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ECCLES. 8.2. I aduertise thee to take heed to the mouth of the King, and the word of the oath of God.ECCLES. 8.2. I advertise thee to take heed to the Mouth of the King, and the word of the oath of God.
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THE Writer of these words was Salomon, the wisest, and most peaceable gouernour that euer was in Israel.
THE Writer of these words was Solomon, the Wisest, and most peaceable governor that ever was in Israel.
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The time was in his ancient yeares, when after long experience of both good and euill, he saw and said, what was befitting euery state and place.
The time was in his ancient Years, when After long experience of both good and evil, he saw and said, what was befitting every state and place.
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The occasion, it seemes, was the flight and reuolt of Ieroboam, and his complices.
The occasion, it seems, was the flight and revolt of Jeroboam, and his accomplices.
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The coherence is apparant, how from the commendation of true wisedome in the first verse, hee deriues this wise aduertisement in the second;
The coherence is apparent, how from the commendation of true Wisdom in the First verse, he derives this wise advertisement in the second;
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which hee proues in the sixe following: and in the ninth verse concludes his owne and his equals miseries;
which he Proves in the sixe following: and in the ninth verse concludes his own and his equals misery's;
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when a ruler whose loue and care deserueth loue, reapes nought but hate and hurt of his owne people.
when a ruler whose love and care deserves love, reaps nought but hate and hurt of his own people.
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His purpose was, he supposeth himselfe a lawfull King, as being ordained of God, appointed of Dauid, and admitted of Israel;
His purpose was, he Supposeth himself a lawful King, as being ordained of God, appointed of David, and admitted of Israel;
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and thereupon requires a reuerend estimation of his worth and words, and that vpon their oathes then sworne to God on his behalfe.
and thereupon requires a reverend estimation of his worth and words, and that upon their Oaths then sworn to God on his behalf.
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The text is diuersly read of diuerse interpreters:
The text is diversely read of diverse Interpreters:
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the vulgar Latine which the formost English followes, reads Ego os Regis obseruo: but this is vnlikely;
the Vulgar Latin which the foremost English follows, reads Ego os Regis obseruo: but this is unlikely;
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for being a king, he would not obserue the king. The later English in the Church Bibles reades absolutely:
for being a King, he would not observe the King. The later English in the Church Bibles reads absolutely:
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Keepe the kings commandement, without mention of the first person, mentioned in the originall.
Keep the Kings Commandment, without mention of the First person, mentioned in the original.
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The latest English inferres it with a verbe, which Iunius and Tremellius expresse with a possessiue: Praestitutum meum, praestitutum Regis obserua:
The latest English infers it with a verb, which Iunius and Tremellius express with a possessive: Praestitutum meum, praestitutum Regis Observe:
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all sounding in one sence, as if he should haue said:
all sounding in one sense, as if he should have said:
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Obey not me only as I am a man (for he was the wisest man) but as a king:
Obey not me only as I am a man (for he was the Wisest man) but as a King:
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nor onely while I am a king, but my successors whosoeuer shall be king after me:
nor only while I am a King, but my Successors whosoever shall be King After me:
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nor onely so, but as a publicke Preacher (saith Salomon, for so the booke is entituled.) I would perswade euery subiect of euery kingdome, to take heede vnto, that is, obey their kinges.
nor only so, but as a public Preacher (Says Solomon, for so the book is entitled.) I would persuade every Subject of every Kingdom, to take heed unto, that is, obey their Kings.
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Men must not onely bee NONLATINALPHABET louers of their persons, but NONLATINALPHABET louers of their places, nor onely so,
Men must not only be lovers of their Persons, but lovers of their places, nor only so,
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but with Isocrates, NONLATINALPHABET louers of their successors; NONLATINALPHABET; for children should inherite, as the fortune, so the friendship of their parents.
but with Isocra, lovers of their Successors;; for children should inherit, as the fortune, so the friendship of their Parents.
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Vnto this allegeance were that people double bound by the mouth of the king, and by the oath of God:
Unto this allegiance were that people double bound by the Mouth of the King, and by the oath of God:
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that is, by the authority of both God and king:
that is, by the Authority of both God and King:
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for his mouth heere may signifie NONLATINALPHABET the fauour of his countenance, or NONLATINALPHABET the fruite of his lippes,
for his Mouth Here may signify the favour of his countenance, or the fruit of his lips,
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or NONLATINALPHABET the sense of his writings, which are improperly called the sayings of his mouth:
or the sense of his writings, which Are improperly called the sayings of his Mouth:
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or if they would not looke on these, yet should they looke NONLATINALPHABET which Pagnin expounds either a cause, this being the ground of that,
or if they would not look on these, yet should they look which Pagnin expounds either a cause, this being the ground of that,
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or a custome which had bene long, and was often vsed in Israel, or as our translation hath, the particulars, i. the words of the oath of God, i. that godly oath whereby they were bound to their Soueraigne.
or a custom which had be long, and was often used in Israel, or as our Translation hath, the particulars, i. the words of the oath of God, i. that godly oath whereby they were bound to their Sovereign.
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This holy Scripture concerneth vs asmuch as them, we haue a Salomon which without comparison is wise, peaceable, and sanctified:
This holy Scripture concerns us as as them, we have a Solomon which without comparison is wise, peaceable, and sanctified:
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his experience as great, hauing reigned as long a while, ouer as great a people as Israel:
his experience as great, having reigned as long a while, over as great a people as Israel:
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his occasions vrgent, by reason of those English fugitiues, which haue whet their wits, tongues, pens, and swords against his throne:
his occasions urgent, by reason of those English fugitives, which have whet their wits, tongues, pens, and swords against his throne:
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his loue and care as much, as appeares in his proceedings: his purpose but the promise of our loue, trust, and loyalty:
his love and care as much, as appears in his proceedings: his purpose but the promise of our love, trust, and loyalty:
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the meanes an oath, approued of God, and accustomed in all countries:
the means an oath, approved of God, and accustomed in all countries:
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and therefore our miserable vanitie should be worse, if we despise him, or his oath of Allegeance.
and Therefore our miserable vanity should be Worse, if we despise him, or his oath of Allegiance.
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This is the Thesis at this time to be determined, wherein although the greatnesse of the cause,
This is the Thesis At this time to be determined, wherein although the greatness of the cause,
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and the smalnesse of mine experience, the multitude of aduersaries, and the generall satisfaction hath bene giuen already by the Salomon and Zadockes: the King and Bishops of this land, might either dis-burden or dis-hearten mine attempt,
and the smallness of mine experience, the multitude of Adversaries, and the general satisfaction hath be given already by the Solomon and Zadockes: the King and Bishops of this land, might either disburden or dishearten mine attempt,
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yet the conscience of the truth, the liberty of our Church, the peace of our Common-wealth, the safegard of our soueraigne, the command of authority, the ioint profession of Ciuill and Canonicall obedience, it being the first & chiefest Canon we should maintaine, our Princes right against all traytors,
yet the conscience of the truth, the liberty of our Church, the peace of our Commonwealth, the safeguard of our sovereign, the command of Authority, the joint profession of Civil and Canonical Obedience, it being the First & chiefest Canon we should maintain, our Princes right against all Traitors,
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and heretickes, would adde spirits vnto the most vnworthy men or mindes, to speake in that, which for these thousand yeares hath bene the quarrell of all Christendome.
and Heretics, would add spirits unto the most unworthy men or minds, to speak in that, which for these thousand Years hath be the quarrel of all Christendom.
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Giue me leaue therefore I beseech you, being a yong Diuine to deale in statutes & state-affaires,
Give me leave Therefore I beseech you, being a young Divine to deal in statutes & State affairs,
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as farre as I can proue them consonant vnto Scripture, to follow those illustrious lights of the Gospell, which haue writ before in this argument,
as Far as I can prove them consonant unto Scripture, to follow those illustrious lights of the Gospel, which have writ before in this argument,
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as a candle somtime serues in absence of the Sun, and to speake aswell for our euery-way-worthy king, out of the word,
as a candle sometime serves in absence of the Sun, and to speak aswell for our euery-way-worthy King, out of the word,
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as the Canonists and Iesuites do for their both creature and creator, their Popes holinesse, besides the word of God;
as the Canonists and Iesuites doe for their both creature and creator, their Popes holiness, beside the word of God;
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and then as plainly, briefly, and pithily as I can, I will deliuer the diuine lawfulnesse of the late statute-oath of Allegeance.
and then as plainly, briefly, and pithily as I can, I will deliver the divine lawfulness of the late statute-oath of Allegiance.
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This holy Scripture enioynes an obseruation, and yeeldes reason.
This holy Scripture enjoins an observation, and yields reason.
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In this obseruation we may consider, whom and how we should obserue, in this our duties;
In this observation we may Consider, whom and how we should observe, in this our duties;
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and in that, the kingly power is declared.
and in that, the kingly power is declared.
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The kingly power (to ground that first, which is the ground and scope of all the rest) is ordained of God,
The kingly power (to ground that First, which is the ground and scope of all the rest) is ordained of God,
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as appeares by nature and Scripture.
as appears by nature and Scripture.
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Nature shewes an heauen to rule this earth, the Sunne to rule the day, the Moone the night, our soules to rule our bodies,
Nature shows an heaven to Rule this earth, the Sun to Rule the day, the Moon the night, our Souls to Rule our bodies,
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and our heads by sense and motion, to rule all the rest of our members: euen the Cranes, Bees, & Storkes acknowledge their superiors in their order & obedience.
and our Heads by sense and motion, to Rule all the rest of our members: even the Cranes, Bees, & Storks acknowledge their superiors in their order & Obedience.
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There is nothing so necessary, profitable, and beautifull in the sight of God, Angels, and honest men, in our selues, in an house, in the world or heauen, as this good order is.
There is nothing so necessary, profitable, and beautiful in the sighed of God, Angels, and honest men, in our selves, in an house, in the world or heaven, as this good order is.
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It is necessary, for with it euery state is quiet, and without it euery thing is confounded:
It is necessary, for with it every state is quiet, and without it every thing is confounded:
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it is profitable by the peace, honor, and safety, which it brings to them which rule, and them which can obey:
it is profitable by the peace, honour, and safety, which it brings to them which Rule, and them which can obey:
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it is beautiful, for beauty is but a proportion and agreement of one part with another.
it is beautiful, for beauty is but a proportion and agreement of one part with Another.
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Thus it is excellent in our selues, for as in our bodyes, our members are directed by the sences, sense by reason, and reason by the Lord;
Thus it is excellent in our selves, for as in our bodies, our members Are directed by the Senses, sense by reason, and reason by the Lord;
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so in the politicke bodies of our common wealth, the meaner sort must bee ruled by the magistrate;
so in the politic bodies of our Common wealth, the meaner sort must be ruled by the magistrate;
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the magistrate must be ruled & ordained of the Prince, as the Prince is of God.
the magistrate must be ruled & ordained of the Prince, as the Prince is of God.
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It is excellent in an house, when man and wife, children and seruants, know their places, and performe their duties:
It is excellent in an house, when man and wife, children and Servants, know their places, and perform their duties:
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for then thy seruants are like subiects, thy children like nobles, thy wife a priuy counsailour,
for then thy Servants Are like Subjects, thy children like Nobles, thy wife a privy Counsellor,
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and thy selfe as king to determine all controuersies.
and thy self as King to determine all controversies.
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It is likewise excellent in the world, where the baser creature serues the better, the better serueth man,
It is likewise excellent in the world, where the baser creature serves the better, the better serveth man,
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and all indifferently serue one God.
and all indifferently serve one God.
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It is more excellent in heauen, whereas the Sunne rules amongst the rest of the planets, which are direct, stationall, and retrograde;
It is more excellent in heaven, whereas the Sun rules among the rest of the planets, which Are Direct, stationall, and retrograde;
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as he comes nearer, or goes further from them:
as he comes nearer, or Goes further from them:
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as the planets rule amongst the rest of the starres, as hauing stronger influence, fairer lights, more spheares and motions.
as the planets Rule among the rest of the Stars, as having Stronger influence, Fairer lights, more spheres and motions.
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As the starres by signification of times, and disposition of weather rule all Elements vnder heauen:
As the Stars by signification of times, and disposition of weather Rule all Elements under heaven:
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so may we say, the king is ouer the Iudges both Ciuill and Ecclesiasticall; the Iudges ouer inferiour officers;
so may we say, the King is over the Judges both Civil and Ecclesiastical; the Judges over inferior Officers;
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and those officers are to compose the Commons in good order. Yet is it more excellent in the heauen of heauens, wherein there are Angels, Arch-angels,
and those Officers Are to compose the Commons in good order. Yet is it more excellent in the heaven of heavens, wherein there Are Angels, Archangels,
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and seuerall sorts of immaculate and immortall spirits, euery one in their kinde beholding the face,
and several sorts of immaculate and immortal spirits, every one in their kind beholding the face,
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and doing the will of God our common Father which is in heauen, like so many Courtiers and honorable attendants about a Prince.
and doing the will of God our Common Father which is in heaven, like so many Courtiers and honourable attendants about a Prince.
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But it is most excellent in God himselfe, in whom there is no difference of nature, yet a distinction of order;
But it is most excellent in God himself, in whom there is no difference of nature, yet a distinction of order;
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there is no diuision of parts, yet a relation of number;
there is no division of parts, yet a Relation of number;
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there is no inequality of persons, yet the first is as one fountaine, from which the second & third proceed to shew, that though the nature of mankinde be like and equall in many common gifts,
there is no inequality of Persons, yet the First is as one fountain, from which the second & third proceed to show, that though the nature of mankind be like and equal in many Common Gifts,
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yet there may be many respects, why some be before others, and one before all the rest.
yet there may be many respects, why Some be before Others, and one before all the rest.
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If then we will rule our selues, or be rulers in our owne families;
If then we will Rule our selves, or be Rulers in our own families;
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if we would enioy the creatures of this world, as we hope to bee like Angels,
if we would enjoy the creatures of this world, as we hope to be like Angels,
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or to renew the likenesse of God himselfe in vs: wee must imitate these examples. NONLATINALPHABET (saith Aristotle ) NONLATINALPHABET:
or to renew the likeness of God himself in us: we must imitate these Examples. (Says Aristotle):
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that which is diuine, better and more ancient, is also more honorable:
that which is divine, better and more ancient, is also more honourable:
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now the Monarchie was the first policie, for when our first parent had begotten many children, hee became a king:
now the Monarchy was the First policy, for when our First parent had begotten many children, he became a King:
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his experience was their arbiter, his blessing their honour, his curse their crosse and heauie punishment:
his experience was their arbiter, his blessing their honour, his curse their cross and heavy punishment:
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as long as he liued, which was very neare the floud, it was vnnaturall for his off-spring to striue with him for any preëminence.
as long as he lived, which was very near the flood, it was unnatural for his offspring to strive with him for any preëminence.
