A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published.
EXOD. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. THe Pulpit is not to bee made the theater to vent politique Discourses:
EXOD. 22.28. Thou shalt not revile the God's, nor curse the Ruler of thy people. THe Pulpit is not to be made the theater to vent politic Discourses:
Nor is it the taske of the Preacher of the Gospell to busie the minds of the people with Civill matters, who are more easily fixed upon them than upon Divine.
Nor is it the task of the Preacher of the Gospel to busy the minds of the people with Civil matters, who Are more Easily fixed upon them than upon Divine.
but some of the lawfull Ministers of Christ, to make the matters of the times the subjects of their Sermons, more than matters more necessary to Salvation, they have taught NONLATINALPHABET, the course of the World more than the Crosse of Christ.
but Some of the lawful Ministers of christ, to make the matters of the times the subject's of their Sermons, more than matters more necessary to Salvation, they have taught, the course of the World more than the Cross of christ.
Neither indeed is such Doctrine more seasonable in respect of the day (the anniversary of our Princes inauguration) than for those dayes wherein we live.
Neither indeed is such Doctrine more seasonable in respect of the day (the anniversary of our Princes inauguration) than for those days wherein we live.
av-d av vbz d n1 av-dc j p-acp n1 pp-f dt n1 (dt n1 pp-f po12 ng1 n1) cs p-acp d n2 c-crq pns12 vvb.
another throwing his private imputations upon the person of Gods annoynted. One undertaking (that which only is peculiar to the highest) to stand in the Congregation of Princes and be Iudge among the Gods;
Another throwing his private imputations upon the person of God's anointed. One undertaking (that which only is peculiar to the highest) to stand in the Congregation of Princes and be Judge among the God's;
another using such language as that of Shimei to David, or as innocent Naboth was falsly charged to have used against King Ahab. The propounded Scripture wil meet with both kinds of presumption;
Another using such language as that of Shimei to David, or as innocent Naboth was falsely charged to have used against King Ahab. The propounded Scripture will meet with both Kinds of presumption;
j-jn vvg d n1 c-acp d pp-f np1 p-acp np1, cc c-acp j-jn np1 vbds av-j vvn pc-acp vhi vvn p-acp n1 np1. dt vvn n1 vmb vvi p-acp d n2 pp-f n1;
censorious or bitter speeches against both kinds are severely prohibited, Thou shalt not, &c. God himselfe had now made knowne the Morall Law in ten precepts, upon Mount Horeb, and Moses having a Legislative power derived to him from God himselfe, propounds Ceremoniall and judiciall precepts to the people:
censorious or bitter Speeches against both Kinds Are severely prohibited, Thou shalt not, etc. God himself had now made known the Moral Law in ten Precepts, upon Mount Horeb, and Moses having a Legislative power derived to him from God himself, propounds Ceremonial and judicial Precepts to the people:
j cc j n2 p-acp d n2 vbr av-j vvn, pns21 vm2 xx, av np1 px31 vhn av vvn vvn dt j n1 p-acp crd n2, p-acp n1 np1, cc np1 vhg dt j n1 vvn p-acp pno31 p-acp np1 px31, vvz j cc j n2 p-acp dt n1:
for the better maintaining humane society in that populous Common-wealth of Israel. This latter sort of judiciall Lawes, we shall find to begin in the first verse of the former chapter, where we shall finde them intituled judgements, which God commanded Moses to set before them.
for the better maintaining humane society in that populous Commonwealth of Israel. This latter sort of judicial Laws, we shall find to begin in the First verse of the former chapter, where we shall find them entitled Judgments, which God commanded Moses to Set before them.
Judgements quia sunt leges secundum quas judicandum est, because they were Lawes according to which judgement in judiciall tryalls, was to proceed in Israel. Many particular Lawes there are to prevent private injuries betwixt man and man,
Judgments quia sunt leges secundum quas judicandum est, Because they were Laws according to which judgement in judicial trials, was to proceed in Israel. Many particular Laws there Are to prevent private injuries betwixt man and man,
and here in this precept the Law giver addes a peremptory precept, for deportment towards publike persons, Thou shalt not, &c. It is indeed, a Morall precept in its owne nature:
and Here in this precept the Law giver adds a peremptory precept, for deportment towards public Persons, Thou shalt not, etc. It is indeed, a Moral precept in its own nature:
cc av p-acp d n1 dt n1 n1 vvz dt j n1, p-acp n1 p-acp j n2, pns21 vm2 xx, av pn31 vbz av, dt j n1 p-acp po31 d n1:
a streame derived from the fountain of the fift Commandement (as those are the strongest and most obliging judiciall Lawes, which have neerest dependance on the Morall Law) and therefore is of perpetuall efficacy,
a stream derived from the fountain of the fift Commandment (as those Are the Strongest and most obliging judicial Laws, which have nearest dependence on the Moral Law) and Therefore is of perpetual efficacy,
dt n1 vvn p-acp dt n1 pp-f dt ord n1 (c-acp d vbr dt js cc av-ds j-vvg j n2, r-crq vhb av-j n1 p-acp dt j n1) cc av vbz pp-f j n1,
and though we find not the nature or degree of the punishment expressed (because God leaves that arbitrary to Magistrates, who would be forward enough to punish indignities to themselves) yet is it most probably conjectured to be no lesse than death it selfe,
