In the beginning of this Chapter we have Agur 's humble and modest Wish for a contented mediocrity, preferrable to both Extreams of Poverty and Riches: The remaining part is spent in the observation of some remarkable Qualities, peculiar to several sorts of Creatures.
In the beginning of this Chapter we have Agur is humble and modest Wish for a contented mediocrity, preferable to both Extremes of Poverty and Riches: The remaining part is spent in the observation of Some remarkable Qualities, peculiar to several sorts of Creatures.
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but preferring our own Version as the most generally received, I shall only observe that the first and last of these, the Lyon and the King, have their particular Characters annext to them;
but preferring our own Version as the most generally received, I shall only observe that the First and last of these, the lion and the King, have their particular Characters annexed to them;
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The former is generally fear'd for his great Strength and undaunted Courage; and the latter, no less to be Reverenc'd for his Sacred Character and Supream Authority
The former is generally feared for his great Strength and undaunted Courage; and the latter, no less to be Reverenced for his Sacred Character and Supreme authority
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sed precario jure imperabant, in the Words of Grotius; who had little of Royalty belonging to them, beside the Name and Ceremony, at most, were but Kings upon Courtesie,
sed precario jure imperabant, in the Words of Grotius; who had little of Royalty belonging to them, beside the Name and Ceremony, At most, were but Kings upon Courtesy,
But by King here is meant, such a one as Solomon himself was, the supposed Author of these Words, under the name of Agur; one who is acknowledg'd Sovereign in his Kingdom, who holds his Crown Independant on any but God,
But by King Here is meant, such a one as Solomon himself was, the supposed Author of these Words, under the name of Agur; one who is acknowledged Sovereign in his Kingdom, who holds his Crown Independent on any but God,
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And such a one as this the Laws do acknowledge our King to be, when they call his Crown an Imperial Crown, resembling that of the Roman Emperours, which was Absolute and Independant; when they Entitle him upon all Occasions, Our Sovereign Lord the King, when they account his Person Sacred and Inviolable, which cannot be but in respect of his Authority, which must therefore be Divine in its Original, and Inseparable from his Person;
And such a one as this the Laws do acknowledge our King to be, when they call his Crown an Imperial Crown, resembling that of the Roman emperors, which was Absolute and Independent; when they Entitle him upon all Occasions, Our Sovereign Lord the King, when they account his Person Sacred and Inviolable, which cannot be but in respect of his authority, which must Therefore be Divine in its Original, and Inseparable from his Person;
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§. 1. Because it is an Affront and Violation offered to a Divine Ordinance, and that Government is a Divine Ordinance I might prove at large, from the Testimony of all Nations concerning it;
§. 1. Because it is an Affront and Violation offered to a Divine Ordinance, and that Government is a Divine Ordinance I might prove At large, from the Testimony of all nations Concerning it;
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from the joynt Confession of the whole Christian Church, Primitive and Reform'd, and in particular by that of our own, together with the Laws of the Land, which do acknowledge and suppose as much.
from the joint Confessi of the Whole Christian Church, Primitive and Reformed, and in particular by that of our own, together with the Laws of the Land, which do acknowledge and suppose as much.
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Rom. 13.1, 2. There is no power but of God, the powers that be are ordain'd of God, whosoever therefore resisteth the powers, resisteth the Ordinance of God.
Rom. 13.1, 2. There is no power but of God, the Powers that be Are ordained of God, whosoever Therefore Resisteth the Powers, Resisteth the Ordinance of God.
Now that Resistance is an Affront thereunto, I think none will deny, for it is to overthrow what God himself hath Establish'd, to pluck up what he hath Planted,
Now that Resistance is an Affront thereunto, I think none will deny, for it is to overthrow what God himself hath Established, to pluck up what he hath Planted,
Now consider, a thing becomes never the more Lawful or Unlawful in it self, because it is grown a Custom and Fashion with some Men to plead Conscience for or against it;
Now Consider, a thing becomes never the more Lawful or Unlawful in it self, Because it is grown a Custom and Fashion with Some Men to plead Conscience for or against it;
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By this Rule, all Seditious Practices, and violent Attempts against the Government, being forbidden by God, are as much Sins as any Act of Prophaness and Impiety whatsoever;
By this Rule, all Seditious Practices, and violent Attempts against the Government, being forbidden by God, Are as much Sins as any Act of Profaneness and Impiety whatsoever;
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and are never the more Warrantable, because some Men have pleaded Conscience in Defence thereof, and disguis'd their Faction under the Veil of Religion.
and Are never the more Warrantable, Because Some Men have pleaded Conscience in Defence thereof, and disguised their Faction under the Veil of Religion.
