A sermon preached before the Kings most excellent Majestie, in the cathedrall church of Durham Upon Sunday, being the fifth day of May. 1639. By the Right Reverend Father in God, Thomas Lord Bishop of Duresme. Published by his Majesties speciall command.
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ROM. XIII. I. Let every soul be subject to the higher POWERS, &c. THis argument of Subjection is the subject matter of the Epistle read this day, 1. Pet. 2. which I have transferred to this Text of S. Paul, only for more apt method and manifestation sake;
ROM. XIII. I. Let every soul be Subject to the higher POWERS, etc. THis argument of Subjection is the Subject matter of the Epistle read this day, 1. Pet. 2. which I have transferred to this Text of S. Paul, only for more apt method and manifestation sake;
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a Time, I say, wherein the seditious Faction professeth forcible Resistance against Soveraignty for defence of Religion. Now therefore this text being a divine Canon of Christian Subjection, it will be easie hereby (through Gods assistance) to pull off the vizard of pretence of Religion from the visage and face of Rebellion it self.
a Time, I say, wherein the seditious Faction Professes forcible Resistance against Sovereignty for defence of Religion. Now Therefore this text being a divine Canon of Christian Subjection, it will be easy hereby (through God's assistance) to pull off the vizard of pretence of Religion from the visage and face of Rebellion it self.
for having prescribed Subjection, he delivereth the Contrary, which he calleth Resistance, [ Whosoever resisteth. ] This he sheweth what it is, both in the heinousnesse of the Crime, [ He resisteth the Ordinance of GOD:
for having prescribed Subjection, he Delivereth the Contrary, which he calls Resistance, [ Whosoever Resisteth. ] This he shows what it is, both in the heinousness of the Crime, [ He Resisteth the Ordinance of GOD:
Nor we, say the Popish Clergy, for our function is spirituall, and therfore doth in it self, in all cases, challenge Exemption. Nor we, say the seditious Conspirators, in the case of defence of our religion.
Nor we, say the Popish Clergy, for our function is spiritual, and Therefore does in it self, in all cases, challenge Exemption. Nor we, say the seditious Conspirators, in the case of defence of our Religion.
I have therefore joyned the Romish, and these other Factious together, that it may be known, that although the Romish, and the Church of Scotland, whereof these Conspirators would be members, do dissent in Religion, no lesse then Antiquity and Novelty (for those points, whereof the new Romane Church have made a new Creed of mo then XII.
I have Therefore joined the Romish, and these other Factious together, that it may be known, that although the Romish, and the Church of Scotland, whereof these Conspirators would be members, do dissent in Religion, no less then Antiquity and Novelty (for those points, whereof the new Roman Church have made a new Creed of more then XII.
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as Religious from Superstitious and Idolatrous: notwithstanding they agree in this one Conclusion of professing violent Resistance, for defence of Religion; and in the most Principles conducing thereunto:
as Religious from Superstitious and Idolatrous: notwithstanding they agree in this one Conclusion of professing violent Resistance, for defence of Religion; and in the most Principles conducing thereunto:
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insomuch that the Conspirators, who otherwise hate our Church Ceremonies (albeit most Indifferent, and in use Laudable ) even because they seem to them Papisticall; do neverthelesse,
insomuch that the Conspirators, who otherwise hate our Church Ceremonies (albeit most Indifferent, and in use Laudable) even Because they seem to them Papistical; do nevertheless,
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it must follow that every man is obliged both body and soul to subject himself to the Higher Powers. And what Powers these are, the Context pointeth out by their Symbol and Ensigne,
it must follow that every man is obliged both body and soul to Subject himself to the Higher Powers. And what Powers these Are, the Context pointeth out by their Symbol and Ensign,
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And that this doctrine was both professed and practised thorowout the whole Christian Church for above 600. yeers, is manifoldly manifested by Evidences registred in all Ecclesiasticall Records,
And that this Doctrine was both professed and practised throughout the Whole Christian Church for above 600. Years, is manifoldly manifested by Evidences registered in all Ecclesiastical Records,
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even in their Commentaries upon this Text [ Let every soule, &c. ] That is, say they, Every Apostle, Evangelist, Prophet, &c If every apostle must be subject,
even in their Commentaries upon this Text [ Let every soul, etc. ] That is, say they, Every Apostle, Evangelist, Prophet, etc. If every apostle must be Subject,
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then Peter, then his Successor, (every Pope) then every Popish Ecclesiastick. As for the Secular, it followeth in Chrysostome, NONLATINALPHABET, &c. Every other whosoever, &c. Which is an acknowledged truth even of their own Espensaeus, saying, What Greek authors did not hold, that the apostle hereby taught, that all the faithfull were to be subject to worldly Governours?
then Peter, then his Successor, (every Pope) then every Popish Ecclesiastic. As for the Secular, it follows in Chrysostom,, etc. Every other whosoever, etc. Which is an acknowledged truth even of their own Esparza, saying, What Greek Authors did not hold, that the apostle hereby taught, that all the faithful were to be Subject to worldly Governors?
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II. Concerning the Romane Church, what need more then the epistles of ancient Popes, yet extant, which they writ to the Emperours of their severall ages for above 700 yeers, all agreeable to the stile of Pope Gregory the first, sirnamed the Great, in his Epistle unto the Emperour Mauritius, one somewhat vexatious unto him,
II Concerning the Roman Church, what need more then the Epistles of ancient Popes, yet extant, which they writ to the emperors of their several ages for above 700 Years, all agreeable to the style of Pope Gregory the First, surnamed the Great, in his Epistle unto the Emperor Mauritius, one somewhat vexatious unto him,
Here you hear his profession, will you see it in his practise? The same holy Pope being commanded by the same Emperour to proclaim an Edict, which although Gregory thought it to be unlawfull in it self,
Here you hear his profession, will you see it in his practice? The same holy Pope being commanded by the same Emperor to proclaim an Edict, which although Gregory Thought it to be unlawful in it self,
yet held it necessary for himself to publish it thorowout his Diocesse; that done, he rendreth the Emperour this his account, Serenissimis Iussionibus tuis obedientiam praebui. i. I have obeyed your Majesties commands.
yet held it necessary for himself to publish it throughout his Diocese; that done, he rendereth the Emperor this his account, Serenissimis Iussionibus tuis obedientiam praebui. i. I have obeyed your Majesties commands.
As for the other Romane, both People and Clergie, one would think that the dedication of this Epistle [ To the Romanes ] might instruct them to know their duties,
As for the other Roman, both People and Clergy, one would think that the dedication of this Epistle [ To the Romans ] might instruct them to know their duties,
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so farre as that (divers hundred yeers after this Pope Gregory ) when the Archbishop of Sens in France challenged the priviledge of Immunitie from all subjection to the King, he was encountered by S. Bernard, and arrested by vertue of this Canon of [ Omnis ••ima ] saying, Forget you what is written? Let every soule be subject to the higher powers. [ Qui te tentat excipere, 〈 ◊ … 〉 decip•re. ] i. He that seeks to exempt, doth but labour to delude and seduce you.
so Far as that (diverse hundred Years After this Pope Gregory) when the Archbishop of Since in France challenged the privilege of Immunity from all subjection to the King, he was encountered by S. Bernard, and arrested by virtue of this Canon of [ Omnis ••ima ] saying, Forget you what is written? Let every soul be Subject to the higher Powers. [ Qui te Tentat excipere, 〈 ◊ … 〉 decip•re. ] i. He that seeks to exempt, does but labour to delude and seduce you.
