Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.
THere are some common Notions and Inclinations to Devotion planted in the minds of men, which prompt them to the exercise of that which they esteem Religion; and these, in the Professors of Christianity, are very much improv'd by Education and Instruction, by the Ministry of the Word and publick Ordinances, by the common workings of the Spirit of God and the Examples of good men;
THere Are Some Common Notions and Inclinations to Devotion planted in the minds of men, which prompt them to the exercise of that which they esteem Religion; and these, in the Professors of Christianity, Are very much improved by Education and Instruction, by the Ministry of the Word and public Ordinances, by the Common workings of the Spirit of God and the Examples of good men;
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so that as many of them as are not Atheistical in heart, can never satisfie the workings of their Conscience, without performance of some things which carry in them the appearance of a Religious Conversation,
so that as many of them as Are not Atheistical in heart, can never satisfy the workings of their Conscience, without performance of Some things which carry in them the appearance of a Religious Conversation,
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But yet, alas, it doth too often happen, through the blindness of our Understandings, and the averseness of our corrupt Wills to the severer Duties of Christianity, through the subtilty of Satan, and the deceitfulness of our own Hearts, through the strong affection which we bear to our beloved Lusts,
But yet, alas, it does too often happen, through the blindness of our Understandings, and the averseness of our corrupt Wills to the severer Duties of Christianity, through the subtlety of Satan, and the deceitfulness of our own Hearts, through the strong affection which we bear to our Beloved Lustiest,
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I say it doth too often happen upon these accounts, that men delude themselves with a fair semblance of Religion, without the Substance of it, Having a form of Godliness, &c.
I say it does too often happen upon these accounts, that men delude themselves with a fair semblance of Religion, without the Substance of it, Having a from of Godliness, etc.
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and yet most certainly destructive to our precious Souls, it is both very necessary, and very profitable to deal plainly with you in this important Subject, by shewing,
and yet most Certainly destructive to our precious Souls, it is both very necessary, and very profitable to deal plainly with you in this important Subject, by showing,
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and is comprised in the first Table of the Decalogue. As, v. g. When the Scripture doth exhort so follow after Righteousness, 1 Tim. 6.11. 2 Pet. 1.7. Godliness, Faith, Love, Patience, Meekness, to add to Godliness, Brotherly Kindness, and Charity;
and is comprised in the First Table of the Decalogue. As, v. g. When the Scripture does exhort so follow After Righteousness, 1 Tim. 6.11. 2 Pet. 1.7. Godliness, Faith, Love, Patience, Meekness, to add to Godliness, Brotherly Kindness, and Charity;
Here, because Godliness is put in oppostion to Righteousness, Sobriety, and Charity, which comprehend the Duties of the second Table, it seems apparent that the Word Godliness doth in these places only signifie that Duty which we owe to God.
Here, Because Godliness is put in oppostion to Righteousness, Sobriety, and Charity, which comprehend the Duties of the second Table, it seems apparent that the Word Godliness does in these places only signify that Duty which we owe to God.
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having the Promise of this Life and that which is to come, there Godliness must signifie all that Obedience which is required by the Gospel, that Love and Righteousness which it prescribes towards our Neighbour, that Temperance which it enjoyns towards our selves,
having the Promise of this Life and that which is to come, there Godliness must signify all that obedience which is required by the Gospel, that Love and Righteousness which it prescribes towards our Neighbour, that Temperance which it enjoins towards our selves,
the Gospel Grace being revealed, not only to teach us to live godly, but also righteously and soberly, and making us no Promise either of present or of future Blessings, without the practice of these Duties.
the Gospel Grace being revealed, not only to teach us to live godly, but also righteously and soberly, and making us no Promise either of present or of future Blessings, without the practice of these Duties.
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2. That Greek Word NONLATINALPHABET which we here render Form, and answereth to the Hebrew NONLATINALPHABET and NONLATINALPHABET imports an outward shew, appearance, shape, or likeness, as v. g.
2. That Greek Word which we Here render From, and Answers to the Hebrew and imports an outward show, appearance, shape, or likeness, as v. g.
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Jesus appeared NONLATINALPHABET, in another Form, Mark 16.12. He took upon him NONLATINALPHABET, the Form of a Servant, being made in the likeness of a Man, Phil. 2.7.
jesus appeared, in Another From, Mark 16.12. He took upon him, the From of a Servant, being made in the likeness of a Man, Philip 2.7.
When therefore Persons outwardly appear to be religious, when they are found in fashion of the pious Man, doing outwardly as he doth, speaking as he speaketh, making the same Profession which he doth;
When Therefore Persons outwardly appear to be religious, when they Are found in fashion of the pious Man, doing outwardly as he does, speaking as he speaks, making the same Profession which he does;
Now for the Resolution of that important Question, How far a Man may go in the Profession of Christianity and the performance of some religious Duties,
Now for the Resolution of that important Question, How Far a Man may go in the Profession of Christianity and the performance of Some religious Duties,
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1. Men may be frequent in the Performance of the outward Acts of Worship, they may be much in Prayer, may appear very zealous in their Addresses to the Throne of Grace, very sensible of,
1. Men may be frequent in the Performance of the outward Acts of Worship, they may be much in Prayer, may appear very zealous in their Addresses to the Throne of Grace, very sensible of,
they may frequent the publick Ordinances, and seem to take Delight in hearing and in reading of the Word, they may be much in Fasting, and costly and magnificent in their Oblations to God,
they may frequent the public Ordinances, and seem to take Delight in hearing and in reading of the Word, they may be much in Fasting, and costly and magnificent in their Oblations to God,
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This will be evident from the Example of the ancient Jews, and of the Pharisees; for of the Jews it is recorded, That they were very free in their Oblations, witness that Question of the Prophet Isaiah, To what purpose is the multitude of your Sacrifices? The Prophet Micah plainly tells them, That the Lord had a Controversie with his People, and would plead with Israel.
This will be evident from the Exampl of the ancient jews, and of the Pharisees; for of the jews it is recorded, That they were very free in their Oblations, witness that Question of the Prophet Isaiah, To what purpose is the multitude of your Sacrifices? The Prophet micah plainly tells them, That the Lord had a Controversy with his People, and would plead with Israel.
or with ten thousand Rivers of Oyl? Shall I give my first born for my Transgression, the fruit of my Body for the Sin of my Soul? Where are large Offers made, saith Drusius, ad exprimendum Hypocritarum in rebus externù studium, but nor one word of doing Justice, loving Mercy, or walking humbly before God, which were the things that he especially delighted in.
or with ten thousand rivers of Oil? Shall I give my First born for my Transgression, the fruit of my Body for the since of my Soul? Where Are large Offers made, Says Drusius, ad exprimendum Hypocritarum in rebus externù studium, but nor one word of doing justice, loving Mercy, or walking humbly before God, which were the things that he especially delighted in.
or stretching forth their Hands, which was the gesture used in fervent Prayer; witness that Passage of the same Prophet Isaiah, chap. 1.15. When you spread forth your hands I will hide mine Eyes from you;
or stretching forth their Hands, which was the gesture used in fervent Prayer; witness that Passage of the same Prophet Isaiah, chap. 1.15. When you spread forth your hands I will hide mine Eyes from you;
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for besides the second and filth day of the Week, which were their ordinary Fasting days, the Hebrew Kalendar informs us, there was not any Month in the whole Year in which some stated Fasts were not observed for the Remembrance of some Calamity which did in former times afflict that Nation. The Prophet Zachary doth, in one Verse, inform us of the Fast of the fourth, fifth, seventh, and the tenth Month;
for beside the second and filth day of the Week, which were their ordinary Fasting days, the Hebrew Calendar informs us, there was not any Monn in the Whole Year in which Some stated Fasts were not observed for the Remembrance of Some Calamity which did in former times afflict that nation. The Prophet Zachary does, in one Verse, inform us of the Fast of the fourth, fifth, seventh, and the tenth Monn;
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and in these times of solemn Fasting it was their Custom to make large Confessions of their Sins, according to the good Examples of Daniel, Ezra, and Nehemiah; and these Confessions were attended with many Tears and grievous Lamentations;
and in these times of solemn Fasting it was their Custom to make large Confessions of their Sins, according to the good Examples of daniel, Ezra, and Nehemiah; and these Confessions were attended with many Tears and grievous Lamentations;
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witness that Question which they put to the Prophet Zachary, Chap. 7.3. Shall we weep in the fifth Month as we have done so many Years? These Duties they performed with Delight;
witness that Question which they put to the Prophet Zachary, Chap. 7.3. Shall we weep in the fifth Monn as we have done so many years? These Duties they performed with Delight;
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Is not the Lord among us, none Evil can come upon us? In a word, they foolishly presumed that their Diligence in the performance of these Acts of outward Worship, would atone for their neglect of Mercy, Righteousness, and Justice.
Is not the Lord among us, none Evil can come upon us? In a word, they foolishly presumed that their Diligence in the performance of these Acts of outward Worship, would atone for their neglect of Mercy, Righteousness, and justice.
he declares, that though they heard his Words they would not do them, that they did never fast or mourn to him, that none of all their Fastings were an acceptable day unto the Lord, or such a Fast as he had chosen, nor would he lend an Ear unto their Prayers;
he declares, that though they herd his Words they would not do them, that they did never fast or mourn to him, that none of all their Fastings were an acceptable day unto the Lord, or such a Fast as he had chosen, nor would he lend an Ear unto their Prayers;
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Again, the Pharisees were so renown'd for Piety among the Jews, that, in the Language of their Talmud, a Pharisee doth signifie a pious Person, and that which did beget such an Opinion of their Saintship in the Jews, was their Exactness in the outward parts of Divine Worship;
Again, the Pharisees were so renowned for Piety among the jews, that, in the Language of their Talmud, a Pharisee does signify a pious Person, and that which did beget such an Opinion of their Saintship in the jews, was their Exactness in the outward parts of Divine Worship;
was NONLATINALPHABET, an evil Neighbour. Upon their Festivals and fasting days they prayed in the Market-place, and in the Corners of the streets, perhaps that they might be the more exemplary pious,
was, an evil Neighbour. Upon their Festivals and fasting days they prayed in the Marketplace, and in the Corners of the streets, perhaps that they might be the more exemplary pious,
and this they did, because, according to their Maxims, Long Prayer prolongeth Life, and NONLATINALPHABET, every one that multiplieth Prayer shall be heard.
and this they did, Because, according to their Maxims, Long Prayer prolongeth Life, and, every one that multiplieth Prayer shall be herd.
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Our Saviour also seems to intimate, that they did frequently repeat the same Expressions, using Battology, after the manner of the Heathens, to signifie the Vehemence and Ardour of their Prayers.
Our Saviour also seems to intimate, that they did frequently repeat the same Expressions, using Battology, After the manner of the heathens, to signify the Vehemence and Ardour of their Prayers.
They fasted often, saith St. Matthew. They fasted twice a Week, saith Luke, and they continued their Fastings till the Sun went down, and in these days of Fasting they employed themselves in publick reading of the Law. And lastly, they were somewhat costly and expensive in their Service, for, they would beautifie and garnish the Sepulchres of the Prophets, to testifie their great Respect to him who sent them;
They fasted often, Says Saint Matthew. They fasted twice a Week, Says Lycia, and they continued their Fastings till the Sun went down, and in these days of Fasting they employed themselves in public reading of the Law. And lastly, they were somewhat costly and expensive in their Service, for, they would beautify and garnish the Sepulchres of the prophets, to testify their great Respect to him who sent them;
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2. Men may be frequently possess'd with a great Zeal for God, for the Concernments of his Glory, the Purity of his Worship, the Observation of his Day, and of his Ordinances;
2. Men may be frequently possessed with a great Zeal for God, for the Concernments of his Glory, the Purity of his Worship, the Observation of his Day, and of his Ordinances;
they may be zealous and stiff Contenders for what they call the Truth, and by so doing may demonstrate that they have a form of Godliness, that in appearance they are great Promoters of his Glory,
they may be zealous and stiff Contenders for what they call the Truth, and by so doing may demonstrate that they have a from of Godliness, that in appearance they Are great Promoters of his Glory,
St. Paul professeth, That it was Zeal which moved him to persecute the Church of Christ, and that he was, NONLATINALPHABET, a Zealot for his God, when he bound, imprisoned, and persecuted to the Death his dearest Servants, and breath'd forth Threatnings and Slaughters against the Disciples of the Lord.
Saint Paul Professes, That it was Zeal which moved him to persecute the Church of christ, and that he was,, a Zealot for his God, when he bound, imprisoned, and persecuted to the Death his dearest Servants, and breathed forth Threatenings and Slaughters against the Disciples of the Lord.
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When above measure he did persecute the Church, and waste it, then was he NONLATINALPHABET, superlatively zealous: when he shut Christians up in Prison, compell'd them to blaspheme, persecuted them to strange Cities, and, by his Testimony against them, did procure their Death, he only did what he conceived himself in Conscience bound to do against the Name of Jesus;
When above measure he did persecute the Church, and waste it, then was he, superlatively zealous: when he shut Christians up in Prison, compelled them to Blaspheme, persecuted them to strange Cities, and, by his Testimony against them, did procure their Death, he only did what he conceived himself in Conscience bound to do against the Name of jesus;
He calls his Zeal excess of Madness, and saith, that he obtained Pardon of so great a Crime only because he did it ignorantly. And of the unbelieving Jews in general the same Apostle testifieth, that they had a Zeal for God, that they were all zealous for God as he was, that they were zealous for the Law,
He calls his Zeal excess of Madness, and Says, that he obtained Pardon of so great a Crime only Because he did it ignorantly. And of the unbelieving jews in general the same Apostle Testifieth, that they had a Zeal for God, that they were all zealous for God as he was, that they were zealous for the Law,
and stiffly did contend for Moses, and could not hear with Patience that any one should teach, NONLATINALPHABET, Apostacy from Moses: and yet these Zealots, as he himself declares, were given up by God unto the Spirit of Slumber;
and stiffly did contend for Moses, and could not hear with Patience that any one should teach,, Apostasy from Moses: and yet these Zealots, as he himself declares, were given up by God unto the Spirit of Slumber;
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Their Zeal against the Christian Faith caus'd them to send some chosen Men throughout the World to blaspheme, Justin. Mar. p. 234, 335. Idem Dial. cum Tryph. p. 235. Ibid. p. 234, 323, 335. and represent Christianity NONLATINALPHABET, as a wicked Atheistick Sect;
Their Zeal against the Christian Faith caused them to send Some chosen Men throughout the World to Blaspheme, Justin Mar. p. 234, 335. Idem Dial. cum Tryph p. 235. Ibid p. 234, 323, 335. and represent Christianity, as a wicked Atheistic Sect;
Their Zeal provok'd them in their Synagogues to curse all that believed in Jesus, and add unto their other Prayers, one for the destruction of the Hereticks, for so,
Their Zeal provoked them in their Synagogues to curse all that believed in jesus, and add unto their other Prayers, one for the destruction of the Heretics, for so,
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after the Romish Mode, they called Christians. They had a Sect of Zealots, who in their Writings are stiled, good Men, possess'd with a Zeal for God, who took upon them, in imitation of the Zeal of Phinehas, to kill all such as they esteem'd Transgressors who deserved Death, without judicial Sencence pass'd upon them;
After the Romish Mode, they called Christians. They had a Sect of Zealots, who in their Writings Are styled, good Men, possessed with a Zeal for God, who took upon them, in imitation of the Zeal of Phinehas, to kill all such as they esteemed Transgressors who deserved Death, without judicial Sencence passed upon them;
The Pharisees were, of all Jews, the greatest Zealots: they were possess'd with this Opinion, That no Man could be saved who owned not their Religion, and therefore, to promote their Faith, and make one Proselyte unto it, they compass'd Sea and Land. Among the seven kinds of Pharisees they had one stiled NONLATINALPHABET, a Pharisee who serv'd God purely out of Love, as they pretended;
The Pharisees were, of all jews, the greatest Zealots: they were possessed with this Opinion, That no Man could be saved who owned not their Religion, and Therefore, to promote their Faith, and make one Proselyte unto it, they compassed Sea and Land. Among the seven Kinds of Pharisees they had one styled, a Pharisee who served God purely out of Love, as they pretended;
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So careful were they to have God's Laws observ'd, that they by their Traditions made NONLATINALPHABET an Hedge unto the Law, i. e. They would do more, that so they might be sure to do as much as God required.
So careful were they to have God's Laws observed, that they by their Traditions made an Hedge unto the Law, i. e. They would do more, that so they might be sure to do as much as God required.
They were so zealous for the Observation of the Sabbath-day, that they would not permit our Saviour to do the greatest Works of Charity or Mercy, or his Disciples to satisfie their Hunger on that day:
They were so zealous for the Observation of the Sabbath-day, that they would not permit our Saviour to do the greatest Works of Charity or Mercy, or his Disciples to satisfy their Hunger on that day:
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and yet our Lord declares, that notwithstanding all this Zeal, they were but gilded Hypocrites, a Generation of Vipers, who could not possibly escape Damnation.
and yet our Lord declares, that notwithstanding all this Zeal, they were but gilded Hypocrites, a Generation of Vipers, who could not possibly escape Damnation.
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I could proceed to tell you of some Men amongst us, whose Circumcellian Zeal hath prompted them to murther Bishops; and of some Scotish Zealots, who in their printed Declarations profess to have turn'd Rebels out of pure Zeal, for the promotion of Christ's Kingdom, and for the purity of his Worship;
I could proceed to tell you of Some Men among us, whose Circumcellian Zeal hath prompted them to murder Bishops; and of Some Scottish Zealots, who in their printed Declarations profess to have turned Rebels out of pure Zeal, for the promotion of Christ's Kingdom, and for the purity of his Worship;
and yet, of such Despisers of Dominion, and Resisters of Authority, St. Jude declares, that they are NONLATINALPHABET, ungodly Men, v. 4. And although others may embrace them as their beloved Brethren, from such, saith the Apostle, turn away. Wherefore, that Zeal for God, which,
and yet, of such Despisers of Dominion, and Resisters of authority, Saint U^de declares, that they Are, ungodly Men, v. 4. And although Others may embrace them as their Beloved Brothers, from such, Says the Apostle, turn away. Wherefore, that Zeal for God, which,
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as you see, is common both to the unbelieving Jew and to the true Believer, to the proud formal Pharisee as well as to the humble and sincerest Christian, to the heady fierce high-minded Traitor as well as to the peaceable obedient Subject, can be no certain Indication of the Power of Godliness;
as you see, is Common both to the unbelieving Jew and to the true Believer, to the proud formal Pharisee as well as to the humble and Sincerest Christian, to the heady fierce High-minded Traitor as well as to the peaceable obedient Subject, can be no certain Indication of the Power of Godliness;
It may proceed from carnal Motives, as did the Zeal of Jehu, which yet he stiled Zeal for God. Now that which may proceed from Motives common to the good and bad, can be no Evidence that we are good.
It may proceed from carnal Motives, as did the Zeal of Jehu, which yet he styled Zeal for God. Now that which may proceed from Motives Common to the good and bad, can be no Evidence that we Are good.
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and secondly, they call'd themselves NONLATINALPHABET, or the Companions or Associates, from that Expression of the Psalmist, I am a Companion of all them that fear thee;
and secondly, they called themselves, or the Sodales or Associates, from that Expression of the Psalmist, I am a Companion of all them that Fear thee;
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On this Account they do so often quarrel with our Saviour, because he did converse with Publicans and Sinners, and suffer'd them to touch him, and would not be one of their Cheborim, i.
On this Account they do so often quarrel with our Saviour, Because he did converse with Publicans and Sinners, and suffered them to touch him, and would not be one of their Cheborim, i.
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and therefore they enquire, How is it that your Master eateth with Publicans and Sinners? and peremptorily conclude he was no Prophet, because he suffered a sinful Woman to embrace his Feet.
and Therefore they inquire, How is it that your Master Eateth with Publicans and Sinners? and peremptorily conclude he was no Prophet, Because he suffered a sinful Woman to embrace his Feet.
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The Gnosticks also did separate themselves from other Christians, as being both more knowing, and more spiritual than others were, stiling themselves, NONLATINALPHABET, by Nature spiritual, and looking on all others as mere animal and carnal Men;
The Gnostics also did separate themselves from other Christians, as being both more knowing, and more spiritual than Others were, styling themselves,, by Nature spiritual, and looking on all Others as mere animal and carnal Men;
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they held, That Men were justified by Grace, excluding the Necessity of doing Righteousness, and that they could not be polluted by the Sins they did commit.
they held, That Men were justified by Grace, excluding the Necessity of doing Righteousness, and that they could not be polluted by the Sins they did commit.
on which Account, his Followers obtain'd the Name of Cathari, or Puritans, declaring, That it was unlawful to communicate with those who lapsed in the time of Persecution,
on which Account, his Followers obtained the Name of Cathari, or Puritans, declaring, That it was unlawful to communicate with those who lapsed in the time of Persecution,
and yet this hypocritical Pretender to the greatest Purity, in the time of Persecution did renounce his Priesthood, and became guilty of such enormous Crimes, saith Cyprian, for which he had deserved,
and yet this hypocritical Pretender to the greatest Purity, in the time of Persecution did renounce his Priesthood, and became guilty of such enormous Crimes, Says Cyprian, for which he had deserved,
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lest they should be defiled by their Communion with Traditors; for this Cause having first departed from Cecilian, their Bishop, they afterwards departed from the Communion of the Catholick Church, affirming that they only were the true Church of Christ, and that all others were Apostates, because they did communicate with wicked Persons;
lest they should be defiled by their Communion with Traditors; for this Cause having First departed from Cecilian, their Bishop, they afterwards departed from the Communion of the Catholic Church, affirming that they only were the true Church of christ, and that all Others were Apostates, Because they did communicate with wicked Persons;
for they imagined that the Church only did consist of Saints, and Persons undefiled; and thought it a Pollution not only to communicate, but even sit with others.
for they imagined that the Church only did consist of Saints, and Persons undefiled; and Thought it a Pollution not only to communicate, but even fit with Others.
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Hence in the Conference recorded, or epitomised by St. Austin, the Bishops of the Party of Donatus would not sit with the Catholick Bishops, because it was written, I will not sit with the ungodly.
Hence in the Conference recorded, or Epitomised by Saint Austin, the Bishops of the Party of Donatus would not fit with the Catholic Bishops, Because it was written, I will not fit with the ungodly.
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They likewise did pretend to greater Purity, and to severer Discipline, than could be shewed among the Catholicks, declaring, that they were the Church without all Donatistae in nostra collatione dixerunt in ea se esse Ecclesia quae non habet maculam aut rugam. August. Ep. 50. ad Bonifacium.
They likewise did pretend to greater Purity, and to severer Discipline, than could be showed among the Catholics, declaring, that they were the Church without all Donatists in nostra collation dixerunt in ea se esse Ecclesia Quae non habet maculam Or rugam. August. Epistle 50. and Boniface.
Optat. l. 2. p. 55. Spot and Wrinkle, of which St. Paul makes mention in his Epistle to the Church of Ephesus, and that they would permit no wicked Men among them.
Optat l. 2. p. 55. Spot and Wrinkle, of which Saint Paul makes mention in his Epistle to the Church of Ephesus, and that they would permit no wicked Men among them.
They falsly carped at the Catholicks, as using superstitious Worship to something placed upon their Altars: and yet the Leaders of these Men were themselves Traditors, who had absolved one another from that Crime.
They falsely carped At the Catholics, as using superstitious Worship to something placed upon their Altars: and yet the Leaders of these Men were themselves Traditors, who had absolved one Another from that Crime.
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They had their Duces Sanctorum, Captains of the Saints, under whose Conduct they often did resist the Civil Magistrate: and they were of the Clergy too;
They had their Duces Sanctorum, Captains of the Saints, under whose Conduct they often did resist the Civil Magistrate: and they were of the Clergy too;
they were Murtherers of Catholick Venistis Rabidi, membra laniantes Ecclesiae, in caedibus immanes multi ex numero vestro per loca plurima cruentas operati sunt caedes, Oprat. l. 2. p. 54. Et cum altare defenderent.
they were Murderers of Catholic Venistis Rabidi, membra laniantes Ecclesiae, in caedibus immanes multi ex numero Vestro per loca Many cruentas operati sunt caedes, Oprat. l. 2. p. 54. Et cum altar defenderent.
Epist. 50. p. 220. de Presbyteris Ep. 148, 149. Bishops, Presbyters, and Deacons, yea they destroyed themselves by falling down from Precipices, or causing others to dispatch them, that they might have the Honour of Martyrdom; so far were they,
Epistle 50. p. 220. de Presbyters Epistle 148, 149. Bishops, Presbyters, and Deacons, yea they destroyed themselves by falling down from Precipices, or causing Others to dispatch them, that they might have the Honour of Martyrdom; so Far were they,
after their confident Pretences, from being free from Sin. A Form of Godliness, of the same stamp, is visible in many among us who call themselves Reformed Protestants, consisting in a great Zeal for the Promotion of that Religion which they have espoused,
After their confident Pretences, from being free from Sin. A From of Godliness, of the same stamp, is visible in many among us who call themselves Reformed Protestants, consisting in a great Zeal for the Promotion of that Religion which they have espoused,
and a strong Out-cry against Antichrist, and his Adherents, and all that they are pleased to call a Rag of Popery; in doing this they are so hot, that they can venture their Estates and Lives in the espousal of this Quarrel;
and a strong Outcry against Antichrist, and his Adherents, and all that they Are pleased to call a Rag of Popery; in doing this they Are so hight, that they can venture their Estates and Lives in the espousal of this Quarrel;
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and yet too many of them are so far from the Power of Godliness, that they retain the very Spirit and the Marks of the great Antichrist, whilst they declare so much against him, walking in all deceivableness of Ʋnrighteousness, and lifting up themselves against the Lord's Vicegerents, who are in Scripture called Gods, being in this too like the Pharisees of old, who stirred up the People, saith Josephus, against Hyrcanus the King, and afterwards against King Alexander, and of whom that Historian, who was one of them, gives this Character, NONLATINALPHABET, the Pharisees are exceeding strong to oppose Kings, NONLATINALPHABET, and very forward to make open War, and to do hurt.
and yet too many of them Are so Far from the Power of Godliness, that they retain the very Spirit and the Marks of the great Antichrist, while they declare so much against him, walking in all deceivableness of Ʋnrighteousness, and lifting up themselves against the Lord's Vicegerents, who Are in Scripture called God's, being in this too like the Pharisees of old, who stirred up the People, Says Josephus, against Hyrcanus the King, and afterwards against King Alexander, and of whom that Historian, who was one of them, gives this Character,, the Pharisees Are exceeding strong to oppose Kings,, and very forward to make open War, and to do hurt.
