Obedience perpetually due to kings, because the kingly power is inseparable from the one kings person. Delivered in a sermon to Mr. Peter Gunning's congregation in Exeter Chappel, near the Savoy, on the appointed Thanksgiving-day, June 28. 1660. By William Towers, Batchelor in Divinity, and curate at Upton near Northampton.
Without God it were above the strength of Man to obtain, the wisdom of Man to execute an office of such difficulty, such opposition; Nihil difficilius, quàm imp•rare:
Without God it were above the strength of Man to obtain, the Wisdom of Man to execute an office of such difficulty, such opposition; Nihil More difficult, quàm imp•rare:
Thou, O God, hast a mighty arm, strong is thy hand, and high is thy right hand, Psal. 89.13. not only the Hand and the Arm of God, ( Immortalia mortaliser Lucr. mone notantes, ) but, both my hands (in the Chaldee ) shall be ready for his help;
Thou, Oh God, hast a mighty arm, strong is thy hand, and high is thy right hand, Psalm 89.13. not only the Hand and the Arm of God, (Immortalia mortaliser Lucr moan notantes,) but, both my hands (in the Chaldee) shall be ready for his help;
such a humane impassibility to recover, did we lie and groan under, that we are driven to finde out such a Mighty Text, such a powerfull two-handed God to save us so well,
such a humane impassibility to recover, did we lie and groan under, that we Are driven to find out such a Mighty Text, such a powerful two-handed God to save us so well,
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and yet, are there not Pulpit as well as street-Raptures? is there not, sometimes, a commendable Immethodicall stile, as well as, alwayes, a lawfull Immethodicall extasie? and yet as we have a long little time (for, pleasant dayes are short as December, even then whilst they are long as June ) joy'd at all adventure, without the leisure of strict consult ation, without the discression of confining order (for, there is nothing which Philosophy treates of more unbounded and irregular, more dilated and unphilosophicall than excesse of joy) rather than quite faile make we some pretence to the usefulnesse of division and parts:
and yet, Are there not Pulpit as well as street-Raptures? is there not, sometime, a commendable Immethodical style, as well as, always, a lawful Immethodical ecstasy? and yet as we have a long little time (for, pleasant days Are short as December, even then while they Are long as June) joyed At all adventure, without the leisure of strict consult ation, without the discretion of confining order (for, there is nothing which Philosophy treats of more unbounded and irregular, more dilated and unphilosophical than excess of joy) rather than quite fail make we Some pretence to the usefulness of division and parts:
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In the second Generall, take we notice of the miseryes we escape, of the blessings we obtaine by having a King, the King, the true King, Gods King, the Anointed of the Lord over us, the materiall cause of our joy and Thanksgiving.
In the second General, take we notice of the miseries we escape, of the blessings we obtain by having a King, the King, the true King, God's King, the Anointed of the Lord over us, the material cause of our joy and Thanksgiving.
It's a question which St. Austin would not determine, but doubt of, whether God were Dominus ab aeterno; Tertullian against Hermogenes affirms, that God did then begin to be a Lord, and to have servants when his creatures began to be, for saith he before the creation tis said, God said,
It's a question which Saint Austin would not determine, but doubt of, whither God were Dominus ab aeterno; Tertullian against Hermogenes affirms, that God did then begin to be a Lord, and to have Servants when his creatures began to be, for Says he before the creation this said, God said,
and God saw, and God created, nor is he styled Lord thoroughout that whole first chap. of Genesis; but in the second chap. after the creation in every verse almost he hath this addition of title, the Lord God, which opinion of his,
and God saw, and God created, nor is he styled Lord throughout that Whole First chap. of Genesis; but in the second chap. After the creation in every verse almost he hath this addition of title, the Lord God, which opinion of his,
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I list not doubt with St. Austin, nor affirme with Tertullian nor conclude with the School. The contrary, to their conclusion may safely be held upon this ground,
I list not doubt with Saint Austin, nor affirm with Tertullian nor conclude with the School. The contrary, to their conclusion may safely be held upon this ground,
Which Kingly power, (how much soever rejected by some, and most cast off by them that did affect it most) is more desirable than all other kindes of Governments.
Which Kingly power, (how much soever rejected by Some, and most cast off by them that did affect it most) is more desirable than all other Kinds of Governments.