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This case being so plain, that any man may understand the necessitiy of subjection in Everyman, our next Quaere must be, To Whom? and the Canon saith in the next,
This case being so plain, that any man may understand the necessitiy of subjection in Everyman, our next Quaere must be, To Whom? and the Canon Says in the next,
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and in the Monarchicall have alwayes been divers degrees of Powers yet so, that one was Supreme, and the other Subordinate; which S. Peter doth distinctly exexpresse, * Be ye subject to the King NONLATINALPHABET as to the Supreme: And to (his) Governours, as them that are sent of him.
and in the Monarchical have always been diverse Degrees of Powers yet so, that one was Supreme, and the other Subordinate; which S. Peter does distinctly exexpresse, * Be you Subject to the King as to the Supreme: And to (his) Governors, as them that Are sent of him.
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I should now proceed, but the Conspiratours do interrupt me, saying, That a difference would be put between private persons, taking arms for Resistance,
I should now proceed, but the Conspirators do interrupt me, saying, That a difference would be put between private Persons, taking arms for Resistance,
and inferiour Magistrates, Judges, Counsellers, Nobles, Peers of the land, Barons, Burgesses, &c. where they confesse, that the Magistrates, Judges, Nobles, &c. are all Inferiour to the King: and yet argue, from the Combination of all these, for Resistance by arms.
and inferior Magistrates, Judges, Counsellers, Nobles, Peers of the land, Barons, Burgesses, etc. where they confess, that the Magistrates, Judges, Nobles, etc. Are all Inferior to the King: and yet argue, from the Combination of all these, for Resistance by arms.
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But they and the Romish descend yet lower, as we shall finde, in discussing the Reason Why we ought to be subject to the Higher powers, which is the next Point, And ▪
But they and the Romish descend yet lower, as we shall find, in discussing the Reason Why we ought to be Subject to the Higher Powers, which is the next Point, And ▪
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THerefore it is plain (say we) God requireth a loyall Subjection. Here again both the Romish Seducers, and these Conspirators conspire together in defence of another Principle, to wit,
Therefore it is plain (say we) God requires a loyal Subjection. Here again both the Romish Seducers, and these Conspirators conspire together in defence of Another Principle, to wit,
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When they have no power of Resistance in themselves, then to envenome and intoxicate the braines of the people with an opinion that the Power is in them to Resist by violence,
When they have no power of Resistance in themselves, then to envenom and intoxicate the brains of the people with an opinion that the Power is in them to Resist by violence,
And (all this being supposed) their conclusion is, for Defence of Religion against Magistrates by the power of the People. Then which there could not be uttered a more fo•d, false or pernicious Conclusion,
And (all this being supposed) their conclusion is, for Defence of Religion against Magistrates by the power of the People. Then which there could not be uttered a more fo•d, false or pernicious Conclusion,
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as it would be in the body naturall to stand on it's head with the heels upwards ▪ Their other Objection is out of S. Peter, for calling Magistracie an Humane creature, because of the Choise of the People;
as it would be in the body natural to stand on it's head with the heels upward ▪ Their other Objection is out of S. Peter, for calling Magistracy an Humane creature, Because of the Choice of the People;
II. If the Doctrine be fond, it must needs be false ▪ and that more evidently by that which shalbe opposed against it in the Canon, which saith, NONLATINALPHABET, The powers that be are of God ▪ [ Powers that be ] Are they then once established? then whatsoever the Government be, they are of God, God owneth them, they may not be disturbed.
II If the Doctrine be found, it must needs be false ▪ and that more evidently by that which shall opposed against it in the Canon, which Says,, The Powers that be Are of God ▪ [ Powers that be ] are they then once established? then whatsoever the Government be, they Are of God, God owneth them, they may not be disturbed.
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Or as Acts of Parliament, whilest they are but voted, are but only Consents, but after they have the Kings Royall assent, they become Statutes, which may not be transgressed. So is it in governments;
Or as Acts of Parliament, whilst they Are but voted, Are but only Consents, but After they have the Kings Royal assent, they become Statutes, which may not be transgressed. So is it in governments;
as soon as any is NONLATINALPHABET created by man (as S. Peter calleth it) it becometh (thus Saint Paul ) NONLATINALPHABET Gods ordinance, and may not be Resisted.
as soon as any is created by man (as S. Peter calls it) it Becometh (thus Saint Paul) God's Ordinance, and may not be Resisted.
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This Lesson our Saviour Christ taught all Christians, by his own example, who although he were Lord of lords, and King of kings; yet making himself (as man) subject to higher Powers, he would acknowledge them, both in the Supreme Magistrate, and therefore he paid Tribute to Caesar: and in his Deputy Pilate, as Subordinate, to whom he giveth testimonie of his divine right, that he had his Power from above, namely from God.
This lesson our Saviour christ taught all Christians, by his own Exampl, who although he were Lord of Lords, and King of Kings; yet making himself (as man) Subject to higher Powers, he would acknowledge them, both in the Supreme Magistrate, and Therefore he paid Tribute to Caesar: and in his Deputy Pilate, as Subordinate, to whom he gives testimony of his divine right, that he had his Power from above, namely from God.
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Lastly here is made visible the Pernitiousnesse of this Infatuation by the NONLATINALPHABET in the fourth verse, [ He carrieth the sword, ] to wit, One chiefe Governor, but One sword: for albeit there be Governours under Governours, moe or fewer,
Lastly Here is made visible the Pernitiousnesse of this Infatuation by the in the fourth verse, [ He Carrieth the sword, ] to wit, One chief Governor, but One sword: for albeit there be Governors under Governors, more or fewer,
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yet because the Subordinate are dependant, All upon the chiefe One, and doe execute capitall punishment in the name and authority of the Highest, All are accounted but One Sword; and Subalterna non contradicunt. But when as the people shall be making forceable Resistance, there must be clashing of Sword against Sword. Nay,
yet Because the Subordinate Are dependant, All upon the chief One, and do execute capital punishment in the name and Authority of the Highest, All Are accounted but One Sword; and Subalterna non contradicunt. But when as the people shall be making forceable Resistance, there must be clashing of Sword against Sword. Nay,
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and by this their learning, which we now hear, the Sword is wrested out of the hand of the King, & put into the power of the People, that is, into the hand of a Mad man. I have said this,
and by this their learning, which we now hear, the Sword is wrested out of the hand of the King, & put into the power of the People, that is, into the hand of a Mad man. I have said this,
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namely, that a King was so injuriously cheated of a Kingdome) when King David, I say, was delivered from the Contradiction of his people, he giveth thanks to God, that as he Stilled the raging waves of the Sea,
namely, that a King was so injuriously cheated of a Kingdom) when King David, I say, was Delivered from the Contradiction of his people, he gives thanks to God, that as he Stilled the raging waves of the Sea,
Comparing hereby the Tumultuousnesse of the People to the Raging waves of the Sea; and is therefore translated in our Church-book more emphatically, The madnesse of the People.
