Cæsars penny, or A sermon of obedience proving by the practise of all ages, that all persons ought to be subiect to the King, as to the superiour. Preached at St Maries in Oxford at the Assises the 24 of Iuly 1610. By Iohn Dunster Master of Arts and Fellow of Magdal. Colledge.
WHEN these Catholique Christians, dispersed Iewes, or converted Gentiles, to whom St. Peter addresseth this his Catholike Epistle, were eagerly driven at by the secular Arme of Pagan Infidels: & it should seem vpon the wonted,
WHEN these Catholic Christians, dispersed Iewes, or converted Gentiles, to whom Saint Peter Addresseth this his Catholic Epistle, were eagerly driven At by the secular Arm of Pagan Infidels: & it should seem upon the wonted,
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and colorable accusation of all Primitiue Christians (Nos infamamur circa Maiestatē Imperij, saith Tertullian ) that they did deny obedience to the civill Magistrate, as if they were the only Sonnes of Beliall, men without yoak:
and colorable accusation of all Primitive Christians (Nos infamamur circa Maiestatē Imperij, Says Tertullian) that they did deny Obedience to the civil Magistrate, as if they were the only Sons of Belial, men without yoke:
& not Antichrist were that NONLATINALPHABET, that lawlesse, & transcēdēt mā (2. Thess. 2.) & came into the world, Non tollere peccata, sed iura mundi;
& not Antichrist were that, that lawless, & transcendent man (2. Thess 2.) & Come into the world, Non tollere Peccata, sed Jerusalem mundi;
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a point so far mistaken of them, that if ever nation, it was the people of God, take it Iewish or Christian, whether you will, that doted vpon Magistrates, for they would rather haue non Deum then non regem: no God, thē no King at all, They haue not cast thee away,
a point so Far mistaken of them, that if ever Nation, it was the people of God, take it Jewish or Christian, whither you will, that doted upon Magistrates, for they would rather have non God then non regem: no God, them no King At all, They have not cast thee away,
but they haue cast me away, that I should not raigne ouer thē, in that they said, make vs a king to iudge vs like all nations (1. Sam. 8.) when these Catholike Christians (I say) were greivously,
but they have cast me away, that I should not Reign over them, in that they said, make us a King to judge us like all Nations (1. Sam. 8.) when these Catholic Christians (I say) were grievously,
but to perswade them in all humble obsequiousnesse to submit their necks vnder the yoak of Infidels, and to offer their throats vnto the sword of the civill Magistrate, in these words; Therefore submit &c.
but to persuade them in all humble obsequiousness to submit their necks under the yoke of Infidels, and to offer their throats unto the sword of the civil Magistrate, in these words; Therefore submit etc.
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He who gaue the Empire to Iulius Caesar, gaue it also to Marius: to Augustus, and to Nero, to Constantine the Christian, and to Iulian the Apostated Infidell.
He who gave the Empire to Julius Caesar, gave it also to Marius: to Augustus, and to Nero, to Constantine the Christian, and to Iulian the Apostated Infidel.
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NONLATINALPHABET. The King as the superiour, & to other Inferiour Magistrates, as his subordinat Lieu-tenants; to Pharaoh, and to Ioseph; to Caesar, and to Pilate; to Moses and to his Sanadrim.
. The King as the superior, & to other Inferior Magistrates, as his subordinate Lieutenants; to Pharaoh, and to Ioseph; to Caesar, and to Pilate; to Moses and to his Sanhedrin.
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Or thirdly, propter Dominum for the Lord, huius exemplum ostendentem: giving vs an example hereof in his own persō: NONLATINALPHABET: here is the verie word NONLATINALPHABET; he was subiect vnto them;
Or Thirdly, propter Dominum for the Lord, Huius exemplum ostendentem: giving us an Exampl hereof in his own person:: Here is the very word; he was Subject unto them;
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Romani Caesaris potestatem Christus super se quo { que } fatetur fuisse ordinatā: (S. Be.) Christ cōfesseth that the power of the Roman Emperor was over him to: and an other where:
Romani Caesaris potestatem Christus super se quo { que } fatetur Fuisse ordinatā: (S. Be.) christ Confesses that the power of the Roman Emperor was over him to: and an other where:
but if he bid vs to bow the knee to Baal, or to leaue a hoofe behinde vs in Egypt, or not to name Iesus in our preaching and profession, there we are forbidden saith he: who forbiddeth? A greater power Da veniam Imperator, tu Carcerem ille gehennā.
but if he bid us to bow the knee to Baal, or to leave a hoof behind us in Egypt, or not to name Iesus in our preaching and profession, there we Are forbidden Says he: who forbiddeth? A greater power Dam veniam Imperator, tu Carcerem Isle gehennā.
Be yee subiect, &c. Yee who are called at the 9. v. A chosen generation: a royall Priesthoode: an holie nation: a people set at liberty, and yet this Christian liberty no way exempting thē from subiection.
Be ye Subject, etc. Ye who Are called At the 9. v. A chosen generation: a royal Priesthood: an holy Nation: a people Set At liberty, and yet this Christian liberty no Way exempting them from subjection.
