The honour of kings vindicated and asserted In a sermon preached before the Right Honourable Sr. Patrick Drummond, late Conservator of the Priviledges of the Scots nation in the Netherlands, togeter [sic] with a considerable number of merchants, masters, and common sea-men from several places, the 3. of May 1661. stilo novo, being his Majesties coronation day. By Mr. Thomas Mowbray Minister of the Gospel at the Stapel-Port in Camp-veet.
IT is not unknown to you (I suppose) why we are here so solemnly conveened at this time, our duty to God, our duty to our Soveraigne, our duty to our Country, our duty to those amongst whom we live for the time,
IT is not unknown to you (I suppose) why we Are Here so solemnly convened At this time, our duty to God, our duty to our Sovereign, our duty to our Country, our duty to those among whom we live for the time,
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A long and a dark night of confusions, and horrible oppressions, when there was no King in our Israëll, every man doing what seemed good in his own eyes, hath sore broken and affrighted us,
A long and a dark night of confusions, and horrible oppressions, when there was no King in our Israëll, every man doing what seemed good in his own eyes, hath soar broken and affrighted us,
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and who is there that had the least spark of loyalty in his breast, and any sense of Religion, that did not see the horrour of it? Now may we sing, the night shaddows are blown away, the day appeareth,
and who is there that had the least spark of loyalty in his breast, and any sense of Religion, that did not see the horror of it? Now may we sing, the night shadows Are blown away, the day appears,
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if we will carry our selves as Christian and Loyal Subjects? Well then seeing all (next to Gods most free, and undeserved favour) flows from the happy Restauration of our King to that which alwaies in regard of birth,
if we will carry our selves as Christian and Loyal Subject's? Well then seeing all (next to God's most free, and undeserved favour) flows from the happy Restauration of our King to that which always in regard of birth,
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hath God (I say again) blessed and honoured us with a King, and set the Royal Diademe this day upon his sacred Head? have we not then reason, to bless God for it, to rejoyce in this day which the Lord hath made,
hath God (I say again) blessed and honoured us with a King, and Set the Royal Diadem this day upon his sacred Head? have we not then reason, to bless God for it, to rejoice in this day which the Lord hath made,
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and to Honour our King, doubling and redoubling our cries God save the King? Certainly if Samuel did but judge it a reasonable requeast of Saul, (whom yet God had rejected from being King,
and to Honour our King, doubling and redoubling our cries God save the King? Certainly if Samuel did but judge it a reasonable request of Saul, (whom yet God had rejected from being King,
The words read, and the rest of this Verse, are a conclusion of an Exhortaiton laid down in the 13. Verse, Submit your selves to every ordinance of man for the Lords sake, whither to the King as Supreame,
The words read, and the rest of this Verse, Are a conclusion of an Exhortaiton laid down in the 13. Verse, Submit your selves to every Ordinance of man for the lords sake, whither to the King as Supreme,
and here again doth repeate, the Substance of a Subjects duty to his Soveraign, and withall doth commend to those to whom he wrote, the description of an absolute Subject or Citizen, in all his relations,
and Here again does repeat, the Substance of a Subject's duty to his Sovereign, and withal does commend to those to whom he wrote, the description of an absolute Subject or Citizen, in all his relations,
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for, he in these words forms him in his cariage to all men, to good men, to God, and to the King, and so his charge enjoyns First courtesie to all men. 2. Charity to Godly men. 3. Piety to God. 4. Loyalty to the King.
for, he in these words forms him in his carriage to all men, to good men, to God, and to the King, and so his charge enjoins First courtesy to all men. 2. Charity to Godly men. 3. Piety to God. 4. Loyalty to the King.
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And of this last am I (God willing) to speak at this time, Honour the King. Before I fall upon the particular opening up of this Duty, we may observe something from the Connexion of it, with what goes before, which is.
And of this last am I (God willing) to speak At this time, Honour the King. Before I fallen upon the particular opening up of this Duty, we may observe something from the Connexion of it, with what Goes before, which is.