Comparing hereby the Tumultuousness of the People to the Raging waves of the Sea; and is Therefore translated in our Church book more emphatically, The madness of the People.
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yea and a necessary not-Obeying, as whensoever the immortall God shall Command any thing, and any power on earth shal give it a Countermand, then must the Law of the earthen and mortall God be rejected justly.
yea and a necessary not-Obeying, as whensoever the immortal God shall Command any thing, and any power on earth shall give it a Countermand, then must the Law of the earthen and Mortal God be rejected justly.
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To this purpose the Example of Daniel is registred in holy writ. A law was signed by king Darius, that none should make any Petition to God, for certain dayes.
To this purpose the Exampl of daniel is registered in holy writ. A law was signed by King Darius, that none should make any Petition to God, for certain days.
King Solomon saw the Equity hereof, when distinguishing of Heights of powers (in the case of oppression of the people by unjust Judges) he said, There is higher then they:
King Solomon saw the Equity hereof, when distinguishing of Heights of Powers (in the case of oppression of the people by unjust Judges) he said, There is higher then they:
Thereby teaching Inferiours that they must still vail to the Highest. And our Canon, which will have us subject to the Higher Powers, before the lower among men, doth by Analogie instruct us principally to be Subject to that Higher Power, by whom these Powers are,
Thereby teaching Inferiors that they must still Vail to the Highest. And our Canon, which will have us Subject to the Higher Powers, before the lower among men, does by Analogy instruct us principally to be Subject to that Higher Power, by whom these Powers Are,
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An answer so Rationall, Conscionable, and Irrefragable, by referring it to the Judgement and Conscience of whatsoever Adversary, that had any knowledge of God,
an answer so Rational, Conscionable, and Irrefragable, by referring it to the Judgement and Conscience of whatsoever Adversary, that had any knowledge of God,
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But we never reade of a lawfull Resistance to Governours, whereof the Canon here speake•• ▪ for it is called a Resistance of Powers, and therefore it intimateth and withall condemneth a Powerfull violent Resistance, whether it be made by Persons invaded, or else by Persons invading; for these two are to be differenced.
But we never read of a lawful Resistance to Governors, whereof the Canon Here speake•• ▪ for it is called a Resistance of Powers, and Therefore it intimateth and withal Condemneth a Powerful violent Resistance, whither it be made by Persons invaded, or Else by Persons invading; for these two Are to be differenced.
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untill they shall be invaded: and therefore it is, that they palliate this their Opposition with the name of a Defensive Resistance; repeating againe and againe the word, Defence. Hereupon I am compelled to take up that Out-cry of Tully against Tubero, for bringing men into the field, armed with Speares and Swords, Quis sensus armorum? (saith he.) What other meaning can mortall weapons have then mortall wounds? except the Conspirators would have us thinke, that there is more mercy in Muskets and Canons,
until they shall be invaded: and Therefore it is, that they palliate this their Opposition with the name of a Defensive Resistance; repeating again and again the word, Defence. Hereupon I am compelled to take up that Outcry of Tully against Tubero, for bringing men into the field, armed with Spears and Swords, Quis sensus armorum? (Says he.) What other meaning can Mortal weapons have then Mortal wounds? except the Conspirators would have us think, that there is more mercy in Muskets and Canonas,
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or that, if our King should be constrained (which God forbid!) to dispute his Right by Armes, they would defend themselves without blowes and bloodshed.
or that, if our King should be constrained (which God forbid!) to dispute his Right by Arms, they would defend themselves without blows and bloodshed.
It will be no excuse for them, that there is a Generation more rebellious then they, who invade before they be invaded, and that also in pretence of Religion.
It will be no excuse for them, that there is a Generation more rebellious then they, who invade before they be invaded, and that also in pretence of Religion.
These I need not name, they are to all the world so visible, both by publike Invasions, and treacherous Assassinations. For it is needlesse to reckon up unto you the Romish often machinations to raise publike Insurrections:
These I need not name, they Are to all the world so visible, both by public Invasions, and treacherous Assassinations. For it is needless to reckon up unto you the Romish often machinations to raise public Insurrections:
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As for Assassinates, by Popish and Jesuiticall Suggesters, the miseries of France, and horror at the sight of their Kings, wallowing in their gore-blood;
As for Assassinates, by Popish and Jesuitical Suggesters, the misery's of France, and horror At the sighed of their Kings, wallowing in their gore-blood;
the joy of England, for Gods manifold and miraculous Deliverances to our last Queene, and King of blessed memory, together with the whole State of this Kingdome, do fully proclaime.
the joy of England, for God's manifold and miraculous Deliverances to our last Queen, and King of blessed memory, together with the Whole State of this Kingdom, do Fully proclaim.
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O that both these Spirits of Rebelliousnesse would now at the last abhorre the mischiefe of all violent Resistance, by Consideration of the Grievousnesse of the Crime!
O that both these Spirits of Rebelliousness would now At the last abhor the mischief of all violent Resistance, by Consideration of the Grievousness of the Crime!
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WHence we collect a Condemnation both of Actuall Resistance, and an Habituall Purpose of Resisting. Touching the former, both the Romish Seducers and the Conspirators oppose, affirming and teaching, viz ▪ If that Kings shall proove either Tyrants to their owne people,
WHence we collect a Condemnation both of Actual Resistance, and an Habitual Purpose of Resisting. Touching the former, both the Romish Seducers and the Conspirators oppose, affirming and teaching, videlicet ▪ If that Kings shall prove either Tyrants to their own people,
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because the Subjection, here required, is prescribed in behalfe of Governors; who are said to be such Rulers, who are not a Terrour to Good workers, but to Evill: who are Ministers of God for Good, and Revengers to execute vengeance on them that doe Evill. Hence the Conspirators;
Because the Subjection, Here required, is prescribed in behalf of Governors; who Are said to be such Rulers, who Are not a Terror to Good workers, but to Evil: who Are Ministers of God for Good, and Revengers to execute vengeance on them that do Evil. Hence the Conspirators;
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and bewitch mens soules with that Sophistication, which is called Ignoratio El•nchi. And this Poyson likewise they have suckt out of the quils of Romish Sophisters. That this may appeare to very Novices in Religion, I shall give to our Adversaries their foure Objections foure punctuall Answers.
and bewitch men's Souls with that Sophistication, which is called Ignoratio El•nchi. And this Poison likewise they have sucked out of the quils of Romish Sophisters. That this may appear to very novices in Religion, I shall give to our Adversaries their foure Objections foure punctual Answers.
