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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	call_v	lord_n	see_v	5,205	5	3.3961	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80609	A treatise of subiection to the powers. Preached almost a yeer since, and now copied out for the presse; yet not to flatter any, but to inform all. : To the powers I say as Jehosaphat did, 2 Chron. 9.6 ... : To others I say in the words of the apostle, I Pet. 2.13 ... / By Tho. Carre.	Carre, Thomas, 1599-1674.	1651 (1651)	Wing C640A; ESTC R173401	35,985	61

large sense and metaphorically 3. Thirdly none did stretch forth his hand against the King directly but the forces were raised at the first to dis-ingage him from the disaffected party whose project was to ruine all for their own ends and to reduce the King to his bounden duty 4. Lastly violence may be resisted by force when there is no other way left And though every particular person may not manage that businesse of Resistance by his own authority yet by the authority of the State it may be done For not only usurping Tyrants but wicked Rulers that is such Rulers as 1. Oppose the State 2. And oppresse their Subjects by Illegalities may be resisted and removed too by the whole State For from whom Kings doe receive their dignity 1. Whether by Election and composition with the people 2. Or by Succession by the same they may be compelled to return unto their duty and to keep within their bounds And this holdeth 1. Not only in such Kingdomes as are meerly by Elections 2. But in those also which are by Succession and Inheritance specially if such Kings be bound by oath or Solemne promise at their Coronation to conditions as it seemeth it was in this Kingdome And Davids demeanour towards Saul doth justifie this State in their raising of Arms. For though David did not assault Saul yet he stood upon his defence yea though it was against Saul who was the Lords anointed (a) 1 Sam. 22. 2. Obj. But what say you to the oath of Allegiance What swear Allegiance to him and fight against him and kill him R. For killing him I say no more but what I have said before p. 29. 2. But for resistance besides what I have said before Read and consider the form of that oath of Allegiance and ye shall find in it nothing to the contrary but that the Hostility was lawfull notwithstanding that oath The oath hath in it four particulars 1. First that King Charls was lawfull and rightful King in all his Dominions Who ever denied that 2. Again that the Pope hath no power to depose him nor to dispose of any of his Dominions nor to discharge his Subjects of their Allegiance Who ever affirmed the Pope had any such power but Papists and yet they were admitted into his Armies to be the Assertors of his Prerogative 3. Thirdly notwithstanding any Declaration or sentence of Excommunication derived or pretended to bee derived from the Pope yet to bear true Allegiance to his Majesty Now in all that hath been done to his late Majesty it was by Parliamentary Power and not from any Power from the Pope neither directly nor indirectly 4. Lastly to defend the King his Person Crown and Dignity from all conspiracies and attempts And to disclose all Treasons and Treacherous conspiracies Now no man dare say that there was any Treason or Treacherous conspiracy in any of the proceedings against him And what was done to him was not done in a secret way of conspiring but in the Publique way of Justice Nor was it secretly carried on but made Publique and manifest by Declarations Consider the severall heads of that oath and you shall find that none of them were violated no not by the Hostility Because Armes were not taken up against the King directly but against Incendiaries evill instruments which were about him as hath been said By whom 1. The Kings person was captivated 2. His power abused 3. His Subjects tyrannized over 4. His Dominions put into a fearfull combustion 5. And the Kingdome by their means in the way to Desolation And in a word to free the Kings person from their Engagement that so his person and power politique which were so far distant in place might have been united again But there are three Texts in Solomons writings which were objected against the Hostility of the Defending party Arg. 1. Solomon saith I counsell thee to keep the Kings command and that in regard of the oath of God (b) Eccles 8. 2. A. I answer that that text of Solomon seemeth in sound of syllables to speak as much as can be spoken against the Hostility but if well examined it proveth nothing no such thing for which it is produced I find that Text two wayes expounded 1. Some by King in the Text understand God himself as if this were the sense I counsell thee to keep all Gods commandements for his solemn promise and Covenant sake And they that so expound it do referre it to that in Exodus (c) Exod. 24. 