Selected quad for the lemma: war_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
war_n	king_n	levy_v	statute_n	2,647	5	9.0849	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65716	Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.	Whitby, Daniel, 1638-1726.	1685 (1685)	Wing W1737; ESTC R28389	88,809	79

committed to some Persons who thereupon should act as his Vicegerents here on Earth and should be owned as his Ordinance This therefore being true of all Supreme Authority that 't is Potestas Dei vicaria a Ray of divine Majesty that 't is entrusted with that Power only which is from above and representeth none but God whosoever lifteth up his Hands against it must be a Fighter against God for if a cruel and blood-thirsty Nero is as St. Paul asserts the Ordinance of God whosoever doth resist him must resist God's Ordinance and if there is no Power whether of Nero or Domitian but from God there can be no Resistance but from Satan If even that Power which condemned the Saviour of the World commenced from Heaven all Insurrections against such Powers must certainly derive from Hell In a word If Government be the Constitution of God to make forcible Opposition against it Faulkn ib. p. 427. must either be in design to have God's Authority subject to them who so act or at least that themselves may not be subject unto it both which things are unreasonable and include a resisting the Ordinance of God Argument 3 3. No Christian Subjects must resist the Higher Powers because they cannot do it without taking of the Sword avenging of themselves and claiming of the Power of Life and Death and passing Judgment on their Fellow-Subjects all which Prerogatives belong immediately to God and by his Ordinance alone or Grant to any Humane Powers Rom. 12.19 Matt. 5.39 For God expresly saith Vengeance is mine I will repay it and hath commanded us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to resist when we do suffer Evil. The Injury we do against our Fellow-Subjects is done to one of God's own Subjects it is a Violation of his Law and so it properly belongs to him to punish it God also being Judge of all the Earth 2 Chron. 19.6 all Acts of Judgment are declared to be not for Man but for the Lord because they are performed by an Authority derived from him Act. 17.25 28. Moreover it is by God we live and move and have our Beings he giveth to us Life and Breath and all things No man can therefore wield the Sword of Justice or use that Sword to take away his Brothers Life but by Authority from the God of our Lives by whom the Higher Powers are commissioned and who are therefore said by his Authority to bear the Sword and be his Ministers in executing Vengeance on the Evil-doer And therefore when St. Peter did attempt to wield the Sword even in Christ's Cause our Lord rebukes him Matt. 26.52 saying Put up thy Sword into its place for all that take the Sword shall perish by it This is saith Musculus Locus notandus omnibus subditis a place to be well noted by all Subjects for 1. This was a Cause wherein Religion and Civil Justice were both much concern'd for the malicious Jews were now pursuing their Design to put the blessed Jesus to an ignominious Death to crucifie the true Messiah and to extirpate his holy Doctrine from the Earth and Justice never was more highly violated than in the Methods which they used to destroy the Lord of Life And yet when upon this occasion his Disciples said Luke 22.49 Master shall we smite with the Sword he peremptorily forbids it and checks St. Peter's hasty use thereof and this he doth partly because John 18.36 as he declared his Kingdom was not of this World and so his Servants should not fight for its Defence against Authority partly because they could not do it in opposition to Authority without the taking of the Sword Contra Faust●m Manich. lib. 22. c. 70. for he saith Austin truly takes the Sword who when no lawful Power doth command or authorise him so to do useth Force of Arms to shed the Blood of others Secondly Observe that they who came to apprehend our Saviour were only some Inferior Officers commissionated by the Supreme Authority and yet they must not be resisted saith our Lord. Thirdly If we consider the Intention of the Person smiting we shall find that he had no design or purpose to rebel against or to turn Casar out of his Dominions but only to preserve his Master it therefore may be fairly pleaded in behalf of Peter that be kept the Laws inculpatae tutelae of Self-defence that what he did was of a sudden without deliberation and that he did not kill out-right but only wounded the High Priests Servant and yet our Saviour not only doth dislike the Action but thinks it necessary to work a Miracle for reparation of the Injury done by it If therefore to unsheath the Sword in Christ's own Cause against the meanest Officer commissionated by the Higher Powers be to usurp it what must it be to take it in our own If to avenge our selves upon our Equals be to usurp on God's Prerogative what must it be to offer to avenge our selves on our Superiors If lastly it be murther to shed our Brother's blood without commission from God or his Vicegerent then all who fight against Authority must become guilty of that sin and it will much concern them to consider what St. John hath said viz. 1 John 3.15 that no Murtherer hath Eternal Life abiding in him And suitable unto these Principles of our Religion is the Constitution of our present Government which doth acknowledge that the whole Power of the Sword or the Militia is in the King and 13 Car. 2.1 that 't is Treason to levy War against him within the Realm or without that justice regularly must be executed and Vengeance recompensed by Judges who receive commission