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For were not these Powers heathen Governors? were not the most of them cruell Tyrants? were they not all professed enemies to the Christian faith? and Persecuters of the Professors thereof? This cannot be denyed;
For were not these Powers heathen Governors? were not the most of them cruel Tyrants? were they not all professed enemies to the Christian faith? and Persecuters of the Professors thereof? This cannot be denied;
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He, after the fift yeare of his Empire, became so bloody a Tyrant, even to his owne heathenish people, that they branded him with the blacke marke of a Monster. And he was so vile and violent an Opposer of Christian Religion, that his Raigne hath beene registred ever since by Christians to have beene their First fierie persecution; whereof the holy Pen-man of this Epistle felt some sparkles:
He, After the fift year of his Empire, became so bloody a Tyrant, even to his own Heathenish people, that they branded him with the black mark of a Monster. And he was so vile and violent an Opposer of Christian Religion, that his Reign hath been registered ever since by Christians to have been their First fiery persecution; whereof the holy Penman of this Epistle felt Some sparkles:
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Whence was that Epistle written? the Subscription thereof saith, From Rome. And the like we reade in the Epistle to Philemon. All this notwithstanding, S. Paul requireth Subjection to this,
Whence was that Epistle written? the Subscription thereof Says, From Rome. And the like we read in the Epistle to Philemon. All this notwithstanding, S. Paul requires Subjection to this,
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Their second Ignorance (if yet it may be called Ignorance) is, that they discerne not this their inconsequence, viz. The Canon exacteth subjection to Governours that are no Terrour to good Workers.
Their second Ignorance (if yet it may be called Ignorance) is, that they discern not this their inconsequence, viz. The Canon exacteth subjection to Governors that Are no Terror to good Workers.
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Just as if, in Chatechizing Children in their duty to their Parents, they should instruct them, saying, Divine Scripture commandeth you to reverence your Parents, who bring you up in the feare of the Lord:
Just as if, in Catechizing Children in their duty to their Parents, they should instruct them, saying, Divine Scripture commands you to Reverence your Parents, who bring you up in the Fear of the Lord:
then whom (upon this place) they could not have a greater Adversarie? He saith, indeed, that the Text requireth Subiection to Governours, for the Goodsake that Government bringeth:
then whom (upon this place) they could not have a greater Adversary? He Says, indeed, that the Text requires Subjection to Governors, for the Goodsake that Government brings:
but doth hee contrarily conclude a no subjection, if they shall peradventure degenerate and turne Tyrants? His words are, Et •amsi non rarò degenerant, qui Principatum tenent, nihilominùs deferenda est eis Obedien•ia, que principibus debetur.
but does he contrarily conclude a no subjection, if they shall Peradventure degenerate and turn Tyrants? His words Are, Et •amsi non rarò degenerant, qui Principatum tenent, nihilominùs deferenda est eis Obedien•ia, que principibus debetur.
But our Conspirators acknowledge no Good in the Government of any Tyrant; notwithstanding that, Calvin instructeth his Reader in this point also, Quanquàm nè sic quidem abutuntur potestate suâ Principes, bonos innocentésque vexando, ut non aliquandò ex parte speciem aliquam justae dominationis retineant.
But our Conspirators acknowledge no Good in the Government of any Tyrant; notwithstanding that, calvin Instructeth his Reader in this point also, Quanquàm nè sic quidem abutuntur potestate suâ Princes, bonos innocentésque vexando, ut non aliquandò ex parte Specimen aliquam Justae dominationis retineant.
So Peter Martyr, commenting upon the same Text, hath these words; Nisi Tyranni saevissimi aliquam habeant rationem juris, potentiam illam suam retinere non possent. And it is very true;
So Peter Martyr, commenting upon the same Text, hath these words; Nisi Tyranni saevissimi aliquam habeant rationem Juris, potentiam Illam suam retinere non possent. And it is very true;
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Ordinatio Commissionis & Permissionis; one and the same man having Both. N•r• a King, by Gods Ordinance of Commission; the same Nero a Tyrant, by Gods Permission; yet Permission not Speculative onely,
Ordinatio Commissionis & Permissionis; one and the same man having Both. N•r• a King, by God's Ordinance of Commission; the same Nero a Tyrant, by God's Permission; yet Permission not Speculative only,
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but Ordinative, which useth a Tyrant for to bee his Flagellum, A whip for scourging the Wicked ▪ as Scripture teacheth ▪ and as God himselfe avoucheth of himselfe, by his Prophet, saying;
but Ordinative, which uses a Tyrant for to be his Flagellum, A whip for scourging the Wicked ▪ as Scripture Teaches ▪ and as God himself avoucheth of himself, by his Prophet, saying;
And thus is the maine Fort and Bulwark of both the Romish and Seditious Conspirators utterly demolished, touching Actuall Resistance, even against Tyrants themselves;
And thus is the main Fort and Bulwark of both the Romish and Seditious Conspirators utterly demolished, touching Actual Resistance, even against Tyrants themselves;
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For the Romish, They allow their Professours sometime to performe Subjection to Protestant Princes, but it is under this Parenthesis of onely The Case thus standing: and, Untill there be force to Resist.
For the Romish, They allow their Professors sometime to perform Subjection to Protestant Princes, but it is under this Parenthesis of only The Case thus standing: and, Until there be force to Resist.
Which Lesson the Conspirators may seeme to have learned, who, whilest they wanted force, stood upon good termes of peace and Subjection: but no sooner were they furnished with Armes, but they began to threat;
Which lesson the Conspirators may seem to have learned, who, whilst they wanted force, stood upon good terms of peace and Subjection: but no sooner were they furnished with Arms, but they began to threat;
Secondly, It is called the Ordinance of God, who is the searcher of the Heart, because he saith, concerning Obedience to himselfe, Give me thy Heart. And that he will have as due Subjection to cruell Governours, as Obedience of Servants to their froward Masters, none will make question.
Secondly, It is called the Ordinance of God, who is the searcher of the Heart, Because he Says, Concerning obedience to himself, Give me thy Heart. And that he will have as due Subjection to cruel Governors, as obedience of Servants to their froward Masters, none will make question.
But concerning the du•y of Servants towards their Masters; Saint Peter enjoyneth them to bee Obedient (NONLATINALPHABET) to their froward and perverse Masters.
But Concerning the du•y of Servants towards their Masters; Saint Peter enjoineth them to be Obedient () to their froward and perverse Masters.
that is, for feare of Gods vengeance, which this Canon denounceth against obstinate Resistants, as is now to be unfolded in the last Part of this ▪ Canon.
that is, for Fear of God's vengeance, which this Canon Denounceth against obstinate Resistants, as is now to be unfolded in the last Part of this ▪ Canon.
