The King on his throne: or A discourse maintaining the dignity of a king, the duty of a subject, and the unlawfulnesse of rebellion. Delivered in two sermons preached in the Cathedrall Church in York. By R.M. Master in Arts, Coll. S. Pet. Cant.
TO frame a Discourse, concerning the Supremacy of Kings, the Allegiance of Subjects, and the unlawfulnesse of Rebellion; (after so many Learned Tongues and Judidicious Pens) is to make Iliads after Homer; to doe that, which hath been already so well done, that it cannot be done better.
TO frame a Discourse, Concerning the Supremacy of Kings, the Allegiance of Subject's, and the unlawfulness of Rebellion; (After so many Learned Tongues and Judidicious Pens) is to make Iliads After Homer; to do that, which hath been already so well done, that it cannot be done better.
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a Grey-hound, or rather as the Margent, to which accords Junius, accinctus Lumbis Equus, an Horse girt in the Loynes, Equus edoctus militiam, an Horse trayned up for War;
a Greyhound, or rather as the Margin, to which accords Junius, accinctus Lumbis Equus, an Horse girded in the Loins, Equus edoctus militiam, an Horse trained up for War;
as in some passages else, have had the boldnesse to have brought his Wisedome into question) but as a Man inspired by the Holy Ghost, tells us here of things which goe well,
as in Some passages Else, have had the boldness to have brought his Wisdom into question) but as a Man inspired by the Holy Ghost, tells us Here of things which go well,
I will adhere to that set rule of the Doctors of Lovaine. Quod quarto tribuitur, convenit etiam tribus; sicut quod tribus adscribitur, quarto convenit.
I will adhere to that Set Rule of the Doctors of Louvain. Quod quarto tribuitur, convenit etiam tribus; sicut quod tribus adscribitur, quarto convenit.
not the Bishop of Rome under the Gospell, no more than the High Priest of the Jews under the Law, who had a Mitte upon his Head, but withall, a Crown upon the Mitre. 3. ' Arche, principality or Government, being established in his Throne, supreame Governour over all his people. Huperoche, excellency, that for Direction;
not the Bishop of Rome under the Gospel, no more than the High Priest of the jews under the Law, who had a Mitte upon his Head, but withal, a Crown upon the Mitre. 3. ' Arch, principality or Government, being established in his Throne, supreme Governor over all his people. Huperoche, excellency, that for Direction;
his Excellency, that requires Honour; his Power, Feare; his Principality, Obedience; and Excellency, Power; Principality, ther's a King; Honour, Feare; Obedience, ther's a Subject.
his Excellency, that requires Honour; his Power, fear; his Principality, obedience; and Excellency, Power; Principality, ther's a King; Honour, fear; obedience, ther's a Subject.
but because God hath imparted to the King of his Excellency, therefore also hath he imparted to him of his Honour, Psal. 76. v. 7. Feare also, that is Gods Tribute, and belongs onely unto him:
but Because God hath imparted to the King of his Excellency, Therefore also hath he imparted to him of his Honour, Psalm 76. v. 7. fear also, that is God's Tribute, and belongs only unto him:
he hath ordain'd their Government, and therefore enjoynes to them, as to himselfe, our Obedience. If therefore Honour, Feare, Obedience, are the Kings dues, then Apodoce, in the Language of our Saviour, reddite, render them,
he hath ordained their Government, and Therefore enjoins to them, as to himself, our obedience. If Therefore Honour, fear, obedience, Are the Kings dues, then Apodoce, in the Language of our Saviour, Give back, render them,
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the Wolfe, the Enemy without the Fold, the Enemy without the Kingdome. In that 1 Tim. 2.2. we are commanded to pray, for Kings, Why? that we may live Heremon kai ' Esuchion Bion, a peaceable and quiet Life;
the Wolf, the Enemy without the Fold, the Enemy without the Kingdom. In that 1 Tim. 2.2. we Are commanded to pray, for Kings, Why? that we may live Heremon kai ' Esuchion Bion, a peaceable and quiet Life;
This then is the King ad nos, to us, the Defendor of the Faith, and to that end especially he hath Huperochen, his Excellency; the preserver of our peace, and to that end especially he hath ' Exousian, Power;
This then is the King ad nos, to us, the Defendor of the Faith, and to that end especially he hath Huperochen, his Excellency; the preserver of our peace, and to that end especially he hath ' Exousian, Power;
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from which Tribute, though Aquinas will have the Clergy exempted ex privilegio Principum, by the priviledge granted them from Princes (for indeed, no Man can remit a Debt,
from which Tribute, though Aquinas will have the Clergy exempted ex privilegio Principum, by the privilege granted them from Princes (for indeed, no Man can remit a Debt,
for it is Equity indeed, if we will have our Faith defended, our Peace preserved, and our Laws protected, that then the Excellency, Power and Principality of the King should be maintained.
for it is Equity indeed, if we will have our Faith defended, our Peace preserved, and our Laws protected, that then the Excellency, Power and Principality of the King should be maintained.
To see a Man stand bare headed, we account an ordinary and usuall Signe of Subjection; and what is it think we then, to see a State bare headed? the Prince who is the head kept bare, not onely denuded of his power and Aurhority,
To see a Man stand bore headed, we account an ordinary and usual Signen of Subjection; and what is it think we then, to see a State bore headed? the Prince who is the head kept bore, not only denuded of his power and Authority,
But what is the Subject excluded? may not he stand up in the defence of the Faith, the preservation of the peace, and the protection of the Laws? Yes, rise up he may,
But what is the Subject excluded? may not he stand up in the defence of the Faith, the preservation of the peace, and the protection of the Laws? Yes, rise up he may,
But what if the King neglects? nay, seduced by his evill Councellors opposeth, the sincerity and truth of Religion? may not the Subject then stand upon Religions guard,
But what if the King neglects? nay, seduced by his evil Councillors Opposeth, the sincerity and truth of Religion? may not the Subject then stand upon Religions guard,
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and Defend the Faith, even against the King himselfe? Here I might answer as Joash did, Let Baal pleade for himselfe, let wicked Kings Patronize their owne Cause;
and Defend the Faith, even against the King himself? Here I might answer as Joash did, Let Baal plead for himself, let wicked Kings Patronise their own Cause;
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and fight even unto Death, (if need be,) But how? why, heare the Father, non scutis & Gladiis, not with Shields and Swords, sed precibus & fletibus ad Deum, with Prayers and Teares unto God.
and fight even unto Death, (if need be,) But how? why, hear the Father, non scutis & Gladiis, not with Shields and Swords, sed precibus & fletibus ad God, with Prayers and Tears unto God.
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By Petition, I say, to the King, yet not as Caesars Captaine Petitioned the Roman Senate (as Plutarch Relates it) with his Hand upon the Pummell of his Sword;
By Petition, I say, to the King, yet not as Caesars Captain Petitioned the Roman Senate (as Plutarch Relates it) with his Hand upon the Pummel of his Sword;
And if it be the Truth of the Gospell a Man stands for, so that the goodnesse of the Cause will beare him out, he must not refuse to undergoe goe Death it selfe,
And if it be the Truth of the Gospel a Man Stands for, so that the Goodness of the Cause will bear him out, he must not refuse to undergo go Death it self,
King Solomon was chosen by God to build the Temple, because he was a King of Peace. Sure then (Beloved) whatsoever Men may pretend, God hath not chosen them to reforme the Church, who are Men of War,
King Solomon was chosen by God to built the Temple, Because he was a King of Peace. Sure then (beloved) whatsoever Men may pretend, God hath not chosen them to reform the Church, who Are Men of War,
He can move evill Princes to good, in mercy to his People, as he did Belshazzar and Darius, as well as suffer good Princes to be moved to evill, in judgement to his People,
He can move evil Princes to good, in mercy to his People, as he did Belshazzar and Darius, as well as suffer good Princes to be moved to evil, in judgement to his People,
Were the Cause as Just as is pretended, though no Man will think, to pillage Houses the way to reforme the State, to deface Churches the way to confirme Religion;
Were the Cause as Just as is pretended, though no Man will think, to pillage Houses the Way to reform the State, to deface Churches the Way to confirm Religion;
Will any Man think this the way of Reformation? no sure, unlesse this Reformation must be another Creation, and so require another Chaos of Confusion. But suppose we yet the Cause as good (I say) as is pretended;
Will any Man think this the Way of Reformation? no sure, unless this Reformation must be Another Creation, and so require Another Chaos of Confusion. But suppose we yet the Cause as good (I say) as is pretended;
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yet where is the lawfull Command of Authority? As for Excellency, Power, and Principallity, which must constitute this Authority: The Scriptures allowes them to Kings, denyes them to Subjects,
yet where is the lawful Command of authority? As for Excellency, Power, and Principality, which must constitute this authority: The Scriptures allows them to Kings, Denies them to Subject's,
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The Subject may have an Huperochen, an Excellency of Gifts; yea, Megisten Huperochen, the greatest Excellency, which makes him capable of being Councellor to the King, but not a King.