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Whether is better to be Obey'd, God or Man, judge ye. So in this matter, Whether ought to be most obeyed? God, who commands Subjection, and forbids Resistance;
Whither is better to be Obeyed, God or Man, judge you. So in this matter, Whither ought to be most obeyed? God, who commands Subjection, and forbids Resistance;
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or such Turbulent, and Disaffected Persons, who plead Conscience against every thing they dislike, and pretend Religion to the neglect of this Duty, in opposition to a positive Precept and Divine Command?
or such Turbulent, and Disaffected Persons, who plead Conscience against every thing they dislike, and pretend Religion to the neglect of this Duty, in opposition to a positive Precept and Divine Command?
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when yet they are in so much danger, from the Patrons of Faction and Sedition, notwithstanding all the Provision which God himself hath made for their Security.
when yet they Are in so much danger, from the Patrons of Faction and Sedition, notwithstanding all the Provision which God himself hath made for their Security.
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§ 3. Resistance, or Opposition to Civil Government, is contrary to the Doctrine of Christ; Examples of the Apostles, and the whole Genius and Design of the Gospel.
§ 3. Resistance, or Opposition to Civil Government, is contrary to the Doctrine of christ; Examples of the Apostles, and the Whole Genius and Design of the Gospel.
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Now if by the Laws of our Religion we are forbid Revenge, or the returning of Wrong towards our Equals and Inferiours, much more towards our Superiours.
Now if by the Laws of our Religion we Are forbid Revenge, or the returning of Wrong towards our Equals and Inferiors, much more towards our Superiors.
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nor make shew of the least Murmuring or Discontent; But as a sheep before the Shearers is dumb, so he opened not his Mouth; saith the Evangelical Prophet.
nor make show of the least Murmuring or Discontent; But as a sheep before the Shearers is dumb, so he opened not his Mouth; Says the Evangelical Prophet.
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Who when he was reviled, reviled not again; when he suffered, he threatned not, but committed himself to him that judgeth Righteously; saith the Apostle.
Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that Judgeth Righteously; Says the Apostle.
Now the more we resemble our meek and humble Saviour in our Comportment under Sufferings and Injuries, the greater assurance we have of being his Disciples indeed;
Now the more we resemble our meek and humble Saviour in our Comportment under Sufferings and Injuries, the greater assurance we have of being his Disciples indeed;
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instead of revenging their Sufferings, or resisting the Powers under which they suffered, they on the quite contrary rejoye'd in Affliction, and gloried in Tribulation;
instead of revenging their Sufferings, or resisting the Powers under which they suffered, they on the quite contrary rejoy in Affliction, and gloried in Tribulation;
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for let our Sufferings be upon what account they will, whether Civil or Religious, 'tis our Patient and Submissive Demeanour under them, that makes them Christian Sufferings,
for let our Sufferings be upon what account they will, whither Civil or Religious, it's our Patient and Submissive Demeanour under them, that makes them Christian Sufferings,
for a Man may suffer in a good Cause after a bad manner, and thereby lose the Reward of his Sufferings for want of Faith and Patience to support and carry him through:
for a Man may suffer in a good Cause After a bad manner, and thereby loose the Reward of his Sufferings for want of Faith and Patience to support and carry him through:
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and inflicted on the other, we find nothing could provoke them to a Disturbance; we read of nothing they did in way of Revenge or Despite to their Governours;
and inflicted on the other, we find nothing could provoke them to a Disturbance; we read of nothing they did in Way of Revenge or Despite to their Governors;
Nay, their Sufferings were rather cause of Joy and Triumph, than of Quarrel and Revenge: Magis damnati quam absoluti gaudemus, said the most Ancient of all the Latine Fathers:
Nay, their Sufferings were rather cause of Joy and Triumph, than of Quarrel and Revenge: Magis Condemned quam absoluti We rejoice, said the most Ancient of all the Latin Father's:
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Now their willingness to suffer, and forwardness to submit, is an Argument they were much better Christians than the generality of those, who think themselves in the uppermost Form in Christ's School,
Now their willingness to suffer, and forwardness to submit, is an Argument they were much better Christians than the generality of those, who think themselves in the uppermost From in Christ's School,
They made use of no Offensive Arms against the very worst of Princes, nor any other Defence than that of Prayers and Tears, Apologies and Supplications;
They made use of no Offensive Arms against the very worst of Princes, nor any other Defence than that of Prayers and Tears, Apologies and Supplications;
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aliter nec debeo nec possum resistere, says the Warlike Bishop of Milan. According to the Principles of their Religion, they could not make any other Defence, they were not permitted any other Resistance.
