A95777:26
The sovereigns power, and the subjects dutyThe soveraignes power, and the subiects duty
The sovereigns power, and the subjects duty: delivered in a sermon, at Christ-Church in Oxford, March 3. 1643. By J. Armagh.The soveraignes power, and the subiects duty: delivered in a sermon, at Christ-Church in Oxford, March 3. 1643. By J. Armagh.
printed for W.W., 1644
Title page typeset from the transcription.
Sermon › Part 3: The Duty: Let it be Subject.Sermon › Part 3: The Duty: Let it be Subiect.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For now is there power against power, man against God, and the subject of both left to follow either man, or God. This is a wonderful strait, from which whilst some labour to escape by the shipwreck of their faith, they turn traitors ⟨p. 16⟩to God: others by taking the sword in hand, though but to defend, become rebels to their King: That is their stile.
For now is there power against power, man against God, and the subiect of both left to follow either man, or God. This is a wonderfull strait, from which whilest some labour to escape by the shipwracke of their faith, they turne traitors ⟨p. 16⟩to God: others by taking the sword in hand, though but to defend, become rebels to their King: That is their stile.
Whether God be to be obeyed rather then man, should need no proof amongst any that confess a God: and therefore when a Christian hears the command of a Prince pressing him to what God hath expressly forbidden, Nature prompts him his answer, I must obey God; and this hath the Apostles practise ratified, who counted this their safe warrant for not yielding to the High Priests injunctions, Obedire oportet Deo magis quam hominibus, we ought to obey God rather then man, 1rather indeed in respect of the danger that attends in the disobeying of either; for, Hi carcerem (as S. Augustine) Ille gehennam minatur, these threaten imprisonment only, God hell fire, I hey a temporal, He an eternal death. There is no shifting then of Gods command, without the penalty of eternal death, and therefore he must be obeyed even against the King. That's my resolution in the first case.
Whether God be to be obeied rather then man, should need no proofe amongst any that confesse a God: and therefore when a Christian heares the commaund of a Prince pressing him to what God hath expresly forbidden, Nature prompts him his answer, I must obey God; and this hath the Apostles practise ratified, who counted this their safe warrant for not yeelding to the High Priests iniunctions, Obedire oportet Deo magis quam hominibus, we ought to obey God rather then man,