A sermon preach'd before the King at White-Hall, Jan. 30, 1674/5 at the anniversary commemoration of the martyrdom of King Charles I / by George Stradling ...
IT is a great and common fault of mankind to be over-curious in finding out the reasons of Gods Providence, every one presuming to sound that bottomless Deep with his own scant line and plummet.
IT is a great and Common fault of mankind to be overcurious in finding out the Reasons of God's Providence, every one presuming to found that bottomless Deep with his own scant line and plummet.
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Sin and punishment are so nearly related, that when the Lord has markt any one with some signal Judgement, we presently raise hue and cry against him and are ready to fall upon him as one singled out for destruction, thinking that warrant enough to condemn whom God has smitten, and to make him the executioner of our rash and unadvised sentences.
since and punishment Are so nearly related, that when the Lord has marked any one with Some signal Judgement, we presently raise hue and cry against him and Are ready to fallen upon him as one singled out for destruction, thinking that warrant enough to condemn whom God has smitten, and to make him the executioner of our rash and unadvised sentences.
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and the best of us are apt enough to make too particular applications to persons, to measure the heinousness of their offences by the greatness of their visible sufferings.
and the best of us Are apt enough to make too particular applications to Persons, to measure the heinousness of their offences by the greatness of their visible sufferings.
If such conclusions as these should pass for good, we should inevitably condemn the generation of Gods Children, who commonly have a double portion of temporal afflictions;
If such conclusions as these should pass for good, we should inevitably condemn the generation of God's Children, who commonly have a double portion of temporal afflictions;
and by this argument we should conclude, that God loves the Tents of Robbers more than the place where his honour dwelleth, as oft as he spares their Dens and fires his own Temple.
and by this argument we should conclude, that God loves the Tents of Robbers more than the place where his honour dwells, as oft as he spares their Dens and fires his own Temple.
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Their words as well as actions have sufficiently exprest their Charity to Him on this account, nothing having been more familiar with them than to make his sufferings an argument of Gods rejecting Him,
Their words as well as actions have sufficiently expressed their Charity to Him on this account, nothing having been more familiar with them than to make his sufferings an argument of God's rejecting Him,
God hath forsaken him, persecute and take him, for there is none to deliver him, was the language of our modern Sons of Belial against this our David; not considering that Princes have their failings as well as other men, That no condition whatsoever is exempt from a Divine Judgement, No Lawrel of proof against God's Thunderbolts,
God hath forsaken him, persecute and take him, for there is none to deliver him, was the language of our modern Sons of Belial against this our David; not considering that Princes have their failings as well as other men, That no condition whatsoever is exempt from a Divine Judgement, No Laurel of proof against God's Thunderbolts,
or, if for their own, only to brighten their graces, and to give them an advantage of purchasing to themselves more glorious Crowns in Heaven than they wear here on Earth.
or, if for their own, only to brighten their graces, and to give them an advantage of purchasing to themselves more glorious Crowns in Heaven than they wear Here on Earth.
There is enough in this Chapter to secure this truth, where we may behold The King of Kings, in whom there was no Guile, no sin but what of ours He took upon Him, suffering the contradiction of sinners, made the very scorn of men and the outcast of the People:
There is enough in this Chapter to secure this truth, where we may behold The King of Kings, in whom there was no Guile, no since but what of ours He took upon Him, suffering the contradiction of Sinners, made the very scorn of men and the outcast of the People:
and yet so innocent and vertuous too, that all the Records of History can scarce furnish us with so excellent a Prince nor perhaps with so unfortunate,
and yet so innocent and virtuous too, that all the Records of History can scarce furnish us with so excellent a Prince nor perhaps with so unfortunate,
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Each of them undergoing the Pageantry of a Judicial tryal, delivered up out of envy to the rage and malice of an incensed Rout and the Power of a corrupt Judge.
Each of them undergoing the Pageantry of a Judicial trial, Delivered up out of envy to the rage and malice of an incensed Rout and the Power of a corrupt Judge.
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In this sad streight see how uneasie he is under the apprehension of his own guilt and the Peoples fury, the former the much heavier load of the two, which he uses all possible arts to shift off.
In this sad straight see how uneasy he is under the apprehension of his own guilt and the Peoples fury, the former the much Heavier load of the two, which he uses all possible arts to shift off.
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1. By endeavouring to clear our Saviours Innocence, the Judge himself becoming his Advocate and Jury too, passing his Verdict of not guilty, I find in Him no fault at all.
1. By endeavouring to clear our Saviors Innocence, the Judge himself becoming his Advocate and Jury too, passing his Verdict of not guilty, I find in Him no fault At all.
so that Pilate himself is startled at the very thought of it, and in a just indignation of being made the instrument of so foul a Treason breaks forth into this Pathetical question in the Text, Shall I Crucifie your King? Which whether he did really take him for,
so that Pilate himself is startled At the very Thought of it, and in a just Indignation of being made the Instrument of so foul a Treason breaks forth into this Pathetical question in the Text, Shall I Crucify your King? Which whither he did really take him for,
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and of the worst of Jews too by the answer they make him, owning his reason for good upon supposition, That Christ had been their King, We have no King but Caesar:
and of the worst of jews too by the answer they make him, owning his reason for good upon supposition, That christ had been their King, We have no King but Caesar:
As if they should have said, True indeed, were this man a King, much more, Our King, we could have no tolerable Plea or Excuse for those our proceedings against him;
As if they should have said, True indeed, were this man a King, much more, Our King, we could have no tolerable Plea or Excuse for those our proceedings against him;
and disowning Christ. 3. To compleat my discourse, I shall give you the sence of Christ, his Apostles and primitive Doctors as to matter of subjection to Soveraign Princes;
and disowning christ. 3. To complete my discourse, I shall give you the sense of christ, his Apostles and primitive Doctors as to matter of subjection to Sovereign Princes;
That they deriv'd it from Jupiter is clear from their NONLATINALPHABET, and those high Titles they gave Kings of NONLATINALPHABET and NONLATINALPHABET, so frequent among them.
That they derived it from Jupiter is clear from their, and those high Titles they gave Kings of and, so frequent among them.
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Justin sayes the very same thing, and Tacitus particularly affirms this to have been the ancient Roman Covernment, in the very first words of his Annals.
Justin Says the very same thing, and Tacitus particularly affirms this to have been the ancient Roman Government, in the very First words of his Annals.
