Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	call_v	lord_n	see_v	5,205	5	3.3961	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10151	The right of Kings conteyning a defence of their supremacy, over all persons and in all causes, as well ecclesiasticall as civill, within their severall dominions : herewithall is proved by testimony of Holy Scripture, that Christian Kinges are to haue such dignity, and execute such office in the Christian church, as Gods kinges had exercised in the church under the lawe : which part of the mysterie of Gods will, as it hath been wickedly under poperie shut up from men, so it is in our tymes right needfull that the same be opened to all Christian nations.	Procter, Thomas.	1621 (1621)	STC 20410; ESTC S1281	21,909	36

their manifold actions both in restoring true Doctrine and ordering the Priests and Levites to their severall offices as also in ordering the divine service and other like plentifully declare What therefore God hath commanded or ordayned whether for matter of faith necessarie to salvation to be beleeved or for matter of Ecclesiasticall government or the like that is the King to see done as well by Priests as People and to punish the negligent for euil doers aswel Priests as others Thus having written of the first things proceed we to the second That Gods word is given to the King as to a Iudge and not as to one who must doe after the judgement of the Priest onely may appeare Psal 82.1 where we thus reade He iudgeth among Gods How long will ye iudge uniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needie save them from the hands of the wicked Here you see that Princes of whom our Lord testifies as before I have shewen that they are called Gods are also Iudges therefore the word given to them is given to them as Iudges And whereby then should they be directed in their iudging if not by the word given by God unto them The Pope of Rome would have them to reward the good punish evill doers after he and his Cleargy hath judged them good or evill but they are not to bee directed by an others judgment seeing God hath made them Iudges and given them his word to direct their iudgement As therefore their office stretcheth to reforme Doctrine to order Ecclesiasticall Officers to see to their executing their offices according to Gods ordinance to order the Divine worship and to cause people to live as Gods word commandeth for all this did the good Kings in the Church under the Law so they are to Iudge also in all these things what is to be done what not what well what evilly done If any will say that now I sow the seeds of grievous tribulation to Gods Church seeing I make Kings or Princes who are apt to maintain every conceipt of theirs by the sword Iudges of Doctrine Ecclesiasticall offices ordering Divine Service and of Manners then I answer If the Apostle taught this Doctrine of them implied in his declaring that God accepted them for his ministers even whilst as yet they were Infidels would not be directed by the word of God should we deny Kings this power and office when they are Christians Therfore let us in these dayes as the Apostle in those acknowledge unto Princes their Right and Power yea though they execute not their Ministery rightly but persecute rather the Saints and Church of God for it becommeth Christians to acknowledge their right yea when they doe not according to right but are rather enemies as yet and persecuters Let us feare even then to doe evill because if even then they punish us for evill their punishment is Gods seeing they are the Ministers of God But if wee suffer for well doing they being negligent to read the word or to judge us by it let us take to us the comfort of the Apostle Peter where 1. Pet. 2-20 he sayth If when ye doe well ye suffer wrong and take it patiently this is acceptable to God This gracious consolation against the afflictions layd vpon us by misguided or mis-judging Princes should bee our refuge as it was the refuge of Gods Saints in those times of the Apostles Yet here I think fit to put men in minde that wherein Gods word preserved doth not speak for us there we who suffer beare our owne burthen and hurt for wee ought to preferre the judgement of Gods Iudges before ours though we preferre justly Gods word it selfe to their erring in the use made of it For Gods word which is plaine or indeed truely collected let us suffer if our Kings erring will persecute us for our faith and ordering of things according thereto but let us not suffer for maintenance of our owne judgment onely opposed to the iudgement of Gods Minister True it is that Kings and Princes may and in fact have erred and this also in things wherein they think themselves free to doe with their owne what they will therfore Princes may doe well in such things to admit of wholesome counsell rather then to goe on in doing evill through error Some Princes thinking themselves free to Honour Priests as they will have in way of honour to them left all iudging of Doctrines of faith and all ordering of Ecclesiasticall matters to them onely not daring to bee themselves Iudges in these things but such honouring is not acceptable to God seeing themselves neglect the office of Iudging which God hath intrusted to them as well as to Priests Others have in way of Honour freed the Cleargie from being subiect to be judged and punished by themselues unlesse by the Pope or other chiefe among the Cleargie they bee given up to the secular power but this kind of honouring also is evill inasmuch as Princes exercise not that power and authoritie to judge and punish the Cleargie for evill doing as Gods Kings in the Church under the Law did Others againe by way of honour to Priests have imployed them so in civill Courts of Iustice as that they have not yea have not been able thenceforth to performe the true duties of the Bishops office but haue left the same to the performance of others substituted under them but this kinde of honouring also is evill inasmuch as Gods Ministers of his word who should be diligent Preachers of the same content themselves to busie themselves in civill judgements and to preach the word once in a Lent time onely or upon some solemne time onely Others againe as for a greater honour to Bishops have made them Ministers of the Sword but God having appointed Kings for the ministration of the Sword the other Ministers must not be ministers thereof for God having put a difference between Ordinance and Ordinance Office and Office Power and power appointing one to one Minister the other to another Minister what is it but a confusion and an inversion of the ordinance of God to make one Minister Minister of both It hath been an evill collection made by some that what Gods Priests under the Law did that the Ministers of the Gospell may doe even as Kings under the Gospell may doe what Gods Kings under the Law did for the Ordinance of God concerning the Ministers under the gospell permits us not to make such collection concerning Priests and their imployment and actions In all these things Princes have erred and easily may againe erre to the great hurt of the Church of God and inversion of his holy Ordinances therfore if they suffer wholsome advice counsel in such things they shall the better please God by a true ministration of their office Surely whatsoever Princes doe to Bishops or Priests which necessarily occasions their not

