THe Doctrine of Submission to higher Powers, as it was in an especial manner recommended to the World by Christ and his Apostles, both by their Precepts and Examples;
THe Doctrine of Submission to higher Powers, as it was in an especial manner recommended to the World by christ and his Apostles, both by their Precepts and Examples;
so they back'd their Injunctions with Reasons that are perpetual and universal, viz. the Divine Authority, Ʋsefulness, and Necessity of Government; and allowing that to be necessary, Subjection must be so too,
so they backed their Injunctions with Reasons that Are perpetual and universal, viz. the Divine authority, Ʋsefulness, and Necessity of Government; and allowing that to be necessary, Subjection must be so too,
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We see daily even under the confinement of Laws, and where Government is establish'd, how difficult it is, notwithstanding these restraints, to curb the exorbitance of mens Passions, to bridle their Lusts, to bring them into any tollerable temper, to make them only more mild and sociable than Wolves and Tygers:
We see daily even under the confinement of Laws, and where Government is established, how difficult it is, notwithstanding these restraints, to curb the exorbitance of men's Passion, to bridle their Lustiest, to bring them into any tolerable temper, to make them only more mild and sociable than Wolves and Tigers:
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and their Brethren, that with more than a savage cruelty would, and too often do, devour one another? And if the case be so under Government, where there are bounds set,
and their Brothers, that with more than a savage cruelty would, and too often do, devour one Another? And if the case be so under Government, where there Are bounds Set,
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and punishments allotted for Transgressors, what would be the state and condition of mankind if there were none? If every man were permitted to follow what was just in his own eyes, it is to be fear'd, that nothing would seem so to him,
and punishments allotted for Transgressors, what would be the state and condition of mankind if there were none? If every man were permitted to follow what was just in his own eyes, it is to be feared, that nothing would seem so to him,
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and from the Injunctions of S. Paul and S. Peter, who command us to submit to them as the Ordinance of God, and to obey their commands for the Lords sake.
and from the Injunctions of S. Paul and S. Peter, who command us to submit to them as the Ordinance of God, and to obey their commands for the lords sake.
highly reasonable then, and very beneficial to us, is this doctrine, which S. Paul in this Chapter sets before us, of subjection to the higher Powers, that God hath placed over us.
highly reasonable then, and very beneficial to us, is this Doctrine, which S. Paul in this Chapter sets before us, of subjection to the higher Powers, that God hath placed over us.
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From both these reasons he infers a necessity of subjection in the Text. Wherefore ye must needs be subject, not only for wrath, for fear of punishment here;
From both these Reasons he infers a necessity of subjection in the Text. Wherefore you must needs be Subject, not only for wrath, for Fear of punishment Here;
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The words are a Precept pressing us to obedience to higher Powers from a sense of Religion, not only for wrath, but for Conscience-sake. They afford us these heads.
The words Are a Precept pressing us to Obedience to higher Powers from a sense of Religion, not only for wrath, but for Conscience-sake. They afford us these Heads.
Not only for wrath. But, Thirdly, The only Obedience that ought to be regarded here, or will be rewarded hereafter, must proceed from a principle of Conscience. For Conscience-sake.
Not only for wrath. But, Thirdly, The only obedience that ought to be regarded Here, or will be rewarded hereafter, must proceed from a principle of Conscience. For Conscience-sake.
As Corollaries from these heads we shall inferr: 1. That neither an Atheist, nor a vicious Person, can be a good Subject from any good ground. 2. That the Laws of the Higher Powers do oblige us to the observance of them in point of Conscience. 3. That no pretences of Conscience or Religion can authorize any resistance of our Superiours.
As Corollaries from these Heads we shall infer: 1. That neither an Atheist, nor a vicious Person, can be a good Subject from any good ground. 2. That the Laws of the Higher Powers do oblige us to the observance of them in point of Conscience. 3. That no pretences of Conscience or Religion can authorise any resistance of our Superiors.