The Subject may have an Huperochen, an Excellency of Gifts; yea, Megisten Huperochen, the greatest Excellency, which makes him capable of being Councillor to the King, but not a King.
how against Nature is it, for the Streame to run backwards into the Fountain? for the Power derived from the King, to be exercised against the King? So that whil'st Men take up Armes and prosecute a Civill War against the King, in stead of Defending, we see, they destroy Religion, in stead of Preserving; they disturbe the Peace, in stead of Protecting; they violate the Laws,
how against Nature is it, for the Stream to run backwards into the Fountain? for the Power derived from the King, to be exercised against the King? So that whilst Men take up Arms and prosecute a Civil War against the King, in stead of Defending, we see, they destroy Religion, in stead of Preserving; they disturb the Peace, in stead of Protecting; they violate the Laws,
and any Authority that can justifie the Cause? The Scriptures (as shall afterwards appeare) will say no, the Fathers say no, the best of Moderne Divines say no.
and any authority that can justify the Cause? The Scriptures (as shall afterwards appear) will say no, the Father's say no, the best of Modern Divines say no.
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for the Honour of your King, and the Peace of your Country, if ye dye in the enterprise, your Deathes shall not be Mortes, but Immortalitates, having made your peace with God,
for the Honour of your King, and the Peace of your Country, if you die in the enterprise, your Deaths shall not be Mortes, but Immortalitates, having made your peace with God,
2. Per Quem, by whom? If we come to Solomons Proverbs, we shall finde this per quem answered, with a per Me, Prov. 8.15. per Me Reges Regnant, by me Kings Reigne, by Me King of Kings, and Lord of Lords:
2. Per Whom, by whom? If we come to Solomons Proverbs, we shall find this per Whom answered, with a per Me, Curae 8.15. per Me Reges Regnant, by me Kings Reign, by Me King of Kings, and Lord of lords:
it is not that they Reigne by my Sufferance, but by mine Ordinance, for if we bring our per quem to St. Paul, he will answer us with an Ordinatae sunt a Deo: The Powers which are, are ordained of God.
it is not that they Reign by my Sufferance, but by mine Ordinance, for if we bring our per Whom to Saint Paul, he will answer us with an Ordinatae sunt a God: The Powers which Are, Are ordained of God.
Tertullian in Apologet. tells us, Inde est Imperator, unde & homo antiquam Imperator, By him is the Emperour, by whom he is Man before he be Emperour, Inde potestas illi, unde & Spiritus, from him he hath his Power, from whom he hath his Spirit.
Tertullian in Apologet tells us, Inde est Imperator, unde & homo antiquam Imperator, By him is the Emperor, by whom he is Man before he be Emperor, Inde potestas illi, unde & Spiritus, from him he hath his Power, from whom he hath his Spirit.
Hence it is, that in 1 Cron. c. 29. v. 23. it is said, Solomon sate on the Throne of the Lord, in solium Domini, not in solium Populi, on the Throne of the Lord, not on the Throne of the People.
Hence it is, that in 1 Cron. c. 29. v. 23. it is said, Solomon sat on the Throne of the Lord, in solium Domini, not in solium People, on the Throne of the Lord, not on the Throne of the People.
Yea, bring this per quem to the Heathen, and such is the dictate of Nature, that he will answer it with a per Jovem. And it were more than a Miracle, that among the Heathen (as one hath well observ'd) so many Princes should submit themselves to one,
Yea, bring this per Whom to the Heathen, and such is the dictate of Nature, that he will answer it with a per Jovem. And it were more than a Miracle, that among the Heathen (as one hath well observed) so many Princes should submit themselves to one,
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were it not that they did acknowledge a Divine Power (which St. Paul more Divine-like, calls Gods Ordinance ) which begat a Reverence in their hearts.
were it not that they did acknowledge a Divine Power (which Saint Paul more Divine-like, calls God's Ordinance) which begat a reverence in their hearts.
Hence it is that we owe Honour and Subjection unto Kings (though wicked) even because of Gods Ordinance; for as the unfaithfulnesse of a Man cannot frustrate Gods promise, as appears, Rom. 9. so nor can the Wickednesse of the Person make void Gods Ordinance: So that a King is nor a King,
Hence it is that we owe Honour and Subjection unto Kings (though wicked) even Because of God's Ordinance; for as the unfaithfulness of a Man cannot frustrate God's promise, as appears, Rom. 9. so nor can the Wickedness of the Person make void God's Ordinance: So that a King is nor a King,
Saint Basils advice then is good, That we give Honour, Tois men calois hws tw thew, tois de cacois dia ton theon, to godly Kings, as to God; to wicked Kings for God.
Saint Basils Advice then is good, That we give Honour, Tois men calois hws tw thew, tois de cacois dia ton theon, to godly Kings, as to God; to wicked Kings for God.
For qui insurgit in Christum Domini, insurgit in Dominum Christi, He that riseth up against the Anoynted of the Lord, riseth up against the Lord of the Anoynted.
For qui insurgit in Christ Domini, insurgit in Dominum Christ, He that Riseth up against the Anointed of the Lord, Riseth up against the Lord of the Anointed.
When Saul was made King, though the Sonnes of Belial did despise him, yet, they whose hearts God had touched (say the Scriptures, 1 Sam. 10.26.) they followed after him. They did not then look upon him as the Son of Kish, but as the King of Israel; as after, David looked upon him, not as his Persecutor, but as his Soveraigne;
When Saul was made King, though the Sons of Belial did despise him, yet, they whose hearts God had touched (say the Scriptures, 1 Sam. 10.26.) they followed After him. They did not then look upon him as the Son of Kish, but as the King of Israel; as After, David looked upon him, not as his Persecutor, but as his Sovereign;
And thus have I done with the first word, Rex, a King; having shown you, 1 Quid, what a King is. 2. Per quem, by whom he is King. Quid in se, what a King is in himselfe, Huperoche, ' Exousia, & ' Arche, Excellency, Power, and Principality;
And thus have I done with the First word, Rex, a King; having shown you, 1 Quid, what a King is. 2. Per Whom, by whom he is King. Quid in se, what a King is in himself, Huperoche, ' Exousia, & ' Arch, Excellency, Power, and Principality;
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which require of us, Honour, Feare, and Obedience. Quid ad nos, what he is to us, the defender of our Faith, the preserver of our Peace, and the protector of our Laws; which require of us a full maintenance of his Royall Estate.
which require of us, Honour, fear, and obedience. Quid ad nos, what he is to us, the defender of our Faith, the preserver of our Peace, and the protector of our Laws; which require of us a full maintenance of his Royal Estate.
but of God, by him Kings Reigne, who looseth the bond of Kings, and guirdeth their loynes with a girdle, Job. 12.18. This the Summe of what hath been delivered.
but of God, by him Kings Reign, who loses the bound of Kings, and guirdeth their loins with a girdle, Job. 12.18. This the Sum of what hath been Delivered.
and having made our peace with him, we need not feare the Enmity of Man. God shall be to us, what he was to David, Ps. 62. our Rocke, and our Salvation, our Defence, our Refuge, and our Glory.
and having made our peace with him, we need not Fear the Enmity of Man. God shall be to us, what he was to David, Ps. 62. our Rock, and our Salvation, our Defence, our Refuge, and our Glory.
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And if he be our Rock, what Storme shall shake us? if our Salvation, what trouble shall deject us? if our Defence, what Weapon shal Wound us? if our Refuge, what Enemy shall pursue us? if our Glory, what Tongue shall disgrace us? Feare we not then the power or violence of the Adversary, feare we not his great strength.
And if he be our Rock, what Storm shall shake us? if our Salvation, what trouble shall deject us? if our Defence, what Weapon shall Wound us? if our Refuge, what Enemy shall pursue us? if our Glory, what Tongue shall disgrace us? fear we not then the power or violence of the Adversary, Fear we not his great strength.