3. c. where Moses relating the words of God to the people they with one voice said All that the Lord hath spoken wee will doe Whereupon Moses built an Altar and caused Burnt-offerings to be offered and Peace-offerings to be sacrificed thereon and took of the blood and sprinkled it upon the people and said Behold the blood of the Covenant This was a solemn manner of protesting and is called The Oath of the Lord as all solemn oaths are called in the Scripture For confirmation whereof take notice what is said 1. Concerning a beast that was lent and it die or bee hurt and be taken away no man seeing it Then an oath of the Lord shall be between them that he hath not put his hand to his neighbours goods (d) Exod. 22. 10 11. 2. And concerning Shimei that went out of his City to which he was confined by oath Solomon saith to him Why hast thou broken the oath of the Lord (e) 1 Kin. 2. 42. 3. And that Covenant which was between God and the people for obedience spoken of in Exodus (f) Exod. 24. 3. It is called The Lords oath (g) Deu. 29. 12. And if this be the sense that text alledged out of Solomon proveth nothing it not speaking of an earthly but of the Heavenly King 2. Others and I think more properly by King do understand the Supream Magistrate by whatsoever title of dignity he be called And that clause In regard of the oath of God they take to be a limitation As if this were the sense or as if Solomon had said 1. Let Magistrates be obeyed 2. Yet so far and no further as will stand with faith a good conscence and with our allegeance unto God And the reason is good because there is no power but of God (h) Rom. 13. 1. and that power which the Magistrate hath from and is to exercise and execute under God must not be used to deprive God of his due nor to force obedience contrary to the will of God which obedience to himself the Lord requireth of all and hath sworn he will exact it of all I have sworn by my self the word is gone out of my mouth in righteousnesse and shall not return That every knee shall bow to mee and every tongue shall swear to me (i) Esay 45. 23. Here is the oath of the Lord and it must be shewed me out of Gods word what is contrary or this

A TREATISE OF SUBIECTION TO THE POVVERS Preached almost a yeer since and now copied out for the Presse yet not to flatter any but to inform all To the Powers I say as Jehosaphat did 2 CHRON. ●9 6. Take heed what yee doe for ye judge not for men but for the Lord who is also with you in the judgment To others I say in the words of the Apostle 1 PET. 2. 13. Submit your selves to every Ordinance of man for the Lords sake whether it be to King as to Supream or to Governours as unto them that are sent of him for the punishment of them that doe evill and for the praise of them that doe well Homo sum non possum non errare Haereticus esse nolo quia sum Christianus By THO. CARRE London Printed for Andrew Kembe and are to be sold at his shop on Margarets Hill in Southwark 1651. To the Honor ble Committee for Plundered Ministers Happiness both here and for ever HONORABLE GENTLEMEN YEE are in place of high Trust under the Supream power of this Common-wealth whom God hath y 1. Advanced to highest dignit 2. And made prosperous even to wonder and admiration Never was this Common-wealth more populous Never were 1. Armies more potent 2. Souldiers more resolute 3. Successes more if I may use the word Fortunate The Heavens have been Auspicious The Celestiall Influences Propicious And God himself obvious to the eyes of all that can see In Miracles in Mercies in Victories Eternall fame attendeth the Assertors of our Liberties here Immortall glory in Heaven But my Intentions aime in particular at you Noble Trustees For yee are the Fathers of the Clergy to protect or to punish to Settle or Sequester according to merit and desert And I having from the first hitherto endeavoured to advance the Justice of the Cause so far as my weak abilities could attain To which end I both preached it up in the Countrey and penned an Apology which had the allowance of an Imprimatur by M. Iohn White 1643. But it miscarrying how I know not I made it as common as I could with my pen witnesse two Copies wherewith I presented the Honorable Committee at Bury besides others which I gave to some Commanders and other friends in the countrey And now the last September I preached the substance of this wherewith I now present your Honors in my Cure at Mickfield in Suff. But how it took I may in part judg I therefore now flie to you as to my City of Refuge humbly craving safeguard under the wings of your Benignity hoping of better acceptance from the Presse then from the Pulpit at that time This subject I know well is not pleasing unto all it hath I know not whether more enemies or friends Men love Liberty Restraint is tedious to the most Every one would rule few are willing to be ruled unlesse it be under such a person or in such a way as they do best affect But I look 1. Upon Government in generall as upon a speciall gift of God 2. Upon the present Government as upon a Notable and Singular Dispensation of over-ruling Providence And as Ioshua said to the people Choose you whom Jos 24. 