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But besides the unanimous consent and inclination of all Nations to this form of Government, It's having been exercised by Fathers of Families in the first Ages of the World for at least three thousand years, strongly confirms it.
But beside the unanimous consent and inclination of all nations to this from of Government, It's having been exercised by Father's of Families in the First Ages of the World for At least three thousand Years, strongly confirms it.
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That Noah had this power we may collect from Gen. 9. 25. And Abraham is therefore stiled A mighty Prince, c. 23. 6. though his Principality exten•ed not beyond the limits of his own Family,
That Noah had this power we may collect from Gen. 9. 25. And Abraham is Therefore styled A mighty Prince, c. 23. 6. though his Principality exten•ed not beyond the Limits of his own Family,
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Cain had it upon this account and that by Gods own appointment, Gen. 4. 7. From whence it succeeded in Jacob 's Family, Gen. 49. 3. Reuben thou art my firstborn — The Excellency of Dignity and the Excellency of Power (of Honour and Authority) that is. The Supremacy of both.
Cain had it upon this account and that by God's own appointment, Gen. 4. 7. From whence it succeeded in Jacob is Family, Gen. 49. 3. Reuben thou art my firstborn — The Excellency of Dignity and the Excellency of Power (of Honour and authority) that is. The Supremacy of both.
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All power then remained in the Fathers hand, as all Law did in his breast. Jus vitae & necis, derived from Nature, belonged to him by the right of nature;
All power then remained in the Father's hand, as all Law did in his breast. Jus vitae & necis, derived from Nature, belonged to him by the right of nature;
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Now these two things, Supremacy and Honour, invested in natural Parents and owned as their due, were by the free and voluntary act of the People afterward transferred on the Political,
Now these two things, Supremacy and Honour, invested in natural Parents and owned as their endue, were by the free and voluntary act of the People afterwards transferred on the Political,
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For they were absolute, their Empire knew no bounds in the early ages of the World, known by the name of NONLATINALPHABET, wherein, Arbitria Principum pro legibus erant;
For they were absolute, their Empire knew no bounds in the early ages of the World, known by the name of, wherein, Arbitria Principum Pro legibus Erant;
and therefore to speak in Tacitus language, Addicte admodum regnabantur, they were most devoutly obedient, no more questioning their Princes wisdom than their Gods. Heathens knew no such thing as a Prior primo, their Reason could not conceive how any one could be sup•eam and yet have another above him,
and Therefore to speak in Tacitus language, Addict admodum regnabantur, they were most devoutly obedient, no more questioning their Princes Wisdom than their God's heathens knew not such thing as a Prior primo, their Reason could not conceive how any one could be sup•eam and yet have Another above him,
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even in the Roman Common-wealth after the expulsion of their Kings, inherent in the Person of the Supream Magistrate pro tempore, such as were the Dictator and the Tribunes of the People, without which it had been impossible for them to preserve peace and order among men.
even in the Roman Commonwealth After the expulsion of their Kings, inherent in the Person of the Supreme Magistrate Pro tempore, such as were the Dictator and the Tribunes of the People, without which it had been impossible for them to preserve peace and order among men.
as was Theseus to the People, and the Spartan Kings to the Ephori. Cornelius Nepos stiles these latter, Nomine magis quam Imperio Reges, Titular Kings, who, exceeding the bounds of their Commission, were some of them sentenced and Executed too by the Lacedemonians. But the Question here is of Kings not restrained and fetter'd by conditional compacts and agreements,
as was Theseus to the People, and the Spartan Kings to the Ephori. Cornelius Nepos stile these latter, Nomine magis quam Imperial Reges, Titular Kings, who, exceeding the bounds of their Commission, were Some of them sentenced and Executed too by the Lacedaemonians. But the Question Here is of Kings not restrained and fettered by conditional compacts and agreements,
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Herodotus tells us, that Cambyses consulting his Senate, whether he might lawfully Marry his Sister, was answered, That they found no such Law as gave a Brother power to take his Sister to Wife:
Herodotus tells us, that Cambyses consulting his Senate, whither he might lawfully Marry his Sister, was answered, That they found no such Law as gave a Brother power to take his Sister to Wife:
When Herod was cited to appear before M. Anthony to answer for the murder of Aristobulus, Anthony said openly, That 'twas not fit a King should be questioned for what he did as King.
When Herod was cited to appear before M. Anthony to answer for the murder of Aristobulus, Anthony said openly, That 'twas not fit a King should be questioned for what he did as King.
I remember that Tully being to defend King Deiotarus before Caesar, begins his Oration from the strangeness and novelty of the thing, telling him, that 'twas so unusual a thing for a King to be accused, that before that time 'twas never heard of.
I Remember that Tully being to defend King Deiotarus before Caesar, begins his Oration from the strangeness and novelty of the thing, telling him, that 'twas so unusual a thing for a King to be accused, that before that time 'twas never herd of.
So sacred were the Persons, so unquestionable the Authority of Soveraign Princes over their subjects, that whereas 'twas held Parricide to affront natural Parents, to abuse These was in Heathens account no less than sacriledge.
So sacred were the Persons, so unquestionable the authority of Sovereign Princes over their subject's, that whereas 'twas held Parricide to affront natural Parents, to abuse These was in heathens account no less than sacrilege.
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They were above the reach of those Laws which Themselves made; (Above the Censure and Penalties of them, not their Guidance and Direction;) and since they could dispence with others for the breach of them,
They were above the reach of those Laws which Themselves made; (Above the Censure and Penalties of them, not their Guidance and Direction;) and since they could dispense with Others for the breach of them,
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And, A Te exigetur Ratio, nos excusabit Obsequium, sayes Pliny. No Law could punish nor any call Kings to account but the Gods, who as they gave them the highest Empire here,
And, A Te exigetur Ratio, nos excusabit Obsequium, Says pliny. No Law could Punish nor any call Kings to account but the God's, who as they gave them the highest Empire Here,
This was Pliny 's and Tacitus his Divinity, and much sounder no doubt than what some Christians have of late taught us, who will needs Principes in ordinem redigere as Buchanan phrases it (like a Pedant,
This was pliny is and Tacitus his Divinity, and much sounder no doubt than what Some Christians have of late taught us, who will needs Princes in ordinem redigere as Buchanan phrases it (like a Pedant,
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as he was) Reduce Princes to good order, by placing Tutors and Guardians over them to correct them for those imaginary faults which their own fancy mostly creates and then heightens into Crimes.
as he was) Reduce Princes to good order, by placing Tutors and Guardians over them to correct them for those imaginary Faults which their own fancy mostly creates and then heightens into Crimes.
