Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	jesus_n	lord_n	1,817	5	3.2256	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51425	The necessity of Christian subjection demonstrated, and proved by the doctrine of Christ, and the apostles, the practice of primitive Christians, the rules of religion, cases of conscience, and consent of latter Orthodox divines, that the power of the King is not of humane, but of divine right, and that God onely is the efficient cause thereof : whereunto is added, an appendix of all the chief objections that malice is selfe could lay upon His Majestie, with a full answer to every particular objection : also a tract intituled, Christvs Dei : wherein is proved that our Soveraign Lord the King is not onely major singulis, but major universis.	Morton, Thomas, 1564-1659.	1643 (1643)	Wing M2842; ESTC R232334	18,967	25

being like the fishes of the Sea or the creeping things who have no Ruler over them for Per legum positiones repercutiant multiplicem gentilium injustitiam Kings and Princes by their Laws restraine and bridle the fury and violence of our naturall corruptions yea and the worst of Princes is never worse then Quemadmodum populi digni sunt Dei justo judicio in omnibus aliqualiter superveniente Iren. l. 5. c. 24. such as the people have provoked God to set to afflict them whose just judgement alwayes interposeth it self in such weighty cases Although sometimes we know it not oft-times we will not acknowledge it which being so may oblige every one of us to be subject to all powers of all qualities conditions dispositions tempers religions under whom the Lord hath placed us Sive 1. Nutriciis sive 2. Hypocritis sive 3. Haeroticis sive 4. Tyrannis Whether they be noursing fathers for whom we must praise God or dissembling Hypocrites or obstinate Heretickes or bloudy Tyrants for all which we must pray to God Whatsoever Sanders Allen Stapleton Parsons Mariana Boucherius Santarellus c. on the Romish part And Knoxe Buchanan Gilbey Goodman and Daneus on the other extreame have formerly taught Calderwood hath followed and some too fiery spirits of late have seditiously and scandalously put in practice of whom I may say in the Apostles language If any man teach otherwise then what I have affirmed he consenteth not to the wholsome words of our Lord Jesus Christ and to the Doctrine which is according to godlinesse but is puffed up knoweth nothing as he ought to know but doateth about questions and strife of words whereof commeth envy strife railings evil surmiseings froward disputations of men of corrupt mindes and destitute of the truth which think that gaine is godlinesse howsoever they pretend godlinesse rather then gaine from such separate thy selfe For howsoever we must performe active obedience to such Princes onely so far as lawfully we may Calv. Bez. Marl. Roloc. G●●●v usque a●ara● so long as Cum Deo non comparabuntur they are not set in competition with God Tertul. Yet we must performe passive obedience and absolute subjection suffering without resistance being subject without rebellion even if they should command the most unjust superstitious idolatrous prophane or irreligious things which can be imagined yet I say we must not rebell unlesse we will renounce Christianity but we must let this be Probatio subjectionis the touch-stone of our subjection even our patient and constant sufferings For Quae passos Apostolos scimus manifesta est Doctrina The truth of this Doctrine is sealed by the Apostles sufferings who indured of Heathen Princes and for not renouncing Christianity Carceres Vincula Flagella Saxa Gladios Impetus Iudaeorum Coetus Nationum Tribunorum Elogia Regum auditeria Proconsulum Tribunalia Caesaris nomen interpretem non habent Imprisonment Bonds Stripes Stoning Wounds Violence of the Jews Conventing before the Gentiles Questioning in the Courts of Tribunes Examinations and Answers before Kings Arraignments at the Tribunals of Proconsuls yea and could not find an Appeale to the Emperour any protection for their innocencie yet they not onely submitted themselves and possessed their own soules with patience but also taught all pious people so to doe as here our Apostle makes it apparent and Titus 3. 