Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	prayer_n	spirit_n	supplication_n	1,486	5	11.4562	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96595	Vindiciæ regum; or, The grand rebellion that is, a looking-glasse for rebels, whereby they may see, how by ten severall degrees they shall ascend to the height of their designe, and so throughly rebell, and utterly destroy themselves thereby. And, wherin is clearly proued by holy Scripturs, ancient fathers, constant martyrs, and our best modern writers, that it is no wayes lawfull for any private man, or any sort or degree of men, inferior magistrates, peeres of the kingdom, greatest nobility, lo. of the councel, senate, Parliament or Pope, for any cause, compelling to idolatry, exercising cruelty, prastizing [sic] tyranny, or any other pretext, how fair and specious soever it seems to be, to rebell, take armes, and resist the authority of their lawfull king; whom God will protect, and require all the blood that shall be spilt at the hands of the head rebels. And all the maine objections to the contrary are clearly answered. / By Gr. Williams, L. Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1643 (1643)	Wing W2675; Thomason E88_1; ESTC R204121	92,613	114

unto the rules of justice when as The Law condemneth no man much lesse the King before his cause be heard And seeing such a competent Judge as can justly determine this controversie betwixt the King and his People or rather betwixt one part of his people and the other cannot be found under Heaven therefore to avoid civill warres and the effusion of humane and Christian blood and the prevention of abundance of other mischiefs That we ought not by any means to resist our Kings Proved both the Scripture teacheth and the Church beleeveth and Reason it self sheweth and the publique safetie requireth that we should transmit this question to be decided onely by him which is the King of Kings and Lord of Lords and will when he seeth good bind evill Kings in fetters and their Nobles with links of iron CHAP. V. Sheweth by Scripture the Doctrine of the Church humane reason and the welfare of the weale publique that we ought by no means to rebell A threefold power of every Tyrant Three kinds of tyraunies The doubtfull and dangerous events of Warre Why many men rebell Jehu's example not to be followed 1. THe Scripture saith 1. By the Scriptures I counsell thee to keep the Kings commandement and that in regard of the oath of God that is the oath whereby thou hast sworne before God and by God to obey him Be not hastie to go out of his sight that is not out of his presence but out of his rule and government and stand not in an evill thing that is in opposition or rebellion against thy King which must needs be evill and the worst of all evils to thy King for He doth whatsoever pleaseth him that is Ecclesiast 8.2 3 4. he hath power and authority to do what he pleaseth Where the Word of a King is there is power and who may say unto him What doest thou or Why doest thou so And Solomon saith A Greyhound an Hee-Goat and a King Prov. 30.31 against whom there is no rising up there ought not to be indeed I will not set down what Samuel saith but desire you to read the place 1. Sam. 8.11 12 13 14 15 16 17 18. where you shall see what the King will do and what remedy the Prophet prescribeth against him not to rebell and take up armes but to cry unto the Lord that he would help them And Saint Paul saith Whosoever resisteth the power resisteth the ordinance of God Rom. 13.2 and they that resist shall receive to themselves damnation And Saint Peter saith that they which despise government 2. Pet. 2.10.12 and are not afraid to spoake evill of dignities are presumptuous and doe walke after the flesh in the lusts of uncleannesse and as naturall bruit beasts that are made to be taken and destroyed they speake evill of the things they understand not and therefore they shall utterly perish in their own corruption And Saint Jude in like manner calleth those that despise Dominion and speak evill of Dignities the very phrase of Saint Peter filthy dreamers Iude 8.10 11. that defile the flesh and therefore shall perish in the gainsaying of Corah This is the doctrine of God therefore Saint Paul exhorteth us not to rebell nor to speak evill of our Kings 1 Tim 2.2 be they what they will but first of all or before all things to make prayers and supplications for our Kings and for all that are in authoritie And I wonder what spirit except it were the spirit of hell it selfe durst ever presume to answer and evade such plain and pregnant places of Scripture to countenance disobedience and to justifie their rebellion And therefore 2. 