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one of Paine, which in Scripture is shadowed under the Metaphor of Fire; the other the Extremity of Continuance, for Time ▪ expressed in the Epithe• Everlasting. Next is the Unavoidablenesse thereof,
one of Pain, which in Scripture is shadowed under the Metaphor of Fire; the other the Extremity of Continuance, for Time ▪ expressed in the Epithe• Everlasting. Next is the Unavoidableness thereof,
yet if Giant-like they will needs (NONLATINALPHABET) Resist God, he will at length be too hard for them, They shall in•allibly Receive Damnation. Lastly, the Judgement will be most just, to make them inexcusable,
yet if Giantlike they will needs () Resist God, he will At length be too hard for them, They shall in•allibly Receive Damnation. Lastly, the Judgement will be most just, to make them inexcusable,
for so saith the Canon, (They shall receive damnation to themselves.) That is to say, they shall be found guilty of their owne Danmation, be their Pretences in this life never so specious, as indeed they are.
for so Says the Canon, (They shall receive damnation to themselves.) That is to say, they shall be found guilty of their own Danmation, be their Pretences in this life never so specious, as indeed they Are.
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For both the Romish and the Conspiratours hold (respectively) that They, who shall die in their quarrels, are in the state of Martyrs. Their Principles likewise agree,
For both the Romish and the Conspirators hold (respectively) that They, who shall die in their quarrels, Are in the state of Martyrs. Their Principles likewise agree,
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Yet why thus? because in the Defence of Religion. So they ▪ And so their many Deductions are so many Seductions and Delusions, as the Canon will particularly and plainly discover. 1. To pretend Conscience for Resistance, albeit the Apostle here in ver. 5. teacheth, that it is Necessary to be subject even for Conscience-sake. 2. In ordine ad Deum, that is, In zeale to Gods glory:
Yet why thus? Because in the Defence of Religion. So they ▪ And so their many Deductions Are so many Seductions and Delusions, as the Canon will particularly and plainly discover. 1. To pretend Conscience for Resistance, albeit the Apostle Here in ver. 5. Teaches, that it is Necessary to be Subject even for Conscience-sake. 2. In Order ad God, that is, In zeal to God's glory:
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as also the reason against Resistance, in respect of the Crime, which is, Resisting Gods Ordinance: and much more in regard of the Judgement, which is Damnation it selfe.
as also the reason against Resistance, in respect of the Crime, which is, Resisting God's Ordinance: and much more in regard of the Judgement, which is Damnation it self.
And therefore can such Resistants, dying in their Rebellious quarrels, be but Black-Saints or Martyrs: even as divers in the Church of Rome have been, whom (notwithstanding) their Writers doubt not to Beatifie in their Books at large, even in these our times.
And Therefore can such Resistants, dying in their Rebellious quarrels, be but Black-Saints or Martyrs: even as diverse in the Church of Rome have been, whom (notwithstanding) their Writers doubt not to Beatify in their Books At large, even in these our times.
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One I dare be bold to name, Garnet the Jesuite, whom I knew at his Arraignment to confesse, that he heard of the Powder-Treason out of Confession ▪ and therefore was worthy of Judgement;
One I Dare be bold to name, Garnet the Jesuit, whom I knew At his Arraignment to confess, that he herd of the Powder treason out of Confessi ▪ and Therefore was worthy of Judgement;
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Now therefore it being confessed on all sides, that it is not Poena, but Causa that Canonizeth a Martyr; we see by this one Instance how prone the Romish Professors are to adopt for Martyrs, as dying for Conscience-sake, those who confessed themselves to die for guilt against their Conscience:
Now Therefore it being confessed on all sides, that it is not Poena, but Causa that Canonizeth a Martyr; we see by this one Instance how prove the Romish Professors Are to adopt for Martyrs, as dying for Conscience-sake, those who confessed themselves to die for guilt against their Conscience:
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But to come to the determination of the present Cause, by two Positions against aswell the intituled Romish holy-Leaguers, as the Religious Covenanters. The first is, that the Souldier of Christ his fight,
But to come to the determination of the present Cause, by two Positions against aswell the entitled Romish holy-Leaguers, as the Religious Covenanters. The First is, that the Soldier of christ his fight,
The Word Sacrament originally among the Romans was a Militarie terme, signifying the Sacred Oath taken by the Souldier, to be faithfull in his service under his Generall;
The Word Sacrament originally among the Roman was a Military term, signifying the Sacred Oath taken by the Soldier, to be faithful in his service under his General;
and after translated, to notifie our Sacred Mysteries: as, at first, our holy Vow in Baptisme, for professing of our faith in Christ, by holines of life, in imitation of our Generall, Christ Jesus.
and After translated, to notify our Sacred Mysteres: as, At First, our holy Voelli in Baptism, for professing of our faith in christ, by holiness of life, in imitation of our General, christ jesus.
when they desired fire from heaven to destroy the Samaritans, for their Contempt against their Master; because of his Religion, for that he seemed to them to have set his face towards Jerusalem; that is, to have a purpose to goe up to the feast, there to solemnize the worship of the true God;
when they desired fire from heaven to destroy the Samaritans, for their Contempt against their Master; Because of his Religion, for that he seemed to them to have Set his face towards Jerusalem; that is, to have a purpose to go up to the feast, there to solemnize the worship of the true God;
but acting and working a Fornace of fire in a hollow vault, as from Hell, to consume at once the King, and the whole Representative state of this Kingdome with a blast ▪ * A Treason (saith one of their owne Historians) of all other which either in our,
but acting and working a Furnace of fire in a hollow vault, as from Hell, to consume At once the King, and the Whole Representative state of this Kingdom with a blast ▪ * A Treason (Says one of their own Historians) of all other which either in our,
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So he ▪ Or what will they answer for the Patron of all Assassinates, Pope Urbane the second, (called by the Nickname of Turbane ) who made a Publick Edict against those who should be excommunicated by the R••ish Church, (•• all Protestants are at this day) authorizing Private Persons to murder them, saying, Non enim eos Homicidas arbitramur, quos adversus Excommunicatos, zelo Catholicae matris ardentes, eorum quoslibet trucidasse contigerit, &c. Another servant of Christ, to rescue his Master, would needs draw his Sword, strike and wound an Officer of the Jewes, but was rebuked thus;
So he ▪ Or what will they answer for the Patron of all Assassinates, Pope Urbane the second, (called by the Nickname of Turbane) who made a Public Edict against those who should be excommunicated by the R••ish Church, (•• all Protestants Are At this day) authorizing Private Persons to murder them, saying, Non enim eos Homicides arbitramur, quos Adversus Excommunicatos, Zeal Catholic matris ardentes, Their quoslibet trucidasse contigerit, etc. another servant of christ, to rescue his Master, would needs draw his Sword, strike and wound an Officer of the Jews, but was rebuked thus;
The second Position may be this, That Christians ought, in defence of their Christian profession, to imitate Christ their Generall in Passive Obedience, in resisting the wicked world, by dying for the Christian Faith and Religion, whensoever the Alarme for Martyrdome shall be •eard.
