Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	day_n	lord_n	sabbath_n	11,934	5	10.2718	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15494	A loyal subiects looking-glasse, or A good subiects direction necessary and requisite for euery good Christian, liuing within any ciuill regiment or politique state, to view, behold, and examine himselfe in, that he may the better frame the course of his life, according to the true grounds of the duties of an honest and obedient subiect to his king, and to arme himselfe against all future syren songs, and alluring intisements of subtill, disloyall, dissembling, and vnnaturall conspirators, traitors, and rebels. Collected for the most part out of both olde and later writers, whose names are in the next page set downe. Wherevnto are brieflie added sixe speciall causes of vndutifull subiects disloyaltie. By William Willymat.	Willymat, William, d. 1615.	1604 (1604)	STC 25761; ESTC S120179	57,436	78

obedience Three arguments or reasons to perswade to obedience out of Rom. 13.1 2 3. c. whereof the Apostle Paul in the before noted place Rom. 13. vseth three seuerall arguments to perswade therevnto The first drawne from the excellencie or worthinesse of the first author or ordeiner of Magistrates which was God himselfe and therefore whatsoeuer God himselfe first instituted ordeined and founded that is most worthy to be embraced receiued regarded and obayed The second reason he there vseth is taken from the penaltie and punishment that followeth such as neglect reiect and contemne this obedience to the higher powers and that is iudgment which is not onely the iudgement of earthly iudges but also the vengeance of God for their resistance rebellion against Gods ordinance The third argument is also drawne from the end for which Magistrates were ordeined and set vp by God which is for the praise and good of such as doe well but on the otherside to terrifie and take vengeance on such as doe euill for the sword is not put into their hands for naught or to doe nothing therewith Tvvo arguments or reasons ●o persvvade to obedience out of 1 Pet. 2.13 c. Two of the very same reasons to induce and perswade to this dutifull obedience vseth the said S. Peter in the before alledged place 1. Pet. 2.13 Moreouer to mooue subiects the more readily and willingly to yeeld obedience vnto these higher powers God hath adorned and beautified the state persons of Magistrates with most honorable titles recommending vnto men the dignitie thereof in that he vouchsaueth them sometimes his owne name and stile as in Psalm Magistrats called gods a● in Psal ●2 6 and wherefore ●26 I haue said yee are Gods Whence we see then that men placed in authoritie are called Gods because they represent his Maiestie in ruling and gouerning his people this is a reason of no small importance to worke obedience to Magistrates in Gods people if so be that they be of God indeede God so honoureth rulers and gouernours that in token therof he inuesteth them with his owne name to teach their subiects that they should obay them as they would do him to whom that name doth of best right belong To stirre vp and drawe on good subiects the more readilie and willingly to obedience let them view and behold yea though it be but a little and a farre off Of the deformities vglinesse of rebelliō and wherevnto it is likened the deformities and ouglinesse of rebellion and the hainousnesse of disloyaltie which may not vnaptly be called Monstrum horrendum informe ingens cui lumen ademptum An horrible great blind and an ill fauoured monster which not vnfitly resembleth that confused Chaos spoken of by Hesiodus the Greeke Poet and described by Ouid to be Congestaeôdem non bene iunctarum discordia semina rerum or most fitly it resembleth euen hell it selfe Aug. lib. ser sermon 26. as S. Augustine writeth of it to be a place Plenus ardore incomparabili plenus saetore intollerabili plenus dolore innumerabili vbi tenebrae vbi horror aeternus vbi nullus ordo vbi omnis miseria So that Tuchydides the Greeke Historigrapher writeth full truely of it E. N. that Rebellion is all kinde of euill And as truly saith a later writer of it that Rebellion is not onely a sinne but euen the sincke of all sinne for herein lurketh the puddle of all filthie sinnes whatsoeuer against God man against Gods andointed Vizegerents Deputies and Lieutenants against countrie and countrimen against parents children kinsfolks and friends In rebellion is open and manifest periury In rebellion is apparant periurie whereby Gods holy name is contemned and dishonoured by breaking of oathes and renouncing alleagiance before sworne to lawfull Kings and Princes by calling to witnesse the name and Maiestie of God In rebelliō is swearing and blasphemie In rebellion most wicked detestable vaine swearing and blaspheming of Gods holy name and of the parts members of the