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and siding with those Men who call'd themselves the Saints, and the Reformers of Religion, and how much still some think themselves obliged to shew their Piety by being greater Separatists than were the Pharisees of old;
and siding with those Men who called themselves the Saints, and the Reformers of Religion, and how much still Some think themselves obliged to show their Piety by being greater Separatists than were the Pharisees of old;
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But 'tis not now my Business to shew how groundless are these Separations, but only to conclude, from these plain Instances of Hypocrites and profane Persons, That these things are no certain marks of real Godliness.
But it's not now my Business to show how groundless Are these Separations, but only to conclude, from these plain Instances of Hypocrites and profane Persons, That these things Are no certain marks of real Godliness.
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or to the Profit we get by them, or to the outward shew of Piety they make to the good Words and the fair Speeches by which they do deceive the Hearts of the simple;
or to the Profit we get by them, or to the outward show of Piety they make to the good Words and the fair Speeches by which they do deceive the Hearts of the simple;
on which account the Pharisee and Scribe gain'd such a Reputation with the Jews, that 'twas proverbial with them, That if two Persons only were to go to Heaven, the one would be a Scribe, the other a Pharisee.
on which account the Pharisee and Scribe gained such a Reputation with the jews, that 'twas proverbial with them, That if two Persons only were to go to Heaven, the one would be a Scribe, the other a Pharisee.
And that Antipathy we bear to others may arise from those Invectives and odd Representations of them we have read in Characters and Pamphlets, the Pests of Charity,
And that Antipathy we bear to Others may arise from those Invectives and odd Representations of them we have read in Characters and Pamphlets, the Pests of Charity,
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and the Inflamers of our Heats, or else received from the Mouths of their back-friends, the Injuries or Persecutions we have suffered from them, the Fears and Jealousies we have within us, that we may suffer in our Estates, Lives, or Religion, by them;
and the Inflamers of our Heats, or Else received from the Mouths of their Backfriends, the Injuries or Persecutions we have suffered from them, the Fears and Jealousies we have within us, that we may suffer in our Estates, Lives, or Religion, by them;
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This Niceness in these little matters seems to evidence great tenderness of Conscience, great fear of doing any thing which may offend our gracious God, great exactness of Conversation,
This Niceness in these little matters seems to evidence great tenderness of Conscience, great Fear of doing any thing which may offend our gracious God, great exactness of Conversation,
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and hatred of all kinds, and all Appearances of evil, especially when men are grown so stiff in these Punctilio 's, that they will rather suffer from the hand of Man than act against the little Scruples-they have entertained:
and hatred of all Kinds, and all Appearances of evil, especially when men Are grown so stiff in these Punctilio is, that they will rather suffer from the hand of Man than act against the little Scruples-they have entertained:
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and yet we find none more precise in these Particulars than were the Scribe and Pharisee, even when they did neglect the more substantial Duties of Religion.
and yet we find none more precise in these Particulars than were the Scribe and Pharisee, even when they did neglect the more substantial Duties of Religion.
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They could seek false Witness against Christ, and condemn the Innocent, but even then They would not enter into the Governours Hall, lest they should be defiled:
They could seek false Witness against christ, and condemn the Innocent, but even then They would not enter into the Governors Hall, lest they should be defiled:
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Their own Traditions tell us, that they were so careful to avoid Idolatry, that they would rather perish than drink of any Water which ran through a Statue: yet these tender conscienc'd Persons who so abhorred Idols, would commit Sacrilege, and be notoriously guilty of that Covetousness which is Idolatry. The ancient Jews, after the burning of the Temple by Nebuzaradan, Jer. 52.12, 13. on the tenth Day of the fifth Month, were wont to fast upon that day for the Remembrance of that Desolation;
Their own Traditions tell us, that they were so careful to avoid Idolatry, that they would rather perish than drink of any Water which ran through a Statue: yet these tender conscienced Persons who so abhorred Idols, would commit Sacrilege, and be notoriously guilty of that Covetousness which is Idolatry. The ancient jews, After the burning of the Temple by Nebuzaradan, Jer. 52.12, 13. on the tenth Day of the fifth Monn, were wont to fast upon that day for the Remembrance of that Desolation;
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and when the Temple was rebuilt, they were so scrupulous, that although the Occasion of this Fast was now removed, they durst not cease to fast till they had first consulted with the Priests that were of the House of the Lord, and with the Prophets. Hence they enquire of them, saying, Should we weep in the fifth Month, Zach. 7.3.
and when the Temple was Rebuilt, they were so scrupulous, that although the Occasion of this Fast was now removed, they durst not cease to fast till they had First consulted with the Priests that were of the House of the Lord, and with the prophets. Hence they inquire of them, saying, Should we weep in the fifth Monn, Zach 7.3.
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They were guilty of oppressing the Widow, Poor, and Fatherless, Zach. 7.10. They wanted Mercy and Compassion to their Brother, v. 9. They were deficient in executing the Judgment of Truth and Peace in their gates;
They were guilty of oppressing the Widow, Poor, and Fatherless, Zach 7.10. They wanted Mercy and Compassion to their Brother, v. 9. They were deficient in executing the Judgement of Truth and Peace in their gates;
When Pilate introduced those little Images of Caesar, which were annexed to the Military Standards, they presently cried out, that this was done NONLATINALPHABET, to the dissolution of the Jewish Laws,
When Pilate introduced those little Images of Caesar, which were annexed to the Military Standards, they presently cried out, that this was done, to the dissolution of the Jewish Laws,
And when Herod, Son of Antipater, brought into Judea the Trophies of the Nations he had conquered, they, thinking they were Images of Men, did with one Voice cry out, that whatsoever they endured they would not suffer the Images of Men within their City.
And when Herod, Son of Antipater, brought into Judea the Trophies of the nations he had conquered, they, thinking they were Images of Men, did with one Voice cry out, that whatsoever they endured they would not suffer the Images of Men within their city.
And yet the Scripture doth declare them to be a very wicked and adulterous Generation; and their Historian adds, That never Generation was more wicked.
And yet the Scripture does declare them to be a very wicked and adulterous Generation; and their Historian adds, That never Generation was more wicked.
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or hear Common-Prayer, receive the Sacrament upon their Knees, which, being things no where forbidden in the Word of God, cannot be evil in themselves;
or hear Common prayer, receive the Sacrament upon their Knees, which, being things no where forbidden in the Word of God, cannot be evil in themselves;
This seemeth to have been the Case of the Young-man who told our Saviour, he had observed all the Commandments of the second Table from his Youth, that is, he had abstained from the outward Acts forbidden in those Laws,
This seems to have been the Case of the young man who told our Saviour, he had observed all the commandments of the second Table from his Youth, that is, he had abstained from the outward Acts forbidden in those Laws,
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and therefore he is called by Christ to the performance of this Duty, that he might be perfect. This was the Righteousness of which the Pharisees did boast,
and Therefore he is called by christ to the performance of this Duty, that he might be perfect. This was the Righteousness of which the Pharisees did boast,
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for so our Saviour plainly tells them, saying, Woe to you Scribes and Pharisees, for you are like to whited Sepulchres, which indeed appear beautiful outwards, Mat. 23.27. but inwardly are full of dead Mens Bones, and all Ʋncleanness;
for so our Saviour plainly tells them, saying, Woe to you Scribes and Pharisees, for you Are like to whited Sepulchres, which indeed appear beautiful outward, Mathew 23.27. but inwardly Are full of dead Men's Bones, and all Ʋncleanness;
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And this is also that which passeth for Religion in our days, That Men come orderly to Church, and so behave themselves, that the World cannot charge them with any scandalous Offences,
And this is also that which passes for Religion in our days, That Men come orderly to Church, and so behave themselves, that the World cannot charge them with any scandalous Offences,
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for though they have not robbed others, they may have been close fisted, and uncharitable to Christ's needy Members, neglecting both to cloth the Naked, feed the Hungry, and visit his sick Members;
for though they have not robbed Others, they may have been close fisted, and uncharitable to Christ's needy Members, neglecting both to cloth the Naked, feed the Hungry, and visit his sick Members;
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Thou may'st not go beyond the rigour of the Law, but yet thou may'st be cruel and unmerciful in dealing with thy Brother according to the utmost of it, casting him into Prison for a Debt he cannot pay, or there discharge;
Thou Mayest not go beyond the rigour of the Law, but yet thou Mayest be cruel and unmerciful in dealing with thy Brother according to the utmost of it, casting him into Prison for a Debt he cannot pay, or there discharge;
whereas our Saviour plainly calls the Man who dealt thus with his Brother, a wicked Servant, and doth pronounce him fit to be delivered up to the Tormentors.
whereas our Saviour plainly calls the Man who dealt thus with his Brother, a wicked Servant, and does pronounce him fit to be Delivered up to the Tormentors.
Thou may'st abstain from Fornication and Adultery, and yet have the Adulterous Eye, and a Heart full of Lustings after the forbidden Fruit, which, saith our Saviour, is Adultery.
Thou Mayest abstain from Fornication and Adultery, and yet have the Adulterous Eye, and a Heart full of Lustings After the forbidden Fruit, which, Says our Saviour, is Adultery.
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To bear a passionate Affection to the living Members of Christ's Body, and love them fervently, is a plain Christian Duty, which he that doth not practise hath no true Love to God;
To bear a passionate Affection to the living Members of Christ's Body, and love them fervently, is a plain Christian Duty, which he that does not practise hath no true Love to God;
It is our Duty to separate from every Brother that walks disorderly, provided that on this Account we do not separate from the Assemblies of God's publick Worship;
It is our Duty to separate from every Brother that walks disorderly, provided that on this Account we do not separate from the Assemblies of God's public Worship;
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It doth become us to be fearful to offend even in lesser matters, and to alstain from all appearances of Evil, provided that we do not swallow Camels, whilst we strain at Gnats, that we neglect not the more weighty matters of Love, Peace, Unity, by reason of our stiffness in these things.
It does become us to be fearful to offend even in lesser matters, and to alstain from all appearances of Evil, provided that we do not swallow Camels, while we strain At Gnats, that we neglect not the more weighty matters of Love, Peace, Unity, by reason of our stiffness in these things.
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Again, I hope that none who hear me will be so profane as to make use of any thing now said, to the discredit of Religion, to the defaming of any pious Persons of what sort soever;
Again, I hope that none who hear me will be so profane as to make use of any thing now said, to the discredit of Religion, to the defaming of any pious Persons of what sort soever;
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2. Hence we may learn the sad Estate of those who have not yet attained to a Form of Godliness. If Men may pray and fast, frequent all publick Ordinances, be full of seeming Zeal for God, and hatred to Profaneness;
2. Hence we may Learn the sad Estate of those who have not yet attained to a From of Godliness. If Men may pray and fast, frequent all public Ordinances, be full of seeming Zeal for God, and hatred to Profaneness;
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or troubled at those crying Sins by which the Name and Doctrine of our Lord is so exceedingly blasphemed? who are so far from being fearful to offend in lesser matters, that they do run into excess of Riot without Fear,
or troubled At those crying Sins by which the Name and Doctrine of our Lord is so exceedingly blasphemed? who Are so Far from being fearful to offend in lesser matters, that they do run into excess of Riot without fear,
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and rush into Iniquity as the Horse doth into the Battel? who are so far from saying with the Royal Psalmist, Depart from me ye Wicked, that their continual Delight is in the Company of men of most debauched and vicious Lives? and lastly, who instead of laying a Restraint upon, do make Provisions for the Flesh? If scoffing at Religion and religious things,
and rush into Iniquity as the Horse does into the Battle? who Are so Far from saying with the Royal Psalmist, Depart from me you Wicked, that their continual Delight is in the Company of men of most debauched and vicious Lives? and lastly, who instead of laying a Restraint upon, do make Provisions for the Flesh? If scoffing At Religion and religious things,
if Drunkenness and revelling, if Whoredom and Uncleanness, can evidence that Men have lost even the Form of Godliness, we need not light a Candle to find a Multitude of such who are concerned in this Reproof.
if drunkenness and reveling, if Whoredom and Uncleanness, can evidence that Men have lost even the From of Godliness, we need not Light a Candle to find a Multitude of such who Are concerned in this Reproof.
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whereas, were they as bad as such profane ungodly Wretches represent them to the World, God's Providence may more befriend them than Persons openly profane,
whereas, were they as bad as such profane ungodly Wretches represent them to the World, God's Providence may more befriend them than Persons openly profane,
and void even of the form of Godliness, since by this Form they bring some Glory to God, by owning him as worthy of all the Homage they can pay unto him,
and void even of the from of Godliness, since by this From they bring Some Glory to God, by owning him as worthy of all the Homage they can pay unto him,
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they, by their Prayers, acknowledge his Omnipotence and his Ability to help us, his kindness and his readiness to hear and give a gracious Answer to the Prayers of his humble Supplicants;
they, by their Prayers, acknowledge his Omnipotence and his Ability to help us, his kindness and his readiness to hear and give a gracious Answer to the Prayers of his humble Supplicants;
by their Addresses to him in their Streights and Exigencies they own his over-ruling Providence; and by their publick Praises they acknowledge him to be their noble Benefactor,
by their Addresses to him in their Straights and Exigencies they own his overruling Providence; and by their public Praises they acknowledge him to be their noble Benefactor,
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whereas God and Religion are exceedingly dishonoured by the profane and wicked Man. And therefore 'tis not to be wondered, that Providence should rather chuse to countenance even this Form of Godliness,
whereas God and Religion Are exceedingly dishonoured by the profane and wicked Man. And Therefore it's not to be wondered, that Providence should rather choose to countenance even this From of Godliness,
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than to permit that profane Spirit to reign, which doth so horribly blaspheme the Name and Doctrine of our Lord and Saviour. And if our Church and Kingdom be still in danger from the Scribe and Pharisee, they are as much in danger from the Publican and Sinner.
than to permit that profane Spirit to Reign, which does so horribly Blaspheme the Name and Doctrine of our Lord and Saviour. And if our Church and Kingdom be still in danger from the Scribe and Pharisee, they Are as much in danger from the Publican and Sinner.
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The Context clearly doth pronounce this Sentence upon the covetous, the proud, and the high-minded; on the Blasphemer or evil-speaker, and the false Accuser; on the incontinent, unholy, and despiser of them that are good;
The Context clearly does pronounce this Sentence upon the covetous, the proud, and the High-minded; on the Blasphemer or Evil-speaker, and the false Accuser; on the incontinent, unholy, and despiser of them that Are good;
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how small would be the remnant of the true Israelites? This Sentence is particularly denounced against those Godly Traitors, v. 4. and those Religious Rebels, v. 3. whose Zeal for God,
how small would be the remnant of the true Israelites? This Sentence is particularly denounced against those Godly Traitors, v. 4. and those Religious Rebels, v. 3. whose Zeal for God,
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and the Advancement of Christ's Kingdom, as they blasphemously pretended, engaged them in that Resistance of the Higher Powers, on which the Scriptures doth pronounce Damnation. I know not any Persons who more pretended Godliness than they;
and the Advancement of Christ's Kingdom, as they blasphemously pretended, engaged them in that Resistance of the Higher Powers, on which the Scriptures does pronounce Damnation. I know not any Persons who more pretended Godliness than they;
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they had their monthly Fasts to beg a Blessing on their Rebellious Enterprises, and their Thansgivings that they were prosperous Rebels; they would pray long,
they had their monthly Fasts to beg a Blessing on their Rebellious Enterprises, and their Thanksgivings that they were prosperous Rebels; they would pray long,
and preach long, and would be very scrupulous in lesser matters, but being Traytors, and disobedient both to their sacred and civil Governours, being Truce-breakers, and Violaters of the Oaths of their Allegiance; they had, saith the Apostle, only a Form of Godliness,
and preach long, and would be very scrupulous in lesser matters, but being Traitors, and disobedient both to their sacred and civil Governors, being truce-breakers, and Violaters of the Oaths of their Allegiance; they had, Says the Apostle, only a From of Godliness,
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Now the Power of Godliness, as it here stands opposed to the Form, doth signifie the Virtue and the Efficacy of it to produce within us those Actions and Dispositions which evidence that we are truly godly,
Now the Power of Godliness, as it Here Stands opposed to the From, does signify the Virtue and the Efficacy of it to produce within us those Actions and Dispositions which evidence that we Are truly godly,
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and which the Scripture calls the Fruits of Righteousness: for as the Power of Fire, or of the Sun, denotes the Virtue which these Creatures have to scorch, burn, melt,
and which the Scripture calls the Fruits of Righteousness: for as the Power of Fire, or of the Sun, denotes the Virtue which these Creatures have to scorch, burn, melt,
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even so the Power of Godliness must be supposed to import the Efficacy of it, to produce within us those Effects wherein the Truth of Godliness consists. Now,
even so the Power of Godliness must be supposed to import the Efficacy of it, to produce within us those Effects wherein the Truth of Godliness consists. Now,
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but an irregularity of these our fleshly Appetites and Passions? a dissolute and sensual Life being the Cause as well as the Result of Atheism; it being that which doth provoke the righteous God to give men up to strong Delusions, or to the Power of the Prince of Darkness,
but an irregularity of these our fleshly Appetites and Passion? a dissolute and sensual Life being the Cause as well as the Result of Atheism; it being that which does provoke the righteous God to give men up to strong Delusions, or to the Power of the Prince of Darkness,
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What are all sinful Lusts, but, in the Scripture Language, NONLATINALPHABET, the Lustings of the Flesh, NONLATINALPHABET, the Passions, the Desires, the Wisdom of the Flesh, or sensual Appetite, exalting of it self against the Wisdom of the Spirit,
What Are all sinful Lustiest, but, in the Scripture Language,, the Lustings of the Flesh,, the Passion, the Desires, the Wisdom of the Flesh, or sensual Appetite, exalting of it self against the Wisdom of the Spirit,
and the extravagances of our irascible Passions, viz. Hatred, and Envy, Emulation, Wrath, Anger, and Bitterness of Spirit, with their intemperate Effects, Strife, Variance, Schism, Sedition, Murther, reviling, clamorous, blaspheming Speeches, and Pride, which, saith the Wiseman, do provoke us to them? Whence is it that the wicked Man is still in Scripture call'd the Fool? whence is he said to sin against the Dictatesof his Conscience,
and the extravagances of our irascible Passion, viz. Hatred, and Envy, Emulation, Wrath, Anger, and Bitterness of Spirit, with their intemperate Effects, Strife, Variance, Schism, Sedition, Murder, reviling, clamorous, blaspheming Speeches, and Pride, which, Says the Wiseman, do provoke us to them? Whence is it that the wicked Man is still in Scripture called the Fool? whence is he said to sin against the Dictatesof his Conscience,
but that he acts in Contradiction to his enlightned Reason? And, on the other hand, what is the business of Religion, as it is represented by St. Paul, but to instruct us to perform NONLATINALPHABET, a reasonable Service? What is the difference betwixt that Wisdom which is from above,
but that he acts in Contradiction to his enlightened Reason? And, on the other hand, what is the business of Religion, as it is represented by Saint Paul, but to instruct us to perform, a reasonable Service? What is the difference betwixt that Wisdom which is from above,
and that which, saith St. James, is eacthly, sensual, Jam. 3.15. v. 14. and devilish, but that this last is still attended with bitter Zeal, and a contentious Spirit; whereas the heavenly Wisdom is chaste and peaceable, gentle, and easie to be entreated? v. 17. The power of Godliness is often said in Scripture to express it self in the Purification of the Heart;
and that which, Says Saint James, is eacthly, sensual, Jam. 3.15. v. 14. and devilish, but that this last is still attended with bitter Zeal, and a contentious Spirit; whereas the heavenly Wisdom is chaste and peaceable, gentle, and easy to be entreated? v. 17. The power of Godliness is often said in Scripture to express it self in the Purification of the Heart;
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The Fear of the Lord is pure, Psal. 19.9. The Circumcision of the Heart is that which doth alone commend us to God, and make us truly what we do outwardly profess to be, Rom. 2.29. This is of absolute Necessity to our Enjoyment of the God of Purity;
The fear of the Lord is pure, Psalm 19.9. The Circumcision of the Heart is that which does alone commend us to God, and make us truly what we do outwardly profess to be, Rom. 2.29. This is of absolute Necessity to our Enjoyment of the God of Purity;
but to be Men of upright, perfect Hearts toward God, to keep a good and honest Conscience? And what is this but to act suitably to the Convictions of our Reasons, enlightned by the Word of God? Lastly, What is it to live godly,
but to be Men of upright, perfect Hearts towards God, to keep a good and honest Conscience? And what is this but to act suitably to the Convictions of our Reasons, enlightened by the Word of God? Lastly, What is it to live godly,
and that, say they, is, NONLATINALPHABET, the sensual Appetite, and something which is given him to be, NONLATINALPHABET, the Guide and Moderator of that Appetite;
and that, say they, is,, the sensual Appetite, and something which is given him to be,, the Guide and Moderator of that Appetite;
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When therefore our Religion hath prevail'd over our irascible Passions, and made us meek, sedate, and peaceable, patient, long-suffering, and ready to forgive;
When Therefore our Religion hath prevailed over our irascible Passion, and made us meek, sedate, and peaceable, patient, long-suffering, and ready to forgive;
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when it hath fill'd our Souls with Love, Kindness, Goodness, Bowels of Mercy and Compassion towards all Mankind, which are the Fruits of the good Spirit;
when it hath filled our Souls with Love, Kindness, goodness, Bowels of Mercy and Compassion towards all Mankind, which Are the Fruits of the good Spirit;
when it hath so far moderated our concupiscible Passions that we love nothing but in subordination to God, have no great zeal or hatred against any thing,
when it hath so Far moderated our concupiscible Passion that we love nothing but in subordination to God, have no great zeal or hatred against any thing,
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That this was anciently esteemed the genuine effect of true Religion, we learn from that Expression of Lactantius; Da mihi virum qui sit iracundus, &c. l. 3. c. 26. Give me an angry, fierce,
That this was anciently esteemed the genuine Effect of true Religion, we Learn from that Expression of Lactantius; Dam mihi virum qui sit Angry, etc. l. 3. c. 26. Give me an angry, fierce,
and the unjust to give every one his due, Tanta divinae sapientiae vis est, ut in hominis pectus infusa, matrem delictorum stultitiam uno semel impetu expellat.
and the unjust to give every one his due, Tanta Divinae sapientiae vis est, ut in hominis pectus infusa, matrem delictorum stultitiam Uno semel impetu expellat.
The Weapons of our Warfare, saith St. Paul, 2 Cor. 10.4, 5. are powerful to the pulling down of strong Holds, removing all that opposition which is in our Hearts, Wills,
The Weapons of our Warfare, Says Saint Paul, 2 Cor. 10.4, 5. Are powerful to the pulling down of strong Holds, removing all that opposition which is in our Hearts, Wills,
and Affections to a holy Life, and casting down, NONLATINALPHABET, all pride of Soul which will not suffer it to yield, all carnal Reasonings which Flesh and Blood suggest against Obedience to the Laws of God.
and Affections to a holy Life, and casting down,, all pride of Soul which will not suffer it to yield, all carnal Reasonings which Flesh and Blood suggest against obedience to the Laws of God.
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but the surrendring up our Wills unto the Conduct of the Will of God? What is that self-denial which the Scripture calls for as the great Duty of Christianity, but the submission of our Wills unto our Master's Pleasure in those things which seem most grievous to Flesh and Blood,
but the surrendering up our Wills unto the Conduct of the Will of God? What is that self-denial which the Scripture calls for as the great Duty of Christianity, but the submission of our Wills unto our Masters Pleasure in those things which seem most grievous to Flesh and Blood,
but to reduce all these Desires and Affections to a compliance with God's Will of Precept? And this is in effect the same with placing Godliness in a prevailing Love to God, which Love to God with all our Hearts, and all our Souls, Mat. 22.37, 38. is, saith our Lord, the greatest, and the first Commandment. 'Tis that from which all other Duties which we owe to God will naturally flow;
but to reduce all these Desires and Affections to a compliance with God's Will of Precept? And this is in Effect the same with placing Godliness in a prevailing Love to God, which Love to God with all our Hearts, and all our Souls, Mathew 22.37, 38. is, Says our Lord, the greatest, and the First Commandment. It's that from which all other Duties which we owe to God will naturally flow;
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and carefully avoid what we conceive displeasing to him? If we love Pleasure more than God, saith our Apostle here, we only have the Form of Godliness;
and carefully avoid what we conceive displeasing to him? If we love Pleasure more than God, Says our Apostle Here, we only have the From of Godliness;
and therefore, by the Rule of Contraries, then must we have the Power of Godliness when our Affection to God is greater than our Love to any of these things.
and Therefore, by the Rule of Contraries, then must we have the Power of Godliness when our Affection to God is greater than our Love to any of these things.
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3. As Godliness doth, in the larger acceptation of the Word, include Justice and Charity towards our Neighbours, so where the Power of it doth reside, it will express it self in conscientious performance of these Duties to him;
3. As Godliness does, in the larger acceptation of the Word, include justice and Charity towards our Neighbours, so where the Power of it does reside, it will express it self in conscientious performance of these Duties to him;
this is proposed by Christ as a considerable part of our whole Duty, and pronounced like unto the first and great Commandment. St. Paul doth represent this Charity as the most excellent of Christian Graces,
this is proposed by christ as a considerable part of our Whole Duty, and pronounced like unto the First and great Commandment. Saint Paul does represent this Charity as the most excellent of Christian Graces,
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and therefore doth exhort us above all things, to put on Charity; he saith it is, NONLATINALPHABET, the end, or the perfection, of the whole Gospel Declaration;
and Therefore does exhort us above all things, to put on Charity; he Says it is,, the end, or the perfection, of the Whole Gospel Declaration;
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the fulfilling of the Law, and the very Bond of Perfection. St. John informs us, that it is Christ's new Commandment, the very Message which he came to deliver to the World,
the fulfilling of the Law, and the very Bound of Perfection. Saint John informs us, that it is Christ's new Commandment, the very Message which he Come to deliver to the World,
for he who loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? and all our specious Pretences and high Attainments, without this Charity, are nothing worth;
for he who loves not his Brother whom he hath seen, how can he love God whom he hath not seen? and all our specious Pretences and high Attainments, without this Charity, Are nothing worth;
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A Form of Godliness may be sufficient to produce within us a strong Affection to a Sect or Party, this being visible in Jew, Dissenter, Papist, yea in Publicans and Heathens, saith our Saviour, for do not even Publicans do so? Mat. 5.46.