1. That a submission to those rightful Powers which God hath set over us, is our indispensable duty, If we derive the Ori•inal of Government either from Paternal right,
1. That a submission to those rightful Powers which God hath Set over us, is our indispensable duty, If we derive the Ori•inal of Government either from Paternal right,
If we suppose that Government arose from Compact from the Concessions of the people (which hypothesis can never be allow'd as true, in regard that Governours are intrusted with a power of Life and Death, which the People never had,
If we suppose that Government arose from Compact from the Concessions of the people (which hypothesis can never be allowed as true, in regard that Governors Are Entrusted with a power of Life and Death, which the People never had,
and so could never grant) supposing then, but not granting that Government arose from Compact, it must be allow'd as necessary, in order to the attaining of the ends of Government (Peace and Security) that there must be a Supream Power, and that Power irresistible.
and so could never grant) supposing then, but not granting that Government arose from Compact, it must be allowed as necessary, in order to the attaining of the ends of Government (Peace and Security) that there must be a Supreme Power, and that Power irresistible.
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Furthermore, allowing this supposition of the Origine of Government to be true, yet the deductions which by some are made from it, are very inconsequential:
Furthermore, allowing this supposition of the Origine of Government to be true, yet the deductions which by Some Are made from it, Are very inconsequential:
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As that the People may resume the Power which they gave, or at least that those who succeed, are not oblig'd to stand to the compacts of their Predecessors;
As that the People may resume the Power which they gave, or At least that those who succeed, Are not obliged to stand to the compacts of their Predecessors;
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Nor can it be imagin'd that ever any people should be so foolish as to go about to build any Government on such a sandy foundation, which every storm must overturn,
Nor can it be imagined that ever any people should be so foolish as to go about to built any Government on such a sandy Foundation, which every storm must overturn,
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which they can no more do (unless they can produce the original Grant, and shew the reserve in it) than an Hebrew or Roman Slave could regain their liberty at pleasure;
which they can no more doe (unless they can produce the original Grant, and show the reserve in it) than an Hebrew or Roman Slave could regain their liberty At pleasure;
and he can no more emancipate himself than the Son of the Slave can, nor compell his Governour to set him free, any more than a Father among the Romans could be constrain'd to manumit his Children, which by the Imperial Law is prohibited.
and he can no more emancipate himself than the Son of the Slave can, nor compel his Governor to Set him free, any more than a Father among the Romans could be constrained to manumit his Children, which by the Imperial Law is prohibited.
But that Subjection is an indispensable duty, I shall endeavour to make apparent from these following considerations: 1. If we consider the Commands of God, requiring it of us,
But that Subjection is an indispensable duty, I shall endeavour to make apparent from these following considerations: 1. If we Consider the Commands of God, requiring it of us,
and the examples of the Primitive Christians, who put it in practice. 2. If we consider the relation that our Governours have to us, their care in protecting and defending us, it should oblige us to submit to them.
and the Examples of the Primitive Christians, who put it in practice. 2. If we Consider the Relation that our Governors have to us, their care in protecting and defending us, it should oblige us to submit to them.
1. If we consider the commands of God, &c. If we look into the Gospel of Peace, we shall find that scarcely any duty is more earnestly press'd upon us,
1. If we Consider the commands of God, etc. If we look into the Gospel of Peace, we shall find that scarcely any duty is more earnestly pressed upon us,
than Subjection to our Governours, in order to the obtaining that Peace it proposes. Our Saviour commands us, to Render to Caesar the things that are Caesar's:
than Subjection to our Governors, in order to the obtaining that Peace it proposes. Our Saviour commands us, to Render to Caesar the things that Are Caesar's:
as may be gather'd from their observance of the Decree of Darius: Ezra 6.10. In offering Sacrifices of sweet savour unto the God of Heaven, and in praying for the life of the King and of his Sons.
as may be gathered from their observance of the decree of Darius: Ezra 6.10. In offering Sacrifices of sweet savour unto the God of Heaven, and in praying for the life of the King and of his Sons.
I might produce innumerable instances of the heroical patience, and submission of the Primitive Christians to their Superiours, even when they persecuted them.
I might produce innumerable instances of the heroical patience, and submission of the Primitive Christians to their Superiors, even when they persecuted them.
that they may have valiant Armies, faithful Parliaments, and an honest and obedient people; that Caesar may have every thing according to his hearts desire.
that they may have valiant Armies, faithful Parliaments, and an honest and obedient people; that Caesar may have every thing according to his hearts desire.
