The power of kings from God a sermon preached in the Cathedral Church of Sarum the XXIX day of June, 1683 upon occasion of the detection of the late horrid plot against the life of His Scared Majesty / by Paul Lathom.
That by Wisdom, so frequently mentioned up and down this Book of Proverbs, is meant, not Derivative and Imperfect Wisdom, such as is in the Creatures; but Wisdom in the Original or Fountain, the infinite Wisdom of a God infinite in all excellencies and perfections,
That by Wisdom, so frequently mentioned up and down this Book of Proverbs, is meant, not Derivative and Imperfect Wisdom, such as is in the Creatures; but Wisdom in the Original or Fountain, the infinite Wisdom of a God infinite in all excellencies and perfections,
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There is an inclination to society even among Creatures void of Reason. The brute Beasts by natural Instinct do sort themselves into Flocks and Herds;
There is an inclination to society even among Creatures void of Reason. The brutus Beasts by natural Instinct do sort themselves into Flocks and Herds;
The Philosopher therefore compares men to stones in an Arch, which so necessarily depending upon each other to keep them from falling, by this very dependence the whole and all its parts are supported. In the Natural body no part is so great or eminent that it can say it stands in no need of those that are less considerable: nor any part so small or inconsiderable, but it is capable of being useful and helpful to the rest.
The Philosopher Therefore compares men to stones in an Arch, which so necessarily depending upon each other to keep them from falling, by this very dependence the Whole and all its parts Are supported. In the Natural body no part is so great or eminent that it can say it Stands in no need of those that Are less considerable: nor any part so small or inconsiderable, but it is capable of being useful and helpful to the rest.
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3. To answer this necessity, which himself hath thought fit to entail upon man for the mutual help and support of his Kind, he hath by his providence digested men into Societies.
3. To answer this necessity, which himself hath Thought fit to entail upon man for the mutual help and support of his Kind, he hath by his providence digested men into Societies.
The necessity and usefulness of Society being better discovered by experience, did encourage succeeding Generations to enlarge the Territories of their Societies:
The necessity and usefulness of Society being better discovered by experience, did encourage succeeding Generations to enlarge the Territories of their Societies:
And ten Families joyning together made a Tything, as ten of these joyned made an Hundred, till Society and Government by degrees were digested into more perfect Form. But still from the beginning men never lived in Solitude.
And ten Families joining together made a Tithing, as ten of these joined made an Hundred, till Society and Government by Degrees were digested into more perfect Form But still from the beginning men never lived in Solitude.
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Indeed to shew us how inseparable Government is from Society, we may observe some rude lineaments of it amongst the Brutes: not to speak of the Lion being called the King of the Beasts,
Indeed to show us how inseparable Government is from Society, we may observe Some rude lineaments of it among the Brutus's: not to speak of the lion being called the King of the Beasts,
and the Eagle of the Birds, it is observable that in all Flocks and Herds there are some that bear rule, and others that are subject. But here certainly Dominion is founded in fear: for as the strength and courage of one beast invites him to usurp rule over others,
and the Eagl of the Birds, it is observable that in all Flocks and Herds there Are Some that bear Rule, and Others that Are Subject. But Here Certainly Dominion is founded in Fear: for as the strength and courage of one beast invites him to usurp Rule over Others,
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and dexterity and courage to put them forward in acting. And these seem cut out by the hand of God himself for Government. To others he hath given meaner spirits, fixing upon lower designs, shallower judgments fitted to yield to the conduct of others,
and dexterity and courage to put them forward in acting. And these seem Cut out by the hand of God himself for Government. To Others he hath given meaner spirits, fixing upon lower designs, Shallower Judgments fitted to yield to the conduct of Others,
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In great and wealthy Societies of men Government doth use to be very August and Majestical; in lesser and meaner Societies there is abatement of the dignity of the Rulers.
In great and wealthy Societies of men Government does use to be very August and Majestical; in lesser and meaner Societies there is abatement of the dignity of the Rulers.
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Nor will the little Magistrate of a Parish or Tything expect to follow such Maces and Swords as are usually born before the chief Magistrates of great Cities.
Nor will the little Magistrate of a Parish or Tithing expect to follow such Maces and Swords as Are usually born before the chief Magistrates of great Cities.
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1. That to command hath always been reckoned the Office and Privilege of the Superiour, to obey, the Part and Duty of the Inferiour. These three sorts of actions distinguishing the three sorts of capacities wherein God hath set all men;
1. That to command hath always been reckoned the Office and Privilege of the Superior, to obey, the Part and Duty of the Inferior. These three sorts of actions distinguishing the three sorts of capacities wherein God hath Set all men;
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To petition or request being commonly the act of the Inferiour; To covenant and capitulate, being ordinarily the act of Equals; To command or enjoyn, belonging only to the Superiour, and must be answered with obedience in the Inferiour.
To petition or request being commonly the act of the Inferior; To Covenant and capitulate, being ordinarily the act of Equals; To command or enjoin, belonging only to the Superior, and must be answered with Obedience in the Inferior.
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The latter is peculiar to him that hath right to govern the Community. And these two sorts of Authority do differ in three respects: 1. In reference to the Matter they are exercised about, the Master of a Family bearing rule over a Society less perfect, as to the integral and constituent parts thereof,
The latter is peculiar to him that hath right to govern the Community. And these two sorts of authority do differ in three respects: 1. In Referente to the Matter they Are exercised about, the Master of a Family bearing Rule over a Society less perfect, as to the integral and constituent parts thereof,
Thus the lesser streams are accountable to the greater and eminent Rivers which receive and comprehend all these little accessions in the vastness of their Chanels:
Thus the lesser streams Are accountable to the greater and eminent rivers which receive and comprehend all these little accessions in the vastness of their Channels:
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4. And he that in Nature allows of no infinite proceeding, hath in Government ordered it so that this subordination and superiority should not be in infinitum, but that one should be supreme, unto whom all the rest should be subject, and to whom they should give an account of the Administration of their Offices.
4. And he that in Nature allows of no infinite proceeding, hath in Government ordered it so that this subordination and superiority should not be in infinitum, but that one should be supreme, unto whom all the rest should be Subject, and to whom they should give an account of the Administration of their Offices.