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Libertas per Christum Cōcessa, est libertas spiritus, caro adhuc remanet servituti obnoxia, and there be for it NONLATINALPHABET, Lordes after the flesh:
Libertas per Christ Cōcessa, est Libertas spiritus, Caro Adhoc remanet servituti obnoxia, and there be for it, lords After the Flesh:
That Christians are to be subiect in Gods ordinance vnto the Civill Magistrate, is evident to every one, that doth but obserue howe in the whole book of God, al both the language, & actions of al the servants of God, doe savour of very perfect obedience.
That Christians Are to be Subject in God's Ordinance unto the Civil Magistrate, is evident to every one, that does but observe how in the Whole book of God, all both the language, & actions of all the Servants of God, do savour of very perfect Obedience.
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that their daies might bee vpon Earth as the daies of Heaven (Baruc.) And in the time of the gospell wee shall finde this Doctrine of obediēce to be cōsecrated in the persō of our Saviour. Sacrifice and offering thou didst not desire,
that their days might be upon Earth as the days of Heaven (Baruch) And in the time of the gospel we shall find this Doctrine of Obedience to be consecrated in the person of our Saviour. Sacrifice and offering thou didst not desire,
hee lost his life that he might not loose his obedience. And the Apostles (that we may know them to be the disciples of this Master, did ever teach this dutie of Obedience, Put them in minde (saith Paul to Titus, that they submit thēselues to powers, NONLATINALPHABET, the very word of my Text:
he lost his life that he might not lose his Obedience. And the Apostles (that we may know them to be the Disciples of this Master, did ever teach this duty of obedience, Put them in mind (Says Paul to Titus, that they submit themselves to Powers,, the very word of my Text:
or abuse rather their power no way more, then in the Torment of Christians: and yet (Indigna digna habenda, rex quae facit, saith the Poet: and Quomodo sterilitatem, aut nimios imbres,
or abuse rather their power no Way more, then in the Torment of Christians: and yet (Indigna Digna Habenda, rex Quae facit, Says the Poet: and Quomodo sterilitatem, Or nimios imbres,
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And if we search into the stories of after ages, we shal finde that the Christians of the Primitiue Churche for aboue a thousande yeeres togither, did professe,
And if we search into the stories of After ages, we shall find that the Christians of the Primitive Church for above a thousande Years together, did profess,
wee pray for the Emperour, saith he, that God would giue vnto him, vitam prolixam, Imperium securū domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quictum,
we pray for the Emperor, Says he, that God would give unto him, vitam Prolixam, Imperium securū domum tutam, Exercitus forts, senatum Fidelium, Populum probum, orbem quictum,
know yee that out of them wee are commanded to loue our enemies, and to pray for our persecutours; Et qui magis inimici, et persequutores Christianorū, quam de quorū maiestate convenimur in crimen? and for conclusion hee appealeth vnto their own experience:
know ye that out of them we Are commanded to love our enemies, and to pray for our persecutors; Et qui magis Inimici, et persequutores Christianorū, quam de quorū maiestate convenimur in crimen? and for conclusion he appealeth unto their own experience:
yet, Christian souldier did serue vnder this infidell Emperour, when he bad them sacrifice, they indeed refused, whe• he lead them forth to fight, they obeyed.
yet, Christian soldier did serve under this infidel Emperor, when he bade them sacrifice, they indeed refused, whe• he led them forth to fight, they obeyed.
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and infest a king to the Churc• as ever was in France: a whole Catalogu• of whose obliquities wee haue in his 220 Epistle yet how doth hee write vnto him? S• totus orbis adversum me coniuraret, vt quipp• am molirer contra regiam maiestatem, ego tame• Deum timerem,
and infest a King to the Churc• as ever was in France: a Whole Catalogu• of whose obliquities we have in his 220 Epistle yet how does he write unto him? S• totus Orbis adversum me coniuraret, vt quipp• am molirer contra Regiam maiestatem, ego tame• God timerem,
If all the world should bandy against me, & egge me forward to some vndutifull attempt against the kings Maiestie, I shoulde so feare God, that I shoulde not dare to transgresse against the king his ordinaunce for I knowe where it is written, He that resisteth the power resisteth the ordinance of God.
If all the world should bandy against me, & egg me forward to Some undutiful attempt against the Kings Majesty, I should so Fear God, that I should not Dare to transgress against the King his Ordinance for I know where it is written, He that Resisteth the power Resisteth the Ordinance of God.
I know what Bellarmin replieth: if Christians did suffer and obey Tyrants, and Arrians, surelie it was Quia deerant vires temporales Christianis, because they wanted power enough to depose them an exception (beloved) directly contrarie to that which they themselues testifie of themselues.
