Religion and alegiance [sic] in two sermons preached before the Kings Maiestie, the one on the fourth of Iuly, anno 1627. at Oatlands, the other on the 29. of Iuly the same yeere, at Alderton / by Roger Maynwaring ... ; by His Maiesties speciall command.
THE FIRST SERMON, Preached before the KINGS Majestie at Oatlands, on the fourth day of Iuly, 1627. ECCLESIASTES 8. 2. I counsell thee, to keepe the Kings commandement,
THE FIRST SERMON, Preached before the KINGS Majesty At Oatlands, on the fourth day of Iuly, 1627. ECCLESIASTES 8. 2. I counsel thee, to keep the Kings Commandment,
VNity is the foundation of all difference and Distinction; Distinction the mother of Multitude; Multitude and number inferre Relation; which is the knot and confederation of things different, by reason of some Respect they beare vnto each other.
VNity is the Foundation of all difference and Distinction; Distinction the mother of Multitude; Multitude and number infer Relation; which is the knot and confederation of things different, by reason of Some Respect they bear unto each other.
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Of all Relations, the first and most originall is that betweene the Creator, and the Creature; whereby that which is made depends vpon the Maker thereof, both in Constitution and Preseruation: for which, the Creature doth euer owe to the Creator, the actuall & perpetuall performance of that, which, to yts Nature is most agreeable:
Of all Relations, the First and most original is that between the Creator, and the Creature; whereby that which is made depends upon the Maker thereof, both in Constitution and Preservation: for which, the Creature does ever owe to the Creator, the actual & perpetual performance of that, which, to its Nature is most agreeable:
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which duty is called Naturall. And sometimes also is the Creature bound to submit in those things, that are quite and cleane against the naturall, both inclination, and operation thereof;
which duty is called Natural. And sometime also is the Creature bound to submit in those things, that Are quite and clean against the natural, both inclination, and operation thereof;
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which dutifull submission is called by the Diuines, an Obedientiall capacity, in that which is made, by all meanes to doe homage to him that made it of meere nothing.
which dutiful submission is called by the Divines, an Obediential capacity, in that which is made, by all means to do homage to him that made it of mere nothing.
The next, is that betweene Husband and Spouse; a respect, which euen Ethnick Antiquity call'd and accounted Sacred: the foule violation of which sacred Bed and bond of Matrimony, was euer counted hainous;
The next, is that between Husband and Spouse; a respect, which even Ethnic Antiquity called and accounted Sacred: the foul violation of which sacred Bed and bound of Matrimony, was ever counted heinous;
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and iustly recompenced with that wound and dishonour, that could neuer bee blotted out. Vpon this, followed that third bond of reference which is betweene Parents, and Children; where,
and justly recompensed with that wound and dishonour, that could never be blotted out. Upon this, followed that third bound of Referente which is between Parents, and Children; where,
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In the fourth place, did likewise accrew that necessary dependance of the Seruant on his Lord; God hauing so ordained, that the eyes of Seruants should looke vnto the hand of their Masters;
In the fourth place, did likewise accrue that necessary dependence of the Servant on his Lord; God having so ordained, that the eyes of Servants should look unto the hand of their Masters;
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From all which forenam'd Respects, there did arise that most high, sacred, and transcendent Relation, which naturally growes betweene The Lords Anointed, and their loyall Subiects: to,
From all which forenamed Respects, there did arise that most high, sacred, and transcendent Relation, which naturally grows between The lords Anointed, and their loyal Subjects: to,
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and the Spirit that was in him well searching into, hee sends forth the sententious dictates of his diuine and Royall wisedome, fenced with no lesse reason,
and the Spirit that was in him well searching into, he sends forth the sententious dictates of his divine and Royal Wisdom, fenced with no less reason,
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And as the King is the sacred & supreme Head of two Bodies, the one Spirituall, the other Secular: so, this high and royall Text containes in it two parts correspondent:
And as the King is the sacred & supreme Head of two Bodies, the one Spiritual, the other Secular: so, this high and royal Text contains in it two parts correspondent:
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The zeale, and feruor of which Religion, if at any time it fall into a wane or declination, contempt or derision, portends euermore, the Ruine and desolation of that State and Kingdome, where, the seruice and worship of him who sits in heauen, is set at naught:
The zeal, and feruor of which Religion, if At any time it fallen into a wane or declination, contempt or derision, portends evermore, the Ruin and desolation of that State and Kingdom, where, the service and worship of him who sits in heaven, is Set At nought:
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First, there is Rex, a King. Secondly, Mandatum Regis, the Commandement of a King. Then, Custodia Mandati, the Keeping of, and obedience to this Commandement.
First, there is Rex, a King. Secondly, Mandatum Regis, the Commandment of a King. Then, Custodia Mandati, the Keeping of, and Obedience to this Commandment.
And all powers, that are of this sort, are ordained of God. Among all the Powers that be ordained of God, the Regall is most high, strong and large: Kings aboue all, inferiour to none, to no man, to no multitudes of men, to no Angell, to no order of Angels. For though in Nature, Order, and Place, the Angels be superiour to men:
And all Powers, that Are of this sort, Are ordained of God. Among all the Powers that be ordained of God, the Regal is most high, strong and large: Kings above all, inferior to none, to no man, to no Multitudes of men, to no Angel, to no order of Angels. For though in Nature, Order, and Place, the Angels be superior to men:
Their Power then the highest. No Power, in the world, or in the Hierarchy of the Church, can lay restraint vpon these supreames; therfore theirs the strongest. And the largest it is,
Their Power then the highest. No Power, in the world, or in the Hierarchy of the Church, can lay restraint upon these supremes; Therefore theirs the Strongest. And the Largest it is,
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for that no parts within their Dominions, no persons vnder their Iurisdictions (be they neuer so great) can be priuiledged from their Power; nor bee exempted from their care, bee they neuer so meane.
for that no parts within their Dominions, no Persons under their Jurisdictions (be they never so great) can be privileged from their Power; nor be exempted from their care, be they never so mean.
To this Power, the highest and greatest Peere must stoope, and cast downe his Coronet, at the footstoole of his Soueraigne. The poorest creature, which lyeth by the wall,
To this Power, the highest and greatest Peer must stoop, and cast down his Coronet, At the footstool of his Sovereign. The Poorest creature, which lies by the wall,
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or goes by the high-way-side, is not without sundry and sensible tokens of that sweet and Royall care, and prouidence; which extendeth it selfe to the lowest of his Subiects. The way, they passe by, is the Kings high-way.
or Goes by the high-way-side, is not without sundry and sensible tokens of that sweet and Royal care, and providence; which extendeth it self to the lowest of his Subjects. The Way, they pass by, is the Kings highway.
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The Lawes, which make prouision for their reliefe, take their binding force from the Supreame will of their Liege-Lord. The bread, that feedes their hungry soules, the poore ragges, which hide their nakednes, al are the fruit and superfluity of that happie plenty and abundance caused by a wise and peaceable gouernement.
The Laws, which make provision for their relief, take their binding force from the Supreme will of their Liege-Lord. The bred, that feeds their hungry Souls, the poor rags, which hide their nakedness, all Are the fruit and superfluity of that happy plenty and abundance caused by a wise and peaceable government.
then Famine of bread, and cleannesse of teeth, and dearth of al good things, would bee the iu•t and most deserued punishment, of all, both their, and our sinnes.
then Famine of bred, and cleanness of teeth, and dearth of all good things, would be the iu•t and most deserved punishment, of all, both their, and our Sins.
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Now, to this high, large, and most constraining Power of Kings, not onely Nature, but euen God himselfe giues from heauen, most full and ample testimonie:
Now, to this high, large, and most constraining Power of Kings, not only Nature, but even God himself gives from heaven, most full and ample testimony:
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and that this Power is not meerely humane, but Superhumane, and indeed no lesse then a Power Diuine, Though Maiesty (saith Herodotus ) be shrouded vnder Mortality, yet is it endowed with such a Power from aboue,
and that this Power is not merely humane, but Superhumane, and indeed no less then a Power Divine, Though Majesty (Says Herodotus) be shrouded under Mortality, yet is it endowed with such a Power from above,
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For if it were of men, or if that Power which is dispersed in Communities and multitudes, were collected and setled in the King; then might this Power be thought humane, and to rise from men.
For if it were of men, or if that Power which is dispersed in Communities and Multitudes, were collected and settled in the King; then might this Power be Thought humane, and to rise from men.
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But, because God would haue men to conceiue quite otherwise of Regal Soueraignty; therefore himselfe pronounceth this of them, who weare Crownes on their heads, sit vpon Thrones, and with Scepters in their hands rule Nations; I said yee are Gods.
But, Because God would have men to conceive quite otherwise of Regal Sovereignty; Therefore himself pronounceth this of them, who wear Crowns on their Heads, fit upon Thrones, and with Sceptres in their hands Rule nations; I said ye Are God's
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That sublime Power therefore which resides in earthly Potentates, is not a Deriuation, or Collection of humane power scattered among many, and gathered into one head;
That sublime Power Therefore which resides in earthly Potentates, is not a Derivation, or Collection of humane power scattered among many, and gathered into one head;
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This therefore may be well conceiued to be the cause, wherfore God doth pleade in Scripture, and that so mainely, not onely for the Souer aignty, but also for the Security of his Anointed; I said yee are Gods:
This Therefore may be well conceived to be the cause, Wherefore God does plead in Scripture, and that so mainly, not only for the Sooner aignty, but also for the Security of his Anointed; I said ye Are God's:
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Then, Per me Reges regnant. After that, Nolite tangere Christos meos. And lastly, Curse not the King; Ne detrahas Regi (sayes the Vulgar) Traduce not, detract not from the King.
Then, Per me Reges regnant. After that, Nolite tangere Christos meos. And lastly, Curse not the King; Ne detrahas King (Says the vulgar) Traduce not, detract not from the King.
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2. Per me Reges regnant: there's their vnresistable Authority. 3. Nolite tangere Christos meos: there's their sacred and anointed Maiestie, with the security of their royall State, and persons.
2. Per me Reges regnant: there's their unresistable authority. 3. Nolite tangere Christos meos: there's their sacred and anointed Majesty, with the security of their royal State, and Persons.
but hee alone, from whom all the Father hood in heauen and earth is named? The power of Princes then, is both Naturall, and Diuine, not from any consent or allowance of men.
but he alone, from whom all the Father hood in heaven and earth is nam? The power of Princes then, is both Natural, and Divine, not from any consent or allowance of men.
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And hee that gaine-saies this, transgreditur terminos quos posuêrunt Patres, saith Antonine. Not therefore, in any consent of Men, not in Grace, not in any Municipall Law, or Locall custome, not in any law Nationall, nor yet in the law of Nations, which, consent of men,
And he that gainsays this, transgreditur terminos quos posuêrunt Patres, Says Antonine. Not Therefore, in any consent of Men, not in Grace, not in any Municipal Law, or Local custom, not in any law National, nor yet in the law of nations, which, consent of men,
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for Adam had Dominion setled in him, before euer there was either Pope, or People: neither Popes nor Populous Multitudes haue any right to giue, or take, in this case.
for Adam had Dominion settled in him, before ever there was either Pope, or People: neither Popes nor Populous Multitudes have any right to give, or take, in this case.
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They are Gods: whose glorious and dreadfull Names, must not bee medled with by any wicked tongues, or pennes, nor mingled with any lewd peruerse or deprauing thoughts; and for this, Curse not the King in thy thought. And yet notwithstanding this;
They Are God's: whose glorious and dreadful Names, must not be meddled with by any wicked tongues, or pens, nor mingled with any lewd perverse or depraving thoughts; and for this, Curse not the King in thy Thought. And yet notwithstanding this;
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Render as due, not giue as arbitrary, for, for this cause pay wee tribute, saith the great Apostle. God alone it is, who hath set Crownes on their heads, put scepters, yea and reuenging swords into their hands, setled them in their thrones; for this, doe their Royalties render to God (as a due debt) that great Care, Paines, and Prouidence which they sustaine in the ruling ouer,
Render as due, not give as arbitrary, for, for this cause pay we tribute, Says the great Apostle. God alone it is, who hath Set Crowns on their Heads, put sceptres, yea and revenging swords into their hands, settled them in their thrones; for this, do their Royalties render to God (as a due debt) that great Care, Pains, and Providence which they sustain in the ruling over,
and for this, doe the people render, as due, to them againe, by naturall and originall Iustice, tribute, to whom tribute, custome, to whom custome appertaineth.
and for this, do the people render, as endue, to them again, by natural and original justice, tribute, to whom tribute, custom, to whom custom appertaineth.
The second point was, Mandatum Regis; the Commandement of the King. Now, a Mandate or Commaund is a signification of his will, who hath power to send it forth. Fiue seuerall Intimations of the will are obserued by the Diuines. 1. Either,
The second point was, Mandatum Regis; the Commandment of the King. Now, a Mandate or Command is a signification of his will, who hath power to send it forth. Fiue several Intimations of the will Are observed by the Divines. 1. Either,
when a man doth vndertake the transacting, and doing of any thing himselfe, and that is a cleere intimation of his will, by reason that all actions rise from the will: whose proper sway is, to set on worke all the powers of the soule, and parts of the body.
when a man does undertake the transacting, and doing of any thing himself, and that is a clear intimation of his will, by reason that all actions rise from the will: whose proper sway is, to Set on work all the Powers of the soul, and parts of the body.
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and that which is counselled, is shewne possible to be done, and that, in reason, it ought not to be left vndone. 3. The Permitting also of any thing to be done, where there is power to hinder it, is a cleere intimation (at least,) of a kinde of resolution, to haue it done.
and that which is counseled, is shown possible to be done, and that, in reason, it ought not to be left undone. 3. The Permitting also of any thing to be done, where there is power to hinder it, is a clear intimation (At least,) of a kind of resolution, to have it done.
But 4. the Resolute and Mandatory forbidding, Or 5. commanding of any thing, is the most vndoubted and expresse declaration of his will, who hath Power and Iurisdiction, so to deriue his pleasure.
But 4. the Resolute and Mandatory forbidding, Or 5. commanding of any thing, is the most undoubted and express declaration of his will, who hath Power and Jurisdiction, so to derive his pleasure.
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First, from the Vnderstanding, finding out by exact discourse, aduice, and counsell, what is to be done, by which extensions of reason, the Intellectuall part drawes to practise.