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Theodoret sends the unskilled Commonwealthsman to aske better counsell of the Bees, (and since very Bruites, the lowest order of them, insectiles, Solomon's Ant, and Theodorets Bee, may be his good Counsellors, let him for ever cease to quarrell at men, at wise men, as evill Counsellors, to the King,) NONLATINALPHABET, these sedulous creatures (so small ones that they are scarce creatures ) wisely abhor the Government of many, NONLATINALPHABET, They have one Ruler over them:
Theodoret sends the unskilled Commonwealthsman to ask better counsel of the Bees, (and since very Bruits, the lowest order of them, insectiles, Solomon's Ant, and Theodoret be, may be his good Counsellors, let him for ever cease to quarrel At men, At wise men, as evil Counsellors, to the King,), these sedulous creatures (so small ones that they Are scarce creatures) wisely abhor the Government of many,, They have one Ruler over them:
NONLATINALPHABET, 'Tis their aim, their delight, (that's the Conscience they have, that's to them instead of Religion loyally to obey that one. Why love they one, and loathe many? 'tis (if we credit those who have diligently observed and faithfully reported the nature of that dutifull and immitable Subject) because by obeying the orders that one issues out to them, they live and thrive, gather honey for themselves and us;
, It's their aim, their delight, (that's the Conscience they have, that's to them instead of Religion loyally to obey that one. Why love they one, and loathe many? it's (if we credit those who have diligently observed and faithfully reported the nature of that dutiful and imitable Subject) Because by obeying the order that one issues out to them, they live and thrive, gather honey for themselves and us;
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and at his death they first honorably interre him, (their hummings are his bels and their wings his Scutchions, they sadly mourne over him and then (for want of a Governour to protect them in their stations and to encourage them in the workes of their callings) they allegeantly by themselves.
and At his death they First honorably inter him, (their hummings Are his Bells and their wings his Scutcheons, they sadly mourn over him and then (for want of a Governor to Pact them in their stations and to encourage them in the works of their callings) they allegeantly by themselves.
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What the solid Historian hath told us, that Recorders of the accidents of these late times wil tell posterity, quod Imperium sub uno stare potuisset, dum a pluribus sustinetur, ruit, That Empire which might stand upon its own legs, supported by one Ruler,
What the solid Historian hath told us, that Recorders of the accidents of these late times will tell posterity, quod Imperium sub Uno stare potuisset, dum a Pluribus sustinetur, ruit, That Empire which might stand upon its own legs, supported by one Ruler,
for, though the Scholar especially, (since a good King and Learning will go up and fall downe together ) yet every other man, in his severall occupation may inscribe that Motto over his Stall, his Counting-house, his Cottage, his Mannor, and whatever else is his.
for, though the Scholar especially, (since a good King and Learning will go up and fallen down together) yet every other man, in his several occupation may inscribe that Motto over his Stall, his Countinghouse, his Cottage, his Manor, and whatever Else is his.
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but prudence enough in that, it is a question most easy to be answered, so little need there is of a head-piece, and judgement to decide it, should that question be askt againe, (and not ore gladii, by another mouth than that devouring one of the sword, a Poets verse would be soon replyed to a chapters verse. Ʋnus homo nobis restituit rem;
but prudence enough in that, it is a question most easy to be answered, so little need there is of a headpiece, and judgement to decide it, should that question be asked again, (and not over gladii, by Another Mouth than that devouring one of the sword, a Poets verse would be soon replied to a Chapters verse. Ʋnus homo nobis Restituit remembering;
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One man, the General, more by his skilfull delay, than by his cruel sword, does do it, in restoring our King unto us, both of which another many Scabberderds sword strove to deprive us of.
One man, the General, more by his skilful Delay, than by his cruel sword, does doe it, in restoring our King unto us, both of which Another many Scabberderds sword strove to deprive us of.