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Him St. Peter calls NONLATINALPHABET, Supreme, 1 Pet. 2.13. St. Paul NONLATINALPHABET, The higher Power, Rom. 13.1. And NONLATINALPHABET, Him that is eminently in Authority, 1 Tim. 2.2.
Him Saint Peter calls, Supreme, 1 Pet. 2.13. Saint Paul, The higher Power, Rom. 13.1. And, Him that is eminently in authority, 1 Tim. 2.2.
And that unto this Supreme Power belongs the Authority both of giving life and motion to Laws, may appear by those expressions so familiar in Scripture.
And that unto this Supreme Power belongs the authority both of giving life and motion to Laws, may appear by those expressions so familiar in Scripture.
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And it being familiar with Solomon, among his Proverbs to make the later expression exegetical of the former, this shews us that it is the Prerogative of Kings to decree and make Laws.
And it being familiar with Solomon, among his Proverbs to make the later expression exegetical of the former, this shows us that it is the Prerogative of Kings to Decree and make Laws.
so the subordination of all inferiour Governours to one Supreme, and the power of the supreme Governour alone to put life into Laws, is likewise from the appointment of the all-wise, the only-wise God, the great Governour of the World.
so the subordination of all inferior Governors to one Supreme, and the power of the supreme Governor alone to put life into Laws, is likewise from the appointment of the alwise, the onlywise God, the great Governor of the World.
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Secondly, By me Kings Reign, that is, By the infinite wisdom of God Kings are set over a People, to accomplish those most wise and just ends which himself hath designed. The Wisdom and Power of the Creator and Preserver of all things hath made nothing in vain, but hath designed every Creature for some work worthy of its nature, and hath subjected all other ends and actions to that great end of serving his own good will and pleasure.
Secondly, By me Kings Reign, that is, By the infinite Wisdom of God Kings Are Set over a People, to accomplish those most wise and just ends which himself hath designed. The Wisdom and Power of the Creator and Preserver of all things hath made nothing in vain, but hath designed every Creature for Some work worthy of its nature, and hath subjected all other ends and actions to that great end of serving his own good will and pleasure.
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And in so noble a contrivance as Government in Society, the most wise God doth design the promoting of great and admirable ends, Princes being chief workers with the divine Will and Prouidence, for bringing to pass what the great Ruler of the World will have accomplished.
And in so noble a contrivance as Government in Society, the most wise God does Design the promoting of great and admirable ends, Princes being chief workers with the divine Will and Providence, for bringing to pass what the great Ruler of the World will have accomplished.
1. As every Creature of God is good, so this of Government amongst men doth generally tend to their great benefit and advantage. And Kings as the principal Persons concerned in the Government, are of so great advantage to the People, that Davids Subjects,
1. As every Creature of God is good, so this of Government among men does generally tend to their great benefit and advantage. And Kings as the principal Persons concerned in the Government, Are of so great advantage to the People, that Davids Subjects,
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As it corrupts the Morals of men, so 'tis for the honour and interest of all that it be extirpated, that the People may be sound and healthy in their Souls,
As it corrupts the Morals of men, so it's for the honour and Interest of all that it be extirpated, that the People may be found and healthy in their Souls,
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If we were here so free from the dominion of of Passions, and inordinate Affections, as we hope to be hereafter when we come to Heaven, there would then be little need of the Magistrates Power or Office.
If we were Here so free from the dominion of of Passion, and inordinate Affections, as we hope to be hereafter when we come to Heaven, there would then be little need of the Magistrates Power or Office.
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But the activeness of Interest, and the unruliness of Passion produce such exorbitancies among men, that if it were not for the Rods and the Axes of the Magistrate, men would be too prone to live upon Earth as the Fishes in the Sea, where the less are a prey to the greater.
But the activeness of Interest, and the unruliness of Passion produce such Extravagancies among men, that if it were not for the Rods and the Axes of the Magistrate, men would be too prove to live upon Earth as the Fish in the Sea, where the less Are a prey to the greater.
The Law therefore was made for the lawless, and the Magistrate bears not the Sword in vain, but brings the very Sons of Belial to endure a Yoke, and to the great good of the people, takes care that the Kings peace be preserved. 3. Stirring up the people,
The Law Therefore was made for the lawless, and the Magistrate bears not the Sword in vain, but brings the very Sons of Belial to endure a Yoke, and to the great good of the people, Takes care that the Kings peace be preserved. 3. Stirring up the people,
and encouraging them to Industry. Sloth, and Vice, and Poverty, and Ruine are so nearly related, that one doth almost unavoidably follow upon the other.
and encouraging them to Industry. Sloth, and Vice, and Poverty, and Ruin Are so nearly related, that one does almost avoidable follow upon the other.
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It is therefore for the interest and security of a People, that the Prince doth with the Sword of Justice cut off those Vices that hinder men from being ingenious and industrious,
It is Therefore for the Interest and security of a People, that the Prince does with the Sword of justice Cut off those Vices that hinder men from being ingenious and Industria,
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and by providing for their peaceable and quiet enjoying the fruit of their labours, doth encourage them to industry, by convincing them that their labour will not be thrown away.
and by providing for their peaceable and quiet enjoying the fruit of their labours, does encourage them to industry, by convincing them that their labour will not be thrown away.
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And this tends at once to keep people orderly employed, and thereby prevents their doing worse: and it sharpens their intellectuals, which are commonly dulled and rusted by sloth and desuetude: and withal it brings Riches and Wealth as its attendant. 4. Advancing the Interest and Honour of the Nation by forein Correspondencies and Leagues.
And this tends At once to keep people orderly employed, and thereby prevents their doing Worse: and it sharpens their intellectuals, which Are commonly dulled and rusted by sloth and desuetude: and withal it brings Riches and Wealth as its attendant. 4. Advancing the Interest and Honour of the nation by foreign Correspondencies and Leagues.
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And if Commerce were not maintained with Forein Nations, many of Gods good Creatures would be depretiated and disesteemed. This forein Trade therefore lays a foundation of Wealth and Plenty in a Nation.
And if Commerce were not maintained with Foreign nations, many of God's good Creatures would be depretiated and disesteemed. This foreign Trade Therefore lays a Foundation of Wealth and Plenty in a nation.