aliter nec Debow nec possum resistere, Says the Warlike Bishop of Milan. According to the Principles of their Religion, they could not make any other Defence, they were not permitted any other Resistance.
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And therefore one great Topick they insisted on in their Apologies for themselves and their Religion was this, That it was the greatest friend to Government in the World;
And Therefore one great Topic they insisted on in their Apologies for themselves and their Religion was this, That it was the greatest friend to Government in the World;
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Furthermore, that you may see how shy they were of Resistance, and at what a distance they kept from this Sin, they were wont to put up Publick Prayers (and I dare say they never said them backward in Private) for the Life of the Emperour, Safety of his Person,
Furthermore, that you may see how shy they were of Resistance, and At what a distance they kept from this since, they were wont to put up Public Prayers (and I Dare say they never said them backward in Private) for the Life of the Emperor, Safety of his Person,
when they find the plain Truth is not for their turn) to support their wicked Doctrine of taking up Arms against the Prince at the command of their Church.
when they find the plain Truth is not for their turn) to support their wicked Doctrine of taking up Arms against the Prince At the command of their Church.
For the chiefest part of the Empire was then turn'd Christian, who made up partom poene majorem, the greatest Number almost in every Town and City, saith Tertullian, whose account is very well known,
For the chiefest part of the Empire was then turned Christian, who made up partom poene majorem, the greatest Number almost in every Town and city, Says Tertullian, whose account is very well known,
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Moreover, if they had been inclin'd to Resistance, or thought it Lawful, might not the Desperatoness of their Case have supply'd the defect of their Numbers, which sometimes carries men a great way,
Moreover, if they had been inclined to Resistance, or Thought it Lawful, might not the Desperatoness of their Case have supplied the defect of their Numbers, which sometime carries men a great Way,
They were acted by other-guess Maximes and Principles, than the disaffected of this present Age: We hear of no Attempts, or Offers of Resistance, amidst the greatest heats of Persecution;
They were acted by otherguess Maxims and Principles, than the disaffected of this present Age: We hear of no Attempts, or Offers of Resistance, amid the greatest heats of Persecution;
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This argues the Goodness both of their Cause and Religion, which upon that Account, deservedly recommends it self to the especial Care and Protection of Princes;
This argues the goodness both of their Cause and Religion, which upon that Account, deservedly recommends it self to the especial Care and Protection of Princes;
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and no greater Punishment assign'd to any, than to this of Treason and Rebellion, which is the plain English of all Violent Resistance, when oppos'd to Lawful Authority;
and no greater Punishment assigned to any, than to this of Treason and Rebellion, which is the plain English of all Violent Resistance, when opposed to Lawful authority;
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and therefore the Laws of all Nations under Heaven have strictly provided against this Sin, and branded it with the greatest Reproach and Infamy in the World.
and Therefore the Laws of all nations under Heaven have strictly provided against this since, and branded it with the greatest Reproach and Infamy in the World.
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Est enim tam grave Crimen, ut vix permittatur Haeredibus, quod vivant, saith Bracton; 'tis so Vile and Infamous a piece of Guilt, that the Law doth hardly allow Life to his Children and Posterity.
Est enim tam grave Crimen, ut vix permittatur Haeredibus, quod vivant, Says Bracton; it's so Vile and Infamous a piece of Gilded, that the Law does hardly allow Life to his Children and Posterity.