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Thus Noah was vnto the second world, and his children in their seueral trauailes ' to their seuerall posterities, till the rulers authority grew tyranny,
Thus Noah was unto the second world, and his children in their several travails ' to their several Posterities, till the Rulers Authority grew tyranny,
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and the peoples libertie turned into licenciousnesse, till the crafty mighty got the weaker and ruder to their seruice,
and the peoples liberty turned into licentiousness, till the crafty mighty god the Weaker and Ruder to their service,
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and all thinges were confused, as among Pharoes Kine, the worse eate vp the better without care and conscience,
and all things were confused, as among Pharaoh Kine, the Worse eat up the better without care and conscience,
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as among the fish, the lesse were deuoured of the greater without any respect of humanity.
as among the Fish, the less were devoured of the greater without any respect of humanity.
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How detestable was the sinne before the floud, when they were carelesse eating and drinking, euery one did what they list,
How detestable was the sin before the flood, when they were careless eating and drinking, every one did what they list,
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and tooke them wiues where they lusted? How miserable was the confusion in the building of Babel,
and took them wives where they lusted? How miserable was the confusion in the building of Babel,
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when euery one commanded, but none followed? How abhominable was it when there was no ruler in Israel,
when every one commanded, but none followed? How abominable was it when there was no ruler in Israel,
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but euery one did that which was good in his owne eyes, euen such (and so much worse,
but every one did that which was good in his own eyes, even such (and so much Worse,
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as our estate is weaker in these later dayes) would be the manners of mankinde, were there not some could rule, whom others would obey.
as our estate is Weaker in these later days) would be the manners of mankind, were there not Some could Rule, whom Others would obey.
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Thus the want of kingly power shewed it good:
Thus the want of kingly power showed it good:
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and a good the more generall it is, it is the better, whereas many taking parts, it growes particular,
and a good the more general it is, it is the better, whereas many taking parts, it grows particular,
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& so weakens as a riuer cut in many streames.
& so weakens as a river Cut in many streams.
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Quot capita, tot sensus, many heads haue many thoughts, and many faults, and therefore Homer said, NONLATINALPHABET, &c. one bearing rule, the rest will better meete,Quot capita, tot sensus, many Heads have many thoughts, and many Faults, and Therefore Homer said,, etc. one bearing Rule, the rest will better meet,
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and liue and loue as one, otherwise as in a body when the soule is gone, there are diuers humors, euery one striuing who should soonest be seuered,
and live and love as one, otherwise as in a body when the soul is gone, there Are diverse humours, every one striving who should soonest be severed,
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and thereby bring the body to confusion.
and thereby bring the body to confusion.
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Such is a country without one ruler, euery one seekes his proper good, and leaues the publike either impaired or dishonored,
Such is a country without one ruler, every one seeks his proper good, and leaves the public either impaired or dishonoured,
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as a flocke without a sheapheard, as a ship without a Pilot, as other creatures without man,
as a flock without a shepherd, as a ship without a Pilot, as other creatures without man,
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so man would grow wilde and vnwieldie without such an ouer-seer. For this cause the Gentiles called them Gods which gathered and gouerned ciuill societies together.
so man would grow wild and unwieldy without such an overseer. For this cause the Gentiles called them God's which gathered and governed civil societies together.
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Whereas Aristocracie seemes the deuice of Pythagoras which imagined many principles, and Democracie to be the proportion of Epicurus, which would haue infinite and irregular beginnings;
Whereas Aristocracy seems the device of Pythagoras which imagined many principles, and Democracy to be the proportion of Epicurus, which would have infinite and irregular beginnings;
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the Monarch is diuine, as only representing Gods owne power.
the Monarch is divine, as only representing God's own power.
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As the Moone offers the sun-beams with pleasure to mens eies, which hardly can be looked vpon in his owne beauty,
As the Moon offers the sunbeams with pleasure to men's eyes, which hardly can be looked upon in his own beauty,
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so the Monarchy presents the wisedome, power & iustice of the highest, which otherwise cannot be looked vpon in his own glories,
so the Monarchy presents the Wisdom, power & Justice of the highest, which otherwise cannot be looked upon in his own Glories,
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for none hath seene God and liued.
for none hath seen God and lived.
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As then the children of Israel when they durst not heare the Lord, but would haue Moses to speake to them, tooke this condition also, that they should obey Moses as God himselfe.
As then the children of Israel when they durst not hear the Lord, but would have Moses to speak to them, took this condition also, that they should obey Moses as God himself.
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So since men are so weake and timerous, they dare not haue Angels, much lesse the Lord himselfe immediatly to gouern them;
So since men Are so weak and timorous, they Dare not have Angels, much less the Lord himself immediately to govern them;
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yet it is ea lege, that they must obey the Lords Liuetenant, as if he spake himselfe,
yet it is ea lege, that they must obey the lords Lieutenant, as if he spoke himself,
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for it is not his, but Gods authority by which he rules. This the Scripture often teacheth vs, where wisdome saith:
for it is not his, but God's Authority by which he rules. This the Scripture often Teaches us, where Wisdom Says:
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by me kings reigne, and tyrants also do possesse the world. Good Kings are Gods images, and euil Princes, are his executioners:
by me Kings Reign, and Tyrants also do possess the world. Good Kings Are God's Images, and evil Princes, Are his executioners:
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Ashur was his rod, Nabuchodonosor his seruant, Cyrus his annoynted: Attila called himselfe his scourge, and Tamberlan his wrath.Ashur was his rod, Nebuchadnezzar his servant, Cyrus his anointed: Attila called himself his scourge, and Tamberlan his wrath.
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And therefore although God vses them as a father doth his rod;
And Therefore although God uses them as a father does his rod;
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first correct his children by them, and then throw them into the fire prepared for them;
First correct his children by them, and then throw them into the fire prepared for them;
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yet the sonnes and Saints of God should submit themselues vnder his instruments of correction, not so much like a dogge running at the stone that is throwne at him, biting the chaine that holds him.
yet the Sons and Saints of God should submit themselves under his Instruments of correction, not so much like a dog running At the stone that is thrown At him, biting the chain that holds him.
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i. repining at the tyrant whereby God restrains him; but looking higher vnto the chiefest cause of his trouble, Gods anger, which punisheth:i. repining At the tyrant whereby God restrains him; but looking higher unto the chiefest cause of his trouble, God's anger, which Punisheth:
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& then lower, vnto the greatest motiue of Gods anger, their owne sinne, which deserues it.
& then lower, unto the greatest motive of God's anger, their own sin, which deserves it.
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If we thus thinke of euill Princes, what must we thinke of good? Doubtlesse it is Gods onely maiesty which appoints, his iustice which directs, his power which enables them in this high calling:
If we thus think of evil Princes, what must we think of good? Doubtless it is God's only majesty which appoints, his Justice which directs, his power which enables them in this high calling:
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God hath giuen diuers gifts vnto diuers men, in some wisedome to rule, in some willingnesse to be ruled:
God hath given diverse Gifts unto diverse men, in Some Wisdom to Rule, in Some willingness to be ruled:
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God in his word hath set forth euery mans office and duty: God hath blest it with successe in euery state and degree.
God in his word hath Set forth every men office and duty: God hath blessed it with success in every state and degree.
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God in his owne people Israel hath set forth an example how men should behaue themselues in this businesse.
God in his own people Israel hath Set forth an Exampl how men should behave themselves in this business.
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It was the Lord which appointed Moses, Ioshua, Dauid and his posterity to rule ouer Israel.
It was the Lord which appointed Moses, Ioshua, David and his posterity to Rule over Israel.
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It was the Lord which moued the peoples hearts to receiue, honour and obey them: for as euery beame from the Sun, and euery branch from the root;
It was the Lord which moved the peoples hearts to receive, honour and obey them: for as every beam from the Sun, and every branch from the root;
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in like sort euery power doth proceed from God.
in like sort every power does proceed from God.
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Thus by nature and Scripture, kings haue rule ouer subiects, and therefore subiects by the condition of relatiues must be ruled by them.
Thus by nature and Scripture, Kings have Rule over Subjects, and Therefore Subjects by the condition of relatives must be ruled by them.
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Thus Saint Peter bad vs feare God, and honour the king: all therefore that hold of S. Peter should be thus counselled.
Thus Saint Peter bad us Fear God, and honour the King: all Therefore that hold of S. Peter should be thus counseled.
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Thus God, Christ, and Christians haue honored them:
Thus God, christ, and Christians have honoured them:
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God cals them Gods, Christ names them NONLATINALPHABET either in re, as hauing done, or in spe, as being able to do much good vnto their people Iustin saith vnto the gouernours;
God calls them God's, christ names them either in re, as having done, or in See, as being able to do much good unto their people Justin Says unto the Governors;
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Deum adoramus, vobis in alijys rebus laeti seruimus, We worship God alone in spirit, but in outward things we gladly do you seruice, Policarpus answered the Proconsull:God Adoramus, vobis in alijys rebus laeti seruimus, We worship God alone in Spirit, but in outward things we gladly do you service, Polycarp answered the Proconsul:
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Docemur potestatibus quae sunt à Deo deferre honorem, qui religioni non sit contrarius: Docemur potestatibus Quae sunt à God defer Honor, qui Religion non sit contrarius:
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all such honour as is not contrarie to religion, we may, nay, we must yeeld our Emperours:
all such honour as is not contrary to Religion, we may, nay, we must yield our emperors:
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the Christians of the first fiue hundreth yeares did some reuerence (as is manifest by the cunning imposture of Iulian ) to their images;
the Christians of the First fiue Hundredth Years did Some Reverence (as is manifest by the cunning imposture of Iulian) to their Images;
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and since beare themselues lowly to the chaire of State.
and since bear themselves lowly to the chair of State.
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A simple officer is heeded if he bring but the kings name, a Iudge because he takes his person, a messenger because hee beares his armes, to shewe, the honour that wee owe vnto themselues:
A simple officer is heeded if he bring but the Kings name, a Judge Because he Takes his person, a Messenger Because he bears his arms, to show, the honour that we owe unto themselves:
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Ester trembled at the countenance of Assuerus, Israel heard the iudgement of Salomon, as if it were the wisedome of the Lord, people shouted out at Herods oration, it was the voyce of God not man;Ester trembled At the countenance of Assuerus, Israel herd the judgement of Solomon, as if it were the Wisdom of the Lord, people shouted out At Herods oration, it was the voice of God not man;
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this it may be was exceeding flatterie, yet perfalsi regulam, it may shew the meane, which is with all awfulnesse to take heed vnto the lookes or words of our Soueraigne;
this it may be was exceeding flattery, yet perfalsi regulam, it may show the mean, which is with all awfulness to take heed unto the looks or words of our Sovereign;
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that by practising our duties towards them, we may better learne to do them vnto God himselfe, their place affoords more experience, their office more occasions, their meanes more abilitie to be doing good;
that by practising our duties towards them, we may better Learn to do them unto God himself, their place affords more experience, their office more occasions, their means more ability to be doing good;
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God hath giuen speciall gifts vnto those he sets in gouernement, as Homer cals them NONLATINALPHABET like to God, more excellent vnto those hee doth aduance ouer his chosen,
God hath given special Gifts unto those he sets in government, as Homer calls them like to God, more excellent unto those he does advance over his chosen,
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as vnto Saul, Dauid, and Zorobabel, he giues his iudgments vnto the king, and his righteousnesse vnto the kings sonne, that he may helpe the wronged vnto right,
as unto Saul, David, and Zerubbabel, he gives his Judgments unto the King, and his righteousness unto the Kings son, that he may help the wronged unto right,
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and defend the poore, a diuine sentence is in the mouth of the king, and his mouth transgresseth not in iudgment,
and defend the poor, a divine sentence is in the Mouth of the King, and his Mouth Transgresseth not in judgement,
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and therefore we should rather heede his lawes or words then our priuate humors, or selfe-conceited affections:
and Therefore we should rather heed his laws or words then our private humours, or selfe-conceited affections:
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since they are placed ouer vs, not for their ease, as what more carefull then a crowne, it being NONLATINALPHABET, a science of all sciences to rule a man the most variable of all creatures,
since they Are placed over us, not for their ease, as what more careful then a crown, it being, a science of all sciences to Rule a man the most variable of all creatures,
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but for the common good, it behoues vs to serue them, saith S. Peter, as we would serue the Lord.
but for the Common good, it behooves us to serve them, Says S. Peter, as we would serve the Lord.
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Thus in generall haue wee seene that obseruation which is due to kings, let vs now take heede vnto the ground of this (The words of the Oath of God) wherein we may consider the forme it was an oath of God, the matter was the words wherein it was conceiued:
Thus in general have we seen that observation which is due to Kings, let us now take heed unto the ground of this (The words of the Oath of God) wherein we may Consider the Form it was an oath of God, the matter was the words wherein it was conceived:
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for a formall difference it is called the oath of God, because euery oath is not of God.
for a formal difference it is called the oath of God, Because every oath is not of God.
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Our Sauiour and Saint Iames hath forbid all swearing, that is, all swearing by the creatures,
Our Saviour and Saint James hath forbid all swearing, that is, all swearing by the creatures,
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whether heauen or earth, gifts or Altars, Temples or Ierusalem, because this kind of swearing is against God, our selues,
whither heaven or earth, Gifts or Altars, Temples or Ierusalem, Because this kind of swearing is against God, our selves,
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and the condition of an oath.
and the condition of an oath.
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Against God, for therein we should attribute his attributes, omni-science, almightinesse, and the iust reuenge of periuries to the creatures;
Against God, for therein we should attribute his attributes, omniscience, almightiness, and the just revenge of perjuries to the creatures;
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which glories God wil giue to none other.
which Glories God will give to none other.
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Against our selues, for men commonly sweare by greater then themselues, so that hereby we make the creatures which are inferiour, to bee better then mankinde.
Against our selves, for men commonly swear by greater then themselves, so that hereby we make the creatures which Are inferior, to be better then mankind.
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It is against the nature of an oath, for euery formall oath is an inuocation, and an imprecation.
It is against the nature of an oath, for every formal oath is an invocation, and an imprecation.
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An inuocation of witnesse, and an imprecation of punishment, if it be false, which neither can be granted of the creature, nor expected of the swearer.
an invocation of witness, and an imprecation of punishment, if it be false, which neither can be granted of the creature, nor expected of the swearer.
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Our Sauiour and Saint Iames forbade all false, vaineglorious, and offensiue swearing in our customarie communication, these bee not oaths of God,
Our Saviour and Saint James forbade all false, vainglorious, and offensive swearing in our customary communication, these be not Oaths of God,
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nor of good, but of euill.
nor of good, but of evil.
