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
A91298	The third part of The soveraigne povver of parliaments and kingdomes. Wherein the Parliaments present necessary defensive warre against the Kings offensive malignant, popish forces; and subjects taking up defensive armes against their soveraignes, and their armies in some cases, is copiously manifested, to be just, lawfull, both in point of law and conscience; and neither treason nor rebellion in either; by inpregnable reasons and authorities of all kindes. Together with a satisfactory answer to all objections, from law, Scripture, fathers, reason, hitherto alledged by Dr. Ferne, or any other late opposite pamphleters, whose grosse mistakes in true stating of the present controversie, in sundry points of divinity, antiquity, history, with their absurd irrationall logicke and theologie, are here more fully discovered, refuted, than hitherto they have been by any: besides other particulars of great concernment. / By William Prynne, utter-barrester, of Lincolnes Inne. It is this eighth day of May, 1643. ordered ... that this booke, ... be printed by Michael Sparke, senior. John White.; Soveraigne power of parliaments and kingdomes. Part 3	Prynne, William, 1600-1669.; England and Wales. Parliament. House of Commons.	1643 (1643)	Wing P4103; Thomason E248_3; ESTC R203191	213,081	158

Therefore certainely it must needs bee lawfull being Gods and Natures speciall Ordinance to secure innocent persons Cities Nations Kingdomes Lawes Liberties Lives Estates Religion and mankinde it selfe against the hurtfull Lusts of unnaturall Tyrants and their accursed instruments against ambitious treacherous male-contented Spirits maliciously bent against the publicke weale and peace There are two things onely which usually restraine inferiour persons from murthering robbing disseising injuring one another the one is feare of punishment by the Magistrate the other feare and danger of being resisted repulsed with shame and losse of limbe or life by those they violently assault injure and were this once beleeved received for Law or Divinity in the world that it were unlawful to resist repulse a theefe murtherer riotor or disseisor comming in the Kings name long enjoy his life goods liberty lands but some or other would deprive him of them notwithstanding all restraints of Lawes of penalties and maintaine suites against him with his owne estate violently seised on the right of lawfull defence being every 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 Tyrannies 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 Judah 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 Philis●ines Syrians Babylonians AEgyptians Cananites or other enemies came to assault the Jsraelites they presently assembled together in Armes to encounter and repulse them as the Histories of Joshua Judges 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 Jam 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 rearing 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 darknesse 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 helmes 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 Christianity a warfare 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 cast downe every high thing that exalteth it selfe to bring into Captivitie every thought to the obedience of Christ and to revenge all disobedience 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 assaut and seeke to devoure our soules then by the selfesame reason we lawfully with a safe conscience may yea ought to resist repulse our corporall enemies when they maliciously unjustly 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