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By what has been said it appears, That as Kingly Government was first founded in jure paterno; so that Kings themselves were as absolute and uncontroulable in their Dominions as Fathers were in their Families for some thousands of years;
By what has been said it appears, That as Kingly Government was First founded in jure Paterno; so that Kings themselves were as absolute and uncontrollable in their Dominions as Father's were in their Families for Some thousands of Years;
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A thing ever acknowledged by Heathens, and never disputed them but by Christians. Impune quidvis facere, Id est Regem esse, was Salust 's definition of a Soveraign Prince, and all Heathens admitted it;
A thing ever acknowledged by heathens, and never disputed them but by Christians. Impune quidvis facere, Id est Regem esse, was Sallust is definition of a Sovereign Prince, and all heathens admitted it;
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NONLATINALPHABET. We own it as the chiefest of those many good Laws among us to honour and adore our Prince as the lively pourtraicture of the great Preserver of all things.
. We own it as the chiefest of those many good Laws among us to honour and adore our Prince as the lively portraiture of the great Preserver of all things.
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I might here present you with those lofty Titles of Eternity and Divinity so frequently by the Romans bestowed upon their Emperours and the like, more proper for Gods than Men;
I might Here present you with those lofty Titles of Eternity and Divinity so frequently by the Roman bestowed upon their emperors and the like, more proper for God's than Men;
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How they sware by the lives of their Princes (as Joseph did by Pharaoh 's, Gen. 42. 16.) per Genium Imperatoris, in Tertullian. Such Reverence did Heathens pay unto them as to so many Earthly Gods, from whom they saw they derived the inestimable benefits of Peace, plenty and Protection;
How they sware by the lives of their Princes (as Joseph did by Pharaoh is, Gen. 42. 16.) per Genium Imperatoris, in Tertullian. Such reverence did heathens pay unto them as to so many Earthly God's, from whom they saw they derived the inestimable benefits of Peace, plenty and Protection;
No marvel then if Pilate (who being a Judge 'tis presumed could not be ignorant of these things as having been bred and trained up under the Roman discipline,
No marvel then if Pilate (who being a Judge it's presumed could not be ignorant of these things as having been bred and trained up under the Roman discipline,
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and so well acquainted with its Laws and Customes) comparing the affronts and indignities these Jews were now offering to one whom he supposed their King, with that high respect and honour he knew all other Nations,
and so well acquainted with its Laws and Customs) comparing the affronts and indignities these jews were now offering to one whom he supposed their King, with that high respect and honour he knew all other nations,
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but by owning Caesar to be so, profess as much Loyalty and Obedience to him as Pilate himself could pretend to, which brings in the second point of the first part of the Text,
but by owning Caesar to be so, profess as much Loyalty and obedience to him as Pilate himself could pretend to, which brings in the second point of the First part of the Text,
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He removeth and setteth up Kings, says Daniel, c. 2. 21. He placeth them on their Thrones, says Job, c. 36. 7. By Him they reign and by Him they decree Justice, Prov. 8. 15. Their Diadem, their Anointing their Scepter, their Throne, all are said to be from God.
He Removeth and sets up Kings, Says daniel, c. 2. 21. He places them on their Thrones, Says Job, c. 36. 7. By Him they Reign and by Him they Decree justice, Curae 8. 15. Their Diadem, their Anointing their Sceptre, their Throne, all Are said to be from God.
Dixi, Dii estis, is Gods language to Them, not the Peoples, For then the Dixi should have been changed into a Diximus; nor should the style be, By me Kings reign,
i have said, Gods Ye are, is God's language to Them, not the Peoples, For then the i have said should have been changed into a Diximus; nor should the style be, By me Kings Reign,
A character not only proper to Him, but to all his Successors, (Royal Birth being equal to Royal Unction) to whom in token of subjection, the People paid homage and gave gifts, admitted their Images on their Coynes,
A character not only proper to Him, but to all his Successors, (Royal Birth being equal to Royal Unction) to whom in token of subjection, the People paid homage and gave Gifts, admitted their Images on their Coins,
and never greater store of such than among the Jews, whom the Prophets frequently style A Rebellious Nation) yet the opinion of the best and soberest part of them was ever Orthodox as to matter of subjection to their Natural Princes, whatever they thought of Forraign ones, whom they lookt upon as Usurpers.
and never greater store of such than among the jews, whom the prophets frequently style A Rebellious nation) yet the opinion of the best and Soberest part of them was ever Orthodox as to matter of subjection to their Natural Princes, whatever they Thought of Foreign ones, whom they looked upon as Usurpers.
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And therefore 'tis said, when the solemnity of this Inauguration was over, That Samuel told all the words of the Lord unto the People that asked of him a King.
And Therefore it's said, when the solemnity of this Inauguration was over, That Samuel told all the words of the Lord unto the People that asked of him a King.
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He spake not to the King, but addrest himself to the People and declared their Duty (For his duty was well known, it having been taught him by Moses many Ages before, Deut. 17.) And the close of all is this,
He spoke not to the King, but addressed himself to the People and declared their Duty (For his duty was well known, it having been taught him by Moses many Ages before, Deuteronomy 17.) And the close of all is this,
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since there is no help in man, they must only cry unto the Lord, 1 Sam. 8. 18. From whence it appears, that although what a King should do were never so wicked,
since there is no help in man, they must only cry unto the Lord, 1 Sam. 8. 18. From whence it appears, that although what a King should do were never so wicked,
Job. 34. 18. Is it fit to say to a King, Thou art wicked? Or to Princes, Ye are Ungodly? 'Twas not so it seems in Job 's dayes, nor in Solomon 's neither;
Job. 34. 18. Is it fit to say to a King, Thou art wicked? Or to Princes, You Are Ungodly? 'Twas not so it seems in Job is days, nor in Solomon is neither;
and v. 4. Where the word of a King is, there is Power, and who may say unto him, What dost thou? No man without danger to his life and soul too, whoso provoketh him to anger, sinneth against his own soul.
and v. 4. Where the word of a King is, there is Power, and who may say unto him, What dost thou? No man without danger to his life and soul too, whoso provokes him to anger, Sinneth against his own soul.