Which rights yet we can never obtaine by the most rightfull King, unlesse we evince the inseperability of his power from his person; by both of which together he will, by neither of which alone he can be enabled to helpe us;
Which rights yet we can never obtain by the most rightful King, unless we evince the inseperability of his power from his person; by both of which together he will, by neither of which alone he can be enabled to help us;
if upon one, then there may be a King and no King upon the Throne, as well as upon the Stage; there may be a King upon earth, which, upon the same spot of earth, hath a King above him,
if upon one, then there may be a King and no King upon the Throne, as well as upon the Stage; there may be a King upon earth, which, upon the same spot of earth, hath a King above him,
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and who would not hisse at the man that should say so? that should, either of these ways, change England into a Theatre, or, by joyning the other two Kingdomes into a like mockage, change all 3 of them into more than an Amphi-theatri; if upon many, then there may be a Kingdom which is not a Kingdom, but the States; there may be a reconciliation (though it were once againe preached impossible at another Ʋxbridge ) betwixt those two opposite members, the, NONLATINALPHABET, NONLATINALPHABET.
and who would not hiss At the man that should say so? that should, either of these ways, change England into a Theatre, or, by joining the other two Kingdoms into a like mockage, change all 3 of them into more than an Amphi-theatri; if upon many, then there may be a Kingdom which is not a Kingdom, but the States; there may be a reconciliation (though it were once again preached impossible At Another Ʋxbridge) betwixt those two opposite members, the,,.
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In a Greek Poet, and the NONLATINALPHABET, the Bellua multorum capitum, in a Latine, which yet I am not sagacious enough to apprehend how it will quit it self from that equal so lecism, of calling the States of Holland one Monarchy, or the Republick of Venice another Kingdom.
In a Greek Poet, and the, the Bellua multorum capitum, in a Latin, which yet I am not sagacious enough to apprehend how it will quit it self from that equal so lecism, of calling the States of Holland one Monarchy, or the Republic of Venice Another Kingdom.
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though, perhaps, as they are founded upon reason, every logicall man may, so far be a fundamentall Lawyer, as to have leave to speak) if there may be a case (which I know not of) where privy Counsellors, or any else, in a King's absence have the virtuall Authority of a King in themselves, I humbly conceive that virtuall Authority, in some unexpected emergencies, is,
though, perhaps, as they Are founded upon reason, every logical man may, so Far be a fundamental Lawyer, as to have leave to speak) if there may be a case (which I know not of) where privy Counsellors, or any Else, in a King's absence have the virtual authority of a King in themselves, I humbly conceive that virtual authority, in Some unexpected emergencies, is,
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or in his boyage, he stands by) and, in a King's absence, when a King is so far distant that he cannot communicate his will and pleasure and commands, in the former case a Kingdome fatally must, in the latter possibly it may be governed by others.
or in his boyage, he Stands by) and, in a King's absence, when a King is so Far distant that he cannot communicate his will and pleasure and commands, in the former case a Kingdom fatally must, in the latter possibly it may be governed by Others.
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But, as when the nonage of a King is expired, and a King is legally ripe to speake for himself, the government of others in the Kings name does expire with that;
But, as when the nonage of a King is expired, and a King is legally ripe to speak for himself, the government of Others in the Kings name does expire with that;
so the distance of a King, which impowers others with his rule, does void the rule of others, when a King is no farther off by that distance, than to be enabled by pen and Seale and message to communicate his own sence and mind; the absence,
so the distance of a King, which impowers Others with his Rule, does void the Rule of Others, when a King is no farther off by that distance, than to be enabled by pen and Seal and message to communicate his own sense and mind; the absence,
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if it be so remote as to impede these communications may be compar'd to a nonage; if it be so neare, that others may send Petitions and Counsels to him,
if it be so remote as to impede these communications may be compared to a nonage; if it be so near, that Others may send Petitions and Counsels to him,
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But, this, if it seems rather spoke like a Minister of State, than of the Gospell, and may give offence as from one of my Calling, at worst it is but error amoris, a zeale to the good of my Country under the rule of her King,
But, this, if it seems rather spoke like a Minister of State, than of the Gospel, and may give offence as from one of my Calling, At worst it is but error amoris, a zeal to the good of my Country under the Rule of her King,
and may with any candid breasts, incurre no other blame than that mild reprehension of the 2. Seneca's Peccas honesta mente, in the Tragedian, Erras sed bono animo, in the Philosopher; so that I may well hope I cannot be so obnoxius for my indiscretion,
and may with any candid breasts, incur no other blame than that mild reprehension of the 2. Seneca's Peccas Honesta mente, in the Tragedian, Errors sed Bono animo, in the Philosopher; so that I may well hope I cannot be so obnoxius for my indiscretion,
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and O King live for ever, yet this is so far from a darke saying, from opening the mouth in parables as that they that said God save the King, did so plainely and intelligibly meane Joash the son of Ahaziah, 2 King. 11.21. The Kings son. v. 12. As that all those that heard them say it, understood that they meant the son of Ahaziah, the King's son;
and Oh King live for ever, yet this is so Far from a dark saying, from opening the Mouth in parables as that they that said God save the King, did so plainly and intelligibly mean Joash the son of Ahaziah, 2 King. 11.21. The Kings son. v. 12. As that all those that herd them say it, understood that they meant the son of Ahaziah, the King's son;
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And yet in both these cases, lest the mistake of man, for want of of the name of the person, might mis-judge the King to be torn from the King, that the Authority was one thing,
And yet in both these cases, lest the mistake of man, for want of of the name of the person, might misjudge the King to be torn from the King, that the authority was one thing,
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And what shall I say? or what shall I say first? not only his own Heathen Lords, but the Prophet of God, Daniel (that he might not be mistaken to have took others for the King ) prays to his very face the same prayer.
