Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	good_a	king_n	lord_n	7,040	5	3.9036	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16148	A sermon preached at Westminster before the King and Queenes Maiesties, at their coronations on Saint Iames his day, being the 28. of Iuly. 1603. By the Reuerend Father in God, the Lord Bishop of Winchester	Bilson, Thomas, 1546 or 7-1616.	1603 (1603)	STC 3068; ESTC S101957	14,111	50

they are But God who worketh all in all according to the good pleasure of his wil and hath power most abundant to enable all his Agents for any work he hath in hand neuer calleth any man to serue him whome hee doth not furnish with gifts according Workemen hee would haue none to the making or decking of his Tabernacle but such as he replenished with the spirit of vnderstanding for that purpose Prophets he neuer sent any but with his words in their mouthes and his truth in their hearts which all their Aduersaries could not withstand gouernors then whose harts mouths and hands he vseth to keep his people in peace and pietie God neuer chooseth any but he first endewed them with a Principal spirit Whiles Moses alone sustayned the burden of the whole people in the wildernesse the abundance of Gods spirit on Moses was sufficient for the whole but when hee desired part of that labour to be eased God took off the spirite which was vpon Moses and diuided thereof to the seauenty Elders who assisted Moses As soone as Samuel by Gods commandement had Annointed Saul God gaue Saul another heart sayeth the Scripture and he was changed into another Man But when for disobedience the Kingdome was rent from him the spirite of the Lord likewise departed from him and from that day forward came vppon Dauid that was annoynted to succeed Saul It pleased God wel that Salomon at his first comming to the Crowne desired an vnderstanding Hart to Iudge the People and in signe of liking and granting this request GOD gaue him also that which hee asked not euen Riches and Honor aboue all the Kings of the Earth Of all good Princes the wisdome of God saith By me Kings rule and Princes decree Iustice that is the Kings heart is in Gods hand hee turneth it whither he will A diuine direction is in the Kings lippes his mouth shall not transgresse in iudgement A King sitting in the Throne of Iustice chaseth away all euil with his Eyes which are the shews of his affections So that not only the height of their calling is deriued from God but the strength of Gods spirit ruleth their Heartes guideth their Mouths and setleth their Affections to execute Iudgement and to banish euill from the Earth The inward Annoynting which is the diffusing of heauenly wisedome corage in the harts of Princes God testified by externall Inunction when hee first appointed a King in Israel And by that his Ordinance taught vs that their persons once dedicated to his seruice ar not only protected by his stretched out Arme but are and ought to be Sacred Secured from the violence iniurie of al mens hands mouthes and hearts Touch not mine Annoynted saith God by his Prophet Which though it be true of all whome God vouchsafeth inwardly or outwardly to Annoint yet is it chiefly verified of Princes whom God annointeth to be the chiefest of his people This Dauid wel saw when he so often saide The Lord keepe me from laying mine hand on his Annoynted for who can lay his hand on the Lords Annoynted and be guiltlesse Neither is violence only prohibited towards them but all offence in speach or thoght The Prince of thy People Lô Taôr thou shalt not reproch by word or deede The word Arar importeth both and so Despise not the king or make not light of him no not in thy thought for the Foule of Heauen shall bewray it that is God will strangely reueale it be it neuer so secret Yea the very Robes which they weare are sanctified When Dauid had priuily cut but the lappe of Sauls Cloake in the Caue to let him see that he spared his life Dauids hart did afterward strike him saith the scripture for cutting that peece of the kings garment So sacred is euery thing belonging to them that no part of their apparel may be wrongd or abused The force of their Annointing being perpetual general we must not think the outward action Iudaicall or Temporall Iewish it could not be that neither had his beginning from the Iews nor was restraind to the Iews The qualities and duties of a King are proposed in De. 17. but the Annointing of a King is no where mentioned in Moses Law Only Samuel had a precept from God to Annoint first Saul then Dauid so had Elias to Annoint Hazael king ouer Aram who was no Iew and Iehu King ouer Israel god by his prophet called Cyrus King of Persia his annoynted Likewise Salomon Ioash Iehoahaz and other Kings of Iudah though it be not expressed were Annointed notwithstanding there was no expresse commaundement of God for so doing but a continuance of the first Institution or approbation of Annointing Kings receiued from God Yea 200. yeers almost before there was any king in Israel or any mention of Annoynting them Iotham the son of Gedeon in his parable to the men of Shechem said The trees went foorth to Annoynt a king ouer them speaking of the Annoynting of Kings as of a thing requisite to the creating of Kings and wel knowen to them his hearers when as yet there was no precept nor example extant therof among the Iewes Which they must needes learne by the vse of other Nations round about them Since then Inunction of Princes had not his original from Moses who wrote nothing thereof but being first vsed in other places as appeares by Iothams Parable was afterward receiued and approoued by Gods direction when he created a king in Israel was extended to other Kingdomes countries namely to Hazael King of Syria and to Cyrus King of Persia who were strangers to the Law and people of the Iews And the vocation of Princes in no part of their power honor or seruice is abrogated or altred by the new testament as the Leuitical priesthood is but rather continued confirmed which is a manifest truth of sound doctrine I see no cause why the function of Princes still remaining the same the Inunction of Princes shuld not haue also the same signification operation approbation from God which it had in Dauid Salomon Ioash Iehoahaz and others depend vpon as good warrant as their Crownes Thrones Swords Scepters do all which are resemblances of Christs Kingdome and approued of God as signes assurances of their authority dignity and duty from God euen as Inunction is an earnest to them of that inward sufficiencie and outward securitie which God bestowes on their persons when hee aduanceth them to their Places The Soueraigntie of their power wil soon appeare aswel by the persons subiected as by the thinges committed to their charge Let euery Soule be subiect to the Superior powers saieth Paul in this place Euerie Soule yea though thou be an Apostle an Euangelist a Prophet or whosoeuer thou be saith Chrysost. for these things are commanded to all He that bringeth an