First, from the Understanding, finding out by exact discourse, Advice, and counsel, what is to be done, by which extensions of reason, the Intellectual part draws to practise.
and at his guidance? And for his Soueraigne will (which giues a binding force, to all his Royall Edicts, concluded out of the Reasons of State, and depth of Counsell ) who may dare resist it, without incurable waste and breach of Conscience? seeing the Apostle speakes vnder termes of so great terrour;
and At his guidance? And for his Sovereign will (which gives a binding force, to all his Royal Edicts, concluded out of the Reasons of State, and depth of Counsel) who may Dare resist it, without incurable waste and breach of Conscience? seeing the Apostle speaks under terms of so great terror;
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and incurres likewise the heauiest punishment: for, to his owne soule doth he receiue Damnation. Nay, though any King in the world should command flatly against the Law of God,
and incurs likewise the Heaviest punishment: for, to his own soul does he receive Damnation. Nay, though any King in the world should command flatly against the Law of God,
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yet were his Power no otherwise at all, to be resisted, but, for the not doing of His will, in that which is cleerely vnlawfull, to indure with patience, whatsoeuer penalty His pleasure should inflict vpon them, who in this case would desire rather to obey God then Man. By which patient and meeke suffering of their Soueraignes pleasure, they should become glorious Martyrs: whereas, by resisting of His will, they should for euer endure the paine,
yet were his Power no otherwise At all, to be resisted, but, for the not doing of His will, in that which is clearly unlawful, to endure with patience, whatsoever penalty His pleasure should inflict upon them, who in this case would desire rather to obey God then Man. By which patient and meek suffering of their Sovereigns pleasure, they should become glorious Martyrs: whereas, by resisting of His will, they should for ever endure the pain,
if any King shall command that, which stands not in any opposition to the originall Lawes of God, Nature, Nations, and the Gospell; (though it be not correspondent in euery circumstance, to Lawes Nationall,
if any King shall command that, which Stands not in any opposition to the original Laws of God, Nature, nations, and the Gospel; (though it be not correspondent in every circumstance, to Laws National,
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and Municipall) no Subiect may, without hazard of his own Damnation, in rebelling against God, question, or disobey the will and pleasure of his Soueraigne. For,
and Municipal) no Subject may, without hazard of his own Damnation, in rebelling against God, question, or disobey the will and pleasure of his Sovereign. For,
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And as the Soueraigne procurer of all the happinesse, peace, and welfare, which they enioy, who are vnder him, hee doth most iustly claime it at their hands.
And as the Sovereign procurer of all the happiness, peace, and welfare, which they enjoy, who Are under him, he does most justly claim it At their hands.
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To Kings therefore, in all these respects, nothing can be denyed (without manifest and sinfull violation of Law and Conscience) that may answer their Royall state and Excellency: that may further the supply of their Vrgent Necessities:
To Kings Therefore, in all these respects, nothing can be denied (without manifest and sinful violation of Law and Conscience) that may answer their Royal state and Excellency: that may further the supply of their Urgent Necessities:
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that may be for the security of their Royall persons (whose liues are worth milliōs of others:) that may serue for the Protection of their Kingdomes, Territories, and Dominions:
that may be for the security of their Royal Persons (whose lives Are worth milliōs of Others:) that may serve for the Protection of their Kingdoms, Territories, and Dominions:
or that may be for the defence, and Propagation of that sacred and pretious Truth; the publique profession whereof, They doe maintaine by their Lawes, and Prerogatiues Royall.
or that may be for the defence, and Propagation of that sacred and precious Truth; the public profession whereof, They do maintain by their Laws, and Prerogatives Royal.
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Violenced-duties, forced and extorted actions, are not within the compasse of true Obedience. Voluntary seruice is that which pleaseth God and Man: And so well doth this sute with the nature of God, (to whom all things ought to yeeld most willing obedience) that hee pronounceth it better then sacrifice, and to hearken, better then the fat of Rammes.
Violenced-duties, forced and extorted actions, Are not within the compass of true obedience. Voluntary service is that which Pleases God and Man: And so well does this suit with the nature of God, (to whom all things ought to yield most willing Obedience) that he pronounceth it better then sacrifice, and to harken, better then the fat of Rams.
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The one is Naturall, by which, the Creature, in all yts actions, that follow, and flow from yts forme, doth actually and perpetually serue the Creatour: as the Heauens, in mouing; the Earth, in standing still; the Fire, in burning;
The one is Natural, by which, the Creature, in all its actions, that follow, and flow from its Form, does actually and perpetually serve the Creator: as the Heavens, in moving; the Earth, in standing still; the Fire, in burning;
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The other capacity, is call'd Obedientiall: whereby the Creature is euer ready to doe that which is contrary to yts owne Nature; if the Makers pleasure bee to command it so.
The other capacity, is called Obediential: whereby the Creature is ever ready to do that which is contrary to its own Nature; if the Makers pleasure be to command it so.
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And with this Obedience, did the Earth fearefully shrinke, and fali asunder, to swallow vp those Rebells against God, and the King; so to giue them a suddaine and ready passage into hell, by a direct and streight diameter. Thus, did the waters stand on heapes, and leaue the Channell dry, that Gods people might finde amaruelous way, and his enemies a strange death.
And with this obedience, did the Earth fearfully shrink, and fali asunder, to swallow up those Rebels against God, and the King; so to give them a sudden and ready passage into hell, by a Direct and straight diameter. Thus, did the waters stand on heaps, and leave the Channel dry, that God's people might find amaruelous Way, and his enemies a strange death.
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Thus, did stones yeeld to be lifted vp against their nature, into the ayre, that they might fall backe, and recoyle with greater violence, to bruise and braine the enemies of his people.
Thus, did stones yield to be lifted up against their nature, into the air, that they might fallen back, and recoil with greater violence, to bruise and brain the enemies of his people.
Thus, did the Fire of the Babilonian-Furnace refresh the three Children. And thus, in fine, did the Sunne stand still in Gibeon, and the Moone, in the Valley of Aialon; to giue the longer light, and lesser heate to them, who fought for him, that made both Sunne and Moone.
Thus, did the Fire of the Babilonian-Furnace refresh the three Children. And thus, in fine, did the Sun stand still in Gibeon, and the Moon, in the Valley of Aijalon; to give the longer Light, and lesser heat to them, who fought for him, that made both Sun and Moon.
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Now, this Power which God hath ouer, & this kinde of Subiection which he receiues from the Creature, is a priuiledge, and prerogatiue, which God hath reserued onely to himselfe;
Now, this Power which God hath over, & this kind of Subjection which he receives from the Creature, is a privilege, and prerogative, which God hath reserved only to himself;
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and not commn•icated, at any time, to any King, or Caesar, to haue, or to receiue Regularly: but onely, by way of Impetration, and extraordinary Dispensation, for dispatch of some miraculous worke,
and not commn•icated, At any time, to any King, or Caesar, to have, or to receive Regularly: but only, by Way of Impetration, and extraordinary Dispensation, for dispatch of Some miraculous work,
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People, to their Pastours, in Conscientious-duties and matters of Saluation: Subiects, to their lawfull Soueraignes, in the high Concernements, of State and Policie.
People, to their Pastors, in Conscientious-duties and matters of Salvation: Subjects, to their lawful Sovereigns, in the high Concernments, of State and Policy.
And, did we well consider the King, that giues the Counsell; and the King, that is now to receiue the Obedience; and the King, for whose sake it is to be giuen; and the Reason, why:
And, did we well Consider the King, that gives the Counsel; and the King, that is now to receive the obedience; and the King, for whose sake it is to be given; and the Reason, why:
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But, there be Pretenders of Conscience, against Obedience; of Religion, against Allegiance; of Humane Lawes, against Diuine; of Positiue, against Naturall; and so, of Mans Wisedome, against the will and wisedome of God; and of their owne Counsells, against the Counsell of Salomon. These men (no doubt) may bee wise in their generation,
But, there be Pretenders of Conscience, against obedience; of Religion, against Allegiance; of Humane Laws, against Divine; of Positive, against Natural; and so, of men Wisdom, against the will and Wisdom of God; and of their own Counsels, against the Counsel of Solomon. These men (no doubt) may be wise in their generation,
And, if I wisht it were, and that they would be perswad•d, (as some haue beene) I would propound vnto their view, a few short Considerations, which, (if they would please well,
And, if I wished it were, and that they would be perswad•d, (as Some have been) I would propound unto their view, a few short Considerations, which, (if they would please well,
First, if they would please to consider, that, though such Assemblies, as are the Highest, and greatest Representations of a Kingdome, be most Sacred and honourable, and necessary also for those ends to which they were at first instituted:
First, if they would please to Consider, that, though such Assemblies, as Are the Highest, and greatest Representations of a Kingdom, be most Sacred and honourable, and necessary also for those ends to which they were At First instituted:
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yet know we must, that, ordained they were not to this end, to contribute any Right to Kings, whereby to challenge Tributary aydes and Subsidiary helpes;
yet know we must, that, ordained they were not to this end, to contribute any Right to Kings, whereby to challenge Tributary aids and Subsidiary helps;
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but for the more equall Imposing, and more easie Exacting of that, which, vnto Kings doth appertaine, by Naturall and Originall Law, and Iustice; as their proper Inheritance annexed to their Imperiall Crownes, from their very births.
but for the more equal Imposing, and more easy Exacting of that, which, unto Kings does appertain, by Natural and Original Law, and justice; as their proper Inheritance annexed to their Imperial Crowns, from their very births.
aa Proportion being held respectiuely to the abilities of the Persons charged, and the Summe, or Quantity so required, surmount not (too remarkeably ) the vse and charge for which it was leuied;
aa Proportion being held respectively to the abilities of the Persons charged, and the Sum, or Quantity so required, surmount not (too remarkably) the use and charge for which it was levied;
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to defend his Conscience, from that heauy preiudice of resisting the Ordinance of God, and receiuing to himselfe Damnation: though euery of those Circumstances be not obserued, which by the Municipall Lawes is required.
to defend his Conscience, from that heavy prejudice of resisting the Ordinance of God, and receiving to himself Damnation: though every of those circumstances be not observed, which by the Municipal Laws is required.
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the vrgent and pressing Necessities of State, that cannot stay (without certaine and apparent danger) for the Motion, and Reuolution of so great and vast a body, as such Assemblies are;
the urgent and pressing Necessities of State, that cannot stay (without certain and apparent danger) for the Motion, and Revolution of so great and vast a body, as such Assemblies Are;
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nor stand vpon the answering of those iealous and ouerwary cautions, and obiections made by some, who (wedded ouer-much to the loue of Epidemicall and Popular errours) are bent to crosse the Iust and lawfull designes of their wise and gratious Soueraignes: and that, vnder the plausible shewes of singular liberty, and freedome;
nor stand upon the answering of those jealous and ouerwary cautions, and objections made by Some, who (wedded overmuch to the love of Epidemical and Popular errors) Are bent to cross the Just and lawful designs of their wise and gracious Sovereigns: and that, under the plausible shows of singular liberty, and freedom;
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which, if their Consciences might speake, would appeare nothing more then the satisfying either of priuate humours, passions, or purposes. In the third place;
which, if their Consciences might speak, would appear nothing more then the satisfying either of private humours, passion, or Purposes. In the third place;
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1. It is for the honour of his Sacred Maiestie; and to enable him to do that which he hath promised in the word of a King: that is, to giue supplie to those Warres, which, the Resolutions of his owne Subiects represented in the high Court of Parliament, caused him to vndertake;
1. It is for the honour of his Sacred Majesty; and to enable him to do that which he hath promised in the word of a King: that is, to give supply to those Wars, which, the Resolutions of his own Subjects represented in the high Court of Parliament, caused him to undertake;
and that, with the highest Protestations, and fullest Assurances from them, to yeeld him all those Subsidiarie helpes that way, which, the Power, or Loue of Subiects, could possibly reach vnto.
and that, with the highest Protestations, and Fullest Assurances from them, to yield him all those Subsidiary helps that Way, which, the Power, or Love of Subjects, could possibly reach unto.
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5. It is also, for the Securing, and Preseruing of all our Liues, Goods and States, and the Preuenting of Forreigne Inuasions, by bitter and sub•ile enemies of ours, both intended, and proiected. 6. And lastly:
5. It is also, for the Securing, and Preserving of all our Lives, Goods and States, and the Preventing of Foreign Invasions, by bitter and sub•ile enemies of ours, both intended, and projected. 6. And lastly:
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It is for the Defence, and Propagation of that Sacred and Pretious Truth, which we all professe to follow, protest our Interest in, and resolue to die for;
It is for the Defence, and Propagation of that Sacred and Precious Truth, which we all profess to follow, protest our Interest in, and resolve to die for;
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For, in Temporalls they submit to his Maiestie; though he be no Defendour, but a Suppressour of their Religion. Of their Liues, and States, indeed, his Maiestie is a most gratious Protectour; but of their Religion not so:
For, in Temporals they submit to his Majesty; though he be no Defendor, but a Suppressour of their Religion. Of their Lives, and States, indeed, his Majesty is a most gracious Protector; but of their Religion not so:
Of our Liues, States, Faith, and Religion, is his Sacred Maiestie a most gratious Defendour, by his Lawes, and Prerogatiue Royall; and in his owne Person, a most glorious Example of zealous and actiue Deuotion.
Of our Lives, States, Faith, and Religion, is his Sacred Majesty a most gracious Defendor, by his Laws, and Prerogative Royal; and in his own Person, a most glorious Exampl of zealous and active Devotion.
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They, in Spiritualls, denie Subiection, wherein they may perhaps frame vnto themselues some reasons of probabilitie, that their offence is not so haynous.
They, in Spirituals, deny Subjection, wherein they may perhaps frame unto themselves Some Reasons of probability, that their offence is not so heinous.
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If we, in Temporalls, shall bee Refractary, what colour of reason can possibly we finde out, to make our defence withall, without the vtter shaming of our selues,
If we, in Temporals, shall be Refractory, what colour of reason can possibly we find out, to make our defence withal, without the utter shaming of our selves,
And last of all, (to conclude) if they would consider and know, that hee who doth not, vpon the former reasons and Considerations, yeeld all willing Obedience to this Counsell of grace;
And last of all, (to conclude) if they would Consider and know, that he who does not, upon the former Reasons and Considerations, yield all willing obedience to this Counsel of grace;
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is so farre from being a good man, or a good Christian, or a good Subiect, that he is not worthy to be reputed amongst the Reasonables; but such as the Apostle calls absurd and vnreasonable men. And,
is so Far from being a good man, or a good Christian, or a good Subject, that he is not worthy to be reputed among the Reasonables; but such as the Apostle calls absurd and unreasonable men. And,
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if they shall now at length thinke vpon this Transcendent dutie, to doe it with all Obedience, and Alacritie; to God, shall they doe that, which, to him, will be most acceptable:
if they shall now At length think upon this Transcendent duty, to do it with all obedience, and Alacrity; to God, shall they do that, which, to him, will be most acceptable:
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to his Anointed, shall they giue great content, in the performance of that promise, we all made to his Maiestie, by way of Representation, in that high and honourable Court of Parliament: to their deere and Natiue Countrie, shall they doe that, which, by Nature they are bound to doe:
to his Anointed, shall they give great content, in the performance of that promise, we all made to his Majesty, by Way of Representation, in that high and honourable Court of Parliament: to their deer and Native Country, shall they do that, which, by Nature they Are bound to do:
to themselues, shall they doe well, yea, their owne soules shall they reward with good, and their Consciences with perpetuall Peace, Amen. Et sic, liberaui animam meam. FINIS.
to themselves, shall they do well, yea, their own Souls shall they reward with good, and their Consciences with perpetual Peace, Amen. Et sic, liberaui animam meam. FINIS.
