A sermon preached before his Majestie at Christ-Church in Oxford on the 3. of Novemb. 1644. after his returne from Cornwall. By John Berkenhead, fellow of All-Soules Colledge.
nor would men runne so fiercely into the fearefull sin of Rebellion, onely to maintaine and justifie their owne sacrifice of fooles; which is indeed no other then their foolish imaginations have devised,
nor would men run so fiercely into the fearful since of Rebellion, only to maintain and justify their own sacrifice of Fools; which is indeed no other then their foolish Imaginations have devised,
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Or were wee not fallen into those last and worst of times prophecied of by the Apostle (2 Tim. 3. 1. 5.) wherein men that make shew of godlinesse (yea many that most shew of it) have onely a shew,
Or were we not fallen into those last and worst of times prophesied of by the Apostle (2 Tim. 3. 1. 5.) wherein men that make show of godliness (yea many that most show of it) have only a show,
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but deny the power of it, being proud, cursed speakers, disobedient to parents: Proud indeed, when they dare exalt themselves against Gods Vicegerent;
but deny the power of it, being proud, cursed Speakers, disobedient to Parents: Proud indeed, when they Dare exalt themselves against God's Vicegerent;
were we not I say fallen into such times, I should not need to urge the Apostles inference, which the unseasonable sins of these seasons make so seasonable, [ Wherefore ye must needs be subject, &c. ]
were we not I say fallen into such times, I should not need to urge the Apostles Inference, which the unseasonable Sins of these seasons make so seasonable, [ Wherefore you must needs be Subject, etc. ]
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In which words, Infert conclusionem Principaliter intentam, Aq. wherein, Concludit Paraenesin subjectionis ejusque necessitatem, Rol. shewing that we must obey the Magistrate, not onely for feare of punishment,
In which words, Infert conclusionem Principaliter intentam, Aqueduct wherein, Concludit Paraenesin subjectionis ejusque necessitatem, Rol. showing that we must obey the Magistrate, not only for Fear of punishment,
Wherein I shall consider these 5 particulars. 1. The Illation, [ Wherefore, ] 2. The Duty, [ subject ] 3. The Necessity, [ must needs ] 4. The persons obliged, [ Ye ] 5. The Reasons perswading,
Wherein I shall Consider these 5 particulars. 1. The Illation, [ Wherefore, ] 2. The Duty, [ Subject ] 3. The Necessity, [ must needs ] 4. The Persons obliged, [ You ] 5. The Reasons persuading,
1. The Illation and inference in this word [ Wherefore ] being a conclusion, wherein Quod initio praeceperat de praestandâ Magistratibus obedientiâ, nunc per modum collectionis repetit,
1. The Illation and Inference in this word [ Wherefore ] being a conclusion, wherein Quod initio praeceperat de praestandâ Magistratibus obedientiâ, nunc per modum collectionis repetit,
where (besides those two mentioned, verse. 4. Of 1. Terror to the ill, which I reserve to be handled under that of wrath. 2. And Reward to the good, which I referre to that of conscience.) We shall finde foure Reasons premised to inforce this conclusion, [ Wherefore ye must needs be subject, &c. ]
where (beside those two mentioned, verse. 4. Of 1. Terror to the ill, which I reserve to be handled under that of wrath. 2. And Reward to the good, which I refer to that of conscience.) We shall find foure Reasons premised to enforce this conclusion, [ Wherefore you must needs be Subject, etc. ]
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and so of him positivè, NONLATINALPHABET, ordained of God (v. 1.) whereupon they worthily use in their stile, not onely Permissione Divinâ, or Providentiâ Divinâ, although those be good titles taken in a good sense; (yet they imply some intermediate meanes betwixt God and those who beare them:) But Princes write Dei Gratiâ: for by the Grace of God (no favour of man) they are what they are;
and so of him positivè,, ordained of God (v. 1.) whereupon they worthily use in their style, not only Permission Divinâ, or Providentiâ Divinâ, although those be good titles taken in a good sense; (yet they imply Some intermediate means betwixt God and those who bear them:) But Princes write Dei Gratiâ: for by the Grace of God (no favour of man) they Are what they Are;
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24.) Which may be demonstratively evidenced, if we shall take a survey of the Series, and succession of Governours, from the first man that was placed upon the earth, whom we finde created with an intention to make him Gods Vicegerent;
24.) Which may be demonstratively evidenced, if we shall take a survey of the Series, and succession of Governors, from the First man that was placed upon the earth, whom we find created with an intention to make him God's Vicegerent;
