The magistrates commission from heaven. Declared in a sermon preached in Laurence Jury, London, the…The magistrates commission from heaven. Declared in a sermon preached in Laurencejury, London, the…

First, he lays down a general Proposition at the 1. verse: Let every soul be subject to the higher powers: or unto the high powers: for it is [Greek or Hebrew] in the Greek: and this translating of it, Higher powers is periculose says Beza: as if none but higher powers were to have obedience. Let every soul be subject: this brings in Papists, Monks, the whole Clergy of Popery: It brings in all spiritual men (as they call them) whatsoever: And as for that same evasion, Let every soule, Omnis anima, id est animalis homo, as they cite it out of Origen, it is very ridiculous: And as vain is that of others, who say, he speaks here of Ecclesiastical power, for he gives a sword and tribute to this power, which cannot be understood of Ecclesiastical power: So you have then the Proposition laid down: and this he backs with many Arguments: First from the efficient Cause: The powers that be are of God: how this is to be understood, I shall show you anon in the Text, only thus: when he says, there is no power but of God, it is not to be understood permissivè, or ordinativè, or directivè, for so sin, and evil, and wickedness, or the devil; these are of God by way of permission, and by way of ordering and directing: But the Apostle means more: He is of God approbativè & mandativè, by way of approbation and by way of command, as I shall show you anon. And the Apostle layeth ⟨p. 3⟩it down both affirmatively and negatively, That there is no power but of God: This is more then affirmatively: for some might think, though the kingdom and power of Israel was of God, yet notwithstanding, is the power of the Roman Emperors of God? and then amongst Roman Emperors, the Christians might have thought, though Titus and Vespasian, these that were called, diliciae generis humani, the darlings of mankind, yet was Domitian and Tiberius Nero of God? He answereth, There is no power but of God, that is the first Argument.

First, he laies downe a generall Proposition at the 1. verse: Let every soul be subject to the higher powers: or unto the high powers: for it is 〈non-Latin alphabet〉 in the Greek: and this translating of it, Higher powers is periculose saies Beza: as if none but higher powers were to have obedience. Let every soule be subject: this brings in Papists, Monks, the whole Clergie of Poperie: It brings in all spirituall men (as they call them) whatsoever: And as for that same evasion, Let every soule, Omnis anima, id est animalis homo, as they cite it out of Origen, it is very ridiculous: And as vain is that of others, who say, he speakes here of Ecclesiasticall power, for he gives a sword and tribute to this power, which cannot be understood of Ecclesiasticall power: So you have then the Proposition laid downe: and this he backs with many Arguments: First from the efficient Cause: The powers that be are of God: how this is to be understood, I shall show you anon in the Text, only thus: when he sayes, there is no power but of God, it is not to be understood permissivè, or ordinativè, or directivè, for so sin, and evill, and wickednesse, or the devill; these are of God by way of permission, and by way of ordering and directing: But the Apostle meanes more: He is of God approbativè & mandativè, by way of approbation and by way of command, as I shall show you anon. And the Apostle laieth