bare-foot to the Bishop imploring his absolution from this sentence with many teares which he obtained after publke penance enoyned Not long after the same Bishop and his Clergy in another Synod for the like crime in the self-same forme excommunicated Ili sonne of Conblus till he came bare-footed with teares and prayed absolution which upon performance of enjoyned penance promise of future reformation with prayers fasting almes and the setling of some Lands on the Church was granted him by the Bishop So Loumarch son of Cargnocaun was in a full Synod excommunicated by Gulfrid the 20. Bishop of this See for violating the patrimony of the Church and king Brochuail with his family convented before a Syno●e threatned Excommunication enjoyned Penance and satisfaction by the Synode for some injuries offered to to Ciueilliauc the two and twentieth Bishop of Landaffe Mauric King of of Glamorgan was excommunicated by Ioseph the eigth and twentieth Bishop of Landaffe for treach●rously putting out the eyes of Etguin during the truce between them After which he was again publikely exc●mmunicated in a Synode for violating the Sanctuarie of the Church of Landaffe and hurting some of this Bishops servants and not absolved till he made his submission and did his Penance and gave some la●ds to the Church for satisfaction of these offence Thus Calgucam King of Morganauc and his whole family were solemnly excommunicated by Her●wald the nine and twentieth Bishop of Landaffe in a Synod of all his Clergy onely because one of the Kings followers being drunk laid violent hands upon Bathutis the Bishops Physitian and Kinsman on Christmas day Anno 1056. Whereupon all the Crosses and Reliques were cast to the ground the Bells overturned the Church doors stopped up with thorns so as they continued without a Pastor and Divine Service day and night for a long season till the King though innocent submitted himself to the Bishop and to obtain his absolution gave Hen●inguinna to him and his Successors for ever free from all secular and royall services in the presence of all the Clergie and people So Richard the tenth Bishop of Bangor excommunicated David ap Lhewelin Prince of Wales for detaining his brother Griffith prisoner contrarie to his Oath repairing to him upon the Bishops word for his safe return who never left vexing him till he had delivered him up to to the King of Englands hands Many such presidents of Prelates censuring and excommunicating their Kings occur in Storie which for brevity I pretermit onely I shall inform you that Iohn Stratford Archbishop of Canterbury in the 14. year of K. Edw. 3 contesting with this King and excommunicating divers of his followers and all the infringers of the Churches Liberties presumed to write thus unto his Soveraign There are two things by which the world is principally governed The sacred Pontificall authority and the royall power of which the Priesthood is by so much the more weighty ponderous and sublima by how much they are to give an account of kings themselves at the Divine audit And therefore the kings Majesty ought to know that you ought to depend on their judgement not they to be regulated according to your will For who doubteth that the priests of Christ are accounted the FATHERS AND MASTERS of Kings Princes and all faithfull Christians Is it not known to be a part of miserable madnesse if the son should endeavour to subjugate the Father the servant the master to himself The Canonicall authority of Scriptures testifieth that divers Pontiffs have excommunicated some of them Kings others Emperours And if you require somewhat in speciall of the persons of Princes Saint Innocent smote the Emperour Archadius with the sword of excommunication because he consented that Saint John Chrysostom should be violently expelled from his See Likewise Saint Ambrose Archbishop of Millain for a fault which seemednot so hainous to other priests excommunicated the Emperour Theodosius the great From which sentence having first given condigne satisfation he afterwards deserved to be absolved and many such like examples may be alleaged both more certain for time and nearer for place Therefore no Bishops whatsoever neither may nor ought to be punished by the secular Power if they chance to offend through humane frailtie For it is the duty of a good and religious Prince to honour the Priests of God and defend them with greatest reverence inimitation of the Pious Prince of most happy memory Constantine saying when the cause of Priests was brought before him You cannot be iudged by any to wit of the secular judges who are reserved to the iudgement of God alone according to the assertion of the Apostle very ill applied saying The spirituall man is iudged of no man 1 Corinth 2. 15. Not mean of Bishops or Clergie-men but Saints alone endued with Gods Spirit not of judging in courts of iustice but of discerning spirituall things and their own spirituall Estates as the Context resolves Thus and much more this Prelate who notwithstanding this text of the Romanes pleads an exemption of all Bishops and Priests from the kings secular power by Divine Authority and arrogates to Priest and Prelates a iudiciary lawfull power over Kings themselves to excommunicate and censure them for their offences And to descend to later times even since the the Reformation of Religion here Iohn Bridges Dean of Sarum and Bishop of Oxfort even in his Book intituled The supremacy of Christian Princes over