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And without publick correspondence between the Kings of those Nations whose Subjects have Commerce together, this Trade could not be allowed nor secured to them.
And without public correspondence between the Kings of those nations whose Subject's have Commerce together, this Trade could not be allowed nor secured to them.
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For what Nation doth ever make Capitulations of Peace or Trade with the Common People of another Country? The Correspondence and agreement is with the Prince, and not the Multitude.
For what nation does ever make Capitulations of Peace or Trade with the Common People of Another Country? The Correspondence and agreement is with the Prince, and not the Multitude.
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And this maintains the Honour of that Nation, and secures its interest in trading, to the great enriching of a Land. These are some of those blessings which a People reap by the Government of a good King, assigned by the King of Kings to promote these good ends.
And this maintains the Honour of that nation, and secures its Interest in trading, to the great enriching of a Land. These Are Some of those blessings which a People reap by the Government of a good King, assigned by the King of Kings to promote these good ends.
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so are they a terrour to evil doers, for they know that the sword is not born in vain: and of this sort are a great part of mankind, who together with those that ambitiously aspire to be catching the Sword out of the Prince's hand, do create much trouble to the reign and hazard to the life, especially of a Good and Religious King;
so Are they a terror to evil doers, for they know that the sword is not born in vain: and of this sort Are a great part of mankind, who together with those that ambitiously aspire to be catching the Sword out of the Prince's hand, do create much trouble to the Reign and hazard to the life, especially of a Good and Religious King;
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and as it may be said of all men, that we are encompassed with so many dangers daily, that without God's good Providence upholding us, we should not be able to subsist one moment:
and as it may be said of all men, that we Are encompassed with so many dangers daily, that without God's good Providence upholding us, we should not be able to subsist one moment:
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In him we all live, and move, and have our being. Act. 17.28. so it may more especially said of Princes, that their Office exposeth them to so many dangers, that without great help from God they could not escape.
In him we all live, and move, and have our being. Act. 17.28. so it may more especially said of Princes, that their Office exposeth them to so many dangers, that without great help from God they could not escape.
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And, blessed be God, he is still the same to our present Monarch, protecting him from the rage of those that are his Enemies on both hands, because he strongly maintains that Truth that is opposed by them both. How many experiences hath God given us of discovering and disappointing their wicked Plots and Conspiracies against him;
And, blessed be God, he is still the same to our present Monarch, protecting him from the rage of those that Are his Enemies on both hands, Because he strongly maintains that Truth that is opposed by them both. How many experiences hath God given us of discovering and disappointing their wicked Plots and Conspiracies against him;
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this encourageth us to hope, and pray that no Treason formed against him may prosper; that his Enemies of all sorts may be cloathed with shame, but that upon himself his Crown may long and happily flourish, and that after many and many years spent in a peaceable and glorious reign, he may at last in peace exchange his corruptible for an incorruptible Crown; even so Amen.
this Encourageth us to hope, and pray that no Treason formed against him may prosper; that his Enemies of all sorts may be clothed with shame, but that upon himself his Crown may long and happily flourish, and that After many and many Years spent in a peaceable and glorious Reign, he may At last in peace exchange his corruptible for an incorruptible Crown; even so Amen.
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Fourthly, by Authority immediately derived from the only wise God, the great King of Kings, Monarchy is established, and Kings do hold their Scepters. And that I may discourse upon this distinctly, to the clearing of the truth, to the confirmation of those that own it,
Fourthly, by authority immediately derived from the only wise God, the great King of Kings, Monarchy is established, and Kings do hold their Sceptres. And that I may discourse upon this distinctly, to the clearing of the truth, to the confirmation of those that own it,
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1. Whether Monarchy be that particular form of Government which God hath appointed, and doth approve? or whether there may not be another form of Government, that may be competitor with it for desirableness,
1. Whither Monarchy be that particular from of Government which God hath appointed, and does approve? or whither there may not be Another from of Government, that may be competitor with it for desirableness,
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3. Whether, supposing that the People did confer the Power upon the Prince, in the first institution of Monarchy, it doth now lie in the Power of the People to revoke it?
3. Whither, supposing that the People did confer the Power upon the Prince, in the First Institution of Monarchy, it does now lie in the Power of the People to revoke it?
4. Whether the Power of Kings be so immediately subject unto God, that no earthly Power can call the King to an account for the administration of the Government?
4. Whither the Power of Kings be so immediately Subject unto God, that no earthly Power can call the King to an account for the administration of the Government?
First, Whether Monarchy be that particular form of Government which God appointed, and doth approve? or whether there be not other forms of Government (for example a Democracy ) that may be commended equally with it,
First, Whither Monarchy be that particular from of Government which God appointed, and does approve? or whither there be not other forms of Government (for Exampl a Democracy) that may be commended equally with it,
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yet at least a liberty of arguing pro and con, making it a moot case, whether Monarchy be the Government that God approves? and whether the Nation might not be as happy or more, under a Republick than a Monarchy?
yet At least a liberty of arguing Pro and con, making it a moot case, whither Monarchy be the Government that God approves? and whither the nation might not be as happy or more, under a Republic than a Monarchy?
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then certainly a Republick is an Innovation. And Innovations in the State are as dangerous as in the Church. And if our Saviour convicted Practices introduced in later Ages, by calling them back to the Original of things, telling them that in the beginning it was not so, Matth. 19.8. then sure I think the Antiquity of this Form pleads much for the preference of Monarchy.
then Certainly a Republic is an Innovation. And Innovations in the State Are as dangerous as in the Church. And if our Saviour convicted Practices introduced in later Ages, by calling them back to the Original of things, telling them that in the beginning it was not so, Matthew 19.8. then sure I think the Antiquity of this From pleads much for the preference of Monarchy.
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I do not say that we are absolutely bound to the Jewish Model of Government or Laws, any further than the common equity or benefit thereof doth oblige us.
I do not say that we Are absolutely bound to the Jewish Model of Government or Laws, any further than the Common equity or benefit thereof does oblige us.
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But we may reasonably conclude, that what Form of Government the infinite wisdom of God did know to be best, that his infinite goodness would move him to establish amongst that People whom he had chosen out of all the Nations of the Earth, to be unto him a Peculiar People, Deut. 14.2.