A From of Godliness may be sufficient to produce within us a strong Affection to a Sect or Party, this being visible in Jew, Dissenter, Papist, yea in Publicans and heathens, Says our Saviour, for do not even Publicans do so? Mathew 5.46.
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But 'tis the Power of Godliness alone which will enable us to love our Enemies, to be sweet and kind in our Behaviour towards all men, to rejoyce in their Prosperity, sympathize with them in their Miseries, relieve their Wants, redress their Evils,
But it's the Power of Godliness alone which will enable us to love our Enemies, to be sweet and kind in our Behaviour towards all men, to rejoice in their Prosperity, sympathise with them in their Misery's, relieve their Wants, redress their Evils,
Again, the Power of Godliness, where it resides, will certainly express it self in Acts of Righteousness and Justice, 'twill make us honest, upright, and fair-dealing men;
Again, the Power of Godliness, where it resides, will Certainly express it self in Acts of Righteousness and justice, it'll make us honest, upright, and fair-dealing men;
So that in reference to the fifth Commandment, to be a just and upright Person is to give due Respect and Honour to my Superiours, both natural, civil, and spiritual; not to permit my Heart to curse,
So that in Referente to the fifth Commandment, to be a just and upright Person is to give due Respect and Honour to my Superiors, both natural, civil, and spiritual; not to permit my Heart to curse,
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or causlesly to judge or censure them, or my Tongue to speak Evil of Dignities. In reference to the sixth Commandment, 'tis to preserve the Life of others as much as in me lies,
or causelessly to judge or censure them, or my Tongue to speak Evil of Dignities. In Referente to the sixth Commandment, it's to preserve the Life of Others as much as in me lies,
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In reference to the ninth Commandment, to be a righteous honest man, is to be careful to preserve our Brothers Credit and good Name, not to defame him either by raising or spreading scandalous Reports against him,
In Referente to the ninth Commandment, to be a righteous honest man, is to be careful to preserve our Brother's Credit and good Name, not to defame him either by raising or spreading scandalous Reports against him,
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what Favour then can he expect from him whose Name and Doctrine he doth so horribly blaspheme? As therefore, my Beloved, you desire to avoid the dishonour of God, the scandal of that excellent Religion you profess;
what Favour then can he expect from him whose Name and Doctrine he does so horribly Blaspheme? As Therefore, my beloved, you desire to avoid the dishonour of God, the scandal of that excellent Religion you profess;
and Doing unto others as we would be dealt with, but is not so sollicitous in pressing outward Acts of Worship, which it doth only teach us to perform in a due manner,
and Doing unto Others as we would be dealt with, but is not so solicitous in pressing outward Acts of Worship, which it does only teach us to perform in a due manner,
The Precepts of the Moral Law, which in that Sermon Christ interprets, and rescues from the false Glosses of the Scribes and Pharisees, are chiefly those which do concern the Duties of the second Table,
The Precepts of the Moral Law, which in that Sermon christ interprets, and rescues from the false Glosses of the Scribes and Pharisees, Are chiefly those which do concern the Duties of the second Table,
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the things which he there cautions us against, and chiefly labours to prevent, are causless Anger, fleshly Lusts, Vain-glory and Revenge, censorious Judging, worldly Cares, and covetous Desires. And lastly, in that very Sermon he informs us, That he will certainly renounce at the last day some eminent Professors, who did often call him Lord, preach often in his Name, and perform'd many Miracles for the Advancement of his Glory, as being Workers of Iniquity.
the things which he there cautions us against, and chiefly labours to prevent, Are causeless Anger, fleshly Lustiest, Vainglory and Revenge, censorious Judging, worldly Cares, and covetous Desires. And lastly, in that very Sermon he informs us, That he will Certainly renounce At the last day Some eminent Professors, who did often call him Lord, preach often in his Name, and performed many Miracles for the Advancement of his Glory, as being Workers of Iniquity.
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2. When any Man consulted him touching the things required to the obtainment of eternal Life, he never did direct them to make long Prayers, to offer costly Sacrifices,
2. When any Man consulted him touching the things required to the obtainment of Eternal Life, he never did Direct them to make long Prayers, to offer costly Sacrifices,
and love our Neighbour as our selves, Mark 12.34. was more than all burnt Offerings and Sacrifices, our Saviour represents him as a Person of good Understanding, who was not far from the Kingdom of God.
and love our Neighbour as our selves, Mark 12.34. was more than all burned Offerings and Sacrifices, our Saviour represents him as a Person of good Understanding, who was not Far from the Kingdom of God.
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4. If we enquire into the Fruits of the good Spirit, who is the Spring of all true Godliness, we shall not find that Prayer or Fasting, Preaching or Hearing,
4. If we inquire into the Fruits of the good Spirit, who is the Spring of all true Godliness, we shall not find that Prayer or Fasting, Preaching or Hearing,
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It is the adding to our Faith, Virtue, Godliness, Knowledge, Temperance, Patience, brotherly Kindness, Charity, which will administer to us an abundant Entrance into the heavenly Kingdom of our Lord and Saviour.
It is the adding to our Faith, Virtue, Godliness, Knowledge, Temperance, Patience, brotherly Kindness, Charity, which will administer to us an abundant Entrance into the heavenly Kingdom of our Lord and Saviour.
Lastly, could we advance to those Perfections in which I place the Power of Godliness, without these outward means, they would be both accepted and rewarded by God;
Lastly, could we advance to those Perfections in which I place the Power of Godliness, without these outward means, they would be both accepted and rewarded by God;
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they will accuse us of mocking the Almighty, when by them we profess'd our great desire to have strength for the performance of his Will, our willingness to be revenged upon our selves for the Omission of it,
they will accuse us of mocking the Almighty, when by them we professed our great desire to have strength for the performance of his Will, our willingness to be revenged upon our selves for the Omission of it,
and we have also seen with what great sharpness our Lord rebukes their Confidence, still representing these renowned Rabbies as the vilest Hypocrites, the Children of the Devil, a Generation of Vipers, that could not escape the Damnation of Hell;
and we have also seen with what great sharpness our Lord rebukes their Confidence, still representing these renowned Rabbies as the Vilest Hypocrites, the Children of the devil, a Generation of Vipers, that could not escape the Damnation of Hell;
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and that the thing which so incensed this Lamb of God against them, and made him almost to forget his Meekness, was their want of Charity and Justice, purity of Heart and Life,
and that the thing which so incensed this Lamb of God against them, and made him almost to forget his Meekness, was their want of Charity and justice, purity of Heart and Life,
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whence he so vehemently exhorts them to purisie the inward Man. In the Records of the Holy Prophets we have found that this was the Disease of God's own People;
whence he so vehemently exhorts them to purify the inward Man. In the Records of the Holy prophets we have found that this was the Disease of God's own People;
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they had the Temple of the Lord, the place of his peculiar Residence among them, thither they daily went to offer up their Prayers, their Sacrifices, their Oblations,
they had the Temple of the Lord, the place of his peculiar Residence among them, thither they daily went to offer up their Prayers, their Sacrifices, their Oblations,
and would not smell in their solemn Assemblies; that their burnt Offerings were not acceptable, Jer. 6.20. Isa. 66.3. nor their Sacrifices sweet unto him;
and would not smell in their solemn Assemblies; that their burned Offerings were not acceptable, Jer. 6.20. Isaiah 66.3. nor their Sacrifices sweet unto him;
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Mi•. 6.10, 11. to undoe the heavy Burthens, to let the oppressed go free, and to break every Yoke, to put away the Treasures of Wickedness kept in the Houses of the wicked, the scant Measure, the wicked Balance,
Mi•. 6.10, 11. to undo the heavy Burdens, to let the oppressed go free, and to break every Yoke, to put away the Treasures of Wickedness kept in the Houses of the wicked, the scant Measure, the wicked Balance,
To learn to do well, Isa. 1.17. to seek Judgment, relieve the oppressed, judge the Fatherless, plead for the Widow, Amos 5.24. to let Judgment run down as Waters, and Righteousness as a mighty Stream;
To Learn to do well, Isaiah 1.17. to seek Judgement, relieve the oppressed, judge the Fatherless, plead for the Widow, Amos 5.24. to let Judgement run down as Waters, and Righteousness as a mighty Stream;
when they see the naked to cover him, and not to hide themselves from their own Flesh; Zech. 7.9. to execute true Judgment, and shew Mercy and Compassion every Man to his Brother.
when they see the naked to cover him, and not to hide themselves from their own Flesh; Zechariah 7.9. to execute true Judgement, and show Mercy and Compassion every Man to his Brother.
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for if God so despised, and with so great Abomination did reject the Service of the Jews when 'twas not joyned with Obedience and inward Purity, with Acts of Charity and Justice,
for if God so despised, and with so great Abomination did reject the Service of the jews when 'twas not joined with obedience and inward Purity, with Acts of Charity and justice,
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what pity is it that we who do so much to go to Heaven, should do it to so bad or little purpose, that we should wholly lose the benefit and comfort of all our Prayers and Fastings, Hearing and Reading,
what pity is it that we who do so much to go to Heaven, should do it to so bad or little purpose, that we should wholly loose the benefit and Comfort of all our Prayers and Fastings, Hearing and Reading,
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We being therefore apt to lie under these sad Mistakes which tend to the destruction of our precious Souls, can any of us take it ill that we are thus forewarned of them? Is it not reasonable to press us to perform those things which are so necessary to our Salvation and Acceptance with God,
We being Therefore apt to lie under these sad Mistakes which tend to the destruction of our precious Souls, can any of us take it ill that we Are thus forewarned of them? Is it not reasonable to press us to perform those things which Are so necessary to our Salvation and Acceptance with God,
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A SERMON PREACH'D Before the Militia of the County of Wilts, at their marching against MONMOƲTH. TITUS 3.1. Put them in mind to be subject to Principalities and Powers, and obey Magistrates.
A SERMON PREACHED Before the Militia of the County of Wilts, At their marching against MONMOƲTH. TITUS 3.1. Put them in mind to be Subject to Principalities and Powers, and obey Magistrates.
moreover, in that Island dwelt swarms of Jews and judaizing Christians, who were, saith the Apostle, NONLATINALPHABET, Men of a Refractory and Seditious Spirit. One of their wicked and seditious Principles was this, That Servants were exempted from all Obligations of Obedience to their wicked Masters:
moreover, in that Island dwelled swarms of jews and judaizing Christians, who were, Says the Apostle,, Men of a Refractory and Seditious Spirit. One of their wicked and seditious Principles was this, That Servants were exempted from all Obligations of obedience to their wicked Masters:
Another of their Rebellious Principles was this, That Christians were not obliged to submit, or yield Obedience to Heathen Governours, for such they deem'd unworthy of that Honour, who were the Enemies of the true God, and his Religion.
another of their Rebellious Principles was this, That Christians were not obliged to submit, or yield obedience to Heathen Governors, for such they deemed unworthy of that Honour, who were the Enemies of the true God, and his Religion.
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To cure this Distemper which tended to reproach Christianity, and represent it as destructive to the Peace and Quiet of all earthly Kingdoms, the Apostle here prescribes two Duties:
To cure this Distemper which tended to reproach Christianity, and represent it as destructive to the Peace and Quiet of all earthly Kingdoms, the Apostle Here prescribes two Duties:
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when their Commands did thwart the Rules of Christian Faith, and when they used their Authority to punish Christians for the performance of their Duty towards God.
when their Commands did thwart the Rules of Christian Faith, and when they used their authority to Punish Christians for the performance of their Duty towards God.
The Persons whom they are here commanded to obey, and to be subject to, are, NONLATINALPHABET, Principalities and Powers. Now because here the Words are in the Abstract,
The Persons whom they Are Here commanded to obey, and to be Subject to, Are,, Principalities and Powers. Now Because Here the Words Are in the Abstract,
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Hence our late Rebels took occasion to separate the Power from the Person in whom that Power doth reside, decla•ing, That they were indeed obliged to preserve a Magistracy, and to be subject to some Government or other,
Hence our late Rebels took occasion to separate the Power from the Person in whom that Power does reside, decla•ing, That they were indeed obliged to preserve a Magistracy, and to be Subject to Some Government or other,
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But tho this of Usurpers may be true, yet is it undeniable, that here, and in the 13th of the Romans, the Apostle speaks not of the Power in the Abstract,
But though this of Usurpers may be true, yet is it undeniable, that Here, and in the 13th of the Roman, the Apostle speaks not of the Power in the Abstract,
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for, 1. We are here bid to yield Obedience, and to be subject to these Principalities and Powers. Now no Subjection can be paid to any Office in the general,
for, 1. We Are Here bid to yield obedience, and to be Subject to these Principalities and Powers. Now no Subjection can be paid to any Office in the general,
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And this is still more evident in the forementioned Chapter to the Romans, for there the Powers, v. 3. are the Rulers; Let every Soul be subject to the Higher Powers;
And this is still more evident in the forementioned Chapter to the Roman, for there the Powers, v. 3. Are the Rulers; Let every Soul be Subject to the Higher Powers;
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Nor indeed can the Power abstracted from the Person of the Magistrate perform what is ascribed by St. Paul unto the Higher Powers; it neither can commend, encourage, avenge, or punish;
Nor indeed can the Power abstracted from the Person of the Magistrate perform what is ascribed by Saint Paul unto the Higher Powers; it neither can commend, encourage, avenge, or Punish;
Lastly, St. Peter plainly doth enjoyn Obedience to the Prince who is invested with this Power, saying, Submit your selves to every Ordinance of Man for the Lord's sake;
Lastly, Saint Peter plainly does enjoin obedience to the Prince who is invested with this Power, saying, Submit your selves to every Ordinance of Man for the Lord's sake;
to the King as Supreme, &c. And therefore to assert that it is lawful to resist the Person who doth execute this Wrath, provided we do own some Government, or some Authority to be God's Ordinance, is only to be subtilly Rebellions, and to distinguish to our own Damnation.
to the King as Supreme, etc. And Therefore to assert that it is lawful to resist the Person who does execute this Wrath, provided we do own Some Government, or Some authority to be God's Ordinance, is only to be subtly Rebellions, and to distinguish to our own Damnation.
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Farther, Observe that the Subjection and Obedience required in my Text is due, 1. to the Supreme, or Highest Magistrate; to the Higher Powers, saith St. Paul; to the King as supreme, saith Peter; and that according to a known Rule in Logick, that Analogum per se positum, &c. What is affirmed of a thing in general, is chiefly to be understood of that which is the best and highest in that kind:
Farther, Observe that the Subjection and obedience required in my Text is due, 1. to the Supreme, or Highest Magistrate; to the Higher Powers, Says Saint Paul; to the King as supreme, Says Peter; and that according to a known Rule in Logic, that Analogum per se positum, etc. What is affirmed of a thing in general, is chiefly to be understood of that which is the best and highest in that kind:
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it being therefore in my Text affirmed, that Subjection and Obedience is due to Principalities and Powers, it must be chiefly due to Supreme Princes and the Higher Powers. Now he alone can be Supreme who hath none equal or superiour in Power to him,
it being Therefore in my Text affirmed, that Subjection and obedience is due to Principalities and Powers, it must be chiefly due to Supreme Princes and the Higher Powers. Now he alone can be Supreme who hath none equal or superior in Power to him,
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and therefore who cannot be judged, or called to account, and much less punished for what he doth by any Power upon Earth, according to these Words of the Wise-man, Where the Word of a King is there is Power, Eccles. 3.4. Prov. 30. 3•. and who can say unto him, What dost thou? And again, A King is one against whom no Man can rise up:
and Therefore who cannot be judged, or called to account, and much less punished for what he does by any Power upon Earth, according to these Words of the Wiseman, Where the Word of a King is there is Power, Eccles. 3.4. Curae 30. 3•. and who can say unto him, What dost thou? And again, A King is one against whom no Man can rise up:
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so that his Eyes cannot discern, not can his Hands reach all Offenders, nor can he be sufficient, in his own Person, to perform all that is requisite to be done for Preservation of his Subjects,
so that his Eyes cannot discern, not can his Hands reach all Offenders, nor can he be sufficient, in his own Person, to perform all that is requisite to be done for Preservation of his Subject's,
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and therefore by just consequence we are obliged to yield Subjection and Obedience to all inferiour Magistrates who legally receive Commission from him,
and Therefore by just consequence we Are obliged to yield Subjection and obedience to all inferior Magistrates who legally receive Commission from him,
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3. Observe that the Higher Powers then in Being when our Lord said Render to Caesar the things that are Caesar 's, and He that takes the Sword shall perish by it, were Tiberius, and Men commissionated by him;
3. Observe that the Higher Powers then in Being when our Lord said Render to Caesar the things that Are Caesar is, and He that Takes the Sword shall perish by it, were Tiberius, and Men commissionated by him;
and that when Paul and Peter wrote these Exhortations to Obedience, and did declate it was Damnation to resist, the Government was in the hands of Claudius and Nero. Now this Tiberius was a Man unnaturally cruel to his most near Relations, infamous for Drunkenness;
and that when Paul and Peter wrote these Exhortations to obedience, and did declate it was Damnation to resist, the Government was in the hands of Claudius and Nero. Now this Tiberius was a Man unnaturally cruel to his most near Relations, infamous for drunkenness;
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He was so far from being an Assertor of the Religion of the Jews, the only true Religion then in being, that he would not allow the Exercise thereof at Rome, but did inflict great Penalties on the Professors of it;
He was so Far from being an Assertor of the Religion of the jews, the only true Religion then in being, that he would not allow the Exercise thereof At Room, but did inflict great Penalties on the Professors of it;
he was so great an Enemy to the right Worship of the only true God, that under the Name of Jews he banished the Christians from Rome. At the Command of Nero the Christians were exposed to the most exquisite Punishments, saith Tacitus: they were torn in pieces of Dogs,
he was so great an Enemy to the right Worship of the only true God, that under the Name of jews he banished the Christians from Room. At the Command of Nero the Christians were exposed to the most exquisite Punishments, Says Tacitus: they were torn in Pieces of Dogs,
1. From those Expressions of the Old Testament, which reprehend and positively condemn all evil Speeches of the Higher Powers, which say, Thou shalt not revile the Gods, Exod. 22.28. nor speak Evil of the Ruler of thy People;
1. From those Expressions of the Old Testament, which reprehend and positively condemn all evil Speeches of the Higher Powers, which say, Thou shalt not revile the God's, Exod 22.28. nor speak Evil of the Ruler of thy People;
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against which Text St. Paul confesseth he offended, when he said to the High-Priest, God shall smite thee, thou whited Wall, altho that High-Priest even then commanded that St. Paul should be smitten contrary to the Law, and so was an unrighteous Judge.
against which Text Saint Paul Confesses he offended, when he said to the High-Priest, God shall smite thee, thou whited Wall, although that High-Priest even then commanded that Saint Paul should be smitten contrary to the Law, and so was an unrighteous Judge.
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And seeing by occasion of the Misgovernment of evil Princes, Men, through impatience of Spirit, might be apt to break forth into disloyal Thoughts and undutiful Affections to them,
And seeing by occasion of the Misgovernment of evil Princes, Men, through impatience of Spirit, might be apt to break forth into disloyal Thoughts and undutiful Affections to them,
even when Fear restrains them from seditious Speeches or rebellious Practices, the Wise-man strictly doth prohibit even these Risings of the Heart against them, saying, Curse not the King, no not in thy Thoughts;
even when fear restrains them from seditious Speeches or rebellious Practices, the Wiseman strictly does prohibit even these Risings of the Heart against them, saying, Curse not the King, no not in thy Thoughts;
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2. This will be farther evident from the Deportment of the Man after God's own Heart towards King Saul; for God himself had stablished this Law, Thou shalt in any wise set him King over thee whom the Lord thy God shall chuse;
2. This will be farther evident from the Deportment of the Man After God's own Heart towards King Saul; for God himself had established this Law, Thou shalt in any wise Set him King over thee whom the Lord thy God shall choose;
All this is said by the same Prophet, in the Name of the same God who chose Saul King, and before all the People. Again God saith to Samuel, not only that he had rejected Saul from reigning over Israel, but also that he had provided for himself another King, whom instantly he sends him to anoint, without any Expressions of Reservation for the Life of Saul; and instantly upon this Unction, the Spirit of the Lord, the Spirit of Wisdom, Counsel and Government, came upon David from that day forward, and departed from Saul.
All this is said by the same Prophet, in the Name of the same God who chosen Saul King, and before all the People. Again God Says to Samuel, not only that he had rejected Saul from reigning over Israel, but also that he had provided for himself Another King, whom instantly he sends him to anoint, without any Expressions of Reservation for the Life of Saul; and instantly upon this Unction, the Spirit of the Lord, the Spirit of Wisdom, Counsel and Government, Come upon David from that day forward, and departed from Saul.
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and what more plausible Pretences could be offered of Failure on the part of Saul, or of the actual investing of David in the Kingly Government? After all this, Saul persecutes him out of his Dominions,
and what more plausible Pretences could be offered of Failure on the part of Saul, or of the actual investing of David in the Kingly Government? After all this, Saul persecutes him out of his Dominions,
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He declares that he shall surely die: and in pursuance of that bloody Resolution, he hunted him as a Partridge in the Wilderness, and pursued his Life to take it away:
He declares that he shall surely die: and in pursuance of that bloody Resolution, he hunted him as a Partridge in the Wilderness, and pursued his Life to take it away:
So that no subject in the World could have a better Plea for self-defence, or taking up the Sword on the Account of the tyrannical Deportment of a King, than he had against Saul; and yet behold with what Abhorrence and Detestation he looks upon the stretching forth his hand against him.
So that no Subject in the World could have a better Plea for self-defence, or taking up the Sword on the Account of the tyrannical Deportment of a King, than he had against Saul; and yet behold with what Abhorrence and Detestation he looks upon the stretching forth his hand against him.
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When Providence seemed twice to have delivered Saul into his Hands, and Abishai offered to smite him to the Earth, his Answer to Abishai was, Destroy him not, ch. 26.9. for who can stretch forth his Hand against the Lord's Anointed, and be guiltless.
When Providence seemed twice to have Delivered Saul into his Hands, and Abishai offered to smite him to the Earth, his Answer to Abishai was, Destroy him not, changed. 26.9. for who can stretch forth his Hand against the Lord's Anointed, and be guiltless.
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and ready to be seiz'd by his Enemies, stretch forth his Hand against him, David revenged that Action by the Death of the Amalakite; nor is he ever charged in Scripture with Murther or In justice for that Act:
and ready to be seized by his Enemies, stretch forth his Hand against him, David revenged that Actium by the Death of the Amalekite; nor is he ever charged in Scripture with Murder or In Justice for that Act:
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so that no Provocations, no Advantages, no Colour or Pretence of Right from God, or Failure on the part of Saul, could prevail with him to one Rebellious Attempt against the Lord's Anointed. Now that which made it thus unlawful to rise up against him, could only be, that he received his Authority from God:
so that no Provocations, no Advantages, no Colour or Pretence of Right from God, or Failure on the part of Saul, could prevail with him to one Rebellious Attempt against the Lord's Anointed. Now that which made it thus unlawful to rise up against him, could only be, that he received his authority from God:
since then all other lawful Sovereigns are by St. Paul declared to be, the Ordinance and Ministers of God, it must be as unlawful, in such Cases, to rise up against them.
since then all other lawful Sovereigns Are by Saint Paul declared to be, the Ordinance and Ministers of God, it must be as unlawful, in such Cases, to rise up against them.
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Now if to these things you oppose the Example of Jeroboam, and the ten Tribes who openly revolted from Rehoboam, who being Heir to Solomon was legally their King:
Now if to these things you oppose the Exampl of Jeroboam, and the ten Tribes who openly revolted from Rehoboam, who being Heir to Solomon was legally their King:
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Now what the God of Truth doth style Rebellion, that is, the rising up against that Person to whom they owe Allegiance, must certainly deserve that Character;
Now what the God of Truth does style Rebellion, that is, the rising up against that Person to whom they owe Allegiance, must Certainly deserve that Character;
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so that God by calling that which the ten Tribes did, a Rebellion, doth thereby declare that Rehoboam was still their lawful Sovereign; for otherwise, their renouncing of him,
so that God by calling that which the ten Tribes did, a Rebellion, does thereby declare that Rehoboam was still their lawful Sovereign; for otherwise, their renouncing of him,
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when God declares, that this thing was from him, we must thus understand it, that it was permissively from him, that he left Rehoboam thus to his own Pride, he suffered Satan to encline him to hearken to the Counsel of his Young-men,
when God declares, that this thing was from him, we must thus understand it, that it was permissively from him, that he left Rehoboam thus to his own Pride, he suffered Satan to incline him to harken to the Counsel of his Young men,
and to despise the sage Advice of the Elders, and also to alienate the Hearts of Israel from him, that so he might fulfil his Threatnings against Solomon for his Idolatry, which he pronounced in these Words;
and to despise the sage advice of the Elders, and also to alienate the Hearts of Israel from him, that so he might fulfil his Threatenings against Solomon for his Idolatry, which he pronounced in these Words;
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Forasmuch as this is done of thee, and thou hast not kept my Covenant and my Statutes, 1 Kings 11.11, 12. which I have commanded thee, I will surely rend the Kingdom from thee,
Forasmuch as this is done of thee, and thou hast not kept my Covenant and my Statutes, 1 Kings 11.11, 12. which I have commanded thee, I will surely rend the Kingdom from thee,
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Now what is thus from God, may yet be Sin in him, or them, unto an high degree, who are the Executioners of his Punishments, and do accomplish his Decrees;
Now what is thus from God, may yet be since in him, or them, unto an high degree, who Are the Executioners of his Punishments, and do accomplish his Decrees;
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as in the Instance of those Heathen Kings who vexed Israel, tho God permitted them to do so for his Peoples Punishment, for God delivered them up into the hands of the Spoilers that spoiled them, Judg. 2.14. and sold them into the hands of their Enemies round about, and yet he was resolved to punish all that oppressed them.
as in the Instance of those Heathen Kings who vexed Israel, though God permitted them to do so for his Peoples Punishment, for God Delivered them up into the hands of the Spoilers that spoiled them, Judges 2.14. and sold them into the hands of their Enemies round about, and yet he was resolved to Punish all that oppressed them.