The second Position may be this, That Christians ought, in defence of their Christian profession, to imitate christ their General in Passive obedience, in resisting the wicked world, by dying for the Christian Faith and Religion, whensoever the Alarm for Martyrdom shall be •eard.
If yee suffer for well doing, happy are yee, for hereunto are yee called, because Christ suffered for us, leaving us an Example, that we should follow his steps.
If ye suffer for well doing, happy Are ye, for hereunto Are ye called, Because christ suffered for us, leaving us an Exampl, that we should follow his steps.
our end is Blessednesse, for so it is said, Happy are ye, &c. Vpon which Contemplation we are bold to affirme, that we have all this by the Covenant of Baptisme, (the Epitome of Christian Religion) which appeareth to differ as much from the Covenant of violent Resistance, for Religion,
our end is Blessedness, for so it is said, Happy Are you, etc. Upon which Contemplation we Are bold to affirm, that we have all this by the Covenant of Baptism, (the Epitome of Christian Religion) which appears to differ as much from the Covenant of violent Resistance, for Religion,
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It will be worth the while, to consider the Good of Persecution, for the profession of the true Christian Religion. The first is that Miraculous Good, which experience of the sufferings of the Primitive Martyrs hath brought forth, according to that saying, Sanguis Martyrum semen Ecclesiae; when the more the Christians were Massacred, the more they increased: and to work a Multiplication of Christians, out of the destruction of Christians, is not this Miraculous?
It will be worth the while, to Consider the Good of Persecution, for the profession of the true Christian Religion. The First is that Miraculous Good, which experience of the sufferings of the Primitive Martyrs hath brought forth, according to that saying, Sanguis Martyrs semen Ecclesiae; when the more the Christians were Massacred, the more they increased: and to work a Multiplication of Christians, out of the destruction of Christians, is not this Miraculous?
And indeed this particular vertue and Spirituall Good is graphically set out by the Apostle, Ephes. 6. in the Panoplie and spirituall furniture of a Christian Souldier:
And indeed this particular virtue and Spiritual Good is graphically Set out by the Apostle, Ephesians 6. in the Panoply and spiritual furniture of a Christian Soldier:
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nor the Sword of the Spirit, which is an Animositie in professing the same Truth; nor the Shield of faith, which without persecution seemeth outwardly conspicuous sometime in an Hypocrite;
nor the Sword of the Spirit, which is an Animosity in professing the same Truth; nor the Shield of faith, which without persecution seems outwardly conspicuous sometime in an Hypocrite;
Next, I demand, If that Primitive Christians (who were innumerable) had turned worldly Souldiers, how should they have become those Souldiers of Christ, in remembrance of whom the Church glorieth in her prai•e•,
Next, I demand, If that Primitive Christians (who were innumerable) had turned worldly Soldiers, how should they have become those Soldiers of christ, in remembrance of whom the Church Glorieth in her prai•e•,
My Theme is directly against their pretence of hostile weapons for Defence of Religion: For though (to speake in the Generall) it be lawfull for one Kingdome to defend it selfe from the Invasion of another Kingdome,
My Theme is directly against their pretence of hostile weapons for Defence of Religion: For though (to speak in the General) it be lawful for one Kingdom to defend it self from the Invasion of Another Kingdom,
I may say, these Cautions fight not at all with my former Conclusion, grounded upon the divine Canon of [ Omnis Anima. ] I cannot sufficiently discharge my Taske,
I may say, these Cautions fight not At all with my former Conclusion, grounded upon the divine Canon of [ Omnis Anima. ] I cannot sufficiently discharge my Task,
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except I may be permitted to deliver three Briefs (that I may so call them.) 1. A Briefe Confirmation of the former Doctrine by Antiquitie. 2. A Briefe Contestation, in behalfe of Protestants. 3 A Briefe Application to the Person, who is now principally engaged.
except I may be permitted to deliver three Briefs (that I may so call them.) 1. A Brief Confirmation of the former Doctrine by Antiquity. 2. A Brief Contestation, in behalf of Protestants. 3 A Brief Application to the Person, who is now principally engaged.
1. The ancient Catholike Church, and Mother of all Churches Christian, ought also to be acknowledged our blessed Nurse, from whom we may suck the most pure and wholsome milke, which the innumerable multitudes of Martyrs, Confessors, and Professors did;
1. The ancient Catholic Church, and Mother of all Churches Christian, ought also to be acknowledged our blessed Nurse, from whom we may suck the most pure and wholesome milk, which the innumerable Multitudes of Martyrs, Confessors, and Professors did;
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To this our Romish Adversaries, in behalfe of their Parricides, shape us a briefe Answer, to wit, that the Martyrs, who suffered for Christ, did want force of armes to resist;
To this our Romish Adversaries, in behalf of their Parricides, shape us a brief Answer, to wit, that the Martyrs, who suffered for christ, did want force of arms to resist;
because they could not be ignorant that divers Apologies were then made, in the name of all Christians ▪ unto those persecuting Emperours, to remove from them all jealousie and suspition of disloyaltie, principally by this Reason, that they having warlike power enough,
Because they could not be ignorant that diverse Apologies were then made, in the name of all Christians ▪ unto those persecuting emperors, to remove from them all jealousy and suspicion of disloyalty, principally by this Reason, that they having warlike power enough,
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yet held it a part of Christian Religion not to make any forcible resistance. Tertullian in his Apologie beginneth with an Absit! God forbid (saith he) that the Christian profession should revenge it self by humane force,
yet held it a part of Christian Religion not to make any forcible resistance. Tertullian in his Apology begins with an Absit! God forbid (Says he) that the Christian profession should revenge it self by humane force,
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Although (saith he) our people be excessive in number, &c. Greg. Nazianz. expostulateth thus against the persecuting Heathen, Who is there of you all, whose life any of our people have endangered,
Although (Says he) our people be excessive in number, etc. Greg. Nazianz expostulateth thus against the persecuting Heathen, Who is there of you all, whose life any of our people have endangered,
and I neither ought nor may make other resistance. In a word, the universall Christian Resolution was proclaimed in these words; Precamur, Auguste, non resistimus;
and I neither ought nor may make other resistance. In a word, the universal Christian Resolution was proclaimed in these words; Precamur, Auguste, non resistimus;
which Resolution of not-Resisting our Saviour confirmed, when he allowed his Disciples not so much as any outward Buckler, excepting onely [ Fuga ] Flight from one Citie to another:
which Resolution of not-Resisting our Saviour confirmed, when he allowed his Disciples not so much as any outward Buckler, excepting only [ Fuga ] Flight from one city to Another:
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even in the dayes of Persecution, in the name of the Catholike Church of Christ, in the point of true Loyaltie; Vos conscios timetis, Nos conscientiam.
even in the days of Persecution, in the name of the Catholic Church of christ, in the point of true Loyalty; Vos conscios timetis, Nos conscientiam.
yet bore such honour to Kings & higher Powers, that they chose rather to dye then to resist. And the Consequence will hold, that if there were an obligation in Christians, to professe subjection to Heathenish Powers, then are they tyed much more to be subject to Christian Magistrates, seeing that (as the Romish Jesuite Acosta confesseth) Omnes fatemur, & est per se certum, etiamsi Barbari ad Christum convertātur, eos tamen non Iure suo excidere.
yet boar such honour to Kings & higher Powers, that they chosen rather to die then to resist. And the Consequence will hold, that if there were an obligation in Christians, to profess subjection to Heathenish Powers, then Are they tied much more to be Subject to Christian Magistrates, seeing that (as the Romish Jesuit Acosta Confesses) Omnes fatemur, & est per se certum, Even if Barbari ad Christ convertātur, eos tamen non Iure Sue excidere.
