Selected quad for the lemma: soul_n
Text snippets containing the quad
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A94139
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The soveraignes desire peace: the subjectes dutie obedience. By Thomas Swadlin.
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Swadlin, Thomas, 1600-1670.
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1643
(1643)
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Wing S6227; Thomason E88_22; ESTC R209873
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38,143
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43
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the fourth best but the worst of the foure best And these foure degrees to the chayre of State are but tytles a word confounded by some bodie with power a conditio sine quâ non that necessarie condition which God uses whereby to mount men to Soveraigntie V. G. The soule is not infused into the body untill the body be accommodated with all naturall dispositions of necessitie required to make the bodie a fit receptacle for the soule nor is any Prince mounted to his throane without those meanes politicall which are necessarily required to install him in his Throne yet for all this Bayard himselfe dares not but say That the soule is infused or created in mans body immediately of God nor can any reasonable man justly say but that the power whereby Kings rule and governe States is immediately of God And whereas S. Peter cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of man â— Pet. 2.13 he means it only either 1 Subiectivè or 2 Obiectivè or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because men are the subject the object and the end of it but the fountaine of it is God In a word as I said before the title to it is Humane and by men but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jurisdiction the authoritie or as it is called in our translation the power of it is from God and thus I cleare it All power especially Monarchiall is from God 1 Sam. 10.24 so saies Samuel of the first King Israel ever had see ye him whom the Lord hath chosen he divolves it altogether from himselfe and from the people that we might not be gull'd by the Papist who saies royall power comes from the Pope or by the â—â—abaptist who saies it comes from the people he saies not therefore see ye him whom I the Prophet Samuel have chosen or see ye him whom ye the people of Israel have chosen but Quem elegit Dominus whom the Lord hath chosen And sayes God himselfe By me Kings reigno and in that very word Pro. 8.16 〈◊〉 by me we are told that the power of Kings is not à fortunâ by fortune or à planetâ by the Planets or à populo by the people nor yet à se by himselfe but à Deo by God Christ makes it as evident in his answer to Pilate Pilate began to chide him with surrowes and frownes because he gave him no answer Joan. 18. Knowest â—hoâ—s not that J have power to release thee and power to condemne thee No saies Christ thou couldest have no power over me unlesse it were given thee from above and yet Pilate was but an inferiour power for Pilate was but a Deputie but because he was rightly deputed to that place by Caesar by the King he saies he could have no power over him unlesse it were given him from above to let us know there is no power but from God I know Scripture needs no second yet to set this point home I adde Nâ—â—â—â—ceo Scripture and Reason to Nature Nature is ingrafted by God and nature concludes power to be due over 〈◊〉 propter bonum regimen eorum for their more orderly government â—â—iefly as the precept against murther is by the law of nature from God so the authoritie of higher powers to punish the evill and reward the good is by the law of nature from God I further cleere this truth by reason thus All power especially Monarchie is from God for plenitudo Rat. 1 all fulnesse of power is onely in God that power which creatures have is but potesta◠〈◊〉 a part of power V. G Looke upon that element which is highest and next to God the fire it hath a power that element hath but what power is it a power to warme us not to feed us Look againe upon that Element which is lowest and next to us the Earth that element hath a power too to feed us but not to cure us looke once more upon the two Medium Elements the Aire and the Water they have power to cure us but not to baile us against Deaths arrest or to looke upon the power in my Text the King if he be not he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater paâ—râ—â— the Leader of his people as a Shepheard leads his sheep and the father of his countrey why even then by his power he can but enable us and inrich us he cannot sanctifie us or if he be what he ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tyrant what power hath he then why then he hath power to kill our bodie he cannot touch our soule and therefore as I conceive is that saying of Christ Feare not them that are abâ—e to kill the bodie but feare him