Selected quad for the lemma: doctrine_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A27115
|
The royal charter granted unto kings, by God himself and collected out of his Holy Word, in both Testaments / by T.B. ... ; whereunto is added by the same author, a short treatise, wherein Episcopacy is proved to be jure divino.
|
Bayly, Thomas, d. 1657?
|
1649
(1649)
|
Wing B1514; ESTC R17476
|
64,496
|
181
|
child insomuch that it made the Prophet weep to fore-see all the miseries that should happen 2 Kings 8.12 insomuch that it made Hasaell himself when he was told thereof cry out is thy servant a Dogge that he should do all these things â— vers. 13. yet for all this God will have him to be King and it be but to scurge his people the Lord hath shewed me that thou shalt be King over Syria vers. 13. Julian when from his Christianity he fell to flat Paganisme yet this Anointing held no Christian ever sought no Preacher ever taught to touch him or resist him in the least degree for whilst the cruell and bloudy Emperours were persecuting the poor Christians they were fitting their necks for the Yoke and teaching on another postures how they might stand fairest for the strok of Death Anâ— this was not Quia deer ant vires because they could not help it for the greatest part of Julians Army and the most part of his Empire were Christians For saith Tertullian in his appologeticall defence of the Christians of those times una nox pauculis faculis c. One night with a few firebrands will yeild us â—ufficient revenge if we durst by reason of â—ur Christian obligation and shewes how they neither wanted forces nor numbers and that neither the Moors or the Persians or any other Nation whatsoever were more mighty or more populous then they and how they filled all places Townes Cities Emperiaâ—l Pallaces Senats and Seats of Judgement and that they could do any thing in their revenge if it were any thing lawfull but this Anointing was the thing that kept the swelling down and hindred the corrupt humours from gathering to a head And therefore it is not as Stephanus Junius Franciscus Hottomanus Georgius Buchananus Ficklerus and Renecherus with the rest of the pillars of the Puritan Anarchy do answer being gravel'd at the practice of the primitive Christianâ— and those precepts of the holy Apostle that the Church then as it were swathed in the bonds of weaknesse had not strength enough to make powerfull resistance and therefore so the one taught and the other obeyed but if this doctrine were allowable then would inevitably follow these two grosse absurdities 1. That the pen of the holy Ghost which taught submission even to the worst of Kings was not directed according to the equity of the thing but the necessity of the times 2. That either the holy Ghost must turne politician and become a timeserver or else the Church must lose the meanes of its being and subsistance Whereas we know the contrary so well that when Acies Ecclesiae was so far from its bene ordinata that when al the Souldiers fled and the Life-guard routed the Lord of Hoast the Generall himself taken Prisoner yet then like the Sun looking biggest in lowest estate so the son of righteousnesse thinke ye not that I can pray unto my Father and he will send Lâ—gions of Angels and raâ—her thâ—n Gods children shall be oppressed by a company of Egiptians if it be his pleasure to deliver them he can without the drawing of one Sword turne Rivers into bloud produce an Army of Froggs to destroy them and rather then they should be necessitated for lack of means â—end swarms of Flies that may serve â—hem in the stead of so many rescuing Angelâ— and therefore it was not any â—ecessity that the Church was or could â—e in that procured in the Apostles or the first Christians either that doctrine â—r that use it was not dis-ability but duty not want of strength but a reveâ—end regard of the Lords Anointed that wrought these effects in both Let the people be never so many and mighty and the Princes of the people never so wicked and cruell mos gerendus est we must obey them not in the performance of their unjust commands but in submission to their just authority if not by our active yet by our passive obedience if not for their own sakes yet propter Dominum for the Lords sake if not for wrath yet for conscience sake Rom. 13.5 if it goeth against thy conscience say â—s the people were wont to say when they fell down before the Asse that carried the Image of the Goddesse Isis upon his back non tibi sed Reâ—igioni if thy conscience condemns thee God is greater then thy conscience and we