(ver. 27. 28.) That government being indeed the speciall forme, whereby he could resemble the image of God who is in Heaven, as he made him upon Earth the sole unequalled Monarch, from whom alone Quicquid est ab uno est, & est id quod est;
(ver. 27. 28.) That government being indeed the special Form, whereby he could resemble the image of God who is in Heaven, as he made him upon Earth the sole unequaled Monarch, from whom alone Quicquid est ab Uno est, & est id quod est;
Nor was it his intention that hee should onely governe the Beasts already created, But also he made him to be the Monarch, And confirmed his Authority Iure naturali, Potestate patriâ, over all mankinde, which should be propagated after him;
Nor was it his intention that he should only govern the Beasts already created, But also he made him to be the Monarch, And confirmed his authority Iure naturali, Potestate patriâ, over all mankind, which should be propagated After him;
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nor the multitudes of popular election, It had beene as easie for him, to have Created a Company, a Colony, a Countrey, a Nation, a World of men upon earth, with his own faciamus, As it was,
nor the Multitudes of popular election, It had been as easy for him, to have Created a Company, a Colony, a Country, a nation, a World of men upon earth, with his own Faciamus, As it was,
nor pretext of disobedience against his Monarch upon earth, whilst he suffers no Subject to be set by him but such as owed the Subjection and duty of a Sonne in Descending from him;
nor pretext of disobedience against his Monarch upon earth, while he suffers no Subject to be Set by him but such as owed the Subjection and duty of a Son in Descending from him;
and they might rule promiscuously, or that each of them should rule such as would make choice to be under his government, rather then under the others, (although perhaps propagated of the other) Nor that the mightiest Hunter, he, that could get most, should governe most, as afterwards it fell out in the degenerating dayes of Nymrod. But he created onely one, thereby to intimate,
and they might Rule promiscuously, or that each of them should Rule such as would make choice to be under his government, rather then under the Others, (although perhaps propagated of the other) Nor that the Mightiest Hunter, he, that could get most, should govern most, as afterwards it fell out in the degenerating days of Nimrod. But he created only one, thereby to intimate,
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And how can it be so, if we reject or resist that forme of government? As also, thereby he implies, that all other formes of government are against the course of nature, different from the patterne of heaven, diverse from divine institution,
And how can it be so, if we reject or resist that Form of government? As also, thereby he Implies, that all other forms of government Are against the course of nature, different from the pattern of heaven, diverse from divine Institution,
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But that Realme onely indures long which is ruled by one man of understanding and knowledge (Prov. 28. 2.) Which Doctrine seemes to bee squared to Gods own practice throughout all ages, whensoever he designed any government over his people the Jews (after they were taken notice of for his peculiar) although for a long time he retained the royall supreame Title of King to himselfe, (during which time, he oft times immediately delivered his Regall mandates by Urim, Thummim, Visions, Oracles, Prophesies. &c.) Yet hee appointed one Supreme Vicegerent over them,
But that Realm only endures long which is ruled by one man of understanding and knowledge (Curae 28. 2.) Which Doctrine seems to be squared to God's own practice throughout all ages, whensoever he designed any government over his people the jews (After they were taken notice of for his peculiar) although for a long time he retained the royal supreme Title of King to himself, (during which time, he oft times immediately Delivered his Regal mandates by Urim, Thummim, Visions, Oracles, prophecies. etc.) Yet he appointed one Supreme Vicegerent over them,
Or as delegated Judges because of the multiplicity of businesses) One I say and not many, witnesse Moses 40. yeares betwixt Egypt and Canaan, Ioshna neere 60. yeeres settling them in Canaan, after them Iudah, after him Othniell, then Ehud, then Shamgar, then Deborah, then Gideon, then Tolah, then Iair, then Iephthah, then Sampson; But never above one at onetime.
Or as delegated Judges Because of the Multiplicity of businesses) One I say and not many, witness Moses 40. Years betwixt Egypt and Canaan, Ioshna near 60. Years settling them in Canaan, After them Iudah, After him Othniel, then Ehud, then Shamgar, then Deborah, then gideon, then Tolah, then Iair, then Jephthah, then Sampson; But never above one At onetime.