It is a remarkeable passage, which History relates concerning Phocas, who when he had slaine his Master the Emperour Mauritius, he strengthened himselfe with strong forces, fortified himself about with strong Walls;
It is a remarkable passage, which History relates Concerning Phocas, who when he had slain his Master the Emperor Mauritius, he strengthened himself with strong forces, fortified himself about with strong Walls;
and when he thought himselfe secure from the Enemy without, he heard a voyce in the Night saying to him, The Enemy that is within, that shall destroy thee, meaning his rebellious sin; the Application is easie.
and when he Thought himself secure from the Enemy without, he herd a voice in the Night saying to him, The Enemy that is within, that shall destroy thee, meaning his rebellious since; the Application is easy.
We may (blessed be God) say with holy David, Ps. 21.2. In virtute tua Domine, The King shall rejoyce in thy strength, O Lord, exceeding glad shall he be of thy Salvation.
We may (blessed be God) say with holy David, Ps. 21.2. In virtute tua Domine, The King shall rejoice in thy strength, Oh Lord, exceeding glad shall he be of thy Salvation.
but Virtute tua Domine, in the might of the Almighty, for that is Virtus ad Salutem; that Strength brings Salvation; in which Salvation great shall be our Kings Joy, great shall be his Glory and his Honours, v. 5. Now Regis ad exemplum, let not us place our Strength in an Arme of Flesh, which like Jeroboams hand shall suddenly wither,
but Virtute tua Domine, in the might of the Almighty, for that is Virtus ad Salutem; that Strength brings Salvation; in which Salvation great shall be our Kings Joy, great shall be his Glory and his Honours, v. 5. Now Regis ad exemplum, let not us place our Strength in an Arm of Flesh, which like Jeroboams hand shall suddenly wither,
and bring inevitable ruine upon us: but let us rely upon the Arms of the Almighty, which are Everlasting, Deut. 33.27. strecht out to all Eternity, as for the Defence of his Anoynted, so for the Safety of all those, who repose their whole trust and Confidence in him.
and bring inevitable ruin upon us: but let us rely upon the Arms of the Almighty, which Are Everlasting, Deuteronomy 33.27. strecht out to all Eternity, as for the Defence of his Anointed, so for the Safety of all those, who repose their Whole trust and Confidence in him.
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Sue to God for a Treaty of Peace (for your Soules first, and then for the Kingdom) sending forth, Legationem Lachrymarum, (as Gregory calls the weeping of a Penitent) an Embassage of Teares, to which God will assuredly give a gracious audience.
Sue to God for a Treaty of Peace (for your Souls First, and then for the Kingdom) sending forth, Legationem Lachrymarum, (as Gregory calls the weeping of a Penitent) an Embassy of Tears, to which God will assuredly give a gracious audience.
Though the fury of War had suckt out all the marrow of the Commonwealth, so that it were like those dry bones in the Prophets vision, yet by our Prayers and Tears we should so prevaile with God, that (according to the Scirptures expressions) he would make the severall Joynts of Kings, Nobles, and People, to knit again;
Though the fury of War had sucked out all the marrow of the Commonwealth, so that it were like those dry bones in the prophets vision, yet by our Prayers and Tears we should so prevail with God, that (according to the scriptures expressions) he would make the several Joints of Kings, Nobles, and People, to knit again;
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The Second Sermon Preached in the Cathedrall Church in York, on the 27. of November, 1642. Prov. 30.31. — And a King, against whom there is no rising up.
The Second Sermon Preached in the Cathedral Church in York, on the 27. of November, 1642. Curae 30.31. — And a King, against whom there is no rising up.
for our method was, First to shew you quid, What a King is. 2. Per quem, by whom he is King, &c. Here I left the King, in his Relation to His Subjects;
for our method was, First to show you quid, What a King is. 2. Per Whom, by whom he is King, etc. Here I left the King, in his Relation to His Subject's;
And I wish this mutuall Relation had been kept so inviolate, as that, having spoken of the King, I had not any occasion to enter upon the latter Words of my Text, more than to repeate the Words themselves,
And I wish this mutual Relation had been kept so inviolate, as that, having spoken of the King, I had not any occasion to enter upon the latter Words of my Text, more than to repeat the Words themselves,
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herein I follow Lyranus, Clarius the Scholiast, the Doctors of Lovaine, and others, with their nec est qui resistat ei, neither is there any that may resist him.
herein I follow Lyranus, Clarius the Scholiast, the Doctors of Louvain, and Others, with their nec est qui resistat ei, neither is there any that may resist him.
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1. Non Corde, no rising up in the Heart, malum cogitando, in thinking evill. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evill. 3. Non Manu, no rising up with the Hand, malefaciendo, in doing evill.
1. Non Corde, no rising up in the Heart, malum cogitando, in thinking evil. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evil. 3. Non Manu, no rising up with the Hand, malefaciendo, in doing evil.
2. The quare, the reason, why there is no rising up, and that is, 1. Propter malum culpae, for the evill of sinne. 2. Propter malum paenae, for the evill of punishment, Rebellion being properly Satans sin, both to denotate the krima, and the katakrima, the guilt and the punishment.
2. The quare, the reason, why there is no rising up, and that is, 1. Propter malum Culpae, for the evil of sin. 2. Propter malum Paenae, for the evil of punishment, Rebellion being properly Satan since, both to denotate the krima, and the katakrima, the guilt and the punishment.
1. Then to speak of the Words as denying rem factam, the thing done, in quem nemo insurgit, so Junius, against whom there is no rising up, so our English.
1. Then to speak of the Words as denying remembering fanctam, the thing done, in Whom nemo insurgit, so Junius, against whom there is no rising up, so our English.
But what? Nemo insurgit, no rising up? What meaneth then those soundings of Trumpets, those beatings of Drums, those Alarums of War? Are these so frequent in our Ears,
But what? Nemo insurgit, no rising up? What means then those soundings of Trumpets, those beatings of Drums, those Alarms of War? are these so frequent in our Ears,
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and yet Nemo insurgit, no rising up? What think you? was Solomon acquainted with the Logick of our Times, that Towns should be Garrison'd, Armies rais'd, Fields pitcht, Battails fought, contrary to the Kings Command, with contempt of the Kings Majesty,
and yet Nemo insurgit, no rising up? What think you? was Solomon acquainted with the Logic of our Times, that Towns should be Garrisoned, Armies raised, Fields pitched, Battles fought, contrary to the Kings Command, with contempt of the Kings Majesty,
there is ingens hiatus, a vast distance betwixt Achitophels policy, and Solomons Wisedome; that foments Disloyalty and Faction, this instructs Obedience and Subjection.
there is ingens hiatus, a vast distance betwixt Achitophels policy, and Solomons Wisdom; that foments Disloyalty and Faction, this instructs obedience and Subjection.
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and the Miseries which attend this Sin so insupportable, that Negare maluit quam prohibere, he rather chose to deny than to forbid it? That as St. Paul, Ephes. 5.3. would not have covetousnesse so much as once named amongst the Saints, so nor Solomon here Rebellion amongst Subjects? This doubtlesse is not far from the Wise-Mans intent.
and the Misery's which attend this since so insupportable, that Negare maluit quam prohibere, he rather chosen to deny than to forbid it? That as Saint Paul, Ephesians 5.3. would not have covetousness so much as once nam among the Saints, so nor Solomon Here Rebellion among Subject's? This doubtless is not Far from the Wise-Mans intent.
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For we may observe, that in the Language of the Scriptures, as the strongest Negation is by an Interrogative, so the strongest prohibition, is by a Negative: as here, Rex in quem nemo insurgit;
For we may observe, that in the Language of the Scriptures, as the Strongest Negation is by an Interrogative, so the Strongest prohibition, is by a Negative: as Here, Rex in Whom nemo insurgit;
Solomon hath a Non est qui resistat ei for them all. Let every Soule be subject to the higher Powers, so Saint Paul, Rom. 13.1. pasa psuche every Soule, si quis tentat excipere conatur decipere, is the known Language of S. Bernard, he that attempts to except, endeavours to deceive.
