The Kings right briefely set downe in a sermon preached before the reuerend iudges at the assizes held in Reading for the county of Berks. Iune 28. 1619. By William Dickinson one of the fellowes of Merton Colledge in Oxford.
Psalme Lxxv. vers. vij. But God is the Iudge, &c. IN this Psalme is set downe the Resolutiō of a King or Iudge, that hee will hold an Assize: The reason of this his purpose is also shewed, which is the generall dissolution of manner• amongst the Inhabitants of the Earth, they are all out of square and loosed from the integrity of an holy conuersation.
Psalm Lxxv. vers. vij. But God is the Judge, etc. IN this Psalm is Set down the Resolution of a King or Judge, that he will hold an Assize: The reason of this his purpose is also showed, which is the general dissolution of manner• among the Inhabitants of the Earth, they Are all out of square and loosed from the integrity of an holy Conversation.
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Not our tongues onely, but our lands, our honours, our greatnes is our owne, Who is Lord ouer vs? and who shall call vs to an account of our doings? Thus like the flie in the Fable, they thinke all the smoake and dust of a more prosperous fortune to be raised vp by some absolute and vnquestionable power of their owne, deriued vppon them by a peculiar Law of necessitye, attending eyther the wombe that bare them,
Not our tongues only, but our Lands, our honours, our greatness is our own, Who is Lord over us? and who shall call us to an account of our doings? Thus like the fly in the Fable, they think all the smoke and dust of a more prosperous fortune to be raised up by Some absolute and unquestionable power of their own, derived upon them by a peculiar Law of necessity, attending either the womb that bore them,
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The holy Prophet to abate this vaine confidence and selfe-conceit in these kind of men, giues them to vnderstād, that in what eleuation soeuer they are, there notwithstanding this Iudge hath the supremacy:
The holy Prophet to abate this vain confidence and Self-conceit in these kind of men, gives them to understand, that in what elevation soever they Are, there notwithstanding this Judge hath the supremacy:
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for God is this Iudge. Heere is his commission, of extent and authority large enough, and it is his peculiar interest and worke, to set vp and pull downe. But God is &c.
for God is this Judge. Here is his commission, of extent and Authority large enough, and it is his peculiar Interest and work, to Set up and pull down. But God is etc.
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and not so boldly to intrude vpon the sacred prerogatiue & right of the Higher Powers, from whence euery inferior agent must acknowledge his place and power of operation,
and not so boldly to intrude upon the sacred prerogative & right of the Higher Powers, from whence every inferior agent must acknowledge his place and power of operation,
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The Angels stand yet indited of that treasonable thought, I will ascend into heauen, I will exalt my throne aboue the starres of God, I will be like the most high:
The Angels stand yet Indited of that treasonable Thought, I will ascend into heaven, I will exalt my throne above the Stars of God, I will be like the most high:
Wherein, First, we are to consider what it is to be The Iudge. Next, this Title and Commission is to be examined from whence a man may claime to bee so.
Wherein, First, we Are to Consider what it is to be The Judge. Next, this Title and Commission is to be examined from whence a man may claim to be so.
Iudicare to iudge, is a word of a Relatiue nature ymplying a reference betwixt diuers parties, the one of power to prescribe and rule, the other of an inferiour quality who is to be ruled and ordered by this power:
Iudicare to judge, is a word of a Relative nature ymplying a Referente betwixt diverse parties, the one of power to prescribe and Rule, the other of an inferior quality who is to be ruled and ordered by this power:
This power hath its degrees, for there is a supreame one, a Non vltra, beyond which no appleale can passe, (for otherwise there would be no order in things) & there must be subordinate powers that the burdē proue not too heauy,
This power hath its Degrees, for there is a supreme one, a Non vltra, beyond which no appleale can pass, (for otherwise there would be no order in things) & there must be subordinate Powers that the burden prove not too heavy,
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and appointeth a publike measure, Quatenus, Quomodo, & quovs { que } whereby all mens actions are to be squared and adiudged whether they be good, or whether they be euill.
and appoints a public measure, Quatenus, Quomodo, & quovs { que } whereby all men's actions Are to be squared and adjudged whither they be good, or whither they be evil.
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And the person endued with this greatnes is called Arbiter r•rum, Princeps, Dominus rerum temporum { que } vitae, neci { que } Domiuus, and (as the Hebrewes will haue it) Iudex super nos, a Iudge ouer vs. Which wordes were spoken of Moses, who had al full power and Commaund ouer the Israelites to order them by his Laws and Prescriptions, and to ordaine and substitute other inferiour Ministers ouer feuerall Tribes and societies to iudge them in smaller matters.