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nay further, they prayed for Arrian, and other persecuting Emperors. Thus Athanasius (that great defender of the Orthodox Faith) submitted to the Emperour Constantius, an Arrian Persecutor,
nay further, they prayed for Arrian, and other persecuting Emperor's. Thus Athanasius (that great defender of the Orthodox Faith) submitted to the Emperor Constantius, an Arrian Persecutor,
The young Emperour being infected by his Mother Justina with the principles of Arrianism, and by her being stirr'd up severely to persecute S. Ambrose and his Church, he knew no other way of resisting,
The young Emperor being infected by his Mother Justina with the principles of Arianism, and by her being stirred up severely to persecute S. Ambrose and his Church, he knew no other Way of resisting,
Neither did he thus tamely yield for want of power or courage, for he declin'd the assistance of the Rebel Maximus against the Emperour: and he who so willingly offer'd his life as a prey to his Persecutors, could not want courage to have defended it by force,
Neither did he thus tamely yield for want of power or courage, for he declined the assistance of the Rebel Maximus against the Emperor: and he who so willingly offered his life as a prey to his Persecutors, could not want courage to have defended it by force,
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2. If we consider the great care and concern of our Governours in protecting us, it should in gratitude oblige us to submit to them, to pray for them, that God would defend and direct them, and establish their Thrones.
2. If we Consider the great care and concern of our Governors in protecting us, it should in gratitude oblige us to submit to them, to pray for them, that God would defend and Direct them, and establish their Thrones.
as Obedience to them, to pray for them, to be ready to assist them with their hearts and hands, in the support of that Government that protected them when they were not able to help themselves.
as obedience to them, to pray for them, to be ready to assist them with their hearts and hands, in the support of that Government that protected them when they were not able to help themselves.
that no man receives any kindness from them but their immediate Favourites and Courtiers; And so we think that we may be excus'd if we pay them no service,
that no man receives any kindness from them but their immediate Favourites and Courtiers; And so we think that we may be excused if we pay them no service,
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For could'st thou think either thy Life or thy Estate safe in the midst of violence and rapine? And what hinders mens flying out into these Villanies but the restraint of Laws, which would be but a dead Letter,
For Couldst thou think either thy Life or thy Estate safe in the midst of violence and rapine? And what hinders men's flying out into these Villainies but the restraint of Laws, which would be but a dead letter,
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whom can we, or whom ought we to thank for these Blessings, but, next under God, the Prudence of our King and Governours, in the regular administration of Justice,
whom can we, or whom ought we to thank for these Blessings, but, next under God, the Prudence of our King and Governors, in the regular administration of justice,
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If we were acquainted with, and did throughly consider the troubles and disquietudes of Princes, the great care they undergo for the good of the People, the great benefits we enjoy under Government, we should not esteem our selves unconcern'd for them,
If we were acquainted with, and did thoroughly Consider the Troubles and disquietudes of Princes, the great care they undergo for the good of the People, the great benefits we enjoy under Government, we should not esteem our selves unconcerned for them,
It is not to be expected, scarcely to be imagin'd, even in a Platonick or Ʋtopian Republick, that ever there should be a society of men so far devoid of all passions and self-interest,
It is not to be expected, scarcely to be imagined, even in a Platonic or Ʋtopian Republic, that ever there should be a society of men so Far devoid of all passion and self-interest,
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yet were there more of this ingenuous temper (as it is to be wished there were) how inconsiderable are they to the multitude, who live more by Sense, than by Reason or Faith;
yet were there more of this ingenuous temper (as it is to be wished there were) how inconsiderable Are they to the multitude, who live more by Sense, than by Reason or Faith;
who would never deny their lusts, if they could gratifie them without danger, would quickly pursue their Revenge to death, were they not afraid that the Avenger of Blood even in this World would overtake them.
who would never deny their Lustiest, if they could gratify them without danger, would quickly pursue their Revenge to death, were they not afraid that the Avenger of Blood even in this World would overtake them.
If we take away the Laws then, and if they are not duly executed, they are vertually remov'd, we should find that the Vizor of Honesty and Religion that is now worn by many, would be quickly pull'd off;
If we take away the Laws then, and if they Are not duly executed, they Are virtually removed, we should find that the Vizor of Honesty and Religion that is now worn by many, would be quickly pulled off;
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and it makes no more against the other part of the proposition, than that because the most of men are vicious, that therefore it should not be a duty to be vertuous,
and it makes no more against the other part of the proposition, than that Because the most of men Are vicious, that Therefore it should not be a duty to be virtuous,
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or that because many men are honest only for a good name, or for fear of punishment if they should be otherwise, that therefore they ought not to be so from a principle of Conscience.
or that Because many men Are honest only for a good name, or for Fear of punishment if they should be otherwise, that Therefore they ought not to be so from a principle of Conscience.
