Selected quad for the lemma: hand_n
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A94139
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The soveraignes desire peace: the subjectes dutie obedience. By Thomas Swadlin.
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Swadlin, Thomas, 1600-1670.
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1643
(1643)
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Wing S6227; Thomason E88_22; ESTC R209873
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38,143
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43
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bee obeyed â— but saies the Rebell Replic it is possible for a higher power to command a thing unlawfull and if he do must he herein be obeyed or resisted Neither for howsoever a King may deale unjustly with his servants Rejoynd either 1 In violating the lawes and inforcing their consciences or 2 in depriving them of their goods by extortions and imprisoning their persons and though in the former of these cases he may not be obeyed yet in neither of these cuses may he be resisted But what are we to do then why then we may sugere flye away so David did from Saul if we do not then we must pati suffer but at no hand may we resist No Touch not mine anointed saies God It is worth your marking He doth not say Ne perdas kill not mine anoynted bee he a good or a bad King which is the most you can doe but Ne tangas touch him not which is the least that may bee St. Paul implies as much in the next word which is Part 3 if hee be the higher power and the King and command you a thing unlawfull not obey him not resist him but bee subiect to him and this word how-ever it seemes to imply lesser then obedience because in some cases it excludes the active part of it yet indeed it implies more then obedience because in all cases it includes the passive part of it and it selfe and honour too so that when Saint Paul saies Let every soule be subject to the higher powers he meants 1 Let every soule honour the King 2 Let every soule obey the King in things lawfull and indifferent 3 Let every soule be subject to the King in commands unlawfull that 〈◊〉 let every soule patiently suffer where he cannot actually do These are my three last Stages I am to travell over which I shall with all truth and expedition dispatch and then dismisse you I begin with the first which is Let every soule honour the King 1a 3ae and the honour which we owe the King is threefold 1 Mentis 2 Oris 3 Operis in thought in word in deed in thought this is plaine by those commands of Solomon and S. Peter Feare God and the King 1 Pet. Eccâ—s 10.20 sayes Solemon Feare God and honour the King saies S. Peter yea Solomon is yet more punctuall in this particular Curse not the King no not in thy thoughts Now because there is no Medium betwixt doing well and ill and Solemon forbidding the ill he commands the good therefore and therefore we must have a reverend estimation of the King we must love him if he be good but we must honour him though he be bad because whether good or bad the King and so of God From this inward reverend estimation iâ— thoâ—gh proceeds an outward reverend expression in word this is taught us by the example of Bathsheba when Adâ—niah aspired the Crowne she though the Queene yet spake reverentâ—y to King David 1 Reg. 1.18 saying And now my Lord the King thou knowest it not Too blame therefore were thâ—y 1 Reg. 12.15 2 Sam. 16. Exod. 22.28 that said and much more too blame was he that repeated it in print To your Tents O Israel what portion have woâ—â— Davâ—d what in thâ— sonnâ— of lesse Too blamâ— was Shâ—mei for cursing Dâ—vid for no man may curse the â—uâ—â—r of his people the Kâ—ng is the father of his kingdome and hâ— that curâ—eth his father is to die the deaâ—h and it was heretofore a Canon Apostolicâ—ll and it is not yet repealâ—d That whosâ—ever reproaches the Kiâ—g if he be a Câ—ergie man is to be deprived if a Lay-man he is to be excommunicated and therefore whensoever thou peakest of Kings speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brieflâ—e or sweeâ—ly And so shall you with more alacritie yeeld the King the third honour you owe him which is honour indeed he honour of â—hy gâ—ods This honour lies under census vâ—ctigalis Canonis Capitationu the honour of custome from Me chants and Strangers the hoâ—our of his sâ—t Rent and the honour of Subsidie or Poll-money They were sonnes of Belial that said how shall this man save us 1 Sam. 10.17 and they despised him and brought him nâ— presenâ—s read the place an if they were sonnes of Belial who