I know what Bellarmin Replieth: if Christians did suffer and obey Tyrants, and Arians, surely it was Quia deerant vires temporales Christianis, Because they wanted power enough to depose them an exception (Beloved) directly contrary to that which they themselves testify of themselves.
your Citties, Ilands, Castles, borroughs, meeting places, Tents, tribes, bāds, Palaces, Senate, and Court, and all. Nay it is an exception in his iudgement very absurd. For, saith he:
your Cities, Lands, Castles, boroughs, meeting places, Tents, tribes, bans, Palaces, Senate, and Court, and all. Nay it is an exception in his judgement very absurd. For, Says he:
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though vnequal in power, though vnequall in power, suppose that, who do so willingly suffer death? Si non apud istam disciplinam magis occidi liceret, quam occidere:
though unequal in power, though unequal in power, suppose that, who do so willingly suffer death? Si non apud istam Disciplinam magis occidi liceret, quam occidere:
Nemo nostrum adversus iniustam violētiam, quāvis nimius et copiosus sit noster populus vlciscitur, none of vs doth revenge himselfe of your vniust violence,
Nemo nostrum Adversus iniustam violētiam, quāvis Nimius et Abundant sit Noster populus vlciscitur, none of us does revenge himself of your unjust violence,
He being summoned by Valentinian the Arrian Emperour to depart from his Churches, & to leaue them to the Arrians, tels vs himselfe of himselfe, that not to say any thing of Christ & his holy Angels (who ever pitch their tents about the Godly) Maximus in the west,
He being summoned by Valentinian the Arrian Emperor to depart from his Churches, & to leave them to the Arians, tells us himself of himself, that not to say any thing of christ & his holy Angels (who ever pitch their tents about the Godly) Maximus in the west,
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Si vobis iusserit Ambrosius vinctum me tradetis, No saith hee, for if Amb. hold but vp the finger, you will betray me bound hand & foot vnto him. Yet what spirit did this otherwise stout,
Si vobis iusserit Ambrosius vinctum me tradetis, No Says he, for if Ambassadors hold but up the finger, you will betray me bound hand & foot unto him. Yet what Spirit did this otherwise stout,
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and couragious prelate take vnto himselfe? Vpon what tearmes for iustificatiō of Armes stood he with his Soveraigne? Tradere Basilicam nō possum, sed pugnare nō debeo: rogamus Imperator, non pugnamus: dolere potero, potero flere;
and courageous prelate take unto himself? Upon what terms for justification of Arms stood he with his Sovereign? Tradere Basilica nō possum, sed pugnare nō Debow: Rogamus Imperator, non We fight: Dolere potero, potero flere;
You here al the resistance that this good Bishop did make, and yet by the way this is that Bishoppe to whom Bristow doth so often paralell Pius 5 that insolēt Anathematizing Pope of Rome.
You Here all the resistance that this good Bishop did make, and yet by the Way this is that Bishop to whom Bristol does so often parallel Pius 5 that insolent Anathematizing Pope of Rome.
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and we finde it too (right Ho:) at the same time the contrary to be giuen for a marke of Reprobates and Heretickes. Wee reade in S. Iudes Epistle of some desperately wicked ones, Dominationem spernunt, they despise gouernment, maiestatem blaspemant, they blaspheame Maiestie,
and we find it too (right Ho:) At the same time the contrary to be given for a mark of Reprobates and Heretics. we read in S. Iudes Epistle of Some desperately wicked ones, Dominationem spernunt, they despise government, maiestatem blaspemant, they Blaspheme Majesty,
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Quid est Imperatori cum Ecclesia? What hath the Emperour to doe with Church & Churchmen? And that he did revile in one of his letters the officers of the Empire, writing thus to Gregorius the President:
Quid est Imperatori cum Ecclesia? What hath the Emperor to do with Church & Churchmen? And that he did revile in one of his letters the Officers of the Empire, writing thus to Gregorius the President:
& almost within heauen itself. ( dixi Dij estis I haue said yee are Gods. Dij incarnati, Gods incarnate saith Luther ) and vs baser wormes at the foot:
& almost within heaven itself. (I have said Dij Ye are I have said ye Are God's Dij incarnati, God's incarnate Says Luther) and us baser worms At the foot:
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I beseech you Brethren that prayers and supplications be made for all men, NONLATINALPHABET for Kings and all that bee NONLATINALPHABET in sublimitate in sublimitie.
I beseech you Brothers that Prayers and supplications be made for all men, for Kings and all that be in Sublimity in sublimity.
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And let every soule be subiect, NONLATINALPHABET againe, in sublimity: & in my Text; NONLATINALPHABET, alwaies in sublimity. And it cannot bee but desperate,
And let every soul be Subject, again, in sublimity: & in my Text;, always in sublimity. And it cannot be but desperate,
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whether adultery or murther, or idolatry, or whatsoever else the Devill can suggest, and wickednesse arm'd with authority exsecute, it is their language and priviledg, tibi soli peccaui: against thee, against thee only haue I sinned:
whither adultery or murder, or idolatry, or whatsoever Else the devil can suggest, and wickedness armed with Authority execute, it is their language and privilege, tibi soli peccaui: against thee, against thee only have I sinned:
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S. Ambr. in his Apology for Dauid: Liberi sunt reges à vinculis delictorum, ne { que } enim vllis ad poenam vocantur legibus tuti imperij potestate, Princes are free from the bonds of their sins ▪ frō all obligation to humane punishmēt for sin:
S. Ambrose in his Apology for David: Liberi sunt reges à vinculis delictorum, ne { que } enim vllis ad poenam vocantur legibus tuti imperij potestate, Princes Are free from the bonds of their Sins ▪ from all obligation to humane punishment for since:
And Gregory Bishop of Towers to king Chilpericke, a Bishop to a king: Si quis de nobis o Rex iustitiae limites transcendere voluerit, à te corripi potest, si vero tu excesseris quis te corripiet? Loquimur enim tibi,
And Gregory Bishop of Towers to King Chilpericke, a Bishop to a King: Si quis de nobis o Rex iustitiae Limits transcendere voluerit, à te corripi potest, si vero tu excesseris quis te corripiet? Loquimur enim tibi,
sed si volueris audis, si autem nolueris quis te damnabit, nisi solus qui se pronunciauit esse iustitiam? And Otho Frisigensis to Fredericke Oenobarbe a Bishop likewise to an Emperour:
sed si volueris audis, si autem nolueris quis te damnabit, nisi solus qui se pronunciauit esse iustitiam? And Otho Frisigensis to Frederick Oenobarbe a Bishop likewise to an Emperor:
Cùm nulla inueniatur persona mundialis quae mundi legibus non subiaceat, subiacendo nō coerceatur, soli reges vtpote constituti supra leges divino examini reservati, saeculi legibus non cohibentur:
Cùm nulla inueniatur persona mundialis Quae mundi legibus non subiaceat, subiacendo nō coerceatur, soli reges Utterly constituti supra leges divino examini reservati, Saeculi legibus non cohibentur:
nor that Oleū peccatoris, that precious balme in the Psalm which pestilent flatterers powre vpon the head of Maiesty: but true divinity grounded vpon evident scriptures.