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and they not there with satisfied would have a 〈 ◊ 〉 like other Nations, he doth not set several Kings over them, 〈 ◊ 〉 Ioshua found 31. over the land at their enterance,
and they not there with satisfied would have a 〈 ◊ 〉 like other nations, he does not Set several Kings over them, 〈 ◊ 〉 Ioshua found 31. over the land At their Entrance,
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but hee appointed them onely one King (1 Sam. 8. 22.) As being safest for people, best resembling his government and most agreeable to 〈 ◊ 〉 ••dinance;
but he appointed them only one King (1 Sam. 8. 22.) As being Safest for people, best resembling his government and most agreeable to 〈 ◊ 〉 ••dinance;
whether they shall be stiled, 1. The States of England as some of their Preachers (forgetting the King in their praiers) have sycophantically phrased them;
whither they shall be styled, 1. The States of England as Some of their Preachers (forgetting the King in their Prayers) have sycophantically phrased them;
2. Or whether they shall be entituled, The perpetuall Senate, or Assessours of the kingdom, as some have endeavoured to derive their stile, as the Impresse of a Republick;
2. Or whither they shall be entitled, The perpetual Senate, or Assessors of the Kingdom, as Some have endeavoured to derive their style, as the impress of a Republic;
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3. Or whether they shall be dignified with the Princely Attribute of Gentlemen of the Crowne of England (to which should be annexed the power of electing their King although hereditary) as some of themselves have ambitiously expressed their affectation in assimilation to that of Poland;
3. Or whither they shall be dignified with the Princely Attribute of Gentlemen of the Crown of England (to which should be annexed the power of electing their King although hereditary) as Some of themselves have ambitiously expressed their affectation in assimilation to that of Poland;
A Government which if Aristotle himself were to sit in Councel at their close Committees, he could not yet resolve what to cal it, a government never grounded on the Ordinance of God,
A Government which if Aristotle himself were to fit in Council At their close Committees, he could not yet resolve what to call it, a government never grounded on the Ordinance of God,
It may also be apparent to any indifferent understanding who reads or heares the story of Hen. 3. when there was an attempt of 24. Assessours and a trayterous appointing Les Douze Piers, far short of this confused insolency, what Robberies, what Rapes, what Murthers, what Burglaries, what Extortions, what Exactions followed, (every one shrouding himself under that Assessour, which he followed,
It may also be apparent to any indifferent understanding who reads or hears the story of Hen. 3. when there was an attempt of 24. Assessors and a traitorous appointing Les Douze Piers, Far short of this confused insolency, what Robberies, what Rapes, what Murders, what Burglaries, what Extortions, what Exactions followed, (every one shrouding himself under that Assessor, which he followed,
And alas how foolish and fond of flitting (to use King Iames his Scottish Proverbe in another case) are those people which will be bewitched to follow these many-headed Hydra's, before the voice of the Lambe,
And alas how foolish and found of flitting (to use King James his Scottish Proverb in Another case) Are those people which will be bewitched to follow these manyheaded Hydra's, before the voice of the Lamb,
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lest we should fight against God, Oh howmuch more then, where Kings are nursing fathers, ought we to shew our subjection with all readinesse and chearfulnesse? If Saint Paul inforce obedience to the Prince with so many forcible arguments,
lest we should fight against God, O howmuch more then, where Kings Are nursing Father's, ought we to show our subjection with all readiness and cheerfulness? If Saint Paul enforce Obedience to the Prince with so many forcible Arguments,
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for certainely, [ They that resist, Resist the Ordinance of God ] which is the third reason whereupon our Apostle grounds this inference, Wherefore ye must needes be subject.
for Certainly, [ They that resist, Resist the Ordinance of God ] which is the third reason whereupon our Apostle grounds this Inference, Wherefore you must needs be Subject.
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so God in the Common-weale appointed some to bee Kings NONLATINALPHABET, most eminent and excellent above all other, some to be Governours under them NONLATINALPHABET, sent by Commission from them:
so God in the Commonweal appointed Some to be Kings, most eminent and excellent above all other, Some to be Governors under them, sent by Commission from them:
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Amongst whom some are Nobles, some Judges, (Prov. 8. 16.) some Priests (for those howsoever some conceive of them, were not incapable of government in the Common-weale:) yea, some things there are which could not be decided without them.
among whom Some Are Nobles, Some Judges, (Curae 8. 16.) Some Priests (for those howsoever Some conceive of them, were not incapable of government in the Commonweal:) yea, Some things there Are which could not be decided without them.
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(Deu. 17. 8. to 12.) some are Governours of Cities, (Deut. 21. 3, 4.) some Rulers of thousands, some of hundreds, some of tens, (Exod. 18. 25, 26.) and some live meerely in subjection,
(Deu. 17. 8. to 12.) Some Are Governors of Cities, (Deuteronomy 21. 3, 4.) Some Rulers of thousands, Some of hundreds, Some of tens, (Exod 18. 25, 26.) and Some live merely in subjection,
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Submit your selves therefore to all manner of ordinance of man for the Lords sake, Apov NONLATINALPHABET, Take that which is thine own and goe thy way.
Submit your selves Therefore to all manner of Ordinance of man for the lords sake, Apov, Take that which is thine own and go thy Way.
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yet must thou endure for conscience sake, (1 Pet. 2. 18, 19.) which the Apostle confirmes by the example of our Saviour Christ, to (vers. 25.) who when he suffered resisted not, no nor so much as threatned, (vers. 23.) although he could have had more then twelve Legions of Angels, (Mat. 26. 53.) teaching us, that we must not resist Authority,
yet must thou endure for conscience sake, (1 Pet. 2. 18, 19.) which the Apostle confirms by the Exampl of our Saviour christ, to (vers. 25.) who when he suffered resisted not, no nor so much as threatened, (vers. 23.) although he could have had more then twelve Legions of Angels, (Mathew 26. 53.) teaching us, that we must not resist authority,
although unjustly oppressing: (muchlesse justly ruling although punishing.) First, Neither offending it, (Mat. 17. 27,) Secondly nor defending our selves against it, (Mat. 26. 52.) what specious pretences soever we may make for it.
although unjustly oppressing: (muchlesse justly ruling although punishing.) First, Neither offending it, (Mathew 17. 27,) Secondly nor defending our selves against it, (Mathew 26. 52.) what specious pretences soever we may make for it.