And what shall I say? or what shall I say First? not only his own Heathen lords, but the Prophet of God, daniel (that he might not be mistaken to have took Others for the King) prays to his very face the same prayer.
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if we would not be Infidels and worse, we must pray for our King, and (what he, who prayeth not with fained lips, will do with a zealous heart) do all the good service and honour we can do for him, will God believe we pray in earnest for the King,
if we would not be Infidels and Worse, we must pray for our King, and (what he, who Prayeth not with feigned lips, will do with a zealous heart) do all the good service and honour we can do for him, will God believe we pray in earnest for the King,
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it were endlesse to summe up the Person and Authority joyned together by God; and what God hath joyned let not man put asunder, and King is whereever David is;
it were endless to sum up the Person and authority joined together by God; and what God hath joined let not man put asunder, and King is wherever David is;
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intending the Authority should be understood when the Person is named, and the man when his Power; the King never dismantled of his Negality, even when all his other Robes are laid off,
intending the authority should be understood when the Person is nam, and the man when his Power; the King never dismantled of his Negality, even when all his other Robes Are laid off,
yet even then his Personall Authority slumbereth not, as neither doth their damnation (in the Judgement of St. Paul, in the same chap. and in the Judgment of God upon them) who resist it;
yet even then his Personal authority Slumbereth not, as neither does their damnation (in the Judgement of Saint Paul, in the same chap. and in the Judgement of God upon them) who resist it;
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and then shalt thou have praise of the same v. 3. For he (the same, the Power ) is the Minister of God v. 4. The Power of the King is, in Scripture-stile the very same with the King, his Authority and his Person but one, one and the same, so little can his authority be virtually (or any otherwise then viciously ) be evangelically pretended against the commands of his Person. Of all which I say not one word (that God, in whose Rule and Governance are the hearts of Kings, and who is the searcher of all hearts is my witnesse) with any the most secret designe to exasperate my King (in whom,
and then shalt thou have praise of the same v. 3. For he (the same, the Power) is the Minister of God v. 4. The Power of the King is, in scripture style the very same with the King, his authority and his Person but one, one and the same, so little can his Authority be virtually (or any otherwise then viciously) be evangelically pretended against the commands of his Person. Of all which I say not one word (that God, in whose Rule and Governance Are the hearts of Kings, and who is the searcher of all hearts is my witness) with any the most secret Design to exasperate my King (in whom,
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as in my God, I most of all love the Prerogative of mercy, the Kinglynesse and eminency of that over and above all his other workes and Titles) against any of my deare Countreymen,
as in my God, I most of all love the Prerogative of mercy, the Kinglynesse and eminency of that over and above all his other works and Titles) against any of my deer Countrymen,
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but to undeceive all of these, that (in the words of our Royall Sovereigne) no such mistakes and misunderstandings (misunderstandings even of Scripture it self) may, at any time hereafter produce and contribute to such miserable inconveniencies which were not intended heretofore, that there may not any more be pilaminantia pilis, the very same pila to the very same pilis, my purpose of inoffensivenesse and charity makes me the lesse to dread the preparing of any of them to a litigious way against me, to whom I speake of peace, and for peace upon whom.
but to undeceive all of these, that (in the words of our Royal Sovereign) no such mistakes and misunderstandings (misunderstandings even of Scripture it self) may, At any time hereafter produce and contribute to such miserable inconveniences which were not intended heretofore, that there may not any more be pilaminantia pilis, the very same Pila to the very same pilis, my purpose of inoffensiveness and charity makes me the less to dread the preparing of any of them to a litigious Way against me, to whom I speak of peace, and for peace upon whom.