nor that Oleū Sinners, that precious balm in the Psalm which pestilent Flatterers pour upon the head of Majesty: but true divinity grounded upon evident Scriptures.
And is it so (Right Hon:) Is it the Apostles precept, Be yee subiect? and vnto the king as vnto the Superiour? How far wide then from this doctrine and practise are they who wil haue kings to bee subordinate to Ephori and Paedagogi, to Vshers and Tutors? Calvin, to the publike Honorable assembly of the States of the Realme. (And yet I may not charge him too far in this point,
And is it so (Right Hon:) Is it the Apostles precept, Be ye Subject? and unto the King as unto the Superior? How Far wide then from this Doctrine and practice Are they who will have Kings to be subordinate to Ephori and Pedagog, to Ushers and Tutors? calvin, to the public Honourable assembly of the States of the Realm. (And yet I may not charge him too Far in this point,
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for he speaketh doubtfully and very cautelously — Si qui nūc sint populares magistratus, & quâ fortè potestate fungūtur in singulis regnis tres ordines, And nō veto, And pro officio intercedere.) Buchanan to Populus, the beast with many heads the common people:
for he speaks doubtfully and very cautelously — Si qui nūc sint populares Magistratus, & quâ fortè potestate fungūtur in Singulis regnis tres ordines, And nō veto, And Pro Officio intercedere.) Buchanan to Populus, the beast with many Heads the Common people:
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Rossaeus to Resp: Christiana, the christian common-weale & the Masters of the Reformed Discipline to their Presbyterie and Senate Ecclesiasticall (for so they stile a few Artizās & base people in an Eldership. ) All these to some few or many, who shall haue power to giue check-mate to their Soveraigne, & to play with him * Regē spoliare at their pleasure.
Rossaeus to Resp: Christian, the christian commonweal & the Masters of the Reformed Discipline to their Presbytery and Senate Ecclesiastical (for so they style a few Artisans & base people in an Eldership.) All these to Some few or many, who shall have power to give checkmate to their Sovereign, & to play with him * Regē spoliare At their pleasure.
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Nay some go farther and will bring the king to his own barre, for his owne life, a thing so vnhearde of even among Pagans, and Infidels, that the Orator being to plead for Deiotarus a king before Caesar tels vs, Regem capitis reum esse, ita invsitatum, ut ante hoc tempus inauditum:
Nay Some go farther and will bring the King to his own bar, for his own life, a thing so unheard of even among Pagans, and Infidels, that the Orator being to plead for Deiotarus a King before Caesar tells us, Regem capitis Reum esse, ita inusitatum, ut ante hoc Tempus inauditum:
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Againe is it vnto the king indeede as vnto the superior? And was this the Doctrine of the Primitiue church? What meaneth then the high Priest of Rome to exalt his linnē Ephod aboue the Golden crowne, & Scepter of kings, making himself the Cedar, and them but the Thistle in Libanō. What is the world turn'd vpside-downe? And whereas Moses was once Aarons God, wil Aaron now become a God to Moses? It is an observatiō of one of their own.
Again is it unto the King indeed as unto the superior? And was this the Doctrine of the Primitive Church? What means then the high Priest of Room to exalt his linen Ephod above the Golden crown, & Sceptre of Kings, making himself the Cedar, and them but the Thistle in Libanō. What is the world turned upside-down? And whereas Moses was once Aaron's God, will Aaron now become a God to Moses? It is an observation of one of their own.