But we may reasonably conclude, that what From of Government the infinite Wisdom of God did know to be best, that his infinite Goodness would move him to establish among that People whom he had chosen out of all the nations of the Earth, to be unto him a Peculiar People, Deuteronomy 14.2.
Now Monarchical Government was that which he set up among the Jews. Even Moses was a Monarch, and King in Jeshurun, Deut. 33.5. Joshua and the rest of the Judges or Dukes were virtually though not formally Kings.
Now Monarchical Government was that which he Set up among the jews. Even Moses was a Monarch, and King in Jeshurun, Deuteronomy 33.5. joshua and the rest of the Judges or Dukes were virtually though not formally Kings.
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This Argument is chiefly ad homines, those that are ready so pertinaciously to stick to that Principle, that the holy Scripture is a sufficient Rule in all things appertaining to Faith and Manners, that they are ready to think an argument concluding negatively ab hâc authoritate, to be firm and cogent;
This Argument is chiefly ad homines, those that Are ready so pertinaciously to stick to that Principle, that the holy Scripture is a sufficient Rule in all things appertaining to Faith and Manners, that they Are ready to think an argument concluding negatively ab hâc authoritate, to be firm and cogent;
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and to whom they must give an account: And therefore Monarchical Government among men doth come nearest to this Pattern, and consequently must be owned as the best Form.
and to whom they must give an account: And Therefore Monarchical Government among men does come nearest to this Pattern, and consequently must be owned as the best Form
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when they are drawn up by the Counsels of many wise men, and receive their Stamp of Authority from One, One the Supreme Moderator and Adjustor of all different Interests and Opinions? What Method so Uniform in the Execution of the Laws,
when they Are drawn up by the Counsels of many wise men, and receive their Stamp of authority from One, One the Supreme Moderator and Adjustor of all different Interests and Opinions? What Method so Uniform in the Execution of the Laws,
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as when the Sword is in the hand of a Man that can have no Private Ends distinct from the Publick Interest? It would be here easie to shew what obstructions and delays the Power of the Many would give in each of these matters,
as when the Sword is in the hand of a Man that can have no Private Ends distinct from the Public Interest? It would be Here easy to show what obstructions and delays the Power of the Many would give in each of these matters,
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6. This Nation hath had an happy Experience of the good Fruits of this Government for many Ages, and why should we now quarrel with an Old Friend? Ever since History, either of firm or suspected credit, will give us light, this Nation hath been ruled by Kings:
6. This nation hath had an happy Experience of the good Fruits of this Government for many Ages, and why should we now quarrel with an Old Friend? Ever since History, either of firm or suspected credit, will give us Light, this nation hath been ruled by Kings:
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And since how hath this Nation flourished in Peace and Plenty, in Arts and Arms, in Trade abroad and Manufactures at home? Especially since the happy Restauration of our gracious King, we have sate like Israel and Judah in the reign of Solomon, every man under his Vine and Fig-tree, and Silver and Gold hath been multiplied greatly.
And since how hath this nation flourished in Peace and Plenty, in Arts and Arms, in Trade abroad and Manufactures At home? Especially since the happy Restauration of our gracious King, we have sat like Israel and Judah in the Reign of Solomon, every man under his Vine and Fig tree, and Silver and Gold hath been multiplied greatly.
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And are we weary of these Blessings? Have we taken a Surfeit on Peace and Plenty? If any enquire how we like Democracy for our Government in the State? Let us answer him as Themistocles did one that asked him the same question;
And Are we weary of these Blessings? Have we taken a Surfeit on Peace and Plenty? If any inquire how we like Democracy for our Government in the State? Let us answer him as Themistocles did one that asked him the same question;
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7. This Nation hath never yet had the trial of a Democracy, so that those who talk of it, may as well discourse in commendation of Plato's Commonwealth, or More's Utopia. We had them who assumed to themselves the Name of the Commonwealth of England, but were never Christned. He that considers the Constitution of the House of Commons in England must know that the Members thereof do not represent All the People of this Land that are under Government.
7. This nation hath never yet had the trial of a Democracy, so that those who talk of it, may as well discourse in commendation of Plato's Commonwealth, or More's Utopia. We had them who assumed to themselves the Name of the Commonwealth of England, but were never Christened. He that considers the Constitution of the House of Commons in England must know that the Members thereof do not represent All the People of this Land that Are under Government.
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For beside that the Peers have no Vote in the Election, the Knights are to be chosen onely by the Freeholders: And how many that are Free born Subjects, are not Liberi tenentes? And he that considers how that House of Commons was retrenched, some voluntarily forsaking the House,
For beside that the Peers have no Vote in the Election, the Knights Are to be chosen only by the Freeholders: And how many that Are Free born Subjects, Are not Liberi tenentes? And he that considers how that House of Commons was retrenched, Some voluntarily forsaking the House,
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and others excluded by armed Force, must needs say that those who so illegally, unreasonably, and audaciously stiled themselves the Parliament of the Commonwealth of England, were as far from being a Parliament,
and Others excluded by armed Force, must needs say that those who so illegally, unreasonably, and audaciously styled themselves the Parliament of the Commonwealth of England, were as Far from being a Parliament,
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1. The Ambition of those that recommend themselves as Candidates for Offices in Government, must be supposed to beget great disturbances. An hand in the Government of a Nation, is so splendid a thing, that most men of the least real worth will be apt to be ambitious of it.
1. The Ambition of those that recommend themselves as Candidates for Offices in Government, must be supposed to beget great disturbances. an hand in the Government of a nation, is so splendid a thing, that most men of the least real worth will be apt to be ambitious of it.
he must be too apparently a wicked man that will not put on the Habit of Saintship. Or if Interest, and a long Sword, and Strong Arm must make the way, every man that hath these, will put himself forward.
he must be too apparently a wicked man that will not put on the Habit of Saintship. Or if Interest, and a long Sword, and Strong Arm must make the Way, every man that hath these, will put himself forward.