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and in the instance of our Saviour 's Passion, for the People of Israel and the Gentiles did only to him what God's Hand and Counsel determined before to be done, and yet they suffer severely for it to this day.
and in the instance of our Saviour is Passion, for the People of Israel and the Gentiles did only to him what God's Hand and Counsel determined before to be done, and yet they suffer severely for it to this day.
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If it be still objected, That God by his Prophet Ahijah promised, that he would rend the Kingdom out of the hands of Solomon, and give ten Tribes to Jeroboam;
If it be still objected, That God by his Prophet Ahijah promised, that he would rend the Kingdom out of the hands of Solomon, and give ten Tribes to Jeroboam;
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and again, that he would take the Kingdom out of his Sons hands, and give it unto him, 〈 ◊ 〉 37, 38. even ten Tribes, and said, I will take thee, and thou shalt reign according to all that thy Soul desireth,
and again, that he would take the Kingdom out of his Sons hands, and give it unto him, 〈 ◊ 〉 37, 38. even ten Tribes, and said, I will take thee, and thou shalt Reign according to all that thy Soul Desires,
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and that this must of necessity be done during the Reign of one of the Posterity and Seed of David, to whom the Government of these ten Tribes belonged by Right of Succession, God having promised that to his Son he would give one Tribe, that David his Servant might have a Light before him always in Jerusalem;
and that this must of necessity be done during the Reign of one of the Posterity and Seed of David, to whom the Government of these ten Tribes belonged by Right of Succession, God having promised that to his Son he would give one Tribe, that David his Servant might have a Light before him always in Jerusalem;
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And again, for the same reason that it could not be Rebellion in the ten Tribes to quit the Government of Rehoboam and embrace that of Jeroboam, because that Rehoboam was the Legal Heir of Solomon, since God had promised that he should have a Legal Heir for ever,
And again, for the same reason that it could not be Rebellion in the ten Tribes to quit the Government of Rehoboam and embrace that of Jeroboam, Because that Rehoboam was the Legal Heir of Solomon, since God had promised that he should have a Legal Heir for ever,
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And lastly, if it be objected, that had this been Rebellion on the foresaid Account they must have been under a constant Obligation to revolt from Jeroboam and his Posterity to the House of David, which yet God never calleth them to do,
And lastly, if it be objected, that had this been Rebellion on the foresaid Account they must have been under a constant Obligation to revolt from Jeroboam and his Posterity to the House of David, which yet God never calls them to do,
and therefore being instrumental to their continual Sin. I say, if it be thus objected, to confess ingeniously, quo me vertam nescio, I find it very difficult to avoid the strength of these Objections, which make some rather chuse to say this Action,
and Therefore being instrumental to their continual Sin. I say, if it be thus objected, to confess ingeniously, quo me vertam nescio, I find it very difficult to avoid the strength of these Objections, which make Some rather choose to say this Actium,
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tho very peccant upon various Accounts, was yet not formally Rebellion, because performed by a special Commission from God who gave to Jeroboam these ten Tribes,
though very peccant upon various Accounts, was yet not formally Rebellion, Because performed by a special Commission from God who gave to Jeroboam these ten Tribes,
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which he might with good reason do, seeing he is the King of Kings, from whom all carthly Powers hold their Dominions, Durante ejus beneplacito, Dan. 4.17. who ruleth in the Kingdoms of Men, and giveth them to whomsoever he will;
which he might with good reason do, seeing he is the King of Kings, from whom all carthly Powers hold their Dominions, Durante His beneplacito, Dan. 4.17. who Ruleth in the Kingdoms of Men, and gives them to whomsoever he will;
But then to argue, That because this Great Sovereign may do it to his Subjects, that therefore Subjects may do the like to their Superiours; That because Jeroboam might do this by an especial and particular Grant and Commission from the God of Heaven, That therefore others may do the like,
But then to argue, That Because this Great Sovereign may do it to his Subject's, that Therefore Subjects may do the like to their Superiors; That Because Jeroboam might do this by an especial and particular Grant and Commission from the God of Heaven, That Therefore Others may do the like,
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and keep what we have borrowed of them without Restitution, because upon a special and particular Commission from the great Lord of all things, the Israelites did innocently deal so with the Aegyptians; or salvagely to butcher,
and keep what we have borrowed of them without Restitution, Because upon a special and particular Commission from the great Lord of all things, the Israelites did innocently deal so with the egyptians; or salvagely to butcher,
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their Action plainly seemeth to have been Rebellion, because it was an actual renouncing of their lawful Sovereign, without God's Warrant to them so to do;
their Actium plainly seems to have been Rebellion, Because it was an actual renouncing of their lawful Sovereign, without God's Warrant to them so to do;
for they do with one Voice cry out, What Portion have we in David, and what Inheritance have we in the Son of Jesse, and thereupon depart from Rehoboam, and appoint Jeroboam to be their King, without any Commission from God to do so.
for they do with one Voice cry out, What Portion have we in David, and what Inheritance have we in the Son of Jesse, and thereupon depart from Rehoboam, and appoint Jeroboam to be their King, without any Commission from God to do so.
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For, as a Father doth not forfeit his Authority over his Children, nor are they freed from that Obedience which they owe unto him by virtue of the Fifth Commandment,
For, as a Father does not forfeit his authority over his Children, nor Are they freed from that obedience which they owe unto him by virtue of the Fifth Commandment,
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But as for Jeroboam, he only took what God had promised to give him, by rending of ten Tribes out of the hands of Rehoboam, and in that very method in which it pleased God to make good his Promise;
But as for Jeroboam, he only took what God had promised to give him, by rending of ten Tribes out of the hands of Rehoboam, and in that very method in which it pleased God to make good his Promise;
for the Text doth expresly say, this matter was from God, that he might perform the Saying which the Lord spake by Ah•jah the Shilonite unto Jeroboam the Son of Nebat:
for the Text does expressly say, this matter was from God, that he might perform the Saying which the Lord spoke by Ah•jah the Shilonite unto Jeroboam the Son of Nebat:
That Jeroboam was not guilty of any Usurpation which might render him a Rebel against Rehoboam; that the People were Rebellious in the Principle which moved them to revolt,
That Jeroboam was not guilty of any Usurpation which might render him a Rebel against Rehoboam; that the People were Rebellious in the Principle which moved them to revolt,
Hence I infer, That the Resistance, whether in Word or Deed, which was forbidden in the Old, cannot be rationally thought to be approved in the New Testament;
Hence I infer, That the Resistance, whither in Word or Deed, which was forbidden in the Old, cannot be rationally Thought to be approved in the New Testament;
so much more, by his suffering Religion, to advance this moral Precept of Honour and Submission to our Superiours. To which effect it is excellently observed by a very Learned Prelate, That we find Christ and his Apostles frequently labouring to settle in the Consciences of men their Obligations to Obedience, and patient suffering where they cannot actively obey, but no where restraining, limiting,
so much more, by his suffering Religion, to advance this moral Precept of Honour and Submission to our Superiors. To which Effect it is excellently observed by a very Learned Prelate, That we find christ and his Apostles frequently labouring to settle in the Consciences of men their Obligations to obedience, and patient suffering where they cannot actively obey, but no where restraining, limiting,
or particularly regulating the Office of Sovereign Powers (much less permitting, or giving Power to their Subjects to limit or restrain their Power) but leaving them to those general Rules which concern the Account and Duty of all Men in their several Stations,
or particularly regulating the Office of Sovereign Powers (much less permitting, or giving Power to their Subject's to limit or restrain their Power) but leaving them to those general Rules which concern the Account and Duty of all Men in their several Stations,
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He doth not examine Pilate 's Power in case of Blasphemy and Treasen, but acknowledges it to be of God, and submits. And so likewise the Apostles seem to be unconcerned,
He does not examine Pilate is Power in case of Blasphemy and Treason, but acknowledges it to be of God, and submits. And so likewise the Apostles seem to be unconcerned,
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and as expresly do forbid resistance of the Higher Powers. Rom. 13.1, 2. Let every Soul be subject to them, saith St. Paul: so let him yield Subjection to them as never to resist on any Provocation, Temptation, or specious Pretence whatsoever;
and as expressly do forbid resistance of the Higher Powers. Rom. 13.1, 2. Let every Soul be Subject to them, Says Saint Paul: so let him yield Subjection to them as never to resist on any Provocation, Temptation, or specious Pretence whatsoever;
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for, Whosoever doth resist the Power, resists the Ordinance of God, and they that resist (his Ordinance) shall receive to themselves Damnation. 1 Pet. 2.13, 14, 15, 16. Be subject to every Ordinance of Man, saith Peter, (i. e.
for, Whosoever does resist the Power, resists the Ordinance of God, and they that resist (his Ordinance) shall receive to themselves Damnation. 1 Pet. 2.13, 14, 15, 16. Be Subject to every Ordinance of Man, Says Peter, (i. e.
For even hereunto were we called, because Christ also suffered for us, leaving us an Example that we should follow his Steps, who when he was reviled, reviled not again,
For even hereunto were we called, Because christ also suffered for us, leaving us an Exampl that we should follow his Steps, who when he was reviled, reviled not again,
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2. The Christians, to whom St. Paul and Peter directed these Commands, were Men of spotless Innocence, Men groaning under the Pressures of the Cross, and labouring under most heavy Persecutions for the Gospel 's sake.
2. The Christians, to whom Saint Paul and Peter directed these Commands, were Men of spotless Innocence, Men groaning under the Pressures of the Cross, and labouring under most heavy Persecutions for the Gospel is sake.
They were, saith the Apostle Paul, obnoxious to such Afflictions as would have rendred them of all Men the most miserable, had they not been supported by their future Hopes. They were in Jeopardy every Hour, always delivered to Death for Jesus sake.
They were, Says the Apostle Paul, obnoxious to such Afflictions as would have rendered them of all Men the most miserable, had they not been supported by their future Hope's. They were in Jeopardy every Hour, always Delivered to Death for jesus sake.
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But notwithstanding all these Sufferings, their Master strictly hath obliged them not to take up the Sword, not to resist their cruel persecuting Magistrates; but when they suffer wrongfully,
But notwithstanding all these Sufferings, their Master strictly hath obliged them not to take up the Sword, not to resist their cruel persecuting Magistrates; but when they suffer wrongfully,
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for doing well, for Conscience towards God to take it patiently. Whence it is clear, that by the Christian Doctrine, it is unlawful to resist the Higher Powers upon pretence of Male-administration, Tyranny, Injustice,
for doing well, for Conscience towards God to take it patiently. Whence it is clear, that by the Christian Doctrine, it is unlawful to resist the Higher Powers upon pretence of Maladministration, Tyranny, Injustice,
or to rebel, for the Defence of our Religion, against the worst of Persecuting Princes. For if Resistance, in the fore-mentioned Cases, was a damning Sin,
or to rebel, for the Defence of our Religion, against the worst of Persecuting Princes. For if Resistance, in the forementioned Cases, was a damning since,
when can it be excusable? and if it is the Will of God, that when his Servants suffer purely for Conscience towards God, and are delivered to Death for Jesus sake, they should then bear it patiently,
when can it be excusable? and if it is the Will of God, that when his Servants suffer purely for Conscience towards God, and Are Delivered to Death for jesus sake, they should then bear it patiently,
2. Observe, that when these Precepts were delivered, there was then, in the Imperial City, a Senate (somewhat like our Parliament, or House of Commons ) yea such a Senate by whom the Emperours or Higher Powers, then in being, were elected,
2. Observe, that when these Precepts were Delivered, there was then, in the Imperial city, a Senate (somewhat like our Parliament, or House of Commons) yea such a Senate by whom the emperors or Higher Powers, then in being, were elected,
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for as Grotius truly notes, and proves, Electio Imperatoris ad populum pertinebat, & aliquoties à populo per se, aut per Senatum facta est, quae autem à Legionibus modo his, modo illis, fiebant Electiones, non erant ratae ex jure Legionum (nam in vago nomine jus certum esse non poterat) sed ex approbatione populi.
for as Grotius truly notes, and Proves, Electio Imperatoris ad Populum pertinebat, & aliquoties à populo per se, Or per Senatum facta est, Quae autem à Legionibus modo his, modo illis, fiebant Electiones, non Erant ratae ex jure Legionum (nam in vago nomine jus certum esse non poterat) sed ex approbation People.
And yet the Scripture takes no notice of this Senate, it doth not limit the Obedience of the Christians or those times to things commanded by the Emperours and not forbidden by the Roman Senate; it doth not say, Obey them till that Senate, which at first chose them,
And yet the Scripture Takes no notice of this Senate, it does not limit the obedience of the Christians or those times to things commanded by the emperors and not forbidden by the Roman Senate; it does not say, Obey them till that Senate, which At First chosen them,
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but plainly, and without exception, doth enjoyn us not to resist the Higher Powers. The Taxing, or Enrolling, at the Birth of Christ, was by the Decree, not of the Senate, but Augustus; the Tribute-money had Caesar's Image and Inscription on it,
but plainly, and without exception, does enjoin us not to resist the Higher Powers. The Taxing, or Enrolling, At the Birth of christ, was by the decree, not of the Senate, but Augustus; the Tribute-money had Caesar's Image and Inscription on it,
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So that the Spirit of God seems plainly to condemn those specious Pleas and politick Pretences which our late Rebels made to Justifie their Insurrection against our Caesar and his Imperial Crown, by virtue of a pretended Power derived from Lords or Commons, who neither do elect nor approve of our Kings before they have a Right unto their Government,
So that the Spirit of God seems plainly to condemn those specious Pleasant and politic Pretences which our late Rebels made to Justify their Insurrection against our Caesar and his Imperial Crown, by virtue of a pretended Power derived from lords or Commons, who neither do elect nor approve of our Kings before they have a Right unto their Government,
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and who are most apparently inferiour to him, since he gives being to both those Houses by his Writ, continues them at his own Pleasure, adjourns, prorogueth, and dissolves them pro Imperio.
and who Are most apparently inferior to him, since he gives being to both those Houses by his Writ, continues them At his own Pleasure, adjourns, prorogueth, and dissolves them Pro Imperial.
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2. Christians must not resist the Higher Powers because they cannot do it without Resistance of the Ordinance of God. That Magistracy is God's Ordinance, that Supreme Powers are the Ministers of God, and not of Men, that they do act by an Authority derived from him,
2. Christians must not resist the Higher Powers Because they cannot do it without Resistance of the Ordinance of God. That Magistracy is God's Ordinance, that Supreme Powers Are the Ministers of God, and not of Men, that they do act by an authority derived from him,
and not from men, even when by the Election of Man they become the Higher Powers, is evident from Scripture, and from Reason. From Scripture, which doth often stile them Gods, and the Children of the Mest High.
and not from men, even when by the Election of Man they become the Higher Powers, is evident from Scripture, and from Reason. From Scripture, which does often style them God's, and the Children of the Mest High.
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And suitably to this Assertion, the Apostle hath declared of the Supreme Authority in being then, what is as true, by parity of Reason, of those in being now, that they were all the Ordinance of God, the Ministers of God, the Officers of God;
And suitably to this Assertion, the Apostle hath declared of the Supreme authority in being then, what is as true, by parity of Reason, of those in being now, that they were all the Ordinance of God, the Ministers of God, the Officers of God;
And even that Power which Pontius Pilate did abuse to the condemning of our Saviour, was, by our Lord's Confession, from above; for thou, saith he, could'st have no Power at all against me,
And even that Power which Pontius Pilate did abuse to the condemning of our Saviour, was, by our Lord's Confessi, from above; for thou, Says he, Couldst have no Power At all against me,
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and yet should leave the more general and publick state of Mankind, which is of greatest Concernment, without any Government, which truly can be stiled his Ordinance.
and yet should leave the more general and public state of Mankind, which is of greatest Concernment, without any Government, which truly can be styled his Ordinance.
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and yet it cannot be conceived that he hath made Provision for these things, unless this Governour of all the Earth, this Lord of Life, to whom Vengeance doth primarily belong, hath constituted and ordained, that this his Government and Power should be committed to some Persons who thereupon should act as his Vicegerents here on Earth,
and yet it cannot be conceived that he hath made Provision for these things, unless this Governor of all the Earth, this Lord of Life, to whom Vengeance does primarily belong, hath constituted and ordained, that this his Government and Power should be committed to Some Persons who thereupon should act as his Vicegerents Here on Earth,
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and should be owned as his Ordinance. This therefore being true of all Supreme Authority, that 'tis Potestas Dei vicaria, a Ray of divine Majesty, that 'tis entrusted with that Power only which is from above,
and should be owned as his Ordinance. This Therefore being true of all Supreme authority, that it's Potestas Dei Vicarious, a Ray of divine Majesty, that it's Entrusted with that Power only which is from above,
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and if there is no Power, whether of Nero or Domitian, but from God, there can be no Resistance but from Satan. If even that Power which condemned the Saviour of the World, commenced from Heaven, all Insurrections against such Powers must certainly derive from Hell.
and if there is no Power, whither of Nero or Domitian, but from God, there can be no Resistance but from Satan. If even that Power which condemned the Saviour of the World, commenced from Heaven, all Insurrections against such Powers must Certainly derive from Hell.
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For God expresly saith, Vengeance is mine, I will repay it, and hath commanded us, NONLATINALPHABET, not to resist when we do suffer Evil. The Injury we do against our Fellow-Subjects is done to one of God's own Subjects, it is a Violation of his Law,
For God expressly Says, Vengeance is mine, I will repay it, and hath commanded us,, not to resist when we do suffer Evil. The Injury we do against our Fellow subjects is done to one of God's own Subject's, it is a Violation of his Law,
God also being Judge of all the Earth, all Acts of Judgment are declared to be not for Man, but for the Lord, because they are performed by an Authority derived from him.
God also being Judge of all the Earth, all Acts of Judgement Are declared to be not for Man, but for the Lord, Because they Are performed by an authority derived from him.
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for, the malicious Jews were now pursuing their Design to put the blessed Jesus to an ignominious Death, to crucifie the true Messiah, and to extirpate his holy Doctrine from the Earth;
for, the malicious jews were now pursuing their Design to put the blessed jesus to an ignominious Death, to crucify the true Messiah, and to extirpate his holy Doctrine from the Earth;
and this he doth, partly because, as he declared, his Kingdom was not of this World, and so his Servants should not fight for its Defence against Authority; partly because they could not do it in opposition to Authority, without the taking of the Sword; for he, saith Austin truly, takes the Sword, who,
and this he does, partly Because, as he declared, his Kingdom was not of this World, and so his Servants should not fight for its Defence against authority; partly Because they could not do it in opposition to authority, without the taking of the Sword; for he, Says Austin truly, Takes the Sword, who,
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Secondly, Observe, that they who came to apprehend our Saviour were only some Inferior Officers, commissionated by the Supreme Authority, and yet they must not be resisted, saith our Lord.
Secondly, Observe, that they who Come to apprehend our Saviour were only Some Inferior Officers, commissionated by the Supreme authority, and yet they must not be resisted, Says our Lord.
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or purpose to rebel against, or to turn Casar out of his Dominions, but only to preserve his Master; it therefore may be fairly pleaded in behalf of Peter, that be kept the Laws inculpatae tutelae, of Self-defence, that what he did was of a sudden without deliberation,
or purpose to rebel against, or to turn Caesar out of his Dominions, but only to preserve his Master; it Therefore may be fairly pleaded in behalf of Peter, that be kept the Laws inculpatae Tutelae, of Self-defence, that what he did was of a sudden without deliberation,
If therefore to unsheath the Sword in Christ 's own Cause against the meanest Officer commissionated by the Higher Powers, be to usurp it, what must it be to take it in our own? If to avenge our selves upon our Equals, be to usurp on God's Prerogative, what must it be to offer to avenge our selves on our Superiors? If lastly, it be murther to shed our Brother's blood without commission from God,
If Therefore to unsheath the Sword in christ is own Cause against the Meanest Officer commissionated by the Higher Powers, be to usurp it, what must it be to take it in our own? If to avenge our selves upon our Equals, be to usurp on God's Prerogative, what must it be to offer to avenge our selves on our Superiors? If lastly, it be murder to shed our Brother's blood without commission from God,
And suitable unto these Principles of our Religion, is the Constitution of our present Government, which doth acknowledge, that the whole Power of the Sword, or the Militia, is in the King, and, that 'tis Treason to levy War against him within the Realm,
And suitable unto these Principles of our Religion, is the Constitution of our present Government, which does acknowledge, that the Whole Power of the Sword, or the Militia, is in the King, and, that it's Treason to levy War against him within the Realm,
or without, that justice regularly must be executed, and Vengeance recompensed by Judges who receive commission from him to do it For our Sovereign Lord the King, which is the current style both of our Statutes, and of their Commissions. That the Crown of England hath been so free at all times, that it hath been in no earthly Subjection, 16 R. 2. but immediately subject to God in all things touching the Regality of the same Crown, and to no other.
or without, that Justice regularly must be executed, and Vengeance recompensed by Judges who receive commission from him to do it For our Sovereign Lord the King, which is the current style both of our Statutes, and of their Commissions. That the Crown of England hath been so free At all times, that it hath been in no earthly Subjection, 16 R. 2. but immediately Subject to God in all things touching the Regality of the same Crown, and to no other.
Fourthly, The Christian ought not to resist Superiors, because He, by so doing, will cast a great reproach upon the Name and Doctrine of our Lord, and give occasion to renew that Calumny of Jews and Heathens, that our Lord was no Friend to Caesar, that his Disciples were the men, who by their Doctrine turned the world upside down, and that Christianity was instrumental to promote Rebellions, and give disturbance to the Civil Government; and for this Cause St. Peter is so earnest in his Exhortation to submit to every Ordinance of man for the Lords Sake, that by so doing Christians might put to silence the ignorance of foolish men, who knowing nothing of the peaceable and loyal Principles of Christian Faith, did represent it as destructive to the Civil Government, and prejudicial to the Higher Powers. And surely to pretend that our Religion doth allow such horrid Crimes, is most effectually to blaspheme our Holy Calling, and cast upon it an indelible Reproach.
Fourthly, The Christian ought not to resist Superiors, Because He, by so doing, will cast a great reproach upon the Name and Doctrine of our Lord, and give occasion to renew that Calumny of jews and heathens, that our Lord was no Friend to Caesar, that his Disciples were the men, who by their Doctrine turned the world upside down, and that Christianity was instrumental to promote Rebellions, and give disturbance to the Civil Government; and for this Cause Saint Peter is so earnest in his Exhortation to submit to every Ordinance of man for the lords Sake, that by so doing Christians might put to silence the ignorance of foolish men, who knowing nothing of the peaceable and loyal Principles of Christian Faith, did represent it as destructive to the Civil Government, and prejudicial to the Higher Powers. And surely to pretend that our Religion does allow such horrid Crimes, is most effectually to Blaspheme our Holy Calling, and cast upon it an indelible Reproach.
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For if those Jews who gloried in the privilege of Circumcision, and yet were guilty of Adultery, Rom. 2.24. Theft, Sacrilege, blasphem'd the name of God among the Gentiles, he must assuredly blaspheme it, who, being guilty of Sedition, Faction,
For if those jews who gloried in the privilege of Circumcision, and yet were guilty of Adultery, Rom. 2.24. Theft, Sacrilege, blasphemed the name of God among the Gentiles, he must assuredly Blaspheme it, who, being guilty of Sedition, Faction,
and Resistance of the Higher Powers, doth glory in the name of Christian. And if the Name and Doctrine of our Lord is then blasphemed, when the Wife doth not yield Subjection to the Husband, and when the Christian Servant doth not yield Obedience to his Master in all things, must they not be blasphem'd much more,
and Resistance of the Higher Powers, does glory in the name of Christian. And if the Name and Doctrine of our Lord is then blasphemed, when the Wife does not yield Subjection to the Husband, and when the Christian Servant does not yield obedience to his Master in all things, must they not be blasphemed much more,
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Add to this, that all the Pleas and specious Pretences which were used to justifie our late Rebellions, do cast on the Apostles and Pen-men of the Holy Scriptures, the Reproach of gross Dissimulation and Hypocrisie.
Add to this, that all the Pleasant and specious Pretences which were used to justify our late Rebellions, do cast on the Apostles and Penmen of the Holy Scriptures, the Reproach of gross Dissimulation and Hypocrisy.
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and deal hypocritically, when they, without all limitation or exception of any of these cases, do command Obedience for the Lord's sake, and do forbid resistance of the Higher Powers, even when they persecute us for the sake of Righteousness.
and deal hypocritically, when they, without all limitation or exception of any of these cases, do command obedience for the Lord's sake, and do forbid resistance of the Higher Powers, even when they persecute us for the sake of Righteousness.
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Had they believed, intended, or secretly taught, that Christians, upon all, or any of the forementioned accounts, might be exempted from Subjection and Obedience to them, 'tis plain they acted not with that simplicity which might have reasonably been expected from the Dispensers of the Gospel. For if they verily believed,
Had they believed, intended, or secretly taught, that Christians, upon all, or any of the forementioned accounts, might be exempted from Subjection and obedience to them, it's plain they acted not with that simplicity which might have reasonably been expected from the Dispensers of the Gospel. For if they verily believed,
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and knew that Christianity in any of these cases, did approve of the resistance of the Higher Powers, they plainly went about to deceive Heathen Princes with fair words,
and knew that Christianity in any of these cases, did approve of the resistance of the Higher Powers, they plainly went about to deceive Heathen Princes with fair words,
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and never to resist, to win them to receive, and own that Faith, which when they had embraced, they by experience should find that it taught no such matter.
and never to resist, to win them to receive, and own that Faith, which when they had embraced, they by experience should find that it taught no such matter.