must look what he commands as well as what she dictates the one may be mislead the other cannot mislead sacrifice may be either pleasing or displeasing to the Lord but obedience was never faulty thou maist offer the sacrifice of Fools when thou thinkest thou doest well but upon how sure grounds goes he who can say with the Prophet in all his actions If I have gone a stray O Lord thou hast caused me to erre never deviating from the expresse of his word Now God gives us expresse command that we should not touch his Anointed what condition soever they are of Nâ—lite tangere Christos meos touch not mine Anointed and where Gods rules are generall we must not put in exceptions of our own for the wickednesse of a King can no more make void Gods ordinance of our orbedience unto him then mans unbelief can frustrate Gods decree in us Rom. 3.3 Let Saul be wicked and let wicked Saul be hut once Anointedd David states the question neither concerning Saul nor his wickednesse but whether he being the Lords Annointed there 's the businesse it is lawfull to stretch forth a hand against him who can stretch his hand against the Lordâ— Anointed and be guiltless 1 Sam. 26.9 CHAP. VII Whether upon any pretences whatsoever it be lawfull to depose murder or so much as touch the Lords Anointed THere was the first time that ever it was put to the Vote â—hether a King might be put to death â—r not but it was resolved upon the â—uestion in that Parliament Ne perdas â—estroy him not it is well that Davidâ—ad a negative voice or else it had been â—ut a bad president for Kings it is wel â—hat the men with whom David had this â—arley would hearken unto reason and â—et that sway them otherwise Davidâ—ight have been forced to flie as fast â—way from his own men as he did first â—rom Saul for there wanted no Layâ—reachers then to preach the destruction â—nd slaughter of Princes under the preâ—ences of wicked government and tyranâ—y who had the trick then as well as â—ow to couch their foul meaning in â—ood words and Scripture phrase with a dixit dominus when the Lord said no such thing as Davids Zealots 1 Sam. 24 5â—This is the day wherof the Lord said unto thee I will delivâ—r thine Enemy into thine hand anâ— thou shalt doe unto him what as shalâ— seem good unto thee that is thou shall murder him that was their meaning though the word was a good word and we doâ— not read where the Lord said any such thing at all So Abishai 1 Sam.
have those who are apt enough to make arguments with our Saviour bearing this conclusion then are the children free Mat. 17.26 but few that will imitate his peaceable example to fish for money rather then offend the higher powers Mat. 17.27 â—nd if you conjecture that our Saviour â—id this meerly for quietnesse sake behold the question rightly stated Is it â—awfull to give tribute to Cesar or not Mat. â—2 17 seriously propounded Master we â—now that thou art true and therefore we â—ope thou wilt not deceive us with a â—ie and teachest the way of God in truth 〈◊〉 and therefore thou wilt not cause us â—o erre through the deceiveablenesse of â—nrighteousnesse neither carest thou for â—ny man and therefore thou wilt not â—e afraid to speak the truth thou regarâ—est not the persons of men therefore feaâ—ing only God thou wilt boldly faithâ—ully without partiality or fear plainly â—ell us whether it be lawfull or not â—learly determined and concluded upon Da Caesari quae sunt Caesaris Mat. 22.21 If Christian liberty should loose the â—eignes of Civill government then Christ would never have acknowledged Pilates power to have been of God John 19.11 If subjection unto Kings were a hinderance to the propagation of the Gospel then Saint Peter would never have exhorted the Christians to submit themselves to every ordinance of man 1 Pet. 2.9 We have too many submitters now-adayes unto every ordinance of men but they are not unto such ordinances whereof the King is Supreme 1 Pet. 2 13. Object It is better to obey God then man and therefore for his sake we cannot obey every ordinance of man Sol. The Apostle doth not in this place discourse of obedience but of submission obedience is to be given to things only lawfull submission is to be given to any ordinance whatsoever though not for the things sake which is commanded yet propter Dominum for the Lords sake who doth command so absolute submission where God commands one thing and the King commands another thing We may refuse his will and there is perfect obedience when God commands one thing and the King commands the contrary we may not resist his authority and therein is true submission