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a man may be a very pious man, and yet a very Loyal Subject, see the Apostle doth immediatly joyn them together, Fear God, Honour the King. So Solomon, Prov. 24.21. My son fear thou the Lord, and the King, and meddle not with them that are given to change. Our Saviour also, Mat. 22.21. tells us that the doing of our duty to God, doth not hinder the doing of our duty to the King;
a man may be a very pious man, and yet a very Loyal Subject, see the Apostle does immediately join them together, fear God, Honour the King. So Solomon, Curae 24.21. My son Fear thou the Lord, and the King, and meddle not with them that Are given to change. Our Saviour also, Mathew 22.21. tells us that the doing of our duty to God, does not hinder the doing of our duty to the King;
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and fair pretenses, but still for our own ends, we shall never look upon this as a matter of Conscience, to submit our selves for the Lords sake, which will only make a man fixt,
and fair pretences, but still for our own ends, we shall never look upon this as a matter of Conscience, to submit our selves for the lords sake, which will only make a man fixed,
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whereas wicked, impious men, let them pretend what they please to Loyaltie, they have treacherous hearts within them, which will when the occasion offers soon discover it self,
whereas wicked, impious men, let them pretend what they please to Loyalty, they have treacherous hearts within them, which will when the occasion offers soon discover it self,
but in these latter times Christianity hath been disgraced, and the glory of the Protestant Religion never before bespotted with this infamous note of disloyaltie, hath been and is much impaired with those who are without,
but in these latter times Christianity hath been disgraced, and the glory of the Protestant Religion never before bespotted with this infamous note of disloyalty, hath been and is much impaired with those who Are without,
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For the First, Honour the King, the Vulgar Translation reads it, reverence the King, make him honourable, Regem honorificate, but in the Greek the word is one and the same in the beginning,
For the First, Honour the King, the vulgar translation reads it, Reverence the King, make him honourable, Regem honorificate, but in the Greek the word is one and the same in the beginning,
Hereby is understood, a particular, and a special kind of honour which we are to give to the King, not such an honour only as we are to give to all those amongst whom we live indifferently, whither good,
Hereby is understood, a particular, and a special kind of honour which we Are to give to the King, not such an honour only as we Are to give to all those among whom we live indifferently, whither good,
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But it may be here asked, whom the Apostle means by the word King? Such as understands the Epistle to be written to the Jews, may perhaps conceave, that the Kings that ruled by deputation in Judea should be meant, such as was Herod and Agrippa. But for as much as the Jews were scattered through the Provinces,
But it may be Here asked, whom the Apostle means by the word King? Such as understands the Epistle to be written to the jews, may perhaps conceive, that the Kings that ruled by deputation in Judea should be meant, such as was Herod and Agrippa. But for as much as the jews were scattered through the Provinces,
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yet the Apostle knowing by some Divine instinct, that the most Monarchies in the World in all Ages, would rest in the title of King, therefore he uses that title, which may most concern the Elect in all Ages.
yet the Apostle knowing by Some Divine instinct, that the most Monarchies in the World in all Ages, would rest in the title of King, Therefore he uses that title, which may most concern the Elect in all Ages.
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2. Though amongst the Romans; the title of King was not used, yet the Grecians in whose Language he did write, did familiarly use the word NONLATINALPHABET which we translate King.
2. Though among the Romans; the title of King was not used, yet the Greeks in whose Language he did write, did familiarly use the word which we translate King.
A Monarchy being in many respects the most excellent form of Government, as coming neerest to the similitude of God, who is not only one in Nature, but one in Government also:
A Monarchy being in many respects the most excellent from of Government, as coming nearest to the similitude of God, who is not only one in Nature, but one in Government also:
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Hence we may know how to resolve that doubt which may be propounded by some concerning the repetition of this Duty here commanded, it was said before that we should submit our selves to the King as Supreame, which is the same honour that is required of us in our Text, (Honour the King) is not hier a Tautologie, may some say? I Answer not, there is not a word in all Scripture set down in vain, the reason hereof is, the Apostle here is writing to Christians, the Emperour under whom they lived, was a Heathen,
Hence we may know how to resolve that doubt which may be propounded by Some Concerning the repetition of this Duty Here commanded, it was said before that we should submit our selves to the King as Supreme, which is the same honour that is required of us in our Text, (Honour the King) is not hire a Tautology, may Some say? I Answer not, there is not a word in all Scripture Set down in vain, the reason hereof is, the Apostle Here is writing to Christians, the Emperor under whom they lived, was a Heathen,
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and obedience to them as to Christian Princes, and Kings, therefore the Apostle as is said, doth again particularly make mention of this Duty, whereby he shews that difference in Religion doth not make voyd the Kings lawful Authority,
and Obedience to them as to Christian Princes, and Kings, Therefore the Apostle as is said, does again particularly make mention of this Duty, whereby he shows that difference in Religion does not make void the Kings lawful authority,
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as much as if he were one of the same Religion with us, and one of the most sincere Professors of that Religion, whose actions in every point were answerable to his Profession.