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Had I time, I might observe unto you, out of all sorts of History, and the Records of all Nations extant, the Sore and Grievous Punishments, which have overtaken those that have been given to Change,
Had I time, I might observe unto you, out of all sorts of History, and the Records of all nations extant, the Soar and Grievous Punishments, which have overtaken those that have been given to Change,
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The Time would fail me to speak of the just Judgment of God, pursuing Korah, Dathan and Abiram, who rose up against Moses; Absalom, Achitophel, and Sheba, who rebelled against David: befalling Bigthan and Teresh, which conspired against Ahasuerus; Theudas and Judas of Galilee, who made an Insurrection under the Romans: overtaking the Murderers of Saul and Ishbosheth his Son,
The Time would fail me to speak of the just Judgement of God, pursuing Korah, Dathan and Abiram, who rose up against Moses; Absalom, Ahithophel, and Sheba, who rebelled against David: befalling Bigthan and Teresh, which conspired against Ahasuerus; Theudas and Judas of Galilee, who made an Insurrection under the Romans: overtaking the Murderers of Saul and Ishbosheth his Son,
where unto I might add out of prophane Story, the Murderers of Darius, Alexander, J. Caesar, and an infinite more who have been all brought to a Shameful and Untimely End by this very Sin,
where unto I might add out of profane Story, the Murderers of Darius, Alexander, J. Caesar, and an infinite more who have been all brought to a Shameful and Untimely End by this very since,
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The whole Nation of the Jews, who were very Peaceable and Quiet under both their former Captivities and upon that Account always far'd the better for it, God himself inclining the Hearts of their Conquerours toward them,
The Whole nation of the jews, who were very Peaceable and Quiet under both their former Captivities and upon that Account always fared the better for it, God himself inclining the Hearts of their Conquerors towards them,
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first under Titus, and afterward under Adrian, by whom, for their frequent Mutinies and Insurrections, they were banish'd their Countrey, forbid their City,
First under Titus, and afterwards under Adrian, by whom, for their frequent Mutinies and Insurrections, they were banished their Country, forbid their city,
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the great Conscience which David made of Resisting Saul, Injuring his Person, or Attempting ought against his Government, notwithstanding he was Chosen of God and Anointed by Samuel to the Succession;
the great Conscience which David made of Resisting Saul, Injuring his Person, or Attempting ought against his Government, notwithstanding he was Chosen of God and Anointed by Samuel to the Succession;
The like may be affirm'd of all those who have been any ways Instrumental in carrying on the two late Horrid Conspiracies against the Life of our Present King, (whom I pray God long preserve) what have they got hereby,
The like may be affirmed of all those who have been any ways Instrumental in carrying on the two late Horrid Conspiracies against the Life of our Present King, (whom I pray God long preserve) what have they god hereby,
He therefore that takes the Sword into his hand to lift it up against his Brother, much more against the Father of his Countrey, doth in that very Act rescue it out of Gods hand,
He Therefore that Takes the Sword into his hand to lift it up against his Brother, much more against the Father of his Country, does in that very Act rescue it out of God's hand,
But this is not all, there is something Worse than this yet behind; wherefore, §. 5. God hath threatned to punish this Sin with Damnation, Rom. 13.2. so the Text runs according to our Version:
But this is not all, there is something Worse than this yet behind; Wherefore, §. 5. God hath threatened to Punish this since with Damnation, Rom. 13.2. so the Text runs according to our Version:
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The word indeed signifies Judgment; but however, according to the Analogy of Scripture, it may refer to the Punishment of the Other Life as well as of This,
The word indeed signifies Judgement; but however, according to the Analogy of Scripture, it may refer to the Punishment of the Other Life as well as of This,
and therefore should be the most scrupulous of any thing that might hazard and endanger them, that yet they should be able to allow themselves in so great a Guilt;
and Therefore should be the most scrupulous of any thing that might hazard and endanger them, that yet they should be able to allow themselves in so great a Gilded;
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notwithstanding so vast a Punishment is threatned thereto. To conclude this Particular, Whatever we may dream of the Original of the Magistrates Power,
notwithstanding so vast a Punishment is threatened thereto. To conclude this Particular, Whatever we may dream of the Original of the Magistrates Power,
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I come now to consider the chiefest Objections that are usually made use of against this Doctrine, which I shall endeavour to Answer in the Resolution of these three great Inquiries.