Kings indeed have long hands, but the Almighty's are much longer and heavier, who will be sure to punish the breach of that Oath the subject makes to his Prince,
Kings indeed have long hands, but the Almighty's Are much longer and Heavier, who will be sure to Punish the breach of that Oath the Subject makes to his Prince,
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How dangerous a thing it was for the Jews to disobey an inferiour Authority, we learn from Deut. 17. 12. The man that will do presumptuously and will not hearken to the Priest, that standeth to minister there before the Lord thy God,
How dangerous a thing it was for the jews to disobey an inferior authority, we Learn from Deuteronomy 17. 12. The man that will do presumptuously and will not harken to the Priest, that Stands to minister there before the Lord thy God,
where we see that to disobey the sentence given by the Judge and interpreted by the Priest, was present death by the Law of Moses: much more, to resist the commands of the Soveraign Prince,
where we see that to disobey the sentence given by the Judge and interpreted by the Priest, was present death by the Law of Moses: much more, to resist the commands of the Sovereign Prince,
and that by the Testimony and consent of the People themselves, Joshuah 1. 18. Whosoever he be that doth Rebel against thy Commandment and will not hearken to thy words in all that thou commandest him, shall be put to death.
and that by the Testimony and consent of the People themselves, Joshua 1. 18. Whosoever he be that does Rebel against thy Commandment and will not harken to thy words in all that thou Commandest him, shall be put to death.
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I might enforce this argument by all those Titles wherewith Kings are dignified in the Old Testament, Of the lights of Israel, The breath of their Nostrils, The Angels of God, and The Heads of the People; All which speak them supream and inviolable.
I might enforce this argument by all those Titles wherewith Kings Are dignified in the Old Testament, Of the lights of Israel, The breath of their Nostrils, The Angels of God, and The Heads of the People; All which speak them supreme and inviolable.
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I might also tell you what care God took, to secure them from any violent attempts by restraining mens hearts as well as tongues, by forbidding them not only publickly to revile, but so much as to curse them in thought, lest a bird of the ayre (An Angel of God) might tell the matter; much less might the hand be lifted up against them, For who can stretch forth his hand against the Lords Anointed and be guiltless? says David, 1 Sam. 26. 9. If any might have done it,
I might also tell you what care God took, to secure them from any violent attempts by restraining men's hearts as well as tongues, by forbidding them not only publicly to revile, but so much as to curse them in Thought, lest a bird of the air (an Angel of God) might tell the matter; much less might the hand be lifted up against them, For who can stretch forth his hand against the lords Anointed and be guiltless? Says David, 1 Sam. 26. 9. If any might have done it,
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And yet as not well secured of that, the least rent of that garment tears his heart worse, 2 Sam. 25. 5. Now what was it that so becalm'd and smooth'd his own and his Followers Passion but the Holy Oyle that was on Saul 's head? Timuit Oleum, sayes Optatus; Saul was the Lords Anointed, That was charm enough to tye up David 's hand.
And yet as not well secured of that, the least rend of that garment tears his heart Worse, 2 Sam. 25. 5. Now what was it that so becalmed and smoothed his own and his Followers Passion but the Holy Oil that was on Saul is head? Timed Oleum, Says Optatus; Saul was the lords Anointed, That was charm enough to tie up David is hand.
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but left them to stand or fall to their own Master, whenever they did such things as were punishable by the Law of Moses. By which Law though every Idolater was to dye without mercy,
but left them to stand or fallen to their own Master, whenever they did such things as were punishable by the Law of Moses. By which Law though every Idolater was to die without mercy,
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yet where do we find that Manasses (An Idolater and a cruel Tyrant to boot) was ever punisht for it by the People? Or where do we learn that Elias (A man of a fiery spirit,
yet where do we find that Manasses (an Idolater and a cruel Tyrant to boot) was ever punished for it by the People? Or where do we Learn that Elias (A man of a fiery Spirit,
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and zealous for his God) did call down fire from Heaven to consume a wicked Ahab as he did his Captains of fifties and their Bands? When David had committed Adultery (which was mortal too by the Law of Moses, Levit. 20. 10.) Nathan brings no Authority from the People to punish, he only threatens him from God, cites him to his Tribunal,
and zealous for his God) did call down fire from Heaven to consume a wicked Ahab as he did his Captains of fifties and their Bans? When David had committed Adultery (which was Mortal too by the Law of Moses, Levit. 20. 10.) Nathan brings no authority from the People to Punish, he only threatens him from God, cites him to his Tribunal,
and all Lepers being to dwell without the Camp, according to the Levitical Law, Levit. 13. 46. Nor is that other instance of Jehoiada 's slaying Athalia, any whit more pertinent.
and all Lepers being to dwell without the Camp, according to the Levitical Law, Levit. 13. 46. Nor is that other instance of Jehoiada is slaying Athalia, any whit more pertinent.
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For Jehoiada, (who had for some years secured Joas in the Temple from the fury of that Usurpress) being Unkle and Protector to Joas in his minority, did, with the consent of the chief of the Realm, only declare him King, who was so before,
For Jehoiada, (who had for Some Years secured Joash in the Temple from the fury of that Usurpess) being Uncle and Protector to Joash in his minority, did, with the consent of the chief of the Realm, only declare him King, who was so before,
as by Right of succession, so by Gods own special appointment, 2 Chron. 23. 3. Nor did he cause Athalia to be slain, till Joas had been seated on his Royal Throne, v. 11. so that 'twas not so much His as Joas 's Act, in whose name and by whose Authority He caused it to be done.
as by Right of succession, so by God's own special appointment, 2 Chronicles 23. 3. Nor did he cause Athalia to be slave, till Joash had been seated on his Royal Throne, v. 11. so that 'twas not so much His as Joash is Act, in whose name and by whose authority He caused it to be done.
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Then we read that Herod was cited to appear before them to answer for some misdemeanours he had committed, He being but a private Person, his Father Antipater alive, and Hyrcanus then reigning.
Then we read that Herod was cited to appear before them to answer for Some misdemeanours he had committed, He being but a private Person, his Father Antipater alive, and Hyrcanus then reigning.