as much as if he were one of the same Religion with us, and one of the most sincere Professors of that Religion, whose actions in every point were answerable to his Profession.
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2. When the King commands any thing, that seems to others, or to us, harsh, inconvenient or doubtful, we must honour the King by interpreting his Laws, in the best sense.
2. When the King commands any thing, that seems to Others, or to us, harsh, inconvenient or doubtful, we must honour the King by interpreting his Laws, in the best sense.
It were greatly to be wished, that this Note might enter into some mens breasts, they would then be affraid to charge so much evil upon the Kings Ordinances, not only when they might find a fairer sense, but oftentimes expressly against the intent, and meaning of the Ordinance.
It were greatly to be wished, that this Note might enter into Some men's breasts, they would then be afraid to charge so much evil upon the Kings Ordinances, not only when they might find a Fairer sense, but oftentimes expressly against the intent, and meaning of the Ordinance.
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How guilty have those among us who in this particular should have been directers, and informers of others, I leave to all men who knew any thing of the late proceedings with the King to judge, I am sure a School-master did never more narrowly examine his Scholers Theame,
How guilty have those among us who in this particular should have been directors, and informers of Others, I leave to all men who knew any thing of the late proceedings with the King to judge, I am sure a Schoolmaster did never more narrowly examine his Scholars Theme,
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and still some one thing, or another, (I dare say which was never intended,) hindered that there could be no right understanding, such jelousies, fears,
and still Some one thing, or Another, (I Dare say which was never intended,) hindered that there could be no right understanding, such jealousies, fears,
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and suspisions, never, or seldom ends fair, as we have well seen by woful experience. Secondly, as we must honour the King in our thoughts, so also in our words.
and suspisions, never, or seldom ends fair, as we have well seen by woeful experience. Secondly, as we must honour the King in our thoughts, so also in our words.
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Is it meet for a child to snap up his natural Parents, although they should deserve a sharp reproof? Doth not the Apostle forbid Servants so much as saucily to answer their Master again although provoked? Saith he it is such as have good,
Is it meet for a child to snap up his natural Parents, although they should deserve a sharp reproof? Does not the Apostle forbid Servants so much as saucily to answer their Master again although provoked? Says he it is such as have good,
and fame, saith Wise, and Judicious Calvin, in Job 34.18. what ever their conversation be, their place requires it, though their actions should not deserve it.
and fame, Says Wise, and Judicious calvin, in Job 34.18. what ever their Conversation be, their place requires it, though their actions should not deserve it.