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but Power to protect innocence, to c•astise offences? without which power he is no longer a King, but reduced into a private Person, so that of necessity a King must have this power whilst he is a King, that is, so long as he lives. Besides this.
but Power to Pact innocence, to c•astise offences? without which power he is no longer a King, but reduced into a private Person, so that of necessity a King must have this power while he is a King, that is, so long as he lives. Beside this.
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As in hereditary Kingdoms, nothing can possibly pretend to a regall Power without a King, unlesse ( perhaps with some Calvinisticall, some fortasse-colour. ) the Inferior Magistrates or (most certainely, with no colour at all,
As in hereditary Kingdoms, nothing can possibly pretend to a regal Power without a King, unless (perhaps with Some Calvinistical, Some fortasse-colour.) the Inferior Magistrates or (most Certainly, with no colour At all,
unlesse a bloody one) the longest and sharpest Sword, to void that best apparence of Title (so far as it belongs to a Clergy-cognizance, by the word of God.
unless a bloody one) the longest and Sharpest Sword, to void that best appearance of Title (so Far as it belongs to a Clergy-cognizance, by the word of God.
If God hath not enough furnishr us in his word to know what that wickednesse is which kils a wicked man, what that resistance is which damnes a resister,
If God hath not enough furnishr us in his word to know what that wickedness is which kills a wicked man, what that resistance is which damnes a resister,
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if notwithstanding all this, man shall forbid us to warn him, and threaten to require our own blood at our hands at our necks, at least the blood of our livelyhood, for having warned him, I must say it againe, we churchmen are in this life, of all men most miserable ) I say to void that fairest colour, that best pretence, that likest unlike face to the Kings, I would argue thus, I would assigne the greatest honour imaginable to the rise and origination of the just Authority of those inferior Magistrates;
if notwithstanding all this, man shall forbid us to warn him, and threaten to require our own blood At our hands At our necks, At least the blood of our livelihood, for having warned him, I must say it again, we churchmen Are in this life, of all men most miserable) I say to void that Fairest colour, that best pretence, that likest unlike face to the Kings, I would argue thus, I would assign the greatest honour imaginable to the rise and origination of the just authority of those inferior Magistrates;
submit your selves to every Ordinance of man, NONLATINALPHABET, for the Lords sake, I would presume every Christian subordinate Governour would put up his claime so high,
submit your selves to every Ordinance of man,, for the lords sake, I would presume every Christian subordinate Governor would put up his claim so high,
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by this, he confines the minde, he ties, he bindes up, he obliges the very Conscience, and is not this a much nobler Domination over Immortals, than that which (like the brutish soveraignity of the Lion over beastes, and the Eagle over birds, and the Dolphin over fishes ) is only conversant about a rheumatick body, a heape crowded together of skin and flesh and blood and bones? When he hath thus viewed how glorious his sway is,
by this, he confines the mind, he ties, he binds up, he obliges the very Conscience, and is not this a much Nobler Domination over Immortals, than that which (like the brutish sovereignty of the lion over beasts, and the Eagl over Birds, and the Dolphin over Fish) is only conversant about a rheumatic body, a heap crowded together of skin and Flesh and blood and bones? When he hath thus viewed how glorious his sway is,
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if it can be presumed in reason, that any one would send and Authorize another to do prejudice and unkindenesse to himself? I would crave leave to aske on,
if it can be presumed in reason, that any one would send and Authorise Another to do prejudice and unkindness to himself? I would crave leave to ask on,
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whether any Governour is, in the Scripture sense, presumed to be sent by the King to such a purpose, when, the Governour indeed saies I, and the King himselfe saies no? O let us not, nodum in scirpo, enigmatize the simplicity of the Gospel, make plaine and evident Scripture difficult to be understood.