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so that what Aristotle sayes of the Kingdom of Lacedaemonia, is applicable to that of Judaea in those times, NONLATINALPHABET, That Kings could not do all then as once they could when their Power was Absolute,
so that what Aristotle Says of the Kingdom of Lacedaemonia, is applicable to that of Judaea in those times,, That Kings could not do all then as once they could when their Power was Absolute,
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which as it was false as to the former part of it (as 'tis evident from 1 Sam. 8. 5. where the People desire a King that might judge them like all the Nations, and what kind of Kings those were I have already shewn you) so was it most true as to the latter branch of it, That He was not to be judged of any.
which as it was false as to the former part of it (as it's evident from 1 Sam. 8. 5. where the People desire a King that might judge them like all the nations, and what kind of Kings those were I have already shown you) so was it most true as to the latter branch of it, That He was not to be judged of any.
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A piece of Divinity so generally owned and approved by the Jews, that it became a Proverbial saying with them, Nulla creatura judicat Regem, sed Deus Benedictus.
A piece of Divinity so generally owned and approved by the jews, that it became a Proverbial saying with them, Nulla creatura judicat Regem, sed Deus Benedictus.
And therefore to avoid the force of Pilates argument, they own his Reason but deny his supposition, That Christ was their King, We have no King but Caesar. My second general Part.
And Therefore to avoid the force of Pilate's argument, they own his Reason but deny his supposition, That christ was their King, We have no King but Caesar. My second general Part.
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And why not Christ? was it not because there was no King in Zion? did not these men look for a Messiah? And was not this the proper time to expect him,
And why not christ? was it not Because there was no King in Zion? did not these men look for a Messiah? And was not this the proper time to expect him,
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when according to Jacobs Prophecy, the Scepter was departed from Juda? Had not malice and envy blinded their eyes, they might easily have known him by all those marks their Prophets gave them of the Messiah,
when according to Jacobs Prophecy, the Sceptre was departed from Juda? Had not malice and envy blinded their eyes, they might Easily have known him by all those marks their prophets gave them of the Messiah,
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Nor was it long before that themselves would have made him their King, that they followed him in Triumph into Jerusalem with Hosanna 's to this Son of David as loud as now their Crucifiges;
Nor was it long before that themselves would have made him their King, that they followed him in Triumph into Jerusalem with Hosanna is to this Son of David as loud as now their Crucifiges;
when the seditious practices of the furious Zealots lured the Roman Eagles to their Carkasses, according to the literal meaning of our Lords prediction, Matth. 24. 28. Thus for their refusing Christ and choosing Caesar for their Lord, 'twas just with God to plague them by that Caesar; That they who rejected the mild Empire of a Lamb, should have a devouring Stork set over them,
when the seditious practices of the furious Zealots lured the Roman Eagles to their Carcases, according to the literal meaning of our lords prediction, Matthew 24. 28. Thus for their refusing christ and choosing Caesar for their Lord, 'twas just with God to plague them by that Caesar; That they who rejected the mild Empire of a Lamb, should have a devouring Stork Set over them,
But besides this, there is a great absurdity in their answer here to Pilate, an opposition implyed between Christ and Caesar. They say Christ is not their King because Caesar is.
But beside this, there is a great absurdity in their answer Here to Pilate, an opposition employed between christ and Caesar. They say christ is not their King Because Caesar is.
This, that awakened Herod 's jealousie, and provok't his rage, when he heard of a King of the Jews. But his fears were as needless, as they were pernicious;
This, that awakened Herod is jealousy, and provoked his rage, when he herd of a King of the jews. But his fears were as needless, as they were pernicious;
but God would not suffer him to enjoy the Title, and not long after stript him and his ridiculous Successor of all their Theatrical Pomp, making them give way to the True Caesar. And blessed be God that we can truly say what these Jews here spake falsly, We have Caesar for our King. Let us then give him those things that belong unto Him, that which our Religion commands us to pay Him.
but God would not suffer him to enjoy the Title, and not long After stripped him and his ridiculous Successor of all their Theatrical Pomp, making them give Way to the True Caesar. And blessed be God that we can truly say what these jews Here spoke falsely, We have Caesar for our King. Let us then give him those things that belong unto Him, that which our Religion commands us to pay Him.
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some being born with such Heroick Spirits, as if design'd by God to govern others, whose stronger abilities of body than of mind, seem to have fitted them only for subjection.
Some being born with such Heroic Spirits, as if designed by God to govern Others, whose Stronger abilities of body than of mind, seem to have fitted them only for subjection.
Every single person shall then be a Monarch and a Subject, as 'twas in that Cyclopedian Anarchy describ'd by Euripides, which the Levelling Doctrine does inevitably introduce,
Every single person shall then be a Monarch and a Subject, as 'twas in that Cyclopedian Anarchy described by Euripides, which the Levelling Doctrine does inevitably introduce,
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And who those Higher Powers were, the NONLATINALPHABET, in the same Verse declare, The Powers then in being, which can be understood of none but the Roman Emperours.
And who those Higher Powers were, the, in the same Verse declare, The Powers then in being, which can be understood of none but the Roman emperors.
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as our Lord tells us, did NONLATINALPHABET and NONLATINALPHABET, that is, as the words import, exercise such an absolute and supream authority over men,
as our Lord tells us, did and, that is, as the words import, exercise such an absolute and supreme Authority over men,
And so far was Christ from disputing them this their just Authority, that He not only paid them Tribute in token of his own subjection (though not without the expence of a Miracle) but expresly commands all his to do so;
And so Far was christ from disputing them this their just authority, that He not only paid them Tribute in token of his own subjection (though not without the expense of a Miracle) but expressly commands all his to do so;
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I should be infinite, if I should cite Fathers to this purpose, and I think it needless, it being impossible for any to produced one single passage out of the Antient Fathers to the contrary.
I should be infinite, if I should Cite Father's to this purpose, and I think it needless, it being impossible for any to produced one single passage out of the Ancient Father's to the contrary.
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That which some object out of 1 Pet. 2. 13. That Kings are but NONLATINALPHABET, an Ordinance of Man; signifies no more than this, That Kingly Government,
That which Some Object out of 1 Pet. 2. 13. That Kings Are but, an Ordinance of Man; signifies no more than this, That Kingly Government,
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For the very word NONLATINALPHABET there recalls us to God as to its Author, and in the very same Verse we find it rais'd to a divine workmanship, Submit your selves to every Ordinance of man for the Lords sake.
For the very word there recalls us to God as to its Author, and in the very same Verse we find it raised to a divine workmanship, Submit your selves to every Ordinance of man for the lords sake.