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First Peace if we respect deliverance from Enemies abroad, is a great blessing, therefore Arabia was called Foelix, because the People lived in continual Peace, and had their Towns unwalled;
First Peace if we respect deliverance from Enemies abroad, is a great blessing, Therefore Arabia was called Felix, Because the People lived in continual Peace, and had their Towns unwalled;
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and such Warr taro senecit, ira fratrum acerbissima, and therefore (sacys Solomon, Prov. 18.19.) a Brother offended, is harder to be won then a strong City:
and such War taro senecit, ira fratrum acerbissima, and Therefore (sacys Solomon, Curae 18.19.) a Brother offended, is harder to be wone then a strong city:
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and that Moses gave to the two Hebrews when they were at odds, and he would have made them one again, Sirs ye are Brethren, why do ye wrong one to another? Now this publick and private Peace, we enjoy under good Kings,
and that Moses gave to the two Hebrews when they were At odds, and he would have made them one again, Sirs you Are Brothers, why do you wrong one to Another? Now this public and private Peace, we enjoy under good Kings,
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and thick clouds, which not long since darkened the whole Island of Britaine: have we not then reason to Honour our King, and that by a thankful acknowledgment, that by him under God, we enjoy this great quietness? You merchants,
and thick Clouds, which not long since darkened the Whole Island of Britain: have we not then reason to Honour our King, and that by a thankful acknowledgment, that by him under God, we enjoy this great quietness? You merchant's,
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Now there is none more free then you, and I am sure if we will not acknowledge this as a benefit, by demeaning your selves as good Subjects, you will show your selves most unthankful,
Now there is none more free then you, and I am sure if we will not acknowledge this as a benefit, by demeaning your selves as good Subject's, you will show your selves most unthankful,
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A good Prince like Canutus before the Conquest, makes Laws by Counsel of his Sages, binding his Subjects to one Rule of Christian Religion, he will have but one Christ, one Creed, one Religion, one Faith, one Baptism;
A good Prince like Canute before the Conquest, makes Laws by Counsel of his Sages, binding his Subject's to one Rule of Christian Religion, he will have but one christ, one Creed, one Religion, one Faith, one Baptism;
since our Kings happy Restauration that damnable Tolleration once past in an Act hath received its deaths wounds, Uniformity in the true Religion commanded,
since our Kings happy Restauration that damnable Toleration once passed in an Act hath received its death's wounds, Uniformity in the true Religion commanded,
and man, that he that hath much (setting Honesty aside,) doth not tyrannize over him that hath little, that doth not by fraud and violence, (holding that which is not his) convert that which is anothers to his own use:
and man, that he that hath much (setting Honesty aside,) does not tyrannise over him that hath little, that does not by fraud and violence, (holding that which is not his) convert that which is another's to his own use:
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how all depends upon them, we will never refuse to pay them this honour: if we would consider the great commoditie and profit, which we enjoy under their happy,
how all depends upon them, we will never refuse to pay them this honour: if we would Consider the great commodity and profit, which we enjoy under their happy,
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and peaceable Government, (as you have now heard a part of it,) we could not but be earnest with God in their beha••, that the Lord would give unto them the Spirit of Wisdom,
and peaceable Government, (as you have now herd a part of it,) we could not but be earnest with God in their beha••, that the Lord would give unto them the Spirit of Wisdom,
And for this end also we must intreate God that he would remove far from him wicked, base flatterers, who seeks nothing but themselves, that so his Throne may be established in Righteousness, Prov. 25.5. fauning flatterie is an occupation fitter for a Dog then a Man:
And for this end also we must entreat God that he would remove Far from him wicked, base Flatterers, who seeks nothing but themselves, that so his Throne may be established in Righteousness, Curae 25.5. fawning flattery is an occupation fitter for a Dog then a Man:
if treacherie against the Soul be more perilous, then that against the body, I am sure no sin in the Book of God hath more woes attending it, then this.
if treachery against the Soul be more perilous, then that against the body, I am sure no since in the Book of God hath more woes attending it, then this.
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and cariage while before him, in regard of this it was not lawful so much as to laugh in the Court of the Areopagits, and the Roman Censurs disgraded a Burges for yaunig too wide in their presence,
and carriage while before him, in regard of this it was not lawful so much as to laugh in the Court of the Areopagites, and the Roman Censures disgraded a Burgess for yaunig too wide in their presence,
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and not only owe we this reverence in regard of an Oath, but we are bound unto it by Nature, in token of which God hath given to Kings three especial ensigns of honour, a Crown of Gold, a Scepter of Righteousness, and a Sword of Vengence.
and not only owe we this Reverence in regard of an Oath, but we Are bound unto it by Nature, in token of which God hath given to Kings three especial ensigns of honour, a Crown of Gold, a Sceptre of Righteousness, and a Sword of Vengeance.
Render to all their dues (sacys the Apostle, Rom. 13.6, 7.) Tribute to whom Tribute is due, Custom to whom Custom is due, this way (as the Apostle sayes in the same place) do we manifest our subjection to,
Render to all their dues (sacys the Apostle, Rom. 13.6, 7.) Tribute to whom Tribute is due, Custom to whom Custom is due, this Way (as the Apostle Says in the same place) do we manifest our subjection to,
and these who goes about to deceive the Kings Customers, and grudges at his necessary, and lawfull impositions are theeves, not such as are honourers of the King.
and these who Goes about to deceive the Kings Customers, and grudges At his necessary, and lawful impositions Are thieves, not such as Are honourers of the King.