whither any Governor is, in the Scripture sense, presumed to be sent by the King to such a purpose, when, the Governor indeed Says I, and the King himself Says not? Oh let us not, nodum in scirpo, enigmatize the simplicity of the Gospel, make plain and evident Scripture difficult to be understood.
nor to be angry at these instructions, drawne out of Holy writ, and set before him, out of my tender regard to the undamnation, to the safety of his Soule, that he would not indanger my body,
nor to be angry At these instructions, drawn out of Holy writ, and Set before him, out of my tender regard to the undamnation, to the safety of his Soul, that he would not endanger my body,
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because I take care (what lies in my slender skill and large affection) not to hazard his Soule, liberare animam, liherare animas, to free both his Soul and mine;
Because I take care (what lies in my slender skill and large affection) not to hazard his Soul, Liberate animam, liherare animas, to free both his Soul and mine;
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that he, and all of them, would be (what they are) in the highest of their delegated Authority, highly loyall to that Supremacy which is higher than they:
that he, and all of them, would be (what they Are) in the highest of their delegated authority, highly loyal to that Supremacy which is higher than they:
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All power is so, Rom. 13.1, 4. (NONLATINALPHABET) all lawfull Power, not all, not any instrusion into the chaire of State, Ʋsurpation of the Princely Throne; he that layes violent hands upon a Scepter, that with a stiffe necke thrusts his proud head undera Diadem, that girds his own side with his Royall master's Sword, though he hath much strength he hath no power; or if a power of force, none at all of Authority ) and if all lawfull, though inferiour Power is from God, the Regall much more;
All power is so, Rom. 13.1, 4. () all lawful Power, not all, not any instrusion into the chair of State, Ʋsurpation of the Princely Throne; he that lays violent hands upon a Sceptre, that with a stiff neck thrusts his proud head undera Diadem, that girds his own side with his Royal Masters Sword, though he hath much strength he hath no power; or if a power of force, none At all of authority) and if all lawful, though inferior Power is from God, the Regal much more;
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and the Richest Purple upon their backe, when their Authority is as high and as full as they are capable to hold it, that if it be Higher it will stretch and disjoint them,
and the Richest Purple upon their back, when their authority is as high and as full as they Are capable to hold it, that if it be Higher it will stretch and disjoined them,
and to Deify themselves whilst they King and unking the King, O 'tis too Heavenly a style to be ever spoke by man, so that he must let that saying alone for ever.
and to Deify themselves while they King and unking the King, Oh it's too Heavenly a style to be ever spoke by man, so that he must let that saying alone for ever.
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because whoever confers •uthority must be Superiour to him whom he thus Dignifies: the King as Supreame over all (the collective all too) may indulge a lawfull subordinate power to whom he please.
Because whoever confers •uthority must be Superior to him whom he thus Dignifies: the King as Supreme over all (the collective all too) may indulge a lawful subordinate power to whom he please.
None of the People can do this backe to the King, because the King is Supreame, and to be Supreame, is to have none above him, none equall to him, none upon earth, none but that God which gave him all the Authority he hath:
None of the People can do this back to the King, Because the King is Supreme, and to be Supreme, is to have none above him, none equal to him, none upon earth, none but that God which gave him all the authority he hath:
that the King is Supreame (what ever the Sword of man writes in letters of blood against it) take his word for it who made him so, even Gods 1 Pet. 2.13.
that the King is Supreme (what ever the Sword of man writes in letters of blood against it) take his word for it who made him so, even God's 1 Pet. 2.13.
and may have leave to blot out the NONLATINALPHABET in St. Peter, to pull that Jewell out of the Kings Crowne which sets up the King above all, the people can neither make nor unmake a King;
and may have leave to blot out the in Saint Peter, to pull that Jewel out of the Kings Crown which sets up the King above all, the people can neither make nor unmake a King;
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From these and the like frequent claims of God, of his singular Sovereignty over Princes, that their having of Dominions is as much his Gift as their being Men, their having flesh and blood is his workmanship; from these it is that the Greek and Latine Fathers derive from one Fountain the Princes Power and Manhood.
From these and the like frequent claims of God, of his singular Sovereignty over Princes, that their having of Dominions is as much his Gift as their being Men, their having Flesh and blood is his workmanship; from these it is that the Greek and Latin Father's derive from one Fountain the Princes Power and Manhood.
