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master_n father_n king_n son_n 3,169 4 5.2990 4 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A51440 The King on his throne: or A discourse maintaining the dignity of a king, the duty of a subject, and the unlawfulnesse of rebellion. Delivered in two sermons preached in the Cathedrall Church in York. By R.M. Master in Arts, Coll. S. Pet. Cant. Mossom, Robert, d. 1679. 1642 (1642) Wing M2862; ESTC R214245 31,316 52

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instructs Obedience and Subjection What then is it because rising up in Rebellion against the King is a Sin so horrible and the Miseries which attend this Sin so insupportable that Negare maluit quam prohibere he rather chose to deny than to forbid it That as St. Paul Ephes 5.3 would not have covetousnesse so much as once named amongst the Saints so nor Solomon here Rebellion amongst Subjects This doubtlesse is not far from the Wise-Mans intent But the truth is non tam negat quam negando fortius prohibet he doth not so absolutely deny as by denying the more strongly forbid For we may observe that in the Language of the Scriptures as the strongest Negation is by an Interrogative so the strongest prohibition is by a Negative as here Rex in quem nemo insurgit A King against whom there is no rising up 2. Denying jus facti the lawfulnesse of doing the thing Thus as denying rem factam the thing done 2. As denying jus facti the lawfulnesse of doing the thing And here I must lanch out into the deep and not fearing what Stormes may follow steare forwards guiding my Course by the Compasse of Gods Word Non est qui resistat ei so Clarius the Scholiast and others Neither is there any that may resist him Not any whether of the Clergy or Laity whether Private Persons or Publique whether Lords or Commons Solomon hath a Non est qui resistat ei for them all Let every Soule be subject to the higher Powers so Saint Paul Rom. 13.1 pasa psuche every Soule si quis tentat excipere conatur decipere is the known Language of S. Bernard he that attempts to except endeavours to deceive Though a Prophet then an Apostle or Evangelist though a Man of an Extraordinary Calling yet subject to the Ordinary Jurisdiction no Cloyster or Church no Profession Employment or Dignity is a Sanctuary a Priviledg'd Place from the Tribute of Obedience due to Caesar To apprehend the strict tye in which the Subject is bound to His Soveraigne we must know that Kings are the Successors of the Patriarches both in the right of their Fatherhood as Fathers of the Country and in the rule of their Government as Governours of the Commonwealth The difference seems to be only this that the Patriarchs were Kings of their Families and Kings are the Fathers of their Countries B. Andrews So that jus Regium commeth out of jus Patrium the Kings right from the Fathers and both hold by one Commandement morall and one Bond naturall so that as the Sonne by the same Command of God is bound to obey his Father that the Subject is to obey His King So by the same Bond of Nature the Subject is to obey his King that the Sonne is to obey his Father What the relation of a Subject to his King Yea in the Relation of a Subject to His King is contain'd not onely the Relation of a Sonne to his Father but also of a Wife to her Husband of a Servant to his Master And what Father will admit it lawfull for his Sonne violently to resist him What Husband for his Wife forcibly to oppose him What Master for his Servant to rise up against him And shall we admit it lawfull then for the Subject violently to resist forceably to oppose and with Arms to rise up against the King who is Pater Patriae the Father of the Country Maritus Reipublicae the Husband of the Commonwealth and Subditorum Dominus the Lord of all His Subjects True may some say it is impious indeed to resist a King that is pious but a King by impiety doth degenerare in Tyrannum degenerate and become a Tyrant and when the King deserts his Duty no marvaile if the Subjects forsake their Loyalty As if Kings received their Crowns as some high Officers their Commissions with a dum bene se gesserint I told you before and now tell you againe I might here answer as Joash did Judg. 6. Let Baal pleade for himselfe let wicked Kings Patronize their own cause thanks be to God we have no cause to complaine of our Kings wickednesse but of our own and so need not I pleade for evill Kings since God hath bestowed upon us so good and gracious a King had we but thankfull Hearts to acknowledge his Goodnesse Yet because the Presse and the Pulpit have abounded with false aspersions cast upon the Royall Majesty and prepossest the People with vile Opinions and wicked conceits of His Sacred Person and Dignity I will suppose those Men who maintaine the People in their disloyalty not to be what indeed they are fallaciae Magistri as Tertullian calls some in his time Masters of Falshood and to be what indeed they are not Magistri Veritatis Masters of Truth and so all their false reports true relations And notwithstanding this supposition I shall make good Solomons non est qui resistat ei make it evident unto you That it is not lawfull for the Subject to rise up in Arms against him You may remember I toucht upon this point formerly I shall now I hope to your better satisfaction more fully handle what I then but lightly toucht Our Ground-work must be this infallible Axiome That It is not lawfull to take up Arms but in the defence of a just Cause and in Obedience to a Lawfull Command 1. Then I will make it apparant that there is no Cause 2. That there is no Authority that can justifie a Subject taking up Arms against the King But before I proceed give me leave to premise somewhat for the preventing prejudice and misunderstanding a thing too too incident in the cause of Kings When God and the King stand in Subordination Note there Deo Hominibus we must obey God and Man But where they stand in Opposition there the Apostles Maxime is good Deo potius quam Hominibus Acts 4.19 we must obey God rather than Man When then I tell you you must obey wicked Kings thinke not that I would have you obey Kings in their wickednesse No. I know there is a quae Caesaris and a quae Dei so that our Oath of Allegiance to the King must be no breach of our Oath in B●ptisme to God As Kings Reigne per Deum by God so must we obey them propter Deum for God not contra Deum against God Not because Kings are Kings therefore quod libet licet their Will must be a Law What were this but to Deifie Kings and in stead of Gods by Analogy to make them Gods indeed instead of Dii dicti Dii facti and so wipe the first Commandement out of the Decalogye We must know then we are to learne a Lesson of Obedience even when we disobey Obedience to the punishment inflicted when we disobey the Command enjoyn'd yeelding though not Active Obedience to do yet Passive to suffer what the evill Prince lay's upon us so that as we may not obey Princes