And the person endued with this greatness is called Arbiter r•rum, Princeps, Dominus rerum Temporum { que } vitae, neci { que } Domiuus, and (as the Hebrews will have it) Judge super nos, a Judge over us Which words were spoken of Moses, who had all full power and Command over the Israelites to order them by his Laws and Prescriptions, and to ordain and substitute other inferior Ministers over feuerall Tribes and societies to judge them in smaller matters.
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And that the word Iudge, will beare this signification, it is euident by that suite which the Elders of ISRAELL made to Samuell, that they might haue A King like other Nations to IVDGE them, that is, to rule ouer them and gouerne them, not as a forensicall and inferiour Iudge, or as Samuell himselfe did:
And that the word Judge, will bear this signification, it is evident by that suit which the Elders of ISRAEL made to Samuel, that they might have A King like other nations to JUDGE them, that is, to Rule over them and govern them, not as a forensical and inferior Judge, or as Samuel himself did:
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As it may appeare by his owne and his successors manners described by Samuel, which shew that he was not onely to haue Iurisdictionem, but Dominium ouer their persons and estates.
As it may appear by his own and his Successors manners described by Samuel, which show that he was not only to have Iurisdictionem, but Dominium over their Persons and estates.
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And truely if Semper optimum quod primum, I cannot conceiue where this right and title can more properly rest then vpon God, as my text speakes, Deus est Iudex, God is the Iudge.
And truly if Semper optimum quod primum, I cannot conceive where this right and title can more properly rest then upon God, as my text speaks, Deus est Judge, God is the Judge.
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And what could haue beene done more, to shew to whom it belonged to bee The Iudge. Fecit & donauit, First he created all things, not vpon compulsion or commaund (for this were to acknowledge a Superior.) Sed quia voluit, it pleased him to say, Let things bee, and they were made.
And what could have been done more, to show to whom it belonged to be The Judge. Fecit & donauit, First he created all things, not upon compulsion or command (for this were to acknowledge a Superior.) said quia voluit, it pleased him to say, Let things be, and they were made.
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So when the same Prophet had proued God to be the Lord, and none else besides him, that is, that selfe-being, Maiesty & power by which all things are, and,
So when the same Prophet had proved God to be the Lord, and none Else beside him, that is, that self-being, Majesty & power by which all things Are, and,
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And truely all the discourse of man cannot find out a better reason why God should be The Iudge and Law-giuer to all things, then because he made them.
And truly all the discourse of man cannot find out a better reason why God should be The Judge and Lawgiver to all things, then Because he made them.
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saith the Prophet, shall the Clayd men, and other creatures say to him that fashioned them, What makst thou to rule ouer vs? Nay, rather let euery one,
Says the Prophet, shall the Clayed men, and other creatures say to him that fashioned them, What Makest thou to Rule over us? Nay, rather let every one,
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whether he be a vessell of honour or dishonour, content himselfe with his place, & submit his will to the obedience of those Lawes which his maker hath set downe to be obserued.
whither he be a vessel of honour or dishonour, content himself with his place, & submit his will to the Obedience of those Laws which his maker hath Set down to be observed.
And of all creatures men haue most cause to yeeld their obedience vnto God as The Iudge, not onely Quia fecit, because he made them, Sed donauit too, hee hath bestowed on them those honours and priuiledges which may iustly challenge this acknowledgement from them, that hee is The Iudge. For whether we shall consider him as Father, who hath deuided his liuing, and assignd to euery Child his place and calling, and meanes to liue by;
And of all creatures men have most cause to yield their Obedience unto God as The Judge, not only Quia fecit, Because he made them, said donauit too, he hath bestowed on them those honours and privileges which may justly challenge this acknowledgement from them, that he is The Judge. For whither we shall Consider him as Father, who hath divided his living, and assigned to every Child his place and calling, and means to live by;
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howsoeuer I say we vnderstand of him, hee is alwaies to bee held The Iudge amongst vs. The reason of men hath giuen this prerogatiue to a Father in his own Family, to a Land-lord amongst his Tenants & seruants, to a King amongst his Subiects, to be Law-giuer and Iudge. And this reason is but a beame and ray of that reason engrafted into euery mans vnderstanding, by which as he acknowledgeth God to bee, hee also holds him to bee Iudge, and the supreame disposer of his life and goods & manners.
howsoever I say we understand of him, he is always to be held The Judge among us The reason of men hath given this prerogative to a Father in his own Family, to a Landlord among his Tenants & Servants, to a King among his Subjects, to be Lawgiver and Judge. And this reason is but a beam and ray of that reason engrafted into every men understanding, by which as he acknowledgeth God to be, he also holds him to be Judge, and the supreme disposer of his life and goods & manners.