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An oath of God is made according to his word, and Ieremie saith, it must haue three conditions:
an oath of God is made according to his word, and Ieremie Says, it must have three conditions:
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truth, iudgement, and righteousnesse, it must be solemne vndertaken with due iudgement, it must be certaine, the better to assure the hearers of an vnknowne truth, it must bee righteous to determine right from wrong:
truth, judgement, and righteousness, it must be solemn undertaken with due judgement, it must be certain, the better to assure the hearers of an unknown truth, it must be righteous to determine right from wrong:
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and being thus it is commanded in the Law:
and being thus it is commanded in the Law:
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Thou shall feare the Lord thy God, thou shalt serue him, and sweare by his name, it is prophecyed in Esay, that those of the new Couenant of the Gospell, should sweare by the name of GOD, it is promist a reward,
Thou shall Fear the Lord thy God, thou shalt serve him, and swear by his name, it is prophesied in Isaiah, that those of the new Covenant of the Gospel, should swear by the name of GOD, it is promised a reward,
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if they will learne the wayes of my people, to sweare by my name, they shall be built vp in the midst of my people, those which with reuerence performe this duty, shall bee edified in faith, and aduanced in Gods kingdome.
if they will Learn the ways of my people, to swear by my name, they shall be built up in the midst of my people, those which with Reverence perform this duty, shall be edified in faith, and advanced in God's Kingdom.
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An oath is a law of Nations, which GOD neuer abolished, a part of the diuine worship,
an oath is a law of nations, which GOD never abolished, a part of the divine worship,
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for therein wee confesse him iudicem, indicem and vindicem, as GOD heares our oaths, hee knowes our hearts,
for therein we confess him Judge, indicem and vindicem, as GOD hears our Oaths, he knows our hearts,
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as he discernes in his wisedome, he will discouer in his iustice, & in his iudgment punish our double dealing.
as he discerns in his Wisdom, he will discover in his Justice, & in his judgement Punish our double dealing.
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Such an oath is a means of helpe in all humane vncertainties, for general doctrines (as the Schoole-men say) may be confirmed by generall conclusions,
Such an oath is a means of help in all humane uncertainties, for general doctrines (as the Schoolmen say) may be confirmed by general conclusions,
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but particular occurrences must haue particular confirmation;
but particular occurrences must have particular confirmation;
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such confirmation cannot come from any sensible creature, which knows not what is truth, nor from any man,
such confirmation cannot come from any sensible creature, which knows not what is truth, nor from any man,
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for omnis homo mendax, euerie man is easie to be deceiued, and so readie to deceiue:
for omnis homo mendax, every man is easy to be deceived, and so ready to deceive:
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it cannot come from Angels, for Sathan may transforme himselfe into an Angell of light:
it cannot come from Angels, for Sathan may transform himself into an Angel of Light:
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it must therefore onely come from God alone, who being cald vpon as a witnesse, will either certifie the matter, or punish the forswearer:
it must Therefore only come from God alone, who being called upon as a witness, will either certify the matter, or Punish the forswearer:
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let vs therefore take with vs the conditions of Ieremie. We may well vndertake an oath;
let us Therefore take with us the conditions of Ieremie. We may well undertake an oath;
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God often swore vnto the Patriarkes, the Patriarkes often swore, as appeareth in Genesis, an Angell sweareth in the Reuelation, an oath was often vsed of the faithfull,
God often swore unto the Patriarchs, the Patriarchs often swore, as appears in Genesis, an Angel Sweareth in the Revelation, an oath was often used of the faithful,
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as in equall couenants betweene Abraham and Abimeleck, in legall vowes as the Nazarites, in iudiciall pleadings,
as in equal Covenants between Abraham and Abimelech, in Legal vows as the nazarites, in judicial pleadings,
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as in the case of borrowed goods beeing endamaged:
as in the case of borrowed goods being endamaged:
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this was vsed of brethren in their bargaining, as betweene Iacob and Esau; of captaines in their confederacies,
this was used of brothers in their bargaining, as between Iacob and Esau; of Captains in their confederacies,
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as of Iudas and Nicanor; of seruants to their maisters, as Moses made an oath to Iethro to stay with him:
as of Iudas and Nicanor; of Servants to their masters, as Moses made an oath to Jethro to stay with him:
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Thus Princes often swore vnto their subiects, as the Princes of the congregation did vnto the Gibeonites that they should liue;
Thus Princes often swore unto their Subjects, as the Princes of the congregation did unto the Gibeonites that they should live;
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Salomon swore to Adoniah, that he should not be slaine for his rebellion:Solomon swore to Adoniah, that he should not be slain for his rebellion:
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every king when hee takes his Crowne, vndertakes an oath, why should not subiects also sweare vnto their Prince? Such was this oath here mentioned of Salomō, for otherwise it agrees neither to the former clause, where he bids vs obserue the king,
every King when he Takes his Crown, undertakes an oath, why should not Subjects also swear unto their Prince? Such was this oath Here mentioned of Salomō, for otherwise it agrees neither to the former clause, where he bids us observe the King,
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nor to the later, where he forbids all resisting him;
nor to the later, where he forbids all resisting him;
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the words are not particularly recited, but the sense is plaine, it required obedience, and forbad resistance;
the words Are not particularly recited, but the sense is plain, it required Obedience, and forbade resistance;
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thus princes oft exacted an oath of their inferiours for performance of their duties: as Ioshua did of Achan, that hee should confesse his faulte:
thus Princes oft exacted an oath of their inferiors for performance of their duties: as Ioshua did of achan, that he should confess his fault:
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Ezra swore the Priests and Leuites and all Israell to do according to his word: Caiphas adiured Christ, hee should confesse, whether hee were the Sonne of God, or no:Ezra swore the Priests and Levites and all Israel to do according to his word: Caiaphas adjured christ, he should confess, whither he were the Son of God, or no:
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our Kingly Prophet and preacher tooke an oath of Shimei, that he should not take a iourney beyond Iorden, and (it may be well) commanded all his people vpon their oaths to keepe their faith to him, against his enemie Ieroboam; thus magistrates may well demaund, and subiects render oaths.
our Kingly Prophet and preacher took an oath of Shimei, that he should not take a journey beyond Jordan, and (it may be well) commanded all his people upon their Oaths to keep their faith to him, against his enemy Jeroboam; thus Magistrates may well demand, and Subjects render Oaths.
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Now whether this of Allegeance be such an one or no, shall be manifest in discussing it.
Now whither this of Allegiance be such an one or no, shall be manifest in discussing it.
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This oath of Allegeance is in some parts affirmatiue, in some negatiue: the affirmatiue is either assertorie for the present, or promissorie for the time to come.
This oath of Allegiance is in Some parts affirmative, in Some negative: the affirmative is either assertory for the present, or promissory for the time to come.
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The first proposition is assertory, professing that our soueraigne IAMES, is lawfull king;
The First proposition is assertory, professing that our sovereign JAMES, is lawful King;
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and promissorie bee those parts wherein the swearer tenders faith, defence, and the disclosing all conspiracies.
and promissory be those parts wherein the swearer tenders faith, defence, and the disclosing all conspiracies.
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The negatiue parts concernes the Pope or the swearer;
The negative parts concerns the Pope or the swearer;
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in the Pope he denies the superintendence of his authorities, and the violence of his excommunications:
in the Pope he Denies the superintendence of his authorities, and the violence of his excommunications:
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in himselfe he renounces the benefite of absolution, and the purpose of equiuocation. This we may call the mouth of the king, because our blessed Soueraigne endited it,
in himself he renounces the benefit of absolution, and the purpose of equivocation. This we may call the Mouth of the King, Because our blessed Sovereign endited it,
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and yet the oath of God as it proceeded from his wisedome, and is consonant with his most holy word, which will appeare in proofe of the particulars.
and yet the oath of God as it proceeded from his Wisdom, and is consonant with his most holy word, which will appear in proof of the particulars.
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If the Pope, the Cardinall, his Chaplein, or the foule-mouthd exile, would haue named any thing that had bene vnallowable, they might haue saued vs a labour;
If the Pope, the Cardinal, his Chaplain, or the Foulmouthed exile, would have nam any thing that had be unallowable, they might have saved us a labour;
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but since they do not, because they cannot, we must maintaine it all in euery part.
but since they do not, Because they cannot, we must maintain it all in every part.
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For the first assertory proposition of our Soueraignes lawfull right, I could neuer haue imagined, that it would euer haue bene questioned,
For the First assertory proposition of our Sovereigns lawful right, I could never have imagined, that it would ever have be questioned,
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but that vir dolorum Doleman would haue aduanced their titles, Clemens Octauus with his briefes would haue bard euery protestant, tametsi sanguinis propinquitate niteretur: Tortus (I shame to speake it) counts him for no Catholique,
but that vir Dolorum Doleman would have advanced their titles, Clemens Octavus with his briefs would have barred every protestant, Tametsi Blood propinquitate niteretur: Tortus (I shame to speak it) counts him for no Catholic,
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and so no Christian, and so not of the Church, much lesse ouer it in iurisdiction:
and so no Christian, and so not of the Church, much less over it in jurisdiction:
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But our most gracious King, hath so soundly conuinced all such imputations, and hath proued his and our faith to bee so conformeable to the Scriptures, that the gates of hell, shall neuer preuaile ouer it:
But our most gracious King, hath so soundly convinced all such imputations, and hath proved his and our faith to be so conformable to the Scriptures, that the gates of hell, shall never prevail over it:
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God hath so blest his rightfull claime with good successe, and iust applause of his owne and other countries, that the briefes came farre too short,
God hath so blessed his rightful claim with good success, and just applause of his own and other countries, that the briefs Come Far too short,
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and perisht by their owne deliuerance to the fire, whither otherwise, they would haue deliuered vs:
and perished by their own deliverance to the fire, whither otherwise, they would have Delivered us:
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Doleman I remit vnto the report of his owne brother, and the seculars of his Religion, which better know,Doleman I remit unto the report of his own brother, and the seculars of his Religion, which better know,
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as iustly hate, and set him out for worse, then this place or present is to be made acquainted with.
as justly hate, and Set him out for Worse, then this place or present is to be made acquainted with.
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For our Soueraigne without ambition or flatterie, let me say thus much:
For our Sovereign without ambition or flattery, let me say thus much:
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If succession can make lawfull, This godly branch is lineally deriued from the blessed loynes of English Kings, which for eight hundreth yeares haue swayed the Scepter of this Common-wealth.
If succession can make lawful, This godly branch is lineally derived from the blessed loins of English Kings, which for eight Hundredth Years have swayed the Sceptre of this Commonwealth.
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If institution from God can make a king, what greater proofe hereof can be, then his many deliuerances before, his easie and happy passage then,
If Institution from God can make a King, what greater proof hereof can be, then his many Deliverances before, his easy and happy passage then,
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and his hopefull issue to continue this for euer, besides the speciall gifts which are onely fit for such a maiesty, that are bestowed on him;
and his hopeful issue to continue this for ever, beside the special Gifts which Are only fit for such a majesty, that Are bestowed on him;
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in his religion, the confirmation of our Gospel;
in his Religion, the confirmation of our Gospel;
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in his experience (which euer since his cradle hath already reigned in a more trouble some estate) the maintenance of our peace is most infallibly promised:
in his experience (which ever since his cradle hath already reigned in a more trouble Some estate) the maintenance of our peace is most infallibly promised:
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But his learning is most admirable in a Prince of such employments:
But his learning is most admirable in a Prince of such employments:
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By his meditations on the Psalmes, his detestation of witches, and the kingly blessing that he gaue his princely sonne, wherein he discourseth so diuinely for the Scripture,
By his meditations on the Psalms, his detestation of Witches, and the kingly blessing that he gave his princely son, wherein he discourseth so divinely for the Scripture,
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so religiouslly for the Church, so prudently for the Common-wealth, so carefully for his Court,
so religiouslly for the Church, so prudently for the Commonwealth, so carefully for his Court,
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and so iudiciously for other exercises, we may well know, that he knows how to gouerne a kingdome.
and so judiciously for other exercises, we may well know, that he knows how to govern a Kingdom.
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Those, although some railing Rabshakeh, would attribute vnto some others;
Those, although Some railing Rabshakeh, would attribute unto Some Others;
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yet his graue, sound, and sufficient composition of the scandalous factions and opinions of our Clergie;
yet his graven, found, and sufficient composition of the scandalous factions and opinions of our Clergy;
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his euery-where skilfull moderating in our vniuersity disputations, his most excellent orations often made vnto the Parliament, may satisfie the most enuious,
his everywhere skilful moderating in our University disputations, his most excellent orations often made unto the Parliament, may satisfy the most envious,
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and testifie to the most incredulous, the greatnesse of his worth.
and testify to the most incredulous, the greatness of his worth.
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Beyond all these is the neuer-inough praised Apologie, wherein with such plainenesse he deliuers his deepe knowledge, with such mildnesse he meetes with his aduersaries,
Beyond all these is the never-enough praised Apology, wherein with such plainness he delivers his deep knowledge, with such mildness he meets with his Adversaries,
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and yet with such acutenesse and abundance of reading, he confutes and retorts all their assertions or arguments.
and yet with such acuteness and abundance of reading, he confutes and retorts all their assertions or Arguments.
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Especially the premonition which none but a Prince of equal spirit & power durst vndertake, wherin he so royally defends the common cause of Kings,
Especially the premonition which none but a Prince of equal Spirit & power durst undertake, wherein he so royally defends the Common cause of Kings,
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so seuerely censures the censurers, so plainly doth he declare his right, professe his faith, discouer Antichrist,
so severely censures the censurers, so plainly does he declare his right, profess his faith, discover Antichrist,
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& expound the Reuelation, and with such loue perswades to Christian courage, & vnitie, that it effectually demonstrates him a Prince, not only philosophical, which Plato thought a blessednesse,
& expound the Revelation, and with such love persuades to Christian courage, & unity, that it effectually demonstrates him a Prince, not only philosophical, which Plato Thought a blessedness,
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but prophetical, which the Scripture counts diuine, his quick insight beyond the reach of his priuy Councel,
but prophetical, which the Scripture counts divine, his quick insight beyond the reach of his privy Council,
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as appeares in discouering the powder-blow; his iustice mingled with mercies, which those that sought his life, yet liuing, can testifie;
as appears in discovering the powder-blow; his Justice mingled with Mercies, which those that sought his life, yet living, can testify;
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his deep wisdome in deuising this iust oath, well witnes him not only wiser thē Ethā & Heman, Chalcol,
his deep Wisdom in devising this just oath, well witness him not only Wiser them Ethā & Heman, Chalcol,
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& Darda the cunning and most learned of our aduersaries, but one for his graces and perfections worthy to rule the world, what man or mind therefore can be so base, wicked,& Darda the cunning and most learned of our Adversaries, but one for his graces and perfections worthy to Rule the world, what man or mind Therefore can be so base, wicked,
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or peruerse, which either cannot find, or finding will not confesse, or confessing will not reioyce in this our happines in enioying him?
or perverse, which either cannot find, or finding will not confess, or confessing will not rejoice in this our happiness in enjoying him?