For who might have pretended fairer in that kinde, than the Primitive Christians against Idolatrous Persecutors? yet they professe, that Armasunt preces & lachrimae; so that nemo nostrum quando apprehenditur, reluctatur;
For who might have pretended Fairer in that kind, than the Primitive Christians against Idolatrous Persecutors? yet they profess, that Armasunt preces & lachrimae; so that nemo nostrum quando apprehenditur, reluctatur;
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] [ All ] whosoever Clergie or Laity, strike against authority, or without the licence of it, in what case soever without exception of 1, Se defendendo, or 2. Maintenance of a Covenant, or 3. Defence of Religion.
] [ All ] whosoever Clergy or Laity, strike against Authority, or without the licence of it, in what case soever without exception of 1, Se defendendo, or 2. Maintenance of a Covenant, or 3. Defence of Religion.
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for they without any cloake, Sub moderamine inculpatae tutelae (which indeed never can be by Arms but onely by Laws) Howsoever Pontificians and Consistorians conspire:
for they without any cloak, Sub moderamine inculpatae Tutelae (which indeed never can be by Arms but only by Laws) Howsoever Pontificians and Consistorians conspire:
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and Jesuites would have beguiled the whole world, and without any distinction fo offensive and defensive disobedience, the Apostles taught the Church of God, That he which resists, (be it how it will) resists the Ordinance of God.
and Jesuits would have beguiled the Whole world, and without any distinction foe offensive and defensive disobedience, the Apostles taught the Church of God, That he which resists, (be it how it will) resists the Ordinance of God.
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] which is the fourth reason to inforce this [ Wherefore, &c. ] and beares a threefold reading, 1. Iudicium, Judgement: Tremel. 2. Condemnationem, Condemnation:
] which is the fourth reason to enforce this [ Wherefore, etc. ] and bears a threefold reading, 1. Iudicium, Judgement: Tremel. 2. Condemnationem, Condemnation:
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Although this be a punishment which an ingenious spirit would willingly escape, which made David pray, (Psal. 39. 8.) Let me not be made a rebuke unto the foolish,
Although this be a punishment which an ingenious Spirit would willingly escape, which made David pray, (Psalm 39. 8.) Let me not be made a rebuke unto the foolish,
so they who apply to popularity, and suit themselves to all company, saving the innocent, can live no longer (at least not with delight) then they sucke the breath of applause from the multitude.
so they who apply to popularity, and suit themselves to all company, Saving the innocent, can live no longer (At least not with delight) then they suck the breath of applause from the multitude.
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Nor onely so, but NONLATINALPHABET, They shall receive Judgement, and Condemnation: 1. Both Judgement before the Tribunall of men, where the sentence of guiltinesse shall proceed against them;
Nor only so, but, They shall receive Judgement, and Condemnation: 1. Both Judgement before the Tribunal of men, where the sentence of guiltiness shall proceed against them;
neither these sinners in the Congregation of the righteous. 2. And also they shall receive Condemnation from the Justice of God, who stands in the Congregation of Princes, (as to survey,
neither these Sinners in the Congregation of the righteous. 2. And also they shall receive Condemnation from the justice of God, who Stands in the Congregation of Princes, (as to survey,
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and is not this a fearefull Judgement and Condemnation? so fearefull, as what can be conceived to be added? And yet behold, 3. NONLATINALPHABET, Rom. 14. 23. NONLATINALPHABET, the Judgment, Condemnation,
and is not this a fearful Judgement and Condemnation? so fearful, as what can be conceived to be added? And yet behold, 3., Rom. 14. 23., the Judgement, Condemnation,
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having the same minde in us, which was in Christ Jesus, in giving (not in taking) honour, preferring one before another, NONLATINALPHABET, humbling our selves as little children;
having the same mind in us, which was in christ jesus, in giving (not in taking) honour, preferring one before Another,, humbling our selves as little children;
As they submit to their Parents, so must we be subject to our Prince, for he is the Person to whom principally the Apostle presseth this subjection; as Aquin. Dion. Carth. Bruno. and Claud. glosse it.
As they submit to their Parents, so must we be Subject to our Prince, for he is the Person to whom principally the Apostle Presseth this subjection; as Aquinas Dion. Carth Bruno. and Claud. gloss it.
which that we may performe aright, let us consider these three particulars: 1. Qualibus, To what manner of Princes we must be subject. 2. In quibus, In what things we must be subject. 3. Quomodo, How we must expresse our subjection.
which that we may perform aright, let us Consider these three particulars: 1. Qualibus, To what manner of Princes we must be Subject. 2. In quibus, In what things we must be Subject. 3. Quomodo, How we must express our subjection.