I come now to Consider the chiefest Objections that Are usually made use of against this Doctrine, which I shall endeavour to Answer in the Resolution of these three great Inquiries.
For what the Apostle adviseth Servants toward their Masters, holds equally true on the behalf of Subjects towards their Governours, where the Obligation is much stronger,
For what the Apostle adviseth Servants towards their Masters, holds equally true on the behalf of Subject's towards their Governors, where the Obligation is much Stronger,
but the Authority of the Good and Bad is alike in Both, and derived from one and the same Original, notwithstanding the Abuse thereof when in Ill hands:
but the authority of the Good and Bad is alike in Both, and derived from one and the same Original, notwithstanding the Abuse thereof when in Ill hands:
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and in the fifth Book of his City of God, He instanceth in the Best and Worst of the Roman Emperours, Qui Augusto, Ipse & Neroni, &c. Qui Constantino Christiano, Ipse Apostatae Juliano, &c. He that gave the Sovereign Power to Augustus, gave it likewise to Nero; and He that confer'd it upon Constantine, a Christian, bestow'd it in like manner upon Julian an Apostate;
and in the fifth Book of his city of God, He Instanceth in the Best and Worst of the Roman emperors, Qui Augusto, Ipse & Nero, etc. Qui Constantino Christian, Ipse Apostatae Juliano, etc. He that gave the Sovereign Power to Augustus, gave it likewise to Nero; and He that conferred it upon Constantine, a Christian, bestowed it in like manner upon Julian an Apostate;
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and spoken of in Former Times? Where would be that Christian Forbearance, Long-suffering, and Self denial, which our Religion enjoyns in Times of Suffering and Persecution from Bad Princes and Governours.
and spoken of in Former Times? Where would be that Christian Forbearance, Long-suffering, and Self denial, which our Religion enjoins in Times of Suffering and Persecution from Bad Princes and Governors.
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The great Evangelical Duties of Meekness, Patience, and Submission to the Will of God, which are prest so frequently upon Christians by the Holy Ghost, Are they of Force only under Good Princes,
The great Evangelical Duties of Meekness, Patience, and Submission to the Will of God, which Are pressed so frequently upon Christians by the Holy Ghost, are they of Force only under Good Princes,
I may well demand of you in the Words of our Saviour to the Pharisees, What do you more than others? Do not the very Heathens and Publicans the same? Are not the worst of Men as good Subjects as this comes to? And do you think the Religion of Christ doth teach you to be no better than they:
I may well demand of you in the Words of our Saviour to the Pharisees, What do you more than Others? Do not the very heathens and Publicans the same? are not the worst of Men as good Subject's as this comes to? And do you think the Religion of christ does teach you to be no better than they:
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To defend Religion by Rebellious Force, is to violate Religion for Religions Sake; and to defeat the great End and Design of the Gospel, out of a Zeal to the Name, rather than the Thing,
To defend Religion by Rebellious Force, is to violate Religion for Religions Sake; and to defeat the great End and Design of the Gospel, out of a Zeal to the Name, rather than the Thing,
You that think your selves oblig'd to scuffle with your Prince, out of Zeal to your Religion, Pray, What Religion is it, that you would contend for? Is it for a Religion that Encourageth Sedition, Countenanceth Rebellion, teaches Resistance,
You that think your selves obliged to scuffle with your Prince, out of Zeal to your Religion, Pray, What Religion is it, that you would contend for? Is it for a Religion that Encourageth Sedition, countenanceth Rebellion, Teaches Resistance,
and Puts you upon Violent Courses on its behalf? If this be the Religion you would Tugg for, 'tis firting that both you and your Religion too should be supprest and kept under:
and Puts you upon Violent Courses on its behalf? If this be the Religion you would Tug for, it's firting that both you and your Religion too should be suppressed and kept under:
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Such men, instead of hoping to be Accepted for their Zeal, may be sent away with a Quis requisivit? or who hath required these things at your hands? Wherefore those Pretences of Religion are never to be Trusted, which tend to any Ill Design against the Government,
Such men, instead of hoping to be Accepted for their Zeal, may be sent away with a Quis requisivit? or who hath required these things At your hands? Wherefore those Pretences of Religion Are never to be Trusted, which tend to any Ill Design against the Government,
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§ 2. Let our Circumstances be never so hard and Grievous, yet to go about to Remedy them by Publick Resistance and Opposition, is the worst way we can possibly take.