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In lege veteri regnū erat sub stantivum, & sacerdotium adiectivū. In the old Testament kingdome was the Subst. & Priesthood but the Adiect. But now the Grammer is altered,
In lege Veteri regnū erat sub stantivum, & sacerdotium adiectivū. In the old Testament Kingdom was the Subst. & Priesthood but the Adject. But now the Grammar is altered,
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Cū rectâ fide tenendum: to be held as an Article of the right faith, Principatum Rom. Pontificis esse verū & vnicum principatum totius orbis nedum quoad spiritualia, but quoad temporalia. That the kingdome of the Pope is the true & only immediat principallity or kingdome of the whole world,
Cū rectâ fide tenendum: to be held as an Article of the right faith, Principatum Rom. Pontiff esse verū & A unique Principatum totius Orbis nedum quoad spiritualia, but quoad Temporal. That the Kingdom of the Pope is the true & only immediate principality or Kingdom of the Whole world,
And hence it followeth that every king for example the King of Great Britāny) ad iussū •rincipatus papalis, mobilem, revocabilem, corrigi•ilem, & punibilem: at the Popes pleasure,
And hence it follows that every King for Exampl the King of Great Britamny) ad iussū •rincipatus Papal, mobilem, revocabilem, corrigi•ilem, & punibilem: At the Popes pleasure,
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good God that Divines should alleage thy word to the preiudice of thy ordināce: for whereas the Lord saith to his Prophet Ier. behold this day haue I set thee over the nations,
good God that Divines should allege thy word to the prejudice of thy Ordinance: for whereas the Lord Says to his Prophet Jeremiah behold this day have I Set thee over the Nations,
that the Prophet in the person of Christ doth speake this to the Bishop of Rome: & because Azariah the Priest did thrust Vzziah the king staind with Leprosie out of the Temple:
that the Prophet in the person of christ does speak this to the Bishop of Rome: & Because Azariah the Priest did thrust Uzziah the King stained with Leprosy out of the Temple:
Et postquam per Pontificem excommunicantur, ex tunc vasalli ab eorum fidelitate denunciantur absoluti, saith * Massoveus. & whē the kin• is so excommunicated,
Et Postquam per Pontifex excommunicantur, ex tunc vasalli ab Their fidelitate denunciantur absoluti, Says * Massoveus. & when the kin• is so excommunicated,
An• when we reply that David after the sentence o• Excommunication pronounced by Samuell against Saul, God hath cast thee away from being king over Israell, more terrible thē any that eve• came from Rome:
An• when we reply that David After the sentence o• Excommunication pronounced by Samuel against Saul, God hath cast thee away from being King over Israel, more terrible them any that eve• Come from Rome:
did notwithstanding hono• him, and was so farre from taking away his life ▪ that when hee had him shut vp in a Caue, & was animated by his souldiers so to doe, would not lay violent handes vpon his person, but protesteth that as the Lord liueth, except the Lord strike him,
did notwithstanding hono• him, and was so Far from taking away his life ▪ that when he had him shut up in a Cave, & was animated by his Soldiers so to do, would not lay violent hands upon his person, but protesteth that as the Lord lives, except the Lord strike him,
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and it is obserued by some, that Dauid circa mortē fuit punitus in simili, to wit, in vestibus, in his Cloathes, for they woulde not warm him in his old age, according to that (Wis. 11) per quae peccat quis per haec & torquetur:
and it is observed by Some, that David circa mortē fuit punitus in simili, to wit, in vestibus, in his Clothes, for they would not warm him in his old age, according to that (Wis. 11) per Quae peccat quis per haec & torquetur:
They answere to all this, that David was •ot ex optimatibus populi: David was no peere •f the kingdome, his father was but Ishai the •ethelemite, or Secondly, it was cōsciētiae scrupulus: •e scruple and tendernesse of his conscience,
They answer to all this, that David was •ot ex optimatibus People: David was no peer •f the Kingdom, his father was but Jesse the •ethelemite, or Secondly, it was cōsciētiae Scrupulus: •e scruple and tenderness of his conscience,
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and that hee vsed to call the Cleargie of France, Clerum suum, his Clergy (a stile forsooth sauoring too much of absolute Monarchy) not the Fhench Clergie, or the Clergie.
and that he used to call the Clergy of France, Clerum suum, his Clergy (a style forsooth savouring too much of absolute Monarchy) not the Fhench Clergy, or the Clergy.
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A conspiracy shalbe plotted, and confirmed, or hollowed rather at Rome, & be sent into France by the name of the Holy ligue, to depose him of his Regalities: and Bouchier a Priest shall write a booke, de iusta abdicatione Henrici tertij;
A Conspiracy shall plotted, and confirmed, or hollowed rather At Room, & be sent into France by the name of the Holy Ligue, to depose him of his Regalities: and Bouchier a Priest shall write a book, de Justa abdication Henrici tertij;
& a Iacobin shal haue a knife put into his hand edgd with that Text of Scripture (suscitauit Israelitis salvatorem, qui Aeglon interficeret, suscitavit & me Catholicis, qui H. interficiam.) to kill the King,
& a Jacobin shall have a knife put into his hand edged with that Text of Scripture (suscitauit Israelites salvatorem, qui Aeglon interficeret, Suscitavit & me Catholics, qui H. interficiam.) to kill the King,
and after the murther is performed vpon his sacred Maiestie, the Pope in the middle of his Cardinalls shall make a panagericke in commendation of the fact.
and After the murder is performed upon his sacred Majesty, the Pope in the middle of his Cardinals shall make a panagericke in commendation of the fact.