and this the Apostle doth not only assure us to be the will of God but puts this well doing in the stead of knowledge and wisdome whereby the ignorance of foolish men may be â—ut to silence 1 Pet. 2.15 when freedom â—ands of tiptoes her coat is too short â—o cover her malitiousnesse therefore the Apostle exhorts us to behave our â—elves As free but not using our liberty as a â—loak for malitiousnesse 1 Pet. 2.16 If Christian liberty did break the â—choole of civill Government then â—aint Paul would never have been â—uch a Schoole-master to the Romans Rom. 13. Let every soul be subject to the â—igher powers an excellent rule for â—ur obedience every soul no exemâ—tion by greatnesse or holinesse or â—ny by-respect whatsoever but if he â—ave a soul let him be subject to the higher â—owers if two powers clash one against another here we know which to stick â—o in our obedience that is which is â—ighest and that Saint Peter plainly tels â—s is the King whether to the King as Supreme 1 Pet. 2.13 There is no power but â—f God the powers that be are of God whoâ—oever therefore resisteth the power resisteth the ordinance of God and they that resist shall â—eceive to themselves damnation vers. 2. What Christian then can have his conâ—cience so misled as to resist those powers out of conscience when the Apostle plainly tels us verse 1. We must needs be subject not onely for wrath that is foâ— fear of them but also for conscience sakâ— because God commanded it There were Anti-monarchists and Anti-dignitarians even in the Apostleâ— time but if it had been laudable or agreeable to Christian liberty the Sainâ—Jude in his Epistle verse 8. would never have called the despisers of Dominiâ—â— and evill speakers of Dignities filthy dreamers and defilers of the flesh as he put them so we find them both together he never would have compared them to bruit beasts verse 10. he never would have pronounced woes unto them as unto the goers into the wayes of Cain greedy runners after the errour of Balaam for reward and perishers as in the gain-saying of Corah ver. 11. he would never have compared them to clouds without water carried about with wind to fruitlesse withered trees twice dead plucked up by the roots to raging waves of the Sea foaming out their owne shame wandering stars to whom is reserved the blacknesse of darknesse for ever verse 12 13. he never would have described them unto you so fully to be Murmurers Complainers walkers after their own lusts widemouth'd speakers of great swelling words having of mens persons in admiration by reason of advantage separatists sensuall and though they pretend never so much unto it having not the spirit verse 16.19 Christian liberty frees from the ceremoney of the Law not from the substance of the Gospel whereof we see submission subjection unto Kings is a great part thereof The Romane yoke and the Romans hands which held the plough ploughing upon the Christians backs and made long furrowes and for a long time were both adverse to the propogation of Christs Gospel yet during all that time neither Christ nor any of his Disciples ever attempted either the change of the one or the displaying of the other and shall we thinke our selves more wise then he who is the wisdome of the Father or better advised then by him who is the everlasting councellour or that any mans doctrine can settle us in more peace and quietnesse then he who is princeps pacis the Prince of peace will you have more Orthodox Fathers then the Apostles or the Children of this generation to be wiser then the Fathers of old Christ and his Apostles with all the antient Fathers taught and subscribed to this doctrine First Christ Da Caesari quae sunt Caesaris then Saint Paul Render to all their due tribute to whom tribute is due custome to whom custome feaâ— to whom fear honour to whom honour and all to Cesar Then Saint Peter submit your selves c. Fear God honour the King c. sic passim in Scripturis Dear Christians are we better pleased with the glittering tinsell of a painted Baby from a Pedlers shop then with the rich and inestimable Jewels of Divine truth will we suffer our selves to be cosened with the guilded slips of errour and what enthusiasmes every pretended spirit if not every Cobler Weaver Groome or Coach-man shall dictate who are but velut igneae and velut flatus as it were of fire or as it were a mighty and rushing winde but nothing sensible some hot exhalations of the braine set on fire by the continuall motion and agitation of the tongue Good God have we thus learnt Christ Is this the fruit of so clear a Gospel and