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But then secondly, May not the Priest now under the Gospel claim a Superiority over Princes? St. Peter sayes nothing to countenance that claim, (he strongly implyes the contrary in the word NONLATINALPHABET) but his pretended Successor will by all means have it so, He who exalteth himself above all that is called God, to whose Mitre all Crowns must vail,
But then secondly, May not the Priest now under the Gospel claim a Superiority over Princes? Saint Peter Says nothing to countenance that claim, (he strongly Implies the contrary in the word) but his pretended Successor will by all means have it so, He who Exalteth himself above all that is called God, to whose Mitre all Crowns must Vail,
and that by virtue of a Dabo tibi Claves, which Keys he can easily turn into a Sword as oft as he finds occasion to imploy it against Soveraign Princes,
and that by virtue of a Dabo tibi Claves, which Keys he can Easily turn into a Sword as oft as he finds occasion to employ it against Sovereign Princes,
Moses, sayes Aquinas, styles the Jews a Priestly Kingdom, Exod. 19. 6. And St. Peter us Christians a Kingly Priesthood, 1 Pet. 2. 9. and from thence he strongly concludes, that as Judaism did stand through the Kings superiority over Priests: (which is more by the bye than what Bellarmine and his Associates will grant him) so Christianity through the Priests superiority over Kings.
Moses, Says Aquinas, styles the jews a Priestly Kingdom, Exod 19. 6. And Saint Peter us Christians a Kingly Priesthood, 1 Pet. 2. 9. and from thence he strongly concludes, that as Judaism did stand through the Kings superiority over Priests: (which is more by the buy than what Bellarmine and his Associates will grant him) so Christianity through the Priests superiority over Kings.
as 'tis very observable, in a matter of spiritual concern, as it will plainly appear, by comparing v. 19. here with the sixth Verse of Chap. 23. where he tells us that Of the hope and Resurrection of the dead he was called in question. This was his practice;
as it's very observable, in a matter of spiritual concern, as it will plainly appear, by comparing v. 19. Here with the sixth Verse of Chap. 23. where he tells us that Of the hope and Resurrection of the dead he was called in question. This was his practice;
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and his NONLATINALPHABET, Every Soul includes all, whether Apostle, Evangelist or Prophet, in the Judgement of far better and more Authentick Interpreters than any of the Romanists, St. Chrysostom, Theodoret, Theophylact, Oecumenius and even St. Bernard too.
and his, Every Soul includes all, whither Apostle, Evangelist or Prophet, in the Judgement of Far better and more Authentic Interpreters than any of the Romanists, Saint Chrysostom, Theodoret, Theophylact, Oecumenius and even Saint Bernard too.
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To which I shall add the practice of Gregory the Great, himself a Pope, but much more mannerly than his successors, whose humble Addresses to Mauritius the Emperour, whom he styles his Lord,
To which I shall add the practice of Gregory the Great, himself a Pope, but much more mannerly than his Successors, whose humble Addresses to Mauritius the Emperor, whom he styles his Lord,
how little he then dreamt of standing in competition with his Prince. A submission his Successours can no more relish now than his disclaiming the Universal Monarchy.
how little he then dreamed of standing in competition with his Prince. A submission his Successors can no more relish now than his disclaiming the Universal Monarchy.
And we know what a quarrel there was like to have been in this latter age between Paul 5. and the Republick of Venice, partly upon this account, that They would not suffer some Religious Persons to have leave to violate all the Laws of God and of that State.
And we know what a quarrel there was like to have been in this latter age between Paul 5. and the Republic of Venice, partly upon this account, that They would not suffer Some Religious Persons to have leave to violate all the Laws of God and of that State.
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And here 'tis strange to see how lovingly Jesuites and Sectaries agree together to dethrone and murder the Lords Anointed: How like Sampson 's Foxes they carry fire in their tayles while their heads seem to point divers wayes.
And Here it's strange to see how lovingly Jesuits and Sectaries agree together to dethrone and murder the lords Anointed: How like Sampson is Foxes they carry fire in their tails while their Heads seem to point diverse ways.
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and since they first give the premises, whereof such rebellious conclusions are the clear and natural issues, 'tis easie to see to whom our late Pamphleteers are beholding for their Destructive Principles,
and since they First give the premises, whereof such rebellious conclusions Are the clear and natural issues, it's easy to see to whom our late Pamphleteers Are beholding for their Destructive Principles,
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He never taught us to distinguish between the Person and Authority of a Prince, no more than St. Paul did when he bad us be subject to the Higher Powers.
He never taught us to distinguish between the Person and authority of a Prince, no more than Saint Paul did when he bade us be Subject to the Higher Powers.
A nicety coyned by Rebellious heads, but which never came into that of this Holy Apostle, who only conformed himself to the Roman style, with whom 'twas ordinary to call Persons Potestates in the Abstract.
A nicety coined by Rebellious Heads, but which never Come into that of this Holy Apostle, who only conformed himself to the Roman style, with whom 'twas ordinary to call Persons Potestates in the Abstract.
And therefore v. 3. The same Persons are stiled Rulers NONLATINALPHABET, as v. 6. NONLATINALPHABET Ministers in the Masculine, who v. 1. were entituled NONLATINALPHABET Powers; to let us know, That every affront to their Persons is sin because of their Authority.
And Therefore v. 3. The same Persons Are styled Rulers, as v. 6. Ministers in the Masculine, who v. 1. were entitled Powers; to let us know, That every affront to their Persons is since Because of their authority.
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A maxime, which not only turns Kings out of their Thrones, but all Men out of their Possessions, who have not the mark of their Election visible on their foreheads.
A maxim, which not only turns Kings out of their Thrones, but all Men out of their Possessions, who have not the mark of their Election visible on their foreheads.
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Their Right to Govern is annexed to their Soveraignty, nor are their Persons Sacred in relation to their Divine or • … ral endowments, but in regard of Empire.
Their Right to Govern is annexed to their Sovereignty, nor Are their Persons Sacred in Relation to their Divine or • … Rat endowments, but in regard of Empire.
This made David so revere him when alive, and so severely punish him, when dead, by causing the Amalekite to be slain for but falsly reporting himself his Executioner.
This made David so revere him when alive, and so severely Punish him, when dead, by causing the Amalekite to be slave for but falsely reporting himself his Executioner.
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But what if he break his Oath, shall his Perjury to God make him lose his just Authority over men? or release his Subjects of their duty? This is the Sectarian and Jesuitical doctrine;
But what if he break his Oath, shall his Perjury to God make him loose his just authority over men? or release his Subject's of their duty? This is the Sectarian and Jesuitical Doctrine;
Buchanan and Emanuel Sa both assure us, That in such a case 'tis lawful for any man to take away the Life of a Tyrant, that is, such a one as they fancy to be so.
