Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A51440
|
The King on his throne: or A discourse maintaining the dignity of a king, the duty of a subject, and the unlawfulnesse of rebellion. Delivered in two sermons preached in the Cathedrall Church in York. By R.M. Master in Arts, Coll. S. Pet. Cant.
|
Mossom, Robert, d. 1679.
|
1642
(1642)
|
Wing M2862; ESTC R214245
|
31,316
|
52
|
much stood upon A King against whom there is no rising up If we desire Examples for further confirmation let us retire backe to former Ages and we are presently as Saint Paul speaks upon another occasion encompassed about with a cloud of Witnesses Heb. 12.1 Nephos martyrwn a cloud of Martyrs sealing and maintaining Gods Truth with their owne Blood not with the Blood of others Was not Saul a bloody Persecutor slaying Abimelech with fourscore and foure Priests in one Day upon the false accusation of Doeg was he not a Demoniacke possessed with an evill Spirit a cruell Tyrant seeking not onely the death of David but also of Jonathan his owne Sonne Yet when God had delivered him into Davids hands and Abishai looking upon him onely with a Souldiers Eye as his Enemy had been earnest to kill him yet saith David destroy him not for who can stretch forth his hand against the Lords Anoynted and be guiltlesse 1 Sam. 26.9 The Lords Anoynted What Saul a Persecutor a Doemoniacke a Tyrant and yet Christus Domini the Lords Anoynted Note Here beloved let me give you a remarkeable Observation This Anoynting here doth not betoken any Spirituall Grace as elsewhere it doth in severall places of the Scriptures a mistake let me tell you which hath begotten many irreverent opinions concerning Kings Royall Unction gives a Just Title to the Crowne not divine Grace to sway the Scepter it gives Right to rule not to Rule rightly Though true it is it were much to be wish't that Grace in their Hearts were as fragrant as the oyle upon their Heads and that as they excell in Glory and Dignity so in Godlinesse and vertue But we see wicked Saul then as well as holy David is Christus Domini the Lords Anoynted he had as all wicked Kings have sanctitatem Vnctionis though not sanctitatem vitae an holy Calling though not an holy Life Yea the Lord ruleth in the Kingdom of Men and giveth it to whomsoever he will so the Prophet Daniel c. 4. v. 32. so that he may be Christus who is not Christianus as was Darius the Heathen Is 45.1 If then Kings are made Christi Domini the Lords Anoynted neither for Religion nor Vertue then certainly they may not be unmade for either Heresie or Vice according to that Divinity axiome dominium temporale non fundatur in gratia Salis determinat Comment in locum temporall Dominion or power of Rule is not founded upon Grace To all this accords that of Junius and Tremelius Vncto Jehovae say they the Anoynted of the Lord that is a Deo ad Regnum assumpto admitted by God to the Kingdome and what to have his Crown presently cast down to the ground and himselfe upon misdemeanour deposed from his Throne by the States by the multitude by the Collective body of the Kingdom as some would have it no a Deo ad Regnum assumpto ac proinde sancto munito ab omni injuria admitted by God to the Kingdom and therefore sacred and fortified from all Injury Note In that great defection under Jeroboam did there not live many holy Prophets in that hot Persecution under Nero did there not live many holy Apostles under that grand Apostacy of Julian did there not live many holy Fathers yet I will speak it ex animo let it appear that there was ever any one Prophet any one Apostle any one Father that stirred up sedition or moved the People to take up Arm 's though in their defence against their Soveraign and I will submit to their Censure who now oppose their King I think I could not expect more severe Iudges Run over the Acts of the Apostles and you shall find them in the Prison not in the Campe drawne before Magistrates not drawing Magistrates before them stoned but not stoning struck with the Sword but not striking with the Sword And in 2 Thes 1.4 We glory in you saith the Apostle in the churches of God for what for their Valour and Courage in defending the Gospell by force of Arms no but for their Patience and Faith in all their Persecutions and Tribulations for the Gospell Epist 42. Aske Saint Augustine that holy and Learned Father how Paganisme and Heresie was vanquisht and how the Truth of the Gospell was maintained and he will tell you non a repugnantibus sed a morientibus