Solomon hath a Non est qui resistat ei for them all. Let every Soul be Subject to the higher Powers, so Saint Paul, Rom. 13.1. pasa psuche every Soul, si quis Tentat excipere conatur decipere, is the known Language of S. Bernard, he that attempts to except, endeavours to deceive.
no Cloyster or Church, no Profession, Employment or Dignity, is a Sanctuary, a Priviledg'd Place, from the Tribute of Obedience due to Caesar. To apprehend the strict tye, in which the Subject is bound to His Soveraigne;
no Cloister or Church, no Profession, Employment or Dignity, is a Sanctuary, a Privileged Place, from the Tribute of obedience due to Caesar. To apprehend the strict tie, in which the Subject is bound to His Sovereign;
and in the rule of their Government as Governours of the Commonwealth. The difference seems to be only this, that the Patriarchs were Kings of their Families,
and in the Rule of their Government as Governors of the Commonwealth. The difference seems to be only this, that the Patriarchs were Kings of their Families,
Maritus Reipublicae, the Husband of the Commonwealth, and Subditorum Dominus, the Lord of all His Subjects? True (may some say) it is impious indeed to resist a King that is pious;
Maritus Reipublicae, the Husband of the Commonwealth, and Subditorum Dominus, the Lord of all His Subject's? True (may Some say) it is impious indeed to resist a King that is pious;
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but a King by impiety doth degenerare in Tyrannum, degenerate and become a Tyrant; and when the King deserts his Duty, no marvaile if the Subjects forsake their Loyalty.
but a King by impiety does degenerare in Tyrannum, degenerate and become a Tyrant; and when the King deserts his Duty, no marvel if the Subject's forsake their Loyalty.
I might here answer as Joash did, Judg. 6. Let Baal pleade for himselfe, let wicked Kings Patronize their own cause (thanks be to God) we have no cause to complaine of our Kings wickednesse,
I might Here answer as Joash did, Judges 6. Let Baal plead for himself, let wicked Kings Patronise their own cause (thanks be to God) we have no cause to complain of our Kings wickedness,
but of our own, and so need not I pleade for evill Kings, since God hath bestowed upon us so good and gracious a King, had we but thankfull Hearts to acknowledge his Goodnesse.
but of our own, and so need not I plead for evil Kings, since God hath bestowed upon us so good and gracious a King, had we but thankful Hearts to acknowledge his goodness.
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I will suppose those Men, who maintaine the People in their disloyalty, not to be what indeed they are, fallaciae Magistri, (as Tertullian calls some in his time) Masters of Falshood;
I will suppose those Men, who maintain the People in their disloyalty, not to be what indeed they Are, fallaciae Magistri, (as Tertullian calls Some in his time) Masters of Falsehood;
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And notwithstanding this supposition, I shall make good Solomons non est qui resistat ei, make it evident unto you, That it is not lawfull for the Subject to rise up in Arms against him.
And notwithstanding this supposition, I shall make good Solomons non est qui resistat ei, make it evident unto you, That it is not lawful for the Subject to rise up in Arms against him.
You may remember I toucht upon this point formerly, I shall now (I hope) to your better satisfaction more fully handle, what I then but lightly toucht.
You may Remember I touched upon this point formerly, I shall now (I hope) to your better satisfaction more Fully handle, what I then but lightly touched.
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But before I proceed, give me leave to premise somewhat, for the preventing prejudice and misunderstanding (a thing too too incident in the cause of Kings.) When God and the King stand in Subordination, there, Deo & Hominibus, we must obey God and Man. But where they stand in Opposition, there the Apostles Maxime is good, Deo potius quam Hominibus, Acts 4.19. we must obey God rather than Man. When then I tell you, you must obey wicked Kings, thinke not that I would have you obey Kings in their wickednesse.
But before I proceed, give me leave to premise somewhat, for the preventing prejudice and misunderstanding (a thing too too incident in the cause of Kings.) When God and the King stand in Subordination, there, God & Hominibus, we must obey God and Man. But where they stand in Opposition, there the Apostles Maxim is good, God potius quam Hominibus, Acts 4.19. we must obey God rather than Man. When then I tell you, you must obey wicked Kings, think not that I would have you obey Kings in their wickedness.
No. I know there is a quae Caesaris, and a quae Dei, so that our Oath of Allegiance to the King, must be no breach of our Oath in B•ptisme to God. As Kings Reigne, per Deum, by God,
No. I know there is a Quae Caesaris, and a Quae Dei, so that our Oath of Allegiance to the King, must be no breach of our Oath in B•ptisme to God. As Kings Reign, per God, by God,
so must we obey them propter Deum, for God, not contra Deum, against God. Not, because Kings are Kings, therefore, quod libet licet, their Will must be a Law.
so must we obey them propter God, for God, not contra God, against God. Not, Because Kings Are Kings, Therefore, quod libet licet, their Will must be a Law.
What were this, but to Deifie Kings; and in stead of Gods, by Analogy, to make them Gods indeed, instead of Dii dicti, Dii facti, and so wipe the first Commandement out of the Decalogye.
What were this, but to Deify Kings; and in stead of God's, by Analogy, to make them God's indeed, instead of Gods dicti, Gods facti, and so wipe the First Commandment out of the Decalogye.
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and then insinuates into them, That if he were made Judge in the Land (not yet seeming to ayme at the Crown, he onely desires to be made a Judge in the Land) them the times should be better:
and then insinuates into them, That if he were made Judge in the Land (not yet seeming to aim At the Crown, he only Desires to be made a Judge in the Land) them the times should be better:
and others of the Nobles of Israel. And if we look upon King David, he (good Man) is put to as great straits as King Charles. He is driven from the great City Jerusalem, he is forc't to fly a farre off,
and Others of the Nobles of Israel. And if we look upon King David, he (good Man) is put to as great straits as King Charles. He is driven from the great city Jerusalem, he is forced to fly a Far off,
And being at this distance, he Assembles what Forces he can rayse, and sends them out to suppresse the Rebellion of Absolon; who as he brought upon the Kingdome, the misery of a Civill War,
And being At this distance, he Assembles what Forces he can raise, and sends them out to suppress the Rebellion of Absalom; who as he brought upon the Kingdom, the misery of a Civil War,
Here let me say to King Charles, what Cushi said to King David, (since their case is not much unlike) when he brought the News of the Victory, 2 Sam. 18.32. Let the Enemies of my Lord the King, and all that rise up to doe thee hurt, be as that young Man is.
Here let me say to King Charles, what Cushi said to King David, (since their case is not much unlike) when he brought the News of the Victory, 2 Sam. 18.32. Let the Enemies of my Lord the King, and all that rise up to do thee hurt, be as that young Man is.
Nebuchadnezzar his scourge, yet must Judah submit, and be so farre from raising Arms against him, that they must pray for his Peace, Jer. 29.7. In that 1 Tim. 2.1. Prayers are commanded to be made for Governours, who were they? not Christians, but Heathens. In that 1 Pet. 2.13. Honour the King. Who was that? Constantine the good? No, but Nero the Cruell.
Nebuchadnezzar his scourge, yet must Judah submit, and be so Far from raising Arms against him, that they must pray for his Peace, Jer. 29.7. In that 1 Tim. 2.1. Prayers Are commanded to be made for Governors, who were they? not Christians, but heathens. In that 1 Pet. 2.13. Honour the King. Who was that? Constantine the good? No, but Nero the Cruel.
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And sure, where God Commands Prayers to be made for Kings, Horour and Obedience to be given to Kings, he takes away taking up Arms against Kings; though such as Nebuchadnezzar, such as Nero, Idolatrous and Cruell.
And sure, where God Commands Prayers to be made for Kings, Horour and obedience to be given to Kings, he Takes away taking up Arms against Kings; though such as Nebuchadnezzar, such as Nero, Idolatrous and Cruel.
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Blessed are they (saith our Saviour) who suffer persecution for Righteousnesse sake, for their's is the Kingdome of Heaven, Math. 5.10. not Blessed are they who rayse Rebellion for Righteousnesse sake, that theirs may be the Kingdomes of the Earth.