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Tully in his second booke of Lawes, layes downe this as a Maxime in Policy, Sit hoc a principio persuasum civihus, &c. Let this be a Principle agreed vpon by all the Citizens and Subiects, Dominos esse omnium rerum et moderatores Does, ea { que } que geruntur eorum geri iudicio et numine.
Tully in his second book of Laws, lays down this as a Maxim in Policy, Fit hoc a principio Persuasum civihus, etc. Let this be a Principle agreed upon by all the Citizens and Subjects, Dominos esse omnium rerum et moderatores Does, ea { que } que geruntur Their geri Judicio et numine.
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but the spirit which is of God, that wee might know the Lord to bee our Iudge, our Lawgiuer and King. And thus much bespoken of the roote and spring from whence the title and claime to all Principallity and power is to be deduced;
but the Spirit which is of God, that we might know the Lord to be our Judge, our Lawgiver and King. And thus much bespoken of the root and spring from whence the title and claim to all Principality and power is to be deduced;
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Some power hee hath put ouer and deputed to such amongst vs as hee knoweth fittest for so high a calling, whom also he doth adopt as it were into his name and Family.
some power he hath put over and deputed to such among us as he Knoweth Fittest for so high a calling, whom also he does adopt as it were into his name and Family.
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Now all the matter is to know, ad quos Dei sermo factus est, to what sort of men the word of God comes, Ego dixi &c. Ihaue said ye are Gods. And it should seeme by the analogie of the Scriptures that it is spoken to a select sort of men, of eminence and superlatiue worth & place.
Now all the matter is to know, ad quos Dei sermon factus est, to what sort of men the word of God comes, Ego I have said etc. Ihaue said you Are God's And it should seem by the analogy of the Scriptures that it is spoken to a select sort of men, of eminence and superlative worth & place.
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Horeb is called the Mountaine of God, the taller Caedars, the Caedars of God, Ninevie, the Citty of God, and the more religions sort of men, the Sons of God, and the Arke is called Iehouah, quòd symbolum esset proesentiae ipsius Iehovae, as Zanchius saith.
Horeb is called the Mountain of God, the Taller Cedars, the Cedars of God, Nineveh, the city of God, and the more Religions sort of men, the Sons of God, and the Ark is called Jehovah, quòd Symbol esset proesentiae Himself Iehovae, as Zanchius Says.
as of Kings, and Princes, which S. Peter confesseth to bee Supreame, and St. Paul calleth by the name of the Higher Powers, to which, euery soule must bee subiect.
as of Kings, and Princes, which S. Peter Confesses to be Supreme, and Saint Paul calls by the name of the Higher Powers, to which, every soul must be Subject.
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Dicendo omnis, saith Caietan, neminem excipit, and not onely our goods and bodies, but our liues also ought to bee subiect to secular Princes in that they may lawfully require.
Dicendo omnis, Says Caietan, neminem excipit, and not only our goods and bodies, but our lives also ought to be Subject to secular Princes in that they may lawfully require.
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To whom then God hath said Dij estis Yee are Gods, (heeres their inuestiture) they are Kings, Princes, Law-giuers, and the Iudges of the Earth: ( Non sunt haec inanium figmentorum, sed rerum verissimarum tituli, ) And againe, they who are Kings, and Law-giuers, and Iudges, are Gods, as it is in Exod. 22. Thou shalt not reuile the Gods,
To whom then God hath said Dij Ye are Ye Are God's, (Heres their investiture) they Are Kings, Princes, Lawgivers, and the Judges of the Earth: (Non sunt haec inanium figmentorum, sed rerum verissimarum Titles,) And again, they who Are Kings, and Lawgivers, and Judges, Are God's, as it is in Exod 22. Thou shalt not revile the God's,
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But some will say, all Kings and Iudges, doe not behaue themselues in their places as Gods; some are Vsurpers, others Tyrants, many are prophane and wicked persons, Neither fearing God, nor regarding man:
But Some will say, all Kings and Judges, do not behave themselves in their places as God's; Some Are Usurper's, Others Tyrants, many Are profane and wicked Persons, Neither fearing God, nor regarding man:
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But to cut these men off from their conclusion, they must vnderstand, that notwithstanding the person and power of the King is alwaies sacred and inuiolable.
But to Cut these men off from their conclusion, they must understand, that notwithstanding the person and power of the King is always sacred and inviolable.