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And how will this stand with that ordinary practice which (as I am informed,) you have at your Washings, (as you call them) I leave to your selves to judge, I wish that there were no more of it, it is base,
And how will this stand with that ordinary practice which (as I am informed,) you have At your Washings, (as you call them) I leave to your selves to judge, I wish that there were no more of it, it is base,
The two Tribes Judah and Benjamin to shew their valour, and fidelitie, will fight against the other Tribes though their Brethren; for Rhehoboam their King.
The two Tribes Judah and Benjamin to show their valour, and Fidis, will fight against the other Tribes though their Brothers; for Rehoboam their King.
I read in the English History that King Henry the Second, being at the siege of a certain Castle in Schropshire, had been struck through with an Arrow, had not a certain Noble-man put himself between the Arrow and the King,
I read in the English History that King Henry the Second, being At the siege of a certain Castle in Schropshire, had been struck through with an Arrow, had not a certain Nobleman put himself between the Arrow and the King,
as these most notorious, and Treacherous Rigicids of late did, an act which cannot be paralelled in any History either Sacred, or profane since the beginning;
as these most notorious, and Treacherous Rigicids of late did, an act which cannot be paralleled in any History either Sacred, or profane since the beginning;
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I am sure though this indeed did one way tend to the honour of the King, that he was the Martyr of the People, whose remembrance shall be alwaies famous, fresh, and odoriferous;
I am sure though this indeed did one Way tend to the honour of the King, that he was the Martyr of the People, whose remembrance shall be always famous, fresh, and odoriferous;
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yet no other thing was intended by them, but his great dishonour, and by that fatal blow to put an end to all Kings for ever in BRITAINE, and as they dealt with the Father,
yet no other thing was intended by them, but his great dishonour, and by that fatal blow to put an end to all Kings for ever in BRITAIN, and as they dealt with the Father,
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but some of them did live to see themselves arraigned at his Barr, and to receive the just reward of their for ever to be abhorred treachery, and murther;
but Some of them did live to see themselves arraigned At his Bar, and to receive the just reward of their for ever to be abhorred treachery, and murder;
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The Conscience cannot be tyed by any Lavv of Man to do that vvhich in it self is sinful, here vve acknovvledge no Superiour but God himself, in such cases it is better to obey God then Men,
The Conscience cannot be tied by any Law of Man to do that which in it self is sinful, Here we acknowledge no Superior but God himself, in such cases it is better to obey God then Men,
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yet in not obeying the Ordinances and Commandments of the King though bad, vve are to submit our selves to the punishment vvhich shall be laid upon us,
yet in not obeying the Ordinances and commandments of the King though bad, we Are to submit our selves to the punishment which shall be laid upon us,
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If vve refuse to obey vvhen things unlavvfull, and sinfull, (as being either against the Lavv of God, the Lavv of Nature, the fundamentall Lavvs of the Kingdom) are commanded,
If we refuse to obey when things lawful, and sinful, (as being either against the Law of God, the Law of Nature, the fundamental Laws of the Kingdom) Are commanded,
This vvill appear in these seven or eight things, vvhereby the excellencie of K ngs in regard of their outvvard condition above all others, may be seen.
This will appear in these seven or eight things, whereby the excellency of K ngs in regard of their outward condition above all Others, may be seen.
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First, The Creation of Kings is from God, they are a special sort of Men, raised up in a peculiar manner to their places by God, vvho pleads it as his glory, that Kings reign by him, Prov. 8. and Rom. 13.1. The Powers that be, are ordained of God.
First, The Creation of Kings is from God, they Are a special sort of Men, raised up in a peculiar manner to their places by God, who pleads it as his glory, that Kings Reign by him, Curae 8. and Rom. 13.1. The Powers that be, Are ordained of God.
2. God hath communicated to Kings the Image of his ovvn Majesty, and printed in the natures of men a natural form of Kings, as Vice-gerents to God himself.