THis Text is Scripture, and the Word of God. The Word of God is a Mystery most deepe and Sacred: Sacred, as well for the things it doth containe, which are the Treasures of wonderfull depths;
THis Text is Scripture, and the Word of God. The Word of God is a Mystery most deep and Sacred: Sacred, as well for the things it does contain, which Are the Treasures of wonderful depths;
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as for the Fountaine from whence it flowes, to wit, the sublimity of Gods most blessed Vnderstanding; to whom, the Scriptures are euen naturally knowne,
as for the Fountain from whence it flows, to wit, the sublimity of God's most blessed Understanding; to whom, the Scriptures Are even naturally known,
from that Omnipotent and authenticke Copie, which is in the minde of God, are we secured of Scriptures infallibility, and taught (in most dutifull manner) to submit to Scriptures Authority.
from that Omnipotent and authentic Copy, which is in the mind of God, Are we secured of Scriptures infallibility, and taught (in most dutiful manner) to submit to Scriptures authority.
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Now, the Commandements of God in Scripture, though they differ in Matter and Manner of Reuelation; yet haue they the same Author, and one and the same end. If God please to command for himselfe, and say, Keepe my Commandements; no man will deny,
Now, the commandments of God in Scripture, though they differ in Matter and Manner of Revelation; yet have they the same Author, and one and the same end. If God please to command for himself, and say, Keep my commandments; no man will deny,
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And, if God command for the King (as here hee doth) and say, Keepe the Kings Commandement, it is all from one Author, and of the same Authoritie; with the same Conscience, and Reuerence to be receiued;
And, if God command for the King (as Here he does) and say, Keep the Kings Commandment, it is all from one Author, and of the same authority; with the same Conscience, and reverence to be received;
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For, as in things to be beleeued, we rest in the credit of him that speakes; So, in Matters of Fact, and to be done, we content our selues with the Authority of him that commands.
For, as in things to be believed, we rest in the credit of him that speaks; So, in Matters of Fact, and to be done, we content our selves with the authority of him that commands.
then, Custodia Mandati, the keeping of, and obedience to this command: then, Counsell, to pursue and practise this Obedience: which was left vntouched.
then, Custodia Mandati, the keeping of, and Obedience to this command: then, Counsel, to pursue and practise this obedience: which was left untouched.
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But, by the verdict of the Heathen, call'd and accounted Sacred. Plato stiles it a Sacred Engine. Besides this, the Scriptures doe auerre, That the first step to wise Counsell is the Gift of Vnderstanding; this Vnderstanding is of God. There is a spirit in man (saith Iob) but the inspiration of the Almighty giueth Vnderstanding.
But, by the verdict of the Heathen, called and accounted Sacred. Plato stile it a Sacred Engine. Beside this, the Scriptures do aver, That the First step to wise Counsel is the Gift of Understanding; this Understanding is of God. There is a Spirit in man (Says Job) but the inspiration of the Almighty gives Understanding.
Now, this Vnderstanding is the Mother of Knowledge: Knowledge brings vp to the maturity of Wisdome and Prudence: These two are th• Parents of wise Counsell. Therefore Salomon saith, That a man of Vnderstanding, shall attaine vnto wise Counsels.
Now, this Understanding is the Mother of Knowledge: Knowledge brings up to the maturity of Wisdom and Prudence: These two Are th• Parents of wise Counsel. Therefore Solomon Says, That a man of Understanding, shall attain unto wise Counsels.
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I will then finish this Point, with certaine Aphorismes: and the first shall bee; 1 That, as there is nothing more high, deepe, or sacred than Wise Counsell; So,
I will then finish this Point, with certain Aphorisms: and the First shall be; 1 That, as there is nothing more high, deep, or sacred than Wise Counsel; So,
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neither is there any way to preuent dangerous Sequeles in a Common-wealth, more effectuall; then the Soueraigne Counsel of Those, who are Wise in Heart, and Mightie in Power.
neither is there any Way to prevent dangerous Sequels in a Commonwealth, more effectual; then the Sovereign Counsel of Those, who Are Wise in Heart, and Mighty in Power.
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4 Nothing more the cause of so little feare of God, and Reuerence toward Man (as there is in these daies) then is the supine-slacking of this Obedience.
4 Nothing more the cause of so little Fear of God, and reverence towards Man (as there is in these days) then is the supine-slacking of this obedience.
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5 And ( in•fine ) nothing so much the cause of this Neglect, and (in a manner) Contempt of all dutifull submitting to Supreme authority; as the want of that Discipline and due Correction, wherewith men ought to bee framed,
5 And (in•fine) nothing so much the cause of this Neglect, and (in a manner) Contempt of all dutiful submitting to Supreme Authority; as the want of that Discipline and due Correction, wherewith men ought to be framed,
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nothing is more to be expected, then that the comming - Generation will bring in such a Torrent of Vice and Corruption, as will ouer-runne the World, with Rudenesse, Lewdnesse, and extreme Barbaritie; and bring vpon vs that Curse which Esay threatens to them, who ought timely to represse such intemperancies;
nothing is more to be expected, then that the coming - Generation will bring in such a Torrent of Vice and Corruption, as will overrun the World, with Rudeness, lewdness, and extreme Barbarity; and bring upon us that Curse which Isaiah threatens to them, who ought timely to repress such intemperancies;
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and neuer to suffer that smart of Correction, which is meet for the backe of Fooles? Hence it comes to passe, that the hearts of men, (in their tender yeares) being neuer subdued, with any Religious Awe; nor acquainted with any Reuerence or godly feare toward their Superiours; doe afterward (in their riper times) become so desperate and audacious,
and never to suffer that smart of Correction, which is meet for the back of Fools? Hence it comes to pass, that the hearts of men, (in their tender Years) being never subdued, with any Religious Awe; nor acquainted with any reverence or godly Fear towards their Superiors; do afterwards (in their riper times) become so desperate and audacious,
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so lewd, and licentious, as to be so far from honouring the Person of the Ruler, that they dare, with great boldnesse, Traduce his Actions. I will end this Point with an obseruation of Plutarch, who comparing these Tempters of Supreme Authoritie; saith, They be like vnto certaine Ouer-curious Men, that desiring to trie conclusions with Poison, doe taste it themselues;
so lewd, and licentious, as to be so Far from honouring the Person of the Ruler, that they Dare, with great boldness, Traduce his Actions. I will end this Point with an observation of Plutarch, who comparing these Tempters of Supreme authority; Says, They be like unto certain Overcurious Men, that desiring to try conclusions with Poison, do taste it themselves;
whereby it comes to passe, that, together with an Experimentall Conclusion of their knowledge, th•y draw vpon themselues (and that most iustly) the fatall conclusion of their Liues.
whereby it comes to pass, that, together with an Experimental Conclusion of their knowledge, th•y draw upon themselves (and that most justly) the fatal conclusion of their Lives.
I should now speake of the Counsellor, Solomon: which was my Fift Circumstāce; and, I hope, you know, hee gaue a Wise mans Counsell, and the Counsell of a Prophet: But I must passe to the Second generall Part of the Text.
I should now speak of the Counsellor, Solomon: which was my Fift Circumstance; and, I hope, you know, he gave a Wise men Counsel, and the Counsel of a Prophet: But I must pass to the Second general Part of the Text.
and for this cause, it is called a World; that is, a Trim and goodly Ornament. Now, no Ornament can be without Order, but a tumultuous Motion and Confusion.
and for this cause, it is called a World; that is, a Trim and goodly Ornament. Now, no Ornament can be without Order, but a tumultuous Motion and Confusion.
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Order therefore (as Saint Augustine saith) facit quiescere: Order gives to euery thing its proper place, and so procures, and preserues Rest and Quiet thereunto.
Order Therefore (as Saint Augustine Says) facit quiescere: Order gives to every thing its proper place, and so procures, and preserves Rest and Quiet thereunto.
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In Order therefore, of necessitie, must bee those two things which Iustine Martyr calls NONLATINALPHABET and NONLATINALPHABET; Transcendencie, and Lowlinesse: Sublimitie, and Inferioritie: Supremacie, and Subordination: Maiestie and Subiection.
In Order Therefore, of necessity, must be those two things which Justin Martyr calls and; Transcendency, and Lowliness: Sublimity, and Inferiority: Supremacy, and Subordination: Majesty and Subjection.
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Now, a Naturall Ground it is, That looke what is best and most diuine, that ought to Rule; and what is of a lower straine of Goodnesse, that ought to bee at Command, and in Subiection. And so, in Goodnesse, God being the highest, of necessity all Power, as well of Dominion, as of Iurisdiction, originally resides in him.
Now, a Natural Ground it is, That look what is best and most divine, that ought to Rule; and what is of a lower strain of goodness, that ought to be At Command, and in Subjection. And so, in goodness, God being the highest, of necessity all Power, as well of Dominion, as of Jurisdiction, originally resides in him.
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Honour God with thy Substance, and with the first fruits of all thine Encrease. And, from that naturall Right that is in God, to giue Lawes vnto the Creature,
Honour God with thy Substance, and with the First fruits of all thine Increase. And, from that natural Right that is in God, to give Laws unto the Creature,
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and held vp all the Credit, Reuerence, and Obedience, which is due to all Lawes both of God, Nature, and Men, and all that Power, which is deriued to Men, be they Kings, or Priests ▪ is wholly, and immediately transmitted from God; in whom is the Plenitude of all Power.
and held up all the Credit, reverence, and obedience, which is due to all Laws both of God, Nature, and Men, and all that Power, which is derived to Men, be they Kings, or Priests ▪ is wholly, and immediately transmitted from God; in whom is the Plenitude of all Power.
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To the King then, as the best, and highest vnder God, and after God, the most diuine; is communicated all Power; of Dominion ouer the States, and Persons; and of Iurisdiction ouer the Deeds and Actions of mortall men.
To the King then, as the best, and highest under God, and After God, the most divine; is communicated all Power; of Dominion over the States, and Persons; and of Jurisdiction over the deeds and Actions of Mortal men.
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So hath he a speciall care to see that Power both feared, and obeyed in Them, who are the Dispensers of his Power, and Ministers of his Prouidence. And for this cause therefore, doth he himselfe, call for in his Word, the Actuall and perpetuall discharge of that naturall Obligation, which lies vpon all the Sonnes of Adam, To yeeld all Reuerence, and Obedience to the sacred Mandates of their Soueraignes: and not onely so;
So hath he a special care to see that Power both feared, and obeyed in Them, who Are the Dispensers of his Power, and Ministers of his Providence. And for this cause Therefore, does he himself, call for in his Word, the Actual and perpetual discharge of that natural Obligation, which lies upon all the Sons of Adam, To yield all reverence, and obedience to the sacred Mandates of their Sovereigns: and not only so;
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And further, to this purpose not onely vseth Reason, but Religion too (which is the Queene of all Vertues, and Crowne of all Reason) And that, inregard of the Oath of God;
And further, to this purpose not only uses Reason, but Religion too (which is the Queen of all Virtues, and Crown of all Reason) And that, In regard of the Oath of God;
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This Care is manifested in his Word: his Word is the seed of all Religion: Religion the Root of all rightly informed Conscience: Conscience the Mother of Allegeance: Allegeance the Mistresse of Obedience: Obedience the Way of Life (saith Saint Gregory ) For, no sooner are we rendred to the Paths of our Obedience,
This Care is manifested in his Word: his Word is the seed of all Religion: Religion the Root of all rightly informed Conscience: Conscience the Mother of Allegiance: Allegiance the Mistress of obedience: obedience the Way of Life (Says Saint Gregory) For, no sooner Are we rendered to the Paths of our obedience,
THe Interpreters, on this Text, are diuided into two Regiments. 1 Some say, That here is meant the Oath of Religion. 2 Others, the Oath of Allegeance. Both are great and Sacred. And first;
THe Interpreters, on this Text, Are divided into two Regiments. 1 some say, That Here is meant the Oath of Religion. 2 Others, the Oath of Allegiance. Both Are great and Sacred. And First;
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If the Oath of Religion bee here meant, then God is a Partie; and so it is Iuramentum Dei, not onely a great Oath; as Omnia Dei magna; for so, all Oathes are Iuramenta Dei: But for that God is the most high and Sacred Person, to whom, we, by solemne protestation, impledge our selues. Secondly:
If the Oath of Religion be Here meant, then God is a Party; and so it is Iuramentum Dei, not only a great Oath; as Omnia Dei Magna; for so, all Oaths Are Oaths Dei: But for that God is the most high and Sacred Person, to whom, we, by solemn protestation, impledge our selves. Secondly:
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and an Vndertaker for vs, that wee shall performe Faith, and true Allegiance to his Anointed King. Howeuer we take it, It is a Reason; and t•e Reason is Religion; and religiously to be obserued.
and an Undertaker for us, that we shall perform Faith, and true Allegiance to his Anointed King. However we take it, It is a Reason; and t•e Reason is Religion; and religiously to be observed.
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Thirdly, what Obiections haue beene framed against her, and what Aspersions haue beene cast vpon this Queene of Graces; by a world of Enemies, whose endeuour hath euer beene, not onely to Traduce her Fame, but to suppresse her very Being.
Thirdly, what Objections have been framed against her, and what Aspersions have been cast upon this Queen of Graces; by a world of Enemies, whose endeavour hath ever been, not only to Traduce her Fame, but to suppress her very Being.
Fourthly, what Regard, All (in whom there is as yet any Impression of this Vertue of Religion ) ought to haue, that, they cause not the Name of God to bee blasphemed,
Fourthly, what Regard, All (in whom there is as yet any Impression of this Virtue of Religion) ought to have, that, they cause not the Name of God to be blasphemed,
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nor the way of Truth to bee euill-spoken off, by pretending Religion, as a Reason to perswade Rebellion, or Disobedience in any wise, to Supreme Authority. FIrst, What Religion is:
nor the Way of Truth to be evil-spoken off, by pretending Religion, as a Reason to persuade Rebellion, or Disobedience in any wise, to Supreme authority. First, What Religion is:
God, who, by his Will, Goodnes, and Power, is the Author, and Cause of all Things, the same God, by his Prouidence, is the End for which they were Created;
God, who, by his Will, goodness, and Power, is the Author, and Cause of all Things, the same God, by his Providence, is the End for which they were Created;
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The first is termed Naturall; which some, euen of the wiser Gentiles, did acknowledge. One of them saith, That impossible it is, that so huge a Frame, as this Worlds compasse is, should stand without some speciall Guardian to protect and ouer-looke it.
The First is termed Natural; which Some, even of the Wiser Gentiles, did acknowledge. One of them Says, That impossible it is, that so huge a Frame, as this World's compass is, should stand without Some special Guardian to Pact and overlook it.
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driues at some End, which it desires, and labours to attaine; and vnto which, it is secretly and vndiscernably guided, by that Supreme Mouer, who sets all the world on wheeles.
drives At Some End, which it Desires, and labours to attain; and unto which, it is secretly and undiscernibly guided, by that Supreme Mover, who sets all the world on wheels.