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than he that prays to God only to be seen of men, or keeps his hand from picking his Neighbours Pocket, only for fear of being discover'd and disgrac'd, can be said to be either a good Christian, or an honest Man.
than he that prays to God only to be seen of men, or keeps his hand from picking his Neighbours Pocket, only for Fear of being discovered and disgraced, can be said to be either a good Christian, or an honest Man.
but those actions which proceed from fear only, are but mixt actions, and are so far from being reckon'd among the actions of Christian graces, that they are not esteem'd among those of the Vertues of Heathens.
but those actions which proceed from Fear only, Are but mixed actions, and Are so Far from being reckoned among the actions of Christian graces, that they Are not esteemed among those of the Virtues of heathens.
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Furthermore, he that obeys his Prince only from Temporal concerns, his Obedience is uncertain, his Service unsafe, •ay, it may be, destructive to the Government, if rely'd upon:
Furthermore, he that obeys his Prince only from Temporal concerns, his obedience is uncertain, his Service unsafe, •ay, it may be, destructive to the Government, if relied upon:
For if this Mercenary Subject is defeated in his expectation, or any ways displeas'd (as haughty and ambitious men soon are at their Governours) or if he have a prospect of raising himself with safety by Rebelling, what should withhold such a man,
For if this Mercenary Subject is defeated in his expectation, or any ways displeased (as haughty and ambitious men soon Are At their Governors) or if he have a prospect of raising himself with safety by Rebelling, what should withhold such a man,
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if he pursues his principles, but to oppose and destroy his King, to advance himself, and to overturn the Government, that he may go unpunish'd in so doing?
if he pursues his principles, but to oppose and destroy his King, to advance himself, and to overturn the Government, that he may go unpunished in so doing?
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Whatsoever therefore is in Gods Law commanded, is out of Conscience to be done, and whatsoever is there forbidden, is from the same principle to be avoided;
Whatsoever Therefore is in God's Law commanded, is out of Conscience to be done, and whatsoever is there forbidden, is from the same principle to be avoided;
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Now is there any thing in Scripture more plainly commanded than Obedience to Authority, or prohibited under severer penalties than the resisting of them.
Now is there any thing in Scripture more plainly commanded than obedience to authority, or prohibited under severer penalties than the resisting of them.
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and whosoever resisteth the Power, resisteth the Ordinance of God, and he shall receive to himself damnation (the fame damnation that belongs to the vio••••rs of other ordinances of God) a•d this doctrine was not only pr••ch'd but practic'd by Christ and his Apostles,
and whosoever Resisteth the Power, Resisteth the Ordinance of God, and he shall receive to himself damnation (the fame damnation that belongs to the vio••••rs of other ordinances of God) a•d this Doctrine was not only pr••ched but practiced by christ and his Apostles,
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They are as ready to oppose him upon all occasions, as if it were not Canonical Scripture, that whosoever resisteth the Power, resisteth the ordinance of God,
They Are as ready to oppose him upon all occasions, as if it were not Canonical Scripture, that whosoever Resisteth the Power, Resisteth the Ordinance of God,
What Criticisms, false glosses, and frivolous distinctions are invented, and made use of to avoid the force of these plain Precepts? the Higher Powers are to be divided into Higher and Lower;
What Criticisms, false Glosses, and frivolous Distinctions Are invented, and made use of to avoid the force of these plain Precepts? the Higher Powers Are to be divided into Higher and Lower;
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and that not only to such as are good and gentle, but also to the froward, and to bear our sufferings patiently, although we suffer wrongfully, after the example of Christ; how many limitations must we have before these precepts (which were deliver'd indefinitely) can be receiv'd or own'd? If the King be Ungracious, Insufficient,
and that not only to such as Are good and gentle, but also to the froward, and to bear our sufferings patiently, although we suffer wrongfully, After the Exampl of christ; how many limitations must we have before these Precepts (which were Delivered indefinitely) can be received or owned? If the King be Ungracious, Insufficient,
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I'm confident that if the like Sophistry were allow'd to be made use of in other cases, the force of any the plainest precepts of Scriture might be eluded,
I'm confident that if the like Sophistry were allowed to be made use of in other cases, the force of any the Plainest Precepts of Scripture might be eluded,
nor their Consciences always sleep, but will one day try them, and unless they repent, condemn them by these plain Scripture Rules, devoid of all their Sophistry and delusion.
nor their Consciences always sleep, but will one day try them, and unless they Repent, condemn them by these plain Scripture Rules, devoid of all their Sophistry and delusion.