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What subiect should not promise and performe all ciuill faith? Our aduersaries very wrongfully racke this oath to spirituall obedience,
What Subject should not promise and perform all civil faith? Our Adversaries very wrongfully rack this oath to spiritual Obedience,
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for albeit in their owne sayings they can make mountaines of mole-hils by their mentall reseruations,
for albeit in their own sayings they can make Mountains of molehills by their mental reservations,
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yet according to Saint Austin, tuxta mentem eius qui ministrat, iurandum est, an adiuration is to bee taken as the Iudge requiring it, expounds himselfe;
yet according to Saint Austin, tuxta mentem eius qui ministrate, iurandum est, an adjuration is to be taken as the Judge requiring it, expounds himself;
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and this is no more then iure diuine should be yeelded vnto princes.
and this is no more then iure divine should be yielded unto Princes.
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Thus Saint Paule admonisheth Titus, he should admonish all, they should be subiect and obedient vnto powers and principalities;
Thus Saint Paul Admonisheth Titus, he should admonish all, they should be Subject and obedient unto Powers and principalities;
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Saint Peter willeth vs to be subiect vnto all manner of humane ordinance, whether vnto the king as to the superiour,
Saint Peter wills us to be Subject unto all manner of humane Ordinance, whither unto the King as to the superior,
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or to the gouernours that are sent of him: where I cannot but wonder at the corrupt exposition of the Iesuites;
or to the Governors that Are sent of him: where I cannot but wonder At the corrupt exposition of the Iesuites;
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which would haue NONLATINALPHABET, to be an ordinance from man, as if it were from his deuise, notwithstanding Saint Paul hath said, all power proceedes from God;
which would have, to be an Ordinance from man, as if it were from his devise, notwithstanding Saint Paul hath said, all power proceeds from God;
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whereas it is indeed an ordinance for man, or Gods ordering man, as hee did his other creatures in their places and duties.
whereas it is indeed an Ordinance for man, or God's ordering man, as he did his other creatures in their places and duties.
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Like to this is that, where they say that NONLATINALPHABET signifies, wee must not obey the king,
Like to this is that, where they say that signifies, we must not obey the King,
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vnlesse hee shall excell in vertues, or otherwise, when as the same Apostle immediatly after bids vs to submit with feare, not onely to the courteous, but also to the froward;
unless he shall excel in Virtues, or otherwise, when as the same Apostle immediately After bids us to submit with Fear, not only to the courteous, but also to the froward;
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to which Irenaus also consenting, saith, some Princes are appointed for profit, & some for punishmēt, al fit for those ouer whō they rule,
to which Irenaeus also consenting, Says, Some Princes Are appointed for profit, & Some for punishment, all fit for those over whom they Rule,
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and to be taken as appointed of the Lord.
and to be taken as appointed of the Lord.
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Thus the martyrs did submit themselues vnto their persecutors, as Ignatius being in prison counselled his Antiechians. Thus the Christian Souldiers did vnto Iulian. Thus the Councels did vnto their Emperors, by whose helpe and authority they came together, and confirmed their decrees.
Thus the Martyrs did submit themselves unto their persecutors, as Ignatius being in prison counseled his Antiechians. Thus the Christian Soldiers did unto Iulian. Thus the Counsels did unto their Emperor's, by whose help and Authority they Come together, and confirmed their decrees.
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Thus the Church the more primitiue it was, it was the purer from disloyalty, not because, (as our aduersaries haue imagined) it wanted power,
Thus the Church the more primitive it was, it was the Purer from disloyalty, not Because, (as our Adversaries have imagined) it wanted power,
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for a little faith would haue remoued mountaines, if it had bene expedient for Christianity:
for a little faith would have removed Mountains, if it had be expedient for Christianity:
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because it wanted pride, and heerein would imitate her maister Christ, which might haue had many legions of Angels,
Because it wanted pride, and herein would imitate her master christ, which might have had many legions of Angels,
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yet had rather yeeld vnto the ciuill sword of the Magistrate.
yet had rather yield unto the civil sword of the Magistrate.
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It is a nouell doctrine therefore arisen vp among the Iesuites to say, Reges are proprie serui, very slaues vnto their subiects, contrarying euen common reason by confounding the difference of those relatiues,
It is a novel Doctrine Therefore arisen up among the Iesuites to say, Reges Are Properly Servant, very slaves unto their Subjects, contrarying even Common reason by confounding the difference of those relatives,
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and peruerting the truth of God.
and perverting the truth of God.
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It was not thus in Persia, when the second Squire of Darius body said, the king ruled all, all thing were done at his command, warfare, tillage, tribute, killing, sparing, planting, wasting, all depended on his pleasure.
It was not thus in Persiam, when the second Squire of Darius body said, the King ruled all, all thing were done At his command, warfare, tillage, tribute, killing, sparing, planting, wasting, all depended on his pleasure.
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It was not so with Ioshua, to whom the Reubenites, Gadites, and halfe the tribe of Manasse said, whosoeuer shall resist thy will,
It was not so with Ioshua, to whom the Reubenites, Gadites, and half the tribe of Manasseh said, whosoever shall resist thy will,
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or will not obey whatsoeuer thou commandest, let him be done to death.
or will not obey whatsoever thou Commandest, let him be done to death.
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It was not thus at any time in Israel, for whether the kings were faithfull or vngodly, the people euer yeelded ciuill faith.
It was not thus At any time in Israel, for whither the Kings were faithful or ungodly, the people ever yielded civil faith.
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Samuel when he should first annoynt a king, he told the manners of a tyrant, that hee would make his people and their children slaues, not because a king should be so,Samuel when he should First anoint a King, he told the manners of a tyrant, that he would make his people and their children slaves, not Because a King should be so,
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but because if hee were so, we should rather suffer then resist; If the Centurion bid the souldiers come, they came; or go, they went;
but Because if he were so, we should rather suffer then resist; If the Centurion bid the Soldiers come, they Come; or go, they went;
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do this or that, and they did it:
do this or that, and they did it:
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and shall our Generall in all causes be lesse honored then a Centurion? The Iewes were bidden pray for the peace of Babylon, with the life of Nabuchadnetzar, and of Balthasar his sonne;
and shall our General in all Causes be less honoured then a Centurion? The Iewes were bidden pray for the peace of Babylon, with the life of Nebuchadnezzar, and of Balthasar his son;
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and shall we cease to pray for kings, & those that are in authoritie, that we way leade a quiet life vnder them? Without all question, we must be faithfull, in thought, word and worke:
and shall we cease to pray for Kings, & those that Are in Authority, that we weigh lead a quiet life under them? Without all question, we must be faithful, in Thought, word and work:
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Curs not the King, no not in thy thought, speake not euill of the ruler of thy people,
Curs not the King, no not in thy Thought, speak not evil of the ruler of thy people,
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but rather pray for him, as Daniel for Darius, though he put him in the Lyons denne.
but rather pray for him, as daniel for Darius, though he put him in the Lyons den.
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By this obedience likewise must we be readie, saith Saint Paul, to euery good worke: Obedientia perfecta, sua imperfecta relinquere;
By this Obedience likewise must we be ready, Says Saint Paul, to every good work: Obedientia perfecta, sua Imperfect Relinquere;
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and sometimes thou must leaue thine owne vndone, to do the businesse of thy Soueraigne. Such is the faith we should performe;
and sometime thou must leave thine own undone, to do the business of thy Sovereign. Such is the faith we should perform;
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vnto which wee must also ioyne defence; this is as manifest in Scripture:
unto which we must also join defence; this is as manifest in Scripture:
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the wisest, holiest, and mightiest kings of Israel, had a speciall guard of Cherethites and Pelethites; which would neuer haue bene granted of Gods owne people,
the Wisest, Holiest, and Mightiest Kings of Israel, had a special guard of Cherethites and Pelethites; which would never have be granted of God's own people,
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vnto men after Gods owne heart, vnless the like might haue the like.
unto men After God's own heart, unless the like might have the like.
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It was an honor vnto Iudah, that notwithstanding the treacheries of Sheba, yet they stood fast vnto their King from Iorden to Hierusalem. The Worthies of Dauid are also counted by their threes and their thirties,
It was an honour unto Iudah, that notwithstanding the Treacheries of Sheba, yet they stood fast unto their King from Jordan to Jerusalem. The Worthies of David Are also counted by their threes and their thirties,
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as they stood more or lesse for him;
as they stood more or less for him;
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in like manner they are not vnworthily most honored of our Soueraigne, which haue stood most in his defence:
in like manner they Are not unworthily most honoured of our Sovereign, which have stood most in his defence:
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Like to Dauid is he worth many thousands, & therfore if any danger shold happen, he should be kept farthest from the reach of it.
Like to David is he worth many thousands, & Therefore if any danger should happen, he should be kept farthest from the reach of it.
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This is religion, to defend the defender of the Faith:
This is Religion, to defend the defender of the Faith:
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why should not all defend him, who defendeth all? His sword cuts off theeues and murtherers, that wee may keepe our goods and bodies in safetie;
why should not all defend him, who defendeth all? His sword cuts off thieves and murderers, that we may keep our goods and bodies in safety;
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his lawes curbe adulterers, that we may keep our wiues and daughters in chastitie; his nauies on seas, and forces on land, mainetaine our quiet and securitie;
his laws curb Adulterers, that we may keep our wives and daughters in chastity; his navies on Seas, and forces on land, maintain our quiet and security;
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in him as in the Palladium or purple haire of Nisus, consists the safeguard of our common weale.
in him as in the Palladium or purple hair of Nisus, consists the safeguard of our Common weal.
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As the King of Syria sayd, fight neither against small nor great, but onely against the King of Israel: so the Pope, which hath persecuted vs euer since Wickliffe with fire and sword,
As the King of Syria said, fight neither against small nor great, but only against the King of Israel: so the Pope, which hath persecuted us ever since Wickliffe with fire and sword,
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now fights not against small nor great, but hath cast all his quarrell vpon our Soueraigne,
now fights not against small nor great, but hath cast all his quarrel upon our Sovereign,
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and therefore both small and great must fight for him.
and Therefore both small and great must fight for him.
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Farre be it then frō English hearts for to be like the men of Belial, who despised Saul, as if he could not saue them;
far be it then from English hearts for to be like the men of Belial, who despised Saul, as if he could not save them;
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but we must be like those, whose hearts the Lord had touched for to stand with and followe him;
but we must be like those, whose hearts the Lord had touched for to stand with and follow him;
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not like accursed Meroz which would not helpe, which would not helpe the Lord against the mightie:
not like accursed Meroz which would not help, which would not help the Lord against the mighty:
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but like to Zabulon or Nepthalim, who ieoparded their liues to death, with Barak and Debora; not like to Ioab, who for his priuate quarrell, would make Dauid naked of his friendes;
but like to Zebulon or Nepthalim, who ieoparded their lives to death, with Barak and Deborah; not like to Ioab, who for his private quarrel, would make David naked of his Friends;
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but rather like Abishai, which exposing his owne bodie to perill, preserued the life of his deere Prince.
but rather like Abishai, which exposing his own body to peril, preserved the life of his deer Prince.
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For as a Serpent will defend his head, and a man his heart, because therein lies the life-blood of their bodies:
For as a Serpent will defend his head, and a man his heart, Because therein lies the lifeblood of their bodies:
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so should euerie subiect, their Soueraigne, being (as Iosiah was) the breath of their nostrils,
so should every Subject, their Sovereign, being (as Josiah was) the breath of their nostrils,
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and the blessing of their state: as Codrus did for Athens, or Curtius for the Romanes; or, if I may compare,
and the blessing of their state: as Codrus did for Athens, or Curtius for the Romans; or, if I may compare,
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as Christ our Sauiour for his truth, so should euery man euen with his owne life redeme the life of his king, on whom so many liues depend.
as christ our Saviour for his truth, so should every man even with his own life Redeem the life of his King, on whom so many lives depend.
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Dulce & decorum est pro patria mori, euen death were pleasant and honorable in such a cause;Dulce & decorum est Pro patria Mori, even death were pleasant and honourable in such a cause;
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let vs then bee valiant for our Prince, our Citties, and the seruice of our God,
let us then be valiant for our Prince, our Cities, and the service of our God,
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and let the Lord doe that which is good in his owne eyes, so should wee promise and performe defence.
and let the Lord do that which is good in his own eyes, so should we promise and perform defence.
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And thereon followes the disclosing all conspiracies, which is a part of true defence, for otherwise qui tacet consentire videtur, he that conceales seemes to consent:
And thereon follows the disclosing all conspiracies, which is a part of true defence, for otherwise qui tacet consentire videtur, he that conceals seems to consent:
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who can hide fire in his bosome and not bee burnt? who can conceale a mischiefe and bee guiltlesse? Qui non vetat peccare, quum posiit, iubet, he that forbids not such a sinne, fauours,
who can hide fire in his bosom and not be burned? who can conceal a mischief and be guiltless? Qui non Vetat Peccare, Whom posiit, iubet, he that forbids not such a sin, favours,
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if not furthers it, and it is not onely those that sinne, but those that fauour sinne, that shall be punished in Gods iudgement.
if not furthers it, and it is not only those that sin, but those that favour sin, that shall be punished in God's judgement.
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When Iezabel shall bee cast into the bedde of paine, her louers also shall suffer great afflictions:
When Jezebel shall be cast into the Bed of pain, her lovers also shall suffer great afflictions:
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if Bigthan and Teresh then intend euill against Assuerus, it is for Mardochaeus, an honourable seruitor to disclose it;
if Bigthan and Teresh then intend evil against Assuerus, it is for Mordecai, an honourable servitor to disclose it;
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if the King of Aram euen in his priuy chamber worke mischiefe against the King of Israel, it is for Elizaeus to reueale it;
if the King of Aram even in his privy chamber work mischief against the King of Israel, it is for Elizaeus to reveal it;
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if Absalon or Adoniah stirre vp rebellion against Dauid or Salomon, it is for Zadock and Abiathar the Priests,
if Absalom or Adoniah stir up rebellion against David or Solomon, it is for Zadok and Abiathar the Priests,
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and Nathan the Prophet, with all speede possible to preuent it.
and Nathan the Prophet, with all speed possible to prevent it.
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It is the tricke of a Dalilah, not to disclose a danger, till the Philistines be vpon vs;
It is the trick of a Delilah, not to disclose a danger, till the philistines be upon us;
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but Michol will discouer it, euen against her owne father, while there is time to fly.
but Michal will discover it, even against her own father, while there is time to fly.