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The Second kinde of Prouidence is that, which is called Morall; distinctly guiding Reasonables (both Men, and Angels ) •o such seuerall Ends, as their deliberate and willing Actions may with Iustice bring them to:
The Second kind of Providence is that, which is called Moral; distinctly guiding Reasonables (both Men, and Angels) •o such several Ends, as their deliberate and willing Actions may with justice bring them to:
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Which Prouidence morall, doth mainely depend vpon the dispensation of diuine Graces; and those Supernatur all Motions, Eleuations, and Directions heauenly, that may render Men to their last End, and chiefest good. Of all which, Religion is the maine:
Which Providence moral, does mainly depend upon the Dispensation of divine Graces; and those Supernatur all Motions, Elevations, and Directions heavenly, that may render Men to their last End, and chiefest good. Of all which, Religion is the main:
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For, it is, not onely a Sacred and diuine impression, whereby the Vnderstanding Part is possessed with most high and peerelesse Thoughts of God; and the Part affectiue rapt with Admiration of that Glory and Excellency that shines in him;
For, it is, not only a Sacred and divine impression, whereby the Understanding Part is possessed with most high and peerless Thoughts of God; and the Part affective rapt with Admiration of that Glory and Excellency that shines in him;
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whereby, at our first Entrance, we doe, in expresse and solemne manner, Impledge our Soules to God, and voluntarily resigne and sweare our selues to his Seruice: with a Protestation to renounce all contrary Powers. In the Sacrament of the Altar are we tyed by a diuine Indenture, sealed with the Bloud of Christ. To his Word, are wee tyed by Faith: To his Promises by Hope; And by Loue, are we ingaged to his infinite Goodnesse: By Gratitude, to his Benefits: By Fidelity, to his Couenant: And by Iustice, to that excellent Glory that shines in him.
whereby, At our First Entrance, we do, in express and solemn manner, Impledge our Souls to God, and voluntarily resign and swear our selves to his Service: with a Protestation to renounce all contrary Powers. In the Sacrament of the Altar Are we tied by a divine Indenture, sealed with the Blood of christ. To his Word, Are we tied by Faith: To his Promises by Hope; And by Love, Are we engaged to his infinite goodness: By Gratitude, to his Benefits: By Fidis, to his Covenant: And by justice, to that excellent Glory that shines in him.
And not only doth our Religion bind vs vnto God; But, from many other things are we Tedered, by this Oath of God. Humane Lawes, Shame, Disgrace, and Feare of Punishment; the hope of obtaining our wished Desires, may tye,
And not only does our Religion bind us unto God; But, from many other things Are we Tedered, by this Oath of God. Humane Laws, Shame, Disgrace, and fear of Punishment; the hope of obtaining our wished Desires, may tie,
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the Eare from hearing Blasphemy, Slander, or Detraction; the Eyes from beholding Vanity; the Heart from euill Thoughts; the Head from wicked Imaginations; the Feet from running swift to vile Excesse: On all these, Religion laies a most sweet and easie yoake.
the Ear from hearing Blasphemy, Slander, or Detraction; the Eyes from beholding Vanity; the Heart from evil Thoughts; the Head from wicked Imaginations; the Feet from running swift to vile Excess: On all these, Religion lays a most sweet and easy yoke.
honours Places consecrated to his Seruice; and desiring to yeeld no Reuerence to any false Deitie; doth thereby shun the one Extreme of Superstition: and labouring to giue all Reuerence to the True and Liuing God, doth hereby also bawke the common Roade of Prophanation. With most willing and deuout Obedience, paies Shee Vowes to God; Tithes to the Tribe of his Inheritance; and Tribute to his anointed Kings: labouring euer, by most dutifull Obedience, to submit, wherein it is commanded;
honours Places consecrated to his Service; and desiring to yield no reverence to any false Deity; does thereby shun the one Extreme of Superstition: and labouring to give all reverence to the True and Living God, does hereby also bawke the Common Road of Profanation. With most willing and devout obedience, pays She Vows to God; Tithes to the Tribe of his Inheritance; and Tribute to his anointed Kings: labouring ever, by most dutiful obedience, to submit, wherein it is commanded;
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and whom it desires to Obey. For, euen as the vertue of Obedience euer eyes the Precept or Command; So Religion teaches to refer Obedience to the honour & glory of that high God, who giues the Precept.
and whom it Desires to Obey. For, even as the virtue of obedience ever eyes the Precept or Command; So Religion Teaches to refer obedience to the honour & glory of that high God, who gives the Precept.
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Religion is our Vow: It is the Tye and Bond that doth knit our Soules to God; and the Mistresse that learnes vs to refer all our Actions to his Glory. Without Religion therefore,
Religion is our Voelli: It is the Tie and Bound that does knit our Souls to God; and the Mistress that learns us to refer all our Actions to his Glory. Without Religion Therefore,
The Power of Religion is seene by her Property; This Property is a Passion; This Passion is Loue; and that kinde of Loue, which, by the Diuines, is called Appretiatiue: the Loue of singular esteeme, regard,
The Power of Religion is seen by her Property; This Property is a Passion; This Passion is Love; and that kind of Love, which, by the Divines, is called Appretiative: the Love of singular esteem, regard,
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as the Honour and Reuerence which is due to God, and the King, doe both (in some manner) appertaine to one Table; so is it (for the most part) conioyned in one Text, thorowout the Scriptures.
as the Honour and reverence which is due to God, and the King, do both (in Some manner) appertain to one Table; so is it (for the most part) conjoined in one Text, throughout the Scriptures.
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My Sonne, feare God, and the King. Giue to Caesar, the Things that are Caesars; and to God, the Things that are Gods. Feare God: Honour the King. Keepe the Kings Commandement;
My Son, Fear God, and the King. Give to Caesar, the Things that Are Caesars; and to God, the Things that Are God's fear God: Honour the King. Keep the Kings Commandment;
So that, if it speake of Feare, or Reuerence; of Supply, or Maintenance; of Honour, or Obedience; Religion is the Reason to perswade All; Because It hath the Affection, and Perswades, because It Loues; and nothing is more dutifull then Loue, that beareth all things.
So that, if it speak of fear, or reverence; of Supply, or Maintenance; of Honour, or obedience; Religion is the Reason to persuade All; Because It hath the Affection, and Persuades, Because It Loves; and nothing is more dutiful then Love, that bears all things.
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Now, if we demand the Reason, why Religion doth thus associate God, and the King, It may be conceiued to be, from three Causes: Either from the Communion of Names:
Now, if we demand the Reason, why Religion does thus associate God, and the King, It may be conceived to be, from three Causes: Either from the Communion of Names:
But doth also vouchsafe them the Participation of his owne most blessed Name. A Priuilege, which He neuer did impart to any Creature, but onely vnto such,
But does also vouchsafe them the Participation of his own most blessed Name. A Privilege, which He never did impart to any Creature, but only unto such,
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Or else, from the Propinquitie, and neere-bordering of such Offences, as reflect vpon God, and his anointed King. That, the Sinne of the next affinity vnto Sacrilege is Disloyalty vnto Princes, was the Rule of Vlpian: The highest Crime (saith he) that can reflect vpon heauenly Maiesty, is Sacrilege;
Or Else, from the Propinquity, and near-bordering of such Offences, as reflect upon God, and his anointed King. That, the Sin of the next affinity unto Sacrilege is Disloyalty unto Princes, was the Rule of Ulpian: The highest Crime (Says he) that can reflect upon heavenly Majesty, is Sacrilege;
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And hence it comes to passe (from this N•erenesse ) that Sacrilegious Persons, who are not afraid to rob God of his Tithes, and Christ of his Patrimony, (the onely Tribute which the World must for euer owe,
And hence it comes to pass (from this N•erenesse) that Sacrilegious Persons, who Are not afraid to rob God of his Tithes, and christ of his Patrimony, (the only Tribute which the World must for ever owe,
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likewise, can a King receiue ought from the People, that may consist in that Indiuisibility of Iustice, or haue that Condignity, as to Merit or Recompence (in rigour) Imperiall Excellence in it selfe,
likewise, can a King receive ought from the People, that may consist in that Indivisibility of justice, or have that Condignity, as to Merit or Recompense (in rigour) Imperial Excellence in it self,
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Now, as Iustice (properly so called) intercedes not betweene God and Man; nor betweene the Prince, being a Father; and the People, as Children; (for Iustice is betweene Equals ) So cannot Iustice •e any Rule, or Medium, whereby to giue God, or the King, his Right. Those Parts of Iustice therefore, which the Diuines call Potentiall; as Religion, Pietie, Deuotion, Gratitude, and most dutifull and submisse Obedience (all which respect not Equals, but Superiours ) are chosen and assigned, to pay God and the King their right, in some proportion:
Now, as justice (properly so called) intercedes not between God and Man; nor between the Prince, being a Father; and the People, as Children; (for justice is between Equals) So cannot justice •e any Rule, or Medium, whereby to give God, or the King, his Right. Those Parts of justice Therefore, which the Divines call Potential; as Religion, Piety, Devotion, Gratitude, and most dutiful and submiss obedience (all which respect not Equals, but Superiors) Are chosen and assigned, to pay God and the King their right, in Some proportion:
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For though the Acts of these Vertues haue not any exact definition of, or hold any equall proportion with Iustice, yet, some semblance they may bee said to haue therewith;
For though the Acts of these Virtues have not any exact definition of, or hold any equal proportion with justice, yet, Some semblance they may be said to have therewith;
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forasmuch as the affections of these Graces are of great extent, and largenesse; and are euer labouring most durifully to Submit, in what they are inioyned;
forasmuch as the affections of these Graces Are of great extent, and largeness; and Are ever labouring most durifully to Submit, in what they Are enjoined;
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and most abundantly to Satisfie and make amends, wherein they haue Transgressed. And how farre, a Religiously-affected Mind, a pious and deuout Affection, the Impression of true Thankfulnesse, will reach and extend it selfe towards God; may easily be discerned by Maries Oile, and Martha's Toile to entertaine their Lord: by Zacheu's halfe, and Peters All, left for their Lords sake:
and most abundantly to Satisfy and make amends, wherein they have Transgressed. And how Far, a Religiously-affected Mind, a pious and devout Affection, the Impression of true Thankfulness, will reach and extend it self towards God; may Easily be discerned by Mary's Oil, and Martha's Toil to entertain their Lord: by Zachevs half, and Peter's All, left for their lords sake:
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by those willing Hearts and ready hands, to pull out of their heads so many Eies, to please their deare Apostle; & by that world of Treasures poured out vpon Christ, & his Seruice, while the world was in loue with Religion. And to the King, how farre, the like Affections will goe, may be seene by that Vnanimous Acclamation of those right-loyall,
by those willing Hearts and ready hands, to pull out of their Heads so many Eyes, to please their deer Apostle; & by that world of Treasures poured out upon christ, & his Service, while the world was in love with Religion. And to the King, how Far, the like Affections will go, may be seen by that Unanimous Acclamation of those right-loyal,
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what force Religion hath to worke Obedience: We must know, that it is a Maxime Solemne with the Schoolemen, That, the Vertue of Religion is not onely a Transcendent amongst the other Vertues (as well Diuine as Morall) But, that She doth also sit as Queene and Empresse of them all:
what force Religion hath to work obedience: We must know, that it is a Maxim Solemn with the Schoolmen, That, the Virtue of Religion is not only a Transcendent among the other Virtues (as well Divine as Moral) But, that She does also fit as Queen and Empress of them all:
at who•e Soueraigne Command, those sacred Habits of acquired and infused Graces, are sent forth about the exercise of their seuerall Acts: Saying to Faith, Beleeue; to Hope, Relie; to Loue, Adhere; to Prudence, aduise well; to Iustice, diuide aright;
At who•e Sovereign Command, those sacred Habits of acquired and infused Graces, Are sent forth about the exercise of their several Acts: Saying to Faith, Believe; to Hope, Rely; to Love, Adhere; to Prudence, advise well; to justice, divide aright;
To draw then to a Conclusion of this Point: As Men rule Beasts, so Passions rule Men, and Vertues, command Passions; and so, God hath made Religion to command Vertues, and to set them to,
To draw then to a Conclusion of this Point: As Men Rule Beasts, so Passion Rule Men, and Virtues, command Passion; and so, God hath made Religion to command Virtues, and to Set them to,
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on her left hand, the Vertues morall; Before her Throne, Deuotion and Adoration; Behind her Chaire of State, Humility, Repentance, and Obedience: And all These come to Her, as did the People, and the Publicans to Saint Iohn the Baptist, to receiue their Charge; Saying each One, And what shall we doe?
on her left hand, the Virtues moral; Before her Throne, Devotion and Adoration; Behind her Chair of State, Humility, Repentance, and obedience: And all These come to Her, as did the People, and the Publicans to Saint John the Baptist, to receive their Charge; Saying each One, And what shall we do?
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Let Vertues sway our Passions, and Religion command our Vertues, both Diuine, and Morall; both toward God, and his anointed King; for both must goe together,
Let Virtues sway our Passion, and Religion command our Virtues, both Divine, and Moral; both towards God, and his anointed King; for both must go together,
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What art thou, O Man? (saith that great Apostle ) For so doth He rebate the Insolency of such as dare dispute with God Religiō perswades Angels; makes Deuils tremble; Good men it ouercomes;
What art thou, Oh Man? (Says that great Apostle) For so does He rebate the Insolency of such as Dare dispute with God Religion persuades Angels; makes Devils tremble; Good men it overcomes;
the greatest, as feeling her Power; the least, as not exemp•ed from her Care. And indeed, of Her, we can confesse no lesse then •hi•, That her Words are Oracles, her Sayings are Sentences; her Rules, Irr•uocable Truths; her Reasons ▪ Demonstrations, her Certainties, Syllogismes; her Counsels, peremptory Commands; her Waies are Peace; and the fruit of her Workes is Immortality.
the greatest, as feeling her Power; the least, as not exemp•ed from her Care. And indeed, of Her, we can confess no less then •hi•, That her Words Are Oracles, her Sayings Are Sentences; her Rules, Irr•uocable Truths; her Reasons ▪ Demonstrations, her Certainties, Syllogisms; her Counsels, peremptory Commands; her Ways Are Peace; and the fruit of her Works is Immortality.
but, presently, the mortall Enemy coin'd This, as a Rasor to clip her wings, and cause her to fall downe, into the Clutches of those Birds of Prey, that were euerready to deuoure her;
but, presently, the Mortal Enemy coined This, as a Razor to clip her wings, and cause her to fallen down, into the Clutches of those Birds of Prey, that were euerready to devour her;
Namely, That Christian Religion was a fatall Superstition; and the Professors thereof (as Sueton calls them) the Authors of new and scandalous Incantations.
Namely, That Christian Religion was a fatal Superstition; and the Professors thereof (as Suetonius calls them) the Authors of new and scandalous Incantations.
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duting which time, The Heathen raged, and the People imagined a vaine thing: The Kings of the Earth stood vp, and the Rulers tooke Counsell against the Lord, and against his Christ.
duting which time, The Heathen raged, and the People imagined a vain thing: The Kings of the Earth stood up, and the Rulers took Counsel against the Lord, and against his christ.
For first, They did quarrell the Christians, as the cause of all those Troubles, and calamities, which, at any time befell the Roman Common-weale; which (as Tertullian saith) was but a Maske, or Vaile for their Malice; and (as Saint Augustine obserues) a ready way to create Mischiefe to the harmelesse Christians, from such as had not Iudgement to weigh the cause.
For First, They did quarrel the Christians, as the cause of all those Troubles, and calamities, which, At any time befell the Roman Commonweal; which (as Tertullian Says) was but a Mask, or Veil for their Malice; and (as Saint Augustine observes) a ready Way to create Mischief to the harmless Christians, from such as had not Judgement to weigh the cause.