Blessed Are they (Says our Saviour) who suffer persecution for Righteousness sake, for their's is the Kingdom of Heaven, Math. 5.10. not Blessed Are they who raise Rebellion for Righteousness sake, that theirs may be the Kingdoms of the Earth.
then to have bitter Envyings and Strifes in the Heart, to rayse Civill Dissention and Division in the State, is Earthly, Sensuall and Divellish, as S. James speaks ch. 3. v. 15. S. Peter in 1 Ep. c. 2. v. 18. He admonisheth Servants to be subject to their Masters, with all Feare, not only to the Good and Gentle, Alla kai tois skoliois,
then to have bitter Envyings and Strifes in the Heart, to raise Civil Dissension and Division in the State, is Earthly, Sensual and Devilish, as S. James speaks changed. 3. v. 15. S. Peter in 1 Epistle c. 2. v. 18. He Admonisheth Servants to be Subject to their Masters, with all fear, not only to the Good and Gentle, Alla kai tois skoliois,
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for the same relation that the Servant hath to his Master, the same hath the Subject to his King. And Beza's note here concerning the Servant, may, not unfitly, be applyed to the Subject;
for the same Relation that the Servant hath to his Master, the same hath the Subject to his King. And Beza's note Here Concerning the Servant, may, not unfitly, be applied to the Subject;
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That, though his condition seem in this case very grievous, yet his subjection shall be so much the more accoptable to God, si voluntas ipsius plus valeat quam Dominorum injuriae;
That, though his condition seem in this case very grievous, yet his subjection shall be so much the more accoptable to God, si Voluntas Himself plus valeat quam Dominorum Injuries;
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If the good pleasure of his will more prevaile with them, than the injury's of their Lords. Again in Rom. 12.19. Dearely beloved (saith Saint Paul) avenge not your selves:
If the good pleasure of his will more prevail with them, than the injury's of their lords. Again in Rom. 12.19. Dearly Beloved (Says Faint Paul) avenge not your selves:
and least of all (that is, not at all) on him who is Supreame, Ergo affligemur inulti, shall we then be tyrannized over without Revenge? Musculus makes the Objection, and gives the answer;
and least of all (that is, not At all) on him who is Supreme, Ergo affligemur inulti, shall we then be tyrannized over without Revenge? Musculus makes the Objection, and gives the answer;
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and a fearefull thing it is to fall into the hands of the living God, and ideo horribilius Regibus, therefore the more fearefull for Kings, because they have him alone to be their Judge,
and a fearful thing it is to fallen into the hands of the living God, and ideo horribilius Regibus, Therefore the more fearful for Kings, Because they have him alone to be their Judge,
which David knew well, when he answered Abishai (moving, yea, inciting him to slay Saul, or suffer Saul to be slaine) with a Deus percusserit, God shall smite him;
which David knew well, when he answered Abishai (moving, yea, inciting him to slay Saul, or suffer Saul to be slain) with a Deus percusserit, God shall smite him;
but as for himselfe, he would not stretch out his hand against him, 1 Sam. 2.6.10.11. I could heape up Texts of Scripture to confirme this Truth, but this one sentence of my Text may suffice;
but as for himself, he would not stretch out his hand against him, 1 Sam. 2.6.10.11. I could heap up Texts of Scripture to confirm this Truth, but this one sentence of my Text may suffice;
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Ages, and we are presently (as Saint Paul speaks upon another occasion) encompassed about with a cloud of Witnesses, Nephos martyrwn, a cloud of Martyrs, sealing and maintaining Gods Truth, with their owne Blood, not with the Blood of others.
Ages, and we Are presently (as Saint Paul speaks upon Another occasion) encompassed about with a cloud of Witnesses, Nephos martyrwn, a cloud of Martyrs, sealing and maintaining God's Truth, with their own Blood, not with the Blood of Others.
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Was not Saul a bloody Persecutor, slaying Abimelech, with fourscore and foure Priests in one Day, upon the false accusation of Doeg? was he not a Demoniacke, possessed with an evill Spirit? a cruell Tyrant, seeking not onely the death of David, but also of Jonathan his owne Sonne? Yet when God had delivered him into Davids hands,
Was not Saul a bloody Persecutor, slaying Abimelech, with fourscore and foure Priests in one Day, upon the false accusation of Doeg? was he not a Demoniac, possessed with an evil Spirit? a cruel Tyrant, seeking not only the death of David, but also of Johnathan his own Son? Yet when God had Delivered him into Davids hands,
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and be guiltlesse? 1 Sam. 26.9. The Lords Anoynted! What Saul a Persecutor, a Doemoniacke, a Tyrant, and yet Christus Domini, the Lords Anoynted? Here (beloved) let me give you a remarkeable Observation;
and be guiltless? 1 Sam. 26.9. The lords Anointed! What Saul a Persecutor, a Doemoniacke, a Tyrant, and yet Christus Domini, the lords Anointed? Here (Beloved) let me give you a remarkable Observation;
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a mistake (let me tell you) which hath begotten many irreverent opinions concerning Kings. Royall Unction gives a Just Title to the Crowne, not divine Grace to sway the Scepter;
a mistake (let me tell you) which hath begotten many irreverent opinions Concerning Kings. Royal Unction gives a Just Title to the Crown, not divine Grace to sway the Sceptre;
Yea, the Lord ruleth in the Kingdom of Men, and giveth it to whomsoever he will, so the Prophet Daniel, c. 4. v. 32. so that he may be Christus who is not Christianus as was Darius the Heathen, Is. 45.1.
Yea, the Lord Ruleth in the Kingdom of Men, and gives it to whomsoever he will, so the Prophet daniel, c. 4. v. 32. so that he may be Christus who is not Christian as was Darius the Heathen, Is. 45.1.
then certainly, they may not be unmade for either Heresie or Vice, according to that Divinity axiome, dominium temporale non fundatur in gratia, temporall Dominion (or power of Rule) is not founded upon Grace.
then Certainly, they may not be unmade for either Heresy or Vice, according to that Divinity axiom, dominium temporale non fundatur in Gratia, temporal Dominion (or power of Rule) is not founded upon Grace.
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To all this accords that of Junius, and Tremelius, Ʋncto Jehovae (say they) the Anoynted of the Lord, that is, a Deo ad Regnum assumpto, admitted by God to the Kingdome;
To all this accords that of Junius, and Tremelius, Ʋncto Jehovae (say they) the Anointed of the Lord, that is, a God ad Kingdom assumpto, admitted by God to the Kingdom;
and what? to have his Crown presently cast down to the ground, and himselfe upon misdemeanour deposed from his Throne by the States, by the multitude, by the Collective body of the Kingdom,
and what? to have his Crown presently cast down to the ground, and himself upon misdemeanour deposed from his Throne by the States, by the multitude, by the Collective body of the Kingdom,
In that great defection under Jeroboam, did there not live many holy Prophets? in that hot Persecution under Nero, did there not live many holy Apostles? under that grand Apostacy of Julian, did there not live many holy Fathers? yet (I will speak it ex animo ) let it appear that there was ever any one Prophet, any one Apostle, any one Father, that stirred up sedition,
In that great defection under Jeroboam, did there not live many holy prophets? in that hight Persecution under Nero, did there not live many holy Apostles? under that grand Apostasy of Julian, did there not live many holy Father's? yet (I will speak it ex animo) let it appear that there was ever any one Prophet, any one Apostle, any one Father, that stirred up sedition,
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drawne before Magistrates, not drawing Magistrates before them; stoned but not stoning; struck with the Sword, but not striking with the Sword. And in 2 Thes. 1.4. We glory in you (saith the Apostle) in the churches of God;
drawn before Magistrates, not drawing Magistrates before them; stoned but not stoning; struck with the Sword, but not striking with the Sword. And in 2 Thebes 1.4. We glory in you (Says the Apostle) in the Churches of God;
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and how the Truth of the Gospell was maintained? and he will tell you, non a repugnantibus, sed a morientibus Christianis, nor by Christians resisting, but by Christians dying.
and how the Truth of the Gospel was maintained? and he will tell you, non a repugnantibus, sed a morientibus Christianis, nor by Christians resisting, but by Christians dying.
But, what think you of that which Tertullian tells us of in his Greek Fragments? That when Plinius Secundus observed the numerous Company of Christians which suffered Martyrdome for the Faith of Christ;
But, what think you of that which Tertullian tells us of in his Greek Fragments? That when Pliny Secundus observed the numerous Company of Christians which suffered Martyrdom for the Faith of christ;
tarachtheis tw plethei, multitudine interremptorum permotus (as Ruffinus Translates it Paraphrasticws ) astonished at the Multitude of them that were slaine, he related to the Emperour, quod innumera hominum millia quotidie obtruncarentur, that innumerable thousands of Men were slaine dayly (as the same Ruffinus tells us) what so many thousands slaine, & quotidie too, slaine every day? how easie had it been (having the Lord of Hosts on their side) to have gathered themselves together in every Province,
tarachtheis tw plethei, multitudine interremptorum permotus (as Ruffinus Translates it Paraphrasticws) astonished At the Multitude of them that were slain, he related to the Emperor, quod innumera hominum millia quotidie obtruncarentur, that innumerable thousands of Men were slain daily (as the same Ruffinus tells us) what so many thousands slain, & quotidie too, slain every day? how easy had it been (having the Lord of Hosts on their side) to have gathered themselves together in every Province,
In quos vestrum (saith he) populum exaestuantem contra vos infurgere solicitavimw? quibus vitae periculum attulimus? Against whom of you have we moved the Tumultuous People to rise up? Which of you have we put in danger of his Life? They had not so learned Christ.
In quos Vestrum (Says he) Populum exaestuantem contra vos infurgere solicitavimw? quibus vitae periculum attulimus? Against whom of you have we moved the Tumultuous People to rise up? Which of you have we put in danger of his Life? They had not so learned christ.