The briefe of Contestation, in behalfe of Protestants, is an Additionall, which the Importunitie of the Conspirators compell me unto, who think they have the Right hand of fellowship, in this their sinister cause, with those who are accounted amongst Protestants, Stellae primae magnitudinis inter suos; Luther, Calvin, Beza.
The brief of Contestation, in behalf of Protestants, is an Additional, which the Importunity of the Conspirators compel me unto, who think they have the Right hand of fellowship, in this their sinister cause, with those who Are accounted among Protestants, Star primae magnitudinis inter suos; Luther, calvin, Beza.
Concerning Calvin, I shall desire any Covenanter to answer but this one Question, Whether they thinke it any-way lawfull for any Subjects to make Resistance against such their Tyrannous Governours? And we may heare Calvin answer, that The Word of God teacheth, that howsoever it is that Governours be established,
Concerning calvin, I shall desire any Covenanter to answer but this one Question, Whither they think it anyway lawful for any Subject's to make Resistance against such their Tyrannous Governors? And we may hear calvin answer, that The Word of God Teaches, that howsoever it is that Governors be established,
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yet being once constituted, they are to be obeyed, although they do nothing lesse then that which appertaineth to their office? and are to be held in the same honour and dignity (in respect of publike obedience) as if they were of the Best, So he,
yet being once constituted, they Are to be obeyed, although they do nothing less then that which appertaineth to their office? and Are to be held in the same honour and dignity (in respect of public Obedience) as if they were of the Best, So he,
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and, for example, he instanceth in Nabuchodonosor, whom God commanded his people to obey, albeit he was a most wicked and cruell Tyrant. Then applying this to all after times, he admonisheth all Subjects, to have alwayes this Example in their remembrance, to the end, that they may thereby extrude all seditious fancies out of their mindes. And, for a better impression;
and, for Exampl, he Instanceth in Nebuchadnezzar, whom God commanded his people to obey, albeit he was a most wicked and cruel Tyrant. Then applying this to all After times, he Admonisheth all Subject's, to have always this Exampl in their remembrance, to the end, that they may thereby extrude all seditious fancies out of their minds. And, for a better impression;
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because (which I do (saith he) again and again repeat) they carry that person upon them by the will of God, whereon God hath imprinted and ingraven an inviolable Majestie, So he.
Because (which I do (Says he) again and again repeat) they carry that person upon them by the will of God, whereon God hath imprinted and engraven an inviolable Majesty, So he.
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Cankred jealousie, the Stepdame of Vnity and Verity, hath so transported these Conspirators, that they have all this while laboured, by Arguments taken from the Condition of Impious, Irreligious, and Tyrannous Kings, to justifie their Rebelliousnesse against the Mirror of Morall Vertuousnesse, the Lamp of Religiousnesse, and Miracle of Clemency and Patience: besides, (in Morality) his Wisedom, Temperance, Charity, Iustice, Conjugall fidelity.
Cankered jealousy, the Stepdame of Unity and Verity, hath so transported these Conspirators, that they have all this while laboured, by Arguments taken from the Condition of Impious, Irreligious, and Tyrannous Kings, to justify their Rebelliousness against the Mirror of Moral Vertuousnesse, the Lamp of Religiousness, and Miracle of Clemency and Patience: beside, (in Morality) his Wisdom, Temperance, Charity, justice, Conjugal Fidis.
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The principall Oppositions they here make, are an Empeachment of their Liberty and Religion. Where could ever that Exclamation more justly have place, Prob hominum fidem! They will grant (I dare say) that his Royall Father, our late gracious Soveraign King JAMES of blessed memory, did deserve,
The principal Oppositions they Here make, Are an Empeachment of their Liberty and Religion. Where could ever that Exclamation more justly have place, Prob hominum fidem! They will grant (I Dare say) that his Royal Father, our late gracious Sovereign King JAMES of blessed memory, did deserve,
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before any other Prince, in his time, the title and sweetest of Posies, REX PACIFICUS; of which the Orator said, Dulce quidem nomen Pacis, res verò ipsa longe jucundissima.
before any other Prince, in his time, the title and Sweetest of Posies, REX PACIFICUS; of which the Orator said, Dulce quidem Nome Pacis, Rest verò ipsa long jucundissima.
But our King, having inherited this his Fathers Vertue, hath so improved it by his Clemency ▪ in publishing a late Proclamation, with such conditions of Peace and Graciousnesse towards these Conspirators, as may (if Comparison should be made) put all former ages to silence,
But our King, having inherited this his Father's Virtue, hath so improved it by his Clemency ▪ in publishing a late Proclamation, with such conditions of Peace and Graciousness towards these Conspirators, as may (if Comparison should be made) put all former ages to silence,
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2. We have referred the Contemplation of Religion to the last place, to the end it may be more lasting in the memory of the Hearer, concerning a Prince so Religious in himself, that if we shall call him The most Religious of Kings, what King could take exception? And then so favourable towards the Conspirators themselves,
2. We have referred the Contemplation of Religion to the last place, to the end it may be more lasting in the memory of the Hearer, Concerning a Prince so Religious in himself, that if we shall call him The most Religious of Kings, what King could take exception? And then so favourable towards the Conspirators themselves,
as to yeeld unto them whatsoever They have called Religion, excepting onely the extruding of Episcopacy; which nothing but Ignorance, Irreligiousnesse, and Heresie can condemn, as Unlawfull.
as to yield unto them whatsoever They have called Religion, excepting only the extruding of Episcopacy; which nothing but Ignorance, Irreligiousness, and Heresy can condemn, as Unlawful.
I will Epitomize all that I might say hereof in one sentence of S. Hierome (a Father who wrote sparingly of the dignity thereof) who speaking of the Apostles times, saith, that it was then instituted, Vt capite constituto Schismata tollerentur.
I will Epitomise all that I might say hereof in one sentence of S. Jerome (a Father who wrote sparingly of the dignity thereof) who speaking of the Apostles times, Says, that it was then instituted, Vt capite constituto Schismata tollerentur.