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If therefore any Fire, or Combus•ion, had fallen vpon any Towne or City. if, any fearefull Earthquake had shaken or swallowed vp (as sometimes it did) any City, Towne, or Territorie: If any Goth, Vandall, or other barbarous Natian had made any Inrodes vpon the Bounds of the Roman Empire: If Tybers swelling waues did but strike the walls of Rome, and threaten Inundation: If Nilus flowed not on the Fields to make them fertile:
If Therefore any Fire, or Combus•ion, had fallen upon any Town or city. if, any fearful Earthquake had shaken or swallowed up (as sometime it did) any city, Town, or Territory: If any Goth, Vandall, or other barbarous Nation had made any Inroads upon the Bounds of the Roman Empire: If Tybers swelling waves did but strike the walls of Room, and threaten Inundation: If Nilus flowed not on the Fields to make them fertile:
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If th• Heauens did at any time become Brasse, and the Earth (Iron ▪ If any Plague, Famine, or publike Calamity had wasted the People: all was laid vpon the late Inchanting Superstition (as they termed it) of Christian Religion.
If th• Heavens did At any time become Brass, and the Earth (Iron ▪ If any Plague, Famine, or public Calamity had wasted the People: all was laid upon the late Enchanting Superstition (as they termed it) of Christian Religion.
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The Fathers therefore, to purge the Christian Faith, of such causelesse Imputations; did, (by way of Retortion ) cause the edge of these Obiections to recoile vpon the Heathen. What sore Calamities (saith Tertullian ) befell those most famous and fortunate Islands; Hierapolis, Delos, Rbodes, and Choos? Who in cause, That the Atlantique Sea swallowed vp so vast a portion of the African, and Asian Continents? What in cause, That Carthage gaue Rome such a defeat,
The Father's Therefore, to purge the Christian Faith, of such causeless Imputations; did, (by Way of Retortion) cause the edge of these Objections to recoil upon the Heathen. What soar Calamities (Says Tertullian) befell those most famous and fortunate Islands; Hierapolis, Delos, Rbodes, and Chose? Who in cause, That the Atlantic Sea swallowed up so vast a portion of the African, and Asian Continents? What in cause, That Carthage gave Room such a defeat,
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When thou hearest (saith S. Cyprian ) such Complaints made by the Heathen, of so often Warres, Plagues, and Famines, and that all is cast vpon the Christians, answer thus;
When thou Hearst (Says S. Cyprian) such Complaints made by the Heathen, of so often Wars, Plagues, and Famines, and that all is cast upon the Christians, answer thus;
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That as the Rebellious Iewes did impute it to Moses their Prince, that so many Murmurers of Core and his Company, were in a moment swallowed vp (which indeed was for their Sinne of Murmuring against God,
That as the Rebellious Iewes did impute it to Moses their Prince, that so many Murmurers of Core and his Company, were in a moment swallowed up (which indeed was for their Sin of Murmuring against God,
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and their King.) Euen so doe yee Heathen impute those things to Christ and his Followers, which God most instly inflicts on you, for your horrible Impieties.
and their King.) Eve so do ye Heathen impute those things to christ and his Followers, which God most instly inflicts on you, for your horrible Impieties.
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Secondly, They did obiect, That Christian Religion was the Mother of Impurities: And for This, they may thanke a certaine Sect of foule and Nasty Hereticks, who stil'd themselues by the name of Gnosticks, from the skill they• did professe;
Secondly, They did Object, That Christian Religion was the Mother of Impurities: And for This, they may thank a certain Sect of foul and Nasty Heretics, who Styled themselves by the name of Gnostics, from the skill they• did profess;
There was (saith Epiphanius ) in the Liues and Mysteries of these Monsters ( who did notwithstanding arrogate vnto themselues the Christian Name) such vnspeakeable wickednesse,
There was (Says Epiphanius) in the Lives and Mysteres of these Monsters (who did notwithstanding arrogate unto themselves the Christian Name) such unspeakable wickedness,
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Tertullian calls them the Ouerthrowers of Candlesticks; and thereupon committing, in the darke, most detestable and vnspeakeable Polutions; which, in their Putride Language, they termed The Paying of that due debt they owed vnto the flesh;
Tertullian calls them the Overthrowers of Candlesticks; and thereupon committing, in the dark, most detestable and unspeakable Pollutions; which, in their Putrid Language, they termed The Paying of that due debt they owed unto the Flesh;
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& p•bulo inde, & post conuiuium, incesto; quod euers•res luminum, &c. Tertu•. Apolog. cap. 7. Qui, ad nostrae doctrinae n•tam, & infomiam illud disseminabant. Origen.
& p•bulo inde, & post conuiuium, incesto; quod euers•res Luminum, etc. Tertu•. Apology cap. 7. Qui, ad Nostrae Doctrine n•tam, & infomiam illud disseminabant. Origen.
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contra Caelsum, lib. 6. His, Diabolusvs usu• est, ministris, sacrosanto Dei verbo, petulanter, impiéque obtrectandi. Euseb. Histor. lib. 4 c. 7 ▪ Ipsi ad detracti•nem diuini •ominis & Ecclesiae. — 〈 ◊ 〉 sunt. Irenae.
contra Caelsum, lib. 6. His, Diabolusvs usu• est, Ministris, sacrosanto Dei verbo, petulanter, impiéque obtrectandi. Eusebius History lib. 4 c. 7 ▪ Ipsi ad detracti•nem Divine •ominis & Ecclesiae. — 〈 ◊ 〉 sunt. Irenaeus.
sic mirandum in mod•m entituit, vt, defor•is infamiae labes, ••mulcum tempore deleta: vt nemo, ex illo tempore, turpem aliquam dedec•ris maculam, fidei •ostrae auderet inferre.
sic Mirandum in mod•m entituit, vt, defor•is infamiae labes, ••mulcum tempore deleta: vt nemo, ex illo tempore, turpem aliquam dedec•ris maculam, fidei •ostrae auderet infer.
and triumph so victoriously ouer the Liues and Tongues of all her Enemies, that no man, ever after, durst so much as barke, or hisse at our Profession.
and triumph so victoriously over the Lives and Tongues of all her Enemies, that no man, ever After, durst so much as bark, or hiss At our Profession.
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as were aduerse to the Imperiall Crownes, and dignities of Kings and Princes. And this the Deuill did, Intending thereby, to defeat that famous Prophesie of Esay; where it is said, Kings shall be thy Nursing-Fathers, and Queenes thy Nursing-Mothers:
as were adverse to the Imperial Crowns, and dignities of Kings and Princes. And this the devil did, Intending thereby, to defeat that famous Prophesy of Isaiah; where it is said, Kings shall be thy Nursing fathers, and Queens thy Nursing mothers:
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knowing right well, (himselfe being a Prince of the Aire, and a King ouer all the Children of Pride ) the iust and naturall Ielousie that is in Earthly Potentates, ouer their Roiall Dignities, and Prerogatiues: and that, their Sacred Spirits are auer ready to be raised, against al that shall lift it selfe vp against their Irresistable Power. This weapon was first framed,
knowing right well, (himself being a Prince of the Air, and a King over all the Children of Pride) the just and natural Jealousy that is in Earthly Potentates, over their Royal Dignities, and Prerogatives: and that, their Sacred Spirits Are aver ready to be raised, against all that shall lift it self up against their Irresistible Power. This weapon was First framed,
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And likewise, in that Intangling Question, and Tempting Probleme, Is it lawfull to pay Tribute to Caesar? But Hee cleered the Point (and that most fully) with his owne Deed and Doctrine both;
And likewise, in that Intangling Question, and Tempting Problem, Is it lawful to pay Tribute to Caesar? But He cleared the Point (and that most Fully) with his own Deed and Doctrine both;
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For, by naturall Iustice, hath Caesar a Right vnto, and a Portion in that, which beares his Image, and Superscription; and which, from his Authority alone, receiues Price and Valuation. So, by his owne Deed, when he sent the Apostle Saint Peter to the Sea, to fetch Money (by Miracle ) out of the Mint of the Fishes mouth, rather then He would giue offence,
For, by natural justice, hath Caesar a Right unto, and a Portion in that, which bears his Image, and Superscription; and which, from his authority alone, receives Price and Valuation. So, by his own Deed, when he sent the Apostle Saint Peter to the Sea, to fetch Money (by Miracle) out of the Mint of the Fish Mouth, rather then He would give offence,
or let Caesar bee scanted of his Right. And this, our Blessed Lord did with that Readinesse; not expecting any Parliament, at Rome, or in Iudea, to bee first assembled;
or let Caesar be scanted of his Right. And this, our Blessed Lord did with that Readiness; not expecting any Parliament, At Room, or in Iudea, to be First assembled;
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Nor had Caesar, at this time, any Warres in hand, the whole world being then at Peace. Remarkeable it is, That Christ Iesus our Lord, who might (and that iustly) haue arraied himselfe with the Glory of all the Kingdoms in the world:
Nor had Caesar, At this time, any Wars in hand, the Whole world being then At Peace. Remarkable it is, That christ Iesus our Lord, who might (and that justly) have arrayed himself with the Glory of all the Kingdoms in the world:
So vnmeet a thing (He thought) it was for Him, who came to this end, to bestow vpon them, heauenly, to take from Kings, their earthly Crownes. Tribute, therefore receiue He would not, but Pay he would;
So unmeet a thing (He Thought) it was for Him, who Come to this end, to bestow upon them, heavenly, to take from Kings, their earthly Crowns. Tribute, Therefore receive He would not, but Pay he would;
Briefly then, (to finish this Point) we may resolue, That Christian Religion was neuer the cause of any dangerous Sequale, Crosse, or Calamitie, to any Commonwealth; nor was it euer preiudiciall,
Briefly then, (to finish this Point) we may resolve, That Christian Religion was never the cause of any dangerous Sequale, Cross, or Calamity, to any Commonwealth; nor was it ever prejudicial,
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Christian Religion neuer taught any Vntruth, or perswaded any Impuritie, or vncleane thing, but the Contrary. For, by it, are Men called, not to Vncleanesse, but to Holinesse.
Christian Religion never taught any Untruth, or persuaded any Impurity, or unclean thing, but the Contrary. For, by it, Are Men called, not to Uncleanness, but to Holiness.
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For no Whore monger, nor Adulterer, nor any vncleane person shall haue any Inheritance in the Kingdome of God, or of Christ: For without shall be Dogges and Sorcerers, and Idolaters, and whatsoeuer loueth, or maketh a Lye.
For no Whore monger, nor Adulterer, nor any unclean person shall have any Inheritance in the Kingdom of God, or of christ: For without shall be Dogs and Sorcerers, and Idolaters, and whatsoever loves, or makes a Lie.
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Christian Religion neuer taught any Soule, (that thought it selfe tied by This Oath of God ) to deny Subiection, or Obedience to any lawfull Soueraine. But euen to the most Impious, Infidell, and Idola•rous Princes, such as were Nero, Iulian, Dioclesian;
Christian Religion never taught any Soul, (that Thought it self tied by This Oath of God) to deny Subjection, or obedience to any lawful Sovereign. But even to the most Impious, Infidel, and Idola•rous Princes, such as were Nero, Iulian, Diocletian;
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yea, to such as pursued as well their Persons as Profession with implacable Rage, and intolerable Torments; Christian Religion euer taught, Christian men euer performed (and beleeued themselues euer tyed by this Oath of God so to doe) most willing Obedience; notwithstanding all the bitter and Inuectiue Eloquence of her most learned and subtile Enemies, to perswade the contrary.
yea, to such as pursued as well their Persons as Profession with implacable Rage, and intolerable Torments; Christian Religion ever taught, Christian men ever performed (and believed themselves ever tied by this Oath of God so to do) most willing obedience; notwithstanding all the bitter and Invective Eloquence of her most learned and subtle Enemies, to persuade the contrary.
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For, this learned they from Christ, the head of their Race, who taught it with his owne Mouth, Did it his in owne Person, when he said, Giue that for Mee and Thee.
For, this learned they from christ, the head of their Raze, who taught it with his own Mouth, Did it his in own Person, when he said, Give that for Me and Thee.
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Thus did his Followers, as they had learned of him, and so they Taught, Saint Peter (that was sent to teach the Iewes, 1 Pet. 2. 13.) Saint Paul (who was inioyned to preach vnto the Gentiles, Rom. 13) not only preacheth this Point, but presseth it with Arguments, fetch'd from Gods Ordinance, from Mans Conscience, from Imperiall Wrath & Vengeance, from that last & terrible sentence of Damnation (for he that resisteth, receiues Damnation.
Thus did his Followers, as they had learned of him, and so they Taught, Saint Peter (that was sent to teach the Iewes, 1 Pet. 2. 13.) Saint Paul (who was enjoined to preach unto the Gentiles, Rom. 13) not only Preacheth this Point, but Presseth it with Arguments, fetched from God's Ordinance, from men Conscience, from Imperial Wrath & Vengeance, from that last & terrible sentence of Damnation (for he that Resisteth, receives Damnation.
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doth the Apostle fetch Arguments to perswade this Transcēdent Duty. No mention, nor so much as any touch of any Limitation, Caution, Protestation, or Pragmaticall Sanction, in all the holy Scriptures; to barre Kings of that Obedience, which, by naturall Right to them doth appertaine;
does the Apostle fetch Arguments to persuade this Transcendent Duty. No mention, nor so much as any touch of any Limitation, Caution, Protestation, or Pragmatical Sanction, in all the holy Scriptures; to bar Kings of that obedience, which, by natural Right to them does appertain;
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In any case whatsoeuer, but onely, where their Commands stand in a cleere and direct opposition, to the Law of God. If Nebuchadnezar had not erected an Image, and commanded the People to fall downe and worship it;
In any case whatsoever, but only, where their Commands stand in a clear and Direct opposition, to the Law of God. If Nebuchadnezzar had not erected an Image, and commanded the People to fallen down and worship it;
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If Antiochus ( the mad) had not, by his Decree, constrained the Machabees to eat Swines-flesh; If the Heathen Emperours had not compelled the Christians to cast Incense into the fire of Idols; If these Kings had commanded no more then the Persons, and some of the Purses of the People; surely They, for their disobedience, would neuer haue suffered a Temporall, nor,
If Antiochus (the mad) had not, by his decree, constrained the Maccabees to eat Swine's flesh; If the Heathen emperors had not compelled the Christians to cast Incense into the fire of Idols; If these Kings had commanded no more then the Persons, and Some of the Purses of the People; surely They, for their disobedience, would never have suffered a Temporal, nor,
is grounded on the perpetuall practise of all the Primitiue Saints, and Martyrs: hath the consent of all the holy Bishops and Catholike Writers. Neuer any good, or learned man taught,
is grounded on the perpetual practice of all the Primitive Saints, and Martyrs: hath the consent of all the holy Bishops and Catholic Writers. Never any good, or learned man taught,
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or thought the contrary, till the Deuill, of late, infused it into the heads of those Two fierie and entailed Foxes of the world, the Roman Iesuites, and German Puritans.
or Thought the contrary, till the devil, of late, infused it into the Heads of those Two fiery and entailed Foxes of the world, the Roman Iesuites, and Germane Puritans.