1 2. presseth it to all posterity Put them in remembrance for indeed we are too apt to forget that they be subject to the Principalities Powers and that they be obedient ready to every good work that they speak evill of no man much lesse of Princes and Prelates as some of late have done That they be no fighters much lesse Armed Rebels but soft lowly gentle shewing all meeknesse to all men much more to Rulers yea and such effect did this Doctrine produce that Sanguis Martyrem semen Ecclesiae Cypr. The blood of the Martyrs was the seed of the Church The bloud not the sword that were too Turkish And however Circa majestatem Imperatoris infamemur Tert. ad Scap. l. 2. They were slandred as disloyall to the Emperour yet Nunquam Albiniani vel Nigriani vel Cassiani inveniri potuerunt Christiani Never any Nigrian who made Religion the stalking-horse for Rebellion Nor never any Cassian who assaulted his Soveraign by Assassination could be found amongst the Christians Christianus nullus est hostis nimirum Imperatoris quem sciens à Deo suo constit●i necesse est ut ipsum diligat rever●atur honoret salvam velit cum toto Romano Imperio quousque seculum stabit tam diu enim stabit Colimus ergo Imperaborem sic quomodo nobis licet ipsi expedit ut hominem à Deo secundum quicquid est à Deo consecutum solo Deo minorem For no true Christian can be an enemie to his King or Emperour whom he knows to be placed over him by God and therefore upon necessity must love him reverence him honour him pray for him and desire and indeavour his safety as the safety of the Kingdome as being next to God lesser onely then God and endowed with the power which he hath from God over all the men in his Dominions Hereupon was it that the Christians fought so many valiant battels and obtained so many glorious victories even for Heathen and persecuting Emperours yea even for Iulian the Apostata himselfe but never did they fight any battel pitched any Field arrayed any Army armed any Legions or so much as entred into consultation against their Emperour And thus you see Qualibus to what manner of Princes we must be subject And I think all will willingly conclude Si parendum est magistratui prophane certè multo magis obedire oportet Sancto Christiano Bez. If Heathens were thus obeyed much more should Christians If persecuting much more pious Princes such as our Gracious Soveraigne whose clemencie may challenge our love as wel as his power command our duty whom God preserve and prosper long over us in honour and felicity and give us the grace and gratitude to be subject not onely for feare but even for conscience sake And so I come to consider 2. In Quibus In what things we must be subject Wherein the true stating of the Question is much differenced from the mistaken and mistaking Tenents of many of these times who conceive and would beare the world in hand 1. That they are bound no further to Subjection then with a Rightly Regulated Conscience they may performe Active Obedience to all their Superiours Edicts and Commands 2. That they are not bound to Active Obedience where they have a doubting conscience although not fully informed by the right rule of Reason or expresse authority of Gods word 3. That the Supreame Magistrate must have expresse affirmative warrant in the word of God for all his

injunctions or else the Subject needs not obey them Whereas the truth is 1. Concerning the first That although Active Obedience binds onely in the Lord yet absolute subjection is due without any resistance for the Lords sake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To humane Ordinances 1 Pet. 2. 13. Even when man ordaines not the Load 1 Cor. 7. 12. yet such a man as is ordained of the Lord and so presumed to ordain according to the Lord wee may not in any wise resist 2. And as concerning the second Although when man is left to his own liberty The rule is to be observed Quod dubitas ne feceris because he that doubteth is condemned of his own Conscience yet when we are Commanded by Authority and wee onely doubt in our selves whether that bee good and lawfull which is comanded or not The Rule of Saint Augustine must be observed Si dubitas feceris If you onely doubt doe it except you have expresse warrant out of Gods word or the Analogie of faith and undeniable necessary Consequence to the contrary Authority must turne the scale of thy doubting conscience and weigh downe thy Judgement to Active obedience so that 3. The Magistrate is not bound to expresse Text for warrant of each of his particular edicts It is sufficient that it is contained in his generall Commission Dixi Dii estis I have said ye are Gods Psal. 82. 6. and therefore have committed my delegated power to you Per me Reges Regnant By me Kings Raigne Pro. 8. 15. And therefore by my authority may lay injunctions upon their Subjects and they are obliged to Active Obedience except they can produce a negative Act of Parliament out of the high Court of Heaven for Princes are not onely instead of God by representation Exodus 4. 