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2. Nor may less Mischiefs follow the Factions of those that are to chuse their Governors. One man hath a Relation whom he hath a mind to recommend to sit at the Stern, on purpose to make a Consular Family: Another hath one that he reckons his Friend, and hopes that if he be advanced, he may prefer him:
2. Nor may less Mischiefs follow the Factions of those that Are to choose their Governors. One man hath a Relation whom he hath a mind to recommend to fit At the Stern, on purpose to make a Consular Family: another hath one that he reckons his Friend, and hope's that if he be advanced, he may prefer him:
and he hopes that if he have a share in Governing, he will not fail to promote the Party. And what differences will follow upon the pursuits of these People,
and he hope's that if he have a share in Governing, he will not fail to promote the Party. And what differences will follow upon the pursuits of these People,
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3. The covetousness of men advanced to govern, will make them apt to heap up wealth for themselves and their Kindred, to the great detriment of the Community.
3. The covetousness of men advanced to govern, will make them apt to heap up wealth for themselves and their Kindred, to the great detriment of the Community.
the poor man begged him to reserve his charity for another occasion, telling him that the Flies who had been his Familiars some time, did not much torment him:
the poor man begged him to reserve his charity for Another occasion, telling him that the Flies who had been his Familiars Some time, did not much torment him:
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That party of Men that called themselves the Parliament of the Commonwealth of England, when having killed the right Owner, they seized his Inheritance,
That party of Men that called themselves the Parliament of the Commonwealth of England, when having killed the right Owner, they seized his Inheritance,
And when at last the Army and the Mobile suing out their Liberty from Wardship, started the Nicknamed Title of The Good Old Cause: They had not long lived upon that pretence,
And when At last the Army and the Mobile suing out their Liberty from Wardship, started the Nicknamed Title of The Good Old Cause: They had not long lived upon that pretence,
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for the Grandees of the Army at Wallingford-house, dispersed them, and in October 1659. put forth a Remonstrance, representing the Grievances of the Nation to be as great under that Commonwealth, as it had been before under the King: So that it appears that changing the Bed will not give ease to the sick person, nor will the change of Government please those that are resolved not to be pleased.
for the Grandees of the Army At Wallingford-house, dispersed them, and in October 1659. put forth a Remonstrance, representing the Grievances of the nation to be as great under that Commonwealth, as it had been before under the King: So that it appears that changing the Bed will not give ease to the sick person, nor will the change of Government please those that Are resolved not to be pleased.
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5. In fine, Democracy is much more apt to degenerate either into Oligarchy, or else into Ochlocracy and Anarchy, than Monarchy can be feared to degenerate into Tyranny and Arbitrary Government.
5. In fine, Democracy is much more apt to degenerate either into Oligarchy, or Else into Ochlocracy and Anarchy, than Monarchy can be feared to degenerate into Tyranny and Arbitrary Government.
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If we consult Foreign experience, the Spartans, I think, the first that called themselves a Republick, did not long keep their ground without degenerating into an Oligarchy, or a Government by the Thirty Tyrants. Rome when they had driven out their Kings and set up a Commonwealth, were one while inclining to an Ochlocracy, when they chose the Tribunes of the People to give check to the Senate; another while to Monarchy when they chose Dictators, which becoming by degrees perpetual, at last ended in Monarchy again.
If we consult Foreign experience, the Spartans, I think, the First that called themselves a Republic, did not long keep their ground without degenerating into an Oligarchy, or a Government by the Thirty Tyrants. Rome when they had driven out their Kings and Set up a Commonwealth, were one while inclining to an Ochlocracy, when they chosen the Tribunes of the People to give check to the Senate; Another while to Monarchy when they chosen Dictators, which becoming by Degrees perpetual, At last ended in Monarchy again.
The Venetians are rather to be esteemed to be an Aristocracy than a Democracy. Our Neighbours of the United Provinces seem to have mixed Aristocracy with their Democracy.
The Venetians Are rather to be esteemed to be an Aristocracy than a Democracy. Our Neighbours of the United Provinces seem to have mixed Aristocracy with their Democracy.
And if we remember the proceedings of our own Nation, the pretended Commonwealth did one while degenerate to Monarchy in the time of the Usurper; another while to Anarchy, in the time when the Rota invented so many new Forms of Government.
And if we Remember the proceedings of our own nation, the pretended Commonwealth did one while degenerate to Monarchy in the time of the Usurper; Another while to Anarchy, in the time when the Rota invented so many new Forms of Government.
and to judge which is most agreeable to Gods Institution, and tending to the Good of the People, Monarchy or any other Form of Government. Second Question;
and to judge which is most agreeable to God's Institution, and tending to the Good of the People, Monarchy or any other From of Government. Second Question;
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A person who if he had been as well acquainted with Divines as Lawyers, might have known the substance of his Arguments to have been prevented about 35 years before they were produced, in the excellent Lectures of a Learned Professor, who determined that in the Chair, which few men but himself durst to have done in those days.
A person who if he had been as well acquainted with Divines as Lawyers, might have known the substance of his Arguments to have been prevented about 35 Years before they were produced, in the excellent Lectures of a Learned Professor, who determined that in the Chair, which few men but himself durst to have done in those days.
They are called NONLATINALPHABET, the Ministers of God, therefore not of Men, Rom. 12.4, 6. the Powers that be, are said to be NONLATINALPHABET ordained of God, therefore not of Men. v. 1. for the Question concerning St. Johns Baptism, was it from Heaven, or of Men? Mat. 21.25. seems to put this upon an Issue. Besides, they are called Elohim, Earthly Gods, Psal. 82.6.
They Are called, the Ministers of God, Therefore not of Men, Rom. 12.4, 6. the Powers that be, Are said to be ordained of God, Therefore not of Men. v. 1. for the Question Concerning Saint Johns Baptism, was it from Heaven, or of Men? Mathew 21.25. seems to put this upon an Issue. Beside, they Are called Elohim, Earthly God's, Psalm 82.6.
for he had foretold their having a King, and given him directions for his Government, Deut. 17. but for some irregularities in their manner of desiring him.
for he had foretold their having a King, and given him directions for his Government, Deuteronomy 17. but for Some irregularities in their manner of desiring him.
But how was he chosen? Not by the People, but by Lot, 1 Sam. 10.20, 21. the determination whereof is from the Lord, Prov. 16.33. no hand of the People in choosing him.