14. yee will serve as for mee and my house we will serve the Lord. So say I Let others doe what they please I for my part will honor the present power with all realty and faithfulnesse and I will submit thereto both for his sake that hath set it up and for conscience of my duty The nature of this Discourse considered I durst not adventure it abroad but under favour and Protection of Authority And I hope your Honors will 1. Both allow the matter 2. And Protect the Author who layeth himself low at your feet humbly craving acceptance and if worthy countenance against all Anti-Parlimentarian Criticks Carpers and Deriders And so resteth he that is and will be A Servant of Servants to the Power and a faithfull Observant of your high authority under that power of this Common-wealth Tho. Carre From my Study July 31. 1650. To all my Loving Country-men the free Commoners of the Common-wealth of England Grace and Peace Men Brethren and Fathers My Respects answerable to your severall Places premised Know ye that I doe herein indeavour to hold forth 1. The much Questioned 2. But unquestionable Truth of Subjection to the Powers For men are miserably distracted at this time by reason of the overtures in Government They halt between the two opinions of Monarchy and Commonalty And as it was in times past the people were divided into two parts the one half followed Tibni the son of Ginah to make him King the other halfe 1 King 16. 21. followed Omri and which prevailed yee may there see So now a great part is for one kind of Government and a great for another I for my part look upon the present Power and I verily think I ought so to doe for Providence is predominant in this as well as in all other occurrencies For Promotion cometh neither from the East nor from the West nor from the South it is neither by Casualties nor from Constellations but it is God that putteth down one Psal 75. 7. and setteth up another And Daniel telleth King Nebuchadnezzar That the most High ruleth in the Kingdome Dan. 4. 17. of men and giveth it to whomsoever hee will and setteth over it the basest of the People And what God setteth up who can pull it down Beloved Countrey men I would the world should know 1. That as I would bee loth to shew my self a Claw-back Time server 2. So I would not willingly bee thought to bee a rigid Time-opposer But a most humble waiter upon God in the dispensations of his most wise and just providence And this I do solemly professe that I would sooner have 1. My Brains beaten out with Bats 2. My Tongue plucked out by the Roots 3. My hand chopt off with a Sword Then I would 1. Strain my Wit to invent 2. Give my tongue liberty to speak 3. Or publish ought with my Pen Whereby a lawfull right or interest might suffer the least prejudice I meddle not therefore with the much spoken of Right whether by Succession as men are pleased to call it or otherwise I leave that to Statists I meddle only with the Visibility of the Power And 1. Where or in whose hands it is we all see 2. From whom it is we cannot but know 3. What is our duty I do endeavour to shew Leaving the rest to your considerations Brethren I will not use many words for a word is enough to the wise and they that are otherwise will hear no reason Yet let me speak freely to you in the words of the Apostle Rom. 9. 1. I speak the truth in Christ Iesus I lie not my conscience also bearing me witnesse in the Holy Ghost I have written nothing in all this Discourse of Subjection but what is if I

prove but meer illusions and devoid of confidence So much for the first Argument Arg. 2. Again Solomon saith where the word of a King is there is power and who may say to him What dost thou (t) Eccle. 8. 4. A. This argument hath two parts 1. First that every word of a King hath power 2. Again that in his wayes and doings hee is uncontrollable 1. For the first Hath every word of a King power How then came it to passe that King Sauls words had no more power He said and bound it with an oath that Jonathan his son should die but the people gainsayed and rescued Jonathan (v) 1 Sam. 14. 45. And wee doe not read that ever the people were faulted for it But this is certain that when a Kings word is rash ridiculous impious or impossible it hath no power in it 1. No commanding power in regard of the thing commanded 2. Though there may likely be a condemning power in respect of the person refusing 2. Again is a King in all his doings not to be controlled Solomon doth not speak of the Illegality of the thing but only of the danger He doth not say It is not lawfull to say to a King What dost thou but he doth insinuate that it is full of danger Who may say that is Who may safely doe it For 1. First it seemeth to be lawfull it may be said to a King What dost thou as appeareth By that of Samuel to Saul What hast thou done (w) 1 Sam. 13. 