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They said indeed in words, as plain as they could utter, That Kings were Higher Powers, who could not be resisted without the peril of Damnation, and that this was the will of God, That all should yield subjection to them;
They said indeed in words, as plain as they could utter, That Kings were Higher Powers, who could not be resisted without the peril of Damnation, and that this was the will of God, That all should yield subjection to them;
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Fifthly, All Christians are obliged to suffer patiently, and not resist when they are persecuted, when their Religion, which is dearer to them than their lives, doth suffer with them,
Fifthly, All Christians Are obliged to suffer patiently, and not resist when they Are persecuted, when their Religion, which is Dearer to them than their lives, does suffer with them,
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whence his own inserence is this, That his Disciples must not fight, no not in the defence of their dear Lord. He plainly tells them, that they must bear the Cross, and willingly must take it up;
whence his own Inference is this, That his Disciples must not fight, no not in the defence of their dear Lord. He plainly tells them, that they must bear the Cross, and willingly must take it up;
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whereas, if Christian Faith did give a right to its Professors to defend themselves by Arms against the Higher Powers, it rather would oblige the Christian to take up the Sword, than to take up the Cross. Again, Christianity assures all the Professors of it, that they are called to suffer, that it is acceptable to God for them to suffer patiently for doing well, to suffer for the sake of Conscience, That 'tis their Duty to follow the Example of their Saviour, who, when he suffered, threatned not,
whereas, if Christian Faith did give a right to its Professors to defend themselves by Arms against the Higher Powers, it rather would oblige the Christian to take up the Sword, than to take up the Cross. Again, Christianity assures all the Professors of it, that they Are called to suffer, that it is acceptable to God for them to suffer patiently for doing well, to suffer for the sake of Conscience, That it's their Duty to follow the Exampl of their Saviour, who, when he suffered, threatened not,
Nor, were it lawful for Christians to resist Authority, when their Religion was opposed, and they were punished for the Profession of it, they could not be obliged to suffer,
Nor, were it lawful for Christians to resist authority, when their Religion was opposed, and they were punished for the Profession of it, they could not be obliged to suffer,
nor could they be true Imitators of that Jesus, who, when he could have summoned twelve Legions of Angels to his aid, chose rather to endure the Cross.
nor could they be true Imitators of that jesus, who, when he could have summoned twelve Legions of Angels to his aid, chosen rather to endure the Cross.
To these things I might add the Oath of God, by which we have been many of us bound not only to bear true Allegiance to the Government we now live under,
To these things I might add the Oath of God, by which we have been many of us bound not only to bear true Allegiance to the Government we now live under,
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I might remind you of the fierce wrath of God, not only against Corah, and his Accomplices, whom the Earth swallowed up for their Rebellion against Moses, but against Zedekiah, Prince of his own People, who having sworn Allegiance to an Heathen King, did violate that Covenant he had confirmed with the Oath of God.
I might remind you of the fierce wrath of God, not only against Corah, and his Accomplices, whom the Earth swallowed up for their Rebellion against Moses, but against Zedekiah, Prince of his own People, who having sworn Allegiance to an Heathen King, did violate that Covenant he had confirmed with the Oath of God.
For this God doth expresly call Rebellion, expressing his great detestation of the Fact, and swearing twice by his own Life, that he would recompense this sin upon his head;
For this God does expressly call Rebellion, expressing his great detestation of the Fact, and swearing twice by his own Life, that he would recompense this since upon his head;
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He made a Covenant with him, and took an Oath of him, but he rebelled against him — shall he prosper? shall he escape that doth such things? or shall he break the Covenant,
He made a Covenant with him, and took an Oath of him, but he rebelled against him — shall he prosper? shall he escape that does such things? or shall he break the Covenant,
and whose Covenant he brake, with him, in the midst of Babylon, shall he dye. Seeing he despised the Oath by breaking the Covenant — he shall not escape.
and whose Covenant he brake, with him, in the midst of Babylon, shall he die. Seeing he despised the Oath by breaking the Covenant — he shall not escape.
And lastly, I might add, that this hath been the constant Doctrine of the most Primitive, and Purest Ages of the Church, That Lawful Powers were God's Ordinances, and in no cases,
And lastly, I might add, that this hath been the constant Doctrine of the most Primitive, and Purest Ages of the Church, That Lawful Powers were God's Ordinances, and in no cases,
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And throughout all the times of the ten Persecutions their Practice was agreeable to their Doctrine, there being found among them, saith Tertullian, not one Rebel; NONLATINALPHABET, not one Seditious Action, saith Origen. But to omit these things, what hath been thus established by the Authority of Scripture, may farther be confirmed from the clear Principles of Reason, and from the Nature of Societies. For,
And throughout all the times of the ten Persecutions their Practice was agreeable to their Doctrine, there being found among them, Says Tertullian, not one Rebel;, not one Seditious Actium, Says Origen. But to omit these things, what hath been thus established by the authority of Scripture, may farther be confirmed from the clear Principles of Reason, and from the Nature of Societies. For,
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Secondly, Men cannot thus defend themselves, or thus agree to do it, but by consenting, that they shall be bound to follow the judgment or direction of some Person,
Secondly, Men cannot thus defend themselves, or thus agree to do it, but by consenting, that they shall be bound to follow the judgement or direction of Some Person,
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Fourthly, They who are thus obliged to give up their Wills and Power to another, and have consented so to do, must be deprived of any Right to revenge themselves,
Fourthly, They who Are thus obliged to give up their Wills and Power to Another, and have consented so to do, must be deprived of any Right to revenge themselves,
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Whence by the way, it follows, That the natural right of Self-defence and Preservation is so far from justifying any opposition or resistance of the Higher Powers, or the Civil Government, that by endeavouring to rebel against,
Whence by the Way, it follows, That the natural right of Self-defence and Preservation is so Far from justifying any opposition or resistance of the Higher Powers, or the Civil Government, that by endeavouring to rebel against,
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For, if we rightly understand the Phrase, it only signifies a right of entring into Societies for mutual Defence of seeking our own Preservation, by flying to the Justice or Protection of the Government,
For, if we rightly understand the Phrase, it only signifies a right of entering into Societies for mutual Defence of seeking our own Preservation, by flying to the justice or Protection of the Government,
And whosoever pleads, That every individual Person, though joyned in Society, hath still a natural right of Self-defence and Preservation, by repelling Force with Force,
And whosoever pleads, That every Individu Person, though joined in Society, hath still a natural right of Self-defence and Preservation, by repelling Force with Force,
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and that this is a Right inseparable, of which he cannot possibly devest himself by any Promise or Engagement, doth plainly give to every man a licence to resist Superiors whensoever he conceives it needful for his own Preservation so to do,
and that this is a Right inseparable, of which he cannot possibly devest himself by any Promise or Engagement, does plainly give to every man a licence to resist Superiors whensoever he conceives it needful for his own Preservation so to do,
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whence it doth clearly follow, That there must be a Power in the Supremacy, wheresoever that is lodged, to unite as many of his Subjects for the defence of the Community,
whence it does clearly follow, That there must be a Power in the Supremacy, wheresoever that is lodged, to unite as many of his Subject's for the defence of the Community,
Now to assert a Right in Subjects to judge when they may lawfully resist, is plainly to assert, That they are only bound to yield Subjection as long as they themselves think fit,
Now to assert a Right in Subject's to judge when they may lawfully resist, is plainly to assert, That they Are only bound to yield Subjection as long as they themselves think fit,
Now, who can promise that the Giddy Multitude shall never judge amiss, and think it needful to resist when it is no such matter? what security can be had, upon this Supposition, against the passion, interest, ambition,
Now, who can promise that the Giddy Multitude shall never judge amiss, and think it needful to resist when it is no such matter? what security can be had, upon this Supposition, against the passion, Interest, ambition,
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and madness of such Reformers of the Higher Powers? Are not the judgments of the Common people apt to be imposed upon by the intrigues of an Achitophel? by the insinuating words,
and madness of such Reformers of the Higher Powers? are not the Judgments of the Common people apt to be imposed upon by the intrigues of an Ahithophel? by the insinuating words,
and popular deportment of a Goodly Absdlom? May they not easily perswade the people, that they are greatly injured under the Government of a most upright David, and that no justice can be had,
and popular deportment of a Goodly Absdlom? May they not Easily persuade the people, that they Are greatly injured under the Government of a most upright David, and that no Justice can be had,
and therefore that 'tis requisite that they should right themselves by force of Arms? Thus would this plea reduce all Governments into Confusion and Anarchy, and turn the world into one great Akeldama, and make it vain for us to pray for Kings, that under them we may lead peaceably and quiet lives;
and Therefore that it's requisite that they should right themselves by force of Arms? Thus would this plea reduce all Governments into Confusion and Anarchy, and turn the world into one great Akeldama, and make it vain for us to pray for Kings, that under them we may led peaceably and quiet lives;
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for if the Subject hath a Right to judge when his Prince is guilty of male-administration in Church or State, and also to resist him as often as he doth so judge, in such a multitude of contrary Perswasions as do now abound,
for if the Subject hath a Right to judge when his Prince is guilty of maladministration in Church or State, and also to resist him as often as he does so judge, in such a multitude of contrary Persuasions as do now abound,
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and such a number of half-witted Polititians as are now sprung up amongst us, what expectation can we have of any thing but tumults and confusion? But against this Assertion it is objected,
and such a number of half-witted Politicians as Are now sprung up among us, what expectation can we have of any thing but tumults and confusion? But against this Assertion it is objected,
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1. That to sit still and see our selves inslaved, and robbed of our Liberties, is to be wanting to that natural affection which we owe unto our Country,
1. That to fit still and see our selves enslaved, and robbed of our Liberties, is to be wanting to that natural affection which we owe unto our Country,
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and therefore that resistance which is requisite unto Self-preservation must be natural, whence it must follow that all other Laws of equity and nature must give place unto it.
and Therefore that resistance which is requisite unto Self-preservation must be natural, whence it must follow that all other Laws of equity and nature must give place unto it.
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First, That this plea might have more plausibly been used by Christ, and by the Primitive Professors of Christianity, than it can now be used by any Nation, seing their Persecutions were more heavy, the numbers of their slaughtered Martyrs greater than can be parallelled by any sufferings of like nature from the severity of any Higher Powers now in being,
First, That this plea might have more plausibly been used by christ, and by the Primitive Professors of Christianity, than it can now be used by any nation, sing their Persecutions were more heavy, the numbers of their slaughtered Martyrs greater than can be paralleled by any sufferings of like nature from the severity of any Higher Powers now in being,
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when he required his Disciples to take up the Cross, and suffer patiently for doing well; or that the Primitive Martyrs did violate the Laws of Nature in not resisting of their Persecutors.
when he required his Disciples to take up the Cross, and suffer patiently for doing well; or that the Primitive Martyrs did violate the Laws of Nature in not resisting of their Persecutors.
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Secondly, If evil may not be done that Good may follow, then must we not endeavour to vindicate our Country from those evils which Providence may bring upon it by that resistance which is evil,
Secondly, If evil may not be done that Good may follow, then must we not endeavour to vindicate our Country from those evils which Providence may bring upon it by that resistance which is evil,
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but must, saith Peter, when we thus suffer, commit the keeping of our lives to him in well doing who knows best how to deliver the Righteous, and to dispose of all things for his Childrens Good,
but must, Says Peter, when we thus suffer, commit the keeping of our lives to him in well doing who knows best how to deliver the Righteous, and to dispose of all things for his Children's Good,
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Fourthly, Experience will instruct us, that patient suffering is the best method of Self-preservation, and that the Publick will be greater sufferers by Civil Wars, than the severest Persecution; for this Nation has suffer'd more,
Fourthly, Experience will instruct us, that patient suffering is the best method of Self-preservation, and that the Public will be greater sufferers by Civil Wars, than the Severest Persecution; for this nation has suffered more,
and this we may still do whatsoever may befal us, whereas by our Rebellion our Religion is blasphemed and truly lost, it being a plain contradiction, to be a Religious Rebel, a Christian that will not take up his Cross.
and this we may still do whatsoever may befall us, whereas by our Rebellion our Religion is blasphemed and truly lost, it being a plain contradiction, to be a Religious Rebel, a Christian that will not take up his Cross.
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Had God thought fit thus to promote the Christian Faith, he could have armed the Apostles with sufficient power to confound their adversaries, which because he refused to do, it is evident he did not like that method of proceeding.
Had God Thought fit thus to promote the Christian Faith, he could have armed the Apostles with sufficient power to confound their Adversaries, which Because he refused to do, it is evident he did not like that method of proceeding.
All this is spoken of Corah, Dathan, and Abiram when they rebelled against Moses: Where it deserves to be considered, that these men did pretend to stand up for their civil privileges,
All this is spoken of Corah, Dathan, and Abiram when they rebelled against Moses: Where it deserves to be considered, that these men did pretend to stand up for their civil privileges,
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They had both Lords and Commons on their sides, for presently 250 Princes of the Congregation took part with them, and the whole body of the people were gathered against Moses and Aaron; and yet this would not sanctify their Rebellion,
They had both lords and Commons on their sides, for presently 250 Princes of the Congregation took part with them, and the Whole body of the people were gathered against Moses and Aaron; and yet this would not sanctify their Rebellion,
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Elsewhere the Scripture styles them, sons of Belial, as in these words, the men of Belial despised Saul. 2 Sam. 20.1. Sheba a man of Belial hath blown a Trumpet against David.
Elsewhere the Scripture styles them, Sons of Belial, as in these words, the men of Belial despised Saul. 2 Sam. 20.1. Sheba a man of Belial hath blown a Trumpet against David.
They who despise Dominions, and speak evil of Dignities, are by St. Peter, and St. Jude pronounced filthy Dreamers, unjust, presumptuous, self-will'd, audacious Persons:
They who despise Dominions, and speak evil of Dignities, Are by Saint Peter, and Saint U^de pronounced filthy Dreamers, unjust, presumptuous, self-willed, audacious Persons:
and surely they who have regard to their own credit, or to these censures of the Holy Ghost, will carefully avoid those things, on which the Spirit of truth hath fixed such black and odious Characters: Especially if they consider,
and surely they who have regard to their own credit, or to these censures of the Holy Ghost, will carefully avoid those things, on which the Spirit of truth hath fixed such black and odious Characters: Especially if they Consider,
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for they were all consumed in the very fact, they went down quick into Hell, and the Earth closed upon them, and so they perished from among the Congregation.
for they were all consumed in the very fact, they went down quick into Hell, and the Earth closed upon them, and so they perished from among the Congregation.
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Accordingly St. Jude informs us of the first Christian Rebels, those filthy Dreamers, Vers. 11. who despised Dominions, that they did perish in the gainsaying of Core;
Accordingly Saint U^de informs us of the First Christian Rebels, those filthy Dreamers, Vers. 11. who despised Dominions, that they did perish in the gainsaying of Core;
because he knew that Vengeance would not suffer them to live, for those impure Gnosticks and Carpocratians, of whom St. Jude is by some thought there to speak, rebelled with Barcho Cheba, and with him they perished, saith the learned Grotius. They who despise Dominions are by St. Peter and St. Jude declared to be men of old ordained to condemnation, that is, God hath of old declared his resolution to condemn such men.
Because he knew that Vengeance would not suffer them to live, for those impure Gnostics and Carpocratians, of whom Saint U^de is by Some Thought there to speak, rebelled with Barcho Cheba, and with him they perished, Says the learned Grotius. They who despise Dominions Are by Saint Peter and Saint U^de declared to be men of old ordained to condemnation, that is, God hath of old declared his resolution to condemn such men.
and of Revelation, That God is naturally the Sovereign Lord, and Emperor of the whole world, the King of a••he Earth; The King of Kings, and Lord of Lords; Seeing he is ex•l 〈 ◊ 〉 as head above all,
and of Revelation, That God is naturally the Sovereign Lord, and Emperor of the Whole world, the King of a••he Earth; The King of Kings, and Lord of lords; Seeing he is ex•l 〈 ◊ 〉 as head above all,
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and Reigneth over all, and hath decreed that all Dominions shall obey, and serve him: Seeing he is the only Potentate, and the most High, who Ruleth in the Kingdom of men, it follows by the clearest Consequence, that all Authority,
and Reigneth over all, and hath decreed that all Dominions shall obey, and serve him: Seeing he is the only Potentate, and the most High, who Ruleth in the Kingdom of men, it follows by the Clearest Consequence, that all authority,
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as St. Paul here styles them, the Officers, and Ministers of God. And seeing no man can lay claim to an Inferiour and Dependant Office and Jurisdiction,
as Saint Paul Here styles them, the Officers, and Ministers of God. And seeing no man can lay claim to an Inferior and Dependant Office and Jurisdiction,
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or regularly exercise that Power but by Commission, and Appointment of a Superior Power in whom that Jurisdiction doth originally reside, it follows that no Earthly Potentates, who in the exercise of the supremest of their jurisdictions must be Inferior to,
or regularly exercise that Power but by Commission, and Appointment of a Superior Power in whom that Jurisdiction does originally reside, it follows that no Earthly Potentates, who in the exercise of the Supremest of their jurisdictions must be Inferior to,
Now because the acknowledgment, and firm belief, that this is the true Fountain and Original of Humane Power, doth most effectually tend to enforce that due Subjection and Obedience to it, which is so necessary to be pressed in this Age of Factions and Rebellions, that We knowing whose Authority our Rulers have, may faithfully serve, honour,
Now Because the acknowledgment, and firm belief, that this is the true Fountain and Original of Humane Power, does most effectually tend to enforce that due Subjection and obedience to it, which is so necessary to be pressed in this Age of Factions and Rebellions, that We knowing whose authority our Rulers have, may faithfully serve, honour,
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And First, Men willing to dispute themselves into Rebellion, have been so Critical, and Nice as to distinguish here betwixt the Power, and the Person who is invested with it, confessing that indeed the Office of Magistracy is the Ordinance of God,
And First, Men willing to dispute themselves into Rebellion, have been so Critical, and Nicaenae as to distinguish Here betwixt the Power, and the Person who is invested with it, confessing that indeed the Office of Magistracy is the Ordinance of God,
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For it is as if I should distinguish the Office of the Majoralty of Sarum from the Mayor of Sarum, which Office neither is nor can be exercised but by a Mayor, and must be a bare name without him,
For it is as if I should distinguish the Office of the Majoralty of Sarum from the Mayor of Sarum, which Office neither is nor can be exercised but by a Mayor, and must be a bore name without him,
Secondly, The word here used is Powers, not Power in the singular, whereas no instance can be given in Scripture, and no propriety of Speech allows, that the Authority abstractly taken should be so spoken off. And,
Secondly, The word Here used is Powers, not Power in the singular, whereas no instance can be given in Scripture, and no propriety of Speech allows, that the authority abstractly taken should be so spoken off. And,
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Thirdly, The Authority, abstracted from the person Authorised, can never be the subject of what is here ascribed to the Powers; for we cannot resist, or yield obedience to the Magistracy, but by resisting,
Thirdly, The authority, abstracted from the person Authorised, can never be the Subject of what is Here ascribed to the Powers; for we cannot resist, or yield Obedience to the Magistracy, but by resisting,
or obeying him who is a Magistrate. Authority in the abstract, where there is none to exercise it, cannot be feared, nor can it give us praise for doing well,
or obeying him who is a Magistrate. authority in the abstract, where there is none to exercise it, cannot be feared, nor can it give us praise for doing well,
it cannot receive Custom, Tribute, or challenge fear, or honour; it therefore cannot be the bare Authority, but only Authorised persons to whom these duties are enjoyned, and these effects ascribed.
it cannot receive Custom, Tribute, or challenge Fear, or honour; it Therefore cannot be the bore authority, but only Authorised Persons to whom these duties Are enjoined, and these effects ascribed.
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Fourthly, As if, St. Paul had actually designed to obviate this sond evasion, he himself thus interprets the Powers to be the Rulers, and the Ministers in whom the Power is lodged;
Fourthly, As if, Saint Paul had actually designed to obviate this sond evasion, he himself thus interprets the Powers to be the Rulers, and the Ministers in whom the Power is lodged;
Lastly, The design of the Sacred Writers of the Gospel was undoubtedly to secure the peace and quiet of the world, to forbid all Resistance of the Higher Powers, and to stop the mouths of those ignorant and foolish men, who represented Christianity as prejudicial unto the Powers then in being,
Lastly, The Design of the Sacred Writers of the Gospel was undoubtedly to secure the peace and quiet of the world, to forbid all Resistance of the Higher Powers, and to stop the mouths of those ignorant and foolish men, who represented Christianity as prejudicial unto the Powers then in being,
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but only to acknowledge in the General, that Civil Government is from God, how could their Doctrine answer these designs, seeing it leaveth men at liberty to resist all who are invested with Authority, and by so doing to disturb continually the peace and quiet of the world? That therefore men should struggle against such shining evidence of truth, may tempt us to suspect, that they were as averse from yielding due subjection to the word of God, as they were from conplying with the Commands of their Superiors.
but only to acknowledge in the General, that Civil Government is from God, how could their Doctrine answer these designs, seeing it Leaveth men At liberty to resist all who Are invested with authority, and by so doing to disturb continually the peace and quiet of the world? That Therefore men should struggle against such shining evidence of truth, may tempt us to suspect, that they were as averse from yielding due subjection to the word of God, as they were from conplying with the Commands of their Superiors.
Secondly, For explication of the first particular, I add, that the Powers here mentioned must not be extended to Ʋsurped Powers, or such as have no Legal Title, in opposition unto those who have Just Title,
Secondly, For explication of the First particular, I add, that the Powers Here mentioned must not be extended to Ʋsurped Powers, or such as have no Legal Title, in opposition unto those who have Just Title,
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and give the person thus ordained, a Legal Title to be his Vicegerent, it follows from the very nature of the act, that the Usurper can not be Gods Ordinance.
and give the person thus ordained, a Legal Title to be his Vicegerent, it follows from the very nature of the act, that the Usurper can not be God's Ordinance.
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When the Ʋsurper doth begin his Ʋsurpation by taking of the Sword, or wresting it out of the hands of him who bears it by Commission from God, he must unquestionably be the Resister of Gods Ordinance; how therefore can success in his resistance render him the Power? Is it not strange that he who purchaseth damnation by resisting, by the same act,
When the Ʋsurper does begin his Ʋsurpation by taking of the Sword, or wresting it out of the hands of him who bears it by Commission from God, he must unquestionably be the Resister of God's Ordinance; how Therefore can success in his resistance render him the Power? Is it not strange that he who purchases damnation by resisting, by the same act,
Thirdly, Could an Usurped Possession create a Right to Government, were it sufficient to render the Ʋsuper Gods Vicegerent and his Ordinance, though he doth justle out the lawful Successor, then must all Laws and Constitutions to preserve the Government in the Right Line, and to condemn all Ʋsurpations made upon it, become void,
Thirdly, Could an Usurped Possession create a Right to Government, were it sufficient to render the Ʋsuper God's Vicegerent and his Ordinance, though he does justle out the lawful Successor, then must all Laws and Constitutions to preserve the Government in the Right Line, and to condemn all Ʋsurpations made upon it, become void,
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as being Laws enacted to disapprove, condemn and to resist Gods Ordinance, and all our Oaths of yielding Faith and True Allegiance to the Kings Heirs,
as being Laws enacted to disapprove, condemn and to resist God's Ordinance, and all our Oaths of yielding Faith and True Allegiance to the Kings Heirs,
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Fifthly, Certain it is the Pope did long Ʋsurp, and actually possess, and exercise a power over most of the European Kings and Kingdoms: If then bare Usurpation would render any man the Ordinance of God, I know not how we could divest him of that Title,
Fifthly, Certain it is the Pope did long Ʋsurp, and actually possess, and exercise a power over most of the European Kings and Kingdoms: If then bore Usurpation would render any man the Ordinance of God, I know not how we could divest him of that Title,
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or throw of his Yoke without resisting of the Higher Powers. And therefore to conclude this first particular, we by the Higher Powers, are to understand, The Persons lawfully intitled to their Government.
or throw of his Yoke without resisting of the Higher Powers. And Therefore to conclude this First particular, we by the Higher Powers, Are to understand, The Persons lawfully entitled to their Government.
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To the next enquiry viz. In what sense are these persons said to be ordained by God, I answer negatively that they cannot be supposed to be here styled his Ordinance, only by virtue of Gods eventual,
To the next enquiry viz. In what sense Are these Persons said to be ordained by God, I answer negatively that they cannot be supposed to be Here styled his Ordinance, only by virtue of God's eventual,
The Rebel who Resists Gods Ordinance, as well as the Superiour Powers which are here styled his Ordinance, the Usurper and the Legal Prince must in this sense be equally ordained of God.
The Rebel who Resists God's Ordinance, as well as the Superior Powers which Are Here styled his Ordinance, the Usurper and the Legal Prince must in this sense be equally ordained of God.
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These Higher Powers, therefore must be called NONLATINALPHABET, Gods Edict, Constitution, Ordinance, as being by his Institution invested in their Dignity,
These Higher Powers, Therefore must be called, God's Edict, Constitution, Ordinance, as being by his Institution invested in their Dignity,
now as no Subject can be obliged to yield obedience to an Inferior Magistrate, but as he is by virtue of Commission from his Prince impowered to be a Magistrate; so neither can the Subjects of the King of Kings, which we all naturally are, be bound to yield Subjection to any as his Ministers, unless they have received Commission from him so to be.
now as no Subject can be obliged to yield Obedience to an Inferior Magistrate, but as he is by virtue of Commission from his Prince Empowered to be a Magistrate; so neither can the Subject's of the King of Kings, which we all naturally Are, be bound to yield Subjection to any as his Ministers, unless they have received Commission from him so to be.
Now nothing but a Law of God can bind the Conscience, and therefore there must be some Law of God investing the Superior with that Authority we are commanded to obey for Conscience sake.
Now nothing but a Law of God can bind the Conscience, and Therefore there must be Some Law of God investing the Superior with that authority we Are commanded to obey for Conscience sake.
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the Persecuting Emperors, to omit many others, being a Terror to the best of men, and even those Higher Powers, which then obtained, when this Epistle was indited, being Promoters,
the Persecuting Emperor's, to omit many Others, being a Terror to the best of men, and even those Higher Powers, which then obtained, when this Epistle was Indited, being Promoters,
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But yet it still remains a question, how these Higher Powers do become Gods Ordinance, how his Commission is derived, his Ordination doth descend upon the Individual Person, so as to render him the Person by God ordained to exercise that power which is here said to be of God.
But yet it still remains a question, how these Higher Powers do become God's Ordinance, how his Commission is derived, his Ordination does descend upon the Individu Person, so as to render him the Person by God ordained to exercise that power which is Here said to be of God.
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and nominate the Person who shall sway the Scepter in any Nation of the World. I know no Christian Princes who pretend to hold their Empires by this claim.
and nominate the Person who shall sway the Sceptre in any nation of the World. I know no Christian Princes who pretend to hold their Empires by this claim.