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Furthermore, he that makes Conscience of his duty to his Governours, dares not so much as curse them in his thought, much less enter into any Leagues, Covenants,
Furthermore, he that makes Conscience of his duty to his Governors, dares not so much as curse them in his Thought, much less enter into any Leagues, Covenants,
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Plato, in the beginning of his Tenth Dialogue of Laws, lays down this Divine Rule, He that believes the Gods to be according to the Laws, will not be guilty of any evil in word or deed: i. e.
Plato, in the beginning of his Tenth Dialogue of Laws, lays down this Divine Rule, He that believes the God's to be according to the Laws, will not be guilty of any evil in word or deed: i. e.
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and without this belief I know not what can with-hold any man from committing the greatest villanies, provided they may be done with secresie and impunity here.
and without this belief I know not what can withhold any man from committing the greatest villainies, provided they may be done with secrecy and impunity Here.
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I would only ask this question of such Moraelists, What is the chief end they propose to themselves? for every man must have some ultimate end to which all his actions are to be directed:
I would only ask this question of such Moraelists, What is the chief end they propose to themselves? for every man must have Some ultimate end to which all his actions Are to be directed:
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Is it therefore either Honour, Riches, or Pleasure? (the summ of what this World affords) which soever then of these is the end propos'd, all things are to be directed to it,
Is it Therefore either Honour, Riches, or Pleasure? (the sum of what this World affords) which soever then of these is the end proposed, all things Are to be directed to it,
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If Honour or Popular Applause be the end they aim at, and if they suppose (as too many of late have thought) that the ready way to it is by opposing the King,
If Honour or Popular Applause be the end they aim At, and if they suppose (as too many of late have Thought) that the ready Way to it is by opposing the King,
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and to repair or increase their fortunes (if they have opportunity) out of the Publick Treasuries, to become Robbers of God and the King, to enrich themselves,
and to repair or increase their fortune's (if they have opportunity) out of the Public Treasuries, to become Robbers of God and the King, to enrich themselves,
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If Pleasure be their Deity, and they are wholly devoted to it, what should keep them from sacrificing all things which stand in their way to it? This renders men of such tempers not only useless, but dangerous to any Society;
If Pleasure be their Deity, and they Are wholly devoted to it, what should keep them from sacrificing all things which stand in their Way to it? This renders men of such tempers not only useless, but dangerous to any Society;
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for if the Government should be uneasie to them, put any restraint upon them in this particular, what should hinder them (if they have conveniency) from endeavouring to cast off the Restraint and the Government together, in hopes of more Liberty, more Pleasure in another?
for if the Government should be uneasy to them, put any restraint upon them in this particular, what should hinder them (if they have conveniency) from endeavouring to cast off the Restraint and the Government together, in hope's of more Liberty, more Pleasure in Another?
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He that in words owns the Being of a God, but at the same time dare live as if there were none, may be ready, with the Traytor Judas (who bore the like badge of profession) to seize his Vicegerent with a Hail Master, and betray him with a Kiss.
He that in words owns the Being of a God, but At the same time Dare live as if there were none, may be ready, with the Traitor Judas (who boar the like badge of profession) to seize his Vicegerent with a Hail Master, and betray him with a Kiss.