from him to do it For our Sovereign Lord the King which is the current style both of our Statutes and of their Commissions That the Crown of England hath been so free at all times that it hath been in no earthly Subjection 16 R. 2. but immediately subject to God in all things touching the Regality of the same Crown and to no other That the Realm of England is an Empire governed by one Supreme Head and King 24 H. 8.12 to whom a Body Politick of Spiritualty and Temporalty be bounden and ought to bear next to God a natural and humble obedience That both or either Houses of Parliament cannot 13 Car. 2.6.14.2 3. nor lawfully may raise or levy any War offensive or defensive against his Majesty his Heirs and lawful Successors and lastly that it is unlawful upon any pretence whatsoever to take up Arms against him or against those who are commissionated by him Argument 4 Fourthly The Christian ought not to resist Superiors because He by so doing will cast a great reproach upon the Name and Doctrine of our Lord and give occasion to renew that Calumny of Jews and Heathens that our Lord was no Friend to Caesar that his Disciples were the men who by their Doctrine turned the

Nation into Shambles than that of being passively obedient And Lastly this Assertion is destructive of it self and never can contribute to the end for which it doth pretend to be designed viz. The preservation of the established Religion against the pleasure of the Soveraign for by What Laws are We authorized to resist for Religions Sake the Laws of God expresly forbid it By the Laws of the Land but these Laws deprive all Subjects of any power to resist the King by taking Arms against him Since both by Common 25 Ed. 3. c. 2. and by Statute Law it is plain Treason to levy War against our Lord the King in the Realm or be adherent to the Kings Enemies Since our Law plainly saith that neither Houses of Parliament jointly or severally 13 Car. 2. c. 6. and much less any other Subjects can lawfully raise or levy any War Offensive or Defensive against his Majesty his Heirs and Lawful Successors and That it is not lawful upon any pretence whatsoever to take up Arms against the King our hands are therefore tyed up by our own as well as by Gods Law for where 't is Treason to resist there remains nothing to be done P. 92. but to be passively obedient If therefore as this Author grants when it is made death by the Law of the Land to be a good Christian we must lay down our lives for Christ's Sake and the Gospel requires passive obedience when the Laws are against a man must it not require the same obedience when it is made death by the Law of the Land to take up Arms against our Lawful Sovereign When then this Author so pertly puts the Question P. 81. By what Law must we dye for being of that Religion which God approves and would have all the world embrace and hold fast to the end 'T is evident that the first Christians might with equal reason have put this question to St. Paul and Peter By what Law must we suffer for our obedience to the Laws of God doth he ask By what Law must we suffer for professing that Religion which is by Law established let him but grant this reasonable Postulatum that the Laws of God are as sacred and inviolable as the Laws of men and lay an equalty upon the hands of Princes and then the question will again return upon him and unto both these questions the answer is most plainly this That we must do it by virtue of that Law of God which doth enjoin us for Conscience towards God to endure Grief suffering wrongfully and when we do well and suffer for it 1 Pet. 2.19 20. to take it patiently and by that Law of God and of the Land which doth forbid resistance of the Higher Powers by taking up the Sword for when I cannot lawfully resist that power which will punish I of necessity must suffer or transgress When he adds That no such power is lodged in the Prerogative as to destroy men contrary to Law it is as true that no such power is lodged in the Supremacy as to destroy men contrary to Gods Law or even to make a Law which contradicteth the Divine Law and therefore no such Power is given them from God as to destroy the Christian for the Profession of Christianity or for obeying Gods revealed will or for not sacrificing unto Heathen Idols And yet God did enjoin all Christians when they did suffer upon these accounts to suffer patiently and not resist It is not therefore any Authority which God hath given to the Prince to punish men for doing well that binds the Christian thus to suffer but the plain Law of God and of the Land both which forbid them that resistance which alone can hinder it No Master hath Authority from God to deal perversly with his Servant no Parent to deal unnaturally and unjustly with his Child but yet I hope this will not authorize them to resist and to rebel against Master or Parent when they thus suffer by them and what can then remain but that they quietly do suffer wrongfully FINIS