and though we find not the nature or degree of the punishment expressed (Because God leaves that arbitrary to Magistrates, who would be forward enough to Punish indignities to themselves) yet is it most probably conjectured to be no less than death it self,
cc cs pns12 vvb xx dt n1 cc n1 pp-f dt n1 vvd (c-acp np1 vvz d j-jn p-acp n2, r-crq vmd vbi j av-d pc-acp vvi n2 p-acp px32) av vbz pn31 av-ds av-j vvn pc-acp vbi dx av-dc cs n1 pn31 n1,
He that railed on his Father or Mother, was to be put to death, Chap. 21.17. and surely no lesse was he to suffer, who should curse and revile them who were publici parentes, the publique parents of the Country:
He that railed on his Father or Mother, was to be put to death, Chap. 21.17. and surely no less was he to suffer, who should curse and revile them who were publici Parents, the public Parents of the Country:
but still the sin must needs be as hainous as ever it was then. There is still the same stampe or impression upon Magistracy, by the same Almighty hand,
but still the since must needs be as heinous as ever it was then. There is still the same stamp or impression upon Magistracy, by the same Almighty hand,
cc-acp av dt n1 vmb av vbi a-acp j c-acp av pn31 vbds av. pc-acp vbz av dt d n1 cc n1 p-acp n1, p-acp dt d j-jn n1,
but the latter part is either exegeticall, of the former, by way of explication, or else it is emphaticall, to urge it on with vehemence by double repetition:
but the latter part is either exegetical, of the former, by Way of explication, or Else it is emphatical, to urge it on with vehemence by double repetition:
cc-acp dt d n1 vbz d j, pp-f dt j, p-acp n1 pp-f n1, cc av pn31 vbz j, pc-acp vvi pn31 a-acp p-acp n1 p-acp j-jn n1:
First, Here is dignitas Magistratuum, the Magistrates dignity, and that first, of Magistrates in generall, they are all Dii Gods. Secondly of one Superior above the rest:
First, Here is dignitas Magistrates, the Magistrates dignity, and that First, of Magistrates in general, they Are all Gods God's Secondly of one Superior above the rest:
ord, av vbz fw-la fw-la, dt ng1 n1, cc cst ord, pp-f n2 p-acp n1, pns32 vbr d fw-la n2 ord pp-f crd j-jn p-acp dt n1:
First, the dignity of Magistrats in generall, the Rulers they are Elohims Gods. There were a kind of nominall Gods, which Saint Paul mentions, 1 Cor. 8.5.
First, the dignity of Magistrates in general, the Rulers they Are Elohims God's There were a kind of nominal God's, which Saint Paul mentions, 1 Cor. 8.5.
there are Gods many, and Lords many, which some would understand in the same sense (Saint Austin for one) with these in my Text, of Rulers and Governours,
there Are God's many, and lords many, which Some would understand in the same sense (Saint Austin for one) with these in my Text, of Rulers and Governors,
pc-acp vbr n2 d, cc n2 d, r-crq d vmd vvi p-acp dt d n1 (n1 np1 p-acp crd) p-acp d p-acp po11 n1, pp-f n2 cc n2,
Besides these even Sathan himselfe is intituled not only a Prince, but Deus mundi hujus, the God of this world, 2 Cor. 4.4. because he is so reputed by the men of this world:
Beside these even Sathan himself is entitled not only a Prince, but Deus mundi hujus, the God of this world, 2 Cor. 4.4. Because he is so reputed by the men of this world:
p-acp d j np1 px31 vbz vvn xx av-j dt n1, cc-acp fw-la fw-la fw-la, dt n1 pp-f d n1, crd np1 crd. c-acp pns31 vbz av vvn p-acp dt n2 pp-f d n1:
But such there are who are dignified with this title by him, in whose only power it is to communicate so high an appellation, Ego dixi quod vos Dii estis, I have said yee are Gods. Psa. 82.6.
But such there Are who Are dignified with this title by him, in whose only power it is to communicate so high an appellation, Ego I have said quod vos Gods Ye are, I have said ye Are God's Psa. 82.6.
or ridiculous deification as the Romans used to their dead Emperours, nor their own arrogant assuming the title of God to themselves (as did Alexander, and also many of the Romane Tyrants) that makes them to be called Gods;
or ridiculous deification as the Romans used to their dead emperors, nor their own arrogant assuming the title of God to themselves (as did Alexander, and also many of the Roman Tyrants) that makes them to be called God's;
cc j n1 p-acp dt np1 vvn p-acp po32 j n2, ccx po32 d j vvg dt n1 pp-f np1 p-acp px32 (c-acp vdd np1, cc av d pp-f dt jp n2) cst vvz pno32 pc-acp vbi vvn n2;
Many significant Epethits we finde ascribed to Magistrats, which speak some of them their eminency, some their duty by prophane Writers they are called somtimes NONLATINALPHABET Leaders,
Many significant Epethits we find ascribed to Magistrates, which speak Some of them their eminency, Some their duty by profane Writers they Are called sometimes Leaders,
d j n2 pns12 vvb vvn p-acp n2, r-crq vvb d pp-f pno32 po32 n1, d po32 n1 p-acp j n2 pns32 vbr vvn av n2,
because they ought to lead others by their vertuous example, sometimes NONLATINALPHABET, adorners, they should beautifie the world with Order and Government;
Because they ought to led Others by their virtuous Exampl, sometime, adorers, they should beautify the world with Order and Government;
somtimes NONLATINALPHABET, Keepers, for they are for the safety of their charge ▪ some time NONLATINALPHABET, Benefactors, as our Saviour intitles them, Luk. 22.25. because they are set up for the good of men, not for the hurt.