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For (first) what a Paradox is it in Diuinity; to opine, That Religion is an Oratresse to perswade Rebellion, or Disobedience to sacred and anointed Kings? This being the Weapon wherewith Saint Augustine did ward the blowes of Heathenish Objections made against the Christians: Give vs (if you can) such Cons•ls, such Prouincials ▪ such Husbands, such Wives; such Parents ▪ such Children; such Master, such Seruants; such Debtors, such Creditors; such Iudges, such Officers;
For (First) what a Paradox is it in Divinity; to opine, That Religion is an Oratress to persuade Rebellion, or Disobedience to sacred and anointed Kings? This being the Weapon wherewith Saint Augustine did ward the blows of Heathenish Objections made against the Christians: Give us (if you can) such Cons•ls, such Provincials ▪ such Husbands, such Wives; such Parents ▪ such Children; such Master, such Servants; such Debtors, such Creditors; such Judges, such Officers;
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And (indeed) impossible it is, That, of Religion (which is the Mistresse of Obedience ) any man should learne the euill Lesson of Disobedience. Againe;
And (indeed) impossible it is, That, of Religion (which is the Mistress of obedience) any man should Learn the evil lesson of Disobedience. Again;
That euery Part ought, in right, to Comply with the whole, or greater Part. So, in all the Councels of the Church, and Parliaments of the world, hath it euer beene, since the world began;
That every Part ought, in right, to Comply with the Whole, or greater Part. So, in all the Counsels of the Church, and Parliaments of the world, hath it ever been, since the world began;
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nor the World, or the Church euer enjoyed any peaceable or happy daies. Now, these Refusers of Obedience, haue quite forgotten, their very yee•ding to the maior part:
nor the World, or the Church ever enjoyed any peaceable or happy days. Now, these Refusers of obedience, have quite forgotten, their very yee•ding to the mayor part:
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and lead the way of most dutifull Obedience. towards his Majesty? And therefore, these Recusants must of necessity follow them, in so good a Rule, and Precedent; vnlesse they will haue Men thinke, that the very Light of naturall Illumination is damped in them.
and led the Way of most dutiful obedience. towards his Majesty? And Therefore, these Recusants must of necessity follow them, in so good a Rule, and Precedent; unless they will have Men think, that the very Light of natural Illumination is damped in them.
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Thirdly, What a Paradox is this in point of Policie, to imagine, that a part of the Republique (though the greater) should submit their shoulders to the Burthen of the whole? For in euery well-ordered Common-wealth, as, by Distributiue Iustice, each person hath a share in the Profits and Honours therein;
Thirdly, What a Paradox is this in point of Policy, to imagine, that a part of the Republic (though the greater) should submit their shoulders to the Burden of the Whole? For in every well-ordered Commonwealth, as, by Distributive justice, each person hath a share in the Profits and Honours therein;
much more, of the whole, or greater part. For any Members therefore, in this case, to enjoy a Priuiledge, is to prei•dice the whole, and so, to extinguish and ouerthrow the Safety and wel-•are,
much more, of the Whole, or greater part. For any Members Therefore, in this case, to enjoy a Privilege, is to prei•dice the Whole, and so, to extinguish and overthrow the Safety and wel-•are,
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Fourt•ly, What a Paradox is this in Loyalty, (and that very soule) to farre to depresse supreme Authority, and to tie the hands, and clip the wings of sacred Kings;
Fourt•ly, What a Paradox is this in Loyalty, (and that very soul) to Far to depress supreme authority, and to tie the hands, and clip the wings of sacred Kings;
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and to attempt the keeping of them within such straight and intolerable Bounds, as not to be able to command that from their Subiects, which, the Lawes of God and Nature doe most plentifully allow them, yea,
and to attempt the keeping of them within such straight and intolerable Bounds, as not to be able to command that from their Subjects, which, the Laws of God and Nature do most plentifully allow them, yea,
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Fiftly, What a Parodox is this, in the Practique Observation of humane Lawes; so farre to preferre them in our Practice, as to cause them hereby, to preiudice and preponderate diuine Determinations? and so, through a kind of preposterous Zeale vnto the One, to eleuate the Authority of the Other? It being a certain truth, That so farre are humane Lawes in force,
Fifty, What a Paradox is this, in the Practic Observation of humane Laws; so Far to prefer them in our Practice, as to cause them hereby, to prejudice and preponderate divine Determinations? and so, through a kind of preposterous Zeal unto the One, to elevate the authority of the Other? It being a certain truth, That so Far Are humane Laws in force,
as they derogate not, from the Eternall Law of God, and naturally Impressed Light. In preiudice of which Lawes of God, and Nature, if any man in the world should obserue the Constitutions of Men, he did sinne mortally.
as they derogate not, from the Eternal Law of God, and naturally Impressed Light. In prejudice of which Laws of God, and Nature, if any man in the world should observe the Constitutions of Men, he did sin mortally.
Neither doe Mans Lawes exact Obedience any farther, then so farre, as the obseruance which they require, may not cause men to Rush ouer the euerlasting bounds, of Lawes, diuine.
Neither do men Laws exact obedience any farther, then so Far, as the observance which they require, may not cause men to Rush over the everlasting bounds, of Laws, divine.
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What (and much more) the Primitiue Christians did at the command of such Princes, who did pursue their Persons and Religion with cruell Torments, and bitter Contumelies; the same (and much lesse) Christian men should deny to a Christian King; and such a King, of so great Goodnesse, and Patience, Iustice, and Clemency, Wisdome, and Prudence, Pietie, and pure Conscience; that of Him, we may say as Eadmer said of Saint Dunstane; That he is Vir, totus ex Virtutibus factus.
What (and much more) the Primitive Christians did At the command of such Princes, who did pursue their Persons and Religion with cruel Torments, and bitter Contumelies; the same (and much less) Christian men should deny to a Christian King; and such a King, of so great goodness, and Patience, justice, and Clemency, Wisdom, and Prudence, Piety, and pure Conscience; that of Him, we may say as Eadmer said of Saint Dunstan; That he is Vir, totus ex Virtutibus factus.
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Lastly, What a Paradox is this in point of Patience, for any man to disobey the Commandements of a King, requiring but what, by Scripture, and Nature, is allowed him;
Lastly, What a Paradox is this in point of Patience, for any man to disobey the commandments of a King, requiring but what, by Scripture, and Nature, is allowed him;
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But, as for any Conformity that such Recusants may haue, in their supposed-dese•ued Sufferings, with Martyrs, (Who altogether suffered for Righteousnesse - sake) I (for my part) can conceiue none at all.
But, as for any Conformity that such Recusants may have, in their supposed-dese•ued Sufferings, with Martyrs, (Who altogether suffered for Righteousness - sake) I (for my part) can conceive none At all.
Core, Dathan, and Abiron, whom, for their Murmuring against the King, God suddenly sunke into hell fire, might as well alledge, that their Sufferings had some semblance with that of the Three Children in the Babylon-Furnace. And Theudas, and Iudas, the two Incendiaries of the People, in the daies of Caesars Tribute; might as well pretend, their cause to be like the Machabees. And the two Malefactors, who were crucified With our Lord at the same time, might as well haue said, That (for the sense and semblance of Bodily paines ) their Sufferings were not vnlike His; But for the Cause, they differed as farre as Light and Darknesse: And the Cause it is, not the Paine, that makes vp a Martyrs definition.
Core, Dathan, and Abiram, whom, for their Murmuring against the King, God suddenly sunk into hell fire, might as well allege, that their Sufferings had Some semblance with that of the Three Children in the Babylon-Furnace. And Theudas, and Iudas, the two Incendiaries of the People, in the days of Caesars Tribute; might as well pretend, their cause to be like the Maccabees. And the two Malefactors, who were Crucified With our Lord At the same time, might as well have said, That (for the sense and semblance of Bodily pains) their Sufferings were not unlike His; But for the Cause, they differed as Far as Light and Darkness: And the Cause it is, not the Pain, that makes up a Martyrs definition.
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So that, I resolue all, into this Conclusion: Those Persons can haue no Conformity with Christ in their Sufferings (as Martyrs haue) who, in their Doings, runne cleane crosse to his Example and Doctrine both:
So that, I resolve all, into this Conclusion: Those Persons can have no Conformity with christ in their Sufferings (as Martyrs have) who, in their Doings, run clean cross to his Exampl and Doctrine both:
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That Cause cannot bee good, nor that Conscience well warranted in what it doth, that is not able to defend it selfe in what it doth, or suffers: 1 Neither by any Law or light of Nature. 2 Nor by any Text, or Testimony of holy Scripture. 3 Nor by any Rule of Morall honesty. 4 Nor by any Original Law or Iustice. 5 Nor guide it selfe in what it doth,
That Cause cannot be good, nor that Conscience well warranted in what it does, that is not able to defend it self in what it does, or suffers: 1 Neither by any Law or Light of Nature. 2 Nor by any Text, or Testimony of holy Scripture. 3 Nor by any Rule of Moral honesty. 4 Nor by any Original Law or Justice 5 Nor guide it self in what it does,
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or suffers, by any reasonable, or wellgrounded Precedent from Them, who, for their Wisdome and Religion, haue beene Exemplary in their Generations. And now for the fourth and last Part. Regard. The Regard, which we are to haue to Religion.
or suffers, by any reasonable, or wellgrounded Precedent from Them, who, for their Wisdom and Religion, have been Exemplary in their Generations. And now for the fourth and last Part. Regard. The Regard, which we Are to have to Religion.
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as a Rule, to direct. 2 As a Reason to perswade vs. 3 As a Vertue, yea a Queene of Graces to Controll and Command vs. 4 As a Vow, that strictly bindes vs vnto God. As a Rule of direction:
as a Rule, to Direct. 2 As a Reason to persuade us 3 As a Virtue, yea a Queen of Graces to Control and Command us 4 As a Voelli, that strictly binds us unto God. As a Rule of direction:
A dangerous thing therefore it is, to suffer Men, in any Christian Common-wealth, to drinke in that Phanaticall, and Erronious Spirit, which teacheth them to relinquish those cleere and common Rules of Natures light, and supernaturally-reuealed Truth, by which all men ought to bee guided;
A dangerous thing Therefore it is, to suffer Men, in any Christian Commonwealth, to drink in that Fanatical, and Erroneous Spirit, which Teaches them to relinquish those clear and Common Rules of Nature's Light, and supernaturally-revealed Truth, by which all men ought to be guided;
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Neither by any force of humane Reason, Nor by any ground or Fortresse of Religion, Nor by the weight and greatnesse of any Royall Iniunction, Nor by the Representation of any (be they neuer so great) Vrgencies of State, Neither by Mercy receiued,
Neither by any force of humane Reason, Nor by any ground or Fortress of Religion, Nor by the weight and greatness of any Royal Injunction, Nor by the Representation of any (be they never so great) Urgencies of State, Neither by Mercy received,
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Nor by Iustice inflicted, Nor by the most laudable and religious Examples of Those, who haue strewed vnto them the way of most dutifull Submission in this kinde.
Nor by justice inflicted, Nor by the most laudable and religious Examples of Those, who have strewed unto them the Way of most dutiful Submission in this kind.
For this was the very Stile & Character of the ancient Saints, which they did professedly both Beleeue and Practise; That for their most blessed Lords sake, who is eternall in the Heauens, they did yeeld all Reuerence and Obedience vnto their Temporall Lords and Kings on earth;
For this was the very Style & Character of the ancient Saints, which they did professedly both Believe and practice; That for their most blessed lords sake, who is Eternal in the Heavens, they did yield all reverence and obedience unto their Temporal lords and Kings on earth;
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without the fearfull Violation of that Oath, whereunto, God himselfe is not only a Witnesse, and a Party, but an Vndertaker. For whersoeuer these Bonds of Religion are wilfully and against Conscience violated, there the very Light of Nature, and Dictates of Right Reason are trampled vnder foot;
without the fearful Violation of that Oath, whereunto, God himself is not only a Witness, and a Party, but an Undertaker. For wheresoever these Bonds of Religion Are wilfully and against Conscience violated, there the very Light of Nature, and Dictates of Right Reason Are trampled under foot;
p-acp dt j n1 pp-f d n1, c-crq, np1 px31 vbz xx av-j dt vvb, cc dt n1, p-acp dt n1. c-acp c-crq d n2 pp-f n1 vbr av-j cc p-acp n1 vvn, a-acp dt j j pp-f n1, cc vvz pp-f j-jn n1 vbr vvn p-acp n1;
the Conscience wounded cries secret Shame and Horrour to that Soule, that wilfully rusheth ouer such cleere and open Land-markes: This tender - hearted Matron, Religion, weepes bitterly, to see the sinfull Transgression of that Positiue Charge, which saith;
the Conscience wounded cries secret Shame and Horror to that Soul, that wilfully Rushes over such clear and open Landmarks: This tender - hearted Matron, Religion, weeps bitterly, to see the sinful Transgression of that Positive Charge, which Says;
dt n1 vvn vvz j-jn vvb cc n1 p-acp d n1, cst av-j vvz p-acp d j cc j n2: d n1 - j-vvn n1, n1, vvz av-j, pc-acp vvi dt j n1 pp-f d j vvb, r-crq vvz;
Takes from God the honour of being reputed the highest Truth: fastens vpon him an opinion of Ignorance: Charges that God, that cannot Lie, as if he did fauour Falshood, when we call for him, to stand by, not onely as a Witnesse, but as an Vndertaker to our Faithlesse Protestations: Impleades him as vnfaithfull in his owne Promises vnto Men;
Takes from God the honour of being reputed the highest Truth: fastens upon him an opinion of Ignorance: Charges that God, that cannot Lie, as if he did favour Falsehood, when we call for him, to stand by, not only as a Witness, but as an Undertaker to our Faithless Protestations: Impleads him as unfaithful in his own Promises unto Men;
Looke we then (and that seriously) to our Rule, to our Reason, to our Religion, to the Oath of God, to the Commandements of God, to the Counsell of God, to God himselfe, to our owne Conscien•• toward all These; to Gods W•ath and Vengeance threatned to the Contemners of All, or any of These: to his Temporall and Eternall Promises to such,
Look we then (and that seriously) to our Rule, to our Reason, to our Religion, to the Oath of God, to the commandments of God, to the Counsel of God, to God himself, to our own Conscien•• towards all These; to God's W•ath and Vengeance threatened to the Contemners of All, or any of These: to his Temporal and Eternal Promises to such,
vvi pns12 av (cc cst av-j) p-acp po12 vvi, p-acp po12 n1, p-acp po12 n1, p-acp dt n1 pp-f np1, p-acp dt n2 pp-f np1, p-acp dt n1 pp-f np1, p-acp np1 px31, p-acp po12 d np1 p-acp d d; p-acp ng1 n1 cc n1 vvd p-acp dt n1 pp-f d, cc d pp-f d: p-acp po31 j cc j vvz p-acp d,
as haue an Eye of Regard to euery of These. So shall we be good and f•ithfull Seruants vnto God, and to his anointed King, most dutifull and Obedient Subiects (the One whereof can in no wise be without the Other. ) And so, we being restored to the Paths of our dutifull Obedience, wee shall bee (in Gods good time) rendred at the Gates of Eternall Paradise.
as have an Eye of Regard to every of These. So shall we be good and f•ithfull Servants unto God, and to his anointed King, most dutiful and Obedient Subjects (the One whereof can in no wise be without the Other.) And so, we being restored to the Paths of our dutiful obedience, we shall be (in God's good time) rendered At the Gates of Eternal Paradise.
c-acp vhb dt vvb pp-f vvb p-acp d pp-f d. av vmb pns12 vbi j cc j n2 p-acp np1, cc p-acp po31 vvn n1, ds j cc j n2-jn (dt crd c-crq vmb p-acp dx j vbi p-acp dt j-jn.) cc av, pns12 vbg vvn p-acp dt n2 pp-f po12 j n1, pns12 vmb vbi (p-acp npg1 j n1) vvd p-acp dt n2 pp-f j n1.