Highly reasonable then was that observation which Cyrus made of his Subjects, or Xenophon for him, That he found those to be his best Subjects, most Loyal,
Highly reasonable then was that observation which Cyrus made of his Subject's, or Xenophon for him, That he found those to be his best Subject's, most Loyal,
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For if we must be subject to them for Conscience-sake, their Laws must be suppos'd, by vertue of that command, to lay an obligation on our Consciences;
For if we must be Subject to them for Conscience-sake, their Laws must be supposed, by virtue of that command, to lay an obligation on our Consciences;
and at this time when this precept was given, and a long time after, the will of the Prince having the force of a Law, it must be the same thing to be enjoyn'd to submit to his Laws,
and At this time when this precept was given, and a long time After, the will of the Prince having the force of a Law, it must be the same thing to be enjoined to submit to his Laws,
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I have not time, neither would it be needful, if I had, to answer particularly all that is alledg'd against this position, by those Champions for a pretended Conscience against the lawful power of Magistrates,
I have not time, neither would it be needful, if I had, to answer particularly all that is alleged against this position, by those Champions for a pretended Conscience against the lawful power of Magistrates,
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I shall only lay down thus much in thesi, That he who is the immediate and direct Lord of Conscience, hath in Scripture Charter committed to his Vicegerents on Earth an indirect power over the same;
I shall only lay down thus much in Thessia, That he who is the immediate and Direct Lord of Conscience, hath in Scripture Charter committed to his Vicegerents on Earth an indirect power over the same;
and he who has set us free from the Jewish Ceremonies, as essential parts of Worship, hath committed a power to man to make humane Ordinances, and has commanded all to submit to the same,
and he who has Set us free from the Jewish Ceremonies, as essential parts of Worship, hath committed a power to man to make humane Ordinances, and has commanded all to submit to the same,
for even those Humane Statutes which are agreeable to the Divine, oblige the Conscience by vertue of the Divine Command, which requires this duty of us as we are Subjects of God, and the King:
for even those Humane Statutes which Are agreeable to the Divine, oblige the Conscience by virtue of the Divine Command, which requires this duty of us as we Are Subject's of God, and the King:
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The usual cases that are alledg'd by Antimonarchical Writers, wherein they hold it lawful to resist Authority, are either Tyranny, Insufficiency, or Impiety in the Governours;
The usual cases that Are alleged by Antimonarchical Writers, wherein they hold it lawful to resist authority, Are either Tyranny, Insufficiency, or Impiety in the Governors;
But if this Doctrine were true, what Prince could be safe in the Throne, or what People quiet and secure in their enjoyments? How many good Princes (some as just and righteous as ever held a Scepter) have been branded with one,
But if this Doctrine were true, what Prince could be safe in the Throne, or what People quiet and secure in their enjoyments? How many good Princes (Some as just and righteous as ever held a Sceptre) have been branded with one,
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or all these marks, by restless and seditious Spirits? What action of State can be so order'd, that either Ignorance or Malice will not bring under one of these heads? Every execution of Justice, every demand of Tribute,
or all these marks, by restless and seditious Spirits? What actium of State can be so ordered, that either Ignorance or Malice will not bring under one of these Heads? Every execution of justice, every demand of Tribute,
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And thus upon every turn the Monarch is liable to be dethron'd, and if he goes about to maintain his ground, he is call'd a Tyrant, and so to be destroy'd.
And thus upon every turn the Monarch is liable to be dethroned, and if he Goes about to maintain his ground, he is called a Tyrant, and so to be destroyed.
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But blessed be God, the true Religion allows of no such practices, he that looks into the Gospel, will find that our Saviour has told us, that his Kingdom was not of this World, that the Religion he establish'd was a meek, peaceable,
But blessed be God, the true Religion allows of no such practices, he that looks into the Gospel, will find that our Saviour has told us, that his Kingdom was not of this World, that the Religion he established was a meek, peaceable,
they never knew what it was in the Primitive times of Christianity, to oppose, expell, or destroy any Pagan, Persecuting, Arrian, or Apostate Emperour;
they never knew what it was in the Primitive times of Christianity, to oppose, expel, or destroy any Pagan, Persecuting, Arrian, or Apostate Emperor;
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and instead of commanding to submit, have perswaded them to be stubborn, and disobedient for Conscience-sake, instead of exhorting them to make Prayers and Supplications for Kings,
and instead of commanding to submit, have persuaded them to be stubborn, and disobedient for Conscience-sake, instead of exhorting them to make Prayers and Supplications for Kings,
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and all in authority, that they enter into Leagues, Covenants, Associations against them, and under a shew of Religion, destroy those that would live peaceably and quietly in the Land.
and all in Authority, that they enter into Leagues, Covenants, Associations against them, and under a show of Religion, destroy those that would live peaceably and quietly in the Land.