sometimes, Keepers, for they Are for the safety of their charge ▪ Some time, Benefactors, as our Saviour entitles them, Luk. 22.25. Because they Are Set up for the good of men, not for the hurt.
The Scripture addeth to them many other expressive attributes, they are NONLATINALPHABET, Saviours, because of deliverances wrought, by their meanes, Judg 3.15. Nutricij, Nurses by the Prophet Esay, because they are to tender, and educate the Church of God;
The Scripture adds to them many other expressive attributes, they Are, Saviors, Because of Deliverances wrought, by their means, Judge 3.15. Nutricij, Nurse's by the Prophet Isaiah, Because they Are to tender, and educate the Church of God;
All lawfull Rulers then bee they supreame or subordinate, Iudges or Magistrates are in some manner mortall Gods, sublimes & sapientes viri, as Gregory understands it, Elevati, as the Hebrew word signifies, those whom God hath exalted and set over others, such as was Moses and Aaron, and the Rulers of the great Sauhedcim among the Iews, these are Gods in Scripture language; and that not with impropriety.
All lawful Rulers then be they supreme or subordinate, Judges or Magistrates Are in Some manner Mortal God's, sublimes & Wise viri, as Gregory understands it, Elevati, as the Hebrew word signifies, those whom God hath exalted and Set over Others, such as was Moses and Aaron, and the Rulers of the great Sauhedcim among the Iews, these Are God's in Scripture language; and that not with impropriety.
av-d j n2 av vbb pns32 j cc j, n2 cc n2 vbr p-acp d n1 j-jn n2, n2 cc n2-j fw-la, p-acp np1 vvz pn31, np1, p-acp dt njp n1 vvz, d r-crq np1 vhz vvn cc vvn p-acp n2-jn, d c-acp vbds np1 cc np1, cc dt n2 pp-f dt j fw-la p-acp dt np2, d vbr n2 p-acp n1 n1; cc cst xx p-acp n1.
shadows and pictures may be made in severall proportions, one piece may represent the person only to the shoulders, another to the middle, some at full length;
shadows and pictures may be made in several proportions, one piece may represent the person only to the shoulders, Another to the middle, Some At full length;
Secondly, Gods they are quia Dei locum sustinent tanquam legati & vicarii, they susteine the place and person of God to men, as his deputies and vicegerents;
Secondly, God's they Are quia Dei locum sustinent tanquam Legati & vicarii, they sustain the place and person of God to men, as his deputies and vicegerents;
ord, n2 pns32 vbr fw-la fw-la fw-la j fw-la fw-la cc fw-la, pns32 vvi dt n1 cc n1 pp-f np1 p-acp n2, c-acp po31 n2 cc n2;
Thirdly, Gods, all Magistrats are, quia à Deo ordinati, because they are ordained of God, as S. Paul in expresse tearmes, Rom. 13.1. ordeined they are, not only permitted, but established by providence, by precept;
Thirdly, God's, all Magistrates Are, quia à God Ordinatio, Because they Are ordained of God, as S. Paul in express terms, Rom. 13.1. ordained they Are, not only permitted, but established by providence, by precept;
it is the same reason which our Saviour himselfe gives of this title, Joh. 10.34. he calleth them Gods (saith he) to whom the Word of God came, that is, cui speciale venit dominandi mandatum, to whom the speciall Word of God came to give them power to rule;
it is the same reason which our Saviour himself gives of this title, John 10.34. he calls them God's (Says he) to whom the Word of God Come, that is, cui special venit dominandi mandatum, to whom the special Word of God Come to give them power to Rule;
he erected in Man a Magistracy and power over himselfe, ut NONLATINALPHABET, pre esset NONLATINALPHABET, the leading rationall part of the Soule he made the Leader and Commander over the inferiour appetite;
he erected in Man a Magistracy and power over himself, ut, pre esset, the leading rational part of the Soul he made the Leader and Commander over the inferior appetite;
Secondly, he gave a second power, of man over the creatures, that he should be Lord of them Dominamini animalibus terrae, rule ye over the beasts of the earth, Gen. 2.8.
Secondly, he gave a second power, of man over the creatures, that he should be Lord of them Dominamini animalibus terrae, Rule you over the beasts of the earth, Gen. 2.8.