11. And by that of Elijah to King Ahab I have not troubled Israel but thou and thy fathers house (x) 1 Ki. 18. 18. And by that of John the Baptist to Herod It is not lawful for thee to have thy brothers wife (y) Mat. 14. 4. 2. But it seemeth to be very dangerous if we consider Jeroboams dealing with the man of God Lay hold on him said Jeroboam (z.) 1 Kin. 13. 4. Or Ahabs dealing with Micaiah Put this man in prison (a) 1 Ki. 22. 27. Or Amaziah his dealing with the Prophet that did reprove him Art thou made of the Kings Councel Why shouldst thou bee smitten (b) 2 Ch. 25. 16. It is therefore lawfull person and manner considered but is very dangerous Arg. 3. Again Solomon saith The fear of a K. is as the roaring of a Lyon whoso provoketh him to anger sinneth against his own soul (c) Pro. 20. 20. Where ye see Sin and Soul joined together and it must needs imply that such an one sinneth damnably or to death A. I answer that this is a fallacy of the figure of speech for neither Sin nor Soul are used in a proper sense For 1. First by Soul is meant Life as in divers other texts of Scripture but especially in the Psalmes as in these passages that follow Deliver my Soul from the ungodly (d) Psal 17. 13. They have laid waite for my Soul (e) Psal 57. 4. Lest he tear my Soul like a Lyon (f) Psal 7. 2. And in many other such like passages Soul is used in that sense 2. Again the word Sinne is not alwaies used to signify a transgression of a Divine law which is properly called Sinne as John defineth Sinne to be the transgression of the Law (g) 1 Joh. 3. 4. But 1. Sometimes it is largely used for missing of a mark Thus it is said of the Children of Benjamin that they could sling stones at an hairs breadth and not sinne or misse (h) Judg. 20. 16. And saith Solomon He that is hasty with his feet sinneth or slippeth (i) Prov. 19. 2. 2. Again a man is said to sin against another man by doing some injustice to him whereby he is either hurt or wronged In which sense Reuben said to his brethren Spake I not unto you saying Doe not sin against the child (k) Gen. 42. 22. 3. And a man is said to sin against his own soul when hee doth something which may call his life in question And thus is Solomon to be understood in the text objected viz. He that provoketh a King to anger sinneth against his own Soul And that this is Solomons meaning it appeareth by two other passathe Proverbs viz. The Kings wrath is as the roaring of a Lyon (l) Prov. 19. 12. The wrath of a King is as the messengers of death (m) Prov. 16. 14. But if any list to interpret Sinne and Soul properly then it must be understood of a just provocation and not of every anger or offence rashly taken And it cannot be forgotten who took up arms first and who stroke the first blow But why doe I speak of provoking a King when we have no King in Esse no not so muth as in Posse so far as we can see with the eyes of worldly possibility But a King we had when I first delivered these things But he is dead and gone and as I said before I doe often lament over him as David did over Abner (n) 2 Sam. 3. 38. and over Saul and Jonathan (o) 2 Sam. 1. 19. and as all Judah did over Josiah The crown is faln from our heads woe to us that wee have sinned (p) Lam. 5. 16. O brethren we have sinned 1. Our sins miscarried him into Illegall courses 2. Our sins apprehended secured arraigned condemned executed him Let the Nation therefore lament her sins and prize Superiors at a higher rate And for our sins God hath made an alteration Let us not struggle against the Dispensations of over-ruling Providence But let us say with the Psalmist This is the Lords doing and it is marvellous in our eyes (q) Psa 118. 23. And let us own the Power in their hands to whom God hath transferred it And we now see where the Power is let us own it and be subject to it And spoken be it to every Soul Let every Soul be subject c. The Conclusion All that is said before considered I for my part can see no ground 1. Either in Reason 2. Or of Religion Why I should make any scruple of Conscience to subscribe the Engagement Why I may not 1. Freely subscribe 2. Faithfully observe 3. Cordially obey 4. Constantly submit unto that Government which is now setled by full anthority of the Power in Being which must be acknowledged as things now stand to be in the hands of the Commons of England by their Trustees and Representatives in Parliament The form of the Engagement is this I T. C. doe declare and promise to bee faithfull to the Common-wealth in the Government now established without a King or House of Lords And note I pray you that faithfulnesse to the Common-wealth in the Government established to which we do oblige our selves by subscription is not to be understood of an unlimited subjection in regard of things to be done but it is to be understood of things lawfull possible and honest Which is the condition