§ 2. Let our circumstances be never so hard and Grievous, yet to go about to Remedy them by Public Resistance and Opposition, is the worst Way we can possibly take.
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And tho want of Prudence and Policy may be objected in the case, yet they are never to be pleaded to the prejudice of our Consciences in the Breach of any known Religious Duty.
And though want of Prudence and Policy may be objected in the case, yet they Are never to be pleaded to the prejudice of our Consciences in the Breach of any known Religious Duty.
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as well as Privileges? Why then may we not plead the One against Conscience and Duty as well as the Other? What more Mean and Cowardly, may the Proud man say,
as well as Privileges? Why then may we not plead the One against Conscience and Duty as well as the Other? What more Mean and Cowardly, may the Proud man say,
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and yet no Duty can be more Christian than This. Now if it is not warrantable to oppose any of these Worldly Considerations to the greater Obligation of Conscience in matter of forgiving Enemies, and passing by Injuries;
and yet no Duty can be more Christian than This. Now if it is not warrantable to oppose any of these Worldly Considerations to the greater Obligation of Conscience in matter of forgiving Enemies, and passing by Injuries;
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This Non-resistance therefore being enjoyn'd by Christ, becomes as much our Duty towards our Governours, as the Other of Forgiveness is our Duty to each other. §.
This Nonresistance Therefore being enjoined by christ, becomes as much our Duty towards our Governors, as the Other of Forgiveness is our Duty to each other. §.
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as in the Case of St. Paul: Yet the Primitive Christians (many of whom were Romans, and born to those Priviledges which others purchas'd) never laid claim to any of them to the Prejudice of their Duty towards the higher Powers;
as in the Case of Saint Paul: Yet the Primitive Christians (many of whom were Roman, and born to those Privileges which Others purchased) never laid claim to any of them to the Prejudice of their Duty towards the higher Powers;
but chose to suffer and part with all, even to Life it self, (which alone is sufficient to weigh down all the Rest) rather than save either the one or the other by Resistance.
but chosen to suffer and part with all, even to Life it self, (which alone is sufficient to weigh down all the Rest) rather than save either the one or the other by Resistance.
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If then the great Concern of Life ought not to exempt us from Subjection, then surely no other Conveniencies or Advantages relating thereunto can possibly do it:
If then the great Concern of Life ought not to exempt us from Subjection, then surely no other Conveniences or Advantages relating thereunto can possibly do it:
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whenas all our Losses and Sufferings in this World shall be abundantly made up with a rich Recompence of Reward, and a far more Exceeding and Eternal weight of Glory;
whenas all our Losses and Sufferings in this World shall be abundantly made up with a rich Recompense of Reward, and a Far more Exceeding and Eternal weight of Glory;
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and to This the whole Nation have Sworn, and given their Assent once already by their Representatives, and every man doth it over again in his own Person,
and to This the Whole nation have Sworn, and given their Assent once already by their Representatives, and every man does it over again in his own Person,
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Yet thus much is evident to all that have but the least insight into the Constitution of our Government, that no Nation under Heaven hath been more Sollicitous for their Sovereigns Honour and Safety, none more tender of their Princes Reputation and Government than Our Own;
Yet thus much is evident to all that have but the least insight into the Constitution of our Government, that no nation under Heaven hath been more Solicitous for their Sovereigns Honour and Safety, none more tender of their Princes Reputation and Government than Our Own;
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No War can be justifiable, but what is begun and carried on by a Lawful Power, and the People of England will always want that in their taking up Arms against their Prince;
No War can be justifiable, but what is begun and carried on by a Lawful Power, and the People of England will always want that in their taking up Arms against their Prince;
or if he should, the Grant is void in its own Nature, as being inconsistent with the Essentials of Sovereign Power, which cannot be Sovereign unless it be Irresistable too;
or if he should, the Grant is void in its own Nature, as being inconsistent with the Essentials of Sovereign Power, which cannot be Sovereign unless it be Irresistible too;
and such is that Power which our Kings are invested withall, and which the People do Recognize every time they take the Oath of Allegiance and Supremacy, and declare their Abhorrence of that Traiterous Position, Of taking up Arms against the King, &c. Or any that are Commissioned by him.
and such is that Power which our Kings Are invested withal, and which the People doe Recognise every time they take the Oath of Allegiance and Supremacy, and declare their Abhorrence of that Traitorous Position, Of taking up Arms against the King, etc. Or any that Are Commissioned by him.