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It sufficeth that being vnder we must obey, not only for feare, but for conscience sake, least through our disobedience, our conscience accuse vs, for resisting the Ordinance of God,
It Suffices that being under we must obey, not only for Fear, but for conscience sake, least through our disobedience, our conscience accuse us, for resisting the Ordinance of God,
It is spoken as I take it vnto the Princes thēselues (who say, Haue wee not taken to vs Hornes by our owne strength? ) and not to those men ouer whome it hath pleased God to suffer them to rule;
It is spoken as I take it unto the Princes themselves (who say, Have we not taken to us Horns by our own strength?) and not to those men over whom it hath pleased God to suffer them to Rule;
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How wast not thou afraid saith he, to stretch forth thine hand to destroy the Lords annointed? Ieremiah, aduised the Captiue •ewes to pray vnto the Lord for the peace of Babylon, for in peace thereof, shall ye haue peace, though in the mean time Nebuchadnezer was a prophane and wicked Tyrant.
How wast not thou afraid Says he, to stretch forth thine hand to destroy the lords anointed? Jeremiah, advised the Captive •ewes to pray unto the Lord for the peace of Babylon, for in peace thereof, shall you have peace, though in the mean time Nebuchadnezzar was a profane and wicked Tyrant.
And lastly wise Salomon aduiseth all men, not so much as in thought to wish euill vnto to the King, for saith he, A bird of the ayre shal carry the voice,
And lastly wise Solomon adviseth all men, not so much as in Thought to wish evil unto to the King, for Says he, A bird of the air shall carry the voice,
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I goe on with that which I was about to shew, That Kings are Gods, Portantes imaginem caelestis Dei, bearing the image of that Maiesty and power which is in heauen:
I go on with that which I was about to show, That Kings Are God's, Portantes imaginem caelestis Dei, bearing the image of that Majesty and power which is in heaven:
To whom as Nihil acceptius quàm concilia, caetus { que } hominum iure socia•i quae ciuitates appellantur, so Harum rectores et conse•uatores hinc profecti, saith an Heathen Author.
To whom as Nihil acceptius quàm Concilia, Caetus { que } hominum iure socia•i Quae Civitates appellantur, so Harum Rectores et conse•uatores hinc profecti, Says an Heathen Author.
And truely if wee obserue the practise of meere naturall men, who eyther did or sought to rule ouer any company of men, we shall find it to be a generall receiu'd opinion among them & suppos d, That Kings & Princes were to be Gods, or at the least of their line and race,
And truly if we observe the practice of mere natural men, who either did or sought to Rule over any company of men, we shall find it to be a general received opinion among them & Suppose worser, That Kings & Princes were to be God's, or At the least of their line and raze,
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or appointed to be so by the Gods. And accordingly founders and reformers and the gouernours of Common-wealths delt with the people alwaies pretending some Diuinity,
or appointed to be so by the God's And accordingly founders and reformers and the Governors of Commonwealths dealt with the people always pretending Some Divinity,
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and after they had laid the foundations of a Citty, neither of them would presume to take vpon him to be a King before the Gods by some auspicious signes should point out the man, who at length also was made a God by the Senate.
and After they had laid the foundations of a city, neither of them would presume to take upon him to be a King before the God's by Some auspicious Signs should point out the man, who At length also was made a God by the Senate.
Numa Pompilius succeeded him, who was much beholding to the Goddesse Aegeria, for that great estimation and authority hee had amongst his rude Subiects.
Numa Pompilius succeeded him, who was much beholding to the Goddess Aegeria, for that great estimation and Authority he had among his rude Subjects.
So among the States and Principallities of the Greekes wee shall scarce number one which is not reported to be founded by some God, and gouernd by some of their offspring.
So among the States and Principalities of the Greeks we shall scarce number one which is not reported to be founded by Some God, and governed by Some of their offspring.
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The Persians in plaine tearms honor'd & reuerenced their Kings as though they were Gods. I might spend much time in setting downe all the waies that Princes haue vsed to witnesse vnto their Subiects their Deity,
The Persians in plain terms honoured & reverenced their Kings as though they were God's I might spend much time in setting down all the ways that Princes have used to witness unto their Subjects their Deity,
Another will be called the Sonne of Iupiter, another Frater Solis et Lunae, a third Filius et nepos Dei; and Octauius Caesar, Augustus, as if hee had beene somewhat more then humane.
another will be called the Son of Iupiter, Another Frater Solis et Lunae, a third Filius et nepos Dei; and Octavius Caesar, Augustus, as if he had been somewhat more then humane.
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Et Imperatori, saith Vegetius, cum Augusti nomen accepit, tanquam praesenti et corporali Deo fidelis praestanda devotio, et impendendus pervigil famulatus.
Et Imperatori, Says Vegetius, cum August Nome accepit, tanquam praesenti et corporali God Fidelis praestanda Devotion, et impendendus pervigil famulatus.