Apostle calls the Kings and Princes among the Gentiles The Higher powers and declares them for Gods Ministers for the wealth of them that doe well and punishment of evill doers the likenes therefore in these particulars argues Gods approving that they should be like his former Kings in their Ministration As therefore the church under the Lawe tooke example for her King frō the Kinges of the Gentile Nations so God approving of the Kinges among the Gentiles they are to take example for their Ministration from that which with Gods approbation Kinges did in the Church under the Lawe This I press the more because the Pope of Rome admits easely of Kings as of hang men to punish the Clergy of the Church for evill doing when he shall give up such Clergy to be executed or punished by the sworde but at no hand will admit that they should exercise such Ministration as Gods Kinges with Gods approbation exercised in and over the Church under the Law This is one of his delusions this one of his presumptions against the ordinances of God and of Christ and by this he worketh to the Christian world not a little mischiefe But now unless the Christian Nations will make the Pope of Rome their Apostle they ought to beleeve concerning this matter according to the revelation of the will of God by the Apostle Paul neither shall they be guiltlesse before God if they beleeve the Popes word the same being diverse from the word of Gods true Apostle To conclude seing God approves of Kinges as Kings for his Ministers they are boūd as they will answere it to God to exercise such kingly Ministration as with Gods allowance his Kings before time exercised for seing Christian Religion allowes not of all things done by Kings among the Gentile Nations whilst they were Infidells it must needs be that the Kings of the Gentiles are not to doe all that which they as Infidels did but such things as with Gods allowance his Kings before time did so faire forth as Christian Religion permits This I add here because of the abolishing of Sacrifices for sinnes which under the lawe were offred by Kinges as also because that under Gentilisme Kinges were both Kinges and Preists whereas Gods Ordinance under the Christianity as under the Lawe permits not this But now having proved that God accepts of the Kings of the Gentiles as Kings for his Ministers having showen you they are to take example for the same frō Gods Kings in the Church under the Law I think fit in the next place to put you in minde of two speciall things 1. That under the Lawe the worde of God was given to the King 2. That it was given to him as to a Iudge That the worde of God was given to the King may appeare by the testimony of our blessed Saviour who Ioh. 10.35 saith If he called them Gods unto whom the word of God was given c. for though Priests are comprised under the Name of these Gods yet Kinges are not excluded seing none can deny Kings to be Princes And here I would haue you to note that this manner speaking of our Lord argues a kinde of trust as if God intrusted the keeping of his word unto Kings and Priests for when it is sayd that the word is given to them it implies that God trusteth them with his word But to this scripture we may add another Deut. 17.18 where the charge of God to the Kinge is given in these wordes saying And when he shall sit upon the throne of his Kingdome then shall he write him this Lawe repeated in a book by the Preists of the Levites And it shal be with him and he shall reade therein all the dayes of his life that he may learne to feare the Lord his God and to keepe all the words of this Lawe and these Ordinances for to doe them That his heart be not lifted up aboue his brethren and that he turne not from the Commandement to the right hand or to the left Here observe first That not what the Priest will deliver for Lawe but the Lawe its selfe This Lawe he hath right yea and charge also from God to take Secondly that this Lawe is given to him as to a King therefore as to to a Minister and not as to a private Person therefore also it is not given him for his private direction onely what to beleeve and doe for his owne salvation but it is given him for a direction of his Ministration for what is given to an Officer as an officer is given for a direction what to doe in his office Therefore Kings haue a charge of Gods word aswell as Priests and they are to be directed by it in their Ministration so that they may not content themselves to say I doe this and this in my Office by the teaching of the Priests but they must reade and meditate in the word its selfe of God by it to be instructed what to doe There is difference to be put betweene the Minister revealing primarily the word of God and the Minister of the word already reveiled of the first the greatest Kinges are subjected to receive the word as they deliver it but the word once so delivered the King is to take it and to reade and meditate in it and is not bounde to take onely the interpretation or word of him who is but the Minister of the word already reveiled Therefore also the King is interposed betweene God and the Minister of the worde already reveiled as having right to take the word its selfe reveiled and not whatsoever the Minister of the worde already reveiled will deliver as for that word Would God that Christian Princes did duely consider this gratious goodness and mervailous favour of God towards them for if they duly considered this it would much provoke them to reade themselves the revealed word of God and not to leave this to the reading of Priests onely How will they answer it to God if being Kings as by Gods ordination they neglect this charge given by God to his Kings Ah the evils which the false word of an evill Priest hath brought upon them through their neglecting themselves to read the word of God in Scripture But now as I have before proved that Gods accepting of the Kings of the Gentiles as kings for his Ministers serves both as for Gods gracious election made of them and also as for a warrant that they should serve God in the kings ministration approved of by God in the hands of his kings under the law so it may now appeare unto them that the charge of God given to his kings in the Church under the Law serves also for a charge unto them And seeing this charge is given to the kinge as kinge it proves that his charge is that he see all the ordinances of God observed by all for this use of this charge made the good kings in the Church under the law as