Christianis nor by Christians resisting but by Christians dying What thinke you now who are the best Christians they who take up the Crosse and follow Christ or they who take up Arms and resist their Soveraigne But some may say The former Christians did not take up Arms and a good reason why they had no Arms to take up or if they had they were so far Inferiour in number and Power that they durst not take them up But what think you of that which Tertullian tells us of in his Greek Fragments That when Plinius Secundus observed the numerous Company of Christians which suffered Martyrdome for the Faith of Christ tarachtheis tw plethei multitudine interremptorum permotus as Ruffinus Translates it Paraphrasticws astonished at the Multitude of them that were slaine he related to the Emperour quod innumera hominum millia quotidie obtruncarentur that innumerable thousands of Men were slaine dayly as the same Ruffinus tells us what so many thousands slaine quotidie too slaine every day how easie had it been having the Lord of Hosts on their side to have gathered themselves together in every Province and to have stood not onely for the Truth but also for their Lives and to have destroyed to have slaine and to have caused to perish all the Power of the People and of the Provinces that should have assaulted them as did the Jews yet not without Commission from Ahasuerus Esth 8.11 But we see the contrary affirm'd to their Faces with a Challenge in Nazianzens Oration 2. contra Julian In quos vestrum saith he populum exaestuantem contra vos infurgere solicitavimw quibus vitae periculum attulimus Against whom of you have we moved the Tumultuous People to rise up Which of you have we put in danger of his Life They had not so learned Christ They knew well The Kingdom of Heaven suffereth violence and the violent take it by force but what Violence of opposing no but of suffering What Force of arm 's no but of a godly life They knew well if God had intended the founding his Church the propagating his Truth by an Arme of Flesh by the Power of the Temporall Sword he who is kardiognwstes the searcher of the Heart is also kardiotreptes the mover of the Heart and so would have moved the Hearts of Kings rather then the hearts of the People he would have called the Wise the Mighty and the Noble rather than the foolish the base and the despised But that no flesh should glory in his presence and that Gods Strength might appeare in Mans Weakenesse he
electum a Populo chosen by the People qui exaltavit etiam elegit by him he was chosen by whom he was exalted by him he was chosen out of the People by whom he was exalted above the People And as for King David so for all the Kings of his Race God hath a per me for them all and as for them so for all Kings else by lawfull Succession that is certum determinatum As for unlawfull Usurpation I leave that sub Judice as needing no Sentence at the present If then the King receives not his Power from the Common-wealth then cannot the Commonwealth either take away the Power from the King or exercise a Power and Command against the King Thus then if no Cause no Authority can justifie armes against the King whatsoever Cause Men pretend whatsoever Authority they produce Solomon stands up still for the King with his non est qui resistat ei there is not any that may resist him But here I must not passe neither without a stand The severall places of Scripture which yeeld either Precept or Example of Obedience to Kings though wicked there are those who evade the Force of them by applying them to private or Particular Men and so runnes indeed the whole Current of Antimonarchians And therefore say they the Magistrates under the King though singuli separatim each one severall be his inferiour yet Vniversi conjunctim all conjoyn'd are his Superiour By the way observe ut dicta factis deficientibus erubescant as Tertullian de Patientia speakes That their Writings may shame their Actions Their owne Tenet is That if the Magistrates be above the King they must be universi conjunctim all conjoyn'd not divided and so Note as that the lesse part prevaile over the greater Which perchance may be true as concerning a Duke of Venice as you have formerly had the Example or a Prince of Orange but most certainly not as concerning a King of England Therefore Beloved beware of those kind of Statesmen who following their Masters would first bring us to a low King and after that I feare a Low-Country too Buchanan a great Patron of this Faction tells us