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and that of Theodoret, (which deserves to be equally famous, but that it was writ 200 years after) NONLATINALPHABET 'tis the same rich sence in the like scarcity of words;
and that of Theodoret, (which deserves to be equally famous, but that it was writ 200 Years After) it's the same rich sense in the like scarcity of words;
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that God, which gave him his being, made a Man of him at his birth, gave him his Crown, made a King of him at the last King 's death; and so much power does God exert in making Kings the Rulers of the Earth, as he did in creating a World for Man; God spake, and it came to passe, the World was made, Gen. 1. Dixi, I have said it,
that God, which gave him his being, made a Man of him At his birth, gave him his Crown, made a King of him At the last King is death; and so much power does God exert in making Kings the Rulers of the Earth, as he did in creating a World for Man; God spoke, and it Come to pass, the World was made, Gen. 1. i have said, I have said it,
For the first, when the Tyrant Saul had incur'd the displeasure of the universal King, the Lord said unto Samuel, I have provided me a King, 1 Sam. 16.1.
For the First, when the Tyrant Saul had incurred the displeasure of the universal King, the Lord said unto Samuel, I have provided me a King, 1 Sam. 16.1.
neither hath the Lord chosen this, vers. 9. What if I call these three by three other names? the rejected Oliver, the pulled downe Richard, and the diasppointed John?
neither hath the Lord chosen this, vers. 9. What if I call these three by three other names? the rejected Oliver, the pulled down Richard, and the diasppointed John?
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For the second, a kind of Committee, a Juncto of them, at least, seven together, are set before Samuel; but the Lord hath not chosen these, vers. 10. What if I should resemble on,
For the second, a kind of Committee, a Juncto of them, At least, seven together, Are Set before Samuel; but the Lord hath not chosen these, vers. 10. What if I should resemble on,
and tell you, that as the Juncto took upon them to Govern the Kingdome, so about seven of them undertook ('twas underhand-dealing all of it) to Rule the Juncto?
and tell you, that as the Juncto took upon them to Govern the Kingdom, so about seven of them undertook ('twas underhand-dealing all of it) to Rule the Juncto?
'tis the word of God (the Lord said ) and 'tis the deed of the Lord to make a King; the Lord said annoint; a King whilst he lives will wear that Name The Lords Annointed. God seeks him before he is brought home;
it's the word of God (the Lord said) and it's the deed of the Lord to make a King; the Lord said anoint; a King while he lives will wear that Name The lords Anointed. God seeks him before he is brought home;
I have found David my servant, Psal. 89.20. God owns him when he is come home, this is he; and after he is establish'd, 'twas I that took thee from following the Ewes (from being follow'd by Wolves ) to be Ruler over my People, 2 Sam. 7.8.
I have found David my servant, Psalm 89.20. God owns him when he is come home, this is he; and After he is established, 'twas I that took thee from following the Ewes (from being followed by Wolves) to be Ruler over my People, 2 Sam. 7.8.
My People, 'twere well to mark that, God provides us a King; when we obey him God owns us; when we revolt from the King, we do so from God too, we cancel our Relation to Heaven, we make a forfeiture of being the People of God; 'tis as if God should say,
My People, 'twere well to mark that, God provides us a King; when we obey him God owns us; when we revolt from the King, we do so from God too, we cancel our Relation to Heaven, we make a forfeiture of being the People of God; it's as if God should say,
nor canst thou be rejected by them, till they have first cast me off; whoever else of the willing unfascinated people sought thee, 'twas I that found thee; NONLATINALPHABET, is the voice of Joy; if we rejoice now, God himself is our pattern.
nor Canst thou be rejected by them, till they have First cast me off; whoever Else of the willing unfascinated people sought thee, 'twas I that found thee;, is the voice of Joy; if we rejoice now, God himself is our pattern.
We see from whom the King hath his power, from GOD; see we next the Devilish sin of them that oppose it, the Curse of God upon them that set up another, a false Authority against it. 5. The sin first.
We see from whom the King hath his power, from GOD; see we next the Devilish since of them that oppose it, the Curse of God upon them that Set up Another, a false authority against it. 5. The since First.