Thus we may see that as all men did thinke Kings and Princes were more then ordinary men, quibus est coelestis origo: so accordingly Princes pretended some kind of diuinity or other,
Thus we may see that as all men did think Kings and Princes were more then ordinary men, quibus est coelestis origo: so accordingly Princes pretended Some kind of divinity or other,
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And to conclude this point, the Kings of this Island euen to this day to shew to the world from whence their sacred power is deriued, beare amōgst their titles Deigratiâ, by the Grace and appointment of GOD King of Great Brittaine; and againe the French inscription, God and my right. His Right of Soueraignity stampt as it were and seal'd vnto him with the image and superscription of GOD.
And to conclude this point, the Kings of this Island even to this day to show to the world from whence their sacred power is derived, bear amongst their titles Deigratiâ, by the Grace and appointment of GOD King of Great Britain; and again the French inscription, God and my right. His Right of Sovereignty stamped as it were and sealed unto him with the image and superscription of GOD.
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Amongst the rest man as he is neerest, and of men, the King is most like vnto God; I speake not of that which is common with other men, there is in him somewhat more peculiar and indiuiduall wherin no man can claime a part.
among the rest man as he is nearest, and of men, the King is most like unto God; I speak not of that which is Common with other men, there is in him somewhat more peculiar and Individu wherein no man can claim a part.
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The Apostle by a Periphrasis plainely cals him so, Portans omnia, Vphold-all thinges. The heathen also could affirme of their principall God Iupiter, that he was Stator statilio { que } on whom the great house and frame of Heauen and earth reclineth and stayeth it selfe, as on its proper foundation.
The Apostle by a Periphrasis plainly calls him so, Portans omnia, Vphold-all things. The heathen also could affirm of their principal God Iupiter, that he was Stator statilio { que } on whom the great house and frame of Heaven and earth reclineth and stays it self, as on its proper Foundation.
onely the King is the Foundation; and as it were the Selfe-praeexistence and axis of the Common-wealth, vpon whose wel-being & good Lawes the whole state of things,
only the King is the Foundation; and as it were the Selfe-praeexistence and axis of the Commonwealth, upon whose well-being & good Laws the Whole state of things,
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Secondly, Kings, as God, worke all in all within their owne Territory and Dominion, and as Christ said to Pilat, Thou couldst haue no power at all against me,
Secondly, Kings, as God, work all in all within their own Territory and Dominion, and as christ said to Pilat, Thou Couldst have no power At all against me,
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For as in the body of man the soule is said to be at once in the whole and euery part, the hand, the eye, the foot, euery member receiueth its enablement and measure of working from the soule,
For as in the body of man the soul is said to be At once in the Whole and every part, the hand, the eye, the foot, every member receiveth its enablement and measure of working from the soul,
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A Cedro qui est in Lebanon vs { que } ad Hyssopum, from him that rideth on the Kings horse vnto the petty Constable the worker & moouer is the same, all are as it were animated & enabled in their places and offices by one and the same Soule, The King. Let not any man therefore forget himselfe,
A Cedars qui est in Lebanon us { que } ad Hyssopum, from him that rides on the Kings horse unto the Petty Constable the worker & mover is the same, all Are as it were animated & enabled in their places and Offices by one and the same Soul, The King. Let not any man Therefore forget himself,
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and take vpon him to be the onely Agent and Controler or a disputer vpon all passages and matters of the Common-wealth. The Soule that is in the hand is not to doe all,
and take upon him to be the only Agent and Controller or a disputer upon all passages and matters of the Commonwealth. The Soul that is in the hand is not to do all,
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Let not the Common sence doe the duty, or question the power of the Will, or the Phancy meddle with matters belonging to the Vnderstanding; Officers and Iudges must doe no more then what is committed to their charge,
Let not the Common sense do the duty, or question the power of the Will, or the Fancy meddle with matters belonging to the Understanding; Officers and Judges must do no more then what is committed to their charge,
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least this censure fall vpon them, Cum essetis Ministri Regni illius, non rectè iudicastis, When ye were ministers of the Kingdome to gouerne and command in smaller matters, yee did not iudge aright,
lest this censure fallen upon them, Cum essetis Ministri Regni Illius, non rectè iudicastis, When you were Ministers of the Kingdom to govern and command in smaller matters, ye did not judge aright,
Hitherto of this point, and what naturall reason and discourse, the analogie and neere resemblance of Powers, and Gods own word hath ioyned together, let no man presume to put asunder.
Hitherto of this point, and what natural reason and discourse, the analogy and near resemblance of Powers, and God's own word hath joined together, let no man presume to put asunder.