blessed body of Christ Iesus breake out without either feare of God or any controulment of lawes In rebelliō is prophaning of the Sabboth In rebellion you shall see the Lords day neglected vnhallowed and the reuerent vse thereof prophaned not onely by the rebels themselues but also by those Christians that would full gladly and withall their hearts keepe it holy and yet hereby are forced to assemble and meete armed in the field to saue themselues their goods houses wiues and children against the inuasion and furie of rebels In rebelliō are thefts murthers robbing spoiling whordom rauishmēts of widows wiue and maides c. Most er●ant thefts desperate robberies and most cruell murthers with spoiling and bloud-shedding violence not against a fewe but whole and infinite multitudes do then most range when rebellion beareth the swaye Damnable whoredomes adulteries fornication sorcible rapes and rauishments violating and deflowring of matrons widdowes mens wines daughters virgins and maides are most rife in time of rebellion among most horrible and damnable rebels And finally among these most impious atheisticall rebels In rebellion is the breach and contempt of both Gods laws and mans lavves are all lawes both diuine and humaine broken contemned and trampled vnder foote and all manner of sinnes possible to be committed against God and man are set abroache Who then is so blind but he may euen with halfe an eye see and easily discerne the wonderfull difference betweene this beastly mother sinne this terrible monster of rebellion insurrection disloyaltie and disobedience to higher powers and the most excellent sweete amiable and most pretious guift of God blessed Peace the daughter of Christian faithfull and dutifull obedience For by the one namely rebellion shall men reape such vnsauorie such infected and poysoned fruites as you here before haue read or heard of By the other to wit Commodities of peace and obedience Peaceable obedience shall good loyall subiects dwell without feare euery man vnder his Vine and vnder his Figge tree from Dan vnto Bersheba from Portsmouth in the South parts of England to Dungisbie in the North parts of Scotland and so through out the vtmost parts of all good King Iames his fortunate kingdomes and dominions How foolish how be witched and how insatiated are then those subiects that will not lay hold on follow and imbrace this so commanded necessary profitable dutifull and loyall obedience Ambabus vel vtrisque manibus and that obuijs vlnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod aiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To perswade and allure subiects to dutifull obedience both holy Scriptures and diuers learned prophane writers haue sundrie examples most manifestly setting before mens eies To what end good examples of obedience doe chieflie serue What vse to make of the examples of disobedient rebellious subiects and consideration of their hearts both how the best sort of subiects haue

tyrant a cruell oppressour and a bloudie murtherer of many thousands of their nation And who were chiefe rulers What kinde of rulers they vvere for vvhom Paul exhorted and had the supreame authoritie in those dayes that the holy spirit of God by Paul exhorted that prayer and supplications should be made for such Truely about that time raigned the Emperours Caligula Clodius and Nero no Christians but Pagans and that was worse most cruell persecutours martyrs and murtherers of godly professed Christians And doth God himselfe commaund charge and exhorte their subiects to pray vnto him for such Emperours Kings and Rulers as were strangers Pagans Heathen Infidels murtherers tyrants cruell oppressours of them ransackers and destroyers of their countrie and friends whatsoeuer How deeplie then are good Christians and all loyall subiects bound continually to pray vnto God and to praise God for the blessed and most happie gouernment of godlye zealous and most Christian Kings and Gouernours and for infinite benefites and blessings powred vpon them by such gouernement What it is not to pray for kings princes c. Surely to fall into such extreame ingratitude and seeinglie willinglie and wittinglie to incurre such retchlesse and profound obliuiousnesse of Gods most bountifull blessings through want of prayer thanksgiuing in this case what is it else then to commit a most hainous and greeuous sinne against God against such gratious gouernours and against their owne countrie against themselues and the common wealth thereby to prouoke God to take away such blessings and to cause them to feele many things that willingly they would not and to beare burthens of griefes that otherwise they should not and that worthily too This was an exercise in the time of the primitiue church both highly regarded and feruently followed their forward and prompt inclination to pray for Magistrates may appeare by