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§. 3. The Methods of Resistance and Open Force, (let the Enemies of Passive Obedience say what they will) are the most Unsafe and Impolitick Course we can take for the Preservation of Liberty and Property;
§. 3. The Methods of Resistance and Open Force, (let the Enemies of Passive obedience say what they will) Are the most Unsafe and Impolitic Course we can take for the Preservation of Liberty and Property;
for under pretence of taking up Arms for the Rights and Priviledges of the Subject, they do hereby but Invade those of other men, and Hazard their own.
for under pretence of taking up Arms for the Rights and Privileges of the Subject, they do hereby but Invade those of other men, and Hazard their own.
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For this makes every man guilty of that Crime which he is jealous of in his Prince, namely, the becoming Illegal, Ʋnjust, and Oppressive, Regardless of the Commonweal and Publick Good; This makes Subjects more Arbitrary, than the most Absolute Monarch, and Popular Fury of much worse consequence than any unbounded Tyranny whatsoever;
For this makes every man guilty of that Crime which he is jealous of in his Prince, namely, the becoming Illegal, Ʋnjust, and Oppressive, Regardless of the Commonweal and Public Good; This makes Subjects more Arbitrary, than the most Absolute Monarch, and Popular Fury of much Worse consequence than any unbounded Tyranny whatsoever;
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insomuch as the Remedy proves alwayes worse than the Disease, and Ends many times in the open Shame and just Punishment of the first Authors and Abettors thereof:
insomuch as the Remedy Proves always Worse than the Disease, and Ends many times in the open Shame and just Punishment of the First Authors and Abettors thereof:
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This hath been our Case once already, when we got many Ill Masters in the room of one Good one. Let us take heed therefore of those Commotions for which of late we have smarted so severely;
This hath been our Case once already, when we god many Ill Masters in the room of one Good one. Let us take heed Therefore of those Commotions for which of late we have smarted so severely;
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than in their Greatest Force and Strongest Opposition; for when they have done all they can, Ten to One but things return again into their Old Channel.
than in their Greatest Force and Strongest Opposition; for when they have done all they can, Ten to One but things return again into their Old Channel.
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Pray consider, what do People commonly get by Rebellion, and such like Violent Attempts, except it be to Rebell themselves into Bondage and Slavery, or Sin a Nation into those very Dangers and Mischiefs which they are apt to be so Jealous and Apprehensive of.
Pray Consider, what do People commonly get by Rebellion, and such like Violent Attempts, except it be to Rebel themselves into Bondage and Slavery, or since a nation into those very Dangers and Mischiefs which they Are apt to be so Jealous and Apprehensive of.
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What hath France got by all her Civil Wars and Broils, (whereof that Nation had good store formerly) that Tyranical Yoke which she would have shook off thereby, doth but sit the Closer upon her Neck,
What hath France god by all her Civil Wars and Broils, (whereof that nation had good store formerly) that Tyrannical Yoke which she would have shook off thereby, does but fit the Closer upon her Neck,
Pray tell me, What have we of this Nation got by our late Ʋnnatural Wars, notwithstanding the Peoples Success against the Government? What did we then purchase by all the Blood and Treasure that we spent for so many years,
Pray tell me, What have we of this nation god by our late Ʋnnatural Wars, notwithstanding the Peoples Success against the Government? What did we then purchase by all the Blood and Treasure that we spent for so many Years,
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but only Servitude and Arbitrary Government, which was the very thing we pretended to Fear from our Lawful Prince. What did we get by Deposing and Murdering of one Good King, but the Usurpation of Many in his room? What by dissolving the Ancient Frame of Government,
but only Servitude and Arbitrary Government, which was the very thing we pretended to fear from our Lawful Prince. What did we get by Deposing and Murdering of one Good King, but the Usurpation of Many in his room? What by dissolving the Ancient Frame of Government,
What got we by Banishing our Princes and Nobles, and Forcing them into a Strange Land, but to send them for Shelter and Refuge to the Enemies of our Nation and Religion? And shall we still be at the same lay? Shall we be still playing with the Flames, which have scorch'd us so terribly already? This is to be worse than Children,
What god we by Banishing our Princes and Nobles, and Forcing them into a Strange Land, but to send them for Shelter and Refuge to the Enemies of our nation and Religion? And shall we still be At the same lay? Shall we be still playing with the Flames, which have scorched us so terribly already? This is to be Worse than Children,
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God forbid then, that any among us should in the least Favour, much less Attempt over again the same Violent Courses which have been the Occasion of so great Unhappiness to these Nations.