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but in all other vertues they may be like vnto their Father. Be ye therefore perfect, saith the true and onely begotten Sonne of GOD, euen as your Father which is in heauen is perfect, and bee yee holy for I am holy.
but in all other Virtues they may be like unto their Father. Be you Therefore perfect, Says the true and only begotten Son of GOD, even as your Father which is in heaven is perfect, and be ye holy for I am holy.
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The light of their good example like the rising Sunne must passe into all the corners of their Dominions, They are To defend the poore and Fatherlesse, to doe Iustice to the afflicted, and needie, to deliuer and rid them out of the hand of the wicked, to protect and support the Church, to punish offenders, to maintaine peace, & loue amongst all men.
The Light of their good Exampl like the rising Sun must pass into all the corners of their Dominions, They Are To defend the poor and Fatherless, to do justice to the afflicted, and needy, to deliver and rid them out of the hand of the wicked, to Pact and support the Church, to Punish offenders, to maintain peace, & love among all men.
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The Apostle enioyneth the beleeuing Romanes, to render to all, their dues, much more vnto the KING, tribute to whome tribute is due, custome to whome custome, feare to whom feare, honour to whom honour;
The Apostle enjoineth the believing Romans, to render to all, their dues, much more unto the KING, tribute to whom tribute is due, custom to whom custom, Fear to whom Fear, honour to whom honour;
And St. Peter aduiseth all men that next to the feare of God, they should Honour the King, whether an Apostle saith St. Chrysostome, or an Evangelish,
And Saint Peter adviseth all men that next to the Fear of God, they should Honour the King, whither an Apostle Says Saint Chrysostom, or an Evangelish,
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and that without any preiudice to good Religion and piety, or to any liberty & priuiledge of grace and spirituall calling that GOD hath pleased to vouchsafe vnto him aboue his fellowes, Sed non omnes vocem hanc accipiunt, all men are not willing to heare of this doctrine.
and that without any prejudice to good Religion and piety, or to any liberty & privilege of grace and spiritual calling that GOD hath pleased to vouchsafe unto him above his Fellows, said non omnes vocem hanc accipiunt, all men Are not willing to hear of this Doctrine.
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When passion leades the line, we may obserue euery particular man almost to take vpon him to be a God, and The Iudge, and a Reuenger to execute wrath vppon him that doth evill Who is reuiled, that back-biteth not againe? Who is threatned, that threatneth not? Who is in any sort offended and crost, that seeketh not reuenge? For cursings wee repay cursings, stripes for stripes, wrongs for wrongs.
When passion leads the line, we may observe every particular man almost to take upon him to be a God, and The Judge, and a Revenger to execute wrath upon him that does evil Who is reviled, that backbiteth not again? Who is threatened, that threatens not? Who is in any sort offended and crossed, that seeks not revenge? For cursings we repay cursings, stripes for stripes, wrongs for wrongs.
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Alas (Beloued) why should another mans malice and violence make vs ill, and to transgresse against the law of our Maker? Happily one foot kicks the other, shall that spurne againe? One hand wounds the other, shall the other hand stabb? Shall the mouth deny to receiue,
Alas (beloved) why should Another men malice and violence make us ill, and to transgress against the law of our Maker? Happily one foot kicks the other, shall that spurn again? One hand wounds the other, shall the other hand stab? Shall the Mouth deny to receive,
or the teeth to chew meate, because some other member hath offended them? That body cannot long endure where euery part and member shall presume to be its owne ludge and executioner.
or the teeth to chew meat, Because Some other member hath offended them? That body cannot long endure where every part and member shall presume to be its own ludge and executioner.
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O that man would consider how sneeke and gentle a creature GOD hath created him to bee? That of all other creatures he hath onely sent him disarmed into the Feild, to teach him to suffer, not to fight;
Oh that man would Consider how sneek and gentle a creature GOD hath created him to be? That of all other creatures he hath only sent him disarmed into the Field, to teach him to suffer, not to fight;
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but to teach vs by his example with patience to attend the pleasure of our Iudge) In suffering threatned not, but committed himselfe to him that iudgeth righteously.
but to teach us by his Exampl with patience to attend the pleasure of our Judge) In suffering threatened not, but committed himself to him that Judgeth righteously.
All of vs, I know not by what ill spirit set on being desperately prone both to giue and execute sentence vppon our owne wronges (if happily wrongs) by dint of sword and bloody death.
All of us, I know not by what ill Spirit Set on being desperately prove both to give and execute sentence upon our own wrongs (if happily wrongs) by dint of sword and bloody death.