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Beware then of Iacobs curse, who said of his owne children, when they became brethren in euill:
Beware then of Iacobs curse, who said of his own children, when they became brothers in evil:
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Into their secret let not my soule enter, let not my honour bee ioyned vnto their assembly;
Into their secret let not my soul enter, let not my honour be joined unto their assembly;
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so grieuous was their crime, he thought it a sinne to know them, and a shame to come amongst them; Praeferre patriam liberis Regem decet:
so grievous was their crime, he Thought it a sin to know them, and a shame to come among them; Praeferre Patriam Liberis Regem Deceit:
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It is a Princes glory to preferre his country before his children, much more is it in priuate men to say with Aristotle, Amicus Plato, magis tamen veritas est amica;
It is a Princes glory to prefer his country before his children, much more is it in private men to say with Aristotle, Amicus Plato, magis tamen veritas est amica;
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Our friends or kindred may bee deare, but our king and common-wealth must be dearer.
Our Friends or kindred may be deer, but our King and commonwealth must be Dearer.
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As a good Pilot then discry the tempest, and giue warning, discouer treason before thou be discouered, as a partie;
As a good Pilot then descry the tempest, and give warning, discover treason before thou be discovered, as a party;
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for otherwise either the bird of the aire, (saith Salomon ) may vtter the voyce,
for otherwise either the bird of the air, (Says Solomon) may utter the voice,
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or the stones in the street, saith Christ, will cry out the truth;
or the stones in the street, Says christ, will cry out the truth;
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or thine owne mouth may condemne thee like Iudas, who could not hold from saying, maister is it I.
or thine own Mouth may condemn thee like Iudas, who could not hold from saying, master is it I.
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This may perswade the lay parties, but the Priests in their auricular confession;
This may persuade the lay parties, but the Priests in their auricular Confessi;
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vsurpe greater authority, in this they wil (their wil is all the reason they can yeeld) be like to God himselfe, to see, suffer, and couerall; but let them know;
usurp greater Authority, in this they will (their will is all the reason they can yield) be like to God himself, to see, suffer, and couerall; but let them know;
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their power is not alike to permit sinners for a season, and then punish them on a sodaine;
their power is not alike to permit Sinners for a season, and then Punish them on a sudden;
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their wisedome is not like to turne, and vse the worst vnto the best purposes;
their Wisdom is not like to turn, and use the worst unto the best Purposes;
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their iustice is not like, the longer they suffer sinne, they cannot send the sorer punishment at last;
their Justice is not like, the longer they suffer sin, they cannot send the Sorer punishment At last;
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their prouidence is not alike, the more the Christian shall endure to recompence their patience with more pleasure,
their providence is not alike, the more the Christian shall endure to recompense their patience with more pleasure,
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and therefore their proceeding in poenitentiali foro, in giuing penance must not be like;
and Therefore their proceeding in poenitentiali foro, in giving penance must not be like;
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their presumption is rather like to Lucifers when hee said, Ego similis, I will bee like the Highest:
their presumption is rather like to Lucifer's when he said, Ego Similis, I will be like the Highest:
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and therefore their punishment will not be much vnlike:
and Therefore their punishment will not be much unlike:
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I, but the seale of that holy Sacrament should not be cancelled on so sleight an occasion? Is that a Sacrament, which hath neither instrument nor institution in holy Scripture? Is that a seale which hath no sealing of Gods holy spirit? Can that be counted holy which hath bene polluted with such and so many monstrous abhominations,
I, but the seal of that holy Sacrament should not be canceled on so sleight an occasion? Is that a Sacrament, which hath neither Instrument nor Institution in holy Scripture? Is that a seal which hath no sealing of God's holy Spirit? Can that be counted holy which hath be polluted with such and so many monstrous abominations,
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as ancient and moderne histories are stuffed with? Is the ruine of a kingdome but a sleight occasion to breake the promise of such a Priest? Is that religion either conscionable or charitable, which giues couert vnto such Traitors? Is not their Christian liberty,
as ancient and modern histories Are stuffed with? Is the ruin of a Kingdom but a sleight occasion to break the promise of such a Priest? Is that Religion either conscionable or charitable, which gives covert unto such Traitors? Is not their Christian liberty,
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nay their Pontificall authority, made heere the cloke of maliciousnesse and ranke villany? Were not their profession the mysterie of iniquitie, they would neuer keepe iniquity so sacred in secrecy, that it should neuer bee disclosed.
nay their Pontifical Authority, made Here the cloak of maliciousness and rank villainy? Were not their profession the mystery of iniquity, they would never keep iniquity so sacred in secrecy, that it should never be disclosed.
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Ezekiel is commanded to digge through the wall, Ieremie to discouer the skirts, Esay to walke naked, the Prophets to lift vp their voyces like trumpets, to tell Iacob her sinnes, and Israel her transgressions;Ezekielem is commanded to dig through the wall, Ieremie to discover the skirts, Isaiah to walk naked, the prophets to lift up their voices like trumpets, to tell Iacob her Sins, and Israel her transgressions;
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but now silence and sufferance not onely tollerates, but promotes the most barbarous proiects and practises:
but now silence and sufferance not only tolerates, but promotes the most barbarous projects and practises:
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Christ commands vs, what wee heare in the eare, we should preach on the house top, to tell our brethren their faults in priuate;
christ commands us, what we hear in the ear, we should preach on the house top, to tell our brothers their Faults in private;
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if they mend not, wee must call witnesses, if that serue not, wee must accuse them before the congregation;
if they mend not, we must call Witnesses, if that serve not, we must accuse them before the congregation;
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and shall the shamelesse life and credit of a Traytor be preferred before the word of NONLATINALPHABET,
and shall the shameless life and credit of a Traitor be preferred before the word of,
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before a Princes life, & the liues of many thousand that are innocent? A Phisition if he find an infection, is to publish it, lest it spread abrode.
before a Princes life, & the lives of many thousand that Are innocent? A physician if he find an infection, is to publish it, lest it spread abroad.
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The Leuitical Priest was to denounce a Leprous man vncleane, the Poet could marke a perilous person with a blacke coale:
The Levitical Priest was to denounce a Leprous man unclean, the Poet could mark a perilous person with a black coal:
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Hic niger est, hunc tu Romane caueto: Hic niger est, hunc tu Roman caueto:
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and shall the Minister of the Lord behold a fire in his neighbours, his maisters, his owne house (for the common-wealth is a common houshold of vs all;) & further it with his concealement, that it may burne the sorer with a sodaine flame? The absurdities hence ensuing moued the Frier to discouer the trayterous purpose of the noble man of Normandie: the Iacobin to manifest the treasonable resolution of Barierius; and Garnet, to confesse that the laws were iust, were made against cōcealements,
and shall the Minister of the Lord behold a fire in his neighbours, his masters, his own house (for the commonwealth is a Common household of us all;) & further it with his concealment, that it may burn the Sorer with a sudden flame? The absurdities hence ensuing moved the Friar to discover the traitorous purpose of the noble man of Normandie: the Jacobin to manifest the treasonable resolution of Barierius; and Garnet, to confess that the laws were just, were made against concealments,
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and that he was guilty in breaking them:
and that he was guilty in breaking them:
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and this I hope sufficient to disswade all true Catholickes from the concealing of all conspiracies.
and this I hope sufficient to dissuade all true Catholics from the concealing of all conspiracies.
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Hauing thus laid the affirmatiue part for a groundworke, the negatiue ensues as a corollary:
Having thus laid the affirmative part for a groundwork, the negative ensues as a Corollary:
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the first that is denyed is the Popes vsurped authority, that neither of himselfe, nor from the Sea of Rome,
the First that is denied is the Popes usurped Authority, that neither of himself, nor from the Sea of Rome,
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or other men or meanes, hee can depose Kings, dispose kingdomes, discharge subiects, authorize aliens, or licence any to beare armes.
or other men or means, he can depose Kings, dispose kingdoms, discharge Subjects, authorise aliens, or licence any to bear arms.
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That hee cannot of himselfe, is manifest: no man can come to such honour but he that is called of God;
That he cannot of himself, is manifest: no man can come to such honour but he that is called of God;
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and God cals none, except his onely sonne to sit so neare his throne; much lesse the Pope, of whom it is experimentally noted of wise trauellers:
and God calls none, except his only son to fit so near his throne; much less the Pope, of whom it is experimentally noted of wise travellers:
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that, the worst Christians are in Italy, the worst Italians be the Romanes, the worst of the Romanes be made Priests, the worst Priests are made Cardinals,
that, the worst Christians Are in Italy, the worst Italians be the Romans, the worst of the Romans be made Priests, the worst Priests Are made Cardinals,
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and the worst Cardinals are chosen to bee Popes.
and the worst Cardinals Are chosen to be Popes.
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Among the later Popes, Pius Quintus was a good Prince, but no good Prelate, as appeares when he strained this to that by excommunicating her late Maiesty:
Among the later Popes, Pius Quintus was a good Prince, but no good Prelate, as appears when he strained this to that by excommunicating her late Majesty:
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Sixtus Quintus was a good Prelate, but no good Prince, much lesse good man; for Bellarmine told a Popish Doctor of our nation:Sixtus Quintus was a good Prelate, but no good Prince, much less good man; for Bellarmine told a Popish Doctor of our Nation:
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Quantum capio, quantum sapio, descendit ad infernum; as farre as I can learne, he went to hell.Quantum Capio, quantum sapio, descendit ad infernum; as Far as I can Learn, he went to hell.
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Gregory the thirteenth was a good Prince and Prelat but no good man; for it is a position receiued amongst the Iesuites:Gregory the thirteenth was a good Prince and Prelate but no good man; for it is a position received among the Iesuites:
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that Homo non Christianus, potest esse pon tifex Romanus, or man that is no Christian may be Pope of Rome; Clemens Octauus was a good man for a Pope, a good Prince,
that Homo non Christian, potest esse pon tifex Romanus, or man that is no Christian may be Pope of Room; Clemens Octavus was a good man for a Pope, a good Prince,
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and a Prelate for his owne hierarchie, though not for ours;
and a Prelate for his own hierarchy, though not for ours;
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but Paulus Quintus that now reignes is none of those, as is manifest in his proceedings against our King and Church;
but Paulus Quintus that now reigns is none of those, as is manifest in his proceedings against our King and Church;
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in so much as Blackwell which would haue died for the Prelacie, yet is ashamed of his tyrannies,
in so much as Blackwell which would have died for the Prelacy, yet is ashamed of his Tyrannies,
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and saith, hee wants a good counsellor.
and Says, he Wants a good Counsellor.
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Thus non à se, much lesse a sedes, the seate of Rome hath no such priuiledge;
Thus non à se, much less a sedes, the seat of Room hath not such privilege;
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for though their faith was famous ouer all the word, the faith of Ephesus was knowne to God,
for though their faith was famous over all the word, the faith of Ephesus was known to God,
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yet it is now falne to Mahumetisme; though the Councell of Chalcedon decreed:
yet it is now fallen to Mohammedanism; though the Council of Chalcedon decreed:
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NONLATINALPHABET &c. because that citie ruled then, it should haue some prerogatiue, yet the Councell of Carthage hath determined NONLATINALPHABET, &c. that the Bishop of the primate sea, should not bee called the ruler of the Priests.
etc. Because that City ruled then, it should have Some prerogative, yet the Council of Carthage hath determined, etc. that the Bishop of the primate sea, should not be called the ruler of the Priests.
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The truth is, Rome hath alwayes beene ambitious; euen while the wals were building, Romulus kild his brother, that he might reigne alone;
The truth is, Room hath always been ambitious; even while the walls were building, Romulus killed his brother, that he might Reign alone;
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and till this time antiquum obtinet, it continues like it selfe:
and till this time Antiquum obtinet, it continues like it self:
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so truly do they verifie the rule of their graund maister Machiauell, that in the same places,
so truly do they verify the Rule of their grand master Machiavelli, that in the same places,
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as there haue beene, there will be peculiar like affections;
as there have been, there will be peculiar like affections;
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Rome as in her beginning it was the patterne of all morall vertues, so in the beginning of Christianitie, she was the prime-example of true patience:Room as in her beginning it was the pattern of all moral Virtues, so in the beginning of Christianity, she was the prime-example of true patience:
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there the tyrants dwelt, which persecuted the Church, and those most, which were neerest them;
there the Tyrants dwelled, which persecuted the Church, and those most, which were nearest them;
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of the Romane Bishops therefore we may rather learne to suffer then to rule the world;
of the Roman Bishops Therefore we may rather Learn to suffer then to Rule the world;
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now as the first, euen so the second Rome is degenerate into worse manners; the first Bishops were persecuted, then acquainted, then equalled, then aduanced ouer earthly Kings;
now as the First, even so the second Room is degenerate into Worse manners; the First Bishops were persecuted, then acquainted, then equaled, then advanced over earthly Kings;
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first they would be called Bishops, then Primi, then Primats, then Princes, then Gods deputies, then Gods themselues.
First they would be called Bishops, then Primi, then Primates, then Princes, then God's deputies, then God's themselves.
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It is not then their power, but their policie, that hath brought them to this passe.
It is not then their power, but their policy, that hath brought them to this pass.
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As before their garrisons and souldiers wan them Empire, so now their Colledges are their fortresses, the Cardinals their Generals, the Friers their soldiers, the pennes their weapons;
As before their garrisons and Soldiers won them Empire, so now their Colleges Are their fortresses, the Cardinals their Generals, the Friars their Soldiers, the pens their weapons;
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the seculars, and Iesuits, their Agents and instruments which ouercome the world.
the seculars, and Iesuits, their Agents and Instruments which overcome the world.
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Quamuis Roma multis aucta victoriis fines imperii protulerit, minus est quod bellicus labor subdidit, quam quod pax Christiana subiecit. Quamuis Roma multis aucta victoriis fines imperii protulerit, minus est quod bellicus labour subdidit, quam quod pax Christian subiecit.
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Although they got much by their warfare, yet their Christian cunning peace, hath got more to their dominion,
Although they god much by their warfare, yet their Christian cunning peace, hath god more to their dominion,
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as a Prophet of their owne foretold and taught.
as a Prophet of their own foretold and taught.
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Tu regere Imperio populos Romane memento, Hae tibi erunt artes, paci { que } imponere nomen. Tu Regere Imperial populos Roman memento, Hae tibi erunt arts, paci { que } imponere Nome.
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Like the snake, Rome hath bene warmed in the bosome of our greatest kingdomes, till it stung them vnto death;
Like the snake, Room hath be warmed in the bosom of our greatest kingdoms, till it stung them unto death;
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like iuie so long it hath embraced, that it hath eaten vp whole Monarchies; like the Crocodile, by weeping and creeping, it hath got into the best estates;
like ivy so long it hath embraced, that it hath eaten up Whole Monarchies; like the Crocodile, by weeping and creeping, it hath god into the best estates;
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like old Rome it vseth all Religion onely for a vantage: he setteth Kings at ods, and then becoms an arbiter:
like old Room it uses all Religion only for a vantage: he sets Kings At ods, and then becomes an arbiter:
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hee brings kingdomes to the ballance, and makes that weightier, where hee doth propend.
he brings kingdoms to the balance, and makes that Weightier, where he does propend.