2. By the Doctrine of the Church The Church of Christ beleeveth this Doctrine to be the truth of God for no man saith Saint Cyril without punishment resisteth the Laws of Kings but Kings themselves in whom the fault of prevarication hath no place because it is wisely said it is impiety therefore against the will of God to say unto the King Cyril in Iohan. l. 12. c. 56. Iniquè agis thou dost amisse for as God is the supreame Lord of all which judgeth all and is judged of none so the Kings and Princes of the earth which do correct and judge others are to be corrected and judged of none but onely of God to whose power and authority they are onely subject and therfore King David understanding his own station well enough when he was both an adulterer and a murderer and prayeth to God for mercy saith Against thee onely have I sinned because I acknowledge none other my superiour on earth besides thee alone and I have no judge besides thee which can call me to examination or inflict any punishment on me for my transgression And so the Poet saith Regum timendorum in proprios greges Reges in ipsos imperium est Jovis But you will object against Saint Cyril Obiect if it be impiety to say unto the King Thou doest amisse how shall we excuse Samuel that told King Saul he did foolishly and Nathan that reproved King David and Elias that said to King Ahab it was he and his fathers house that made Israel to sinne and John Baptist that told Herod It was not lawfull for him to have his brothers wife I answer 1. Sol. That by the mouth of these men God himself reproved them because these men were no private persons What the Priest or Prophet may do private men may not do but extraordinarily inspired with the Spirit of God to perform the extraordinary messages of God 2. I say as I said before that as Moses may correct and punish Aaron if he doth amisse so Aaron the Priest inregard of his calling may reprove and admonish Moses the chief Magistrate when he doth offend but so that he do it wisely and with that love and reverence which he oweth unto Moses as to his God not publiquely to disgrace and vilifie his Prince unto his people but modestly and privately to amend his fault and reconcile him to God and this is the work of his office which he ought to do as he is a Priest and not of his person which ought not to do it as he is his subject 3. Reason it self confirmeth this truth 3. By humane reason because the King is the head of the body politique and the members can neither judge the head because they are subject unto it nor cut it off because then they kill themselves and cease to be the members of that head and therefore the subjects with no reason can either judge or depose their King 4. 4. From the welware of every Common-wealth The event of every warre is doubtfull The publique safety and welfare of any Common-wealth requireth that the Subjects should never rebell against their King 1. Because the event of a rebellious warre is both dubious and dangerous for who can divine in whose ruine it shall end or which

us when either for the proofe of our sidelity or the scourging of our sinnes by cruell Tyrants for the healing of our dying and perishing soules he punisheth us then when he heapeth his blessings upon us by most meeke and clement Princes for the comfort and consolation of this present life Neither may we thinke that by this sufferance of God the worse part can take away the better or that the Devill by this means shall be able to overthrow the Church of Christ against which the gates of hell shall never be able to prevail because hee doth not cast his vessel into the furnace of tribulation Vtfrangatur sed ut conquatur and as the Goldsmith doth not cast his gold into the fire to consume it but to purge it so God never did Why God punisheth his servants nor ever will in the greatest persecutions deliver up his inheritance as a prey unto the Tyrants teeth nor submit his people unto the hands of their adversaries that they might be oppressed to destruction but onely that they might be pressed and reduced to amendment or delivered from their miseries to salvation And therefore when the Saints of God lye under the hands of a cruell Tyrant The best means to escape our punishments Christ hath prescribed them farre better meanes both for his glory and their owne comfort to escape his tyranny then by resisting his power And these meanes I finde to be amendment to life teares for our sinnes prayers to God Theodor. Orat. 7. de Providentia flight from them and patience to suffer when we cannot escape For so Theodoret saith as often as Tyrants fit at the sterne of the Common-wealth or cruell masters doe rule over us the wrath of God is to be pacified and the mitigation of these miseries is to be sought for by earnest prayers and serious amendment