offered the King nothing think with your selves what they are that bring in against the King You see the first duty you owe the King honour the honour of your heart the honour of your tonguâ— and the honour of your hand Thâ— second dutie is obedience in all lawfull and indifferent things commanded Iosh 1.16 All that thou commandest we will do say the people to Moses his successor I shâ—a yet to let us know that this must not be stretched to commands unlawfull say the three Children Dan. 3.18 We will not serve thy God O King when Nebuchadnezzar commanded them to worship his golden Image This obedience consists Zenophâ— first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in listning too and being perswaded by the Kings words Plato and therefore did he old Latine râ—adâ— Obedo to obey Obaudio to give care unto and â—â—ondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing his lawfull eâ—â—cts which his the comâ—le â—enâ— of the former Which who oâ—â—er resists to do dâ—â—â—s ipso facto become a rebell and diâ—bedient Quam qui facit saies Thucid des pâ—ccarum nonefacit sâ—dâ—â—pse â—otus est peccatum hâ—â—h whosoever doâ—h â—edâ—th nor sinne but â—e is sin wholâ—y sinne and Samuo give tâ—â—e reâ—sâ—nâ—â—f it 1 Sam. 15.23 Râ—belâ—ion or Disâ—â—eâ—ienâ—e is as the sinâ—â— of Witchcraft and as a Witch mâ—y be sâ—id to be a Deâ—ill so may a Râ—beâ—l be said to be sin Sâ— Bernard puts it as far disobedience to an horitie is a peece of he sinne against the Holy Ghost and in truth he had some reason as I canâ—we for so layâ—ng for disobedience to authority is agaâ—nst the light of nature and the sinne against thâ— Holy Ghost is so calâ—ed bâ—cause it is against tâ—e lâ—gnt of grace In a word if the King commands not iniquiâ—y in temporals as did Pharaoh to the Midwiveâ— if he commands not mpâ—etie in spiâ—ituals as did Nebuâ—adnezzar he must be obeyed by us else to deny obedâ—eâ—ce is to uphold at least to usher in â—ebellion aâ—d that is the greatest dishonouâ— to the King and bring first or last a great burthen on the conscience â—chitâ—phel for his evill counsell against the King was so struck in conscience that he hung himselfe and David for but laying his hand upon the skirt of Sauls garment he had thereby so disquiâ—red his conscience thaâ— he coulâ— never againe be in quiet with himselfe till heâ—nd Saul weâ—e fâ—iends And therefore much too blame are they who say with those rebels â—n the Psalâ—e Dirumpamus vincula let us break their bonds for when â—he boâ—d of obedience is broken farewell safety that we may live in safety â—od continue
pursue his father and set upon him when hee was weary and 〈◊〉 him which Councell was soe dangerous that if it had taken effect and effect it had taken had not God disapointed it by the counter-councell of Hushai it had lost Israel the best king they ever had but God reserved that king for better dayes and may God preserve our King for many better dayes and therforeâ—d feated that machavillian stratagem and because it was deseated in a peevish mood that first Machavillian being palsie-struck in his conscience and given over by God hee hangs himselfe God in his example telling all such counter-councellours against the King what death they may expect at least they do deserve If there be any such Achitophels in these dayâ—s within the Kingdomes of England Scotland Francâ— or Ireland that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councell against the King in his lawes or armes I pray God convert their persons and confound their plots In obloquie of speech as Shemei cursed king David sâ—ying come out thou bloody man and thou Man of Beliah which treasonable tresâ—asse against him howsoever he forgave yet God tooke it so much to heart because it was against his annointed that by an undreamâ—t of and unthought of way to this counter-orderer of his worâ—s against the king he most severely punished it within few yeares after by a death little shamefull and altogether as painefull as hanging The common law of this kingdome allots hanging to such disordered speakers against Soveraignety and it is a cannon Apostollicall that whosoever he be that reproaches the King if he be a clergy-man he be presently deprived if a lay-man he bepresently excomunicated Such disordered tongues have evermore disordered soirits Ex abâ—ndâ—ntiâ cordis loquituros a wicked tongue proceeds from a wicked heart and yet Solomon curbs the heart and will not suffer it in a thought to vilipend the King and hee gives you this reason for it for that that hath wings will betray it and a greater then Solâ—mon forbids the tongue to dishonour