They knew well, if God had intended the founding his Church, the propagating his Truth, by an Arme of Flesh, by the Power of the Temporall Sword, he who is kardiognwstes, the searcher of the Heart, is also kardiotreptes, the mover of the Heart;
They knew well, if God had intended the founding his Church, the propagating his Truth, by an Arm of Flesh, by the Power of the Temporal Sword, he who is kardiognwstes, the searcher of the Heart, is also kardiotreptes, the mover of the Heart;
But that no flesh should glory in his presence, and that Gods Strength might appeare in Mans Weakenesse, he chose the foolish things of the world to confound the Wise, the Weake things to confound the things which are Mighty,
But that no Flesh should glory in his presence, and that God's Strength might appear in men Weakness, he chosen the foolish things of the world to confound the Wise, the Weak things to confound the things which Are Mighty,
Above all, Ecclesiasticall History relates, that Julians Army (notwithstanding his great cruelty and persecution) did consist most of Christians, who (we reade) fought for him against his Enemies,
Above all, Ecclesiastical History relates, that Julians Army (notwithstanding his great cruelty and persecution) did consist most of Christians, who (we read) fought for him against his Enemies,
and that his Army did consist most of Christians, appears by that full Acclamation of theirs to Jovinian afrer Julians death, Christiani sumus, we are Christians.
and that his Army did consist most of Christians, appears by that full Acclamation of theirs to Jovinian afrer Julians death, Christians sumus, we Are Christians.
They tell us of the ten Tribes falling away to Jeroboam; though the Scripture tells us, that it was of the Lord, 1 Kin. 12.24. Jeroboam being anoynted to the Crown by Ahijah the Shilonite.
They tell us of the ten Tribes falling away to Jeroboam; though the Scripture tells us, that it was of the Lord, 1 Kin. 12.24. Jeroboam being anointed to the Crown by Ahijah the Shilonite.
They tell us also of the People delivering Jonathan from Saul, 1 Sam. 14.45. Though it appears not in Scripture, that they did it by forceable arms of resistance,
They tell us also of the People delivering Johnathan from Saul, 1 Sam. 14.45. Though it appears not in Scripture, that they did it by forceable arms of resistance,
but rather (as Junius and Tremelius ) by forceable Argument of Perswasion, ut posthabita juramenti ratione, juris haberetrationem, That laying aside the account he had of his Oath, he would have respect to Equity and Justice.
but rather (as Junius and Tremelius) by forceable Argument of Persuasion, ut posthabita Juramenti ratione, Juris haberetrationem, That laying aside the account he had of his Oath, he would have respect to Equity and justice.
Thus then, notwithstanding the Opposition of the Adversaries, I have made it cleare to you, that no Cause can justifie the Subjects taking up arms against the King.
Thus then, notwithstanding the Opposition of the Adversaries, I have made it clear to you, that no Cause can justify the Subject's taking up arms against the King.
but he is entrusted with that Power by the Commonwealth, for the safety and well fare thereof, which if he abuseth, he may be deprived of it, by the Commonwealth.
but he is Entrusted with that Power by the Commonwealth, for the safety and well fare thereof, which if he abuseth, he may be deprived of it, by the Commonwealth.
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Suppose this true (as you know affirm'd it hath been for a Truth) suppose our King had his Power committed to him by the State (which yet is most false,
Suppose this true (as you know affirmed it hath been for a Truth) suppose our King had his Power committed to him by the State (which yet is most false,
as shall presently appeare) and suppose it in the Power of the State, to require it of him again (Though let me tell you, this severing the Head from the Body, the King from the State, hath been as ominous as erroneus.
as shall presently appear) and suppose it in the Power of the State, to require it of him again (Though let me tell you, this severing the Head from the Body, the King from the State, hath been as ominous as Erroneous.
But as I leade you into this Maze, so will I conduct you out again.) Upon this Supposition then, consider well our many Hero's, brave Worthies, Starres primae magnitudinis, shining no lesse in Valour than in Vertue;
But as I lead you into this Maze, so will I conduct you out again.) Upon this Supposition then, Consider well our many Hero's, brave Worthies, Stars primae magnitudinis, shining no less in Valour than in Virtue;
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consider the gravity of their Wisedome, the Authority of their Persons, the Uprightnesse of their Lives, Men fit for Councell in Peace, and Conduct in Warre.
Consider the gravity of their Wisdom, the authority of their Persons, the Uprightness of their Lives, Men fit for Council in Peace, and Conduct in War.
Thus you see, that not without cause Saint Jude tells us, v. 8. that they who despise Governement, kurioteta, not Dominum, but Dominatum, not the Governours, but the Governement;
Thus you see, that not without cause Saint U^de tells us, v. 8. that they who despise Government, kurioteta, not Dominum, but Dominatum, not the Governors, but the Government;
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that of Erasmus to the People, their Disciples; the former they are filthy Dreamers; the latter, they are delusi insomniis, deceived with their Dreames.
that of Erasmus to the People, their Disciples; the former they Are filthy Dreamers; the latter, they Are delusi insomniis, deceived with their Dreams.
If wicked Men once separate Reges, from per me, Kings, from him by whom they are Kings, no wonder if they strike at Regnant too, no wonder if they strive to cast their Crowns down to the ground,
If wicked Men once separate Reges, from per me, Kings, from him by whom they Are Kings, no wonder if they strike At Regnant too, no wonder if they strive to cast their Crowns down to the ground,
ut merito dixerim noster est magis Caesar, ut a nostro Deo constitutus, that I may very well say, Caesar is rather our Emperour, as constituted by our God.
ut merito dixerim Noster est magis Caesar, ut a nostro God Constituted, that I may very well say, Caesar is rather our Emperor, as constituted by our God.
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but God he worketh by means, and therfore though he chuse the King, yet it is mediante Populo, by the choice of the People. For this see, Psal. 89.20. there saith God of King David, I have exalted one chosen out of the People ▪ Electum•e Populo, chosen out of the People;
but God he works by means, and Therefore though he choose the King, yet it is Mediante Populo, by the choice of the People. For this see, Psalm 89.20. there Says God of King David, I have exalted one chosen out of the People ▪ Electum•e Populo, chosen out of the People;
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and as for them, so for all Kings else by lawfull Succession, that is, certum & determinatum; As for unlawfull Usurpation, I leave that sub Judice, as needing no Sentence at the present.
and as for them, so for all Kings Else by lawful Succession, that is, certum & determinatum; As for unlawful Usurpation, I leave that sub Judice, as needing no Sentence At the present.
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Thus then, if no Cause, no Authority can justifie armes against the King, whatsoever Cause Men pretend, whatsoever Authority they produce, Solomon stands up still for the King with his non est qui resistat ei, there is not any that may resist him.
Thus then, if no Cause, no authority can justify arms against the King, whatsoever Cause Men pretend, whatsoever authority they produce, Solomon Stands up still for the King with his non est qui resistat ei, there is not any that may resist him.
The severall places of Scripture, which yeeld either Precept or Example of Obedience to Kings (though wicked) there are those who evade the Force of them, by applying them to private or Particular Men,
The several places of Scripture, which yield either Precept or Exampl of obedience to Kings (though wicked) there Are those who evade the Force of them, by applying them to private or Particular Men,
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or Saint Peter and others of the Apostles? cui potius siguram vocis suae declarasset, quam cui figuram gloriae suae revelavit (saith Tertullian ) to whom should Christ have reveal'd his will, rather than to whom he reveal'd his Glory;
or Saint Peter and Others of the Apostles? cui potius siguram Vocis suae declarasset, quam cui figuram Glory suae revelavit (Says Tertullian) to whom should christ have revealed his will, rather than to whom he revealed his Glory;
but they are universi Regni ordines, the whole States of the Kingdome, who may either moderari coercere, or punire Principem. Thus as Job speaks, c. 5. v. 13. God taketh the Wise, ' En panourgia ' autwn, saith the Septuagint, in their subtle wilinesse,
but they Are universi Regni ordines, the Whole States of the Kingdom, who may either moderari coercere, or Punire Principem. Thus as Job speaks, c. 5. v. 13. God Takes the Wise, ' En panourgia ' autwn, Says the septuagint, in their subtle wiliness,
I will conclude this point then, with that place in the Church Homilyes (so full against wilfull Rebellion, That certainly Satan intending to raise Rebellion in the People,
I will conclude this point then, with that place in the Church Homilies (so full against wilful Rebellion, That Certainly Satan intending to raise Rebellion in the People,
first thought it necessary to suppresse the Homilies from the People.) The Words are these, Turne over and reade the Histories of all Nations, look over the Cronicles of our own Country, call to memory so many Rebellions of old time,
First Thought it necessary to suppress the Homilies from the People.) The Words Are these, Turn over and read the Histories of all nations, look over the Chronicles of our own Country, call to memory so many Rebellions of old time,
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and we shall finde, That, were the Multitudes of the Rebells never so huge and great, the Captains never so Noble, Politicke and Witty, the pretences feigned never so good and holy;
and we shall find, That, were the Multitudes of the Rebels never so huge and great, the Captains never so Noble, Politic and Witty, the pretences feigned never so good and holy;
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or what colour or cause soever they pretended, is, and ever hath been such, that God thereby doth shew, that he alloweth neither the dignity of any Person,
or what colour or cause soever they pretended, is, and ever hath been such, that God thereby does show, that he alloweth neither the dignity of any Person,
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nor the Multitude of any People, nor the weight of any cause, as sufficient for the which the Subjects may move Rebellion against their Princes, Thus far the Homily's of the Church.
nor the Multitude of any People, nor the weight of any cause, as sufficient for the which the Subject's may move Rebellion against their Princes, Thus Far the Homily's of the Church.