But how was he chosen? Not by the People, but by Lot, 1 Sam. 10.20, 21. the determination whereof is from the Lord, Curae 16.33. no hand of the People in choosing him.
Afterward the Government did descend by Succession. And those that pretend directions from the Scripture in every thing, will be at a loss where to find directions there for the People to confer Power upon their Prince.
Afterwards the Government did descend by Succession. And those that pretend directions from the Scripture in every thing, will be At a loss where to find directions there for the People to confer Power upon their Prince.
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let them have something more than bold surmises, or else not attempt to build a supposition of such dangerous consequence, upon the meer strength of Imagination.
let them have something more than bold surmises, or Else not attempt to built a supposition of such dangerous consequence, upon the mere strength of Imagination.
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4. If therefore they persist and urge us to shew how Monarchy first came to subject men to Obedience, I think the History of the Bible will give us light enough.
4. If Therefore they persist and urge us to show how Monarchy First Come to Subject men to obedience, I think the History of the bible will give us Light enough.
That Patriarchal Government, or the Ruling of the Father or Eldest of the Family over the rest, was the first Form of Government in the World, I think is generally owned.
That Patriarchal Government, or the Ruling of the Father or Eldest of the Family over the rest, was the First From of Government in the World, I think is generally owned.
Now when the Families increased, the Subjects multiplied, and by insensible degrees the Patriarchal Government seems to have setled into that Government of the Reguli, or Small Kings, which was upon the matter the same.
Now when the Families increased, the Subject's multiplied, and by insensible Degrees the Patriarchal Government seems to have settled into that Government of the Reguli, or Small Kings, which was upon the matter the same.
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When Joshua conquered the Land of Canaan, which is less in extent than the Kingdom of England alone, he found and subdued thirty one Kings, Josh. 12.24.
When joshua conquered the Land of Canaan, which is less in extent than the Kingdom of England alone, he found and subdued thirty one Kings, Josh. 12.24.
And it seems this was the least Jurisdiction of their Reguli. For after him, Judg. 1.7. Adonibezek, when he was conquered, doth own that he kept Seventy Reguli in barbarous servitude under him.
And it seems this was the least Jurisdiction of their Reguli. For After him, Judges 1.7. Adonibezek, when he was conquered, does own that he kept Seventy Reguli in barbarous servitude under him.
5. If we further proceed to take a view of all the ways whereby Princes ascend to the Throne, it will appear they are but few; and that in none of these the People confer the power on the King.
5. If we further proceed to take a view of all the ways whereby Princes ascend to the Throne, it will appear they Are but few; and that in none of these the People confer the power on the King.
1. By Descent or Succession, as in England. Now who can say that the People here confer the power? If they plead, that at the Kings Coronation the Consent of the People is demanded; It is evident that the King is King to all intents and purposes before his Coronation.
1. By Descent or Succession, as in England. Now who can say that the People Here confer the power? If they plead, that At the Kings Coronation the Consent of the People is demanded; It is evident that the King is King to all intents and Purposes before his Coronation.
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this choice doth indeed design the Person, but not confer the Power, which descends by virtue of the Kings Charter. So when the Seven Electors choose an Emperour of Germany, or those that usually choose a King in Poland, they onely design the Person;
this choice does indeed Design the Person, but not confer the Power, which descends by virtue of the Kings Charter. So when the Seven Electors choose an Emperor of Germany, or those that usually choose a King in Poland, they only Design the Person;
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The third Question, Whether, supposing that the People did confer the Power upon the Prince, in the First Institution of Monarchy, it doth now lie in the Power of the People to revoke it?
The third Question, Whither, supposing that the People did confer the Power upon the Prince, in the First Institution of Monarchy, it does now lie in the Power of the People to revoke it?
In Answer hereto, 1. I have already shewed that the Supposition which is the Foundation of this, that the People confer the Power upon the Prince, is false, and consequently the Superstructure that is reared upon it must fall of course.
In Answer hereto, 1. I have already showed that the Supposition which is the Foundation of this, that the People confer the Power upon the Prince, is false, and consequently the Superstructure that is reared upon it must fallen of course.
When the Dean and Chapter have chosen their Bishop for their Ordinary, or the Aldermen and Commons of a City have chosen a Mayor to govern them, it doth not lie in either of them afterward to recal the Exercise of this power,
When the Dean and Chapter have chosen their Bishop for their Ordinary, or the Aldermen and Commons of a city have chosen a Mayor to govern them, it does not lie in either of them afterwards to Recall the Exercise of this power,
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The Fourth Question, Whether the Power of Kings be so immediately subordinate to God and depending upon him, that no earthly Power whatsoever can call them to account for the administration of their Government,
The Fourth Question, Whither the Power of Kings be so immediately subordinate to God and depending upon him, that no earthly Power whatsoever can call them to account for the administration of their Government,
That Reason and Conscience may be satisfied of the falseness and dangerousness of such affections, I shall offer what follows, to prove that God Almighty is the onely Ruler of Princes, and that to him onely they owe their Accounts.
That Reason and Conscience may be satisfied of the falseness and dangerousness of such affections, I shall offer what follows, to prove that God Almighty is the only Ruler of Princes, and that to him only they owe their Accounts.
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1. In Reason it is a contradiction, after we have owned the King to be Supreme in all Causes, and over all Persons both Ecclesiastical and Civil, afterwards to affirm that there is any other Power that hath Right to call him to an account, and consequently is in that respect his Superiour. That we have owned the King as Supreme, I suppose all men will confess,
1. In Reason it is a contradiction, After we have owned the King to be Supreme in all Causes, and over all Persons both Ecclesiastical and Civil, afterwards to affirm that there is any other Power that hath Right to call him to an account, and consequently is in that respect his Superior. That we have owned the King as Supreme, I suppose all men will confess,
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And that his accountableness to any other on Earth would render those persons that may demand his account, eo nomine, Superiour to him, is grounded upon that known Maxim, Par in parem non habet potestatem.
And that his accountableness to any other on Earth would render those Persons that may demand his account, eo nomine, Superior to him, is grounded upon that known Maxim, Par in Parem non habet potestatem.