or whether they be cruell) that the name of God and his Doctrine be not ill spoken of: 1. And if they be believing, let us not despise them because they are faithfull and beloved,
or whither they be cruel) that the name of God and his Doctrine be not ill spoken of: 1. And if they be believing, let us not despise them Because they Are faithful and Beloved,
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because although, 1. Quidam illorum dantur ad timorem & poenam, & increpationem, Some of them are sent meerely for a terrour and a punishment. 2. Yea, Quidam ad illusionem & contumeliam, & superbiam;
Because although, 1. Quidam Illorum dantur ad timorem & poenam, & increpationem, some of them Are sent merely for a terror and a punishment. 2. Yea, Quidam ad illusionem & contumeliam, & Superbiam;
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as the persecuting Emperours did, when they exposed the Christians naked to fight with beasts and beastly Heathens. 3. Aswell as Quidam ad correctionem & utilitatem subjectorum, & conservationem Iustitiae;
as the persecuting emperors did, when they exposed the Christians naked to fight with beasts and beastly heathens. 3. Aswell as Quidam ad correctionem & utilitatem subjectorum, & conservationem Iustitiae;
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so would he not have the people live in peace, (as appeares by his late practices) which government is the meanes to procure and preserve, preventing men from devouring those that are more righteous then themselves:
so would he not have the people live in peace, (as appears by his late practices) which government is the means to procure and preserve, preventing men from devouring those that Are more righteous then themselves:
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for, Per legum positiones repercutiant multiplicem gentilium injustitiam, Kings and Princes by their Laws restraine and bridle the fury and violence of our naturall corruptions:
for, Per Legume Positiones repercutiant multiplicem Gentilium injustitiam, Kings and Princes by their Laws restrain and bridle the fury and violence of our natural corruptions:
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yea, and the worst of Princes is never worse then Quemadmodum populidigni sunt Dei justo judicio in omnibus aliqualiter superveniente: Iren. l. 5. c. 24. such as the people have provoked God to set to afflict them, whose just judgement alwayes interposeth it self in such weighty cases.
yea, and the worst of Princes is never Worse then Quemadmodum populidigni sunt Dei Justo Judicio in omnibus aliqualiter superveniente: Iren l. 5. c. 24. such as the people have provoked God to Set to afflict them, whose just judgement always interposeth it self in such weighty cases.
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which being so, may oblige every one of us to be subject to all powers, of all qualities, conditions, dispositions, tempers, religions, under whom the Lord hath placed us:
which being so, may oblige every one of us to be Subject to all Powers, of all qualities, conditions, dispositions, tempers, Religions, under whom the Lord hath placed us:
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but is puffed up & knoweth nothing as he ought to know, but doateth about questions and strife of words, whereof commeth envy, strife, rallings, evil surmiseings, froward disputations of men of corrupt mindes,
but is puffed up & Knoweth nothing as he ought to know, but doteth about questions and strife of words, whereof comes envy, strife, rallings, evil surmisings, froward disputations of men of corrupt minds,
For howsoever we must performe active obedience to such Princes onely so far as lawfully we may, Calv. Bez. Marl. Roloc. Genev. usque adaras, so long as Cum Deo non comparabuntur, they are not set in competition with God:
For howsoever we must perform active Obedience to such Princes only so Far as lawfully we may, Calvin Bez Marl. Roloc. Geneva usque adaras, so long as Cum God non comparabuntur, they Are not Set in competition with God:
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For, Quae passos Apostolos scimus manifestae est Doctrina, The truth of this Doctrine is sealed by the Apostles sufferings, who indured of Heathen Princes,
For, Quae passos Apostles scimus manifestae est Doctrina, The truth of this Doctrine is sealed by the Apostles sufferings, who endured of Heathen Princes,
Imprisonment, Bonds, Stripes, Stoning, Wounds, Violence of the Jews, Conventing before the Gentiles, Questioning in the Courts of Tribunes, Examinations and Answers before Kings, Arraignments at the Tribunals of Proconsuls,
Imprisonment, Bonds, Stripes, Stoning, Wounds, Violence of the jews, Conventing before the Gentiles, Questioning in the Courts of Tribunes, Examinations and Answers before Kings, Arraignments At the Tribunals of Proconsuls,
that they speak evill of no man, (much lesse of Princes and Prelates, as some of late have done) That they be no fighters, (much lesse Armed Rebels) but soft, lowly, gentle, shewing all meeknesse to all men, much more to Rulers;
that they speak evil of no man, (much less of Princes and Prelates, as Some of late have done) That they be no fighters, (much less Armed Rebels) but soft, lowly, gentle, showing all meekness to all men, much more to Rulers;
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yet, Nunquam Albiniani, vel Nigriani, vel Cassiani inveniri potuerunt Christiani: Never any Nigrian, who made Religion the stalking-horse for Rebellion;
yet, Never Albiniani, vel Nigriani, vel Cassiani inveniri potuerunt Christians: Never any Nigerian, who made Religion the stalking-horse for Rebellion;
and therefore upon necessity must love him, reverence him, honour him, pray for him, and desire and indeavour his safety as the safety of the Kingdome;