Thirdly, he at that time gave a power of man over man, which when there were but two persons could only be potestas maritalis in uxorem, the power of the husband over the wife;
Thirdly, he At that time gave a power of man over man, which when there were but two Persons could only be potestas maritalis in uxorem, the power of the husband over the wife;
so did God by the light of nature imprint in man a knowledge of the necessity of Order and Government, he taught them by their own bodyes, that some members must be superior to others;
so did God by the Light of nature imprint in man a knowledge of the necessity of Order and Government, he taught them by their own bodies, that Some members must be superior to Others;
av vdd np1 p-acp dt n1 pp-f n1 vvb p-acp n1 dt n1 pp-f dt n1 pp-f n1 cc n1, pns31 vvd pno32 p-acp po32 d n2, cst d n2 vmb vbi j-jn pc-acp n2-jn;
and from the Bees and Cranes, Men learned to choose a Ruler over them. Indeed we find Magistracy implicitely instituted by that peremptory Law, Gen. 9.6. That whosoever shed mans bloud by man should his blood be shed;
and from the Bees and Cranes, Men learned to choose a Ruler over them. Indeed we find Magistracy implicitly instituted by that peremptory Law, Gen. 9.6. That whosoever shed men blood by man should his blood be shed;
Now that any man should promiscuously at his own pleasure execute the Law upon a murderer without warrant, would make him still a murtherer, and introduce confusion.
Now that any man should promiscuously At his own pleasure execute the Law upon a murderer without warrant, would make him still a murderer, and introduce confusion.
av cst d n1 vmd av-j p-acp po31 d n1 vvi dt n1 p-acp dt n1 p-acp n1, vmd vvi pno31 av dt n1, cc vvi n1.
Ecclesiasticall and Civill governements, Monarchies and Democra•ies, hereditary Crownes and Magistrats chosen by suffrage of the People, Kings and Parliaments, all are ordained by him;
Ecclesiastical and Civil governments, Monarchies and Democra•ies, hereditary Crowns and Magistrates chosen by suffrage of the People, Kings and Parliaments, all Are ordained by him;
j cc j n2, n2 cc n2, j n2 cc n2 vvn p-acp n1 pp-f dt n1, n2 cc n2, d vbr vvn p-acp pno31;
and upon all those he hath stamp'd the character of his authority, they are not rashly to be disobeyed or altered, they are Gods by his ordination Yet there are scruples raised against this third reason (that all Magistrates are called Gods,
and upon all those he hath stamped the character of his Authority, they Are not rashly to be disobeyed or altered, they Are God's by his ordination Yet there Are scruples raised against this third reason (that all Magistrates Are called God's,
cc p-acp d d pns31 vhz vvd dt n1 pp-f po31 n1, pns32 vbr xx av-j pc-acp vbi vvn cc vvn, pns32 vbr n2 p-acp po31 n1 av a-acp vbr n2 vvn p-acp d ord n1 (cst d n2 vbr vvn n2,
because ordeined by him) for some would take away the foundation of it: Surely, say some Objectors, all Magistrates and their power cannot be from God.
Because ordained by him) for Some would take away the Foundation of it: Surely, say Some Objectors, all Magistrates and their power cannot be from God.
c-acp vvn p-acp pno31) p-acp d vmd vvi av dt n1 pp-f pn31: av-j, vvb d n2, d n2 cc po32 n1 vmbx vbi p-acp np1.
1 Object. For first, they are his own words, by his Prophet Hosea 8.4. They have set up Princes, but not by mee, they have made Princes, but I knew it not.
1 Object. For First, they Are his own words, by his Prophet Hosea 8.4. They have Set up Princes, but not by me, they have made Princes, but I knew it not.
Solu. It is true indeed, God speaking there of the rending of the Kingdom from the son of Salomon by Jeroboam, saith, that they have set up Princes but not by him,
Solu. It is true indeed, God speaking there of the rending of the Kingdom from the son of Solomon by Jeroboam, Says, that they have Set up Princes but not by him,
surely then the rending of the Kingdome was from God as a just revenger for the sins of Salomon; the rebellion of the people without consulting with him, was not from him:
surely then the rending of the Kingdom was from God as a just revenger for the Sins of Solomon; the rebellion of the people without consulting with him, was not from him:
Jeroboam's power was from him, though not the peoples rebellion and revolt; still all authority finds him for the author, and therefore they are called Gods.
Jeroboam's power was from him, though not the peoples rebellion and revolt; still all Authority finds him for the author, and Therefore they Are called God's
npg1 n1 vbds p-acp pno31, cs xx dt ng1 n1 cc n1; av d n1 vvz pno31 p-acp dt n1, cc av pns32 vbr vvn n2
hath he ordeined Tyrants, and made them Gods on earth? Did he appoint Nimrod and Pharaoh? Did he set up the Babylonian and Persian Tyrants? Did he authorize the Mahumetane Sultuns? and set up Governements that prove scourges to the sons of men?
hath he ordained Tyrants, and made them God's on earth? Did he appoint Nimrod and Pharaoh? Did he Set up the Babylonian and Persian Tyrants? Did he authorise the Mohammedan Sultuns? and Set up Governments that prove scourges to the Sons of men?
but from the vices and wickednesse of men permitted by him for their punishment. There are three things which must be considered in all Governments, in every Ruler.
but from the vices and wickedness of men permitted by him for their punishment. There Are three things which must be considered in all Governments, in every Ruler.
cc-acp p-acp dt n2 cc n1 pp-f n2 vvn p-acp pno31 p-acp po32 n1. pc-acp vbr crd n2 r-crq vmb vbi vvn p-acp d n2, p-acp d n1.
and of this God is not the author, he may permit evill Governors, by forceable or unjust meanes, to get that power into their hands unlawfully, which himselfe hath lawfully constituted.
and of this God is not the author, he may permit evil Governors, by forceable or unjust means, to get that power into their hands unlawfully, which himself hath lawfully constituted.
cc pp-f d np1 vbz xx dt n1, pns31 vmb vvi j-jn n2, p-acp j cc j n2, pc-acp vvi d n1 p-acp po32 n2 av-j, r-crq px31 vhz av-j vvn.