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and therefore must disown the Supremacy of the People, either Collectively, or in their Representatives, as a spurious off-spring descended from Salus populi, and Universis minor.
and Therefore must disown the Supremacy of the People, either Collectively, or in their Representatives, as a spurious offspring descended from Salus People, and Universis minor.
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2. If we consult the Scriptures, when David had committed those two great sins of Adultery and Murder, either of which singly was Capital by the Jewish Laws,
2. If we consult the Scriptures, when David had committed those two great Sins of Adultery and Murder, either of which singly was Capital by the Jewish Laws,
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yet do we not find him called to account for them, but onely by the great King of Kings. If any man here will reply, in the Country Proverb of the Author of Julian the Apostate, that the People would if they could, have called David to an account,
yet do we not find him called to account for them, but only by the great King of Kings. If any man Here will reply, in the Country Proverb of the Author of Julian the Apostate, that the People would if they could, have called David to an account,
No, the Onely Ruler of Princes takes the matter into his own hands, sends his Prophet to him, summons him before himself as his Judge, brings him to Repentance, accepts his Confession, and remits his Trespass as to the Eternal Punishment. And David appears very sensible of his being subordinate and accountable to God onely, when in his most penitent Confession, he looks up wholly unto him, Against thee, thee onely have I sinned, Psal. 51.3.
No, the Only Ruler of Princes Takes the matter into his own hands, sends his Prophet to him, summons him before himself as his Judge, brings him to Repentance, accepts his Confessi, and remits his Trespass as to the Eternal Punishment. And David appears very sensible of his being subordinate and accountable to God only, when in his most penitent Confessi, he looks up wholly unto him, Against thee, thee only have I sinned, Psalm 51.3.
If therefore we own the Scriptures for our Guide in all doubtful and important points, here is an instance to guide us in a matter of this great and weighty moment.
If Therefore we own the Scriptures for our Guide in all doubtful and important points, Here is an instance to guide us in a matter of this great and weighty moment.
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3. To hold a Power in the People to call the Prince to account for the administration of his Government, is most highly inconsistent with the Law of Nature, and all the Reason and Conscience imaginable:
3. To hold a Power in the People to call the Prince to account for the administration of his Government, is most highly inconsistent with the Law of Nature, and all the Reason and Conscience imaginable:
For it makes the People at once the Complainants, the Witnesses, the Jury, and the Judge. For when we speak of the King and the People, they are but two Parties. If therefore the King must be Impleaded, who must be the Complainants, and Prosecutors? the People. Who Witnesses? the People.
For it makes the People At once the Complainants, the Witnesses, the Jury, and the Judge. For when we speak of the King and the People, they Are but two Parties. If Therefore the King must be Impleaded, who must be the Complainants, and Prosecutors? the People. Who Witnesses? the People.
and that which must needs preclude the doing of Justice, when Passion or Interest in the Mobile would carry all things according to their own Lusts and Humours.
and that which must needs preclude the doing of justice, when Passion or Interest in the Mobile would carry all things according to their own Lustiest and Humours.
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This I hope will not be forgotten in this generation, and those that shall succeed, I doubt not, will be made sensible of it, that all men may hear and fear amd do no more so presumptuously.
This I hope will not be forgotten in this generation, and those that shall succeed, I doubt not, will be made sensible of it, that all men may hear and Fear and do no more so presumptuously.
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then it is a great sin to arraign the Wisdom and the Justice of the Kings proceedings in the little Conventions of men of unsanctified hearts, unhallowed lives, and prophane mouths. A Sin which, had I the voice of Stentor, I could not declaim loudly enough against in this Age,
then it is a great since to arraign the Wisdom and the justice of the Kings proceedings in the little Conventions of men of unsanctified hearts, unhallowed lives, and profane mouths. A since which, had I the voice of Stentor, I could not declaim loudly enough against in this Age,
when many make it either a sign of Grace, or a token of Wisdom, or at least an argument of good Affections to the Publick, to slander the Foot-steps of Gods Anointed;
when many make it either a Signen of Grace, or a token of Wisdom, or At least an argument of good Affections to the Public, to slander the Footsteps of God's Anointed;
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and as if they would investigate their Pedegree from Corah and his Complices, do proceed by rising up against Moses and Aaron, reproaching both Prince and Priest,
and as if they would investigate their Pedigree from Corah and his Accomplices, do proceed by rising up against Moses and Aaron, reproaching both Prince and Priest,
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how much less is it lawful for them that do not in the least pretend to be a Court of Judicature, to arraign and condemn both his Majesties Actions and Intentions! If sin be aggravated by Ingratitude in him that commits it,
how much less is it lawful for them that do not in the least pretend to be a Court of Judicature, to arraign and condemn both his Majesties Actions and Intentions! If since be aggravated by Ingratitude in him that commits it,
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as being the highest ingratitude to a Prince that hath been so merciful and obliging, and committed without the least probability of any advantage to follow such discourses.
as being the highest ingratitude to a Prince that hath been so merciful and obliging, and committed without the least probability of any advantage to follow such discourses.
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If he that stept out of his Rank, without allowance of his Officer, to fight an Enemy, though he killed him, was condemned for deserting his place, what censure can be great enough for those that desert their Ranks and Stations, not to fight an Enemy, but to encounter their lawful Sovereign? If a scandal cast upon a private person, that damnifies him in his Profession, be censurable in Law;
If he that stepped out of his Rank, without allowance of his Officer, to fight an Enemy, though he killed him, was condemned for deserting his place, what censure can be great enough for those that desert their Ranks and Stations, not to fight an Enemy, but to encounter their lawful Sovereign? If a scandal cast upon a private person, that damnifies him in his Profession, be censurable in Law;
Secondly, Let the Original of Kingly power teach us, out of Conscience toward God, to stand in the defence of our King against all the Aspersions that are cast upon him, to alienate the affections of his good Subjects from him.
Secondly, Let the Original of Kingly power teach us, out of Conscience towards God, to stand in the defence of our King against all the Aspersions that Are cast upon him, to alienate the affections of his good Subject's from him.