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As the Romane Emperours would bee counted Monarkes of the world, although their Empire in Scipioes iudgement was but a point,
As the Roman emperors would be counted Monarchs of the world, although their Empire in Scipioes judgement was but a point,
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and vnder Traian, when it flourisht most, it was not the thirtieth part;
and under Trajan, when it flourished most, it was not the thirtieth part;
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so the Popes will be taken for Gouernours of the world, though that there bee but a little cantle of Europe, which will hold of them.
so the Popes will be taken for Governors of the world, though that there be but a little cantle of Europe, which will hold of them.
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Thus you see that it is the citties custome, not the Churches right which makes them thus vsurping.
Thus you see that it is the cities custom, not the Churches right which makes them thus usurping.
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For there is no other, no, not Saint Peter that can yeeld it them:
For there is no other, no, not Saint Peter that can yield it them:
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Saint Peter (they say) was cald a Rocke, therefore on Saint Peters chaire must the Church bee built:
Saint Peter (they say) was called a Rock, Therefore on Saint Peter's chair must the Church be built:
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to which we say, that as Simon was called Peter, i. a rocke, so Peter was called Simon, i. obedient, to shew, that they should build so, that they might still obey:
to which we say, that as Simon was called Peter, i. a rock, so Peter was called Simon, i. obedient, to show, that they should built so, that they might still obey:
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nay being both Simon & Peter he was after called Satan, to shew, the succession of that name would after proue Satannicall.
nay being both Simon & Peter he was After called Satan, to show, the succession of that name would After prove Satannicall.
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But Peter had the keyes of the kingdome of heauen, which might loose or binde:
But Peter had the keys of the Kingdom of heaven, which might lose or bind:
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the kingdome of heauen (we confesse) was opened by S. Peters key, the preaching of the word;
the Kingdom of heaven (we confess) was opened by S. Peter's key, the preaching of the word;
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but the kingdomes of this earth, are yet reserued in the power of God, promotion comes not either frō East or West, from North or South,
but the kingdoms of this earth, Are yet reserved in the power of God, promotion comes not either from East or West, from North or South,
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but it is God, that sets vp one, and pulleth downe another: But Peter was bidden feed the lambes & sheep:
but it is God, that sets up one, and pulls down Another: But Peter was bidden feed the Lambs & sheep:
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why? feeding is not fleecing chiefest of the flocke; Peter was bidden kill and eate;
why? feeding is not fleecing chiefest of the flock; Peter was bidden kill and eat;
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such killing was the conuersion, not the confusion, the mortifying, not the murdering of the Gentiles, it was not the killing sword,
such killing was the conversion, not the confusion, the mortifying, not the murdering of the Gentiles, it was not the killing sword,
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but pricking word, which wan Cornelius and 3000. at one sermon:
but pricking word, which wan Cornelius and 3000. At one sermon:
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I but Peter by walking on the sea, did get a dominion from sea to sea,
I but Peter by walking on the sea, did get a dominion from sea to sea,
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and from the floud vnto the worlds end:
and from the flood unto the world's end:
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no more (say we) then Christ, that fled thither, and walk there, because he would not bee made a king.
no more (say we) then christ, that fled thither, and walk there, Because he would not be made a King.
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But Christ came into S. Peters ship to shew that he would come into S. Peters sea;
But christ Come into S. Peter's ship to show that he would come into S. Peter's sea;
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yet as hee came in, he came out againe; as he desired Christ for to depart from him, for he was a sinfull man;
yet as he Come in, he Come out again; as he desired christ for to depart from him, for he was a sinful man;
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to shew that hee would part from them, when as they parted from his truth:
to show that he would part from them, when as they parted from his truth:
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yet Peter was foretold his death, and bidden follow, to shew, that as he followed in suffering, he should follow in reigning:
yet Peter was foretold his death, and bidden follow, to show, that as he followed in suffering, he should follow in reigning:
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but all this was no more, then hee said vnto Iames and Iohn of the cup and baptisme, they should be baptized with;
but all this was no more, then he said unto James and John of the cup and Baptism, they should be baptised with;
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no more then hee told his other Disciples, when he bad them take vp his crosse and follow, promising:
no more then he told his other Disciples, when he bade them take up his cross and follow, promising:
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they that left all for him, should sit vpon twelue seates, and iudge the twelue tribes of Israel:
they that left all for him, should fit upon twelue seats, and judge the twelue tribes of Israel:
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who notwithstanding haue no iudgement in this world.
who notwithstanding have no judgement in this world.
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If they say, S. Peter paid for Christ, wee may say, the fish paid it him;
If they say, S. Peter paid for christ, we may say, the Fish paid it him;
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if, how Christ was first seene of Cephas, then of the twelue, Mary Magdalen saw him before Cephas; if,
if, how christ was First seen of Cephas, then of the twelue, Marry Magdalen saw him before Cephas; if,
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how S. Peter spoke the first and most vnto the Iewes of Christ, we must answer, it was because he spoke last and worst, when he blasphemed him.
how S. Peter spoke the First and most unto the Iewes of christ, we must answer, it was Because he spoke last and worst, when he blasphemed him.
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These are the prerogatiues of S. Peter, whereon Bellarmine would build the Popes patrimony;
These Are the prerogatives of S. Peter, whereon Bellarmine would built the Popes patrimony;
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but how absurdly you may see, by that vntempered morter with which hee daubes the Church-gouernment;
but how absurdly you may see, by that untempered mortar with which he daubs the Church-government;
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A monarchy (saith Bellarmine ) is the best, and to this we grant the best Monarke, euen Christ alone;
A monarchy (Says Bellarmine) is the best, and to this we grant the best Monarch, even christ alone;
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as the father establisht him, I haue set my king vpon mine holy hill of Zion. All thinges according to S. Paul hapned vnto the Iewes in a figure (saith Bellarmine ) and therefore our high Priesthood must resemble theirs;
as the father established him, I have Set my King upon mine holy hill of Zion. All things according to S. Paul happened unto the Iewes in a figure (Says Bellarmine) and Therefore our high Priesthood must resemble theirs;
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to which we must answer, Saint Paul meanes al things that are there mentioned, for otherwise al their ceremonies are to become Christian:
to which we must answer, Saint Paul means all things that Are there mentioned, for otherwise all their ceremonies Are to become Christian:
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the Church indeed, as Bellarmine saith, is a kingdome, but Christ is the king, to whom all power is giuen in heauen and earth:
the Church indeed, as Bellarmine Says, is a Kingdom, but christ is the King, to whom all power is given in heaven and earth:
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a flocke, but Christ is that good sheepheard: a body, but Christ is the head;
a flock, but christ is that good shepherd: a body, but christ is the head;
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a ship, which the blessed Apostles could not guide in the tempest, vntill our Sauiour came and stilled the waues.
a ship, which the blessed Apostles could not guide in the tempest, until our Saviour Come and stilled the waves.
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God forbid I should here condemne all Metropolitans and Diocaesans; for I know there bee certaine Ecclesiasticall reserued cases in which they may determine:
God forbid I should Here condemn all Metropolis and Diocaesans; for I know there be certain Ecclesiastical reserved cases in which they may determine:
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but an vniuersall, infinite, and incontrollable iurisdiction, ouer men, Angels, diuels and purgatorie soules, cannot be but Luciferian (vnto which our aduersarie compares it) and Anti-christian. How can the Pope take on him to direct all truth,
but an universal, infinite, and incontrollable jurisdiction, over men, Angels, Devils and purgatory Souls, cannot be but Luciferian (unto which our adversary compares it) and Antichristian. How can the Pope take on him to Direct all truth,
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and salue all mischiefs in this world, vnlesse he pull Christes office from his hands? Can any man effectually call,
and salve all mischiefs in this world, unless he pull Christ's office from his hands? Can any man effectually call,
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and send orders of Ministers, but Christ which enables vs vnto this calling? Can any determine all controuersies,
and send order of Ministers, but christ which enables us unto this calling? Can any determine all controversies,
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but the Spirit, that leads into all truth? any make one faith, but one Christ, in whom wee trust? Can any gouerne well all the world,
but the Spirit, that leads into all truth? any make one faith, but one christ, in whom we trust? Can any govern well all the world,
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but he must bee more then a man; for a man can hardly gouerne his owne family; more then an Angel;
but he must be more then a man; for a man can hardly govern his own family; more then an Angel;
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for Angels are proportioned vnto seuerall prouinces in Daniels prophecie:
for Angels Are proportioned unto several Provinces in Daniel's prophecy:
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He must bee equall in iustice, power and wisedome to God himselfe, who takes no more in charge, then the Pope challengeth.
He must be equal in Justice, power and Wisdom to God himself, who Takes no more in charge, then the Pope Challengeth.
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Saint Paul had a care indeed of all Churches, but it was of all that were conuerted then, far fewer then are now to bee directed;
Saint Paul had a care indeed of all Churches, but it was of all that were converted then, Far fewer then Are now to be directed;
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it was in writing, praying, preaching, trauelling; which the Popes haue little leasure to meddle with;
it was in writing, praying, preaching, travelling; which the Popes have little leisure to meddle with;
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it was for edifiyng, not destruction, as they now intend.
it was for edifying, not destruction, as they now intend.
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Beeing destitute of Scripture, they flie to their owne decretals, whereof some are so plainely forged, some full of so plaine falsehood;
Being destitute of Scripture, they fly to their own Decretals, whereof Some Are so plainly forged, Some full of so plain falsehood;
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the residue so much partiall, that we may say with Christ, He that speaketh of himselfe, seeketh his owne glory:
the residue so much partial, that we may say with christ, He that speaks of himself, seeks his own glory:
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and, If I beare witnesse of my selfe, my witnesse is not true.
and, If I bear witness of my self, my witness is not true.
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Saint Peter did referre the choise of an Apostle to the disciples, the Councell of Ierusalem preferred him before the rest, hee cals himselfe but NONLATINALPHABET, a fellow Elder:
Saint Peter did refer the choice of an Apostle to the Disciples, the Council of Ierusalem preferred him before the rest, he calls himself but, a fellow Elder:
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Saint Paul withstood him to his face, as being in place and deed such as might, and should bee blamed;
Saint Paul withstood him to his face, as being in place and deed such as might, and should be blamed;
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Cyprian saith, all the Apostles had the fame fellowship of honour and office; vnto which also Hierome consenteth.Cyprian Says, all the Apostles had the fame fellowship of honour and office; unto which also Jerome consenteth.
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Pelagius the second, and Gregory the first, would not be cald vniuersal;Pelagius the second, and Gregory the First, would not be called universal;
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& thus it was til Phocas the murderer of his Maister made Boniface the third Pope of Priests:
& thus it was till Phocas the murderer of his Master made Boniface the third Pope of Priests:
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it is not then from Saint Peter. Much lesse from Christ:
it is not then from Saint Peter. Much less from christ:
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Christ would haue no difference among the blessed Apostles, nor haue them reigne as Kings of the nations;
christ would have no difference among the blessed Apostles, nor have them Reign as Kings of the Nations;
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he bad the Priests giue to Caesar the things that are Caesars, & as good giue them nothing as not obedience;
he bade the Priests give to Caesar the things that Are Caesars, & as good give them nothing as not Obedience;
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Christ was obedient before his birth when he trauelled for the taxe:
christ was obedient before his birth when he traveled for the Tax:
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all his life had many lessons of obedience, he paid tribut vnto Caesars customers, was conuēted before his deputie;
all his life had many Lessons of Obedience, he paid tribute unto Caesars customers, was Convicted before his deputy;
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confest, his power was from aboue, and ouer him.
confessed, his power was from above, and over him.
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What greater humility could there be, then that the Son of God, should submit himselfe vnto the son of man, the Lord of heauen vnto a lumpe of earth,
What greater humility could there be, then that the Son of God, should submit himself unto the son of man, the Lord of heaven unto a lump of earth,
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and the King of Kings, vnto the subiect of a King? His death was the summe of all obedience, he was obedient vnto the death,
and the King of Kings, unto the Subject of a King? His death was the sum of all Obedience, he was obedient unto the death,
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euen the death of the crosse, and learnt obedience in that he suffered: the more he suffered, he was willing to suffer more:
even the death of the cross, and learned Obedience in that he suffered: the more he suffered, he was willing to suffer more:
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this hee neither needed nor deserued, but that with his humility he would humble his followers vnder temporal authority.
this he neither needed nor deserved, but that with his humility he would humble his followers under temporal Authority.
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Now looke vpon the Pope, how faire he followes him far of:
Now look upon the Pope, how fair he follows him Far of:
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429
Christ would not become a deuider betwixt brethren, but the Pope diuides between Princes, as Alexander did the East & West Indies betweene Portingale and Spaine. Christ would not aske his right,
christ would not become a divider betwixt brothers, but the Pope divides between Princes, as Alexander did the East & West Indies between Portingale and Spain. christ would not ask his right,
np1 vmd xx vvi dt n1 p-acp n2, cc-acp dt n1 vvz p-acp n2, c-acp np1 vdd dt n1 cc n1 np1 p-acp np1 cc np1. np1 vmd xx vvi po31 n-jn,
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albeit he were very neere vnto the crowne: the Pope would haue many crownes, albeit he hath no right in them.
albeit he were very near unto the crown: the Pope would have many crowns, albeit he hath no right in them.
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Christ was a king, yet would seeme none: the Pope is none, yet would seeme higher:
christ was a King, yet would seem none: the Pope is none, yet would seem higher:
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like the Romane Dictators, they detest the title, yet arrogate greater power to make their Senate of Cardinals as good as kings.
like the Roman Dictators, they detest the title, yet arrogate greater power to make their Senate of Cardinals as good as Kings.
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The Pope therefore is not the successor of Saint Peter, but of Caesar, which was neuer great, Prinsquam pontificiam potestatemcum Caesarea coniunxisset, before he ioyned the Priesthood and Empire in one person;
The Pope Therefore is not the successor of Saint Peter, but of Caesar, which was never great, Prinsquam pontificiam potestatemcum Caesarea coniunxisset, before he joined the Priesthood and Empire in one person;
dt n1 av vbz xx dt n1 pp-f n1 np1, p-acp pp-f np1, r-crq vbds av-x j, fw-la fw-la fw-la np1 fw-la, c-acp pns31 vvd dt n1 cc n1 p-acp crd n1;
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not the sole Vicar of Christ but of Satan, which promised all kingdoms vnto those that would fall down and worship him;
not the sole Vicar of christ but of Satan, which promised all kingdoms unto those that would fallen down and worship him;
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not the God of men, as their Glosse pretends, but the man of sinne, who sets himselfe aboue all that is called God on earth, i. all ciuill powers.
not the God of men, as their Gloss pretends, but the man of sin, who sets himself above all that is called God on earth, i. all civil Powers.
xx dt n1 pp-f n2, c-acp po32 n1 vvz, cc-acp dt n1 pp-f n1, r-crq vvz px31 p-acp d cst vbz vvn np1 p-acp n1, sy. d j n2.