Thirdly, there is Executio potestatis, the execution and use of that power, which if it be abusive, exceeding the limits of Iustice, can no way be ascribed to him,
Thirdly, there is Execution potestatis, the execution and use of that power, which if it be abusive, exceeding the Limits of justice, can no Way be ascribed to him,
Tyrannicall oppression, establishment of superstition and errour, by a lawfull, though an abused power, have no relation to Gods ordinance, they find no support or authorization from him:
Tyrannical oppression, establishment of Superstition and error, by a lawful, though an abused power, have no Relation to God's Ordinance, they find no support or authorization from him:
They should be like God in all their actions, but especially in these two, first, in protegenda Ecclesia, in protecting Religion, and the Church of God;
They should be like God in all their actions, but especially in these two, First, in protegenda Ecclesia, in protecting Religion, and the Church of God;
pns32 vmd vbi j np1 p-acp d po32 n2, cc-acp av-j p-acp d crd, ord, p-acp fw-la np1, p-acp vvg n1, cc dt n1 pp-f np1;
God is knowne by this, that he is the great executer of justice and judgement, relieving the injured, vindicating the oppressed, punishing the wicked, rewarding the righteous;
God is known by this, that he is the great executer of Justice and judgement, relieving the injured, vindicating the oppressed, punishing the wicked, rewarding the righteous;
here is another added, which seemes to be singular. The Ruler of thy people. &c. Moses was at this time constituted by God the principall Ruler of Israel, and so himselfe particularly might be thought to be designed by this expression, The Ruler of the people:
Here is Another added, which seems to be singular. The Ruler of thy people. etc. Moses was At this time constituted by God the principal Ruler of Israel, and so himself particularly might be Thought to be designed by this expression, The Ruler of the people:
av vbz j-jn vvn, r-crq vvz pc-acp vbi j. dt n1 pp-f po21 n1. av np1 vbds p-acp d n1 vvn p-acp np1 dt j-jn n1 pp-f np1, cc av px31 av-j vmd vbi vvn pc-acp vbi vvn p-acp d n1, dt n1 pp-f dt n1:
if there be one Ruler of the people, whom God hath placed in more eminency than the rest, (as Kings or Monarchs) the Command is principally given concerning him:
if there be one Ruler of the people, whom God hath placed in more eminency than the rest, (as Kings or Monarchs) the Command is principally given Concerning him:
It is not indeed of absolute necessity, that in every nation there should be one person honoured, with the title of NONLATINALPHABET the sole ruler of the people:
It is not indeed of absolute necessity, that in every Nation there should be one person honoured, with the title of the sole ruler of the people:
pn31 vbz xx av pp-f j n1, cst p-acp d n1 a-acp vmd vbi crd n1 vvn, p-acp dt n1 pp-f dt j n1 pp-f dt n1:
where there is one superior Ruler, and he standing in Congregatione Principum, in coetu Deorum, in the congregation of Princes, amongst the inferior Gods, there surely is the happiest commixture, there may be expected with Gods blessing, the fruits of a happy temper.
where there is one superior Ruler, and he standing in Congregation Principum, in coetu Gods, in the congregation of Princes, among the inferior God's, there surely is the Happiest commixture, there may be expected with God's blessing, the fruits of a happy temper.
It is (beloved) the happinesse, wherewith God hath blessed our sinfull Nation, that we have both parts of the subject of this precept in my Text. We have those who are called Gods without flattery, wise, and just, and provident Rulers.
It is (Beloved) the happiness, wherewith God hath blessed our sinful nation, that we have both parts of the Subject of this precept in my Text. We have those who Are called God's without flattery, wise, and just, and provident Rulers.
pn31 vbz (j-vvn) dt n1, c-crq np1 vhz vvn po12 j n1, cst pns12 vhb d n2 pp-f dt n-jn pp-f d n1 p-acp po11 np1 pns12 vhb d r-crq vbr vvn n2 p-acp n1, j, cc j, cc j n2.