and Therefore upon necessity must love him, Reverence him, honour him, pray for him, and desire and endeavour his safety as the safety of the Kingdom;
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And I think all will willingly conclude, Si parendum est magistratui prophane, certè multo magis obedire oportet Sancto & Christiano, Bez. If Heathens were thus obeyed, much more should Christians;
And I think all will willingly conclude, Si parendum est Magistrate profane, certè Much magis Obedire oportet Sancto & Christian, Bez If heathens were thus obeyed, much more should Christians;
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2. In Quibus? In what things we must be subject? Wherein the true stating of the Question is much differenced from the mistaken and mistaking Tenents of many of these times, who conceive and would beare the world in hand. 1. That they are bound no further to Subjection,
2. In Quibus? In what things we must be Subject? Wherein the true stating of the Question is much differenced from the mistaken and mistaking Tenants of many of these times, who conceive and would bear the world in hand. 1. That they Are bound no further to Subjection,
then with a Rightly Regulated Conscience, they may performe Active Obedience to all their Superiours Edicts and Commands. 2. That they are not bound to Active Obedience, where they have a doubting conscience,
then with a Rightly Regulated Conscience, they may perform Active obedience to all their Superiors Edicts and Commands. 2. That they Are not bound to Active obedience, where they have a doubting conscience,
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1. Concerning the first, That although Active Obedience binds onely in the Lord, yet absolute subjection is due without any resistance for the Lords sake, NONLATINALPHABET, To humane Ordinances (1 Pet. 2. 13.) Even when man ordaines;
1. Concerning the First, That although Active obedience binds only in the Lord, yet absolute subjection is due without any resistance for the lords sake,, To humane Ordinances (1 Pet. 2. 13.) Even when man ordains;
2. And as concerning the second, Although when man is left to his own liberty, The rule is to be observed, Quod dubitas ne feceris, because he that doubteth is condemned of his own Conscience,
2. And as Concerning the second, Although when man is left to his own liberty, The Rule is to be observed, Quod dubitas ne feceris, Because he that doubteth is condemned of his own Conscience,
It is sufficient that it is contained in his generall Commission Dixi Dii estis, I have said ye are Gods. (Psal. 82. 6.) and therefore have committed my delegated power to you, Per me Reges Regnant, By me Kings Raigne (Pro. 8. 15.) And therefore by my authority may lay injunctions upon their Subjects,
It is sufficient that it is contained in his general Commission i have said Gods Ye are, I have said you Are God's (Psalm 82. 6.) and Therefore have committed my delegated power to you, Per me Reges Regnant, By me Kings Reign (Pro 8. 15.) And Therefore by my Authority may lay injunctions upon their Subject's,
for Princes are not onely instead of God by representation (Exodus 4. 16.) but they have the power of God over those to whom they have commission (Exod. 7. 1.) I have made thee Pharoahs God,
for Princes Are not only instead of God by representation (Exodus 4. 16.) but they have the power of God over those to whom they have commission (Exod 7. 1.) I have made thee Pharaohs God,
and giving of thankes, be made for all men, for Kings and all that are in authority, that we may lead a quiet and peaceable life in all godlinesse and honesty,
and giving of thanks, be made for all men, for Kings and all that Are in Authority, that we may led a quiet and peaceable life in all godliness and honesty,
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and who may say unto him, what doest thou? (Eccles. 8. 4.) (i. e.) Not publikely and illegally to raise opposition against him, onely we may privately informe our own judgement, to prepare as peaceably either for active obedience or for Martyrdome.
and who may say unto him, what dost thou? (Eccles. 8. 4.) (i. e.) Not publicly and illegally to raise opposition against him, only we may privately inform our own judgement, to prepare as peaceably either for active Obedience or for Martyrdom.
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4. Fourthly, we must expresse our subjection by doing all their commands which are not directly against God, resolving with the Israelites, All that thou commandest us we wil do,
4. Fourthly, we must express our subjection by doing all their commands which Are not directly against God, resolving with the Israelites, All that thou Commandest us we will do,
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for those things which we dare not do when they command them, because they appeare (not seem) to be directly against God, (as hath been before demonstrated;) imitating S. Chrysostome, (Epist. ad Cyriacum) Cum à civitate fugarer, dicebam intra meipsum, si quidem vult Regina me exulem agere, agat in exilium;
for those things which we Dare not do when they command them, Because they appear (not seem) to be directly against God, (as hath been before demonstrated;) imitating S. Chrysostom, (Epistle and Cyriacum) Cum à Civitate fugarer, dicebam intra meipsum, si quidem vult Regina me exulem agere, agat in exilium;
Lyr. paying due tribute to our Princes; for this is the manner, Quomodo velit te subjici protestatibus, redere jubens cui Tributum, Tributum: cui Vectigal, Vectigal; (i.
Lyre paying due tribute to our Princes; for this is the manner, Quomodo velit te subjici protestatibus, redere jubens cui Tributum, Tributum: cui Vectigal, Vectigal; (i.