1. Let us consider the evil Root from whence these bitter Fruits do spring, even a Malignant and Disloyal Spirit. Had Ham been so dutiful as his other Brothers, he would have covered in stead of shewing his Fathers nakedness; and the curse that was bequeathed to him seems grounded upon his evil Intention. So that as well may a man believe that person that rails at him behind his back,
1. Let us Consider the evil Root from whence these bitter Fruits do spring, even a Malignant and Disloyal Spirit. Had Ham been so dutiful as his other Brother's, he would have covered in stead of showing his Father's nakedness; and the curse that was bequeathed to him seems grounded upon his evil Intention. So that as well may a man believe that person that rails At him behind his back,
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And if these discourses do conclude that their thinking that to be true, which they speak of the King and his Government, will alienate their own Affections from him,
And if these discourses do conclude that their thinking that to be true, which they speak of the King and his Government, will alienate their own Affections from him,
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then it may be suspected to be a Plethory, arising from Peace and Plenty, that makes men so sick, and so apt to disgorge themselves in these unsavoury Belches.
then it may be suspected to be a Plethory, arising from Peace and Plenty, that makes men so sick, and so apt to disgorge themselves in these unsavoury Belches.
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Unto those that had shed the Royal Bloud, God kept silence for a while, and they were ready to think him altogether such an one as themselves, a Partner,
Unto those that had shed the Royal Blood, God kept silence for a while, and they were ready to think him altogether such an one as themselves, a Partner,
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5. It would greatly help to govern mens Tongues, if they did with greater wariness look to their Ears. For what is over-greedily drank in at the Ear, is commonly vomitted out at the Mouth as hastily. If we consult the old Rule, it will tell us, that Fame hath for many Ages been branded with the infamous Character of Common Liar and Incendiary. If we consult Experience, it will tell us how often it hath imposed upon us misreports and false representations of things. And if we consult Reason it will tell us that Reports do,
5. It would greatly help to govern men's Tongues, if they did with greater wariness look to their Ears. For what is overgreedy drank in At the Ear, is commonly vomited out At the Mouth as hastily. If we consult the old Rule, it will tell us, that Fame hath for many Ages been branded with the infamous Character of Common Liar and Incendiary. If we consult Experience, it will tell us how often it hath imposed upon us misreports and false representations of things. And if we consult Reason it will tell us that Reports do,
6. Both Modesty and Prudence should teach us not to presume that we see into the depth of the Proceedings of our Governours. It is better for us thankfully to make use of the Light and Heat and Influences of the Sun,
6. Both Modesty and Prudence should teach us not to presume that we see into the depth of the Proceedings of our Governors. It is better for us thankfully to make use of the Light and Heat and Influences of the Sun,
And if these things were duly considered, it would supersede a great deal of pains to our Politick Wou'd Bees, and prevent their Censures of Transactions, which they neither can,
And if these things were duly considered, it would supersede a great deal of pains to our Politic Would Bees, and prevent their Censures of Transactions, which they neither can,
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and plead that they have Justice and Truth on their side, it will concern us to consider that the best and greatest of men are still but Men, and cannot plead exemption from the mistakes and frailties that are common to Mankind.
and plead that they have justice and Truth on their side, it will concern us to Consider that the best and greatest of men Are still but Men, and cannot plead exemption from the mistakes and frailties that Are Common to Mankind.
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how much more may those that are placed in higher Orbs, surrounded with weightier Cares and greater Difficulties, commit mistakes, and discover Humane Frailties? Which should move us rather to assist them with our Prayers, that they may not err,
how much more may those that Are placed in higher Orbs, surrounded with Weightier Cares and greater Difficulties, commit mistakes, and discover Humane Frailties? Which should move us rather to assist them with our Prayers, that they may not err,
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8. Charity towards Men as Brethren, and Loyalty to our Prince as the Father of our Country, should oblige us to pass the most favourable construction upon doubtful actions.
8. Charity towards Men as Brothers, and Loyalty to our Prince as the Father of our Country, should oblige us to pass the most favourable construction upon doubtful actions.
and if one Ear of the Cup be cold and the other hot, he is foolishly rash that chooses by a wrong application of his hand, to burn his fingers without necessity.
and if one Ear of the Cup be cold and the other hight, he is foolishly rash that chooses by a wrong application of his hand, to burn his fingers without necessity.
Thirdly, Let what we have heard of the Original of Government, and of the Power of Kings, prevail with us to a ready, chearful, and conscientious Obedience and subjection to them.
Thirdly, Let what we have herd of the Original of Government, and of the Power of Kings, prevail with us to a ready, cheerful, and conscientious obedience and subjection to them.
And seeing it is manifest that the Power of Kings is from God, it follows that we ought to be obedient to every Ordinance of Man for the Lords sake, whose Vicegerent he is, 1 Pet. 2.12.
And seeing it is manifest that the Power of Kings is from God, it follows that we ought to be obedient to every Ordinance of Man for the lords sake, whose Vicegerent he is, 1 Pet. 2.12.
but even for conscience sake, Rom. 13.1, 2, 4, 5. For when men presume to think that the King is NONLATINALPHABET, the Peoples Creature, deriving his Power as a Trust from them;
but even for conscience sake, Rom. 13.1, 2, 4, 5. For when men presume to think that the King is, the Peoples Creature, deriving his Power as a Trust from them;
and when the fondness and novelty of the Notion by degrees hath flattered them into a fixed Opinion of it, they will quickly implead his Authority as a Conditional and precarious thing,
and when the fondness and novelty of the Notion by Degrees hath flattered them into a fixed Opinion of it, they will quickly implead his authority as a Conditional and precarious thing,
and that he bears it not in vain, that he is a Revenger to execute wrath upon him that doth evil, Rom. 13.1. this will oblige them to Obedience and Loyalty to their Earthly Sovereign, out of a principle of Conscience toward the King of Heaven;
and that he bears it not in vain, that he is a Revenger to execute wrath upon him that does evil, Rom. 13.1. this will oblige them to obedience and Loyalty to their Earthly Sovereign, out of a principle of Conscience towards the King of Heaven;
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This will clear the Profession of Religion from the Aspersion of Ungovernableness; and set us forward to that Kingdom, where he by whom Kings reign, shall rule over all, and be all in all.
This will clear the Profession of Religion from the Aspersion of Governableness; and Set us forward to that Kingdom, where he by whom Kings Reign, shall Rule over all, and be all in all.
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