We have one NONLATINALPHABET a Ruler of the people, a gracious King, appointed by God over us, to do Iustice and Iudgement, established in the Throne by long succession, from many Ancestors:
We have one a Ruler of the people, a gracious King, appointed by God over us, to do justice and Judgement, established in the Throne by long succession, from many Ancestors:
and proceed to see what it is God Commands us concerning them, which is the second Part of my Text, Thou shalt not, &c. The command is not in tearmes affirmative and proportionable to the appellation.
and proceed to see what it is God Commands us Concerning them, which is the second Part of my Text, Thou shalt not, etc. The command is not in terms affirmative and proportionable to the appellation.
cc vvb pc-acp vvi r-crq pn31 vbz np1 vvz pno12 vvg pno32, r-crq vbz dt ord n1 pp-f po11 n1, pns21 vm2 xx, av dt n1 vbz xx p-acp n2 j cc j p-acp dt n1.
for immediately the Angell of God smote him, and he is eaten with wormes, Acts 12.23. There contrary to the old verse, deliraat Achivi Rex plectitur, the people flatter and the King is smitten.
for immediately the Angel of God smote him, and he is eaten with worms, Acts 12.23. There contrary to the old verse, deliraat Achivi Rex plectitur, the people flatter and the King is smitten.
It was the frequent affirmation of the late Heroick and Victorious King of Sweden, that he feared the peoples ascribing too much of that glory to him, which was due to God, would bee a cause that God would remove him before the work was finished;
It was the frequent affirmation of the late Heroic and Victorious King of Sweden, that he feared the peoples ascribing too much of that glory to him, which was due to God, would be a cause that God would remove him before the work was finished;
First, Gods Power, his Omnipotency to Princes and Rulers, as Flatterers have made weake Princes believe that they had power to do any thing, that their will was a Law, that Quicquid libet licet, that they should be able to bring any designe to passe, be it never so impossible or unjust;
First, God's Power, his Omnipotency to Princes and Rulers, as Flatterers have made weak Princes believe that they had power to do any thing, that their will was a Law, that Quicquid libet licet, that they should be able to bring any Design to pass, be it never so impossible or unjust;
Many eminent and unparalelled blessings God Almighty hath conveyed (Beloved) upon this Nation, by meanes of those who are called Gods amongst us, our gracious King and Parliament,
Many eminent and unparalleled blessings God Almighty hath conveyed (beloved) upon this nation, by means of those who Are called God's among us, our gracious King and Parliament,
d j cc j n2 np1 j-jn vhz vvn (vvn) p-acp d n1, p-acp n2 pp-f d r-crq vbr vvn n2 p-acp pno12, po12 j n1 cc n1,
As I am confident, none of those Worthies will arrogate it, but take up that of David, Non nobis Domine, Not unto us ô Lord, &c. So let us also ascribe the honour of all ultimately and principally to God, for thine is the Kingdome,
As I am confident, none of those Worthies will arrogate it, but take up that of David, Non nobis Domine, Not unto us o Lord, etc. So let us also ascribe the honour of all ultimately and principally to God, for thine is the Kingdom,
p-acp pns11 vbm j, pix pp-f d n2-j vmb vvi pn31, cc-acp vvb a-acp d pp-f np1, fw-fr fw-la fw-la, xx p-acp pno12 uh n1, av av vvb pno12 av vvi dt n1 pp-f d av-j cc av-j p-acp np1, p-acp png21 vbz dt n1,
Blessed and renowned for ever be the sedulous Procurors, and the Royall ratifier of it: But let not our thankfulnesse to them, make us forget God above.
Blessed and renowned for ever be the sedulous Procurors, and the Royal ratifier of it: But let not our thankfulness to them, make us forget God above.
j-vvn cc vvn p-acp av vbi dt j n2, cc dt j n1 pp-f pn31: cc-acp vvb xx po12 n1 p-acp pno32, vvb pno12 vvi np1 a-acp.
Gods they be called, but not Dii, imprimis glorificandi, Gods principally to be glorified, here is neither an injunction of adoration, nor of flattery.
God's they be called, but not Gods, imprimis glorificandi, God's principally to be glorified, Here is neither an injunction of adoration, nor of flattery.
But a negative command it is, either because negatives are more peremptory and generall, they bind ad semper, For it is never lawfull to do evill, in no place, by no person;
But a negative command it is, either Because negatives Are more peremptory and general, they bind ad semper, For it is never lawful to do evil, in no place, by no person;
so here we may conceive this negative precept to comprehend also affirmative duties to Magistrates; and so shall consider it both wayes, negatively and affirmatively.
so Here we may conceive this negative precept to comprehend also affirmative duties to Magistrates; and so shall Consider it both ways, negatively and affirmatively.
av av pns12 vmb vvi d j-jn n1 pc-acp vvi av j n2 p-acp n2; cc av vmb vvi pn31 d n2, av-j cc av-j.
First, it is Contra resistentiam in factis, it is against resistance in actions; for the Argument is good in Logique, à minore ad majus, we must not revile,
First, it is Contra resistentiam in factis, it is against resistance in actions; for the Argument is good in Logic, à Lesser ad Majus, we must not revile,
A second Peter Martyr observes, Fraude by deceiving or mis-informing Princes or Rulers, for such abuse is indeed no better than an unfriendly opposition,
A second Peter Martyr observes, Fraud by deceiving or misinforming Princes or Rulers, for such abuse is indeed no better than an unfriendly opposition,
dt ord np1 n1 vvz, n1 p-acp vvg cc j n2 cc n2, p-acp d n1 vbz av av-dx av-jc cs dt j n1,
A third is, aperta vi, by open violence, & this is surely prohibited inclusively by Gods Cōmandement, Thou shalt not revile the Gods, as it is expresly by S. Paul, whosoever resisteth the power, resisteth the Ordinance of God, Rom. 13.12. Rebellion against authority, which God hath set over men is contrary to his precept, to the practice of all his Servants.