the King thou shalt not revile the Ruler of thy people they must be prayed for they must not be spoke against He that doth it in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of the higher powers And soe 3 is Hee and hee especially that forcibly opposes and oppugnes him with Arms This is a sinne out of measure sinnefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason and that is the greatest Crime that can bee nor can the Iudge bee too Cruell in punishing it saies Tully and indeed noe wonder since a Traytor is a devill soe Christ called Iudas David shewes the hainousnesse of it when he saies God forbidd I should lay myne hand on the Lords anoynted and his heart smot him i e his Conscience told him he had done amisse when he had but cutt off the lap of Sauls garment What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same if you but view the terriâ—lenes of Gods Iudgments upon such sinners Absolon was Miraculously hanged for taking Armes against King David and aspiring his Crowne Core Dathan and Abiram were swallowed by the earth for but murmuring against king Moses Pausanies was killed by his father and thrown to the dogs by his mother for offering and but offering to betray Sparta to Xerxes Ariobarzanes had his head cut off by the command of his Father because he would haue betrayed his army into the hands Alexaâ—der Rodâ—lph Duke of Swevia fighting against Henry the 4. for his Empire because Hildebrand the Pope had excommunicated him lost his right hand in the battell and being now leaving this wretched world to go into a worse and breahing out his distressed soule he lookes upon the stump of his Arme fetches a deep sigh and cryes out behold with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d. This vengeance is justly fallen upon me because I am an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resister of the higher powers But what need I speak of resisters here it were a good theame this in Rome or else where but the English needs it not as being the least â—â—â—â—ery of rebells in the world never had any protestant divine in this land his hand in treason sayes a great knight of this kingdome marke it never any Protestant divine a Jesuited divine may a Schismaticall divine may they may and have at this time they have but never had any Protestant divine no nor any Protestant lay-gentleman neither as I believe a lay-papist may a lay-brownist may a lay-anabaptist may but I believe never had any lay protestant no whatsoever some malignant spirits here in this City say that these present Armes are against the King yet sure I am the Parliament sayes otherwayes they are for the King and Parliament say they and ie They are for the King and kingdome for they are now the Representative Body of the kingdom and according to their loyalty to their King and their realty to their kingdome God reward them It were a great sinne in me to thinke otherwise and it is a great sinne in them that doe otherwise for he that resisteth the power resisteth the ordinance of God And that I am now to shew you in my 3 a. 1. ae why he that resists the power resists the ordinance If there were no more then what is here it were enough St Paul hath said it and therefore it is true but there is much more and much more you will finde in the sence then in the letter iâ— you will look into the worde the powers are of God not only by way of permission but a so of commission not by way of deficiencie but of efficiency not by way of sufferance but of ordinance not as plagues diseases and punishments though so sayes the Anabaptist for the Apostle does not onely speak the 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not only say they are of God but he shews also how they are of God not as his scourging rods and judgments but as his sacred ordinances the powers that be are ordained of God Vpon which words sayes Parcus explicat quomodo dixerat he declareth how he said that all powers are of God not certainly as wars and other mischeifs but as a wholesomâ— order which may supply the stead and represent the person of God in the government of men and therefore are the powers called not onely the ministers of God but also Gods and that can by no meanes be spoken of Gods scourges All inferiour and subordâ—n te Magistrates sayes Greg Naz are halft pieces of God drawn from the head to the shoulders or middle but Kings are the pictures of God at length and represent him so propartionably that as God is our invisible King so the King is our visible God and therefore as they that refuse the Kings coyne refuse the king so they that resist the powers Obiect