The more wicked every man is, could the Heathen say, Eo difficilius Rectorem patitur, so much the apter to rebel; and this Rebellion is the height of wickednesse, the exceeding sinfulnesse of sin; 'tis not an Enemy alone,
The more wicked every man is, could the Heathen say, Eo More difficult Rectorem patitur, so much the apter to rebel; and this Rebellion is the height of wickedness, the exceeding sinfulness of since; it's not an Enemy alone,
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and by the wicked name, as the worst name, last, Psal. 89.22. He is the Son of wickednesse, of all manner of wickednesse, of sin in the Arabick, which includes all;
and by the wicked name, as the worst name, last, Psalm 89.22. He is the Son of wickedness, of all manner of wickedness, of sin in the Arabic, which includes all;
On the other side, 'tis not onely a Well-willer, a Friend, but a Holy man, a Righteous person, which relieves, succours, obeyes an oppressed injur'd King;
On the other side, it's not only a Well-willer, a Friend, but a Holy man, a Righteous person, which relieves, succours, obeys an oppressed injured King;
but his Enemy, that Opposer of Royalty, does not onely perpetrate all the fore-nam'd Accumulative wickednesse, but is stil'd by the Holy Ghost the very Son of it,
but his Enemy, that Opposer of Royalty, does not only perpetrate all the forenamed Accumulative wickedness, but is Styled by the Holy Ghost the very Son of it,
as being so egregiously sinfull, Ʋt vel ex ipsa Iniquitate, vel ad eam natus videatur, that himselfe may say to Iniquity, Thou art my Father, and that others may say of him, He was born to sin:
as being so egregiously sinful, Ʋt vel ex ipsa Iniquitate, vel ad eam Born Videatur, that himself may say to Iniquity, Thou art my Father, and that Others may say of him, He was born to since:
what is hanging and drawing and quartering! a great torment for a few hours; and yet a Torment onely upon the Body, communicated no further than to the sensitive faculty of the Soul, a lasting shame too to all posteritie:
what is hanging and drawing and quartering! a great torment for a few hours; and yet a Torment only upon the Body, communicated no further than to the sensitive faculty of the Soul, a lasting shame too to all posterity:
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But the dead man will not heare what the surviving talke of him: Such poor shifts as these do surpriz'd obstinate Traytors make use of to evade the disgrace, to asswage the pain, and to collude with both.
But the dead man will not hear what the surviving talk of him: Such poor shifts as these doe surprised obstinate Traitors make use of to evade the disgrace, to assuage the pain, and to collude with both.
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if thou wouldest not be plung'd into Isaiah's everlasting burnings; if thou wouldst not burne in an immaterial fire, and a more scorching brimstone than thou yet ever sawest;
if thou Wouldst not be plunged into Isaiah's everlasting burnings; if thou Wouldst not burn in an immaterial fire, and a more scorching brimstone than thou yet ever Sawest;
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such a subtle and piercing fire, such a diving and soking brimstone as will wrap themselves round about thy immaterial Soule, and penetrate quite through the most reserved and spirituall faculty of it,
such a subtle and piercing fire, such a diving and soaking brimstone as will wrap themselves round about thy immaterial Soul, and penetrate quite through the most reserved and spiritual faculty of it,
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a fire so hot, as that our very Bon-fires, nay, even that which will one day set the whole World on fire are cold to it, a fire so unquenchable, as that ten thousand Seas will never be able to put it out;
a fire so hight, as that our very Bonfires, nay, even that which will one day Set the Whole World on fire Are cold to it, a fire so unquenchable, as that ten thousand Seas will never be able to put it out;
be we obedient to God in our Loyaltie to the King, that loyal obedience will be the best sacrifice of Praise, the most acceptable Thanksgiving to God, the occasion of the greatest joy to man immaginable.
be we obedient to God in our Loyalty to the King, that loyal Obedience will be the best sacrifice of Praise, the most acceptable Thanksgiving to God, the occasion of the greatest joy to man imaginable.
To which GOD let every Man joyn with me in ascribing all Kingdome, (even this also) all Power and Glory, all Praise and Thansgivings for the KING and KINGDOME and for all other his blessings, for ever and ever. Amen. FINIS.
To which GOD let every Man join with me in ascribing all Kingdom, (even this also) all Power and Glory, all Praise and Thanksgivings for the KING and KINGDOM and for all other his blessings, for ever and ever. Amen. FINIS.
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