Buchanan and Emmanuel Sa both assure us, That in such a case it's lawful for any man to take away the Life of a Tyrant, that is, such a one as they fancy to be so.
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What was the Roman Emperour in St. Paul 's time but such, and does He in the least question his Authority? Does he not call Him The Ordinance of God? Does he not preach subjection to Him and that not for fear but for Conscience? Did his Tyranny or wickedness wash off that holy oyle wherewith God had anointed him above his fellows? And what his Infidelity and Cruelty to boot, could not do then, shall Heresie be able to do now? Could such faults dethrone Princes, not many of them perhaps would heretofore have sate fast on their Thrones.
What was the Roman Emperor in Saint Paul is time but such, and does He in the least question his authority? Does he not call Him The Ordinance of God? Does he not preach subjection to Him and that not for Fear but for Conscience? Did his Tyranny or wickedness wash off that holy oil wherewith God had anointed him above his Fellows? And what his Infidelity and Cruelty to boot, could not do then, shall Heresy be able to do now? Could such Faults dethrone Princes, not many of them perhaps would heretofore have sat fast on their Thrones.
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That Arch-Rebel among us, who with his brother Mariana the Jesuite has written a Book in defence of Regicide, not knowing what to say to so plain an Instance, betakes himself to this pretty Fanatical shift:
That Arch-Rebel among us, who with his brother Mariana the Jesuit has written a Book in defence of Regicide, not knowing what to say to so plain an Instance, betakes himself to this pretty Fanatical shift:
That that honest liberty of King-killing was hid from some Primitive Christians for some special ends, which God hath since revealed to this latter age;
That that honest liberty of King-killing was hid from Some Primitive Christians for Some special ends, which God hath since revealed to this latter age;
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That such an extraordinary patience and passive courage were necessary in those dayes, which are inconvenient in ours, wherein more plentiful light has made us see it expedient rather to be Assassines than Martyrs.
That such an extraordinary patience and passive courage were necessary in those days, which Are inconvenient in ours, wherein more plentiful Light has made us see it expedient rather to be Assassins than Martyrs.
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'Tis now the wicked's turn to suffer, and Antichrist cannot be destroyed except those Kings be, which yet the Scripture expresly tells us are the very Persons that shall pull him down, Rev. 17. 16. Thus are we, in a business of such high moment, to be guided by obscure fanatical conjectures rather than by those plain precepts of Loyalty and subjection the Scripture gives us,
It's now the wicked's turn to suffer, and Antichrist cannot be destroyed except those Kings be, which yet the Scripture expressly tells us Are the very Persons that shall pull him down, Rev. 17. 16. Thus Are we, in a business of such high moment, to be guided by Obscure fanatical Conjectures rather than by those plain Precepts of Loyalty and subjection the Scripture gives us,
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He who has commanded servants to obey even froward Masters, and Children harsh and unnatural Parents, has enjoyned subjects as strict an obedience to Tyrannical Princes.
He who has commanded Servants to obey even froward Masters, and Children harsh and unnatural Parents, has enjoined subject's as strict an Obedience to Tyrannical Princes.
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What Law is there for the servant to call his Master to an account, or the Child his Father? Or where have we any precept or example in Scripture for questioning Soveraign Princes? Will these Saints challenge to themselves a greater Authority than Christ ever took upon him? Where do we find that he exercised any Jurisdiction on the Powers then in being? He who refused to be made a Judge between private parties? Will these New Saints pretend to judge the World now,
What Law is there for the servant to call his Master to an account, or the Child his Father? Or where have we any precept or Exampl in Scripture for questioning Sovereign Princes? Will these Saints challenge to themselves a greater authority than christ ever took upon him? Where do we find that he exercised any Jurisdiction on the Powers then in being? He who refused to be made a Judge between private parties? Will these New Saints pretend to judge the World now,
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because Gods Saints shall judge it hereafter? Christ indeed tells his Apostles that They should be brought before Kings and Governours, but no where that Kings and Governours should be brought before Them to receive their doom;
Because God's Saints shall judge it hereafter? christ indeed tells his Apostles that They should be brought before Kings and Governors, but no where that Kings and Governors should be brought before Them to receive their doom;
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There we hear of a King as Supream, and of inferiour Governours sent and impowred by Him, but nothing of their being above Him that sent them, put them all together.
There we hear of a King as Supreme, and of inferior Governors sent and empowered by Him, but nothing of their being above Him that sent them, put them all together.
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but to condemn the Authors and Abettors of it, since 'twas most wrongly apply'd by them to One, in whom there were no such Usurpation, Tyranny, Wickedness, or Weakness, as was pretended. For
but to condemn the Authors and Abettors of it, since 'twas most wrongly applied by them to One, in whom there were no such Usurpation, Tyranny, Wickedness, or Weakness, as was pretended. For
2. A good, pious Christian and Protestant King. Too good for so ungrateful a People. A People whom He had even loaded and tyred out with his gracious Concessions;
2. A good, pious Christian and Protestant King. Too good for so ungrateful a People. A People whom He had even loaded and tired out with his gracious Concessions;
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that clothed them as Saul did Jerusalem, in Scarlet with other delights, brought Peace and Plenty, Wealth and Propriety, Honour and Security, to the Nation, every man safely and quietly sitting under his own Vine and Fig-tree.
that clothed them as Saul did Jerusalem, in Scarlet with other delights, brought Peace and Plenty, Wealth and Propriety, Honour and Security, to the nation, every man safely and quietly sitting under his own Vine and Fig tree.
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Well might He say with His Saviour, Many good works have I shewn you, for which of those works do ye stone me? Had He made His Will the Rule of His Government,
Well might He say with His Saviour, Many good works have I shown you, for which of those works do you stone me? Had He made His Will the Rule of His Government,
and He might then seem to have deserved that Title, which their Charity after His death bestowed upon Him, of Tyrannorum Maximus. But there was nothing of all this in the case;
and He might then seem to have deserved that Title, which their Charity After His death bestowed upon Him, of Tyrannorum Maximus. But there was nothing of all this in the case;
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That Kings have larger hearts and abilities than ordinary men, we learn from 1 Sam. 10. 9. That this King had, His most implacable Enemies have, to their own shame, often acknowledged.