exception vseth but a delusion saith Bern. For who can loose where God hath bound Nether is this an Exhortation to obedience but a plaine Iniunction you must saith Paul be subiect not only because of wrath but also for conscience sake You must importeth a necessitie for Conscience declareth a dutie to God the danger of resisting being as great as the comandement of Obeying is strait Whosoeuer resisteth power resisteth the ordinance of God they that resist shall receiue to themselues Iudgement Dare anie man promise vnto himselfe successe and protection in Conspiracie and Treason when the spirit of God so plainly thretneth Ruine and Condemnation to all that resist whosoeuer they be They which would not learne by other mens falles what it is to vndermine Princes Thrones and Crownes let them feele by their owne smart that Gods Arme is most mighty his Mouth most true denouncing Iudgement to al Resisters As al persons must obey Princes so al goodnes must be supported by them al euil punished Do well saith the Apostle so shalt thou haue praise of the power But if thou do euill feare for he beareth not the Sword in vaine he is Gods minister to take vengeance on him that doth euill not this or that euil but any maner of euil The Sword is equally authorized against all kinde of euill that may be discerned and iudged by Man Wherefore God giuing the King not as a priuate person but as a publique Gouernor his Charge saieth The King sitting on the Throne of his kingdome shal write this Law in a booke or cause it to be written and shall reade therein all the dayes of his life that he may learne to keepe all the wordes of this Law and these ordinaunces for to doe them Kings as Kings saith Austen serue god in doing that for his seruice which none but Kings can do to wit by making Lawes to command that which is good and prohibite that which is euill not in ciuill affaires onely but in matters also touching diuine religion Princes then by their office are Keepers Supporters of the whole Law of euery word or thing therein contained and consequently Punishers of all euill committed against any parte of Gods Law So that the safegard of godlinesse and honesty pertaineth to their places as much as the maintenance of peace and tranquility To which end God hath allowed them power ouer the goodes lands bodies liues of their subiects and what priuate men may not touch without Theft and Murder that Princes may lawfully dispose as Gods Ministers taking vengeance on them that doe euill The wrath of a King is the Messenger of Death saith Salomon which is not spoken of tyrants oppressing the iust but of Powers reuenging the wicked Earely saith Dauid wil I destroy all the wicked of the Land that I may cut off all the workers of iniquitie from the Citie of the Lord not making an hasty vow to bathe his hands in bloud without mercy but an holy promise to God to execute his Lawe without fauoring impietie The greatnesse of the power which Princes haue receiued from God resembling his Image leadeth vs to the greatnes of the Honour they must receiue from men in partaking with gods homage The one is Gods ordinance as well as the other for God hath not put Princes in his place and giuen them his power to be despised or disobeyed but to be honoured and serued as his Lieutenants and Vicegerents here on earth And if it be truely said of vs who haue the word of Christ in our mouths he that receiueth you receiueth me and he that despiseth you despiseth mee howe much more rightly is it said of them that sitte in Gods seate and beare the Sword he that resisteth or dishonoureth them resisteth and dishonoreth the ordinance of God to his owne confusion in this life where Princes are permitted to reuenge the wrongs doone to them and in the next where God euerlastingly punisheth the contempt of his Ordinance What kinde of honor is due to Princes is shortly deliuered in that commandement Honor thy Father They are Fathers by Gods Law that haue or should haue fatherly care ouer vs whether it be to ayde vs in the things of this life as masters and teachers or to guide vs the true way to heauen as pastors and ministers or to keepe vs in peace and godlinesse as Magistrates and Princes God giuing Princes that name because they should be as vigilant for the good of those that are vnder their charge as parents are for their children and receiue the same honour and seruice for their paines which are due to parents from their naturall children if not greater The very heathen Philosophers saw so farre and confessed so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good Prince nothing differeth from a good Father And Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Kingdome would be or should be a fatherly gouernment God by his Prophet confirmeth the same where he saith to his Church Kings shall be thy nurcing Fathers and Queenes thy nurcing Mothers The Apostle in this place nameth three things due to Princely dignitie Subiection Honor and Tribute teaching vs that Princes must be obeyed with conscience Reuerence and Recompence with conscience acknowledging they are ordained of God whose will is always the only sure ground of a good conscience It is therfore sin to despise or refuse their Lawes commaunding that which is good likewise to resist or reproch their power punishing that which is euill euen in our selues In the one appeareth Gods will directing our outward actions heere on Earth in the other Gods hand reforming our vices whiles here wee liue and since in either we must obey for conscience in neither can wee resist without euident contempt of Gods ordinance Howbeit when Princes cease to command for god or bend their swords against God whose Ministers they are we must reuerence their Power but refuse their willes It is no resistaunce to obey the greater before the lesser neither hath any man cause to be offended when god is preferred Yet must wee not reiect their yoke with violence but rather endure their Swordes with patience that God may be Iudge betweene Prince and People with whome is no vnrighteousnesse nor respect of persons Reuerence due to Princes must come from the whole man and haue the whole man that is it must haue the loue of our harts the prayer of our lips and the submission of our bodies They are Gods Ministers for our wealth They must therefore be loued euen from the hart We must loue their places appointed by god to partake aswel with his honor as with his power We must loue their Persons giuen vs of God insteede of Parents and doing that for vs which naturall Parents cannot do Wee must loue their paines procuring vs greater benifits then any we can yeeld to them and so leauing vs stil their debtors when