A third is, Aperta vi, by open violence, & this is surely prohibited inclusively by God's Commandment, Thou shalt not revile the God's, as it is expressly by S. Paul, whosoever Resisteth the power, Resisteth the Ordinance of God, Rom. 13.12. Rebellion against Authority, which God hath Set over men is contrary to his precept, to the practice of all his Servants.
If indeed such earthly gods and rulers there shall be, who shall impose impious or dishonest commands, contradictory to the Laws of God, it is then no breach of this Commandement to disobey him;
If indeed such earthly God's and Rulers there shall be, who shall impose impious or dishonest commands, contradictory to the Laws of God, it is then no breach of this Commandment to disobey him;
cs av d j n2 cc n2 a-acp vmb vbi, r-crq vmb vvi j cc j n2, n1 p-acp dt n2 pp-f np1, pn31 vbz av dx n1 pp-f d n1 pc-acp vvi pno31;
Much difference and many restrictions there are amongst the Casuists, how far the whole Civill State united in it selfe, may oppose the supreame Ruler;
Much difference and many restrictions there Are among the Casuists, how Far the Whole Civil State united in it self, may oppose the supreme Ruler;
d n1 cc d n2 pc-acp vbr p-acp dt n2, c-crq av-j dt j-jn j n1 vvn p-acp pn31 n1, vmb vvi dt j n1;
neither flight nor suffering, and in these cases (which God forbid should ever go further than supposition) there are so many cautions added for moderation,
neither flight nor suffering, and in these cases (which God forbid should ever go further than supposition) there Are so many cautions added for moderation,
dx n1 ccx n1, cc p-acp d n2 (r-crq np1 vvb vmd av vvi av-jc cs n1) pc-acp vbr av d n2 vvn p-acp n1,
But as for us who are but private persons, there is no difficulty but that we may resolve against all resistance, without an extraordinary perscription.
But as for us who Are but private Persons, there is no difficulty but that we may resolve against all resistance, without an extraordinary perscription.
Secondly, as it is a negative precept, so it forbids maledicentiam in verbis, railing or reviling in words, God hath not allowed man a liberty of reviling his neighbour, his equall;
Secondly, as it is a negative precept, so it forbids maledicentiam in verbis, railing or reviling in words, God hath not allowed man a liberty of reviling his neighbour, his equal;
for did not the Law of man take cognizance of their slanders, yet if they shall give account of every idle word, much more of every malignant and slanderous word against their brethren.
for did not the Law of man take cognizance of their slanders, yet if they shall give account of every idle word, much more of every malignant and slanderous word against their brothers.
c-acp vdd xx dt n1 pp-f n1 vvb n1 pp-f po32 n2, av cs pns32 vmb vvi n1 pp-f d j n1, av-d av-dc pp-f d j cc j n1 p-acp po32 n2.
The cursed speaker is a greater enemy to himselfe, than those he curseth. But needs must it be more blameable against publique Magistracy, then particular persons;
The cursed speaker is a greater enemy to himself, than those he Curseth. But needs must it be more blameable against public Magistracy, then particular Persons;
dt j-vvn n1 vbz dt jc n1 p-acp px31, cs d pns31 vvz. p-acp av vmb pn31 vbi dc j-u p-acp j n1, av j n2;
Those whom God hath set in Authority, he would not have subjected to the scurrilous tongues of railours, no more than he would have his own name blasphemed:
Those whom God hath Set in authority, he would not have subjected to the scurrilous tongues of railours, no more than he would have his own name blasphemed:
d r-crq np1 vhz vvn p-acp n1, pns31 vmd xx vhi vvn p-acp dt j n2 pp-f n2, av-dx dc cs pns31 vmd vhi po31 d n1 vvn:
We never find the Saints of God, though never so highly provoked, uttering bitter words against the higher powers, not Moses against Pharoah, not the three Children against Nabuchadnezzar, when the Furnace is prepared,
We never find the Saints of God, though never so highly provoked, uttering bitter words against the higher Powers, not Moses against Pharaoh, not the three Children against Nebuchadnezzar, when the Furnace is prepared,
Once when he seemed to the standers by to forget himselfe, he recollecteth himselfe with this Text of mine, I wot not brethren that he was the high Priest, for it is written, thou shalt not speak evill of the Ruler of thy people Acts 23 4. a great difference there is amongst Expositors, upon those words of Paul, which are partly quoted from my Text,
Once when he seemed to the standers by to forget himself, he recollecteth himself with this Text of mine, I wot not brothers that he was the high Priest, for it is written, thou shalt not speak evil of the Ruler of thy people Acts 23 4. a great difference there is among Expositors, upon those words of Paul, which Are partly quoted from my Text,
and being rebuked by the standers by for reviling Gods High Priest (for so they called Ananias ) he answers, I knew not, brethren, that he was the High Priest,
and being rebuked by the standers by for reviling God's High Priest (for so they called Ananias) he answers, I knew not, brothers, that he was the High Priest,
and Ambrose boldly taxe the Emperour Theodosius. But much caution there is necessary in such reprehensions of Princes and Rulers, they must not be for suspitions or jealousies,
and Ambrose boldly Tax the Emperor Theodosius. But much caution there is necessary in such reprehensions of Princes and Rulers, they must not be for suspicions or jealousies,
cc np1 av-j vvi dt n1 np1. p-acp d n1 pc-acp vbz j p-acp d n2 pp-f n2 cc n2, pns32 vmb xx vbi p-acp n2 cc n2,
Open Idolatry and oppression in Ahab; Incest in Herod, Adultery and Murder in David; Injust tyranny in executing many Innocents in Theodosius: The sinnes of Rulers must be very evident, ere the pulpit taxe them.