which is able to kiâ—â— both body and soule and cast them downe into hâ—ll fire Now as the Philâ—sopher disputes All sâ—cond causes worke by the vertue and influence of the first cause the smaller wheeles of the Clock moâ—e as they are moved by the greater wheele all streames and Rivers aâ— from Fountaines so all powers upon earth because they are but part powers are from God because in God onely is all fulnesse of power All power is from God Reas 2 for whatsoever is possible to be done in nature God onely can do it can cause it to be done and hereby possible to be done in nature I understand not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature as when a young man marries a young woman why here it is according to nature that they multiplie and yet this power in nature is from the God of nature for though children be the fruit of the wombe Psa 127 4 Gen. 21. ye they are the gift of God But here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature as when Sarah the old wife of old Abraham conceived and brought forth Isaâ—c this was no worke of nature but the finger of God and here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 2. above nature as when the Virgin Mary conceived and brought forth our blessâ—d Lord and Master Iesus Christ This was a thing altogether above natures thoughts nature never dreamt of it for nature can dreame of nothing can intend nothing but what is naturall and nature never saw or read of any producing mankinde but either without the helpe of man or woman as Adam of the earthâ— or woman without man as Eve of Adam or of man and woman as our selves but that a Man should be borne of a woman without the helpe of man that a woman should compasse a man without the compasse of a man this was not within the compasse of nature it was the worke of God you see all power is still from God and so is the power in my text whether it be according to nature as in the election of Saul or above nature as in the anointing of David I go on Reas â—sa 4â— 10 11. and say thirdly all power
1 1 Pet. 2.3 resist the ordinance of God Nor is thâ—t any barre to this truth when St. Peter calls the Magistrate an humane ordinance or creature for so the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is Pareus's note Humanam ordinationem seu creationem vocat Apostolus magistratum non causaliter the Apostle calls the magistracy an humane ordinance or creature not in regard of the cause or author as if it were deviâ—â—d by men but in regard of the subject and object because it is born by men In â—oâ—â— 13 Sol. respects the government of men for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature or creation prâ—â—ves that maiestyis Gods ordinance for he only can create 〈…〉 45. Act. 3. 〈…〉 In Apolog. impossibile ost quod alicui creaturae conveniat creare saies Aquiâ—as it is impossible that power to create should bee given to any â—reature nâ— therefore sayes Irenaeus cujus jussu homines nascuntur ejus jussureges constituuntur by whose appointment men are borne by his appointment kings are ordained and therefore sayes Yert inde illis potestas unâ—è spiritus whence they have their breath thence they have their power but they have their breath from God and therefore they have their power from God and therefore as they that resist the breath of man and take it away by murther and the like resist the creation of God do they that resist the power of the Magistrate by resisting against it or the like resist the ordinance of God Object Nor yet is that any bar to this truth corrupt intruding into the Magistracte Hos 8.4 as Jer boams getting the kingdome by his owne and the peoples rebeâ—ion of which God sayes they have set up Kings but not by me and againe Governours often use wicked administration when they turne judgement into wormwood when they oppresse the innocent Act. 3.14 and deliver the holy and just to be put to death as Pilate did our Saviour this comes not down from the Father of lights Ps 94 20 for what fellow ship hath the throne of iniquitie which imagine himischeife as a law wiâ—h him Yet for all this the office and power it selfe is from God Sol. do but distinguish the power from the abuse of the persons and though this be of the corrupt will of man Joh. 19.10 lib. 4. de lib. yet that is the true ordinance of God so Christ told Pilate Dens felicitatis author dâ—tor and saies St. Aug. God that is the author and giver of happines lib. 2 c. 10. indict 11. giveth earthly kingdomes both to good and evill men Potestas super omnes homines dominortunt meorum pietati caelitus data est sayes Gregory writing to Mauritius and Augusta Power over all men is given from heaven to my good Lord and Lady and to end this saies Musculus upon that Psal Psal 82. vidâ—â—â—us hic we see here that there is no Magistrate whether good or bad but he is of the will of God for he sayes of them all and some of them if you read that Psalm you will confesse to be bad enough ye are Gods and therefors as they that resist the