That Kings have larger hearts and abilities than ordinary men, we Learn from 1 Sam. 10. 9. That this King had, His most implacable Enemies have, to their own shame, often acknowledged.
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than a certain Roman had to sue his fellow Citizen at Law, because he would not take that Dagger deep enough into his own bowels wherewith he strove to stab him.
than a certain Roman had to sue his fellow Citizen At Law, Because he would not take that Dagger deep enough into his own bowels wherewith he strove to stab him.
And now, Behold the man. Such a Person this day dying not like one of the Princes, but the vilest of Malefactors, murdered with all the Formalities of Justice and Devotion, by such as had no power at all over the life of the meanest of their fellow subjects;
And now, Behold the man. Such a Person this day dying not like one of the Princes, but the Vilest of Malefactors, murdered with all the Formalities of justice and Devotion, by such as had no power At all over the life of the Meanest of their fellow subject's;
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A vertuous, Religious Prince, Professing the same Protestant Religion and expressing the power of it, in his life and at his death, beyond the most conscientious of private men.
A virtuous, Religious Prince, Professing the same Protestant Religion and expressing the power of it, in his life and At his death, beyond the most conscientious of private men.
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The Common Shepherd led like a Sheep to the slaughter, after so many Declarations published and Professions made for his Safety and Honour, in cold blood, most barbarously Butchered on a Scaffold, by the hand of the Hangman,
The Common Shepherd led like a Sheep to the slaughter, After so many Declarations published and Professions made for his Safety and Honour, in cold blood, most barbarously Butchered on a Scaffold, by the hand of the Hangman,
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For what has been the effect of all their Policy but destruction to these Achitophels and glory to our David? That stone which these Babel Builders refused, is now become the head of the Corner.
For what has been the Effect of all their Policy but destruction to these Achitophels and glory to our David? That stone which these Babel Builders refused, is now become the head of the Corner.
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And the best way to do it will be to honour Him in Him, who is his second Self, the undoubted Heir of his Crown and Vertues, his NONLATINALPHABET, the lively Image and Superscription of this Great Caesar. And while we Render unto that Caesar 's Son the honour due to Him, we shall at the same time Render unto God the things that be Gods, that honour and obedience we owe Him, who has twisted the King's honour with his own,
And the best Way to do it will be to honour Him in Him, who is his second Self, the undoubted Heir of his Crown and Virtues, his, the lively Image and Superscription of this Great Caesar. And while we Render unto that Caesar is Son the honour due to Him, we shall At the same time Render unto God the things that be God's, that honour and Obedience we owe Him, who has twisted the King's honour with his own,
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In locum. Si omnis Anima, etiam vestra. Quis vos excepit ab Universitate? Qui tentat excipere, conatur decipere. Bernard. ad Henr. Senones f. 1. Ep. 42. Greg. M. lib. 2. Epist. ad Mauritium 72. Et ad Theodoric. Reg. Fancorum lib. 9. Epist. 53.
In locum. Si omnis Anima, etiam Vestra. Quis vos excepit ab Universitate? Qui Tentat excipere, conatur decipere. Bernard. ad Henry Senones f. 1. Epistle 42. Greg. M. lib. 2. Epistle and Mauritium 72. Et ad Theodoric. Reg. Fancorum lib. 9. Epistle 53.
Non possunt Clerici à Judice saeculari judicari, etiamsi leges civiles non servent. Bell. de Clericis, lib. 1. c. 38. Rebellio Clerici adversus Principem, non est crimen laesae Majestatis, quia Principi non est subditus. Em. Sa Aphor. Tit. Clericus.
Non possunt Clerici à Judice saeculari judicari, Even if leges Civiles non servient. Bell. de Clericis, lib. 1. c. 38. Rebellion Clerici Adversus Principem, non est crimen laesae Majestatis, quia Principi non est Subditus. Em. Sa Aphorism Tit. Clericus.
In Rebuspublicis Temporalibus si Rex degeneret in Tyrannum, licet caput sit regni, tamen à populo potest deponi & eligi alius. Bell. de Concil. lib. 2. c. 19. & Recogn. lib. de laicis sect. Addo experientiam; Laudat Navarrum qui non dubitat affirmare, Nunquam Populum ita potestatem suam in Regem transferre, quin illam sibi in habitu retineat, ut in certis quibusdam casibus etiam actu recipere possit.
In Rebuspublicis Temporalibus si Rex degeneret in Tyrannum, licet caput sit Regni, tamen à populo potest deponi & eligi alius. Bell. de Council. lib. 2. c. 19. & Recognize. lib. de laicis sect. Addo experientiam; Laudat Navarrum qui non dubitat affirmare, Never Populum ita potestatem suam in Regem transfer, quin Illam sibi in habitu retineat, ut in Certis Some casibus etiam Acts recipere possit.
Potestas immediate est tanquam in subjecto in totâ multitudine, & si causa legitima adsit, potest multitudo mutare regnum in Aristocratiam, aut Democratiam, & è contra, ut Romae factum legimus. Bell. de Laicis lib. 3. c. 6.
Potestas immediate est tanquam in Subject in totâ multitudine, & si causa Legitimate Adsit, potest multitudo mutare Kingdom in Aristocratiam, Or Democratiam, & è contra, ut Rome factum Legimus. Bell. de Laicis lib. 3. c. 6.
Verum principem, qui Tyrannus est ratione administrationis, non posse à privatis interimi quamdiu manet Princeps — primùm à Republ. vel Comitiis Regni, vel alio habente authoritatem, esse deponendum, ut in ipsius Personam liceat quicquam attentare. Lessius. lib. 2. de Justit. & Jure c. 9. dubio 4.
Verum principem, qui Tyrannus est ratione administrationis, non posse à privatis interimi Quamdiu manet Princeps — primùm à Republic vel Comitiis Regni, vel Alio habente authoritatem, esse deponendum, ut in Himself Personam liceat quicquam attentare. Lessius. lib. 2. de Justit. & Jure c. 9. dubio 4.
Dominatio Temporalis & superioritas in subditos per sententiam Papae potest omnino adimi Haereticis. Greg. de Valent. To. 3. disp. in Thomam. Dis. 1. qu. 12. p. 2.
Dominatio Temporalis & superioritas in Subject per sententiam Pope potest Omnino adimi Heretics. Greg. de Valent. To. 3. Disp. in Thomam. Dis. 1. queen. 12. p. 2.