I will not sit with the ungodly They likewise did pretend to greater Purity and to severer Discipline than could be shewed among the Catholicks declaring that they were the Church without all (l) Donatistae in nostra collatione dixerunt in ea se esse Ecclesia quae non habet maculam aut rugam August Ep. 50. ad Bonifacium Optat. l. 2. p. 55. Spot and Wrinkle Eph. 5.27 of which St. Paul makes mention in his Epistle to the Church of Ephesus and that they would permit no (m) Astruebant non esse malos tolerandos in Ecclesia propter contagium peccatorum Aug. Brevic. Collat. p. 575. wicked Men among them They falsly carped at the Catholicks as using superstitious Worship to something placed upon their (n) Dicebatur illo tempore venturos esse Paulum Macarium qui sacrificio interessent cum altaria aptarentur proferrent illi imaginem quam priun in altari ponerent sic sacrificium offerretur at nihil tale visum est ex eo quod fuerat mentita fama Optat. l. 3. p. 75. Altars and yet the Leaders of these Men were themselves (o) Traditionis reos principes vestros fuisse monstratum est Optat. l. 1. p. 39 40. August lib. 3. contra Crescon cap. 27. Traditors who had absolved one another from that Crime They were Men who spake evil of the (p) Convitia Constanti quanta potuit dixit Optat. l. 3. p. 67. Jam tunc meditabatur Donatus contrd praecepta Apostoli Pauli Potestatibus Regibus injuriam facere Ibid. p. 64. Emperour and opposed his Officers they denied the (q) Quid est Imperatori cum Ecclesia Optat. l. 1. p. 43. l. 3. p. 64. August l. 2. contra Petilian cap. 92. Authority of Civil Magistrates in sacred matters they were Contumaces legibus hostili modo repugnantes contumacious Resisters of the Laws after an hostile manner They had their (r) Cum Maxido Fasir ab ipsis insanientibus sanctorum Duces appellarentur nulli licuit securum esse in suis possessionibus terrebantur omnes literis eorum qui se sanctorum Duces fuisse jactabant Optat. l. 3. p. 68. Eece Ecclesia vestra Episcopis Ducibus cruentis morsibus pasta est l. 2. p. 55. Ducibus Clericis August Brevic. Collat. p. 579. Duces Sanctorum Captains of the Saints under whose Conduct they often did resist the Civil Magistrate and they were of the Clergy too they carried on their work per insanas querelas vana mendacia by furious Complaints and vain Lies they were Murtherers of Catholick (ſ) Venistis Rabidi membra laniantes Ecclesiae in caedibus immanes multi ex numero vestro per loca plurima cruentas operati sunt caedes Oprat l. 2. p. 54. Et cum altare defenderent Diaconi Catholici tegulis plurimi cruentati sunt duo occisi p. 55. De Episcopis vide August Epist 50. p. 220. de Presbyteris Ep. 148 149. Bishops Presbyters and Deacons August contra Donatist post Collat. cap. 35. yea they destroyed themselves by falling down from (t) Ex ultorum montium cacuminibus viles animas projicientes se praecipites dabant percussores sibi sub cupiditate falsi Martyrii in suam perniciem conducebant Optat. l. 3. p. 68. August p. 580. Brevic. Collat. Precipices or causing others to dispatch them that they might have the Honour of Martyrdom so far were they after their confident Pretences from being free from Sin A Form of Godliness of the same stamp is visible in many among us who call themselves Reformed Protestants consisting in a great Zeal for the Promotion of that Religion which they have espoused and a strong Out-cry against Antichrist and his Adherents and all that they are pleased to call a Rag of Popery in doing this they are so hot that they can venture their Estates and Lives in the espousal of this Quarrel and yet too many of them are so far from the Power of Godliness that they retain the very Spirit and the Marks of the great Antichrist whilst they declare so much against him walking in all deceivableness of Vnrighteousness 2 Thes 2.4 10. and lifting up themselves against the Lord's Vicegerents who are in Scripture called Gods being in this too like the Pharisees of old who stirred up the People saith Josephus against Hyrcanus the King Antiq. l. 13.18 cap. 23. l. 17. cap. 3. and afterwards against King Alexander and of whom that Historian who was one of them gives this Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pharisees are exceeding strong to oppose Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and very forward to make open War and to do hurt Nor can we easily forget how much Religion was once placed in opposition to the malignant Party and siding with those Men who call'd themselves the Saints and the Reformers of Religion and how much still some think themselves obliged to shew their Piety by being greater Separatists than were the Pharisees of old for albeit they would not mix with the People of the Earth or the profane in civil Conversation yet as our Lord and his Apostles did not so neither did the Pharisees refuse to go to the same Temple with them this Separation being opposite to their own Rules Maimon in Tephillah per. 8. Bab. Berac fol. 30.1 That the Prayer of the Congregation is always heard though Sinners be among them and that whosoever prayeth should when he prayeth joyn with the Church But 't is not now my Business to shew how groundless are these Separations but only to conclude from these plain Instances of Hypocrites and profane Persons That these things are no certain marks of real Godliness And evident it is both to our Reason and Experience that this Affection to or Aversion from a Sect or Party may and too often doth proceed from an inferiour Principle Our Love to any Sect or our Concernment for them may be wholly owing to the Education we have had among them or to the Profit we get by them or to the outward shew of Piety they make to the good Words and the fair Speeches by which they do deceive the Hearts of the simple on which account the Pharisee and Scribe gain'd such a Reputation with the Jews that 't was proverbial with them That if two Persons only were to go to Heaven the one would be a Scribe the other a Pharisee And that Antipathy we bear to others may arise from those Invectives and odd Representations of them we have read in Characters and Pamphlets the Pests of Charity and the Inflamers of our Heats or else received from the Mouths of their back-friends the Injuries or Persecutions we have suffered from them the Fears and Jealousies we have within us that we may suffer in our Estates Lives or Religion by them or lastly from some hopes of Booty or Advantage to be got by opposition to them Now that which may arise