The King of France is slaine by the hand of a Monke, ô rare and memorable Act. And why? Occidit Monachus regem non fictum aut pictum in chartâ, sed regem Francorum:
The King of France is slain by the hand of a Monk, o rare and memorable Act. And why? Occidit Monachus regem non fictum Or pictum in chartâ, sed regem Francorum:
would ever man haue thought, that he who in submission to the holy Church did receiue discipline at Rome? he, who at the instāce of the Iesuites did demolish the Pyramis the monument of their disobedience;
would ever man have Thought, that he who in submission to the holy Church did receive discipline At Room? he, who At the instance of the Iesuites did demolish the Pyramid the monument of their disobedience;
and indignation from that society that whereas before hee refused to swallow downe the knife put into his mouth, hee must now admit it into his bowels,
and Indignation from that society that whereas before he refused to swallow down the knife put into his Mouth, he must now admit it into his bowels,
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And is the king of great Brittany in better tearmes of amitie with that Church, then these two vnhappy and disastrous kings before recited? Or hath he in this king-killing age a super sedeas from danger? It was once the Divinity o• Rome, Tenentur Angli vi reginam suam deijcere the English are bound to depose their Queene saith Bannes: & C. Allen: My Lords & Contryme• for Gods sake fight against the Queene to depose her ▪ and now that our Queene is dead is our King in greater safty? Is there not a position in Bell: tha• reacheth vnto him? Non licet subditis tolerare regem Hereticum:
And is the King of great Brittany in better terms of amity with that Church, then these two unhappy and disastrous Kings before recited? Or hath he in this King-killing age a super sedeas from danger? It was once the Divinity o• Room, Tenentur Angli vi Regina suam deijcere the English Are bound to depose their Queen Says Banns: & C. Allen: My lords & Contryme• for God's sake fight against the Queen to depose her ▪ and now that our Queen is dead is our King in greater safety? Is there not a position in Bell: tha• reaches unto him? Non licet subditis tolerare regem Hereticum:
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Hath he not already fealt the effects hereof? Bee not there some sonnes of Beliall in our land, geniti proditionis, as the Prophet calleth them, who plot & practise til their heads ake againe, to find out the thread of our dread Soveraignes life:
Hath he not already fealt the effects hereof? Bee not there Some Sons of Belial in our land, geniti proditionis, as the Prophet calls them, who plot & practise till their Heads ache again, to find out the thread of our dread Sovereigns life:
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If they be compared to this late prodigeous tragick Gunpowder stratagem. If the grape gatherers cōe vnto thee, would they not leaue some grapes? If theeues come by the night they will destroy til they haue enough:
If they be compared to this late prodigious tragic Gunpowder stratagem. If the grape gatherers come unto thee, would they not leave Some grapes? If thieves come by the night they will destroy till they have enough:
and but till they haue enough (Ier. 49. •.) but these mercilesse men, these Ignatian Pyrachmons, will downe with all at one blow, they will burie in one common * fire, roote & branch, head and taile, patrem & patriam, King, Queene, Prince, Clergie, Nobilitie, the R. Iudges, the flower of the Commonalty of our Land, and only, I thinke, that they might see an image of Tophet, and hell in this world.
and but till they have enough (Jeremiah 49. •.) but these merciless men, these Ignatian Pyrachmons, will down with all At one blow, they will bury in one Common * fire, root & branch, head and tail, patrem & Patriam, King, Queen, Prince, Clergy, Nobilt, the R. Judges, the flower of the Commonalty of our Land, and only, I think, that they might see an image of Tophet, and hell in this world.
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when they shall see no hope of remedy, the state be•ng now setled, and a continual posterity like to en•ue of one nature and condition, God knoweth what •hat forceable weapon of necessity may constraine & •riue men to at length:
when they shall see no hope of remedy, the state be•ng now settled, and a continual posterity like to en•ue of one nature and condition, God Knoweth what •hat forceable weapon of necessity may constrain & •riue men to At length:
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Mare interiectum ab istis praedonibus non tuetur nos, quid si in medio Peloponeso arcem sibi fecerint, futurum nobis est? The sea is betweene them and vs,
Mare interiectum ab istis praedonibus non tuetur nos, quid si in medio Peloponeso arcem sibi fecerint, Future nobis est? The sea is between them and us,
now what is to be done? A societie of men who stile thēselues Fratres minimi, the lowest and meanest society and who apply vnto themselues that in the Prophet: qui sunt isti qui vt nubes volant & qua• colūbae ad fenestras suas? Who be these that fl• like clowdes,
now what is to be done? A society of men who style themselves Brothers minimi, the lowest and Meanest society and who apply unto themselves that in the Prophet: qui sunt Isti qui vt Clouds volant & qua• colūbae ad fenestras suas? Who be these that fl• like Clouds,
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& daggers at our harts, therefore Cui parcimus? aut quid agimus? What do yee? whō spare yee? It is to you (R. H) that the Spouse in the Canticles speaketh, take yee these Foxes:
& daggers At our hearts, Therefore Cui parcimus? Or quid agimus? What do ye? whom spare ye? It is to you (R. H) that the Spouse in the Canticles speaks, take ye these Foxes:
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but on the contrary, he is cruell who doth not so, for crudetissima humanitas quae cum pernicie multorū, saith the same Hierome: It is a most cruel kinde of gentlenes to spare to the perill & hurt of many.
but on the contrary, he is cruel who does not so, for crudetissima humanitas Quae cum pernicie multorū, Says the same Jerome: It is a most cruel kind of gentleness to spare to the peril & hurt of many.