We have no power to prescribe to Princes what they shall expend upon occasions, nor to call them to accompt for their imployment of what is expended which I conceive to be intended where there are not Pacta inter Principem & Populum:
We have no power to prescribe to Princes what they shall expend upon occasions, nor to call them to account for their employment of what is expended which I conceive to be intended where there Are not Pacta inter Principem & Populum:
and sparing him from going out with us to battell, lest he should quench the light of Israel, (2 Sam. 21. 17.) And what kind of consciences those men have, who can let their leige Lord go out to battell without them, (they being required) or who can leave him in his Tents in the field,
and sparing him from going out with us to battle, lest he should quench the Light of Israel, (2 Sam. 21. 17.) And what kind of Consciences those men have, who can let their liege Lord go out to battle without them, (they being required) or who can leave him in his Tents in the field,
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3. To the third part of my Text, which is the necessity of this duty of subjection, implyed in these words [ must needs. ] Must is for the King, and so it is indeed: and so is this:
3. To the third part of my Text, which is the necessity of this duty of subjection, employed in these words [ must needs. ] Must is for the King, and so it is indeed: and so is this:
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in case of true absolute, imminent necessity, to save our selves and the publique, according to the Laws of the Land. The supporting of His State is that Vnum necessarium for our safeties,
in case of true absolute, imminent necessity, to save our selves and the public, according to the Laws of the Land. The supporting of His State is that One Necessary for our Safeties,
and therefore the Apostle doth doth not onely say, 1. It is convenient that we be subject (i. e.) for ornament sake. 2. Or it is fit that we be subject (i. e.) for order sake. 3. Or it is profitable that we be subject (i. e.) for providence and discretion sake. 4. Or it is contenting that we may be subject (i. e.) for peace and quiet sake. 5. But NONLATINALPHABET, It is necessary Obligationes juris & propter vim coactivam superioris, viz. quia tenemini & potestis ad hoc compelli ad profitendam veram subjectionem.
and Therefore the Apostle does does not only say, 1. It is convenient that we be Subject (i. e.) for ornament sake. 2. Or it is fit that we be Subject (i. e.) for order sake. 3. Or it is profitable that we be Subject (i. e.) for providence and discretion sake. 4. Or it is contenting that we may be Subject (i. e.) for peace and quiet sake. 5. But, It is necessary Obligationes Juris & propter vim coactivam superioris, viz. quia tenemini & potestis ad hoc compelli ad profitendam Veram subjectionem.
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What is it but subjection which continues the blessed Harmony in Heaven amongst the Angels? What is it but Rebellion which bred that confusion in Hell amongst the damned spirits? What is it but subjection which can continue Peace, Plenty, Piety, Order,
What is it but subjection which continues the blessed Harmony in Heaven among the Angels? What is it but Rebellion which bred that confusion in Hell among the damned spirits? What is it but subjection which can continue Peace, Plenty, Piety, Order,
4. To the persons obliged, which is the fourth thing proposed in my Text, in this word [ Ye ] NONLATINALPHABET, Theoph. And so Saint Chrysostome before him, NONLATINALPHABET.
4. To the Persons obliged, which is the fourth thing proposed in my Text, in this word [ You ], Theophanes And so Saint Chrysostom before him,.
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With whom consent Theodoret and Oecumenius amongst the Greeks, and Greg. Mag. and S. Bernard amongst the Latines, expresse themselves both in opinion and phrase to the selfe same purpose;
With whom consent Theodoret and Oecumenius among the Greeks, and Greg. Mag. and S. Bernard among the Latins, express themselves both in opinion and phrase to the self same purpose;
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or Athenian Demarchi, to restraine the insolencies or exorbitances of Princes oppressions. 2. Nor are the Priests exempted like the Roman Hierarchie, to be insolent and exorbitant in the Common-weale. 3. Nor are the people priviledged (as is pretended by some schismaticall Demagogi) to carry all by force of their collective body;
or Athenian Demarchi, to restrain the insolences or exorbitances of Princes oppressions. 2. Nor Are the Priests exempted like the Roman Hierarchy, to be insolent and exorbitant in the Commonweal. 3. Nor Are the people privileged (as is pretended by Some Schismatical Demagogues) to carry all by force of their collective body;
1. From God, who will not suffer his Ordinance to be contemned; Non enim privati est hominis abrogare imperium ei quem Dominus cum potestate nobis praefecit. Calv. 2. From the Prince;
1. From God, who will not suffer his Ordinance to be contemned; Non enim Private est hominis abrogare imperium ei Whom Dominus cum potestate nobis praefecit. Calvin 2. From the Prince;
They may justly avenge the contempt of their authority, 1. Either by their Laws, by which In legum transgressores & inobedientes severiter animadvertunt: Marlorat. Or else by Armes;
They may justly avenge the contempt of their Authority, 1. Either by their Laws, by which In Legume transgressores & inobedientes severiter animadvertunt: Marlorat. Or Else by Arms;
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or Rebellious persons, Magistratus justè punit gladio, Aug. They must not cast off feare, and incourage themselves and their company against his commands,
or Rebellious Persons, Magistratus justè punit Gladio, Aug. They must not cast off Fear, and encourage themselves and their company against his commands,
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Aug. ubi supra. But on the contrary it may be verified, that they who under the royall command of a rightfull King, obediently, conscionably, zealously,
Aug. ubi supra. But on the contrary it may be verified, that they who under the royal command of a rightful King, obediently, Conscionably, zealously,
and couragiously fight against a Schismaticall, or Hereticall Rebellious people, (who make Religion the pretext for Rebellion) if they die, they dye Martyrs,
and courageously fight against a Schismatical, or Heretical Rebellious people, (who make Religion the pretext for Rebellion) if they die, they die Martyrs,
if they live, they live Confessors: and therefore we must feare even the Princes sword. That I may not insist upon losse of favour, friends, honour, credit, and the like;
if they live, they live Confessors: and Therefore we must Fear even the Princes sword. That I may not insist upon loss of favour, Friends, honour, credit, and the like;
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Yea, Etiamsi exarmatus esset magistratus quem impune lacescere, & contemnere liceret, nihilo magis id tentandum quàm si poenam statim imminere cerneremus.