Sentiunt eum, Deum esse solum, in cuius 〈 ◊ 〉 po•estate sunt, a quo sunt secund•, po•t quē primi, ante omnes. Inde est Imperator, vnde & homo, antequam Imperalor: inde potestas illi, vnde & spiritus. Tertul. Apolog. cop. 30. Eccles. 5. •.
Sentiunt Eum, God esse solum, in cuius 〈 ◊ 〉 po•estate sunt, a quo sunt secund•, po•t quē Primi, ante omnes. Inde est Imperator, vnde & homo, antequam Imperalor: inde potestas illi, vnde & spiritus. Tertulian Apology Copse. 30. Eccles. 5. •.
Vnctio Regum in cap••e, vt significaretur, quod instituebantur Principes per Deum. To stat. ad 1. Reg. fol. 287. Proinde, licet communicatio potestatis, quando { que } sit per conse•sum homin•• at potestas ipsa immediatè est • D•o, cui•s est po•testas. Roffens. de potestat. Pap•. fol. 283.
Unction Regum in cap••e, vt significaretur, quod instituebantur Princes per God. To stat. ad 1. Reg. fol. 287. Therefore, licet Communication potestatis, quando { que } fit per conse•sum homin•• At potestas ipsa immediatè est • D•o, cui•s est po•testas. Roffens. de potestat. Pap•. fol. 283.
NONLATINALPHABET. Dio. Cass. lib. 53. An pote••as Adami in fi•ios, ac Nepotes, Ade• { que } omnes vhi { que } homines, ex consensu filiorum ac nepotum dependel, an a solo Deo, ac naturâ profluit? Roff. de potestat. Papae fol. 282.
. Dio. Cass. lib. 53. an pote••as Adam in fi•ios, ac Nepotes, Ade• { que } omnes vhi { que } homines, ex consensu Filiorum ac nepotum dependel, an a solo God, ac naturâ profluit? Roff de potestat. Pope fol. 282.
Nusquā inuenie Regem aliauem Iudeorum, populi suffragijs crea••: quin, si primus ille erate, de signunaretur a Deo, vel a Proph•ta, ex Dei iussu, vel sorte aut aliâ ratione qu• Deus indicasset. Pinaed. de Reb. Salo•non lib. 2. cap. 2.
Nusquā inuenie Regem aliauem Judeorum, People suffragijs crea••: quin, si primus Isle erate, de signunaretur a God, vel a Proph•ta, ex Dei iussu, vel sort Or aliâ ratione qu• Deus indicasset. Pinaed. de Reb. Salo•non lib. 2. cap. 2.
NONLATINALPHABET ▪ S. Chrysost ad Rom. 13. Penditur tributum •d sustentationem Principis, & ad satisfaciendum naturali obligationi, in dando stipendium iu stum laboranti in nostr•vtilitatem. Suarez de legib •ol. 311. Sic Musculus, Locis, cap. de Magistrat. 2. Point.
▪ S. Chrysostom ad Rom. 13. Penditur Tributum •d sustentationem Principis, & ad satisfaciendum naturali obligationi, in Dando stipendium ju stum laboranti in nostr•vtilitatem. Suarez de Legib •ol. 311. Sic Musculus, Locis, cap. de Magistrate. 2. Point.
Quia per cor Regis gubernatur regnum, necesse est regnum esse in potestate Dei, in cuius manu, cor Regis est. Tostat. ad Math. 4 quaest. 50. NONLATINALPHABET. Nazian. orat. 27. fol. 471.
Quia per cor Regis gubernatur Kingdom, Necessary est Kingdom esse in potestate Dei, in cuius manu, cor Regis est. Toast and Math. 4 Question. 50.. Nazian. Orat. 27. fol. 471.
N•fas est, in d•b•um vocare etus potes•a•em, cui omnium g•berna•io supremo consiat 〈 ◊ 〉 iudicio. Concil. Tolet 6 ▪ cap. 14. Si quis, potestati Regiae, quae non est (i•xta Aposto••) nisi à De•, contumaci ▪ & instito spiritu, &c. obtemperare Irrefrigabiliter noluerit; An•thematiz•tur. Concil Meldense. apud Roff. de potestat. Papae. lib. 2. cap. 5. Rom. 13.
N•fas est, in d•b•um vocare etus potes•a•em, cui omnium g•berna•io supremo consiat 〈 ◊ 〉 Judicio. Council. Tolet 6 ▪ cap. 14. Si quis, Power Regiae, Quae non est (i•xta Aposto••) nisi à De•, contumaci ▪ & instito spiritu, etc. obtemperare Irrefrigabiliter noluerit; An•thematiz•tur. Council Meldense. apud Roff de potestat. Pope. lib. 2. cap. 5. Rom. 13.
R•x non peccat, suam legem non obseruans, in ijs quae solùm deccāt subditos, no• autem princi•ē ipsum: ne { que } enim caput discordat corpori sinon sit subiectum ijs omnibus, quibu• reliquum corpu• subditum est, nisi in ijs rebus, quae ae què ipsum, ac reliquum corpus respicîunt. Vasquez in 1•. d•sp. 137. cap. 3. ex Soto lib. 1. de Iust. q. 6. a. 7.
R•x non peccat, suam legem non observans, in ijs Quae solùm deccant Subject, no• autem princi•ē ipsum: ne { que } enim caput discordat corpori sinon sit Subjectum ijs omnibus, quibu• Reliquum corpu• subditum est, nisi in ijs rebus, Quae ae què ipsum, ac Reliquum corpus respicîunt. Vasquez in 1•. d•sp. 137. cap. 3. ex Soto lib. 1. the Just q. 6. a. 7.
Et, quisquis, hoc summum obtinet Imperium, siue is si• vnus Rex, siue pauci Nobiles, vel ipse populus vniuersus. supra omnes leges sunt. Ratio h•c est, quòd nemo sibi ferat legem, sed subdi•is: suis se legibus nemo adstringit. D•. Sarau. de Imperād. Author lib. 2. cap. 3. Huc accedit & illa ratio, quòd ne { que } •uis legibus teneri possi• (scil. Rex) cùm nemo sit seipso superior, nemo à seipso cogi possit, & leges à superiore tantùm sciscantur, dentur { que } inferioribus: neque antecedentiū Principum, cùm par in parem, non habet imperium: neque populi, cùm ipse populo superior sit. Barclaius contra Monarchomach. lib. 3. cap. 16. Quare qui Reges legibus subijciunt, Ne quid prae•clari pro Repub. audeant, impediunt, & calumnijs Improbissimi cuiusuis exponū•. D•. Sarau. •ol. 174 Rom. 13. 2.
Et, quisquis, hoc summum obtinet Imperium, siue is si• vnus Rex, siue Pauci Nobiles, vel ipse populus vniuersus. supra omnes leges sunt. Ratio h•c est, quòd nemo sibi ferat legem, sed subdi•is: suis se legibus nemo adstringit. D•. Sarau. de Imperand. Author lib. 2. cap. 3. Huc Accedit & illa ratio, quòd ne { que } •uis legibus teneri possi• (scil. Rex) cùm nemo sit Seipso superior, nemo à Seipso Cogi possit, & leges à superiore tantùm sciscantur, dentur { que } inferioribus: neque antecedentiū Principum, cùm par in Parem, non habet imperium: neque People, cùm ipse populo superior fit. Barclaius contra Monarchomach. lib. 3. cap. 16. Quare qui Reges legibus subijciunt, Ne quid prae•clari Pro Republic audeant, impediunt, & calumnijs Improbissimi Cuiusuis exponun•. D•. Sarau. •ol. 174 Rom. 13. 2.
Hoc •rit ius Regis 1 Sam 8. 6. h•c est ▪ potestas legitima, non tyrannica, nec violenta. Spalet. tom. 2. ful. 251. Et ide•, quando Rex, propria negotia, non poffit expedire per proprias res ac seruos, possit, pro negotijs proprijs, tollere. res & seruos aliorū; & i••o mod• dicebat Deus, quod p•rtiuebat ad ius Regis. 1 Sam. 8. 6. Gu•iel. Occā. tracta•. 2. lib. 2. cap. 25. Tributa esse maxim è naturalia, & praese ferre iustitiam: quia exiguntur de rebus proprijs. Nauar. apud Suarez de legib. fol. 300 NONLATINALPHABET. Naz. Orat 27. fol. 471. Kings may iustly command the goods and bodies of all their Subiects, in time both of Warre, and Peace, for any publique necessity or vtility. B. Bilson. d•ff. fol. 356.
Hoc •rit Just Regis 1 Sam 8. 6. h•c est ▪ potestas Legitimate, non tyrannica, nec violenta. Spalet. tom. 2. full. 251. Et ide•, quando Rex, propria Business, non poffit Expire per proprias Rest ac seruos, possit, Pro negotijs proprijs, tollere. Rest & seruos aliorū; & i••o mod• dicebat Deus, quod p•rtiuebat ad Just Regis. 1 Sam. 8. 6. Gu•iel. Occan. tracta•. 2. lib. 2. cap. 25. Tributa esse maxim è Naturalia, & Praese Far iustitiam: quia exiguntur de rebus proprijs. Navarre apud Suarez de Legib. fol. 300. Nazareth Orat 27. fol. 471. Kings may justly command the goods and bodies of all their Subjects, in time both of War, and Peace, for any public necessity or utility. B. Bilson. d•ff. fol. 356.
Testimonijs diuinis lites sua• praeferunt. — Qui enim Testimonia diuina non sequntur, pondus humani testimounij perdid•r•n•. S. August. contra Donatistas. Tom. 2. Epist. 50.
Testimonijs Diuinis lights sua• praeferunt. — Qui enim testimonies Divine non sequntur, pondus Humani testimounij perdid•r•n•. S. August. contra Donatistas. Tom. 2. Epistle 50.
In regnis h••editarijs, populus & P•oce•es nihil saciunt; solùm cum plausu proclamant. Roff. de pot. Papae. fol. 290. Communi•as, nihl sui con•ert Regibus, nisi ad summum perso. nam determinet; & patiùs, personam applicat diuinae potestati, quàm diuinam potestatem pers•nae. Spalet. tom. 2. fol. 529. Populus nihil contulit: Christi Domini, non Christi pop•li sunt. Oleo sancto infuso, signare id, Deus voluit, & consignare. Winton. Respons. ad Math. Tort. fol. 384.
In regnis h••editarijs, populus & P•oce•es nihil saciunt; solùm cum plausu proclamant. Roff de pot. Pope. fol. 290. Communi•as, nihl sui con•ert Regibus, nisi ad summum Person. nam determinet; & patiùs, Personam Application diuinae Power, quàm diuinam potestatem pers•nae. Spalet. tom. 2. fol. 529. Populus nihil contulit: Christ Domini, non Christ pop•li sunt. Oleo sancto infuso, signare id, Deus voluit, & consignare. Winton. Response. ad Math. Tort. fol. 384.
Obligati• Pendendi Tributum, it a naturalis est Principi, & per se orta ex ratione Iustitiae, v• non poffit quis excusari, propter appar•tem ini•stitiam, vel nimium grauamen. Suarez de legib. fol. 316.
Obligati• Pendendi Tributum, it a Naturalis est Principi, & per se orta ex ratione Iustitiae, v• non poffit quis excusari, propter appar•tem ini•stitiam, vel Nimium grauamen. Suarez de Legib. fol. 316.
Tres conditiones Tributorum, scilicet legitima potestas, iusta causa ac debita proportio, quaa planè videntur sufficientes ad iustitiam Tributi, & ita illas tantùm ▪ ponunt Castro & Medina. Suarez de legibus lib. 5. cap. 17. num. 1. Acceptationem populi, non esse conditionem necessariam, ex vi iuris naturalis, aut Gentium, ne { que } ex iure Communi. Suarez vbi supra, num. 3.
Tres conditions Tributorum, scilicet Legitimate potestas, Justa causa ac Debita proportio, quaa planè videntur sufficientes ad iustitiam Tributi, & ita Illas tantùm ▪ Ponunt Castro & Medina. Suarez de legibus lib. 5. cap. 17. num. 1. Acceptationem People, non esse conditionem Necessariam, ex vi iuris Naturalis, Or Gentium, ne { que } ex iure Communi. Suarez vbi supra, num. 3.
Ordo, est parium disparium { que }, rerum, sua cui { que }, loca tribuens dispositio. S. August. Ciuit. l. 19. c. 13. Sic Gerson. Considerat. 13•. part. 12.
Ordo, est Parium disparium { que }, rerum, sua cui { que }, loca tribuens Disposition. S. August. Civil l. 19. c. 13. Sic Gerson. Considerate. 13•. part. 12.
Condere legem ▪ unus est ex pr•cipuis actibu• gubernationis Reipub. ita praecipuam & superiorem requirit pot•statem ▪ aec autem p•te•i•s primariò est in Deo, et per essentiam. Suarez de legibus, lib. 1. cap. 8. n. 8. Esay 33. 22.
Condere legem ▪ Unus est ex pr•cipuis actibu• gubernationis Reipub ita praecipuam & superiorem Requires pot•statem ▪ aec autem p•te•i•s primariò est in God, et per essentiam. Suarez de legibus, lib. 1. cap. 8. n. 8. Isaiah 33. 22.
D•o, nat••aliter competit supremū dominiū rerum omnium: & home, etiam natura••ter, est Deosubiectus: ex hac ergo subiectione, ex parte himi•is, & potestate, ex parte Dei, fundamenatum •abent leg•s diuinae Iuxta illud, Esay 33. 22. Suarez de legib. lib. 1. cap. 8. n. 8. Deu•, autho•itate propriâ, leges ferre potest, & coger• ad •arum •bseruationem, et •unire, transgr•sseres. Suarez vbisupr•.
D•o, nat••aliter competit supremū dominiū rerum omnium: & home, etiam natura••ter, est Deosubiectus: ex hac ergo subjection, ex parte himi•is, & potestate, ex parte Dei, fundamenatum •abent leg•s diuinae Next illud, Isaiah 33. 22. Suarez de Legib. lib. 1. cap. 8. n. 8. Deu•, autho•itate propriâ, leges Far potest, & coger• ad •arum •bseruationem, et •unire, transgr•sseres. Suarez vbisupr•.
Potestas legislati•a primariò & per essentiam, in Deo est; communicatur autem Regibus •er qua•dam participationem: Iuxta illud Sap. 6. Audite Reges, quoniam data est v•bis à Domino potestas: Non enim est po•estas, nisi à Deo. Rom ▪ 13 ▪ Suarez de legib. lib. 1. cap. 8. n. 8.