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and slay (the Minister with the sword of his mouth, the Magistrat with the mouth of his sword, The one with his NONLATINALPHABET, the other with his NONLATINALPHABET, these fathers and children of Babylon,
and slay (the Minister with the sword of his Mouth, the Magistrate with the Mouth of his sword, The one with his, the other with his, these Father's and children of Babylon,
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to come with Moses into the sanctuary to cōsult with the Oracle of God before you giue sentence suffer I beseech you the word of exhortation, and permit me to go so farre with you as my Text doth,
to come with Moses into the sanctuary to consult with the Oracle of God before you give sentence suffer I beseech you the word of exhortation, and permit me to go so Far with you as my Text does,
and family, and houshold, and man by mā, to finde out wicked Achan who hath stolne the wedge of God, and the Babylonish garment: & whē you haue founde him you must hale him to the barre of iustice,
and family, and household, and man by man, to find out wicked achan who hath stolen the wedge of God, and the Babylonish garment: & when you have found him you must hale him to the bar of Justice,
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Auferte malum ex vobis, saith the Apostle, (1. Cor. 5.) put away from among you the evil man, purge out the sowre leaven, Auferatur malus ne malos generet, saith S. Ber: let the wicked be taken out of the way that he make no more wicked:
Auferte malum ex vobis, Says the Apostle, (1. Cor. 5.) put away from among you the evil man, purge out the sour leaven, Auferatur malus ne Malos generet, Says S. Ber: let the wicked be taken out of the Way that he make no more wicked:
There bee two kindes of wicked men that I thinke good especially at this time to cōmende vnto your L: the 1 is the wicked and deceptfull man: NONLATINALPHABET, & NONLATINALPHABET:
There be two Kinds of wicked men that I think good especially At this time to commend unto your L: the 1 is the wicked and deceptfull man:, &:
Quid faciemus his malignissimis vulpibus, vt capi queant? saith S. Bern: what shall we do to these mischievous Foxes that we may take them? Quae nocere quàm vincere malunt:
Quid We will make his malignissimis vulpibus, vt Capi queant? Says S. Bern: what shall we do to these mischievous Foxes that we may take them? Quae nocere quàm vincere Malunt:
Hence their going masked vnder so many names, as so many visards, that they may the more surely & securely entrap vs. Garnet, alias Walley, alias Darcy, alias Roberts, alias Farmer, alias Philips.
Hence their going masked under so many names, as so many visards, that they may the more surely & securely entrap us Garnet, alias Walley, alias Darcy, alias Roberts, alias Farmer, alias Philips.
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S. Amb. observeth of Auxentius the Arrian Hereticke that sometimes he would be called Auxentius, sometimes Merculinus: Vnum portentum & duo nomina, it is one monster, saith hee, vnder two names:
S. Ambassadors observeth of Auxentius the Arrian Heretic that sometime he would be called Auxentius, sometime Merculinus: One portentum & duo nomina, it is one monster, Says he, under two names:
and these haue their hiding places and harborers in our Land. They haue their Dan and Bethel, where they do kisse the Calues, and erect their Idolatrous worship, they haue their high places and Hill-altars, and groues amongst vs, where they pray ô Baal heare vs, and sweare not by the feare of Isaak, but by the sin of Samaria: saying thy God ô Dan liueth, & the manner of Bersheba liueth. There be to to manie Michahs in our Lande, who haue a Priest and a Teraphim in Mount Ephraim in some private Chapple or Chamber, or Closset or the like:
and these have their hiding places and harborers in our Land. They have their Dan and Bethel, where they do kiss the Calves, and erect their Idolatrous worship, they have their high places and Hill altars, and groves among us, where they pray o Baal hear us, and swear not by the Fear of Isaac, but by the since of Samaria: saying thy God o Dan lives, & the manner of Beersheba lives. There be to to many Michah's in our Land, who have a Priest and a Teraphim in Mount Ephraim in Some private Chapel or Chamber, or Closet or the like:
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to many who with Obadiah hide Prophets, but false Prophets, by fifties in a Caue. these woulde be looked after and bee drawne to the Barre to receiue their demerit for their treasonable charity: at the least such order woulde bee taken with them as that their Recusancy shoulde not bee to the advantage of their estates.
to many who with Obadiah hide prophets, but false prophets, by fifties in a Cave. these would be looked After and be drawn to the Bar to receive their demerit for their treasonable charity: At the least such order would be taken with them as that their Recusancy should not be to the advantage of their estates.
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It is a story printed to the disgrace of our Laws, that a prisoner in Yorke Castle got so by this lost that he gaind where by to purchase lande worth an hundred pounds by the yeare:
It is a story printed to the disgrace of our Laws, that a prisoner in York Castle god so by this lost that he gained where by to purchase land worth an hundred pounds by the year:
and to what vse must Achab haue Naboths vineyard? only to make Hortum Olerum, that I may make a garden of hearbs thereof, that I may make a sheepe pastour for my profit,
and to what use must Ahab have Naboth's vineyard? only to make Hortum Olerum, that I may make a garden of herbs thereof, that I may make a sheep pastor for my profit,
Ordinatio divina non est peccatorum obstetrix, saith S. Aug. Courts of Iustice, which are Gods ordinance, are not, ought not to be a mid-wife to helpe into the world, or bolster out sin.