sâ—bordinate Magistrate the Iudge doe ipso facto resist the higher Magistrate the King because they are Iudges by the Kings Pattent so they that resist the higher power the King doe ipso facto resist the highest power God because they are Kings aâ—d Gods by the ordinance of God Obiect 1 Tim. 2.5 in psal 82. Nor yet lastly is that any bar to this truth there is but one God for they are Gods not by nature but by name Dij titulares called Gods non naturâ Dij saies Musculus they are not Gods by nature but because of their authoritie to rule and judge the dignitie whereof hath some divinitie in it they are called Gods Dij saies Molerus inpsal 82. quia Dei vicarij officiarij Gods they are called because they are Gods Vicars and Officers Dij saies Calvin quia Dei personam sustincut Justit l. 4. c. 20. Sect. 4. Gods they are called because they represent the power of God and therefore as they who resist the representee of the King do resist the King so they that resist the King resist God for they resist Gods ordinance I have not spoken this to flatter kings no no they shall die like men but to informe you what a dangerous thing you do and what a fearefull sin you commit when you resist the king for for so doing you shall receive damnation And that is my 〈◊〉 general part 〈◊〉 which I called my Capitall penall or the eminent punishment duâ— to that Capitall criminall or the eminent sin they that resist shall receive to themselves damnation and here I am first to shew you 〈◊〉 what is meant by damnation The world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word fignifies diversly according to the divers opinions of interpreters sometimes it signifies condemnation or damnation so Beza and the vulgar latine sometimes judgement so the Syriac interpreter sometimes punishment so Piscator and this punishment is both eternall inflicted by God and temporall inflicted by the Magistrate St. Chrisostome and Theophâ—lact both understand it cum a Deo tum ab hominibus paenas daturum hee that resisteth the power shal receive the sentence of damnation from that power for violating the lawes of that power and the sentence of eternall damnation from God for violating the eternall law of God And a great deale of reason and equitie there is in this for hee that presumes Psal â—â—n 4. sinnes but against the justice of God hee saies no more but tuâ—h God regardes it not he that despaires sinnes but against the mercie of God and hee saies no more but my sins are greater then can bee forgiven the that falls sins but against the wisedome of God but he that resists the power sinnes against the power of God and so against all the attributes of God for therefore is God omnipotent because is justice mercie and wisedome and therefore is God just wise and merciful because he is omnipotent and this man sayes as much as the veriest Atheist can say there is no God for hee that dares take armes against the King would if he could take armes against God too and therefore as damnation is due to every sinne to especially to this sinne the sinne of rebellion And indeed it is inflicted upon this kinde of sinner in a more fearefull manner then upon any kinde of sinner For it is at once damnatio rei nominis et parsonae the damnation of his goods and they are confiscated the damnation of his name to eternal infamy a traytor the worst of names the damnation of his person his body to a peâ—petuall shamefull death and his soule to an eternall painefull death from all which God deliver us and from all which that wee may be delivered God give us grace to be true subjects and ever to resist the higher powers if wee doe wee shall receive damnation And how shall we receive it 2a 2ae why that my last consideration is to tell you any 2 a. 2 ae The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies capio or accipio to take or to receivâ—â— iâ— is given by Tremelius in auferent ip si si bi condâ—â—mationem auserenâ— they shall take to themselves damnation Which word howsoever it implies a willingnesse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will they nill the shall beare that punishment is imposed upon them that punishment which is imposed upon them here by the higher power upon earth and that punishment which shall be imposed upon them hereafter by the highest power of heaven All the unjust shall be reserved unto the day of judgement to be punished saies Saint Peter but cheifly them which walke after the flesh in the lust of uncleannesse 2 Pet. 2.9.11 and delpise government presumptuous selfe-willed that are not â—ffraid to speak evill of dignities But you beloved feare the criminall and therfore you need not feare the penal for praise is for them that feare God and the King which praise that the world may know it doth belong to you pray you to God for the King that hee may have no resisters but a loyall people a faithfull councell and a quiet governement till the the glory of his â—â—â—wne be exchanged into a crowne of glorie through Iesus Christ 〈◊〉 FINIS