Yea, Even if exarmatus esset Magistratus Whom impune lacescere, & contemnere liceret, nihilo magis id tentandum quàm si poenam Immediately imminere cerneremus.
Although the Magistrate had neither Armes, nor Armies, so that men might provoke and contemne his power in respect of punishment, must we not presume to neglect him any more,
Although the Magistrate had neither Arms, nor Armies, so that men might provoke and contemn his power in respect of punishment, must we not presume to neglect him any more,
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and their hearts die within them like Nabals when they find themselves guilty of subtracting subjection from their Prince, (a greater ingratitude then which cannot be excogitated,
and their hearts die within them like Nabals when they find themselves guilty of Subtracting subjection from their Prince, (a greater ingratitude then which cannot be excogitated,
and by their providence many worthy things are done to our Nation: By them we receive honour, enjoy riches, peace, plenty, and freely professe and practice piety:
and by their providence many worthy things Are done to our nation: By them we receive honour, enjoy riches, peace, plenty, and freely profess and practice piety:
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But Kings and Princes protect us from evill doers, who would violently take away our lives, insolently usurpe our lands, prodigally mispend our goods, laciviously deflowr and ravish our wives,
But Kings and Princes Pact us from evil doers, who would violently take away our lives, insolently usurp our Lands, prodigally misspend our goods, laciviously deflower and ravish our wives,
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Thus the colour of the common good to free the people from Subsidies, Taxes, and Oppressions (which then seemed by their Governours to lye upon them) led the people of the Iews, yea and some Romans too, to follow Theudas, Iudas of Galile, Catiline, and their companions.
Thus the colour of the Common good to free the people from Subsidies, Taxes, and Oppressions (which then seemed by their Governors to lie upon them) led the people of the Iews, yea and Some Romans too, to follow Theudas, Iudas of Galilee, Catiline, and their Sodales.
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Thus the Rebels of elder times in this Island, christned their Insurrections, the Army of God & the holy Church, making Religion the Patronesse of their impiety.
Thus the Rebels of elder times in this Island, christened their Insurrections, the Army of God & the holy Church, making Religion the Patroness of their impiety.
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Iack Straw, Iack Cade, Wat Tyler, Fryer Ball, alias Wall, and such others, made 1. The oppression of the Commons, 2. The insolencie of the Nobility, 3. The covetousnesse of the Priests,
Iack Straw, Iack Cade, What Tyler, Fryer Ball, alias Wall, and such Others, made 1. The oppression of the Commons, 2. The insolency of the Nobilt, 3. The covetousness of the Priests,
Thus the Rebellion in the North, Lincolnshire, and Norfolke, were raised under pretence of 1. Reforming Religion, 2. Freedome of Conscience, and 3. Bettering the Common-weale;
Thus the Rebellion in the North, Lincolnshire, and Norfolk, were raised under pretence of 1. Reforming Religion, 2. Freedom of Conscience, and 3. Bettering the Commonweal;
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whereas indeed they are against the King, break the Laws, and make spoile of the people, as Iosephus relates the story of the Rebellious Iews, pretending onely against Florus harsh, unjust,
whereas indeed they Are against the King, break the Laws, and make spoil of the people, as Iosephus relates the story of the Rebellious Iews, pretending only against Florus harsh, unjust,
and perhaps when themselves least suspect it, suddenly as with the Arrow of Lightning shot from the Bow of God, which may serve as a Corollary to our Apostles premises to inforce this conclusion, [ Wherefore ye must needs be subject, not onely for wrath, but even for conscience sake.
and perhaps when themselves least suspect it, suddenly as with the Arrow of Lightning shot from the Bow of God, which may serve as a Corollary to our Apostles premises to enforce this conclusion, [ Wherefore you must needs be Subject, not only for wrath, but even for conscience sake.
cc av c-crq px32 ds n-jn pn31, av-j c-acp p-acp dt n1 pp-f n1 vvn p-acp dt n1 pp-f np1, r-crq vmb vvi p-acp dt n1 p-acp po12 n2 n2 pc-acp vvi d n1, [ c-crq pn22 vmb av vbi j-jn, xx av-j p-acp n1, cc-acp av c-acp n1 n1.
