Selected quad for the lemma: hand_n
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A39281
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S. Austin imitated, or, Retractions and repentings in reference unto the late civil and ecclesiastical changes in this nation by John Ellis.
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Ellis, John, 1606?-1681.
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1662
(1662)
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Wing E590; ESTC R24312
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304,032
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419
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there may be some kind of amicable or forcible resistance made to the person of a King in some private affairs and in some particular occasions as David might have held Saul's hands if he had in the like manner fall'n upon him as he did cast his Javelin at him And Bathsheba no doubt might have resisted David if he would have forced what he did perswade yet these no way infer a publick and armed contest against him 2. Keilah Secondly David if by temptation he would have resisted at Keilah yet God by letting his friends become treacherous kept him from giving of such a precedent As he did also keep him from fighting against his own Prince 1 Sam. 29. or else becoming perfidious and ingrateful to his benefactor Achish one of which he must have done by turning the spirit of the Lords of the Philistâ—ms against him 3. Cave of Adullam 1. Sam. 24. and chap. 26. But thirdly when David was out of temptation and himself when power was in his hand once and again and he exhorted by some as called by God to do it yet refused and that with this reason because he was the Lords Annointed Lords Annointed which is no more but that he was Legitimate King yea his heart smote him for but cutting off the lap what would it have done if by war he had occasioned the cutting off the life and head of the King For the Revolt of the ten Tribes from Solomon under Jeroboam First when others can produce so set 3. Ten Tribes See 1 King 11.29 chap. 12.24 formal and solemn a call thereunto as then was and such an express approbation afterward In loc we may indulge them the opinion of Abulensis who on these and other grounds defendeth them But secondly 2 Chron. 13.5 6. they are expresly charged with Rebellion by Ahijah who saith Ought ye not to to know that the Lord God of Israel hath given the Kingdom over Israel to David for ever even to him and to his sons by a Covenant of salt And Jeroboam the son of Nebat the servant of Solomon the son of David is risen up and hath REBELLED against his Lord. And thirdly of this judgment are the very weighty and I think the most Expositors Jews and Christians Kimchi in 2 Reg. 11. Pet. Mart. in loc Sanater in 2 Chron. 13.4 Calv. Instit lib. 1. cap. c. ult § ult Hos 8.4 Jure damnatur populi decem Tribuum rebellio quòd velut invito Deo à Davidis posteris desciverit Justly are the people of the ten Tribes condemned because they would as it were in spight of God revolt from the posterity of David saith Mr. Calvin Lastly of this judgment the Lord himself declares he was both by word and action by word when he saith They have set up Kings but not by me they have made Princes and I knew it not By action in that by this means he took both peace and true Religion from them and withal sent them into captivity long before the other but never vouchsafed them any publick visible and particular return that we read of Kimchi in 1 Reg. 11.39 it being denied by their own that the ten Tribes came back when the other two did I have done with that instance The fourth is Libnah 4. Libnah 2 Chron. 25. a City of the Priests which revolted from Joram because of his idolatry but this as that of Edom who revolted at the same time Answ are no encouragements they both being recorded as a punishment only of Joram for his revolting from the Lord God of his Fathers but no more commended then was Absolom's insurrection which also was by way of punishment or Jeroboam's Apostacy which was for the idolatry of Solomon Again it was not lawful for either Edom or Libnah so to do especially the latter being a City of Priests who should both have known and taught that defection from the house of David upon whom the Kingdom was setled Bils part 3 p. 106. and separation fâ—om the Temple to which the worship was annexed was rebellion both against God and man But 't is true too often omne malum à Sanctuario that from the Priests the ill example of sedition and schism is derived unto the people 5. Maccabees 5. Next for the Maccabees 1. Antiochus against whom they managed the war and others were invaders not inheritors of the Kingdome Aliens not natural Princes to whom they owed no allegiance by birth by laws by oath by conquest by succession by protection 2. Besides there are of their own that think the issue of that war proved bad because the Maccabees went beyond their calling 3. Lastly if Exitus acta probat this must not be alledged by them that would finally thrive in such an enterprise for this at the length miscarried and ended in the Roman servitude 6. The Primitive Christians 6. Touching the Primitive Christians under Maximinus We are first to note that they were not subjects to him but confederates and friends Moreover a war saith the Historian Euseb Hist li. 9. cap. 7. did arise to the Tyrant Maximinus against the Armenians who even from the beginning were the friends and confederates of the Romans These who alâ—o were Christians and studious of Religion the hateful Tyrant endeavouring to force unto idolatry and sacrificing to Devils of friends made them enemies and of confederates adversaries Whence it is apparent they were not subjects Secondly for other Christians that might resist in those times they might be as some of them were abetted by a coordinate power for each of the Emperours of the East and West had their dominion a part and the one did not ordinarily middle with the other yet the Empire was but one whereof the Emperours that were had the general protection and might and did succour the oppressed within the Dominions of their Colleague Euseb l. 9. c. c. 9 10. as Constantine did the Romans against Maxentius and Licinius against Maximinus or if it were not so yet were they co-ordinate Princes not subjects This for particular cases But for the general spirit and practice of Christians of those times all Writings and Apologies are full of the solemn protestations of the Christians that though for number and strength they could yet that it was not lawful for them to resist As may be seen by that of Justin Martyr Apolog. 2. God only saith he we worship but in other things we are cheerfully obedient unto you whom we acknowledge to be Kings and Princes of men And Irenaeus Lib. 5. Adv. Haeres Valentin Cujus jussu homines nascuntur hujus jussu Reges constituuntur apti iis qui in illo tempore ab ipsis Regantur Quidam enim illorum ad correctionem utilitati subditorum dantur conservationem justitiae quidam autem ad tumorem ad poenam increpationem Quidam autem ad illusionem contumeliam