God forbid then, that any among us should in the least Favour, much less Attempt over again the same Violent Courses which have been the Occasion of so great Unhappiness to these nations.
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hereby we leave no room for Suffering, if we may Oppose, nor make use of our Faith and Patience, while we are unwilling to have them exercis'd and undergo the Trial.
hereby we leave no room for Suffering, if we may Oppose, nor make use of our Faith and Patience, while we Are unwilling to have them exercised and undergo the Trial.
To be peaceable in peaceable Times, to be Loyal when there is no great Number of Examples to the contrary, to be Still and Quiet when the Genius and Complexion of the whole Nation is so, this is not Thank-worthy, 'tis no less our present Interest, than Duty so to be;
To be peaceable in peaceable Times, to be Loyal when there is no great Number of Examples to the contrary, to be Still and Quiet when the Genius and Complexion of the Whole nation is so, this is not Thankworthy, it's no less our present Interest, than Duty so to be;
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But to give proof of a Quiet Temper and Disposition, to adhere to Principles of Peace and Loyalty when the whole Nation is prest with contrary Extreams,
But to give proof of a Quiet Temper and Disposition, to adhere to Principles of Peace and Loyalty when the Whole nation is pressed with contrary Extremes,
for asserting a Doctrine that is purely Christian, and directly Opposite to that of Rome, is to reflect upon our Laws and Religion, which acknowledge as much as this comes to:
for asserting a Doctrine that is purely Christian, and directly Opposite to that of Room, is to reflect upon our Laws and Religion, which acknowledge as much as this comes to:
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they may as well say the Ancient Fathers of the Church were a company of Heathens, for persuading the Christians of their time to submit themselves to the Tyranny of Pagan Princes and Persecutours without Resistance;
they may as well say the Ancient Father's of the Church were a company of heathens, for persuading the Christians of their time to submit themselves to the Tyranny of Pagan Princes and Persecutors without Resistance;
But if the Principles of our Church, and of those men who charge her so heavily, were but throughly weigh'd and compar'd together, we should quickly see which of the two bids fairest for such a Character, and doth most deserve to lye under such a Suspicion.
But if the Principles of our Church, and of those men who charge her so heavily, were but thoroughly weighed and compared together, we should quickly see which of the two bids Fairest for such a Character, and does most deserve to lie under such a Suspicion.
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yet, since the Author of our Religion hath made Resistance a Sin, and Subjection a Duty upon all occasions, the Ministers of Christ (if they would be found Faithful) ought to connive at this Sin no more than at any other;
yet, since the Author of our Religion hath made Resistance a since, and Subjection a Duty upon all occasions, the Ministers of christ (if they would be found Faithful) ought to connive At this since no more than At any other;
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Think not slight of Passive Obedience, as some lately have done, tho with little Credit either to themselves or their Cause, nor yet run into the opposite Guilt of any Temptation in the World; Do not shrink from the Principles of True Christian Subjection, nor of old English Allegiance: but learn of an Apostle, to Fear God and Honour the King;
Think not slight of Passive obedience, as Some lately have done, though with little Credit either to themselves or their Cause, nor yet run into the opposite Gilded of any Temptation in the World; Do not shrink from the Principles of True Christian Subjection, nor of old English Allegiance: but Learn of an Apostle, to fear God and Honour the King;
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or take the Counsel of one of the Greatest of Kings, and Wisest of Men; wherewith I shall shut up this Discourse. Prov. 24.21. My Son, Fear thou the Lord and the King, and meddle not with them that are given to change;
or take the Counsel of one of the Greatest of Kings, and Wisest of Men; wherewith I shall shut up this Discourse. Curae 24.21. My Son, fear thou the Lord and the King, and meddle not with them that Are given to change;
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