16. but they have the power of God over those to whom they have commission Exod. 7. 1. I have made thee Pharoahs God yea and put case the Subject could produce a contradictory command of God to that of his King yet is not his passive obedience dispensed withall nor any part of his absolute subjection dissolved or cancelled But wee must needs be Subject at least by suffering if not by doing in all things even against the dictate of a doubting yea or a discerning conscience 3. But then in the next place it remains to be resolved by what meanes or in what manner this subjection is to be expressed which must be by these seven meanes following where there are not Iura Regni by mutuall consent of Prince and people to supersede them or dispence with any of them 1. First by praying for them 1 Tim. 2. 1. 10. 4. I exhort therefore that first of all Supplications Prayers Intercessions and giving of thankes be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour who wil have all men to be saved and to come unto the knowledg of the truth Where observe we must pray 1. To the end that we may live godly and peaceably when we did not live so before 2. That they may come to the knowledge of the truth when they knew it not before 3. And that they may be saved when they were not in that state before None so bad then to and for whom we are not to expresse our subjection by this duty 2. Secondly we must speake no evill of them Exod. 22. 28. Thou shalt not revile the Gods nor curse the ruler of the people Is it fit to say to a King thou art wicked and to Priuces ye are ungodly Iob. 34. 18. No certainly nothing lesse and therefore follow the counsel of M●rtialis who lived in the Primitive times learned of the Apostles and taught to succession A murmuratione custodite corda vestra Keepe not onely your hands from mutiny and your tongues from muttering but even your hearts from repining 3. Thirdly we must not dispute their Commands for where the word of a King is there is power and who may say unto him what doest thou Eccles. 8. 4. i. e. Not publikely and illegally to raise opposition against him onely we may privately informe our own judgement to prepare as peaceably either for active obedience or for Martyrdome 4. Fourthly we must expresse our subjection by doing all their commands which are not directly against God resolving with the Israelites All that thou commandest us we wil do and whithersoever thou sendest us we will goe onely the Lord thy God be with thee Fiftly we must expresse it by suffering all punishments patiently without any resistance for those things which we dare not do when they command them because they appeare not seem to be directly against God as hath been before demonstrated imitating S. Chrysostome Epist. ad Cyriacum Cum à civitate fugarer dicebam intra meipsum si quidem vult Regina me exulem agere agat in exilium Domini est Terra plenitudo ejus si vult secare secet idem passus est Isaias c. Et si substantiam auferre auferat nudus exivi ex utero matris meae nudus etiam revertar If the Queene will have me go into banishment let her banish me The earth is the Lords and all that therein is If she will have me sawen in sunder I submit my self Isaias suffered so before me If she will confiscate my goods I am contented Naked came I out of my mothers wombe and naked must I returne again Behold this must be the patience of the Saints Sixtly by supplying meanes Ad necessaria secundum statûs sui conditionem Lyr. paying due tribute to our Princes for this is the manner Quomodo velit te subjici protestatibus redere jubens cui Tributum Tributum cui Vectigal Vectigal i.e. quae sunt Caesaris Caesari quae Dei Deo Tertul. Which tribute must be paid without limitation of the quantity before or accompt of the disposing of it after payment Gloss. Ordinar If Calvin understand it aright which I dare not assure nor will I dispute for Neque nostrum est vel Principibus praescribere quantum in res singulas impendant vel eos ad calculum vocare We have no power to prescribe to Princes what they shall expend upon occasions nor to call them to accompt for their imployment of what is expended which I conceive to be intended where there are not Pacta inter Principem Populum nor fundamentall Lawes of the Land to the contrary Seaventhly we must expresse our subjection by guarding of the Princes person fighting for him upon occasion and sparing him from going out with us to battell lest he should quench the light of Israel 2 Sam. 21. 17. And what kind of consciences those men have who can let their leige Lord go out