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There hath bene great contention betwixt the spirituall and the ciuill state, and it hath fared with vs, as Gedeons fleece;
There hath be great contention betwixt the spiritual and the civil state, and it hath fared with us, as Gedeons fleece;
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when it rained on the fleece, it rained not on the ground; when on the ground, not on the fleece;
when it reigned on the fleece, it reigned not on the ground; when on the ground, not on the fleece;
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when the Spiritualty was rich, the Temporality was poore; now the laity is rich, the Spiritualty is poore;
when the Spiritualty was rich, the Temporality was poor; now the laity is rich, the Spiritualty is poor;
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I would to God as we might meete in faith, we might in loue, and both bee content one with anothers aduancement and prosperity:
I would to God as we might meet in faith, we might in love, and both be content one with another's advancement and Prosperity:
pns11 vmd p-acp np1 c-acp pns12 vmd vvi p-acp n1, pns12 vmd p-acp n1, cc d vbb j pi p-acp ng1-jn n1 cc n1:
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the ciuill state should bee like a father to prouide for vs, while the the spirituall as a Tutor doth instruct vs;
the civil state should be like a father to provide for us, while the the spiritual as a Tutor does instruct us;
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the ciuill as a good husband should care for such things as are abrode, the spirituall as a good huswife, tend that which is within our doores in our conscience:
the civil as a good husband should care for such things as Are abroad, the spiritual as a good huswife, tend that which is within our doors in our conscience:
dt j c-acp dt j n1 vmd vvi p-acp d n2 c-acp vbr av, dt j c-acp dt j n1, vvb d r-crq vbz p-acp po12 n2 p-acp po12 n1:
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the ciuill as our head to guide our outward motions, & the spiritual as our hearts for to direct our affections:
the civil as our head to guide our outward motions, & the spiritual as our hearts for to Direct our affections:
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Both of them should be like Atrides NONLATINALPHABET the two Sheepheards of the people, like Amarias and Zebadiah; they should meet in one to consult vpon negotia Iehouae, Regit, & Reipub. the businesse of God, the King, and Common-wealth:
Both of them should be like Atrides the two Shepherds of the people, like Amarias and Zebadiah; they should meet in one to consult upon Business Iehouae, Regit, & Reipub the business of God, the King, and Commonwealth:
av-d pp-f pno32 vmd vbi j np1 dt crd n2 pp-f dt n1, av-j npg1 cc np1; pns32 vmd vvi p-acp pi pc-acp vvi p-acp fw-la fw-la, fw-la, cc np1 dt n1 pp-f np1, dt n1, cc n1:
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like both our hands, they should worke together, for the whole body of the kingdome;
like both our hands, they should work together, for the Whole body of the Kingdom;
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so that both be subiect vnto the king, which in this is not mere laicus, a meere Lay-man, much lesse a Clerke;
so that both be Subject unto the King, which in this is not mere Laicus, a mere Layman, much less a Clerk;
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but like the soule, which does all in all, yet is not any part;
but like the soul, which does all in all, yet is not any part;
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like a center, in whom the lines of all inferior powers do meete, yet is no line;
like a centre, in whom the lines of all inferior Powers do meet, yet is no line;
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like the Sun, which works contraries by the same force, yet feeles not the mixture of any such qualities.
like the Sun, which works contraries by the same force, yet feels not the mixture of any such qualities.
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Thus the Kings of Israel had potestatem directiuam, and correctiuam ouer Priests and people;
Thus the Kings of Israel had potestatem directiuam, and correctiuam over Priests and people;
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Dauid as hee ruled these prudently with all his power, hee set them likewise in their orders:David as he ruled these prudently with all his power, he Set them likewise in their order:
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Salomon as he iudged betwixt harlots, he deposed Abiathar, and put Zadocke in his roome: Iehosaphat as hee sent the Iudges, hee sent the Priests and Leuites into the prouinces.Solomon as he judged betwixt harlots, he deposed Abiathar, and put Zadock in his room: Jehoshaphat as he sent the Judges, he sent the Priests and Levites into the Provinces.
np1 c-acp pns31 vvd p-acp n2, pns31 vvd np1, cc vvi np1 p-acp po31 n1: np1 c-acp pns31 vvd dt n2, pns31 vvd dt n2 cc np2 p-acp dt n2.
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Let euery soule then saith Saint Paul, the soule of the Priest, saith Chrysostome, as well as of the people,
Let every soul then Says Saint Paul, the soul of the Priest, Says Chrysostom, as well as of the people,
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euen the soule of Saint Peter (which was one of the Romane Church) be subiect vnto these higher powers.
even the soul of Saint Peter (which was one of the Roman Church) be Subject unto these higher Powers.
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To determine all in a word, we may conclude;
To determine all in a word, we may conclude;
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the Pope (as Blackwell saith) hath ability to rule Princes when they be willing,
the Pope (as Blackwell Says) hath ability to Rule Princes when they be willing,
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but the king hath authority to rule men, whether they will or no:
but the King hath Authority to Rule men, whither they will or no:
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the Pope may be Christs Vicar like other Priests, when he preaches and ministers the Sacraments in steed of him;
the Pope may be Christ Vicar like other Priests, when he Preaches and Ministers the Sacraments in steed of him;
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but the king is Gods Vicegerent (as Anastasius the Pope, called Anastasius the Emperour,
but the King is God's Vicegerent (as Anastasius the Pope, called Anastasius the Emperor,
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and Eleutherius the Pope entituled Lucius king of Britaine) to iudge and execute his iudgements vpon earth:
and Eleutherius the Pope entitled Lucius King of Britain) to judge and execute his Judgments upon earth:
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the Pope may barre the king from his Masses, indulgences, and his owne orisons; and the king may barre the Pope from intermedling with his kingdomes.
the Pope may bar the King from his Masses, Indulgences, and his own orisons; and the King may bar the Pope from intermeddling with his kingdoms.
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Let them like Iacob & Laban not passe this pillar towards one another, for euill: and all things else will quietly be composed.
Let them like Iacob & Laban not pass this pillar towards one Another, for evil: and all things Else will quietly be composed.
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But if by violence of his excommunications the Pope licence any to take armes, he goes beyond his teddar,
But if by violence of his excommunications the Pope licence any to take arms, he Goes beyond his teddar,
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and knowes not of what spirit he is:
and knows not of what Spirit he is:
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for as Saint Bernard saith of Eugenius, in criminibus, non possessionibus potestas vestra, praeuaricatores exclusura, non possessores:
for as Saint Bernard Says of Eugenius, in criminibus, non possessionibus potestas Vestra, praevaricatores exclusura, non possessores:
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Your power consisteth not in expelling any from possession, but in expelling sin from them; the keyes of heauen were not giuen vnto such purposes;
Your power Consisteth not in expelling any from possession, but in expelling since from them; the keys of heaven were not given unto such Purposes;
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the rod of Moses may bee turned into a Serpent, but the rod of Aaron buddeth & bodeth peace.
the rod of Moses may be turned into a Serpent, but the rod of Aaron buddeth & bodeth peace.
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Dauid could not build the Temple being stained with bloud. Paul protested, he was pure from the bloud of all.David could not built the Temple being stained with blood. Paul protested, he was pure from the blood of all.
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Gregory though he might haue kild the Gothes, he woud not meddle in such bloudy matters;Gregory though he might have killed the Goths, he would not meddle in such bloody matters;
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& shall the pillars of the Sanctuary, the successors of S. Paul and Gregory, fil their heartes and hands with such practizes? Euer blessed bee the Right worthy Earle of Sarisbury: Qui baculum fixit:
& shall the pillars of the Sanctuary, the Successors of S. Paul and Gregory, fill their hearts and hands with such practises? Ever blessed be the Right worthy Earl of Salisbury: Qui baculum fixit:
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which hath set his rest on this, that neuer any Protestant regular, or vnconformitant, did euer mingle their differences with bloudy massacres? but it was excellently noted of the most noble & learned Earle of Northampton: that there was neuer any disturbance of the state without a Priest.
which hath Set his rest on this, that never any Protestant regular, or vnconformitant, did ever mingle their differences with bloody massacres? but it was excellently noted of the most noble & learned Earl of Northampton: that there was never any disturbance of the state without a Priest.
r-crq vhz vvn po31 n1 p-acp d, cst av-x d n1 j, cc j, vdd av vvi po32 n2 p-acp j n2? cc-acp pn31 vbds av-j vvn pp-f dt av-ds j cc j n1 pp-f np1: cst a-acp vbds av-x d n1 pp-f dt n1 p-acp dt n1.
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471
By their fruites then you shall know them: Enuie, strife, and sedition is from a wisedome which is earthly, sensuall and diuellish;
By their fruits then you shall know them: Envy, strife, and sedition is from a Wisdom which is earthly, sensual and devilish;
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but the wisedome from aboue is pure, and peaceable, easie to be entreated; & the fruites of righteousnesse are sowne in peace, of them which make peace.
but the Wisdom from above is pure, and peaceable, easy to be entreated; & the fruits of righteousness Are sown in peace, of them which make peace.
cc-acp dt n1 p-acp a-acp vbz j, cc j, j pc-acp vbi vvn; cc dt n2 pp-f n1 vbr vvn p-acp n1, pp-f pno32 r-crq vvb n1.
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Excommunication is not now worse then in the daies of Samuel, when Saul had bene accurst of God,
Excommunication is not now Worse then in the days of Samuel, when Saul had be accursed of God,
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so farre, that he might not be praied, or mourned for; yet he could not be killed or depriued of Dauid the next annointed:
so Far, that he might not be prayed, or mourned for; yet he could not be killed or deprived of David the next anointed:
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475
not worse, then in the daies of Christ, which would haue vs count excommunicates for heathens & publicans;
not Worse, then in the days of christ, which would have us count excommunicates for Heathens & Publicans;
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yet himselfe would eate, and ciuilly conuerse with them:
yet himself would eat, and civilly converse with them:
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not worse, then in the daies of Saint Paul, who deliuered ouer an incestuous person vnto satan, that his spirit might be saued in the day of the Lord.
not Worse, then in the days of Saint Paul, who Delivered over an incestuous person unto satan, that his Spirit might be saved in the day of the Lord.
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Now their spirit cannot be saued, if they be slaine excommunicate.
Now their Spirit cannot be saved, if they be slain excommunicate.
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The company that he forbids, is not that we should vtterly forsake their society, for then we must forsake the world;
The company that he forbids, is not that we should utterly forsake their society, for then we must forsake the world;
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but that we should abstaine from their communion; wee should not eate with them of the same vnleauened passeouer Christ Iesus;
but that we should abstain from their communion; we should not eat with them of the same unleavened passover christ Iesus;
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wee should seeke to restore them in the spirit of meekenesse:
we should seek to restore them in the Spirit of meekness:
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wee should striue to doe good vnto all, though they be not of the houshold of faith.
we should strive to do good unto all, though they be not of the household of faith.
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483
Saint Paul thought it sufficient, that the excommunicate was rebuked of many;
Saint Paul Thought it sufficient, that the excommunicate was rebuked of many;
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but our Aduersaries are not satisfied vnlesse they take life and al. God banisht Adam out of Paradice,
but our Adversaries Are not satisfied unless they take life and all God banished Adam out of Paradise,
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and yet he gaue him certaine meanes to liue.
and yet he gave him certain means to live.
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Gods holy Spirit parted from the former world, yet he left them one hundred and twenty yeares leasure to repent themselues.
God's holy Spirit parted from the former world, yet he left them one hundred and twenty Years leisure to Repent themselves.
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God seuered Mirian from the campe, yet hee would haue the people to stay for her, that she should not vtterly be desolate:
God severed Miriam from the camp, yet he would have the people to stay for her, that she should not utterly be desolate:
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and shall wee censure more seuerely then the Lord of hoasts? Hereupon their owne decrees affirme, that excommunication is not mortalis, but medicinalis gladius; not a killing but healing sword.
and shall we censure more severely then the Lord of hosts? Hereupon their own decrees affirm, that excommunication is not Mortalis, but Medicinalis gladius; not a killing but healing sword.
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489
Saint Austin saith, it is not Corporalis, but Spiritualis poena; a penaltie for the soule, not for the body. Cyprian shews the very case:
Saint Austin Says, it is not Corporeal, but Spiritualis poena; a penalty for the soul, not for the body. Cyprian shows the very case:
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490
suppose an euill doer cannot be seuered without sedition: Tolera Zizanium, eslo frumentum. be wheat, and beare with tares.
suppose an evil doer cannot be severed without sedition: Tolera Zizanium, eslo Frumentum. be wheat, and bear with tares.
vvb dt j-jn n1 vmbx vbi vvn p-acp n1: np1 np1, fw-la fw-la. vbb n1, cc vvi p-acp fw-la.
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491
Thus did Saint Ambrose excommunicate Theodosius: his threatning was, Rogamus, non pugnamus, wee cannot fight, but pray:
Thus did Saint Ambrose excommunicate Theodosius: his threatening was, Rogamus, non We fight, we cannot fight, but pray:
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492
Lachrimae sunt arma: tis the teares of our eyes, not weapons in our hands, which must ouercome you;Lachrimae sunt arma: this the tears of our eyes, not weapons in our hands, which must overcome you;
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493
our warfare is not carnall but spirituall, and mighty through God:
our warfare is not carnal but spiritual, and mighty through God:
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494
wee must fight with knowledge against ignorance, with humility against pride, with examples of obedience, against wilfulnesse in wickednesse.
we must fight with knowledge against ignorance, with humility against pride, with Examples of Obedience, against wilfulness in wickedness.
pns12 vmb vvi p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp n2 pp-f n1, p-acp n1 p-acp n1.
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495
How many Iewes, Turks, Atheists, Epicures and murderers doth God now suffer in this world,
How many Iewes, Turks, Atheists, Epicureans and murderers does God now suffer in this world,
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496
and sets a marke on them as on Cain, that none shall kill, vntill he please to take them hence? can any thing then be so shameles vnder the pretence of religion to murder whom they list,
and sets a mark on them as on Cain, that none shall kill, until he please to take them hence? can any thing then be so shameless under the pretence of Religion to murder whom they list,
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497
as that Frier did, who slew sixe score with his owne hands in a French massacre? Their doctrine therefore cannot be but impious against God in deposing or abusing his officers,
as that Frier did, who slew sixe score with his own hands in a French massacre? Their Doctrine Therefore cannot be but impious against God in deposing or abusing his Officers,
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498
for he will take it, as if it were himselfe, as he said of Samuel, they haue not cast away thee, but me.
for he will take it, as if it were himself, as he said of Samuel, they have not cast away thee, but me.