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and confirmed by the S•ate, and yet they are expresly styled Gods Ordinance, and therefore an immediate appointment or designation of the Person by God cannot be necessary to render any Prince Gods Ordinance. Nor,
and confirmed by the S•ate, and yet they Are expressly styled God's Ordinance, and Therefore an immediate appointment or designation of the Person by God cannot be necessary to render any Prince God's Ordinance. Nor,
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or thought fit to be set up by God, but that of Monarchy, which is a great presumption that, generally speaking, this of all other species is the best,
or Thought fit to be Set up by God, but that of Monarchy, which is a great presumption that, generally speaking, this of all other species is the best,
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and (2.) That by the Providence of God in making the first Government Paternal, and establishing the Succession in the line of David, it seems highly probable, that He approved not so well of an Elective, as a Successive Monarchy, and therefore when the people mutinously asked a King, God suffered not them to chuse him,
and (2.) That by the Providence of God in making the First Government Paternal, and establishing the Succession in the line of David, it seems highly probable, that He approved not so well of an Elective, as a Successive Monarchy, and Therefore when the people Mutinously asked a King, God suffered not them to choose him,
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In Judah never was a popular Election, and when in the disturbed times of Israel the people took upon them to make Kings, God complains of it by his Prophet saying, They have set up Kings, Hos. 8.4. but not by me, They have made Princes and I knew it not. But positively I answer,
In Judah never was a popular Election, and when in the disturbed times of Israel the people took upon them to make Kings, God complains of it by his Prophet saying, They have Set up Kings, Hos. 8.4. but not by me, They have made Princes and I knew it not. But positively I answer,
Moreover we cannot doubt, but that the Just and Righteous God would have all injuries and wrongs repressed and curbed, that the God of Peace would have his Creatures live in Peace and Quietness;
Moreover we cannot doubt, but that the Just and Righteous God would have all injuries and wrongs repressed and curbed, that the God of Peace would have his Creatures live in Peace and Quietness;
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and all that are in Authority, that we may lead a quiet, and peaceable life in all Godliness and honesty, he adds that NONLATINALPHABET, this is good, this is naturally Honest, and this is acceptable in the sight of God our Saviour.
and all that Are in authority, that we may led a quiet, and peaceable life in all Godliness and honesty, he adds that, this is good, this is naturally Honest, and this is acceptable in the sighed of God our Saviour.
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Again, God in his Wisdom so contrived the Production of Mankind that all who came into the world by derivation from our Father Adam, should not come absolutely free into it,
Again, God in his Wisdom so contrived the Production of Mankind that all who Come into the world by derivation from our Father Adam, should not come absolutely free into it,
and God doth in his Moral Law command Inferiors to honour and obey Superiors, and therefore doth suppose them under such an Order and Constitution by the Law of Nature.
and God does in his Moral Law command Inferiors to honour and obey Superiors, and Therefore does suppose them under such an Order and Constitution by the Law of Nature.
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Secondly, God hath declared in Scripture, and with sufficient evidence even from the Light of Nature, what Power shall belong to this his Ordinance, that his immediate Vicegerents upon Earth shall have the Power of the Sword. Rom. 13 4. He bears the Sword, saith our Apostle, nor without this can he become the Minister of Wrath, or Executioner of Vengeance upon Evil Doers: To be Supreme, and have the Sword of Justice, must therefore be acknowledged to be terms Synonymous; hence naturally slows the Power of Executing Justice for the repairing of the Injured Person,
Secondly, God hath declared in Scripture, and with sufficient evidence even from the Light of Nature, what Power shall belong to this his Ordinance, that his immediate Vicegerents upon Earth shall have the Power of the Sword. Rom. 13 4. He bears the Sword, Says our Apostle, nor without this can he become the Minister of Wrath, or Executioner of Vengeance upon Evil Doers: To be Supreme, and have the Sword of justice, must Therefore be acknowledged to be terms Synonymous; hence naturally slows the Power of Executing justice for the repairing of the Injured Person,
but by taking of that Sword which is peculiar to the Higher Powers. Whence Suidas from an Heathen Dio doth inform us, that NONLATINALPHABET, Royal Sovereignty, is NONLATINALPHABET, a Government without Controul, it is NONLATINALPHABET,
but by taking of that Sword which is peculiar to the Higher Powers. Whence Suidas from an Heathen Dio does inform us, that, Royal Sovereignty, is, a Government without Control, it is,
hence are they said to be NONLATINALPHABET, men sent by him. And what can be more evident than that all Streams must Issue from the Fountain of Authority, and all Inferior Powers derive from the Superior?
hence Are they said to be, men sent by him. And what can be more evident than that all Streams must Issue from the Fountain of authority, and all Inferior Powers derive from the Superior?
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and that his Subjects should yield Obedience to him in all Lawful Matters, according to the Tenor of these Precepts, Let every Soul be subject to the Higher Powers;
and that his Subject's should yield obedience to him in all Lawful Matters, according to the Tenor of these Precepts, Let every Soul be Subject to the Higher Powers;
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And since a Law, according to the truest definition of it, is the declared will of the Superior, obliging Subjects to Obedience, the Power of making Laws must ultimately reside in the Superior, and every Subject must owe Obedience to his commanding Power in all Lawful Matters.
And since a Law, according to the Truest definition of it, is the declared will of the Superior, obliging Subject's to obedience, the Power of making Laws must ultimately reside in the Superior, and every Subject must owe obedience to his commanding Power in all Lawful Matters.
yet seeing no man can impose a Law upon himself, that must be true which the Civilians declare, That the King cannot be subject to his own Laws, or be obliged to observe them on any other score than that of Equity,
yet seeing no man can impose a Law upon himself, that must be true which the Civilians declare, That the King cannot be Subject to his own Laws, or be obliged to observe them on any other score than that of Equity,
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or constitute some Person or Persons to exercise his Government among them, because by virtue of this General Rule or Command given to all States, that there shall be a Government among them, no man can claim to be the Power more than others,
or constitute Some Person or Persons to exercise his Government among them, Because by virtue of this General Rule or Command given to all States, that there shall be a Government among them, no man can claim to be the Power more than Others,
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wherefore that this appointment concerning Magistracy may not be fruitless but obtain its end, God must have laid an Obligation on people, who are to be governed, to do those actions which will appropriate unto some Person or Persons the Superior Power, and give to him,
Wherefore that this appointment Concerning Magistracy may not be fruitless but obtain its end, God must have laid an Obligation on people, who Are to be governed, to do those actions which will Appropriate unto Some Person or Persons the Superior Power, and give to him,
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and where there is, as in Successive Kingdoms, he must oblige them to yield him actual Possession of his Right and due Subjection. For as our Lords appointment in the General immediately by himself,
and where there is, as in Successive Kingdoms, he must oblige them to yield him actual Possession of his Right and due Subjection. For as our lords appointment in the General immediately by himself,
or mediately by his Apostles, that Bishops, Presbyters, and Deacons should preside within his Church, and perform all the Ecclesiastical Offices belonging to it, is an appointment that others should, upon their failing, be chosen and advanced unto those Offices,
or mediately by his Apostles, that Bishops, Presbyters, and Deacons should preside within his Church, and perform all the Ecclesiastical Offices belonging to it, is an appointment that Others should, upon their failing, be chosen and advanced unto those Offices,
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Fourthly, the Person thus appointed, though by the act or the consent of men that such a Person shall be their Lawful Prince, as in Elective Kingdoms; or that his Heirs, and Lawful Successors shall sway the Scepter to all future Generations,
Fourthly, the Person thus appointed, though by the act or the consent of men that such a Person shall be their Lawful Prince, as in Elective Kingdoms; or that his Heirs, and Lawful Successors shall sway the Sceptre to all future Generations,
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as in Successive Kingdoms, is really Gods Ordinance, and not the peoples, because this their consent is given by virtue of a Rule and Warrant from God,
as in Successive Kingdoms, is really God's Ordinance, and not the peoples, Because this their consent is given by virtue of a Rule and Warrant from God,
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And because it is God, and not the people, who consers the Privileges and the Prerogatives upon him which follow from that act, they only name the Person,
And Because it is God, and not the people, who consers the Privileges and the Prerogatives upon him which follow from that act, they only name the Person,
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as a Corporation doth the Mayor, but he receiveth his Authority from God, as doth the Mayor from the King. Thus is it in the case of Bishops, they are named by the King, and he appoints the bounds and limits of their Diocess, which notwithstanding their Authority of ruling over their Respective Diocess, and of ordaining Presbyters, and Deacons is intirely Gods Ordinance,
as a Corporation does the Mayor, but he receives his authority from God, as does the Mayor from the King. Thus is it in the case of Bishops, they Are nam by the King, and he appoints the bounds and Limits of their Diocese, which notwithstanding their authority of ruling over their Respective Diocese, and of ordaining Presbyters, and Deacons is entirely God's Ordinance,
or Wife to such a man, but leaves them to their liberty to chuse with whom they will unite in Conjugal Society, yet hath he solemnly ordained this as the only lawful way for propogation of our kind,
or Wife to such a man, but leaves them to their liberty to choose with whom they will unite in Conjugal Society, yet hath he solemnly ordained this as the only lawful Way for propagation of our kind,
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and hath not left us free, after these Contracts are once made, to violate them; and so these Duties, and these Privileges do arise, not so much from their Contract,
and hath not left us free, After these Contracts Are once made, to violate them; and so these Duties, and these Privileges do arise, not so much from their Contract,
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as from Gods Ordinance concerning Matrimony, and upon this account it duly is esteemed a Divine, not Humane Ordinance. And having thus explained this Second General,
as from God's Ordinance Concerning Matrimony, and upon this account it duly is esteemed a Divine, not Humane Ordinance. And having thus explained this Second General,
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First, That this was the Constant Doctrine of the Ancient Heathens: for Manuel Comnenus tells us that NONLATINALPHABET, the Wisdom of the Ancients taught that Regal Power was Divine;
First, That this was the Constant Doctrine of the Ancient heathens: for Manuel Comnenus tells us that, the Wisdom of the Ancients taught that Regal Power was Divine;
NONLATINALPHABET, Kings are from God, saith Hesiod: NONLATINALPHABET, their Honour springs from him, saith Homer: their Scepter is the Gift of Jove, NONLATINALPHABET, to them he hath committed his own Government saith Callimachus. Whence they are often styled the Sons of Jove, not as deriving their Original,
, Kings Are from God, Says Hesiod:, their Honour springs from him, Says Homer: their Sceptre is the Gift of Jove,, to them he hath committed his own Government Says Callimachus. Whence they Are often styled the Sons of Jove, not as deriving their Original,
The Regal Power, saith Plutarch, is NONLATINALPHABET, the Ministry of God: God, saith Themistius, sent it from Heaven to the Earth, 'twas NONLATINALPHABET, saith Plato. He who exerts it bears Gods Image, saith Diotogenes; and Dio Chrysostome doth almost in the words of St. Paul, declare that he is, NONLATINALPHABET, ordained by the Great God unto this very work.
The Regal Power, Says Plutarch, is, the Ministry of God: God, Says Themistius, sent it from Heaven to the Earth, 'twas, Says Plato. He who exerts it bears God's Image, Says Diotogenes; and Dio Chrysostom does almost in the words of Saint Paul, declare that he is,, ordained by the Great God unto this very work.
and Sovereignty from the most High, and that they are Ministers of his Kingdom, which Doctrine is so plainly and frequently delivered in the Old Testament, that they who owned those Sacred Records could not doubt the truth thereof.
and Sovereignty from the most High, and that they Are Ministers of his Kingdom, which Doctrine is so plainly and frequently Delivered in the Old Testament, that they who owned those Sacred Records could not doubt the truth thereof.
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For there the Higher Powers are honoured with the very name of God, John 10.35. I have said ye are Gods, Psal. 82.1. which name they bore, saith Christ, because the Word of the Lord came unto them, i. e.
For there the Higher Powers Are honoured with the very name of God, John 10.35. I have said you Are God's, Psalm 82.1. which name they boar, Says christ, Because the Word of the Lord Come unto them, i. e.
they are said to be Kings for the Lord, to be anointed to the Lord, or to his service, to be his Kings, and his Anointed; and this is also said even of Cyrus, an Heathen Emperor. Their Thrones of Majesty are styled the Lords Throne, for whereas in the History of the Kings we read that Solomon sat upon the Throne of David his Father, in the Book of Chronicles we read thus, Then Solomon sat upon the Throne of the Lord;
they Are said to be Kings for the Lord, to be anointed to the Lord, or to his service, to be his Kings, and his Anointed; and this is also said even of Cyrus, an Heathen Emperor. Their Thrones of Majesty Are styled the lords Throne, for whereas in the History of the Kings we read that Solomon sat upon the Throne of David his Father, in the Book of Chronicles we read thus, Then Solomon sat upon the Throne of the Lord;
whereas the Queen of Sheba is introduced thus speaking in the Book of Kings, Blessed be the Lord God, who delighteth in thee to set thee on the Throne of Israel.
whereas the Queen of Sheba is introduced thus speaking in the Book of Kings, Blessed be the Lord God, who delights in thee to Set thee on the Throne of Israel.
God doth expresly style Nabuchadonosor his Servant, declares that he gave him his Kingdom, that he was King of Kings, because the God of Heaven had given him a Kingdom, Power, Strength, and Glory.
God does expressly style Nebuchadnezzar his Servant, declares that he gave him his Kingdom, that he was King of Kings, Because the God of Heaven had given him a Kingdom, Power, Strength, and Glory.
Moreover the Judgment exercised by men appointed for that work by Moses, is said to be Gods Judgment; and they who were commissionated by the Higher Powers, as were the Judges by Jehosophat, are said to judge not for man, but for the Lord.
Moreover the Judgement exercised by men appointed for that work by Moses, is said to be God's Judgement; and they who were commissionated by the Higher Powers, as were the Judges by Jehoshaphat, Are said to judge not for man, but for the Lord.
And he is said not only to be with them in the Judgment, but even to stand in their Congregations, and to judge among them. If then these Higher Powers bear the name of God because he hath appointed them to rule,
And he is said not only to be with them in the Judgement, but even to stand in their Congregations, and to judge among them. If then these Higher Powers bear the name of God Because he hath appointed them to Rule,
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if they are Kings for the Lord, and anointed to do his Service, if both their Thrones, Kingdoms, and Judgments are the Lords, if he doth rule and judge amongst,
if they Are Kings for the Lord, and anointed to do his Service, if both their Thrones, Kingdoms, and Judgments Are the lords, if he does Rule and judge among,
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Thirdly, This Doctrine is established with a more shining evidence in the New Testament: for First, my Text in express words declares concerning the then present Powers elected by the people,
Thirdly, This Doctrine is established with a more shining evidence in the New Testament: for First, my Text in express words declares Concerning the then present Powers elected by the people,
and yet this being their Original and Title to the Government, they could not otherwise be styled Gods Ordinance than as all other Higher Powers do deserve that name.
and yet this being their Original and Title to the Government, they could not otherwise be styled God's Ordinance than as all other Higher Powers do deserve that name.
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how could resistance of their Power be the resistance of Gods Ordinance, as is declared v. 2? Secondly, In the administration of their Government they are declared to be the Officers, and Ministers of God, which Title must demonstrate God to be the Author of their Mission, and Deputation to their Office:
how could resistance of their Power be the resistance of God's Ordinance, as is declared v. 2? Secondly, In the administration of their Government they Are declared to be the Officers, and Ministers of God, which Title must demonstrate God to be the Author of their Mission, and Deputation to their Office:
for the same dependance that a Subordinate Magistrate of State hath on his Sovereign for being his Minister, the Supreme Magistrate must have upon God for being Gods Minister: Now we all know that he alone can be the Minister of a Prince, or State, who hath received a Commission from them to act in their names,
for the same dependence that a Subordinate Magistrate of State hath on his Sovereign for being his Minister, the Supreme Magistrate must have upon God for being God's Minister: Now we all know that he alone can be the Minister of a Prince, or State, who hath received a Commission from them to act in their names,
Fourthly, This Doctrine hath the concurrent suffrage of all the Fathers of the Christian Church, and hath been handed down unto us through the purest Ages of it.
Fourthly, This Doctrine hath the concurrent suffrage of all the Father's of the Christian Church, and hath been handed down unto us through the Purest Ages of it.
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Irenaeus in the Second Century, having been very copious in proving this assertion from the Holy Scriptures, concludes his whole discourse with this expression, By whose Command they are born men, by his Command they likewise are ordained Kings.
Irnaeus in the Second Century, having been very copious in proving this assertion from the Holy Scriptures, concludes his Whole discourse with this expression, By whose Command they Are born men, by his Command they likewise Are ordained Kings.
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You have received the Kingdom from above, saith Athenagoras in his Oration to Aurelius, and his Son Commodus. We adore that God, saith Dionysius of Alexandria, who hath committed the Government unto Valerian and Galienus.
You have received the Kingdom from above, Says Athenagoras in his Oration to Aurelius, and his Son Commodus. We adore that God, Says Dionysius of Alexandria, who hath committed the Government unto Valerian and Galen.
In the fourth Century Constantius the Emperor, although an Arian, was owned by Hosius, Ib. p. 831. Athanasius, and four other Bishops, as one who had received from God the Empire. The High God hath committed unto you the Empire, saith Firmicus: There is no Power but what is ordained of God, saith Basil. in Psal. 32. and Epiphanius: from this Doctrine thus confirmed such inferences do naturally flow as lay immoveable foundations of Loyalty, Subjection,
In the fourth Century Constantius the Emperor, although an Arian, was owned by Hosius, Ib. p. 831. Athanasius, and four other Bishops, as one who had received from God the Empire. The High God hath committed unto you the Empire, Says Firmicus: There is no Power but what is ordained of God, Says Basil. in Psalm 32. and Epiphanius: from this Doctrine thus confirmed such inferences do naturally flow as lay immoveable foundations of Loyalty, Subjection,
First, That the Magistrate is here expresly stiled, the Avenger of Wrath, and by St Peter is declared to be the man who doth commission others for the avenging of the Evil Doer;
First, That the Magistrate is Here expressly styled, the Avenger of Wrath, and by Saint Peter is declared to be the man who does commission Others for the avenging of the Evil Doer;
Again, seeing all private Persons are forbidden to avenge themselves, seeing they are commanded to recompense to no man evil for evil, they cannot give that Power to another which they have not received from God,
Again, seeing all private Persons Are forbidden to avenge themselves, seeing they Are commanded to recompense to no man evil for evil, they cannot give that Power to Another which they have not received from God,
and which they are not Authorised by him, but rather are forbidden to exert; and so the Magistrate cannot be rationally supposed to receive this Power from them;
and which they Are not Authorised by him, but rather Are forbidden to exert; and so the Magistrate cannot be rationally supposed to receive this Power from them;
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behold, He is the Minister of God, not of the People, and his Vindictive Justice upon evil doers, is therefore to be feared, NONLATINALPHABET, because He, in the execution of it, is the Minister of God.
behold, He is the Minister of God, not of the People, and his Vindictive justice upon evil doers, is Therefore to be feared,, Because He, in the execution of it, is the Minister of God.
If it be said in Answer to this Argument, that every man has a Natural Right to defend his own Life, by taking away the Life of any man who doth injuriously assault it, this therefore he may part with to his Prince,
If it be said in Answer to this Argument, that every man has a Natural Right to defend his own Life, by taking away the Life of any man who does injuriously assault it, this Therefore he may part with to his Prince,
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since therefore Subjects do retain this Right as fully under Civil Governments, as in a state of nature, they cannot be supposed by submission to their Governors to have abandoned,
since Therefore Subject's do retain this Right as Fully under Civil Governments, as in a state of nature, they cannot be supposed by submission to their Governors to have abandoned,
seeing 'tis evident from Reason that no man can confer that Power on another which he hath not received, it follows, that the People, who never had this Power over their own Lives, cannot impart it to the Magistrate. He therefore must receive it wholly from that God who giveth unto all men Life and Breath, and therefore hath the Sovereign Right to be the sole disposer of them.
seeing it's evident from Reason that no man can confer that Power on Another which he hath not received, it follows, that the People, who never had this Power over their own Lives, cannot impart it to the Magistrate. He Therefore must receive it wholly from that God who gives unto all men Life and Breath, and Therefore hath the Sovereign Right to be the sole disposer of them.
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And sure I am that St. Paul knew of no Sword Bearer, besides the Minister of God; nor did St. Peter know of any who could wield it, NONLATINALPHABET, for the avenging evil doers, but NONLATINALPHABET;
And sure I am that Saint Paul knew of no Sword Bearer, beside the Minister of God; nor did Saint Peter know of any who could wield it,, for the avenging evil doers, but;
And whereas from St. Peter it is objected against this inference, That even the King, or Supreme Power is by him stiled an Humane Ordinance, or Humane Creature; and hence it is concluded, that he is the Ordinance of man, derives his Power from the People, and therefore is accountable to them if he abuse the Power so received from them.
And whereas from Saint Peter it is objected against this Inference, That even the King, or Supreme Power is by him styled an Humane Ordinance, or Humane Creature; and hence it is concluded, that he is the Ordinance of man, derives his Power from the People, and Therefore is accountable to them if he abuse the Power so received from them.
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To this I answer, (1.) That St Peter cannot be rationally deemed by this expression to deny the Higher Powers to be the Ordinance of God, for then he must assert what is the plainest contradiction to St. Paul, who,
To this I answer, (1.) That Saint Peter cannot be rationally deemed by this expression to deny the Higher Powers to be the Ordinance of God, for then he must assert what is the Plainest contradiction to Saint Paul, who,
as you have already heard, expresly says they are God's Ordinance, the Ministers of God, the Officers of God, and whosoever doth resist these Powers resists the Ordinance of God.
as you have already herd, expressly Says they Are God's Ordinance, the Ministers of God, the Officers of God, and whosoever does resist these Powers resists the Ordinance of God.
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and more frequently declared, not only of the Kings of Israel and Judah, but of an Heathen Cyrus, and Nabuchodonosor, that they did rule by his Commission and Appointment,
and more frequently declared, not only of the Kings of Israel and Judah, but of an Heathen Cyrus, and Nebuchadnezzar, that they did Rule by his Commission and Appointment,
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and that their Thrones, Kingdoms, and Judgments were the Lords. (2.) He by immediate consequence must contradict his own avowed Doctrine in this very place, where he requires all Christians to be subject to this Humane Ordinance for the Lords Sake, and out of Conscience towards God; for where the Power we submit to is not the Ordinance of God, there can be no Subjection due unto it from Conscience towards God; where he hath given no Authority to govern, there can be no Subjection for the Lords Sake; and where he giveth an Authority to govern, the Government derived from his Authority must be his Ordinance.
and that their Thrones, Kingdoms, and Judgments were the lords. (2.) He by immediate consequence must contradict his own avowed Doctrine in this very place, where he requires all Christians to be Subject to this Humane Ordinance for the lords Sake, and out of Conscience towards God; for where the Power we submit to is not the Ordinance of God, there can be no Subjection due unto it from Conscience towards God; where he hath given no authority to govern, there can be no Subjection for the lords Sake; and where he gives an authority to govern, the Government derived from his authority must be his Ordinance.
if they abuse the Power so received, this Inference makes the Apostle like an unskilful Builder, pull down that very Fabrick which he intended to erect:
if they abuse the Power so received, this Inference makes the Apostle like an unskilful Builder, pull down that very Fabric which he intended to erect:
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and by well doing to put to silence the Ignorance of Foolish Men, and wipe off the aspersions of Rebellious Principles, or practices which they had cast upon them,
and by well doing to put to silence the Ignorance of Foolish Men, and wipe off the Aspersions of Rebellious Principles, or practices which they had cast upon them,
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Now can it be supposed, that whilst he was in Prosecution of this good design he should tell these Christians, that though he called the King NONLATINALPHABET, the Supreme Power, yet they were above him;
Now can it be supposed, that while he was in Prosecution of this good Design he should tell these Christians, that though he called the King, the Supreme Power, yet they were above him;
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This Ordinance may be styled Humane, with respect unto the subject, as being exercised by; man or with respect unto the object, as being conversant about men;
This Ordinance may be styled Humane, with respect unto the Subject, as being exercised by; man or with respect unto the Object, as being conversant about men;
But lastly, seeing it is confessed already, that God doth not immediately appoint or nominate the Person who shall sway the Scepter in any Nation of the world at present;
But lastly, seeing it is confessed already, that God does not immediately appoint or nominate the Person who shall sway the Sceptre in any nation of the world At present;
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or such a Nation, but that in all Elective Kingdoms it is the choice of those who are concerned to chuse a Governour, which gives to any man a property,
or such a nation, but that in all Elective Kingdoms it is the choice of those who Are concerned to choose a Governor, which gives to any man a property,
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or the Roman Army, and confirmed by the Senate, and therefore being in that sense an Humane Ordinance; but then it is as certain, that, being lawfully elected, they became the Ordinance of God, and in the sense explained, acted by Divine Authority.
or the Roman Army, and confirmed by the Senate, and Therefore being in that sense an Humane Ordinance; but then it is as certain, that, being lawfully elected, they became the Ordinance of God, and in the sense explained, acted by Divine authority.
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but he from whom he did receive that Character; so can no Person judge, or pass sentence upon God's Vicegerents, but he by whom they are ordained to that Office:
but he from whom he did receive that Character; so can no Person judge, or pass sentence upon God's Vicegerents, but he by whom they Are ordained to that Office:
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he therefore only can pass Judgment, and inslict punishment on any Person who is his Superior: It being then a contradiction to assert that any upon Earth can be Superior to the Supreme, it must be also a contradiction to assirm, that any upon Earth can judge,
he Therefore only can pass Judgement, and inflict punishment on any Person who is his Superior: It being then a contradiction to assert that any upon Earth can be Superior to the Supreme, it must be also a contradiction to assirm, that any upon Earth can judge,
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Optat l. 3 p. 65. none above him besides God, that he is the head of all men upon Earth, that when the King offendeth he is guilty before Tibi soli peccavi.
Optat l. 3 p. 65. none above him beside God, that he is the head of all men upon Earth, that when the King offends he is guilty before Tibi soli peccavi.
Rex uti { que } erat, nullis ipse legibus tenebatur, quia liberi sunt Reges à vinculis delictorum neque enim ullis ad poenam vocantur legibus, t•ti imperii pote•ate. Ambros Apol. David.
Rex uti { que } erat, nullis ipse legibus tenebatur, quia Liberi sunt Reges à vinculis delictorum neque enim ullis ad poenam vocantur legibus, t•ti imperii pote•ate. Ambos Apollinarian David.