2. God hath communicated to Kings the Image of his own Majesty, and printed in the nature's of men a natural from of Kings, as Vicegerents to God himself.
but had a Soveraigne and a Supreame Authority over all the People, and therefore this Supremacy of Kings gives them Authority in all causes, as well Ecclesiastical as Civil.
but had a Sovereign and a Supreme authority over all the People, and Therefore this Supremacy of Kings gives them authority in all Causes, as well Ecclesiastical as Civil.
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nor do I say that the King may set up a Ministry in the Church, that for the substance of the calling was not institute by Christ, from whom only all the Ministers of the Gospel have their mission,
nor do I say that the King may Set up a Ministry in the Church, that for the substance of the calling was not institute by christ, from whom only all the Ministers of the Gospel have their mission,
as is clear from Ephes. 4.11, 12. Nor yet do I say that Kings by vertue of their Supremacy, may take upon them to execute the Office of a Church Minister, he may not Preach,
as is clear from Ephesians 4.11, 12. Nor yet do I say that Kings by virtue of their Supremacy, may take upon them to execute the Office of a Church Minister, he may not Preach,
This was the presumption of Uzzias, and therefore was justly punished, and far lesse hath he power to bring in Idolatrous Service into the Church as a part of Gods Worship;
This was the presumption of Uzzias, and Therefore was justly punished, and Far less hath he power to bring in Idolatrous Service into the Church as a part of God's Worship;
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and therefore in respect of Religion, they are said to be Nursing Fathers, and Nursing Mothers. The Apostle, Rom. 13.5. sayes of the Magistrate, he is the Minister of God for thy good.
and Therefore in respect of Religion, they Are said to be Nursing Father's, and Nursing Mother's. The Apostle, Rom. 13.5. sayes of the Magistrate, he is the Minister of God for thy good.
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so also over Ecclesiastical Persons, Every Soul must be subject to the Higher Powers, and therefore if Church-men have Souls they must be subject also.
so also over Ecclesiastical Persons, Every Soul must be Subject to the Higher Powers, and Therefore if Churchmen have Souls they must be Subject also.
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Use. 1. And first, must we honour the King, as you have heard, then this serves to fetter the Romish Colt, which kicks at Princes with his heel, who will depose Kings and dispose of their Kingdoms as he thinks good,
Use. 1. And First, must we honour the King, as you have herd, then this serves to fetter the Romish Colt, which kicks At Princes with his heel, who will depose Kings and dispose of their Kingdoms as he thinks good,
As upon the one hand a Popular Government which they aime at is burdensome, where in stead of one King many Kings are set up, which is a great Judgment,
As upon the one hand a Popular Government which they aim At is burdensome, where in stead of one King many Kings Are Set up, which is a great Judgement,
and therefore that Commonwealth where many will rule, unlesse it be subordinatly one under another, is like Plinies Amphisbena, a Serpent, which had a head at each end of her body,
and Therefore that Commonwealth where many will Rule, unless it be subordinately one under Another, is like Plinies Amphisbena, a Serpent, which had a head At each end of her body,
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and disorder, as we to our sad experieence have seen of late, when there was no King in our Israël, and therefore it may be noted as a just wonder, Prov. 30. that the Grasshoppers have no King,
and disorder, as we to our sad experieence have seen of late, when there was no King in our Israël, and Therefore it may be noted as a just wonder, Curae 30. that the Grasshoppers have no King,
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4. God hath been gratious to us in restoring our King, therefore for the love we bear to him, who hath laid upon us this Duty, let us in requital of his goodness obey him in Honouring the King.
4. God hath been gracious to us in restoring our King, Therefore for the love we bear to him, who hath laid upon us this Duty, let us in requital of his Goodness obey him in Honouring the King.
6. We must give an account to God for our cariage towards our King, as well as for our behaviour towards the Lord himself, let us therefore Honour our King.
6. We must give an account to God for our carriage towards our King, as well as for our behaviour towards the Lord himself, let us Therefore Honour our King.
Lastly, Our King is bone of our bone, and flesh, of our flesh, he is of the same Protestant Religion with us, he hath been the greatest Sufferer of all his People, this way every faithful Subject who has been a Sufferer in these times are interessed in the King:
Lastly, Our King is bone of our bone, and Flesh, of our Flesh, he is of the same Protestant Religion with us, he hath been the greatest Sufferer of all his People, this Way every faithful Subject who has been a Sufferer in these times Are interested in the King:
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