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Amongst other reasons why God appointed pointed and set vp Kings and Princes to rule ouer the Sonnes of men, I thinke this was not the least, that in so quarrelling a generation,
among other Reasons why God appointed pointed and Set up Kings and Princes to Rule over the Sons of men, I think this was not the least, that in so quarreling a generation,
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Leaue a passage for this insolence, let euery man haue the freedome of his owne sword, suffer them to abuse their owne bodies and liues vnto the satisfiyung of the bloudy purpose of their owne or other mens desperate & malicious disposition, there will soone be an end of all ciuill society,
Leave a passage for this insolence, let every man have the freedom of his own sword, suffer them to abuse their own bodies and lives unto the satisfiyung of the bloody purpose of their own or other men's desperate & malicious disposition, there will soon be an end of all civil society,
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and to hold them within compasse of their good behauiour, did euen from the beginning ordaine overseers & Iudges to giue Lawes vnto them to liue by, to moderate their courses and causes according to equity and right,
and to hold them within compass of their good behaviour, did even from the beginning ordain Overseers & Judges to give Laws unto them to live by, to moderate their courses and Causes according to equity and right,
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But the hot-spurd Duellers and braue spirits of these daies hold it for an argument of a degenerous spirit to wait for an indifferent examination of their disgraces,
But the hot-spurd Duellers and brave spirits of these days hold it for an argument of a degenerous Spirit to wait for an indifferent examination of their disgraces,
Thus while they hastily preuent and anticipate the course of law in rectifiyng and redressing their owne iniuries and losses, they become the greatest iniurers themselues.
Thus while they hastily prevent and anticipate the course of law in rectifiyng and redressing their own injuries and losses, they become the greatest injurers themselves.
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The reason heereof was because they went beyond their commission in violating those persons whom the King had receiued into his fauour to be his seruants and friends.
The reason hereof was Because they went beyond their commission in violating those Persons whom the King had received into his favour to be his Servants and Friends.
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And as often as it shall be said, he ouerthrew many Thousands of Persians, it shall be likewise oppos d that he slew Calistenes: as often as it shall be said that hee vanquished Darius the great King, it shall bee remembred also that hee slew Calistenes, &c. The like may be more truely said to our braue-killing Gallants, They are Noble and potent you'le say, I but they haue kild a man;
And as often as it shall be said, he overthrew many Thousands of Persians, it shall be likewise oppos worser that he slew Calistenes: as often as it shall be said that he vanquished Darius the great King, it shall be remembered also that he slew Calistenes, etc. The like may be more truly said to our braue-killing Gallants, They Are Noble and potent You'll say, I but they have killed a man;
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they haue or are able to doe some seruice to the state, but yet they haue kild a man, they are rich and much in fauour with the times, I but they haue kild a man:
they have or Are able to do Some service to the state, but yet they have killed a man, they Are rich and much in favour with the times, I but they have killed a man:
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And are not we all brothers of one Father? all Subiect and seruants vnder one King? parts and members of one body? While wee stand in these tearmes of relation wee haue not power to dispose of our selues and other men as we list.
And Are not we all Brother's of one Father? all Subject and Servants under one King? parts and members of one body? While we stand in these terms of Relation we have not power to dispose of our selves and other men as we list.
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If no worldly consideration can make vs to hold our hands, yet let the thought of the accompt wee are to make before God perswade vs to a better temper.
If not worldly consideration can make us to hold our hands, yet let the Thought of the account we Are to make before God persuade us to a better temper.
while the Enemie is in our eye, the Flesh smarts, heate preuailes, and nature bids kill rather then be kild) But if in what state wee dye wee shall bee iudged, I doe not see what colour of Plea wee shall find for our selues.
while the Enemy is in our eye, the Flesh smarts, heat prevails, and nature bids kill rather then be killed) But if in what state we die we shall be judged, I do not see what colour of Plea we shall find for our selves.
& suffer vs not to be led into the pit of eternall death, while wee haue our Swords in our hands, malice and violence is in our breasts, furie and rednesse in our eyes,
& suffer us not to be led into the pit of Eternal death, while we have our Swords in our hands, malice and violence is in our breasts, fury and redness in our eyes,
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and the bleeding wounds of a departing Soule pleads for vengeance against vs. While it is to day therfore, Let vs put on bowels of mercies, kindnesse, humblenesse of mind, meekenesse, long suffering, forbearing one another,
and the bleeding wounds of a departing Soul pleads for vengeance against us While it is to day Therefore, Let us put on bowels of Mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one Another,
From these Scripturemen proceede these vncharitable diuisions, and suspicions that are amonst the people, by these are Treasons, inuasions, rebellions, murthers contriu'd and further'd:
From these Scripturemen proceed these uncharitable divisions, and suspicions that Are amongst the people, by these Are Treasons, invasions, rebellions, murders contrived and furthered:
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Heer's one that is made a Iudge, and indeed a vniuersall One, iudging all things, Tam spiritualia, quàm temporalia, saith Bellarmine, and is iudged of no man, heer's his absolutenesse and supremacie aboue all, hee hath no Superior to controule or censure him.