Are Governors the Ministers of God, the Ordinance of God? then they who do resist their Government must be Resisters of God's Ordinance, and fighters against God; they must be takers of that Sword, which by God's Ordinance is put into the hands of their Superiors, and therefore may expect, according to our Saviour's Aphorism, that they should perish by it: This our Apostle here expresly teacheth, saying, He that resists the Power, resists the Ordinance of God;
are Governors the Ministers of God, the Ordinance of God? then they who do resist their Government must be Resisters of God's Ordinance, and fighters against God; they must be takers of that Sword, which by God's Ordinance is put into the hands of their Superiors, and Therefore may expect, according to our Saviour's Aphorism, that they should perish by it: This our Apostle Here expressly Teaches, saying, He that resists the Power, resists the Ordinance of God;
and if it never can be lawful to resist the Higher Powers, because they are the Ordinance of God, it of necessity must follow, That in all cases we must suffer patiently,
and if it never can be lawful to resist the Higher Powers, Because they Are the Ordinance of God, it of necessity must follow, That in all cases we must suffer patiently,
And here to meet with, and ba••le all the Cavils of those who plead for the Resistance of the Higher Powers, I shall lay down these following Propositions.
And Here to meet with, and ba••le all the Cavils of those who plead for the Resistance of the Higher Powers, I shall lay down these following Propositions.
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First, No Governors were more severe and cruel towards any Subjects than were the Roman Emperors towards the Christians, as the ten Persecutions may inform us;
First, No Governors were more severe and cruel towards any Subject's than were the Roman Emperor's towards the Christians, as the ten Persecutions may inform us;
Secondly, The Apostle doth command all Servants to be obedient, not only to their kind and gentle Masters, but also NONLATINALPHABET, to the perverse and froward, because it is thank worthy thus to endure Grief, and suffer wrongfully for Conscience towards God;
Secondly, The Apostle does command all Servants to be obedient, not only to their kind and gentle Masters, but also, to the perverse and froward, Because it is thank worthy thus to endure Grief, and suffer wrongfully for Conscience towards God;
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and therefore by just consequence the Subject cannot upon the like accounts be freed from that subjection, which he owes unto the Sovereign Lord and Father of his Country; for certainly there is as much subjection due to a Sovereign Prince, who is more eminently Gods Minister, and his Vieegerent, than any Master is with respect unto his Servants;
and Therefore by just consequence the Subject cannot upon the like accounts be freed from that subjection, which he owes unto the Sovereign Lord and Father of his Country; for Certainly there is as much subjection due to a Sovereign Prince, who is more eminently God's Minister, and his Vieegerent, than any Master is with respect unto his Servants;
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since when the Master doth command that which the King forbids, the Servant may be punished for his obedience to his Master, that is for not preferring the King 's Will before his Masters. And if it be thank worthy with patience to endure Grief when we do suffer wrongfully from our Superiors; sure it must be blame worthy in all such cases to resist, and to rebel against them.
since when the Master does command that which the King forbids, the Servant may be punished for his Obedience to his Master, that is for not preferring the King is Will before his Masters. And if it be thank worthy with patience to endure Grief when we do suffer wrongfully from our Superiors; sure it must be blame worthy in all such cases to resist, and to rebel against them.
and Executioners in their own Cause, against their Sovereigns, and God's Vicegerents? How easie is it for popular men, with the Assistance of their Agents,
and Executioners in their own Cause, against their Sovereigns, and God's Vicegerents? How easy is it for popular men, with the Assistance of their Agents,
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and with the help of their seditious and lying Pamphlets, to make the multitude believe they are too hardly and severely dealt with, the case of Absalom, and of our Royal Martyr, too fully will inform us:
and with the help of their seditious and lying Pamphlets, to make the multitude believe they Are too hardly and severely dealt with, the case of Absalom, and of our Royal Martyr, too Fully will inform us:
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Fourthly, In opposition to this vain pretence, it is observable, that when by Haman 's Policy Letters were sent through all the Provinces of Ahasuerus to destroy, kill, and cause to perish, all Jews both young and old, little Children and Women, in one day;
Fourthly, In opposition to this vain pretence, it is observable, that when by Haman is Policy Letters were sent through all the Provinces of Ahasuerus to destroy, kill, and cause to perish, all jews both young and old, little Children and Women, in one day;
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though by this Butcherly Decree, as Mordecai complains, NONLATINALPHABET, Esth. 4.1. NONLATINALPHABET, a Nation was to be destroyed which had done nothing to deserve destruction, which was most barbarous injustice;
though by this Butcherly decree, as Mordecai complains,, Esth. 4.1., a nation was to be destroyed which had done nothing to deserve destruction, which was most barbarous injustice;
yet neither Mordecai, nor Esther thought it sit, that they should thus endeavour to preserve themselves from Ruine without Commission from the King, and his Reversion of the Decree procured by Haman. And though God's People during their abode in Egypt were kept under the greatest slavery, and the most cruel bondage;
yet neither Mordecai, nor Esther Thought it fit, that they should thus endeavour to preserve themselves from Ruin without Commission from the King, and his Reversion of the decree procured by Haman. And though God's People during their Abided in Egypt were kept under the greatest slavery, and the most cruel bondage;
and though, when they went out from Egypt they were six hundred thousand sighting men, a number sure sufficient to have made their way by force to their desired liberty;
and though, when they went out from Egypt they were six hundred thousand sighting men, a number sure sufficient to have made their Way by force to their desired liberty;
yet did he not encourage, or permit them to procure their liberty by rising up in Arms against the Kings of Egypt, or of Babylon, but either did accomplish their deliverance by his own mighty Arm,
yet did he not encourage, or permit them to procure their liberty by rising up in Arms against the Kings of Egypt, or of Babylon, but either did accomplish their deliverance by his own mighty Arm,
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as in the case of their departure out of Egypt, or by procuring to them favour in the eyes of their Superiors, Cyrus and Artaxerxes, Kings of Persia, as in the case of their return, from Babylon, that there might not be found on Record in his word any allowance of the Rebellion of his own beloved People against the worst of Tyrants, to justifie,
as in the case of their departure out of Egypt, or by procuring to them favour in the eyes of their Superiors, Cyrus and Artaxerxes, Kings of Persiam, as in the case of their return, from Babylon, that there might not be found on Record in his word any allowance of the Rebellion of his own Beloved People against the worst of Tyrants, to justify,
If therefore this had been a method of deliverance agreable to his Sacred Will, no doubt but that he would have given them permission thus to obtain their freedom,
If Therefore this had been a method of deliverance agreeable to his Sacred Will, no doubt but that he would have given them permission thus to obtain their freedom,
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and Bondage to their Heathen Governours. And much less can it be according to his will that Christians should thus exempt themselves from their Obedience to Governours professing the same Christian Faith.
and Bondage to their Heathen Governors. And much less can it be according to his will that Christians should thus exempt themselves from their obedience to Governors professing the same Christian Faith.
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and by acting for it, and above all by living so as that his Conversation may commend it to the good liking of all those who see the blessed Fruits it doth produce in the Professors of it;
and by acting for it, and above all by living so as that his Conversation may commend it to the good liking of all those who see the blessed Fruits it does produce in the Professors of it;
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and Christians are still charged, upon the Highest Penalties, not to resist their persecuting Emperors, but in this very case to suffer patiently for conscience towards God.
and Christians Are still charged, upon the Highest Penalties, not to resist their persecuting Emperor's, but in this very case to suffer patiently for conscience towards God.
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First, because he could not use it even in the Cause of Christ, but he must take it, i. e. must wrest it from the hand of that Superior to whom by God, it was committed:
First, Because he could not use it even in the Cause of christ, but he must take it, i. e. must wrest it from the hand of that Superior to whom by God, it was committed:
He takes the Sword, qui nulla superiori ac legitima potestate, vel jubente vel concedente, in sanguinem alicujus armatur, who is armed with it to shed blood without Commission from his lawful Governor.
He Takes the Sword, qui nulla superiori ac Legitimate potestate, vel jubente vel concedente, in sanguinem alicujus armatur, who is armed with it to shed blood without Commission from his lawful Governor.
Secondly, Put up thy Sword, saith Christ, because by taking of it thou wilst deserve to perish by it, or wilst be guilty of that Rebellion which deserveth death, which reason equally concerns all Christian Subjects;
Secondly, Put up thy Sword, Says christ, Because by taking of it thou wilt deserve to perish by it, or wilt be guilty of that Rebellion which deserveth death, which reason equally concerns all Christian Subjects;
For the Apostle having enjoyned all Christians to submit to every Ordinance of man, and in particular to the King, as Supreme, he adds, That this Subjection,
For the Apostle having enjoined all Christians to submit to every Ordinance of man, and in particular to the King, as Supreme, he adds, That this Subjection,
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though it might expose them unto suffering, yet was it that which both the will of God, the nature of Christianity, and the Example of our Lord required,
though it might expose them unto suffering, yet was it that which both the will of God, the nature of Christianity, and the Exampl of our Lord required,
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for Christ suffered for you leaving you an example that you might follow his steps, who suffering did not so much as threaten, but committed himself to him that judgeth righteously.
for christ suffered for you leaving you an Exampl that you might follow his steps, who suffering did not so much as threaten, but committed himself to him that Judgeth righteously.
so that no man can have a stronger Plea for his resistance on a Religious Score. 2. No man can doubt but that this Jesus, who was the Maker and the Sustainer of all things, who at this very season, did, with one question, cast the whole Band that came to apprehend him to the Ground,
so that no man can have a Stronger Plea for his resistance on a Religious Score. 2. No man can doubt but that this jesus, who was the Maker and the Sustainer of all things, who At this very season, did, with one question, cast the Whole Band that Come to apprehend him to the Ground,
If therefore having such a cause, and such sufficiency of Strength, he was so far from making any opposition to them, that he did not so much as threaten;
If Therefore having such a cause, and such sufficiency of Strength, he was so Far from making any opposition to them, that he did not so much as threaten;
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Fourthly, That this pretence of the preserving or the promoting of Religion should warrant our resistence of the Higher Powers will appear still more unreasonable, if we consider;
Fourthly, That this pretence of the preserving or the promoting of Religion should warrant our resistance of the Higher Powers will appear still more unreasonable, if we Consider;
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and therefore we cannot deny it to them upon the score of our Religion; for if Nero, Claudius, Caligula bear the Sword which the Apostle here declares,
and Therefore we cannot deny it to them upon the score of our Religion; for if Nero, Claudius, Caligula bear the Sword which the Apostle Here declares,
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as well as Constantine and Theodosius, you cannot take it without Commission from the first, more than the latter, without Resisting of Gods Ordinance; and if you cannot take it,
as well as Constantine and Theodosius, you cannot take it without Commission from the First, more than the latter, without Resisting of God's Ordinance; and if you cannot take it,
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And even he who hath no error in Religion, because he inwardly believeth none, may yet have so much wit as to make use of that Apology for his Sedition,
And even he who hath no error in Religion, Because he inwardly Believeth none, may yet have so much wit as to make use of that Apology for his Sedition,
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and plead Religion as sti••y as the most Zealous, and the most Orthodox Professor; and so if that will serve the turn, whosoever shall pretend to believe contrary to the Religion Established in any Kingdom, shall Ipso facto be absolved from all Bonds of Allegiance:
and plead Religion as sti••y as the most Zealous, and the most Orthodox Professor; and so if that will serve the turn, whosoever shall pretend to believe contrary to the Religion Established in any Kingdom, shall Ipso facto be absolved from all Bonds of Allegiance:
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So plainly doth this Principle destroy the Peace, and tend to the Subversion of all Christian Governments. If Erroneous, Heretical, Idolatrous Magistrates may be resisted, saith our most Reverend Diocesan, how can any Kingdom stand? Since these are matters wherein every man makes himself a Judge;
So plainly does this Principle destroy the Peace, and tend to the Subversion of all Christian Governments. If Erroneous, Heretical, Idolatrous Magistrates may be resisted, Says our most Reverend Diocesan, how can any Kingdom stand? Since these Are matters wherein every man makes himself a Judge;
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and it is not material whether he judge Righeous or Ʋnrighteous Judgment, the matter being once stated in these, that in such cases men may resist, the Hypothesis is easily made,
and it is not material whither he judge Righteous or Ʋnrighteous Judgement, the matter being once stated in these, that in such cases men may resist, the Hypothesis is Easily made,
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and say that their Religion did oblige them not to resist, but bear the Cross, and by well doing to commit their cause to him that judgeth righteously.
and say that their Religion did oblige them not to resist, but bear the Cross, and by well doing to commit their cause to him that Judgeth righteously.
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Origen in his discourse against Celsus, who had boldly said, NONLATINALPHABET, that the Hebrews had their Beginning from Sedition, answers thus, NONLATINALPHABET, that neither Celsus, nor any of his Party could shew that Christians ever had been guilty of one Factious or Seditious work.
Origen in his discourse against Celsus, who had boldly said,, that the Hebrews had their Beginning from Sedition, answers thus,, that neither Celsus, nor any of his Party could show that Christians ever had been guilty of one Factious or Seditious work.
Circa Majestatem Imperatoris defamamur, sed nunquam Albiniani, vel Nigriani, vel Cassiani inveniri potuerunt Christiani, no Christian was ever found a Rebel;
Circa Majestatem Imperatoris defamamur, sed Never Albiniani, vel Nigriani, vel Cassiani inveniri potuerunt Christians, no Christian was ever found a Rebel;
Here then is a plain declaration to the very faces of their Greatest Enemies, that for three hundred years together no Christian was Rebellious, or Seditious, with a free challenge to them to give one instance to the contrary.
Here then is a plain declaration to the very faces of their Greatest Enemies, that for three hundred Years together no Christian was Rebellious, or Seditious, with a free challenge to them to give one instance to the contrary.
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for as St. Austin well observeth of these Primitive Christians, The City of Christ, though it had in it great Troops of people to oppose their wicked Persecutors, did not sight for their temporal Safety, sed potius ut obtineret aeternam non repugnavit,
for as Saint Austin well observeth of these Primitive Christians, The city of christ, though it had in it great Troops of people to oppose their wicked Persecutors, did not sighed for their temporal Safety, sed potius ut obtineret aeternam non repugnavit,
behold we have Arms and will not resist, because we had rather die than conquer; et innocentes interire, quam noxii vivere, praeoptamus, and would rather die Innocents than live Criminals.
behold we have Arms and will not resist, Because we had rather die than conquer; et innocentes interire, quam noxii vivere, praeoptamus, and would rather die Innocents than live Criminals.
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or say with Bellarmin, That if the Ancient Christians did not depose a Persecuting Nero, a Dioclesian or a Julian, Id fuit, quia vires temporales deerant Christianis, It was because they wanted Strength to do so. Is,
or say with Bellarmin, That if the Ancient Christians did not depose a Persecuting Nero, a Diocletian or a Julian, Id fuit, quia vires temporales deerant Christianis, It was Because they wanted Strength to do so. Is,
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3. It is to give the lye unto St. Peter, who doth expresly teach, That thus to suffer, is to suffer for the Lords Sake, according to the Will of God, for Conscience towards God.
3. It is to give the lie unto Saint Peter, who does expressly teach, That thus to suffer, is to suffer for the lords Sake, according to the Will of God, for Conscience towards God.
It is a Suffering, saith he, which is praise worthy and very acceptable to God, (which suffering out of necessity cannot be) who calls us so to suffer that we may put to silence the Ignorance of Foolish Men, and shame them who do accuse Christianity, as that which tendeth to Sedition;
It is a Suffering, Says he, which is praise worthy and very acceptable to God, (which suffering out of necessity cannot be) who calls us so to suffer that we may put to silence the Ignorance of Foolish Men, and shame them who do accuse Christianity, as that which tendeth to Sedition;
4. It is to thwart that Grand Exemplar which our Dear Saviour left for the imitation of all Christians, seeing he patiently suffered when he could have commanded Myriads of Angels to assist him.
4. It is to thwart that Grand Exemplar which our Dear Saviour left for the imitation of all Christians, seeing he patiently suffered when he could have commanded Myriads of Angels to assist him.
For in the name of their Great Master, they did assure the Princes of the world, that Christianity required all its Professors, how ill soever they were treated,
For in the name of their Great Master, they did assure the Princes of the world, that Christianity required all its Professors, how ill soever they were treated,
and that whosoever did represent them otherwise were Ignorant and Foolish Men, and false Accusers of their Good Conversation in Christ. And if after these Declarations they secretly allowed all Christians, when they were able, to resist,
and that whosoever did represent them otherwise were Ignorant and Foolish Men, and false Accusers of their Good Conversation in christ. And if After these Declarations they secretly allowed all Christians, when they were able, to resist,
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and to revenge themselves upon their Persecuting Princes, and only disallowed this when the Christians were too weak to grapple with them, what must these Holy Men deserve to be esteemed,
and to revenge themselves upon their Persecuting Princes, and only disallowed this when the Christians were too weak to grapple with them, what must these Holy Men deserve to be esteemed,
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and Companies, the Palace, and the Senate, and the Courts of Judicature? Cui Bello non Idonei, &c. None of us, saith St. Cyprian, defends himself against their unjust Violence, quamvis nimius et copiosus noster sit populus, although our People be copious and more than enough to do it, almost the greater part of every City, saith Tertullian.
and Companies, the Palace, and the Senate, and the Courts of Judicature? Cui Bello non Idonei, etc. None of us, Says Saint Cyprian, defends himself against their unjust Violence, Quamvis Nimius et Abundant Noster sit populus, although our People be copious and more than enough to do it, almost the greater part of every city, Says Tertullian.
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In the Reign of Dioclesian, NONLATINALPHABET, almost all men had left the Heathen Worship, and joined themselves to the Society of Christians saith Eusebius; It is not easie to describe those Myriads of Christians which assembled together,
In the Reign of Diocletian,, almost all men had left the Heathen Worship, and joined themselves to the Society of Christians Says Eusebius; It is not easy to describe those Myriads of Christians which assembled together,
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and had established such meek Laws NONLATINALPHABET, by which they were to be killed like Sheep, and not to resist their Persecutors, how bad soever they might be.
and had established such meek Laws, by which they were to be killed like Sheep, and not to resist their Persecutors, how bad soever they might be.
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Lastly, Because this is forbidden by Christ, who by the Command of his own Mouth would have that Sword which his Apostle had drawn to be put up, saith Mauritius.
Lastly, Because this is forbidden by christ, who by the Command of his own Mouth would have that Sword which his Apostle had drawn to be put up, Says Mauritius.
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It is not Lawful for any Subject to take the Sword, and to resist the Higher Powers in the Defence of a Religion established by the Law of the Land. This Proposition I oppose to that Rebellious Doctrine of Julian the Apostate, That though it be the Duty of the Christian to suffer patiently when his Religion is not established by Law, he may defend it by the Sword, against the Higher Powers, when it is so established; which Doctrine,
It is not Lawful for any Subject to take the Sword, and to resist the Higher Powers in the Defence of a Religion established by the Law of the Land. This Proposition I oppose to that Rebellious Doctrine of Julian the Apostate, That though it be the Duty of the Christian to suffer patiently when his Religion is not established by Law, he may defend it by the Sword, against the Higher Powers, when it is so established; which Doctrine,
2. Asserts, in contradiction to our Lord, that men may take the Sword, without Commission from him who is by God invested with it in defence of a Religion by Law established.
2. Asserts, in contradiction to our Lord, that men may take the Sword, without Commission from him who is by God invested with it in defence of a Religion by Law established.
3. It contradicts those General Rules of Scripture which, without any such exception say, that to resist the Higher Power is to resist Gods Ordinance, and to incurr Damnation.
3. It contradicts those General Rules of Scripture which, without any such exception say, that to resist the Higher Power is to resist God's Ordinance, and to incur Damnation.
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4. It is exceeding evident, that Gods own People had no such liberty allowed them, no such directions in like cases from his Holy Prophets; that they were not instructed,
4. It is exceeding evident, that God's own People had no such liberty allowed them, no such directions in like cases from his Holy prophets; that they were not instructed,
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That Jereboam cast out the Priests of the Lord, 2 Chron. 13.9. the S•ns of Aaron and the Levites, and made them Priests after the manner of the Nations of other Lands.
That Jeroboam cast out the Priests of the Lord, 2 Chronicles 13.9. the S•ns of Aaron and the Levites, and made them Priests After the manner of the nations of other Lands.
Secondly, We know that all these things were done in opposition to the Law of the Land, i.e. the Law of Moses, established not only by consent and Covenant of all the Tribes of Israel, and Judah; but also by the Prescript and Authority of the Great God of Heaven, God having made a Covenant with them, which never could be disannulled by any Law of man, and charged them saying, Ye shall not fear other Gods, 2 Kings 17.35. nor bow your selves to them, nor serve them, yet the ten Tribes continued this Idolatrous Worship till they were carried Captive.
Secondly, We know that all these things were done in opposition to the Law of the Land, i.e. the Law of Moses, established not only by consent and Covenant of all the Tribes of Israel, and Judah; but also by the Prescript and authority of the Great God of Heaven, God having made a Covenant with them, which never could be Disannulled by any Law of man, and charged them saying, You shall not Fear other God's, 2 Kings 17.35. nor bow your selves to them, nor serve them, yet the ten Tribes continued this Idolatrous Worship till they were carried Captive.
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For the Lord testifyed against Israel, and against Judah by all the Prophets, 2 Kings 17.13. and by all the Seers, saying, turn you from your evil ways, and keep my Commandments and my Statutes according to all the Law that I commanded your Fathers.
For the Lord testified against Israel, and against Judah by all the prophets, 2 Kings 17.13. and by all the Seers, saying, turn you from your evil ways, and keep my commandments and my Statutes according to all the Law that I commanded your Father's.
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That in his Providence he frequently chastised them for it; (1.) By Abijah King of Judah, who slew 500000 of Jeroboam 's men. (2) By Baasha, the Son of Ahijah, who conspired against Nadab, the Son of Jeroboam, and smote all the House of Jeroboam. (3.) By the Dearth foretold by Elijah. (4.) By the very bitter Affliction which befel them in the days of Jehu. For in those days the Lord began to cut Israel short,
That in his Providence he frequently chastised them for it; (1.) By Abijah King of Judah, who slew 500000 of Jeroboam is men. (2) By Baasha, the Son of Ahijah, who conspired against Nadab, the Son of Jeroboam, and smote all the House of Jeroboam. (3.) By the Dearth foretold by Elijah. (4.) By the very bitter Affliction which befell them in the days of Jehu. For in those days the Lord began to Cut Israel short,
and Hazael smote them in all the Coasts of Israel, and in the days of Jeroboam the Son of Joash, when they were few, 2 Kings 14.26. Vide 70 Interp. 2 Kings 15.29.17.6. shut up, and had no Helper.
and hazael smote them in all the Coasts of Israel, and in the days of Jeroboam the Son of Joash, when they were few, 2 Kings 14.26. Vide 70 Interpretation. 2 Kings 15.29.17.6. shut up, and had no Helper.
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And Lastly by delivering them up into the hands of Tiglath Pileser, and Shalmaneser Kings of Assyria. But all this while we never find that any of Gods Prophets uttered the least word for the encouragement of any of their Subjects to rebel against them upon this account;
And Lastly by delivering them up into the hands of Tiglath Pileser, and Shalmaneser Kings of Assyria. But all this while we never find that any of God's prophets uttered the least word for the encouragement of any of their Subject's to rebel against them upon this account;
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and as they had Covenanted; they never minded them that Jeroboam, when he came unto the Crown, Jul. p. 69. found them in full and quiet possession of their Religion, which was a blessing so inestimable that they should plainly undervalue it,
and as they had Covenanted; they never minded them that Jeroboam, when he Come unto the Crown, Jul. p. 69. found them in full and quiet possession of their Religion, which was a blessing so inestimable that they should plainly undervalue it,
That he seduced them from it in an Illegal Way, against a Precept of their Decalogue, and did it only by a Pretence that the two Calves he had set up in Dan, and Bethel, were the Gods that brought them up out of the Land of Aegypt.
That he seduced them from it in an Illegal Way, against a Precept of their Decalogue, and did it only by a Pretence that the two Calves he had Set up in Dan, and Bethel, were the God's that brought them up out of the Land of Egypt.
or for the Reformation of their Religion, but their dislike of such Proceedings, and the Conviction of their Consciences, that such miscarriages in Princes would never warrant the Insurrection of their Subjects upon pretence of violation of the Religion established by Law, or to cut off Idolatrous and Persecuting Princes without Express Commission,
or for the Reformation of their Religion, but their dislike of such Proceedings, and the Conviction of their Consciences, that such miscarriages in Princes would never warrant the Insurrection of their Subject's upon pretence of violation of the Religion established by Law, or to Cut off Idolatrous and Persecuting Princes without Express Commission,
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and Authority from that God who removeth Kings, Dan. 2.21. 2 Kings 9.6, 7. and setteth up Kings, as it was in the case of Jehu, who by Gods Prophet was anointed actual King over Israel, and was commanded by him to smite the house of Ahab his Master,
and authority from that God who Removeth Kings, Dan. 2.21. 2 Kings 9.6, 7. and sets up Kings, as it was in the case of Jehu, who by God's Prophet was anointed actual King over Israel, and was commanded by him to smite the house of Ahab his Master,
For having once obtained the Kings Authority to convene the Priests of Baal, he, in his presence and donotless with his permission, slew them all, according to the tenor of the Law of Moses. He also shut up Heaven that there was no Rain until these Baalites were destroyed.
For having once obtained the Kings authority to convene the Priests of Baal, he, in his presence and donotless with his permission, slew them all, according to the tenor of the Law of Moses. He also shut up Heaven that there was no Rain until these Baalites were destroyed.
But although his accursed Wife, at least by his connivance, and the abuse of his Authority, had slain the Prophets of the Lord, and though the Prophet tells him to his Face that he, and his Fathers house had troubled Israel, in that they had forsaken the Lord, and followed Baalim;
But although his accursed Wife, At least by his connivance, and the abuse of his authority, had slave the prophets of the Lord, and though the Prophet tells him to his Face that he, and his Father's house had troubled Israel, in that they had forsaken the Lord, and followed Baalim;
and lastly though Elijah had the people at his Devotion at Mount Carmel, yet notwithstanding all his jealousie for God, he gives them no encouragment to attempt any thing against their King; he setteth up no person to oppose him till by express Command from God he had been authorized to anoint Jehu King over Israel.
and lastly though Elijah had the people At his Devotion At Mount Mount carmel, yet notwithstanding all his jealousy for God, he gives them not encouragement to attempt any thing against their King; he sets up no person to oppose him till by express Command from God he had been authorized to anoint Jehu King over Israel.