due testimonie of diuerse godly writers in those dayes In the 30. chap of his Apologie whereof let onely Tertullian at this time speake for the rest who saith thus We pray alwayes for all Emperours desiring God to giue them long life a sure raigne a safe house valiant armies faithfull counsellers honest subiects a quiet world and what soeuer else a man or Emperour may desire The king of kings for his sonne Christ his sake graunt true Christian subiects the like feruent zeale and willing spirites to be the more diligent watchfull and mindfull herein that Caesar may haue his due and God his glorie for euer and euer CHAP. V. Concerning tribute taxes subsidies c. being the fifte thing due vnto Caesar THe fift among those things which are due to be yeelded vnto Caesar that is to euery King The causes for vvhich taxes subsedies c. are greeuous and odious among the common subiects Prince ciuill Magistrate temporall ruler is tribute subsedies taxes and other such like customes a thing I know very greeuous to the eares no lesse odious to the hearts of a sort of simple ignorant people that partly because that at such paiments the poorer sort of the comminaltie are oftentimes forced by the richer and more able sort as it is Vox populi and would to God it were not too true to beate the heate and burthen of the day and to sustaine the greatest charge and paiments whereas they that are ten times the more able are nothing the like for their substance ratablie ceased but can easily inuent deuise and vse diuers cunning subterfugies and starting shifts to draw their necks out of the heauiest part of the yoake verifying the olde saying The weaker must be thrust to the wall And partly also because that lightly in all ages there haue euer started vp if not in deeds at leastwise in contumelious slaunderous vndutifull Acts. 5. and disloyall speaches some such Theudasses and Iudasses as doctor Gamaliel spake of in Act. 5. mutinous reformers grudging and male-contented reuolters viperous conspirators routing rioting rebels which vnder pretence of the commō good of all men and bearing the people in hand that they sought for and coueted only a reformation of disorders and a redresse of common-wealth matters haue spoken against the payment of tributes subsidies and such like taxes which appertaine to kings and princes affirming them to be oppression and extreame poulling of the poore comminalty and so haue drawne the silly ignorant vnconstant sort of people at leastwise to murmur grudge exclaime against them if not to take armes vpon them Yet notwithstanding what soeuer can be deuised to be said to the contrary vpon the heads or by the meanes of any such lewd wicked male-contented and insurrectious authours who both they themselues and their seduced silly followers through out all ages haue come euer to a bad end This haue I read and this I wish all true loyall subiects to consider of which for my owne parte I dare not nor I cannot but with all mine heart allow of to wit Hyperius in Rom. 13.6 that Ius pendendi vectig alia apud omnes gentes fuit semper receptissimum The law of tribute paying amongst all nations euermore hath bin a thing most vsuall and accustomed and vnto this in the same writer this reason is added Recte perpendunt omnes ac fatentur quantum quam vtile sit humanae societati magistratuum officium dū ij pro salute hominū sine intermissione invigilant atque hoc nomine vectigalia haud grauatim omnes illis pendunt All men do right well consider and confesse how great and how profitable the office of rulers and magistrats is for the maintayning of the society or felowship of men whiles that they watch and take paines for the safety of men and for this cause they pay their tributs most cheerefully and not grudgingly The same Hyperius vpon the Rom. 13. And againe he saith Hoc scripturae approbant hoc leges ciuiles communi gentium omnium consensu recipiunt This do the scriptures allowe of writing there of tributes paying This do the ciuill lawes with the common consent of all nations accept of And a none after he concludeth this matter of tribute paying with these words Vectigalia iuxta receptissimum omnibus gentibus ius sunt danda idque pro quadam contestatione obedienciae magistratibus debitae ob beneficia quae per cosdem in communi vita obueniunt Tributs according to the law admitted among all nations are to be payed and that for a certaine witnessing of obedient magistrats for the benefits which in common life befall by them Theophilactus and Bucer their opinions concerning tributes taxes c. And Theophilactus an ancient a learned and approued authour cōmenting vpon the Epistle to the Rom. chap. 13. vpon the words of the Apostle Reddite tributum saith thus verbo reddendi significat debitum quod inexcusabile subditis impositum est And Bucer a latter writer yet of great reckoning reading and learning agreeing with the