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499
It is hereticall against the Scripture, which commands the contrary, truth, loue, and peace; it is abhominable, and so damnable in their owne conscience, the censure of the world, and the sight of God:
It is heretical against the Scripture, which commands the contrary, truth, love, and peace; it is abominable, and so damnable in their own conscience, the censure of the world, and the sighed of God:
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500
Although the Popes propose it as meritorius, yet their guilty conscience foretelleth heauy things, and in their hearts proditionem amant, nov proditorem:
Although the Popes propose it as Meritorious, yet their guilty conscience foretelleth heavy things, and in their hearts proditionem amant, nov proditorem:
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501
they loue the deed as far as it profits them, but the doer they will haue in bitter detestation;
they love the deed as Far as it profits them, but the doer they will have in bitter detestation;
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502
much more the world hateth this, and for it owne safety, will not suffer such a sinne vnpunisht.
much more the world hates this, and for it own safety, will not suffer such a sin unpunished.
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503
Nature abhors murder, as appeares by the bleeding of the murdered in the presence of the murderer:
Nature abhors murder, as appears by the bleeding of the murdered in the presence of the murderer:
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504
much more the murders of a Prince, whose life hath bene accounted sacred in all ages, countries and religions;
much more the murders of a Prince, whose life hath be accounted sacred in all ages, countries and Religions;
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505
much more vnder the color of religion, when Gods Holinesse is made a patron of such diuellish treacheries:
much more under the colour of Religion, when God's Holiness is made a patron of such devilish Treacheries:
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506
and therfore in his iudgment hee will punish the lesse offenders with lesse torments, and these with worst and most, as being most mischieuous men.
and Therefore in his judgement he will Punish the less offenders with less torments, and these with worst and most, as being most mischievous men.
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507
Thus their opinion must needes be absurd, which puls all kings & kingdoms from Gods power,
Thus their opinion must needs be absurd, which puls all Kings & kingdoms from God's power,
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508
& leaues them in the disposition of a weake old sinful man. As then this oath may betaken with a good conscience:
& leaves them in the disposition of a weak old sinful man. As then this oath may betaken with a good conscience:
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509
being vndertaken it must be kept notwithstāding al absolution, it may be wisdome, as times alter to change an opinion,
being undertaken it must be kept notwithstanding all absolution, it may be Wisdom, as times altar to change an opinion,
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510
but it is impietie to breake a resolution grounded on Gods word.
but it is impiety to break a resolution grounded on God's word.
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511
Zachariah beheld a flying booke, the length was 20, the bredth was 10 cubits, which entred into the swearers house,Zachariah beheld a flying book, the length was 20, the breadth was 10 cubits, which entered into the swearers house,
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512
and eate vp the timber & stones thereof;
and eat up the timber & stones thereof;
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513
but now we may behold a flying bul of mighty voyce, but little force, which coms from Rome to licence & command many to forsweare themselues, Violare Deorum non licet acta Deum;
but now we may behold a flying bull of mighty voice, but little force, which coms from Room to licence & command many to forswear themselves, Violare Gods non licet acta God;
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514
if one Magistrat infringe what an other hath determined, there followes nothing but confusiō.
if one Magistrate infringe what an other hath determined, there follows nothing but confusion.
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515
God although that he promist, whatsoeuer we boūd or loosed on earth, shold be so bound or loosed in heauen,
God although that he promised, whatsoever we bound or loosed on earth, should be so bound or loosed in heaven,
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516
yet he neuer promist, we might loose on earth, what was already bound in heauen.
yet he never promised, we might lose on earth, what was already bound in heaven.
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517
Woe to them therfore which call euil good, & good euill, which de iustitia would make iniustitiam, and breake the seauen-fold binding of an oath, as the Hebrew name imports;
Woe to them Therefore which call evil good, & good evil, which de iustitia would make iniustitiam, and break the sevenfold binding of an oath, as the Hebrew name imports;
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518
as Samson did the new made cords, with little force or care:
as samson did the new made cords, with little force or care:
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519
who can this be but Anti-christ? who sitting in the Temple of God, would exalt himselfe aboue God so far,
who can this be but Antichrist? who sitting in the Temple of God, would exalt himself above God so Far,
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520
as to dissolue the bonds made sacred by his holyname? and bring that blemish vpon Christianity, which euen Iewes and Turks abhorre;
as to dissolve the bonds made sacred by his holyname? and bring that blemish upon Christianity, which even Iewes and Turks abhor;
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521
who say the causes of our Christian troubles are our daily blasphemies & periuries.
who say the Causes of our Christian Troubles Are our daily Blasphemies & perjuries.
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522
This doctrine of absolution is so contrary to inward peace & outward honesty, so odious in it selfe, perilous for example, scandalous to the Church, preiudicious in the confederacies of Princes, and suspicious in all contracts;
This Doctrine of absolution is so contrary to inward peace & outward honesty, so odious in it self, perilous for Exampl, scandalous to the Church, prejudicious in the confederacies of Princes, and suspicious in all contracts;
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523
for if our couenants be neuer so surely writ on earth, and registred in heauen;
for if our Covenants be never so surely writ on earth, and registered in heaven;
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524
yet they say, they may be cancelled of his Holinesse, that it cannot be suffered in a Christian common wealth;
yet they say, they may be canceled of his Holiness, that it cannot be suffered in a Christian Common wealth;
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looke then into the word of God, whether it be better obeying the king in keeping of a lawfull oath,
look then into the word of God, whither it be better obeying the King in keeping of a lawful oath,
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526
then a stranger in breaking it;
then a stranger in breaking it;
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527
looke into thy conscience whether it can be discharged of periury by the bull of such a Bishop:
look into thy conscience whither it can be discharged of perjury by the bull of such a Bishop:
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528
looke vnto the iudgement of all flesh, whether the Popes pardons, can proue a supersedeas against hell.
look unto the judgement of all Flesh, whither the Popes Pardons, can prove a supersedeas against hell.
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529
Thus we must not looke for absolution.
Thus we must not look for absolution.
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530
Equiuocation and mentall reseruation is as dangerous, they be solaecismes in reason, much more absurd in conscience & Christianity.
Equivocation and mental reservation is as dangerous, they be solecisms in reason, much more absurd in conscience & Christianity.
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531
This was Lysanders noted crime to deceiue children with triffles, and men with oathes.
This was Lysanders noted crime to deceive children with trifles, and men with Oaths.
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532
This was that heinous fault of Ananias ▪ hee told not all he should haue told:
This was that heinous fault of Ananias ▪ he told not all he should have told:
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533
but kept halfe backe for his owne profit, and so lied against the holy Ghost This was the custome of hereticks, to protest one faith,
but kept half back for his own profit, and so lied against the holy Ghost This was the custom of Heretics, to protest one faith,
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534
and haue another in their bosome. This is the shame of Christendom: since this doctrine was defended, men make a common trade of lying and deceiuing.
and have Another in their bosom. This is the shame of Christendom: since this Doctrine was defended, men make a Common trade of lying and deceiving.
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535
This is the heart, and the heart, whereof Dauid so complaines; the dissembling to satisfie for the present, which Eleazar much abhorred:
This is the heart, and the heart, whereof David so complains; the dissembling to satisfy for the present, which Eleazar much abhorred:
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536
the trick of a false brother, which had the voyce of Iacob and the hands of Esau; he spoke like a friend, and dealt like an enimie.
the trick of a false brother, which had the voice of Iacob and the hands of Esau; he spoke like a friend, and dealt like an enemy.
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537
The Satyre could not abide him could blow both hot and could. Solon condemned NONLATINALPHABET ambidexters in their words and deedes.
The Satire could not abide him could blow both hight and could. Solon condemned ambidexters in their words and Deeds.
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538
God will not suffer men to halt betweene two opinions, and therefore Christians should hate such amphibologies,
God will not suffer men to halt between two opinions, and Therefore Christians should hate such amphibologies,
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539
as they loue God, reason, and religion.
as they love God, reason, and Religion.
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To conclude, the scope and duties of this oath are honest, being faith, loue and peace.
To conclude, the scope and duties of this oath Are honest, being faith, love and peace.
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541
The example hath ben sorted in many Councels, Fathers & histories: the promise is a conscionable protestation of a loyall heart.
The Exampl hath been sorted in many Counsels, Father's & histories: the promise is a conscionable protestation of a loyal heart.
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542
This oath is like shibboleth: if you pronounce it right, you shal bee receiued: if not, reiected:
This oath is like shibboleth: if you pronounce it right, you shall be received: if not, rejected:
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543
like Ioshuaes question, art thou on ourside, or on our aduersaries? like Ichues demand of Ionadab: if thine heart bee right towards me,
like Joshua's question, art thou on ourside, or on our Adversaries? like Ichues demand of Ionadab: if thine heart be right towards me,
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as mine towards thee, then ascend into my chariot:
as mine towards thee, then ascend into my chariot:
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545
if you loue the safegard of your Prince, as hee tenders your safety, you shall purchase his fauour:
if you love the safeguard of your Prince, as he tenders your safety, you shall purchase his favour:
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546
take it then as giuen by good authority. Prayer is a duty most necessarie to be made for Kings;
take it then as given by good Authority. Prayer is a duty most necessary to be made for Kings;
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we must not pray without faith, for without faith it is impossible to please God:
we must not pray without faith, for without faith it is impossible to please God:
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what wee beleeue we may well sweare, and therefore we may sweare for our Princes honour and safety:
what we believe we may well swear, and Therefore we may swear for our Princes honour and safety:
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549
an oath is NONLATINALPHABET an end of all controuersie.
an oath is an end of all controversy.
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550
Now there is a controuersie, whether he which takes the Pope for his God, can take the King for his maister;
Now there is a controversy, whither he which Takes the Pope for his God, can take the King for his master;
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and this oath wil determine it.
and this oath will determine it.
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An oath is to be taken saith Isocrates, NONLATINALPHABET either to cleere thy selfe of some filthy crime;
an oath is to be taken Says Isocra, either to clear thy self of Some filthy crime;
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and what fowler then high treason? or to free thy friend from a danger:
and what Fowler then high treason? or to free thy friend from a danger:
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554
and what greater then such a suspicion? It is reason they that receiue protection, should promise loue and dutie to him which is the cause of:
and what greater then such a suspicion? It is reason they that receive protection, should promise love and duty to him which is the cause of:
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it is honest to professe with our mouthes, what wee meane in our heartes, obseruance where it is deserued.
it is honest to profess with our mouths, what we mean in our hearts, observance where it is deserved.
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It is a duty which the Pope in far stricter terms exacts of al Emperours, Iesuits, Priests and Auertites, from our profession why:
It is a duty which the Pope in Far Stricter terms exacts of all emperors, Iesuits, Priests and Auertites, from our profession why:
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should not Christian kings require all faithfulnesse of their subiects? Kings may command a publicke fast;
should not Christian Kings require all faithfulness of their Subjects? Kings may command a public fast;
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as the King of Niniue did vnto man and beast:
as the King of Nineveh did unto man and beast:
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or publike feastes as Mardochaeus and Maccabaeus did vnto the Iewes: or publick oblations, as Moses to the making of the Tabernacle;
or public feasts as Mordecai and Maccabaeus did unto the Iewes: or public Oblations, as Moses to the making of the Tabernacle;
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and Iosiah to the repairing of the Temple;
and Josiah to the repairing of the Temple;
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or publicke prayers, as Dauid indited holy Psalmes to be sung in the Sanctuary, and therefore may compose,
or public Prayers, as David Indited holy Psalms to be sung in the Sanctuary, and Therefore may compose,
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and impose an oath, which is not so praecise a part of religion:
and impose an oath, which is not so precise a part of Religion:
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an oath is vsed in couenants of reconcilement, as betweene Abraham and Abimelech; and should not we rather be reconciled with our King then a stranger? it is a motiue of diligence,
an oath is used in Covenants of reconcilement, as between Abraham and Abimelech; and should not we rather be reconciled with our King then a stranger? it is a motive of diligence,
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as when Saul swore the Souldiers they should not eate, they were more earnest vpon their enimies:
as when Saul swore the Soldiers they should not eat, they were more earnest upon their enemies:
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it is as a vow before God and man, of that which law, conscience, and humanity requireth at our hands:
it is as a Voelli before God and man, of that which law, conscience, and humanity requires At our hands:
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and vowes in lawfull matters are neuer to be reproued.
and vows in lawful matters Are never to be reproved.
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This was vsed of heathens amongst themselues, as the Romane cittizens were sworne vnto their lawes & cōmonwealth;
This was used of Heathens among themselves, as the Roman Citizens were sworn unto their laws & commonwealth;
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of Christians to heathens, as the Christian Souldiers did praestare Sacramentum; take a sacred oath of their Captaines to rest at their command;
of Christians to Heathens, as the Christian Soldiers did praestare Sacramentum; take a sacred oath of their Captains to rest At their command;
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of heathens to the faithfull, as Iacob tooke an oath of Laban swearing by his Gods:
of Heathens to the faithful, as Iacob took an oath of Laban swearing by his God's:
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Iusiur andum (saith one) quia ius omne, nihil nisi ius iurandum est; wee should so much obserue the lawes that we might sweare the performance;Iusiur andum (Says one) quia Just omne, nihil nisi Just iurandum est; we should so much observe the laws that we might swear the performance;
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Kings being keepers of each table, may sweare their subiects to the keeping of both lawes;
Kings being keepers of each table, may swear their Subjects to the keeping of both laws;
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most chiefly that which concernes God or thēselues: for they be first & chiefly meant & mentioned in the commandments:
most chiefly that which concerns God or themselves: for they be First & chiefly meant & mentioned in the Commandments:
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let me then say with Salomon, I aduertise thee to take heed vnto the mouth of the king,
let me then say with Solomon, I advertise thee to take heed unto the Mouth of the King,
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and the wordes of the oath of God:
and the words of the oath of God:
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for the Kings sake obserue the oath, for the oaths sake obserue the King, for Gods sake obserue both God, oath, and King.
for the Kings sake observe the oath, for the Oaths sake observe the King, for God's sake observe both God, oath, and King.
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Oh blessed God by whom Kings reigne, and Princes decree iustice, preserue thy Seruant our Soueraigne in thy truth, peace and loue:
O blessed God by whom Kings Reign, and Princes Decree Justice, preserve thy Servant our Sovereign in thy truth, peace and love:
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set him as a signet on thine hart: with inward grace and fauour still embrace and encrease him:
Set him as a signet on thine heart: with inward grace and favour still embrace and increase him:
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set him as a signet on thy hand, with outward force and power still protect and defend him:
Set him as a signet on thy hand, with outward force and power still Pact and defend him:
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giue him a long life, a safe estate, a wise heart, a louing care, honour amongst his owne, and victories against his eninemies.
give him a long life, a safe estate, a wise heart, a loving care, honour among his own, and victories against his eninemies.
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Grant this most mercifull Father for thy Sonne Christ Iesus sake, to whom with thee & thy most holy Spirit, be giuen honour and dominion now and euer: Amen. FINIS.
Grant this most merciful Father for thy Son christ Iesus sake, to whom with thee & thy most holy Spirit, be given honour and dominion now and ever: Amen. FINIS.
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