Ordinatio Divine non est peccatorum obstetrix, Says S. Aug. Courts of justice, which Are God's Ordinance, Are not, ought not to be a midwife to help into the world, or bolster out since.
And if there be any Ahabs that heare me to day my coūsell to them is that of Daniel to Nabuchadnezar, break off your sins by righteousnes, your iniquities by mercies towards the poore,
And if there be any Ahabs that hear me to day my counsel to them is that of daniel to Nebuchadnezzar, break off your Sins by righteousness, your iniquities by Mercies towards the poor,
Dishearten and oppresse not innocency, let not flattering Zibah insinuate into Mephibosheths wealth, & if at any time by errour you haue done wrong in this kinde, as sometimes no doubt you doe, Nō voluntate nocendi, sed necessitate nesciendi, as S. Aug. pleadeth for you, not of purpose to doe wrong,
Dishearten and oppress not innocency, let not flattering Zibah insinuate into Mephibosheth's wealth, & if At any time by error you have done wrong in this kind, as sometime no doubt you do, Nō voluntate nocendi, sed necessitate nesciendi, as S. Aug. pleads for you, not of purpose to do wrong,
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put Zibah out of Mephibosheths possessiō, let not your laws be like printers characters, that with the same leters cā print heresy & principles of the true religiō, let it not be double tonged to speake to the Protestant in his lāguage, the language of Hierusalem, and to the Papist as kindely in his language, the languag of Ashdod: Let it not haue mensuram & mensuram a measure and a measure:
put Zibah out of Mephibosheth's possession, let not your laws be like printers characters, that with the same letters can print heresy & principles of the true Religion, let it not be double tongued to speak to the Protestant in his language, the language of Jerusalem, and to the Papist as kindly in his language, the language of Ashdod: Let it not have mensuram & mensuram a measure and a measure:
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one for the Laity, another for the Clergy. Let it not be said of you as of some iudges in S. Aug. time, alienus animus alienum tribunal, tha• if the iudge fauor you not, the law shall not favor you:
one for the Laity, Another for the Clergy. Let it not be said of you as of Some judges in S. Aug. time, alienus animus Alienum tribunal, tha• if the judge favour you not, the law shall not favour you:
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or if so, yet let it not ' ô let it not be said of you, that you are some of those iudges in the Psalme (Ps. 93) Qui fingunt afflictionem pro lege ▪ who giue wormewood and bitternesse, insteed of iudgement,
or if so, yet let it not ' o let it not be said of you, that you Are Some of those judges in the Psalm (Ps. 93) Qui fingunt afflictionem Pro lege ▪ who give wormwood and bitterness, instead of judgement,
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And you Iurers doe not lend your •ouls either in favor of the Iudge, or some great man on the Bench, to finde a wounde for the stroake of iustice, where there is none.
And you Jurors do not lend your •ouls either in favour of the Judge, or Some great man on the Bench, to find a wound for the stroke of Justice, where there is none.
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Let not the wealthy increase their gaines by swallowing vp the poore and beggaring the laborers of the Land. Let not Officers strippe and grinde the people with trickes and devises of cosnage.
Let not the wealthy increase their gains by swallowing up the poor and beggaring the laborers of the Land. Let not Officers strip and grind the people with tricks and devises of cosnage.
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Da propriam Thymbraee domum da moenia fessi• Let equity be mingled with iustice, & both put in practise according to the law and Christian charity, and a good conscience:
Dam propriam Thymbraee domum da moenia fessi• Let equity be mingled with Justice, & both put in practice according to the law and Christian charity, and a good conscience:
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and shall bring you out of these Courts on earth, to the assemblies of the first borne which are in heauē, to God the Iudge of all, and Christ the Iudge of the world to come. FINIS.
and shall bring you out of these Courts on earth, to the assemblies of the First born which Are in heaven, to God the Judge of all, and christ the Judge of the world to come. FINIS.
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Author libelli cui inscriptio brevis Narratio quomodo Henricus 4. fr. & Nav. rex apud Clem. 8. humiliter perlegatos egerit. Ibib. Ier. 1. c. 10. Lib. 1. c. 3.
Author Libelli cui Inscription brevis Narration quomodo Henricus 4. fr. & Nav rex apud Clem. 8. Humiliter perlegatos egerit. Ibib. Jeremiah 1. c. 10. Lib. 1. c. 3.
The house where Iohn Castell was borne, being razed to the ground, & a pyramis builded in its place, speaketh thus, Hic alta quae sto pyramis, domus fui, Hûc me redegit tandē, herilis filius, malis magistris vsus, & scholâ impiâ Sotericum eheu nom•• vsurpantibus
The house where John Castle was born, being razed to the ground, & a pyramid built in its place, speaks thus, Hic Alta Quae Sto pyramid, domus fui, Hûc me redegit tanden, herilis filius, malis magistris vsus, & scholâ impiâ Sotericum eheu nom•• vsurpantibus
Surely every battail of the warrier is with noise and tūbling of garments in blood, but this should haue beene with burning and devouring of fire. Is. 9.5.
Surely every battle of the warrior is with noise and tumbling of garments in blood, but this should have been with burning and devouring of fire. Is. 9.5.
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