If Jeremy will have Subjection to Idol•trous Nebuchadnezzar; if Christ to Heathen Caesar; if Saint Paul to Persecuting Nero; who shall deny it to pious King Charles? If for any King, then sure for our King;
If Jeremiah will have Subjection to Idol•trous Nebuchadnezzar; if christ to Heathen Caesar; if Saint Paul to Persecuting Nero; who shall deny it to pious King Charles? If for any King, then sure for our King;
Rebellion is the rankest poyson, the least drop whereof is deadly; not onely the large quantum, but the least Scruple is forbidden, Eccl. 10.20. Curse not the King in thy thought;
Rebellion is the rankest poison, the least drop whereof is deadly; not only the large quantum, but the least Scruple is forbidden, Ecclesiastes 10.20. Curse not the King in thy Thought;
it is said of Bigthan and Teresh, that voluerunt insurgere, not that they did rise up, but that they would have risen up against Ahasuerus; though but a voluerunt an intention onely without action,
it is said of Bigthan and Teresh, that voluerunt insurgere, not that they did rise up, but that they would have risen up against Ahasuerus; though but a voluerunt an intention only without actium,
yet treason, for which they are adjudged to death. Touch not mine Anoynted (saith the Lord, Ps. 105.15. Noljte tangere, not the hand onely to act, but the Heart also to will, is forbidden.
yet treason, for which they Are adjudged to death. Touch not mine Anointed (Says the Lord, Ps. 105.15. Noljte tangere, not the hand only to act, but the Heart also to will, is forbidden.
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therefore nemo insurgit, no rising up corde; in the Heart, malum cogitando, in thinking evill. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evill.
Therefore nemo insurgit, no rising up cord; in the Heart, malum cogitando, in thinking evil. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evil.
If the defacing of the Kings Picture be Treason, what think you is the disgracing the Kings Person? veni & maledic, come and curse, where God hath blessed is Balaam's Office;
If the defacing of the Kings Picture be Treason, what think you is the disgracing the Kings Person? veni & Maledic, come and curse, where God hath blessed is Balaam's Office;
yea, and qui maledicit, who speaketh evill of him, Deut. 27.16. cursed, and that with a mount Ebal's curse, a curse to which many have formerly said Amen, who now are in Arms against their Politicall Father the King.
yea, and qui maledicit, who speaks evil of him, Deuteronomy 27.16. cursed, and that with a mount Ebal's curse, a curse to which many have formerly said Amen, who now Are in Arms against their Political Father the King.
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3. Non Manu, no rising up with the Hand, malefaciendo, in doing evill, 1 Sam. 26.9. Who can stretch forth his Hand against the Lords Anoynted and be guiltlesse? Quis, Who can? that is, nullus, no Man can.
3. Non Manu, no rising up with the Hand, malefaciendo, in doing evil, 1 Sam. 26.9. Who can stretch forth his Hand against the lords Anointed and be guiltless? Quis, Who can? that is, nullus, no Man can.
We have some with Jacobs Voyce, though Esav's hands, who tell us, they take up armes in the Kings Defence, (though this Defence be his greatest danger) but I question,
We have Some with Jacobs Voice, though Esav's hands, who tell us, they take up arms in the Kings Defence, (though this Defence be his greatest danger) but I question,
Therefore as nemo insurgit, no rising up, corde, in the Heart, malum cogitando, in thinking evill, Lingua, with the Tongue, male dicendo, in speaking evill;
Therefore as nemo insurgit, no rising up, cord, in the Heart, malum cogitando, in thinking evil, Lingua, with the Tongue, male dicendo, in speaking evil;
2. Quare, the Reason, why there is no rising up. 1. Taken from malum culpae, the evill of Sinne. 2. Malum paena, the evill of Punishment, it is but borrowed of Saint Paul in Rom. 13. He that resisteth the Power, resisteth the Ordinance of God, ther's the malum culpae, the evill of Sin,
2. Quare, the Reason, why there is no rising up. 1. Taken from malum Culpae, the evil of Sin. 2. Malum paena, the evil of Punishment, it is but borrowed of Saint Paul in Rom. 13. He that Resisteth the Power, Resisteth the Ordinance of God, ther's the malum Culpae, the evil of since,
The latter is for the ungodly, quos ut magis moveat (saith Musculus ) whom that he might the more strongly move, he comes upon them, metu Judicii, with the feare of Judgement.
The latter is for the ungodly, quos ut magis moveat (Says Musculus) whom that he might the more strongly move, he comes upon them, metu Judicii, with the Fear of Judgement.
what Profanesse, what Murders, what Robberies, what Whoredomes, what Malice, what Hatred, what Mischiefe is it that you can name, which is not heapt up in this Chaos of Confusion, this one manyfold Sinne, Rebellion? Rebellion in the State, is like an Impostume in the Body, which breaking inwardly, distempers and corrupts the whole, and makes it's recovery desperate.
what Profaneness, what Murders, what Robberies, what Whoredoms, what Malice, what Hatred, what Mischief is it that you can name, which is not heaped up in this Chaos of Confusion, this one manifold Sin, Rebellion? Rebellion in the State, is like an Impostume in the Body, which breaking inwardly, distempers and corrupts the Whole, and makes it's recovery desperate.
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as if a Man should quench fire with pitch, or cure old sores with new plagues Better therefore (as our Church speaks in her Homily's against wilfull Rebellion) undergo the worst of Governements,
as if a Man should quench fire with pitch, or cure old sores with new plagues Better Therefore (as our Church speaks in her Homily's against wilful Rebellion) undergo the worst of Governments,
so that you may abominate Rebellion, it is enough if you look upon those mens actions who are Rebells, for then will this Reason appeare good, that there is no rising vp against the King, propter malum culpae, for the evill of Sinne.
so that you may abominate Rebellion, it is enough if you look upon those men's actions who Are Rebels, for then will this Reason appear good, that there is no rising up against the King, propter malum Culpae, for the evil of Sin.
What death? an ignominious death, an untimely death, a painfull death, vt sentiat se mori (as he in Seneca ) whether it be that of Bigtham and Teresh Esth. 2.23. or that of Sheba 2. Sam. 20.22, or that of Baana and Rechab, 2. Sam. 4.12.
What death? an ignominious death, an untimely death, a painful death, vt sentiat se Mori (as he in Senecca) whither it be that of Bigtham and Teresh Esth. 2.23. or that of Sheba 2. Sam. 20.22, or that of Baana and Rechab, 2. Sam. 4.12.
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and to this adde that of the Psalmist, Psal. 109. his Lands and Estate are confiscate, his Posterity disgrac't and begger'd, his Name quite blotted out,
and to this add that of the Psalmist, Psalm 109. his Lands and Estate Are confiscate, his Posterity disgraced and beggared, his Name quite blotted out,
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This Punishment is Temporall, far short of that which is Eternall, when he shall goe to his owne place, where with the Arch-Rebell Satan, he shall suffer the hottest flames in Hell, who hath raysed so great a fire in the State.
This Punishment is Temporal, Far short of that which is Eternal, when he shall go to his own place, where with the Arch-Rebell Satan, he shall suffer the hottest flames in Hell, who hath raised so great a fire in the State.