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Moreover when Baasha conspired against Nadab and slew him, tho he did only that which the Lord had spoken by his Servant Ahijah the Shilonite, as the just punishment of the revolt of Jeroboam from his Law,
Moreover when Baasha conspired against Nadab and slew him, though he did only that which the Lord had spoken by his Servant Ahijah the Shilonite, as the just punishment of the revolt of Jeroboam from his Law,
whence we may rationally conclude, that though Gods Providence permitted Baasha to conspire against the Son of Jeroboam, and though he ordered matters so as that he was Gods Instrument in doing execution on the house of Jeroboam according to the Sentence of his Prophet, yet was not this his action acceptable in the sight of God,
whence we may rationally conclude, that though God's Providence permitted Baasha to conspire against the Son of Jeroboam, and though he ordered matters so as that he was God's Instrument in doing execution on the house of Jeroboam according to the Sentence of his Prophet, yet was not this his actium acceptable in the sighed of God,
because he here resolves to punish him, NONLATINALPHABET, because he slew him. Again the instances of the Idolatrous King of Judah from the days of Rehoboam till the time of their Captivity, afford a further confutation of this new Apology, for Treason and Rebellion.
Because he Here resolves to Punish him,, Because he slew him. Again the instances of the Idolatrous King of Judah from the days of Rehoboam till the time of their Captivity, afford a further confutation of this new Apology, for Treason and Rebellion.
Secondly, The Scripture notwithstanding doth inform us that when Rehoboam had established his Kingdom, 2 Chr. 12.1. 1 Kings 15.3. he forsook the Law of the Lord, and all Israel with him;
Secondly, The Scripture notwithstanding does inform us that when Rehoboam had established his Kingdom, 2 Christ 12.1. 1 Kings 15.3. he forsook the Law of the Lord, and all Israel with him;
That Jehoram made High Places in the Mountains of Judah, 2 Chr. 24.16, 17. and caused the Inhabitants of Judah to commit Fornication, and compelled Judah thereto;
That jehoram made High Places in the Mountains of Judah, 2 Christ 24.16, 17. and caused the Inhabitants of Judah to commit Fornication, and compelled Judah thereto;
That Ahaz did shut up the doors of the House of the Lord, and he made him Altars in every Corner of Jerusalem, 2 Chron. 33.5, 6. and in every several City of Judah he made High places to burn Incense unto other Gods;
That Ahaz did shut up the doors of the House of the Lord, and he made him Altars in every Corner of Jerusalem, 2 Chronicles 33.5, 6. and in every several city of Judah he made High places to burn Incense unto other God's;
That Hezekiah, with relation to some of these Enormities, confessed after this manner, Our Fathers have trespassed, 2 Chron. 29.6, 7. and done that which was evil in the Sight of the Lord,
That Hezekiah, with Relation to Some of these Enormities, confessed After this manner, Our Father's have trespassed, 2 Chronicles 29.6, 7. and done that which was evil in the Sighed of the Lord,
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Thirdly, 'Tis further evident that God testified against these Abominations done in Judah, by all his Prophets and his Seers, that he chastised them for it, (1.) by Shisak King of Egypt, who in the days of Rehoboam took the fenced Cities of Judah,
Thirdly, It's further evident that God testified against these Abominations done in Judah, by all his prophets and his Seers, that he chastised them for it, (1.) by Shisak King of Egypt, who in the days of Rehoboam took the fenced Cities of Judah,
and sent all the Spoyl of them to the King of Damascus, a Great Host of Judah being delivered into the hands of their small Company, because they had forsaken the Lord God of their Fathers.
and sent all the Spoil of them to the King of Damascus, a Great Host of Judah being Delivered into the hands of their small Company, Because they had forsaken the Lord God of their Father's.
(5.) By a terrible Earth-quake in the days of Ʋzziah. (6) By the dreadful plague of Locusts, Caterpillars, and Cankerworms. (7.) By sending against Judah, Rezin the King of Syria, and Pekah Son of Remaliah, who slew in Judah 120000 valiant men in one day,
(5.) By a terrible Earthquake in the days of Ʋzziah. (6) By the dreadful plague of Locusts, Caterpillars, and Cankerworms. (7.) By sending against Judah, Rezin the King of Syria, and Pekah Son of Remaliah, who slew in Judah 120000 valiant men in one day,
And yet we read not of any Prophet stirring up these People to Rebel on the account of the Religion by Law established, or on the account of all the miseries they suffered by the neglect of God's true Worship,
And yet we read not of any Prophet stirring up these People to Rebel on the account of the Religion by Law established, or on the account of all the misery's they suffered by the neglect of God's true Worship,
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as did the Servants of his Father Joash against him, and as the Servants of Ammon did afterwards against their Lord; and if so no doubt these Servants of Amaziah deserved the same punishment those other Murtherers received, though by reason of the infancy of Ʋzziah, who was then but four years old,
as did the Servants of his Father Joash against him, and as the Servants of Ammon did afterwards against their Lord; and if so no doubt these Servants of Amaziah deserved the same punishment those other Murderers received, though by reason of the infancy of Ʋzziah, who was then but four Years old,
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Moreover the word NONLATINALPHABET which imports Conspiracy, and Treason, being generally used in an ill sense, gives us just reason to believe the Holy Ghost did not approve this Treachery,
Moreover the word which imports conspiracy, and Treason, being generally used in an ill sense, gives us just reason to believe the Holy Ghost did not approve this Treachery,
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Fifthly, According to this Principle Christians might lawfully rebel against those Arian Emperors who succeeded Constantine the Great, viz. against Constantius and Valens: for evident it is,
Fifthly, According to this Principle Christians might lawfully rebel against those Arian Emperor's who succeeded Constantine the Great, viz. against Constantius and Valens: for evident it is,
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(1.) That the Nicene Faith was fully established by Constantine the Great. NONLATINALPHABET. Euseb. de vit. Const. l. 3. c. 23. NONLATINALPHABET. lib. 2. c. 32. Eusebius informs us that He confirmed the Doctrine of the Nicene Synod, and made Laws against Arius, and those of his Perswasion.
(1.) That the Nicene Faith was Fully established by Constantine the Great.. Eusebius de vit. Constantinople l. 3. c. 23.. lib. 2. c. 32. Eusebius informs us that He confirmed the Doctrine of the Nicene Synod, and made Laws against Arius, and those of his Persuasion.
Socrates saith the same, and Sozomen adds, that he condemn'd to banishment those who did contradict the Suffrage of the Nicene Council, and that He made a Law against all Heresies, not suffering them to Assemble any where but in the Catholick Church, and declaring that the Privileges He granted to the Clergy, should belong only to the Catholicks, not to the Hereticks or Schismaticks, i. e. the Arians or Meletians.
Socrates Says the same, and Sozomen adds, that he condemned to banishment those who did contradict the Suffrage of the Nicene Council, and that He made a Law against all Heresies, not suffering them to Assemble any where but in the Catholic Church, and declaring that the Privileges He granted to the Clergy, should belong only to the Catholics, not to the Heretics or Schismatics, i. e. the Arians or Meletians.
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He threatned death to Athanasius, and when both Paul and Athanasius were restored to their Sees by the Council of Sardica, though whilst his Brother Constans lived he durst not gainsay that Decree,
He threatened death to Athanasius, and when both Paul and Athanasius were restored to their Sees by the Council of Sardica, though while his Brother Constans lived he durst not gainsay that decree,
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He was, saith Socrates, perswaded by Macedonius to assist him in wasting of the Churches, at least as Sozomen informs us, Macedonius pretended his Commission so to do, whereupon all the Oratories of the Catholicks were taken away,
He was, Says Socrates, persuaded by Macedonius to assist him in wasting of the Churches, At least as Sozomen informs us, Macedonius pretended his Commission so to do, whereupon all the Oratories of the Catholics were taken away,
and they were expelled both from their Churches and their Cities who held the NONLATINALPHABET — NONLATINALPHABET. Socr. lib. 2. c. 27. Son to be of the same Substance with the Father,
and they were expelled both from their Churches and their Cities who held the —. Socr lib. 2. c. 27. Son to be of the same Substance with the Father,
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These Persecutions did prevail throughout the East, in Alexandria also, in Egypt, and in both the Libya 's, some of the Bishops were exiled, some manacled,
These Persecutions did prevail throughout the East, in Alexandria also, in Egypt, and in both the Libya is, Some of the Bishops were exiled, Some manacled,
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The next Emperors infected with the Arian Heresy, were, Valens and Valentinian, who as Theodoret informs us, at first asserted, NONLATINALPHABET, a Consubstantial Trinity, and by their Edict commanded all men to profess it, and by so doing made that to be the Established Religion of the Empire. But afterwards we learn from Socrates that Valens did grievously treat those who consented not unto the Arians, that he raised an implacable War against the Orthodox, that he persecuted them in the East,
The next Emperor's infected with the Arian Heresy, were, Valens and Valentinian, who as Theodoret informs us, At First asserted,, a Consubstantial Trinity, and by their Edict commanded all men to profess it, and by so doing made that to be the Established Religion of the Empire. But afterwards we Learn from Socrates that Valens did grievously Treat those who consented not unto the Arians, that he raised an implacable War against the Orthodox, that he persecuted them in the East,
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and committed intolerable outrages upon them, and these, or at least many of these things were done before any new Edict was set forth for the establishment of the faith taught by the Council of Ariminum, or for reversing of the forementioned Decree.
and committed intolerable outrages upon them, and these, or At least many of these things were done before any new Edict was Set forth for the establishment of the faith taught by the Council of Rimini, or for reversing of the forementioned decree.
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(3.) The Christians who lived under these Arian Emperors and suffered so much by them did constantly declare, They thought themselves obliged in Conscience to be subject to them, that they could not lawfully resist them,
(3.) The Christians who lived under these Arian Emperor's and suffered so much by them did constantly declare, They Thought themselves obliged in Conscience to be Subject to them, that they could not lawfully resist them,
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and therefore were content to suffer Martyrdom: thus when Constantius the Emperor did persecute the Christians of Alexandria, they never thought of fighting for the established Religion, but only of patient suffering for it;
and Therefore were content to suffer Martyrdom: thus when Constantius the Emperor did persecute the Christians of Alexandria, they never Thought of fighting for the established Religion, but only of patient suffering for it;
so well instructed in that Doctrine of passive obedience were the Ancient Christians, which this late Author doth Burlesque. And though Vetranio, Magnentius, and Gallus, rebelled against Constantius, and Procopius against Valens, none of them were assisted,
so well instructed in that Doctrine of passive Obedience were the Ancient Christians, which this late Author does Burlesque. And though Vetranio, Magnentius, and Gallus, rebelled against Constantius, and Procopius against Valens, none of them were assisted,
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Now though a Humane Law or Act of Parliament, may make that sinful in its exercise which was before indifferent, it is not easie to conceive how it should turn a necessary duty into the worst of sins,
Now though a Humane Law or Act of Parliament, may make that sinful in its exercise which was before indifferent, it is not easy to conceive how it should turn a necessary duty into the worst of Sins,
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and transform the Glorious Martyr into the damned Rebel. 2. What Conviction so ever any Prince may have that the established Religion is New and Schismatical,
and transform the Glorious Martyr into the damned Rebel. 2. What Conviction so ever any Prince may have that the established Religion is New and Schismatical,
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and to establish true Religion in its place by any penalties imposed upon the Superstitious, or Schismatical, but he must be in danger of an Insurrection,
and to establish true Religion in its place by any penalties imposed upon the Superstitious, or Schismatical, but he must be in danger of an Insurrection,
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and by this very Act must authorize his Subjects to enquire with Sword and Pistol in their hand, By what law must we suffer for professing the established Religion? 3. This strange Assertion justifies those Rebels who endeavoured to hinder Queen Mary, whose inclinations,
and by this very Act must authorise his Subject's to inquire with Sword and Pistol in their hand, By what law must we suffer for professing the established Religion? 3. This strange Assertion Justifies those Rebels who endeavoured to hinder Queen Marry, whose inclinations,
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and disaffection to the then established Religion they well knew, from coming to the Crown and it condemns the Reformation both in this, and in all other Kingdoms,
and disaffection to the then established Religion they well knew, from coming to the Crown and it condemns the Reformation both in this, and in all other Kingdoms,
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and they are like to suffer by his attempt to change it, and that 'twill be too late for them to help themselves should they be quiet till there Reformers strengthen their Innovations by a Law, there must have been sufficient cause for the Rebellion of Roman Catholicks in all those Countries;
and they Are like to suffer by his attempt to change it, and that it'll be too late for them to help themselves should they be quiet till there Reformers strengthen their Innovations by a Law, there must have been sufficient cause for the Rebellion of Roman Catholics in all those Countries;
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and if the introduction of the Reformation, by which they suffered, could warrant their Rebellion, the Reformation must be an evil thing, that being evil with a Witness which can make Rebellion good.
and if the introduction of the Reformation, by which they suffered, could warrant their Rebellion, the Reformation must be an evil thing, that being evil with a Witness which can make Rebellion good.
So evident is it that this Doctrine tends more to turn a Nation into Shambles, than that of being passively obedient. And Lastly this Assertion is destructive of it self,
So evident is it that this Doctrine tends more to turn a nation into Shambles, than that of being passively obedient. And Lastly this Assertion is destructive of it self,
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and never can contribute to the end for which it doth pretend to be designed, viz. The preservation of the established Religion against the pleasure of the Soveraign; for by What Laws are We authorized to resist for Religions Sake, the Laws of God expresly forbid it;
and never can contribute to the end for which it does pretend to be designed, viz. The preservation of the established Religion against the pleasure of the Sovereign; for by What Laws Are We authorized to resist for Religions Sake, the Laws of God expressly forbid it;
By the Laws of the Land, but these Laws deprive all Subjects of any power to resist the King by taking Arms against him? Since both by Common, and by Statute Law it is plain Treason to levy War against our Lord the King in the Realm,
By the Laws of the Land, but these Laws deprive all Subject's of any power to resist the King by taking Arms against him? Since both by Common, and by Statute Law it is plain Treason to levy War against our Lord the King in the Realm,
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Since our Law plainly saith that neither Houses of Parliament jointly or severally, (and much less any other Subjects) can lawfully raise, or levy any War Offensive,
Since our Law plainly Says that neither Houses of Parliament jointly or severally, (and much less any other Subject's) can lawfully raise, or levy any War Offensive,
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If therefore, as this Author grants, when it is made death by the Law of the Land, to be a good Christian, we must lay down our lives for Christ's Sake,
If Therefore, as this Author grants, when it is made death by the Law of the Land, to be a good Christian, we must lay down our lives for Christ's Sake,
and the Gospel requires passive obedience, when the Laws are against a man, must it not require the same obedience when it is made death by the Law of the Land to take up Arms against our Lawful Sovereign?
and the Gospel requires passive Obedience, when the Laws Are against a man, must it not require the same Obedience when it is made death by the Law of the Land to take up Arms against our Lawful Sovereign?
and would have all the world embrace, and hold fast to the end? 'Tis evident that the first Christians might with equal reason have put this question to St. Paul and Peter, By what Law must we suffer for our obedience to the Laws of God? doth he ask, By what Law must we suffer for professing that Religion which is by Law established, let him but grant this reasonable Postulatum, that the Laws of God are as sacred and inviolable as the Laws of men, and lay an equalty upon the hands of Princes, and then the question will again return upon him:
and would have all the world embrace, and hold fast to the end? It's evident that the First Christians might with equal reason have put this question to Saint Paul and Peter, By what Law must we suffer for our Obedience to the Laws of God? does he ask, By what Law must we suffer for professing that Religion which is by Law established, let him but grant this reasonable Postulatum, that the Laws of God Are as sacred and inviolable as the Laws of men, and lay an equalty upon the hands of Princes, and then the question will again return upon him:
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and unto both these questions the answer is most plainly this, That we must do it by virtue of that Law of God which doth enjoin us for Conscience towards God to endure Grief suffering wrongfully, and when we do well, and suffer for it, 1 Pet. 2.19, 20. to take it patiently, and by that Law of God,
and unto both these questions the answer is most plainly this, That we must do it by virtue of that Law of God which does enjoin us for Conscience towards God to endure Grief suffering wrongfully, and when we do well, and suffer for it, 1 Pet. 2.19, 20. to take it patiently, and by that Law of God,
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When he adds, That no such power is lodged in the Prerogative as to destroy men contrary to Law, it is as true that no such power is lodged in the Supremacy as to destroy men contrary to Gods Law,
When he adds, That no such power is lodged in the Prerogative as to destroy men contrary to Law, it is as true that no such power is lodged in the Supremacy as to destroy men contrary to God's Law,
or even to make a Law which contradicteth the Divine Law, and therefore no such Power is given them from God as to destroy the Christian for the Profession of Christianity, or for obeying Gods revealed will,
or even to make a Law which Contradicteth the Divine Law, and Therefore no such Power is given them from God as to destroy the Christian for the Profession of Christianity, or for obeying God's revealed will,
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or for not sacrificing unto Heathen Idols: And yet God did enjoin all Christians, when they did suffer upon these accounts, to suffer patiently, and not resist.
or for not sacrificing unto Heathen Idols: And yet God did enjoin all Christians, when they did suffer upon these accounts, to suffer patiently, and not resist.
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No Master hath Authority from God to deal perversly with his Servant, no Parent to deal unnaturally and unjustly with his Child, but yet I hope this will not authorize them to resist,
No Master hath authority from God to deal perversely with his Servant, no Parent to deal unnaturally and unjustly with his Child, but yet I hope this will not authorise them to resist,
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Sciant omnes socii speciali voto se adstringi, ita ut quicquid Modernus & alii R. Pontifices, pro tempore existentes, jusserint ad profectum animarum, & fidei propagationem pertinens, sine ulla tergiversatione aut excusatione illico, quantum in nobis fuerit, exequl teneamur: sive nos miserit ad Turcas, sive ad quoscunque alios Infideles, sive ad quoscunque Haereticos. Paul 3. const. 25. § 6. Bullar. R. to 1. p. 739. Voveant singuli, se in omnibus quae ad Regulae hujus nostrae observationem faciunt, obedientes fore, societatis praeposito. § 8. ed. A. D. 1540. vid. Jul. tertium const. 9. ed. A. D. 1550. § 5, 7, 8. Greg. 13. const. 89. ed. A. D. 1584. § 12. to 2. p. 472.
Sciant omnes Society Speciali voto se adstringi, ita ut quicquid Modernus & alii R. Pontifices, Pro tempore existentes, jusserint ad profectum animarum, & fidei propagationem pertinens, sine ulla tergiversatione Or excusatione illico, quantum in nobis fuerit, exequl teneamur: sive nos miserit ad Turcas, sive ad quoscunque Alioth Infideles, sive ad quoscunque Haereticos. Paul 3. constant. 25. § 6. Bullar. R. to 1. p. 739. Voveant Singuli, se in omnibus Quae ad Regulae hujus Nostrae observationem faciunt, obedientes before, societatis praeposito. § 8. ed. A. D. 1540. vid. Jul. Tertium constant. 9. ed. A. D. 1550. § 5, 7, 8. Greg. 13. constant. 89. ed. A. D. 1584. § 12. to 2. p. 472.
Postea totam Ecclesiam periisse, & in sola Donati parte Reliquias ejus mansisse contendunt. August. de Agone Christi, cap. 29. Totus mundus apostatavit, nos autem tanquam duae illae tribus permansunus in Templo Dei, i. e. in Ecclesia, ait Petilianus apud August. l. de Unitate, cap. 12. Vid. Brevic. collat. p. 578.
Postea Whole Church periisse, & in sola Donati part Reliquias His mansisse contendunt. August. de Ago Christ, cap. 29. Totus World apostatavit, nos autem tanquam duae Those tribus permansunus in Templo Dei, i. e. in Ecclesia, ait Petilianus apud August. l. de Unitate, cap. 12. Vid. Brevic. collat. p. 578.
Catholici consederunt, Donatistae autem recusarunt, in qua recusatione, inter caetera, id quoque dixerunt, Quod scriptum sibi esset cum talibus non sedere. Ib. p. 566, & post Collat. Carthag. cap. 5.
Catholici consederunt, Donatists autem recusarunt, in qua recusatione, inter caetera, id quoque dixerunt, Quod Scriptum sibi esset cum Talibus non Sedere. Ib. p. 566, & post Collat. Carthage. cap. 5.
Dicebatur illo tempore venturos esse Paulum & Macarium, qui sacrificio interessent, & cum altaria aptarentur, proferrent illi imaginem quam priun in altari ponerent, sic sacrificium offerretur, at nihil tale visum est ex eo quod fuerat mentita fama. Optat. l. 3. p. 75.
Dicebatur illo tempore venturos esse Paulum & Macarius, qui Sacrificio interessent, & cum Altars aptarentur, proferrent illi imaginem quam priun in Altar ponerent, sic Sacrificium offerretur, At nihil tale visum est ex eo quod fuerat Meanteth fama. Optat l. 3. p. 75.
Cum Maxido & Fasir ab ipsis insanientibus sanctorum Duces appellarentur, nulli licuit securum esse in suis possessionibus; terrebantur omnes literis eorum qui se sanctorum Duces fuisse jactabant. Optat. l. 3. p. 68. Eece Ecclesia vestra, Episcopis Ducibus, cruentis morsibus pasta est, l. 2. p. 55. Ducibus Clericis. August. Brevic. Collat. p. 579.
Cum Maxido & Fasir ab Ipse insanientibus sanctorum Duces appellarentur, None Lucuit Secure esse in suis possessionibus; terrebantur omnes literis Their qui se sanctorum Duces Fuisse jactabant. Optat l. 3. p. 68. Eece Ecclesia Vestra, Episcopis Ducibus, cruentis morsibus pasta est, l. 2. p. 55. Ducibus Clericis. August. Brevic. Collat. p. 579.
Ex ultorum montium cacuminibus viles animas projicientes se praecipites dabant, & percussores sibi, sub cupiditate falsi Martyrii, in suam perniciem conducebant. Optat. l. 3. p. 68. August. p. 580. Brevic. Collat.
Ex ultorum montium cacuminibus viles animas projicientes see Praecipites dabant, & percussores sibi, sub cupiditate False Martyr, in suam perniciem conducebant. Optat l. 3. p. 68. August. p. 580. Brevic. Collat.
NONLATINALPHABET, quae leguntur in Graeco magic Principatus quam principes sonant, & ipsam significant potestatem, 〈 ◊ 〉 cos qui in potestate sunt homines. Hieron. in Tit. cap. 3.
, Quae leguntur in Graeco magic Principatus quam Princes sonant, & ipsam significant potestatem, 〈 ◊ 〉 cos qui in potestate sunt homines. Hieron. in Tit. cap. 3.
And therefore other Fathers tell us, That etiam nocentium potestas non est nisi à Deo. August. lib. de natura boni adv. Manich. c. 32. That he who gave the Government to Augustus, ipse & Neront; qui Constantino Christiano, ipse Apostutae Juliano. Idem de Civitat. Dei, l. 5. c. 21. That bona malaque potestas à Deo ordinatur, Isidor. Hispal. Sentent. l. 3. c. 48.
And Therefore other Father's tell us, That etiam nocentium potestas non est nisi à God August. lib. de Nature boni Advantage. Manich c. 32. That he who gave the Government to Augustus, ipse & Neront; qui Constantino Christian, ipse Apostutae Juliano. Idem de Civitat. Dei, l. 5. c. 21. That Bona malaque potestas à God ordinatur, Isidore. Hispalis. Sentent. l. 3. c. 48.
This is an Instance on which the Fathers much insist, and often urge for the Suppression of all Rebellious Attempts and Practices: NONLATINALPHABET. Chrysost. Hom. 1. in David & Soul. to 8. p. 16. lin. 27, 38. Basil of Sileucia introduces David speaking thus, NONLATINALPHABET. Orat. 16. Optatus makes him speak thus; Sine causa me victoria provo••s, frustra me occasio in triumphos invitas, volebam hostem vincere, sed prius est divina praecepta servare; non inquit, mittam manus in unctum domini, repressit cum gladio manum, & dum timuit oleum, servavit inimicum. adv. Parmen. l. 2. p. 60.
This is an Instance on which the Father's much insist, and often urge for the Suppression of all Rebellious Attempts and Practices:. Chrysostom Hom. 1. in David & Soul. to 8. p. 16. lin. 27, 38. Basil of Sileucia introduces David speaking thus,. Orat 16. Optatus makes him speak thus; Sine causa me victoria provo••s, frustra me Occasion in triumphos invitas, volebam hostem vincere, sed prius est Divine praecepta servare; non inquit, Mittam manus in unctum domini, repressit cum Gladio manum, & dum Timed oleum, servavit Inimicum. Advantage. Parmen. l. 2. p. 60.
NONLATINALPHABET. G. Nyssen. l. 1. contra Eunom. p. 400. NONLATINALPHABET. Chrysost. Hom. 2. ad Pop. Antioch. Tom. 6. p. 463. l. 41. Hieron. Ep. 22. adEustachium, & 46. ad Rusticum. Isidor. Sentent. l. 3. c. 50. Nefas est in dubium deducere ejus potestatem cui omnium Gubernatio supremo constat delegata Judicio. Concil. Tolet. 6. c. 14.
. G. Nyssen. l. 1. contra Eunom. p. 400.. Chrysostom Hom. 2. and Pop. Antioch. Tom. 6. p. 463. l. 41. Hieron. Epistle 22. adEustachium, & 46. and Rusticum. Isidore. Sentent. l. 3. c. 50. Nefas est in Dubium deducere His potestatem cui omnium Gubernatio supremo constat delegata Judicio. Council. Tolet 6. c. 14.
Privilegia quae contemplatione Religionis indulta sunt Catholicae tantum legis observatoribus prodesse oportet, Haereticos autem at { que } Schismaticos non tantum ab his privilegiis alienos esse volumus, sed etiam diversis muneribus constringi & subjici. Imperator Constantinus A. ad Drucilianum Cod. Theodos. l. 16. Tit. 5. l. 1.
Privilegia Quae contemplation Religion indulta sunt Catholic Tantum Legis observatoribus Profits oportet, Haereticos autem At { que } Schismatics non Tantum ab his privilegiis alienos esse volumus, sed etiam diversis muneribus constringi & subjici. Imperator Constantinus A. and Drucilianum Cod. Theodos. l. 16. Tit. 5. l. 1.