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and Prayers and Tears, the ancient Christian Armour against Persecutors, are now no better than Mountebank Receipts, as the late Apostate Author of the Life of (his elder Brother) Julian, calls them, (terms fit only for a Scaffold or a Pillory,
and Prayers and Tears, the ancient Christian Armour against Persecutors, Are now no better than Mountebank Receipts, as the late Apostate Author of the Life of (his elder Brother) Julian, calls them, (terms fit only for a Scaffold or a Pillory,
and might from thence well enough sound from the Author, better, I'm sure, than from the Press or Pulpit,) these Receipts, say they, are now ineffectual to cure the distempers of the Government,
and might from thence well enough found from the Author, better, I'm sure, than from the Press or Pulpit,) these Receipts, say they, Are now ineffectual to cure the distempers of the Government,
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Nay furthermore, the same Author and his Party tell us, and we are beholden to them for the discovery (for it is a Mine newly sprung against the Government) that we have Law on our sides now,
Nay furthermore, the same Author and his Party tell us, and we Are beholden to them for the discovery (for it is a Mine newly sprung against the Government) that we have Law on our sides now,
In answer to which vain and impious Plea (for so it has been fully made appear to be, in the Life of Jovian ) I would propose this dilemma to such persons, who think they may resist,
In answer to which vain and impious Plea (for so it has been Fully made appear to be, in the Life of Jovian) I would propose this dilemma to such Persons, who think they may resist,
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why did he not resist? He did not want strength, for he could with a word speaking have called down Power enough from Heaven to have destroy'd his Persecutors against Law;
why did he not resist? He did not want strength, for he could with a word speaking have called down Power enough from Heaven to have destroyed his Persecutors against Law;
and in our several places and stations study to keep a good Conscience, and faithfully to discharge that trust which God and the King have committed to us:
and in our several places and stations study to keep a good Conscience, and faithfully to discharge that trust which God and the King have committed to us:
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Whose Oxe hath he taken? Whose Vineyard hath he coveted? Or whom doth he in any kind oppress? He is pleas'd to oblige himself to walk by the same Law with his Subjects,
Whose Ox hath he taken? Whose Vineyard hath he coveted? Or whom does he in any kind oppress? He is pleased to oblige himself to walk by the same Law with his Subject's,
To conclude then, if we are sensible of the blessings we enjoy in the liberty of the true Reform'd Religion, in opposition to Superstition and Profaneness;
To conclude then, if we Are sensible of the blessings we enjoy in the liberty of the true Reformed Religion, in opposition to Superstition and Profaneness;
let us be heartily thankful to God, who has wonderfully deliver'd our King from the hands of violent and bloody men, Sons of Belial, that conspir'd against him;
let us be heartily thankful to God, who has wonderfully Delivered our King from the hands of violent and bloody men, Sons of Belial, that conspired against him;
that he has hitherto preserv'd his Church from the insolent incursions of Sacriledge and Profaneness, and the whole Kingdom from Blood and Devastation.
that he has hitherto preserved his Church from the insolent incursions of Sacrilege and Profaneness, and the Whole Kingdom from Blood and Devastation.
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Arist. Eth. ad Nich. lib. 8. cap. 10. NONLATINALPHABET. &c. Simpl. ad Epic. Ench. NONLATINALPHABET. Alex. ab Alex. dierum Gen. lib. 6. cap. 10. de leg. 12. Tabularum.
Arist. Eth. and Nich. lib. 8. cap. 10.. etc. Simple and Epic. Ench.. Alexander ab Alexander Days Gen. lib. 6. cap. 10. de leg. 12. Tabularum.
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Oramus pro Imperatoribus, vitam illis prolixam, imperium securum, excercitus fortes, Senatum fidelem. populum probum, & quaecunque hominis & Caesaris vot a sunt. vid. ad Scap. cap. 2.
Oramus Pro Imperatoribus, vitam illis Prolixam, imperium Secure, excercitus forts, Senatum Fidelium. Populum probum, & quaecunque hominis & Caesaris Vote a sunt. vid. ad Scap. cap. 2.
Ambr. lib. 5. Orat. in Auxen. Coactus repugnare non novi, dolere potero, potero flere, potero gemere — Lachrymae mea arma sunt, aliter nec debeo nec possum resistere.
Ambrose lib. 5. Orat in Auxen. Coactus repugnare non novi, Dolere potero, potero flere, potero Gemere — Lachrymae mea arma sunt, aliter nec Debow nec possum resistere.
Bern. de Praec. & Dispen. c. 12. Sive deus, sive homo vicarius Dei, mandatum quodcunque tradiderit, pari obsequendum est cura, pari reverentia deferendum: ubi tamen deo contraria non praecipit homo.
Bern. de Praec. & Dispen. c. 12. Sive deus, sive homo Vicar Dei, mandatum quodcunque tradiderit, Pair obsequendum est Cure, Pair Reverence deferendum: ubi tamen God contraria non praecipit homo.