of our lives And Christ when he was sought to be murdred by Herod fled into Egypt and he adviseth us When we are persecuted in one Citie to flee into another and when by flight we cannot escape then as the Martyrs and godly Confessors did so must we doe either mollifie the Tyrants by our humble prayers Ambrusius in Orat. contra Auxent tom 5. Ep. 32. similia habet or offer up our soules to God by true pattence For so Saint Ambrose saith I have not learnrd to resist but I can grieve and weepe and sigh and against the weapons of the Souldiers and the Gothes my teares and my prayers are my weapons otherwise neither ought I neither can I resist Basilius ut est apud Lonicerum in Theatro Historico pag. 154. And Saint Basil saith I will not betray my faith for feare of the losse of my goods or of banishment or of death it selfe for I have no wealth besides a torne garment and a few books I remaine on earth as one that is alwayes going away and my feeble body shall overcome all sence of paine and torments Vná acceptâ plagà when I shall receive but one stroke And Saint Chrysostrme Chrysost in Epist ad Cyriacum when he was driven from Constantinople said unto himselfe if the Empresse will banish me let her banish me for the earth is the Lords and the fulnesse of it If she cut me in pieces let her cut me Esayas suffered the same punishment If she will have me throwne into the Sea I will remember Ionas If she will throw me into the siery furnace the three Children suffered the like doome If she will cast me to wilde beasts let her doe it I shall call to minde how Daniel was cast into the Lyons den If she will stone me to death let her stone me I have Steven the Protomartyr my companion If she will take away my head let her take it I have Iohn Baptist for my fellow If she will take away my goods and substance let her take it for I came naked out of my mothers wombe and naked shall I returne againe Bernard Epist 221. And Saint Bernard saith whatsoever it pleaseth you to do concerning your Kingdome your Crowne and your Soule we that are the children of the Church cannot any wayes dissemble the injuries and contempt of our mother and therefore truely we will stand and fight unto death if needs be for our mother but with those weapons wherewith we may lawfully doe not with swords speares and shields but with our prayers and teares to God And it would be too tedious for me to set down all that I might collect of this kinde most excellent sayings of those worthy men which never hoped for any glory in the Kingdome of Heaven but by suffering patiently in the Kingdom of the Earth and when they could did faithfully discharge the duties of their places and when they could not did willingly undergoe the bitternesse of death and were alwayes faithfull both to their good God and their evill Kings to God rather by suffering Martyrdome then offend his Majesty and to their Kings not in committing that evill which they commanded but in suffering that punishment which they inflicted upon them 2. As no private men 2. Not the Nobility or Peeres Calvin Instit l. 4. c. 20 §. 31. Beza in confess c. 5. p. 171. Autor vindic q. 3. pag. 203. Althus de poli c. 14. pag. 142. 161. Danaeus depolit Christiana l. 6. c. 3. p. 413. 1. Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what ranke or condition soever they be so neither Magistratus populares the peoples Magistrates as some terme them nor Iunius Brutus his Optimates regni the prime Noblemen of the Kingdome nor Althusius his Ephori the Kings assistants in the government of the people nor his great Councell of Estate nor any other kinde calling or degree of men may any wayes resist or at any time rebell for any cause or colour whatsoever against their lawfull Kings and supreame Governours 1. Because they are not as Althusius doth most falsly suggest Magistratu summo superiores but they are inferiours to the supreame and chiefe Magistrate otherwise how can hee be Summus if he be not Supremus or how can Saint Peter call the King supereminent 1 Pet. 2.23 if the inferiour Magistrates be superiours unto him and it is Contra ordinem justitiae contrary to the rules of justice as I told you before out of Aquinas that the inferiours should rise up against the superiour which hath the rule and command over them as the husband hath over the wife The inferiour should never rise against his superiour Optat. de schis Donat. l. 3. p. 85 the father over the sonne the Lord over his servants and the King over his subjects and therefore Iezabel might truely say Had Zimri peace which slew his Master And I may as truly say of these men as Optatus saith of the Donatists when as none is above the King or the Emperour but onely God which made him Emperour while the inferiour