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 derision 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 i● 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 ●ery seldom or 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 the king or his invading Forces though they indeavour to subvert Religion Laws Liberties as the Doctor himself states the controversie whose arguments will hardly satisfie conscience being so voyd of reason sence yea science The eighth is this None of the Prophets in the old Testament reprehending the Kings of Israel and Iudeh for their grosse Iaolatry cruelty oppression did call upon the Elder of the people for the duty of resistance neither do we finde the people resisting or taking up Arms against any of their kings no not against Ahab or Manasseh upon any of these grounds Ergo resistance is unlawfull To which I must reply first That none of the Prophets did ever forbid resistance in such cases under pain of Damnation as our new Doctors do now Ergo it was lawfull because not prohibited Secondly that as none of the people were then inhibited to resist so not dehorted from it therefore they might freely have done it had they had hearts and zeal to do it Thirdly Iosephus resolves expresly That by the very Law of God Deuter. 17. If the King did contrary to that Law multiply silver gold and horses to himself more then was fitting the-Israelites might lawfully resist him and were bound to do it to preserve themselves from Tyrannie Therefore no doubt they might have lawfully resisted their Kings Idolatry cruelty oppressions Fourthly Hulderichus Zuinglius a famous Protestant Divine with others positively affirms That the Israelites might not onely lawfully resist but likewise depose● he●r Kings for their wickednesses and Idolatries yea That all the people were justly punished by God because they removed not their flagitious idolatrous Kings and Princes out of their places which he proves by Ierem 15. where after the four Plagues there recited the Prophet subjoynes the cause of them saying Verse 4. I will give them in fury to all the Kingdoms of the Earth that is I will stirre up in fury all the kings of the earth against them because of Manasseh the son of Hezekiah king of Iudah for that which he did in Ierusalem This Manasseh had committed many wickednesses by Idolatrie and the stedding of innocent blood as we may see in the one and twentieth Chapter of the second of the Kings for which evills the Lord grievously punished the people of Israel Manasseh shed overmuch innocent blood untill he had filled Ierusalem even to the mouth with his sins wherewith he made Iudah to sinne that it might do evill before the Lord Therefore because Manasseh King of Iudah did these most vile abominations above all that the Amorites had done before him and made the Land of Iudah to sin in his undeanesse therefore thus saith the Lord God of Israel Behold I will bring evill upon Ierusalem and Iudah that whosever shall hear both his ears shall tingle c. In summe if the Iews had not thus permitted their King to be wicked WITHOVT PVNISMENT they had not been so griev●●nsly punished by God We ought to pull and crost away even our eye that offends so a hand and foot c. If the Israelites had thus DE OSED Manassch by consent and suffrages of all or the greatest part of the multitude they had not been so grievessly punished of God So Zuinglius with whom even B. Rilson himself in some sort accords who in de ending interpreting his opinion c●ntesseth That it is a question among the Learned What Soveraignty the whole people of Israel had over their Kings confessing that the peoples resouing Ionathan that he died not when Saul would have put him to d●●th Davids speech to the peo●le when he purposed to reduce the Arke all the Congregations speech and carriage toward Rehoboam when they came to make him King with the p●ople speech to Ieremy Thou shalt die the death have perswaded some and might lead Zuingli●s to think that the people of Israel notwithstanding they called for a King yet RE●ERVED TO THEMSELVES SVFFICIENT AVTHORITY TO OVERRVLE THEIR KING IN THOSE THINGS WHICH SEEMED EXPEDIENT AND NEEDFVLL FOR THE PVBLIKE WLLFARE else God would not punish the people for the kings iniquity which they must suffer and not redresse Which opinion if as Orthodox as these learned Divines and Iosephus averre it not onely quite ruines our Opposites Argument but their whole Treatises and cause at once But fiftly I answer that subjects not onely by command of Gods Prophets but of God himself and by his speciall approbation have taken up Arms against their Idolatrous Princes to ruine them and their Posterities A truth so apparent in Scripture that I wonder our purblinde Doctors discern it not For did not God himself notwithstanding his frequent conditionall Promises to establish the Kingdom of Israel on David Solomon and their Posterity for Solomons grosse Idolatry occasioned by his Wives tell Solomon in expresse terms VVherefore for as much as this is done of thee and thou hast not kept my Covenant and my Statutes which I have commanded thee I will surely REND THE KINGDOM FROM THEE and will give it to thy servant Notwithstanding in thy dayes I will not do it for David thy fathers sake but I will rend it out of the hand of thy son Did not the Prophet Abijah in pursuance hereof rending Ierohoams garment into twelve pieces tell him Thus saith the Lord the God of Israel behold I will rend the Kingdom out of the hand of Solomon and will give ten tribes to thee And I will take the Kingdom out of his sons hand and will give it unto thee even ten Tribes and I will take thee and thou shalt reign according to all that thy soul desireth and shalt be King over Israel and I will for this afflict the Seed of David y Yea

poenitentia pium quam imperto scoelest●●m 〈…〉 confessus A memorable story of a zealous stout Prelate and of a pen●tent submissive wild Prince I shall only adde to this some few domestick president● of our Welch Kings Teudur king of Brecknock for his periury and murther of Elgisti● another King of that Countrey was solemnly excommunicated by Gurcan the 10. Bishop of Landaffe and his Clergy in a Synod assembled for this purpose by uncovering the Altars casting the Crosses and Reliques on the ground and depriving him 〈◊〉 Christian communion Whereupon Toudur unable to undergoe this malediction and rigorous iustice with a contrite heart and many teares powred forth craved pardon of his crimes and submitted himselfe to the penance imposed on him according to his quality and greatnesse King Clotri slaying Iuguallaun 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 Euch●rist 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 absolution 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. Iudhail 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 Cerenlyir 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 former 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 Synode 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 treacherously putting out the eyes of Etguin during the truce between them After which he was again publikely excommunicated 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 lands 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 Henringuinna 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 sublim● 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 apart 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 diver 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 afault 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 in imitation 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