quasi ex Tripode with as much confidence as if it were an Oracle in Dialog de jure Reg. jus idem habere in Reges multitudinem quod illi in singulos e multitudine habent It is too poysonous to be Englished Thus sometimes the States sometimes the Multitude in these Mens opinions must supereminere be Supreame and not the King in Saint Peters But what shall we beleive Buchanan and the Presbytery or Saint Peter and others of the Apostles cui potius siguram vocis suae declarasset quam cui figuram gloriae suae revelavit saith Tertullian to whom should Christ have reveal'd his will rather than to whom he reveal'd his Glory namely Saint Peter and the rest I will not abuse your patience nor misusemy paines to enlarge a Confutation vel recitasse est confutasse to have recited them is to have confuted them Onely observe that the Practises of those in our times who oppose the King are falne besides the Foundation layd them by their Masters for if they look their Lesson over again they shall find that not a part or parcell of the Magistrates but universi conjunctim all conjoyn'd not aliqui e multitudine Note sed multitudinem not some Companies of the Multitude but the whole Multitude not unus aut alter de judicibus aut Principibus Regni one or two that is some few of the Judges or Nobles of the Kingdom but they are universi Regni ordines the whole States of the Kingdome who may either moderari coercere or punire Principem Thus as Job speaks c. 5. v. 13. God taketh the Wise ' En panourgia ' autwn saith the Septuagint in their subtle wilinesse and the councell of the froward is carryed headlong consilium reluctantium so Junius the councell of the Rebellious not devised with more folly than prosecuted with fury to their own destruction I will conclude this point then with that place in the Church Homilyes so full against wilfull Rebellion That certainly Satan intending to raise Rebellion in the People first thought it necessary to suppresse the Homilies from the People The Words are these Turne over and reade the Histories of all Nations look over the Cronicles of our own Country call to memory so many Rebellions of old time and some yet fresh in Memory and we shall finde That were the Multitudes of the Rebells never so huge and great the Captains never so Noble Politicke and Witty the pretences feigned never so good and holy yet the speedy overthrow of all Rebells of what Number State or Condition soever they were or what colour or cause soever they pretended is and ever hath been such that God thereby doth shew that he alloweth neither the dignity of any Person nor the Multitude of any People nor the weight of any cause as sufficient for the which the Subjects may move Rebellion against their Princes Thus far the Homily's of the Church And if thus no Cause no Authority against a wicked King Note much lesse can any Cause any Authority justifie Arms against a gracious King If Jeremy will have Subjection to Idolâ—trous Nebuchadnezzar if Christ to Heathen Caesar if Saint Paul to Persecuting Nero who shall deny it to pious King Charles If for any King then sure for our King Solomon's non est qui resistat ei stands good There is not any that may resist him Thus of the Words as denying rem factam the thing done and jus facti the lawfulnesse of doing the thing I will briefely runne over the rest 1. Quomodo the Manner how there is no rising up 1. Quomodo the manner how there is no rising up 1. Non Corde not in the Heart and first non corde no rising up in the Heart malum cogitando in thinking evill Rebellion is the rankest poyson the least drop whereof is deadly not onely the large quantum but the least Scruple is forbidden Eccl. 10.20 Curse not the King in thy thought the very hatching of a Cockatribe Egge is poyson as well as the Viper the Intention of Treason is a Sinne of an high nature as well as the Action and if proved shall be equally punished Esth 2.22 it is said of Bigthan and Teresh that voluerunt insurgere not that they did rise up but that they would have risen up against Ahasuerus though but a voluerunt an intention onely without action yet treason for which they are adjudged to death Touch not mine Anoynted saith the Lord Ps 105.15 Noljte tangere not the hand onely to act but the Heart also to will is forbidden Not unfitly then for this Cause though for others too more fitly Kings are called Gods because of the divine Priviledge communicated to them from God that as against God so against the King sufficit cor the Heart is enough