Open Idolatry and oppression in Ahab; Incest in Herod, Adultery and Murder in David; Injust tyranny in executing many Innocents in Theodosius: The Sins of Rulers must be very evident, ere the pulpit Tax them.
j n1 cc n1 p-acp np1; n1 p-acp np1, n1 cc n1 p-acp np1; j n1 p-acp vvg d n2-jn p-acp np1: dt n2 pp-f n2 vmb vbi av j, c-acp dt n1 vvb pno32.
Secondly, there must be distinction made betwixt the persons & their faults, the persons of Magistrats must be spared (for they are called Gods) while their sins are taxed.
Secondly, there must be distinction made betwixt the Persons & their Faults, the Persons of Magistrates must be spared (for they Are called God's) while their Sins Are taxed.
Thirdly, there must be discretion used, no bitternesse or unmannerly termes, no railing or reviling. Fourthly, it should be coram too before them, as all those reprehensions were.
Thirdly, there must be discretion used, no bitterness or unmannerly terms, no railing or reviling. Fourthly, it should be coram too before them, as all those reprehensions were.
ord, pc-acp vmb vbi n1 vvn, dx n1 cc j n2, av-dx vvg cc vvg. ord, pn31 vmd vbi fw-la av p-acp pno32, c-acp d d n2 vbdr.
the people not be rated for the sins of their Governors, and the Magistrates faults be aggravated before those who are not to redresse them To exceed these limits, is an unhappy breach of this Law, with which our Churches have lately rung too loud,
the people not be rated for the Sins of their Governors, and the Magistrates Faults be aggravated before those who Are not to redress them To exceed these Limits, is an unhappy breach of this Law, with which our Churches have lately rung too loud,
dt n1 xx vbi vvn p-acp dt n2 pp-f po32 n2, cc dt n2 n2 vbb vvn p-acp d r-crq vbr xx pc-acp vvi pno32 pc-acp vvi d n2, vbz dt j n1 pp-f d n1, p-acp r-crq po12 n2 vhb av-j vvn av av-j,
Secondly, this must also condemne the scurrilous generation of Libellers, who taking advantage of the freedome of our times (of which we should make better use) have vented their railing invective Pamphlets against many sorts of Magistrates;
Secondly, this must also condemn the scurrilous generation of Libellers, who taking advantage of the freedom of our times (of which we should make better use) have vented their railing invective Pamphlets against many sorts of Magistrates;
the Devill that great accuser durst not have brought such railing accusations against Michael. These must needs stand guilty of the breach of this injunction.
the devil that great accuser durst not have brought such railing accusations against Michael. These must needs stand guilty of the breach of this injunction.
dt n1 cst j n1 vvd xx vhi vvn d j-vvg n2 p-acp np1. d vmb av vvi j pp-f dt n1 pp-f d n1.
It was indeed a noble and generous speech of that Roman Emperour August. In libera Civitate liberas linguas esse oportere, That in a free State tongues should be at liberty,
It was indeed a noble and generous speech of that Roman Emperor August. In Libera Civitate liberas linguas esse oportere, That in a free State tongues should be At liberty,
pn31 vbds av dt j cc j n1 pp-f d np1 n1 np1. p-acp fw-fr vvi n2-av fw-la fw-la fw-mi, cst p-acp dt j n1 n2 vmd vbi p-acp n1,
nor can we but admire the lenity of those Christian Emperors, Theodosius and Honorius, & Arcadius, who would have no man punished for speaking evill of them,
nor can we but admire the lenity of those Christian Emperor's, Theodosius and Honorius, & Arcadius, who would have no man punished for speaking evil of them,
ccx vmb pns12 p-acp vvi dt n1 pp-f d njp n2, np1 cc np1, cc np1, r-crq vmd vhi dx n1 vvn p-acp vvg j-jn pp-f pno32,
for even the soule must be subject to powers that are ordained of God. Rom. 13.1. They are little beholding to him for restraining his tongue, who harbours and frames curses in his heart:
for even the soul must be Subject to Powers that Are ordained of God. Rom. 13.1. They Are little beholding to him for restraining his tongue, who harbours and frames curses in his heart:
In opposition then to reviling and cursing, there must be used towards them who are called Gods. First, Subjection, we must heartily submit our selves to them, 1 Pet. 2.13.
In opposition then to reviling and cursing, there must be used towards them who Are called God's First, Subjection, we must heartily submit our selves to them, 1 Pet. 2.13.