Because (Beloved) I have not gravity enough to be the Speaker, take it as spoken from the Ancient of dayes, even God himselfe, Prov. 24.21. Fili mi, time Deum & Regem, My son, fear thou God and the King, and meddle not with them who are given to change;
Because (beloved) I have not gravity enough to be the Speaker, take it as spoken from the Ancient of days, even God himself, Curae 24.21. Fili mi, time God & Regem, My son, Fear thou God and the King, and meddle not with them who Are given to change;
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as a Judge, his sentence is severe, Their calamity shall rise suddenly, and who knows the ruine of them both? As we behave our selves, we shall finde the benefit of his Councell,
as a Judge, his sentence is severe, Their calamity shall rise suddenly, and who knows the ruin of them both? As we behave our selves, we shall find the benefit of his Council,
My Son, •ear thou God and the King; Here a fit place for Davids quam bonum & jucundum, Psal. 133.1. how good and joyfull a thing it is to see? to see what? why, to see God and the King in conjunction;
My Son, •ear thou God and the King; Here a fit place for Davids quam bonum & jucundum, Psalm 133.1. how good and joyful a thing it is to see? to see what? why, to see God and the King in conjunction;
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neither doth any Man truely fear God, unlesse he also fear the King. Feare the King in a Loyall subjection, not put him into a feare by unlawfull Rebellion.
neither does any Man truly Fear God, unless he also Fear the King. fear the King in a Loyal subjection, not put him into a Fear by unlawful Rebellion.
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1. Then, ne commiscearis cum detractoribus, meddle not with them who are given to Detraction. Detraction is ever the forerunner, and the fomenter of Sedition.
1. Then, ne commiscearis cum detractoribus, meddle not with them who Are given to Detraction. Detraction is ever the forerunner, and the fomenter of Sedition.
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Either Moses and Aaron take too much upon them, so Corah and his Company, Numb. 16, 3. Or, there is no Man appointed by the King to do Justice, so Alsolon, 2 Sam. 15.3.
Either Moses and Aaron take too much upon them, so Corah and his Company, Numb. 16, 3. Or, there is no Man appointed by the King to do justice, so Alsolon, 2 Sam. 15.3.
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2. Ne cum variis, meddle not with them who are given to Change. Upon Detraction, is buz'd into the People a desire of Change. Moses and Aaron take too much upon them,
2. Ne cum variis, meddle not with them who Are given to Change. Upon Detraction, is buzzed into the People a desire of Change. Moses and Aaron take too much upon them,
3. Ne cum Seditiosis, meddle not with them who are given to Sedition. Upon Detraction, men are put upon a desire of Change, and upon that growes Sedition. Corah and his Company then assemble; Absolon with his Complices then make warre; the People with their Patriot,
3. Ne cum Seditious, meddle not with them who Are given to Sedition. Upon Detraction, men Are put upon a desire of Change, and upon that grows Sedition. Corah and his Company then assemble; Absalom with his Accomplices then make war; the People with their Patriot,
Detraction ends in Sedition. Defiling of Government, begetts Despising; Despising begetts Opposing; Opposing begetts Removing, and Removing begetts Ruine. Therefore in that the Wisman adviseth, with a Ne commiscearis cum detractoribus, meddle not with them who are given to Detraction, he seemes as it were, obstare principiis, to stoppe the beginnings of Rebellion;
Detraction ends in Sedition. Defiling of Government, begets Despising; Despising begets Opposing; Opposing begets Removing, and Removing begets Ruin. Therefore in that the Wisman adviseth, with a Ne commiscearis cum detractoribus, meddle not with them who Are given to Detraction, he seems as it were, obstare principiis, to stop the beginnings of Rebellion;
and if some be carried away with that perversitas fidei, that perversnes of faith, so as to beleive and give credit to the Detraction, then his, ne cum variis, stands good, meddle not with them who are given to Change, and if againe any be so far misled as to desire a Change, an alteration,
and if Some be carried away with that perversitas fidei, that perverseness of faith, so as to believe and give credit to the Detraction, then his, ne cum variis, Stands good, meddle not with them who Are given to Change, and if again any be so Far misled as to desire a Change, an alteration,
cc cs d vbb vvn av p-acp d fw-la fw-la, cst n1 pp-f n1, av c-acp pc-acp vvi cc vvi n1 p-acp dt n1, av po31, ccx fw-la fw-la, vvz j, vvb xx p-acp pno32 r-crq vbr vvn p-acp vvb, cc cs av d vbb av av-j vvn a-acp pc-acp vvi dt vvb, dt n1,
Ne commiscearis, meddle not, which forbids not only with Ioab to be generall, with Achitophell to be Councellor, with Sheba to be Trumpeter, with Abiather to be Priest, with the Citty Abell to be harbourer, with the men of Sichem to be Contributers, with the Congregation of Israel to be Approvers;
Ne commiscearis, meddle not, which forbids not only with Ioab to be general, with Achitophel to be Councillor, with Sheba to be Trumpeter, with Abiather to be Priest, with the city Abel to be harborer, with the men of Sichem to be Contributers, with the Congregation of Israel to be Approvers;
but ne Commiscearis, meddle not, have no part or portion with them; though they tell thee as it is Pro. 1.13.14. We shall find all pretious Substance, we shall fill our Houses with spoyle, cast in thy Lott amongst us, let us all have one purse;
but ne Commiscearis, meddle not, have no part or portion with them; though they tell thee as it is Pro 1.13.14. We shall find all precious Substance, we shall fill our Houses with spoil, cast in thy Lot among us, let us all have one purse;
yet, ver. 15. My sonne (that is, such an one as he would have feare God and the King) walke not thou in the way with them, refraine thy foot from their path;
yet, ver. 15. My son (that is, such an one as he would have Fear God and the King) walk not thou in the Way with them, refrain thy foot from their path;
meddle not, that is, rise not up, corde, in the heart, by Consenting; Lingua, with the Tongue, by Encouraging; Manu, with the Hand, by Acting, or Contributing. But why so? why, their calamity shall rise suddenly, &c. here is the malum culpae, and the malum paenae, the malum culpae the evil of Sin implyed,
meddle not, that is, rise not up, cord, in the heart, by Consenting; Lingua, with the Tongue, by Encouraging; Manu, with the Hand, by Acting, or Contributing. But why so? why, their calamity shall rise suddenly, etc. Here is the malum Culpae, and the malum Paenae, the malum Culpae the evil of since employed,
and the malum paenae the evil of punishment exprest, for Punishment ever presupposeth Sinne, and by the greivousnes of the Punishment, we may conceive the hainousnes of the Sin. Their calamity, or their destruction, shall rise suddenly, it shall not come lento, but cito pede, not with a slow but a swift pace, repente consurget, it shall rise suddenly;
and the malum Paenae the evil of punishment expressed, for Punishment ever presupposeth Sin, and by the greivousnes of the Punishment, we may conceive the hainousnes of the Sin. Their calamity, or their destruction, shall rise suddenly, it shall not come lento, but Quick pede, not with a slow but a swift pace, Repent consurget, it shall rise suddenly;
cc dt fw-la fw-la dt n-jn pp-f n1 vvn, p-acp n1 av vvz n1, cc p-acp dt n1 pp-f dt n1, pns12 vmb vvi dt n1 pp-f dt np1 po32 n1, cc po32 n1, vmb vvi av-j, pn31 vmb xx vvi fw-la, p-acp fw-la fw-la, xx p-acp dt j p-acp dt j n1, vvi vvi, pn31 vmb vvi av-j;
Thus their destruction shall rise suddenly, & ruinam eorum quis scit, and who knowes the Ruine of them both? both whom? why the Author and the Actor, the Rebell and the Rebell-Maker;
Thus their destruction shall rise suddenly, & ruinam Their quis scit, and who knows the Ruin of them both? both whom? why the Author and the Actor, the Rebel and the Rebell-Maker;
av po32 n1 vmb vvi av-j, cc fw-la fw-la fw-la fw-la, cc r-crq vvz dt n1 pp-f pno32 d? d r-crq? q-crq dt n1 cc dt n1, dt n1 cc dt n1;
there is a quis scit? for his Rebellious Actions, and not unfitly then a quis scit? for his just Sufferings The Praecipice of Rebellion is such, that Seldome doth it stoppe till it come to the Bottome,
there is a quis scit? for his Rebellious Actions, and not unfitly then a quis scit? for his just Sufferings The Precipice of Rebellion is such, that Seldom does it stop till it come to the Bottom,
pc-acp vbz dt fw-la fw-la? p-acp po31 j n2, cc xx av-j av dt fw-la fw-la? p-acp po31 j n2 dt n1 pp-f n1 vbz d, cst av vdz pn31 vvi p-acp pn31 vvb p-acp dt n1,