That is, That a Bishop being made an Head in his Diocesse, Schismes, which are ingendred in Parity, might be removed for the time past, and prevented for the future.
That is, That a Bishop being made an Head in his Diocese, Schisms, which Are engendered in Parity, might be removed for the time past, and prevented for the future.
But how now? Episcopacy by these Conspirators must be taken away, although two most pernicious Vipers shall take life by this their Resistance, Schisme in the Church, and Sedition in the Common-wealth.
But how now? Episcopacy by these Conspirators must be taken away, although two most pernicious Vipers shall take life by this their Resistance, Schism in the Church, and Sedition in the Commonwealth.
Principles which have been collected out of the Books of the Romish sect, and papers of the Conspirators, received from an authentique hand of an honourable Lord in Scotland, and intituled, The times require that the points following be pressed upon the people, &c.
Principles which have been collected out of the Books of the Romish sect, and papers of the Conspirators, received from an authentic hand of an honourable Lord in Scotland, and entitled, The times require that the points following be pressed upon the people, etc.
Apostolus docet omnes credentes mundi Potest• … ibus esse subjectos, nempe, sive Apostolus, &c. — ut tenet Chrysost. Euthem. Theod. & qui non Graeci? Espen. in Tit. 3. 1. digress. 10. pag. 5. 13. Paris Anno 1568.
Apostles docet omnes Believers mundi Potest• … ibus esse Subjects, nempe, sive Apostles, etc. — ut tenet Chrysostom Euthem. Theod. & qui non Greeks? Espen. in Tit. 3. 1. digress. 10. page. 5. 13. paris Anno 1568.
Epistles, which are recorded by B•nius, as of Pope Leo the first, Epist. 26. & 35. of Simplicius the first, Ep. 4. of Felix the third, Ep. 2. of Anastasius the first, Ep 78. of Pelagius the first ▪ 1 p 16. These before Gregory, and after him Martinus the first, Ep 3. Agatho the first, 1 p. ad Heraclium, Hadrian the first. Ep. ad Constant. Anno 770.
Epistles, which Are recorded by B•nius, as of Pope Leo the First, Epistle 26. & 35. of Simplicius the First, Epistle 4. of Felix the third, Epistle 2. of Anastasius the First, Epistle 78. of Pelagius the First ▪ 1 p 16. These before Gregory, and After him Martinus the First, Epistle 3. Agatho the First, 1 p. ad Heraclium, Hadriani the First. Epistle and Constant. Anno 770.
P•rsons in his Dolman, the French Jes. Lib. de jure Abdicationis; Majestas regni sita est magis in populo ▪ quàm in persona Regis. Pag. 36. Didymus Non populus in Principum gratiam factus, sed Principes in populi gratiam creati. Rainoldus de justa Authoritate; Rex humana Creatura est, quia ab hominibus constituta. The moderate Answer to Doctor Morton; People made election of Kings, &c.
P•rsons in his Dolman, the French Jes. Lib. de jure Abdicationis; Majestas Regni sita est magis in populo ▪ quàm in persona Regis. Page 36. Didymus Non populus in Principum gratiam factus, sed Princes in People gratiam creati. Rainoldus de Justa Authoritate; Rex Humana Creatura est, quia ab hominibus Constituted. The moderate Answer to Doctor Mortonum; People made election of Kings, etc.
Royard in dom. in 1. Advent. Rege constitute, non potest populus jugum Subjectionis repellere ▪ Et Cunerus lib ▪ de Offic.. Princip•• ▪ Sive electione, sive postulatione, vel successione, vel belli jure Princeps fiat, Principi tamen facto divinitus potestas adest.
Royard in dom. in 1. Advent. Rege constitute, non potest populus jugum Subjectionis repellere ▪ Et Cunerus lib ▪ de Office. Princip•• ▪ Sive election, sive postulatione, vel succession, vel Belli jure Princeps fiat, Principi tamen facto Divinely potestas adest.
Sit Cautio ad•ibenda, ut vires 〈 … 〉nt ad •oc idon•a• s•bd•••, alioqu• in •eli•ion•• Catholicae praej••i•tum ••d〈 … 〉. Cr••well in his Philopater. •gaine, Sub•••• Obe•i•n• •am s•am praeb•ant R••i•ae pro praesent• •••u• statu. Ibid. Modo vi••s •is s•pp••unt. Bannes in Thom. 2. qu 12. Art. 2. So also others of them.
Sit Caution ad•ibenda, ut vires 〈 … 〉nt ad •oc idon•a• s•bd•••, alioqu• in •eli•ion•• Catholic praej••i•tum ••d〈 … 〉. Cr••well in his Philopater. •gaine, Sub•••• Obe•i•n• •am s•am praeb•ant R••i•ae Pro praesent• •••u• Statu. Ibid Modo vi••s •is s•pp••unt. Banns in Tom 2. queen 12. Art. 2. So also Others of them.
See his Majesties large Declaration; where the Confessions of all the Reformed Churches are alleadged against them: Pag. 4. and Pag. 75. where the Profession of the present Reformed Churches of Gen•••, 〈 … 〉, and others, is avouched, •• 〈 … 〉 dislike of this Scottish Covenant, as being to them Offensive, and Scandalous, and of dangerous Consequence to Religion.
See his Majesties large Declaration; where the Confessions of all the Reformed Churches Are alleged against them: Page 4. and Page 75. where the Profession of the present Reformed Churches of Gen•••, 〈 … 〉, and Others, is avouched, •• 〈 … 〉 dislike of this Scottish Covenant, as being to them Offensive, and Scandalous, and of dangerous Consequence to Religion.
As for Luther, methinks the Conspirators should stand to their own Collection out of Luther, in his determination of this Question; Whether it were lawfull for the Germanes to resist the unjust violence of the Emperour? And his Resolution is, They may ▪ but mark his Reason; Because his authority is limited by a joynt power of the Princes Electors: Wherein (saith Luther) it differeth from the Monarchicall Government, such as is that of France and England. And will any Scottish have Scotland go for lesse? Beza also teacheth it to be The duty of every man to suffer injury, and to know that there is no other remedy for those that are subject unto Tyrants, but prayers and tears, and amendment of life. Adding, that in this Case, A privatis Lominibus non multùm absunt inferiores Magistratus. Beza Confess. fidei.
As for Luther, methinks the Conspirators should stand to their own Collection out of Luther, in his determination of this Question; Whither it were lawful for the Germane to resist the unjust violence of the Emperor? And his Resolution is, They may ▪ but mark his Reason; Because his Authority is limited by a joint power of the Princes Electors: Wherein (Says Luther) it differeth from the Monarchical Government, such as is that of France and England. And will any Scottish have Scotland go for less? Beza also Teaches it to be The duty of every man to suffer injury, and to know that there is no other remedy for those that Are Subject unto Tyrants, but Prayers and tears, and amendment of life. Adding, that in this Case, A privatis Lominibus non multùm absunt inferiores Magistratus. Beza Confess. fidei.
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