Here's one that is made a Judge, and indeed a universal One, judging all things, Tam spiritualia, quàm Temporal, Says Bellarmine, and is judged of no man, here's his absoluteness and supremacy above all, he hath no Superior to control or censure him.
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The Minor they supply thus, But Church-men who are annoynted and receiued into the Church by the Bishops, that is as, Stapleton will haue it, Pastores et Doctores Ecclesiae, are the Spirituall-men; therefore to them it appertaines to bee The Iudge. To this wee answere,
The Minor they supply thus, But Churchmen who Are anointed and received into the Church by the Bishops, that is as, Stapleton will have it, Pastors et Doctors Ecclesiae, Are the Spirituall-men; Therefore to them it appertains to be The Judge. To this we answer,
First to Iudge, in this place, is to discerne and to distinguish betwixt all true and false Doctrine, Quae ad vitam et iustitiam sufficit, (which may bee euerie good mans case so farre foorth as hee is enabled by the spirit of wisedome,) and not to sit on a Throne of Maiestie, iudging all the Tribes and Families,
First to Judge, in this place, is to discern and to distinguish betwixt all true and false Doctrine, Quae ad vitam et iustitiam sufficit, (which may be every good men case so Far forth as he is enabled by the Spirit of Wisdom,) and not to fit on a Throne of Majesty, judging all the Tribes and Families,
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well, because Bellarmine will needs haue the Pope to be this spirituall man, Let vs try, An sit ex Deo, whether Gods Ego dixi, hath past vpon him or not.
well, Because Bellarmine will needs have the Pope to be this spiritual man, Let us try, an sit ex God, whither God's Ego I have said, hath passed upon him or not.
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how spirituall soeuer Bellarmine and others will make him, wee shall hardly receiue him for the Supreame Iudge ouer vs. Now what saith the word of God? Where is it written, Peter or the successor of Peter, Ego dixi Dij estis, I haue said yee are Gods? Indeed it is not to bee denied but that the Scriptures speake of one, Who exalteth himselfe aboue all that is called God,
how spiritual soever Bellarmine and Others will make him, we shall hardly receive him for the Supreme Judge over us Now what Says the word of God? Where is it written, Peter or the successor of Peter, Ego I have said Dij Ye are, I have said ye Are God's? Indeed it is not to be denied but that the Scriptures speak of one, Who Exalteth himself above all that is called God,
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I say I must beleeue that they cannot altogether so cleerely proue their title both of Exemption and Supremacy ouer all States and Princes, to bee so good as they pretend. Hitherto of these.
I say I must believe that they cannot altogether so clearly prove their title both of Exemption and Supremacy over all States and Princes, to be so good as they pretend. Hitherto of these.
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There be more sorts of offenders in this kind, if the time and present occasion of this meeting did not rather expect others then my selfe to bee the accuser of them;
There be more sorts of offenders in this kind, if the time and present occasion of this meeting did not rather expect Others then my self to be the accuser of them;
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Fayre pretences, for foule deedes, Heere's Iacobs voyce, but their hands are as rough as Esaues. Indeede it is true that the reputation of a man may bee lawfully vindicated,
Fair pretences, for foul Deeds, Here's Iacobs voice, but their hands Are as rough as Esau. Indeed it is true that the reputation of a man may be lawfully vindicated,
The opinion and voyce of the people is to bee gained or satisfied, some malitious or ambitious humour of our owne to bee stopt, some better fortune to bee raysed;
The opinion and voice of the people is to be gained or satisfied, Some malicious or ambitious humour of our own to be stopped, Some better fortune to be raised;
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Let the feare and wisedome of the Lord bee vppon you, take heede, and doe according to all that the LORD by the hand of our Moses hath commaunded you this day,
Let the Fear and Wisdom of the Lord be upon you, take heed, and do according to all that the LORD by the hand of our Moses hath commanded you this day,
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Seld. Titles of Honour. 1. part c. 3. de Alexand. Plut. Q. Curt. De Sapore Ammianus Marcel. Lonicer chr. tom 1. l. 1. Dion. Aug. 1.53. l. 2. c. 5.
Seld. Titles of Honour. 1. part c. 3. de Alexander Plutarch Q. Curt. De Sapore Ammianus Marcel. Lonicer Christ. tom 1. l. 1. Dion. Aug. 1.53. l. 2. c. 5.