Potestas legislati•a primariò & per essentiam, in God est; communicatur autem Regibus •er qua•dam participationem: Next illud Sap. 6. Audite Reges, quoniam data est v•bis à Domino potestas: Non enim est po•estas, nisi à God Rom ▪ 13 ▪ Suarez de Legib. lib. 1. cap. 8. n. 8.
Qui est dominus aliquarum personarum, est dominus rerum, ad easdem pers•na ▪ spectantium. Occam. tractat. 2. lib. 2. cap. 22. Omnia, quae sun• in r•g•o, sunt Regis, quoad potestatem vtendi eis, pro bono communi. Occam. vbisupra. cap. 25.
Qui est dominus aliquarum personarum, est dominus rerum, ad easdem pers•na ▪ spectantium. Occam. Tractate. 2. lib. 2. cap. 22. Omnia, Quae sun• in r•g•o, sunt Regis, quoad potestatem vtendi eis, Pro Bono Communi. Occam. vbisupra. cap. 25.
Secundum illam primam, coelest a Superiùs or•linari infer iúsque terrestria, lumm•ria sidere { que } •utg•re, dici noctis { que } vices agitari, aquis terram fundatam interlui at { que } circun•lui, aerem altius superfundi, arbus•a & animalia concipi & nasci, crescere & senescere, occidere. — In bac autem alterâ, signa dari, doseri et discere, agros coli, socie•a•es administrari, art•s excerceri. S. August. de Genes. ad Lit. lib. 8. cap. 9.
Secundum Illam primam, coelest a Superiùs or•linari infer iúsque terrestria, lumm•ria sidere { que } •utg•re, dici noctis { que } vices agitari, aquis terram fundatam interlui At { que } circun•lui, aerem Highly superfundi, arbus•a & animalia concipi & Nasci, crescere & senescere, occidere. — In bac autem alterâ, Signs dari, doseri et discere, agros coli, socie•a•es administrari, art•s excerceri. S. August. de Genesis. ad Lit. lib. 8. cap. 9.
NONLATINALPHABET. Trism•gist. Principium Religionis, ritè sentire de Deo. Sanct. Chrys•st. Ag•oscere aute• Deū, nihil ali•• est, quàm in Deum credere, de { que }, eo, vt par est, sentire. Xisti Bethulei Comment. ad Lactant. lib. 4. cap. 28.
. Trism•gist. Principium Religion, ritè sentire de God Sanct. Chrys•st. Ag•oscere aute• Deū, nihil ali•• est, quàm in God Believe, de { que }, eo, vt par est, sentire. Xisti Bethulei Comment. ad Lactant. lib. 4. cap. 28.
Dix•mus, Religionis nomen à vinculo pietati• esse deductum; quòd hominem sibi, Deus religauerit, & pietate constrinxerit. Lactant. Instit. lib. 4. cap. 28. Dictam ess'e Re•gionē quod quasi in fascc• ▪ Domini, vincti, & relegati sumus. S. Hieron. ad Amos 9.
Dix•mus, Religion Nome à Vinculo pietati• esse deductum; quòd hominem sibi, Deus religauerit, & Piate constrinxerit. Lactant. Institutio lib. 4. cap. 28. Dictam ess'e Re•gionē quod quasi in fascc• ▪ Domini, vincti, & Relegated sumus. S. Hieron. ad Amos 9.
Et sic, per quādam nomni• ex•ensionem, illud, quod pertinet ad 〈 ◊ 〉 Principis, s•il. disputare de e••s iudc•o, anopor•ea• e•m s•qui, sceundum quand•m similitudinem, sacr•l•gium dicitur. Thom. 2•. 2ae. quaest 99. Art. 1. ad pri•um. Obedien•iam erga Principes, cum Dcicul••, & timore, s•mper co•iunctum esse. Caluin. ad Sanctum Matth. cap. 22. vers. 21.
Et sic, per quādam nomni• ex•ensionem, illud, quod pertinet ad 〈 ◊ 〉 Principis, s•il. disputare de e••s iudc•o, anopor•ea• e•m s•qui, sceundum quand•m similitudinem, sacr•l•gium dicitur. Tom 2•. 2ae. Question 99. Art. 1. ad pri•um. Obedien•iam Erga Princes, cum Dcicul••, & Timore, s•mper co•iunctum esse. Calvin. ad Sanctum Matthew cap. 22. vers. 21.
Homo, per se, potest iniuriam fa•ere Deo, suo modo, infi•itam; recompe•sare autem, ad equalitatem, non potest, non solù• per seipsum, suis { que }, viribus, sed, nec per auxilium gratiae, quia semper infinitè distat à personâ of•ensâ. Suarez de Relig. lib. 3. cap. 7. num.
Homo, per se, potest iniuriam fa•ere God, Sue modo, infi•itam; recompe•sare autem, ad equalitatem, non potest, non solù• per seipsum, suis { que }, viribus, sed, nec per auxilium Gratiae, quia semper infinitè distat à personâ of•ensâ. Suarez de Relig lib. 3. cap. 7. num.
Inter patrem & •ilium, non est propriè Ius, Caiet. 2. 2. q. 57 a•t. 8. & Sot• lib. 1. de Iust ▪ q. 1. art ▪ 4. ex Suarez de Relig. lib. 3. cap. 4. num. 17.
Inter patrem & •ilium, non est propriè Just, Caiet. 2. 2. q. 57 a•t. 8. & Sot• lib. 1. the Just ▪ q. 1. art ▪ 4. ex Suarez de Relig lib. 3. cap. 4. num. 17.
Praetexentes ad odi• defensionem, illam quo { que } vanitatem, quod existiment, omnis publicae cladis, o•nis popularis incommodi, Chriflines esse causam. Tertul Apologet. cap. 39.
Praetexentes ad odi• defensionem, Illam quo { que } vanitatem, quod existiment, omnis publicae cladis, o•nis popularis incommodi, Chriflines esse Causam. Tertulian Apologet cap. 39.
Haec bella, quibus mundus iste cōteritur, maximeque Romanae Vrbis recentem à Barbaris vastationem, Christianae Religi•ni t•ib••nt. Sanct. August. Ci•it. 2. cap. 2.
Haec Bella, quibus World iste cōteritur, maximeque Romanae Urbis recentem à Barbaris vastationem, Christian Religi•ni t•ib••nt. Sanct. August. Ci•it. 2. cap. 2.
Si Tyberis ascondit•• maenia, si Nylus non ascand•• in 〈 ◊ 〉 c•elum stetit, si terra m•uet, si f•mes, silues statim Christianos ad Leone•. Tertull. Apolog. •. 3•. 〈 … 〉. 126.
Si Tyberis ascondit•• Maenia, si Nylus non ascand•• in 〈 ◊ 〉 c•elum Stetit, si terra m•uet, si f•mes, silves Immediately Christians ad Leone•. Tertul Apology •. 3•. 〈 … 〉. 126.
Orovos; quātae clades, Orbem & •rbem ceciderant ▪ legimus Hierapolin, & Delon, & R••dō, & Co•n Insul•s, multis cum miltibus bominum pessum abi•sse: mem•rat & Plato maiorē Asiae, ac Affricae terrā, Atlantico mari ereptam. Tertul. Apologet. cap 39.
Orovos; How Large clades, Orbem & •rbem ceciderant ▪ Legimus Hierapolin, & Delon, & R••dō, & Co•n Insul•s, multis cum miltibus bominum pessum abi•sse: mem•rat & Plato maiorē Asia, ac Africa terrā, Atlantico Mary ereptam. Tertulian Apologet cap 39.
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Fama te•ui•, quae propi•r vero est, •aud plus fuisse modi•, Tit. Liu. lib. 33. cap. 12. Occid•ssesupr• ducenta millia. Idem vbisupra. Nemo adhuc, Romae, Deu• verum adorabat, cum Han•ib•l apud Cannas, per Romanos Annulos caedes suas metiebatur. Tertull. Apolog. c. 39.
Fama te•ui•, Quae propi•r vero est, •aud plus Fuisse modi•, Tit. Liu lib. 33. cap. 12. Occid•ssesupr• ducenta millia. Idem vbisupra. Nemo Adhoc, Rome, Deu• verum adorabat, cum Han•ib•l apud Cannas, per Romanos Annulos caedes suas metiebatur. Tertul Apology c. 39.
Cùm dicas plurimos couqueri, quòd bella crebriùs surgant, quò •ues, quod fames saeuiant, quod { que } imbres ac pluuias serena longa suspendent, nobis imputari: tacere vltrà non oportet, quemadmodum Hebraei, in Deserto, mortem Sc•ismatici illius Core, & sociorum, in Mosem re•ere•an•, ingrati in Deum & Mosen: Ita •i, •ui•scemodi mala, quae Deu• ob eorum flagitia immittebat, ingrati in Christum, & seruos eius, Christia•is ascribebant. Sanctus Cyprian. ad De•etrian. tom. 2. Ea •ala, quae, pro suorum morum peruer •it••e, meritò patiti••tur, bl•sphemantes, Christ• imputant. Sanct ▪ August. Ci•it. lib. 1. cap. 3.
Cùm dicas Plurimos couqueri, quòd Bella crebriùs surgant, quò •ues, quod Fames Saviant, quod { que } imbres ac pluuias serena Longam suspendent, nobis imputari: tacere vltrà non oportet, quemadmodum Hebrews, in Deserto, mortem Sc•ismatici Illius Core, & Sociorum, in Moses re•ere•an•, ingrati in God & Moses: Ita •i, •ui•scemodi mala, Quae Deu• ob Their Flagitia immittebat, ingrati in Christ, & seruos eius, Christia•is ascribebant. Sanctus Cyprian. ad De•etrian. tom. 2. Ea •ala, Quae, Pro suorum morum peruer •it••e, meritò patiti••tur, bl•sphemantes, Christ• imputant. Sanct ▪ August. Ci•it. lib. 1. cap. 3.
Rec•lant erg• nob•cum, antequam Christius venisse• in Care, antequam eius nomen, c•, cui frustrà inuident, gloriâ, populis innotesceret: quibus cal•mitatibus, Res Romanae, multipliciter varieque contritae sunt. Sanctius August. Ciuit. 2. cap. 3.
Rec•lant erg• nob•cum, antequam Christius venisse• in Care, antequam eius Nome, c•, cui frustrà invident, gloriâ, populis innotesceret: quibus cal•mitatibus, Rest Romanae, multipliciter varieque contritae sunt. Sanctius August. Civil 2. cap. 3.
Res, eius esse censetur, cuius, iure praesert, vel nomen, vel imaginem; Brugenf. ad Sanct Matth. cap. 22. vers. 20. Ius supremi dominij, penes •um man•t, qui insculptâ imagine suâ, nummum edidit, va•oren. q, praescribit. Ide•• ibid. Regum est potestas fabricandi, c•dendi, mutandi, augendi, minue•d• m•netam eius• pretium, ac aestimationem. Azor. Institut. tom. 2. lib. 11. col. 1217. Atqui, nummus, Caefarem vebis dominari, testatur, vt tacitâ qu • vestrá approbotione, perierit, ac erepta sit libertas, quam obtenditis, calu. ad Sanct Matth, 22. vers. 21.
Rest, eius esse censetur, cuius, iure praesert, vel Nome, vel imaginem; Brugenf. ad Sanct Matthew cap. 22. vers. 20. Just supremi dominij, penes •um man•t, qui insculptâ imagine suâ, nummum edidit, va•oren. q, praescribit. Ide•• Ibid. Regum est potestas fabricandi, c•dendi, mutandi, augendi, minue•d• m•netam eius• Price, ac aestimationem. Azor. Institute. tom. 2. lib. 11. col. 1217. Atqui, nummus, Caefarem vebis Dominari, testatur, vt tacitâ queen • vestrá approbotione, perierit, ac erepta sit Libertas, quam obtenditis, Calves. ad Sanct Matthew, 22. vers. 21.
Christus, haeres vniuersorum cons•i•utus, propter eminentiale Dominiū inomnes Creaturas, ratione filiationis, siue propter exal•ationem supra Angeles, siue vuòd recuperâuit i•lud plenum dominium, quod Adam perdidit. Spal•t. tom. 2. pag. 498.
Christus, haeres vniuersorum cons•i•utus, propter eminentiale Dominiū inomnes Creaturas, ratione filiationis, siue propter exal•ationem supra Angels, siue vuòd recuperâuit i•lud plenum dominium, quod Adam perdidit. Spal•t. tom. 2. page. 498.
Chrisuis ver• habuit ius Regis saper omnes a•ios Reges: q•amuis c•nol•eritvti, et temporaliter regnare. Vasq. tom. 1. in 3•m. disputat. 17. cap. 2. cum multis alijs ibid. NONLATINALPHABET. Athanof. tom. 1. de sanctiss. Deip.
Chrisuis ver• Habuit Just Regis saper omnes a•ios Reges: q•amuis c•nol•eritvti, et temporaliter Reign. Vasq tom. 1. in 3•m. disputeth. 17. cap. 2. cum multis Alijs Ibid.. Athanof. tom. 1. the sanctiss. Deip.
In talibus no• •bedientes, mortaliter Peccant: nisi foret illud quod praecipitur, contra praeceptum Dei, vel in salutis Dispendium, Angel. sum. verb obed.
In Talibus no• •bedientes, mortaliter Peccant: nisi foret illud quod praecipitur, contra Precept Dei, vel in Salutis Dispendium, Angel. sum. verb obed.
No Orthodox Father, did, by word, or writing, teach any resistance for the space of a thousand yee•es. Lichfield l•b. 4. cap. 19. Sec. 19. All the worthy Fathers, and Bishops of the Church, perswaded themselues, that they owed al duty to Kings, though Heret•kes and Infidels. D•. Field lib. 5. c. 30.
No Orthodox Father, did, by word, or writing, teach any resistance for the Molle of a thousand yee•es. Lichfield l•b. 4. cap. 19. Sec. 19. All the worthy Father's, and Bishops of the Church, persuaded themselves, that they owed all duty to Kings, though Heret•kes and Infidels. D•. Field lib. 5. c. 30.
Suut. 〈 … 〉 ar•od••t, ne numis al••m v•lent: si • is•i ita sub•jc• volūt: v•, e••am ipsis, su•i•ctus sit Princeps ▪ Dr Sarau de Imperandi Author• 〈 ◊ 〉. 175.
Suut. 〈 … 〉 ar•od••t, ne numis al••m v•lent: si • is•i ita sub•jc• volunt: v•, e••am Ipse, su•i•ctus sit Princeps ▪ Dr Sarau de Commanding Author• 〈 ◊ 〉. 175.
Vid•re viri sa••entes, quanquam libertatis amantissi•i, Sum•um Imperium, 〈 … 〉 leg•m A•gustias coerceatur; non posse cum vtilitate Publicâ exer•eri. Dr. Sarau. fol. 174.
Vid•re viri sa••entes, quanquam libertatis amantissi•i, Sum•um Imperium, 〈 … 〉 leg•m A•gustias coerceatur; non posse cum vtilitate Publicâ exer•eri. Dr. Sarau. fol. 174.