formidable examples in the Ministery of those who not without very probable gâ—ounds and weighty advice have receded from their places provided that they could eat their bread in them though perhaps but course or not over-powered with other temptations or distractions Considerable are the words of Calvin to this purpose Ita respicienda est vocatio tua ut ab omnibus avocamentis sensus tuos omnes avertas In Epist ad Philip. cap. 2. 21. Licet alibi opulentiùs vivere At Deus te alligavit Ecclesiae quae tenuitur modò te alat Alibi plus honoris sed eum tibi locum attribuit Deus in quo humiliter vivas A ibi salubrius coelum aut amoenior Regio sed hîc tibi statio ordinata est Optares tibi cum humaniore populo esse negotium offendit te vel ingratitudo vel ferocitas vel superbia denique cum genio moribus Gentis minimè convenit Atqui luctandum est tibi tecum vis quodammodo contrariis votis est afferenda ut spartam quam nactus es colas Which passage truly I left un-Englished but remembring it may do some good unto the * The Wives of Ministers weaker sex 't is this Thou art so to observe where God hath called thee that thou must shut thine eyes from all enticements thence Elsewhere thou maist live more plentifully but God hath bound thee to a Parish which will but keep thee sparingly There is more credit to be had else where but God hath assigned thee a place whâ—re thou must live obscurely The aire is better at such a place and the Country far more pleasant but here thou are appointed Sentinel Thou couldst wish thou hadst to deal with a better natur'd people thou art troubled at their ingratitude at their rudeness at their pride and insolency in a word thou canst not away with the spirit anâ— disposition of the people But thou must wrastle with thy self and offer a kind of force to all opposite affections that so thou maist adorn that Spouse to which thou art engaged Thâ—s far there But the Sauce is not all Vineger He therâ—fore adds in the same place Idem ibid. Eatenus concedendum est Ecclesiae ministris sua quaerere ut non impediantur à quaerendo Christi Regno sed hoc modo jam non dicentur sua quaerere quoniam à praecipuo scopo aestimatur vita hominis Thus far saith he it must be granted unto Ministers to seek their own so as they may not be hindred from seeking the Kingdom of Christ But on this account they are not now to be said to seâ—k their own because we are to judge of a mans way by the scope and end he aimes at Thus he Conc. Nice Can. 16. And the Council of Nice â—ath this Canon Ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat sive Episcopus sive etiam aliùs Clericus That no man be he Bishop or other Clergy-man should endeavour to go from a meaner to a greater place or people Concil Trid. Sess 3. sub Jul. 3. Can. 5. And there is reason for it seeing it is seldom that he can sine magno suo Eccâ—esiae incommodo gregem sibi concreditum relinquere ac non sine Episcopalis dignitatis diminutions Leave the flock entrusted to him without great inconvenience both to himself and them and without disgrace to his ministerial function Psal 92. as the Council of Trent hath it But to return God hath promised to keep us in all our ways whilst we are in our way 2 Sam. 11.1 2. we are under protection Now as was implyed above this degree of spiritual fornication is occasioned sometime as the other was in David Desidosus erat The hand that is not busie will Object the head to wandring still This for the occasion of my Lapse SECT II. The Causes Privative BUt the Causes were as in the former Controversie partly general and privative partly positive and particular The general was that as I had in the former through zeal without knowlâ—dge resisted the Spirit of God so I committed here the same error upon the same grounds against the Word of â—od For why may I not call it the Word of God which was first in it self a truth and that one of main concernment and then spoken when I was leaving my relation and as it were at Farewell when words use to be of most weight and lastly uttered by Dr. Laud Arch-bish of Cant. my honourable Lord and Master one whose place was in solemn manner to declare it Although his person should have been as bad as his who prophesied being the * Joh. 11.51 High-priest It was this viz. An Admonition to adhere unto the Church of England without turnig unto the right-hand or unto the left To which most Sovereign counsel if the Author's self did not in all things correspond as some have published he had therein no servant of me and yet he did confer upon me no common favours By vertue whereof I enjoyed the benefit of the best part of my education and preparation for the Ministery Unto whom living or dead I have not return'd evil willingly But on the contrary being sollicited and that with some kind of intermination to be and afterward cited as a witness against him I appeared not When the Lord Cromwel in Henry the eighth's time Fox Acts Mon. in the life of Cromwel was glaned at by one for having been servant unto Cardinal Wolsey he not onely did acknowledge it but professed also his grateful memory of the benefits he received from him Because his Lordship may have with some though not meriting the like resentment with the Cardinal This for the occasion and cause privative SECT III. Causes Positive THe Causes Positive First 1. Of Recess from the Church I took offence at some things in the Church in the Assemblies the Worship and the Discipline neither perceiving the beam in my own eye nor the beauty of that Spouse that seemed black Cant. 1.4 14. but was comely in the eye of Christ no nor the deformity of the Concubine that was but painted over An adulterous spirit sees beauty in any but his own wife Next 2. Of Access unto Independency I was taken not undeservedly with the good gifts and preaching that I perceived in certain of the Independent way And I did not well apply then what I had sometime done viz. To mark those that caused divisions and offences Rom. 16.17 contrary to the doctrines which I had received and avoid them because they that are such serve not our Lord Jesus Christ but their own bellies and with sweet preaching so Mr. Tindal and flattering words deceive the hearts of the Innocents But the main was a love to that beauty of holiness in Order and Ordinances which they predicated and spake so much of Now Aug. de utilit cred cap.